History of the Russian Church. Period II

The second period, Mongolian, from the devastation of Russia by the Mongols to the division of the metropolitanate 1237–1410. I. The Disasters of the Church and the Spread of the Faith § 1. Devastation of Russia by the Mongols For more than 200 years, the Lord preserved the freedom of the people and the Church in Russia. But the princes of Russia did not spare the people in their power-hungry feuds; the people, in turn, did not remain faithful to their duty. And - the Lord sent a terrible test to Russia - the wild Mongol. The time of great suffering has come. At the end of 1236, Batu led more than half a million wild steppe people to Russia, thirsting for blood, robbery, and ruin. He demanded from the princes of Ryazan: “let a tenth of all yours be ours.” The princes asked V. Prince for help: but the blindness was so great that even in the midst of a general misfortune they thought only about themselves, according to the calculations of petty pride. Batu took Ryazan, but not like an ordinary winner. The Mongols crucified and cut up the captives, or, having tied their hands, shot at them as if they were targets; they desecrated the sanctity of churches, the purity of virgins and nuns, priestly and noble wives; they burned the priests or stained their altars with blood. Ryazan with its churches and surrounding monasteries was reduced to ashes 1 . Having devastated Kolomna, Batu in Moscow, for loyalty to faith and duty, poured out cruelty on the governor, a courageous Christian, Philip, and put its inhabitants, from old man to infant, to death 2. He then moved towards Vladimir. Death was in everyone's mind; there was no strength to ward off the terrible danger. Bishop Mitrofan urged to face death without trepidation. Everyone's hearts turned to heaven. Book Vsevolod and his wife, the boyars and their wives, wanted to accept a painful death in a monastic form; the pious Mitrofan fulfilled their desire. The walls of the city were broken through, and the wife of V. Prince, with her daughter, daughters-in-law and grandchildren, many of the boyars and people shut themselves up in the cathedral church with the Bishop. The saint prayed with them and for them: “Lord! stretch out Your invisible hand, and receive the souls of Your servants in peace.” The Tatars first set fire to the church, then broke into it. And almost none of those preparing for death saw more of life: some suffocated in the flames, others fell from the sword of their enemies: “thus giving up their souls in the hands of God.” In the same month of February 1237, the Tatars burned 14 cities of V. Prince. George was waiting for the enemy on the river. City, and, having learned about the death of the family, prayed to God to grant him the patience of Job. In a fierce battle with the Tatars, George fell, deprived of his head; thousands of Christian soldiers reaped by death; Vasilko, book Rostovsky, was captured. The Tatars offered him to exchange loyalty to the Christian fatherland for Batu's friendship. "Dark Kingdom! - answered the Christian prince, - you will not separate me from my Christ, no matter how severe my misfortune is. There is a God, and you will perish when the measure of your atrocities is fulfilled; He will exact from you the blood of His faithful.” Exhausted by hunger, the Prince prayed for the salvation of those close to his heart, and finally thanked God that he was dying, in the prime of his life, a death worthy of a Christian. The Tatars savagely killed him; and he was known as the father of orphans and beggars, formidable in war and affectionate towards nobles, respectful towards the clergy and sincerely loved by all his subordinates. Batu was close to Novgorod with the devastation, but unexpectedly turned back. The inhabitants of Kozelsk, weak in number, but strong in faith, put together; “our prince is a baby; but we, as faithful servants, must die for him; Leaving good glory here, we will receive crowns from Christ God in heaven.” As they said, so they did: they fought with the Tatars for seven weeks, and everyone fell 3. In 1239, three separate masses of Tatars devastated Russia. – One attacked Pereyaslavl and its cathedral was destroyed to the ground; the inhabitants, including Bishop Simeon, were killed. The inhabitants of Chernigov reflected another, but Chernigov disappeared. Still others devastated the banks of the Oka and Volga. People didn't know where to run from fear. In 1240 it was the turn of Kyiv, the cradle of Christianity in Russia. The people of Kiev defended the shrine of Russia with complete selflessness: after bloody defense on the walls, every famous church was turned into a fortress; but one after another they fell: St. Sophia Cathedral, the Church of the Tithes, and the Pechersk Lavra. And everything was either robbed or burned and destroyed. Volyn and Chervonnaya Rus experienced the same thing 4. This is how God’s wrath poured out on Russia! But the test was not assigned to her for a short time. § 2. The yoke of the Mongols; relations of pagan Tatars to Christianity In 1243, Batu appointed his overseers - Baskaks - to Russian cities; and he ordered the princes to appear to him with an expression of submission; for himself he founded a Sarai on the river. Volga. At the age of 5–7 the people were enumerated and subject to tribute 5 . Then the princes, at the first request of the khan, had to send their squads to reinforce the khan’s army in the war, otherwise: sacrifice the lives of their subjects. This was not the time to resist 6 . The duty was fulfilled when it was possible. Although the Russian Church was thus subjected to the power of the enemies of the name of Christ, its fate was wonderful - the bush was burning, but the breath of heavenly love cooled it. With the introduction of their power to Russia, the Kipchak khans did not change any laws or regulations in Russia; While they remained pagans, they did not touch the Russian faith. “The Tatars,” says a contemporary eyewitness, “do not force anyone to deviate from their faith or law” 7 . This also depended on the fact that some generations who entered the horde of Genghis were converted to Christianity long before Genghis; the marriages of some Mongol sovereigns with Christian women also kept the wild rulers from hating Christianity. - Chinggis in the “book of prohibitions” recognized the One Highest, although at the same time he ordered to be afraid of evil spirits and all gods, no matter whose they were; hence, along with reverence for the will of the One Highest, the worship of idols, planets, elements, especially fire; hence the crowds of lamas, shamans, magicians, spellcasters, who made up the caste of priests; hence the attention to priests of all religions. Chinggis's "Yasa" was accepted as a state law, just as he himself was accepted as a demigod 8. In the labels given to the Russian Shepherds, the khans said that “whoever begins to blaspheme the Russian faith, or abuse it, will not find an excuse for himself, but will be punished by death” 9. But peace for the vanquished cannot be expected from a savage conqueror; His religion is his own choice. If he decided to demand the worship of his gods, woe to him who did not fulfill his will; and the Mongol Khan and his folk religion gave scope for arbitrariness. “God is in heaven, I am on earth,” said the Mongol ruler 10. “Their wickedness and arrogance,” says a contemporary eyewitness, extends to the point that they call their Sovereign, the Khan, the son of God, and worship him instead of the earthly God; they say and show by deeds that heaven belongs to the Lord of heaven, and the earth belongs to the son of God - man” 11. With such a religious conviction, it is natural that the name of those who knew one God of heaven and earth was for them a subject of distrust and disgust 12. It is also natural that they sometimes forced the conquered Christians to follow their superstitions, as an eyewitness says 13. A wild ruler’s passions, like those of a beast, are fierce and unaccountable, especially self-interest and the thirst for power. The Russian Church especially suffered from these passions of Mongol 14. The metropolitan, like the prince, had to go to the Horde and buy labels for holding office 15. The cruelty of the Mongol and his wild arbitrariness in relation to the conquered are understandable only to those who saw them in practice. They “destroy the soul, exhaust the body with incredible torment,” says an eyewitness 16. Every Baskak, every Tatar official robbed and beat whomever he wanted, shed blood and killed Christians with impunity. “If the inhabitants of a city or country do not do what the Baskak wants: then the Baskak declares that they are unfaithful to the Tatars, and the city or country is destroyed, the inhabitants are put to death by the strong hand of the Tatars, who, by the will of the ruler, appear unknown to the inhabitants and unexpectedly attack them... So they exterminated a great number of Russians who lived in the land of Koman (Polovtsian). And not only the Tatar prince, who took possession of the land, but also its ruler and every Tatar, especially a noble one, passing through this city or land, rules here as a sovereign.” This is what a contemporary eyewitness says 17. “We who remain,” says Serapion, the Shepherd of the suffering Church, “are we not enslaved by bitter slavery from foreigners? For almost forty years now, languor and torment have continued... We cannot even eat bread for sweetness. Sighing and sorrow dry our bones.” The Mongols especially tried to exterminate the Russian princes. The burden of the brutal power of the Mongol fell on them first and most of all. The position of the princes was doubly difficult. Their submission to Mongol determined not only the fate of themselves, but the fate of the entire people, according to the fate of the Most High; this was a lesson for them to value the happiness of the people, something that many of them valued little in their strife. And when, for the peace of their Christian land, they sacrificed money, health, and life itself: it was a high sacrifice, a Christian sacrifice and to Christianity 18. Therefore, the chronicle is fair when it writes about Vel. Book Yaroslav: “He laid down his life for his friends and the Russian land; when the wicked did violence to Christians, he did not spare himself and went to the Horde, to the great and destructive land of Tatar (into the depths of Asia, where the main Horde roamed), and suffered a lot for the Russian land; Having been surrounded by Theodore Yarunovich, he endured a lot of languor, and died (in 1246) in the Horde by violent death” 19. § 3. Holy martyrs princes - Mikhail of Chernigov with the boyar Theodore, and Roman of Ryazan Confessor and martyr St. of faith in the precise sense was St. Mikhail, Prince of Chernigov, with his boyar Theodore. In 1246 Prince. Mikhail received orders to appear in the Horde, where other princes appeared. Submissive to the fate of the Most High, he turned to his spiritual father for blessing and guidance. He told him that many princes went to the Horde, but few remained faithful to the Christian conscience - “walking through the fire, and bowing to the bush and the sun, and you will destroy your souls, glory for the sake of this light; “You, Prince, don’t do this,” added the pious confessor. “I would like,” answered the Prince, to shed my blood for Christ.” The prince went to Batu with his friend the boyar Theodore and his nephew, the Rostov prince. Boris. Batu knew well what every Russian prince did, what Mikhail did; and Michael loved St. faith and, out of love for faith, strongly encouraged his neighbors to rebel against the Tatars. Batu ordered that Mikhail be allowed into his headquarters in no other way than in compliance with the rituals of Mongolian belief or superstition. So, the Prince is brought face to face not before the simple rites of presentation to the king, but directly before paganism 20 . He answered: “Christians cannot walk through the fire and worship what is worshiped here: such is the Christian faith! She forbids bowing to creatures and idols.” The Magi reported to Batu that Mikhail did not listen to his will, and conveyed his answer. Batu began to boil with anger and ordered to tell the Prince through the minister: “Choose either - life or death; if you do not walk through the fire, and do not worship the bush and the sun, or the idols, you will die an evil death; fulfill your will, and you will receive a principality.” The prince said: “I am ready to bow to the king: God has entrusted him with glorious power over earthly kingdoms; but to what they bow here, I cannot bow.” In vain did Minister Eldega persuade the Prince, presenting death as disobedience. The prince answered: “I am ready to shed my blood for my Christ.” In vain Book. Boris and the boyars accepted penance for the Prince. St. Michael said: “I don’t want to be a Christian in name, but to act like a pagan.” His friend Theodore also supported him against the temptations of love for his wife and children. The minister and others continued. “I don’t listen to you,” the Prince answered last; “I will not destroy my soul.” He took off his princely cap and, throwing it away, said: “Away with the glory of the corruptible world; I don’t need her!” Eldega went to Batu; and the Confessors began to sing songs of praise to the Martyrs and took communion with the spare Gifts. The killers appeared and rushed like animals at the Prince, stretched him out and beat him with their fists against his heart; thrown to the ground and trampled underfoot, beaten and tortured; some apostate Doman cut off the Prince's head. Theodore was promised the principality of Michael, but he refused, and also accepted the crown of martyrdom. This was in 1246 St. 23rd 21st. In 1270, they reported to Khan Mengu-Temir that Roman Prince. Ryazansky blasphemes the great Tsar and his faith. Mengu-Temir gave the order to do with him as they wanted. The Tatars forced him to their faith. The prince spoke freely about his beliefs. The Tatars covered his mouth with a handkerchief and began to torture him with horrific brutality. They cut his body in pieces and threw it to the sides; when only the body remained, they tore off the skin and stuck the head on a spear. So bl. Roman, pious and raised his children in piety, “who through his sufferings became like Jacob of Persia, bought an incorruptible crown with his sufferings” 22. § 4. Relations of Muslim Tatars to Christianity More dangers opened up for the Russian Church when the Mongols became Muslims. Fortunately, the latter did not happen suddenly, and without the abolition of Yasa Chinggis as a state law. Uzbek (khan from 1313) was the first to not only accept Mohammedanism himself, but declared Islamism to be the dominant faith among the Tatars: “he converted, says Abulgazi, his people to Islamism” 23. Berge (from 1257), Batu's successor, was also a Mohammedan: but, as the affairs of Uzbek show, Islamism was not established then either among Berga's relatives or among his subjects 24 . Islamism was everywhere distinguished by fanaticism, especially when it first appeared among the people; He used cruel measures and strong temptations in his favor, while in himself he is a bait for sensuality. The ancient narrative directly says that when Uzbek “accepted infertility, he especially did not spare the beginning of the Christian family.” Mikhail Yaroslavich, Prince of Tver, witnessed the first experience of the savage, although not openly Muslim, cruelty of Uzbek. Mikhail, raised in piety by a virtuous mother, took care of his subjects, did not want someone else’s and was ready to sacrifice his own. Unfortunately, Georgy of Moscow, his nephew, was not like that; For three years he groveled in the Horde, gave gifts to nobles, and finally, he managed so much that the Uzbek gave his sister for him and with her the title of Vel. Prince. With a crowd of Tatars and their commander Kavgady, he returned to Russia and demanded for himself not only the honors of the Vedas. Prince, but also the lands that Mikhail owned. “Be Vel. “A prince, if it pleases the king,” Mikhail said to George: “just leave me in my inheritance.” George began to burn villages and cities, but was completely defeated. Having received Kavgady and released him with honor, Mikhail did not want to shed blood and said to George: “let the will of the king decide our matter.” Unfortunately, Georgiev’s wife died in Mikhail’s captivity, and Georgie hurried with money and slander to the Horde. Mikhail, with a clear conscience, was in no hurry: but they demanded him there; which meant that he was already accused; the sons asked to go to the Horde instead of their father. Michael said: “This will cause troubles for my people, and I must take care of them,” and went to certain death. There, when it became too clear that he would be tortured, when his neck was already burdened with a heavy block, when they handed him over to shameful disgrace, the boyars offered him: “Prince! Now the guides and horses are ready, hurry to the mountains to save lives.” The prince answered: “God forbid even to think about it: I will save myself, but I will subject the people to trouble: what will be waiting for me there?” Kavgady, the judge and prosecutor, did not write down what he used to refute the slander of St. The prince is on trial; For this reason, the Prince prepared for his fate as a martyr, and the sufferer was given over to a shameful, painful death. This was in 1318 25. In other cases the dispositions of the Muslim government were expressed more directly. Shchelkan, prince and ambassador of Uzbekistan, arrived in Tver in 1328 with the absolute intention of converting the Russians to Islamism; he had already begun to clearly suppress Christianity, killed Christians without trial or guilt, and decided to kill Prince on the feast of the Dormition of the Mother of God. Alexander and his brothers, then occupy all the highest positions with Muslim officials and force Christians “into the Besermen faith.” But this time the lesson given to Uzbek made him stick closer to Yasa 26 . A similar thing happened under Khan Berke. “Besermen merchants,” or, what is the same, Khivans by tribe and Muslims by faith 27, then bought the tribute of the Russian principalities from the Mongols and tortured Christians with inhumane tax collection; in case of non-payment, declaring the debtors their slaves, they took them into captivity, at their complete disposal; Knowing the spirit of Islamism, we cannot say that the fanaticism of Islamism is not involved here. Also known at that time was an open apostate from Christianity, expelled from the monastery for drunkenness, the monk Zosima, who, having converted to Mohammedanism, reviled Christianity and preached Islamism. And all this was done under the auspices of the Tatar ambassador Kotlubiy, the “evil Besermenin.” But the people acted in this case in the same way as they later did with Shchelkan’s servants - they kicked some out, killed others 28 . This and the other case, equally the location of Berki and Uzbek, further explains to us the history of Genghis’s successors in Persia. There, too, before the spread of Islamism among the people, there were fanatics of Islamism: but until Islamism spread among the people, the khans were dethroned for Islamism, and after that they were dethroned for their coldness towards it and favor towards Christianity 29 . And this was during the time of Berka and Uzbek. There could not be anything else in the Kipchak Horde. Therefore, the fact that Uzbek’s successor, Janibek, tormented Metr should be attributed to the suggestions of Islamism. Theognost, forcing him to abandon the advantages given to the Russian clergy by the predecessors of Uzbek 30. If Uzbek's successors did not begin a bloody persecution of Christianity, as was the case in Persia, then this is no longer out of respect for Yasa Chinggis. On the contrary, this was a matter of God’s protection over the Russian Church: the Kipchak Horde began to boil with internal strife under another successor of Uzbek; Berdi-bek killed 12 of his brothers in 1357; after him, in one year (1359), three khans were slaughtered and the fourth was overthrown by Mamai; instead of one, four Hordes appeared. The consequence was that the khans had to support themselves with the goodwill of the Christian Prince and people, and not arm them against themselves for their faith. § 5. Special protection of God for Russian Christianity from the Tatars In addition to the protection that Providence showed to the Russian Church on the ordinary path of controlling the fate of kingdoms, the Russian Church saw from extraordinary events that God, whom she revered, was with her. Never more often, never more sensitively, has Russia felt the covering of the Mother of God overshadowing her, as the Tatars felt in difficult times. In 1380, for the first time after Batu, the Russians had to fight not with detachments of the Horde, but with the entire Kipchak Horde. The hordes of Mongol and his hundred-year power over Russia were both terrible. Everyone prayed in churches. Vel. Kn. Dimitri Ioannovich sought help from the Lord; Sergius the God-bearing, in the name of God, told him about the fate of the battle, and animated Vel. Prince; he predicted him both mortal bloodshed and victory over Mamai, the death of many, but did not Vel. Prince; sprinkled the military leaders with holy water; appointed two monks as Demetrius’s associates and, protecting them with the sign of the cross on the schemas, said: “Here is an indestructible weapon! it will be for you instead of helmets.” When Vel. The prince stood with his troops already on the banks of the Don: the thought of many enemies frightened many; those were decisive moments when it was necessary either to enter into mortal combat or to refuse combat; and in these moments, grace-filled faith sent the right decision: “Go, Prince, boldly, wrote St. Sergius: God of the Trinity is your help.” Many fell in the bloody battle, but God is faithful, Mamai was defeated 31. In 1395, an even more menacing cloud gathered over Russia. Tamerlane, the winner of the East, the winner of Tokhtamysh, was marching on Russia. All Moscow churches were open from morning until late at night; the people fasted and prayed with tears to avert the wrath of God. V. Prince Vasily asked the Metropolitan to bring the icon of the Mother of God, with which the God-loving Prince defeated the Bolgars. Immense crowds of people met the Mother of God with tears and on their knees; One voice was heard from everyone: Mother of God! Save the Russian land! And the Mother of Christians saved Russia. On the very day and hour when the residents of Moscow met the miraculous icon on Kuchkovo Field, Tamerlane, frightened by the vision of the luminous wife, hastily left Russia. So Tamerlane, without causing harm to Russia, succeeded only in the fact that, fortunately for Russia, he crushed the Kipchak Horde 32. “To us, Prince,” wrote a contemporary, Pr. Kirill, “we, who have seen the glorious and great miracles of the Most Pure Lady Theotokos, remain with our souls and hearts to rejoice, with fear, to think about how in this last generation God vouchsafed us with His Most Pure Matter to so miraculously deliver the Christian race from the invasion of foreign enemies” 33 . The Mother of God - the Intercessor of Christians - consoled and strengthened their faith with Her other appearances 34 . So, in the first times of the Tatar devastations in the Kostroma forest, an icon of the Mother of God appeared on a pine tree; the pure in heart saw that the same icon was carried through the city of St. Theodore Stratilates, and the icon was called Theodorovskaya. The Tatars, having robbed Yaroslavl, went with loot and prisoners to Kostroma for robbery and murder. Prince Vasily of Kostroma, with hope in the appearance of the Mother of God, entered into battle with the Tatars and defeated them; a miraculous victory was won on the shore of the lake, named “saint” in Her memory 35. In the days of St. Peter, Tryphon, Bishop of Rostov and Yaroslavl, surveying his flock, stopped 7 miles from Yaroslavl; at midnight he saw on the other side of the Volga, near the river. Tolge, an icon of the Mother of God in radiant light. His retinue was with him; the next day the companions found the icon where the blessed one had seen it. Bishop. It was August 8, 1314. The Tolgskaya monastery 36 was built on that spot in the same year. § 6. Conversion of some of the Tatars to Christianity From the Mongol's indifference to faith, from his proud confidence in the power over the world destined for the sword, one could not expect great victories for the Christian faith 37; holy faith does not indulge passions; Islamism was adopted by the Mongol instead of paganism because it was food for his sensuality and passion for war. Nevertheless, the Christian faith, the faith of Russia, won private victories over the Tatars. In 1265, Cyril opened the diocese of Sarai, consecrating Mitrofan as Bishop of this Tatar diocese. Some monuments clearly show that the Shepherd of this diocese lived in the very camp of the Horde 38. If we consider how often the Russian princes were forced to appear in the Horde, and how often some of them remained hostages there for several years; if we take into account that whole thousands of unfortunate children of the Russian Church were taken into captivity during the first devastation of Russia by the Tatars, and many times after that they were taken there; then we can easily understand that the Shepherd of the Sarai first of all had to be a mentor and comforter to the sorrowful children of the suffering Russian Church 39 . Without any doubt, it meant a lot that the Shepherd was so close to the Christian flock: in any case he could protect them from weakening in faith. For the same purpose, even before the founding of the department, Russian priests 40 were at the court of the khans. But at the same time, the Sarai Church could be a hotbed of Christianity among the Tatars themselves. Bishop Theognostus of Sarai in 1301 already asked the Patriarch a question regarding the baptism of the Tatars, and directly said that some of them express a desire to be baptized 41. Several wild branches grafted onto the vine of Christ are known to History. This is, first of all, St. Peter Tsarevich is a clear example of the fact that the stay of our Shepherds in the Horde did not remain without influence on the Tatars. Rostov Bishop Kirill arrived in the Horde according to the needs of his Church, and was kindly received by Bergai, at his request, and spoke about the enlightenment of Russia by St. by faith, about how St. labored. Leonty in the conversion of the Rostov pagans, how miracles were performed at his tomb to the glory of the name of Christ and the power of Christ. The eloquent story so touched Bergaev’s nephew, later Peter, that he began to reflect on the emptiness of the Mongolian religion. When Kirill again arrived in the Horde the next year, the prince, secretly from his mother and uncle, went with him to Rostov, was baptized, and built a monastery at St. Ignatius of Rostov, entered into marriage and, having become a widow, died as a monk 42. At the same time, the Baskak received St. God. baptism by fear; The embittered people of Ustyug wanted (1262) to kill him: but God-John also died a righteous man. Prince Theodore of Yaroslavl married in the Horde the daughter of Khan Mengu-Temir, who received St. baptism with the name Anna and subsequently distinguished by high piety 43. The son of Prince Bakhmet, who arrived from the Horde in Meshchera in 1298, was baptized with the name Mikhail and baptized many Tatars with him 44. Under V. Prince. John Kalite, out of anxiety in the Horde, went to Russia with several Murzas, Murza Chet, and was baptized with the name of Zacharias: this is the ancestor of the Godunovs and other boyars 45, and several years before that several Princes married in the Horde. Two sons of Khan Kulpa are known with the Christian names John and Mikhail 46. Respect for Christianity, both in these princes and in other Tatars, was aroused, among other things, by the high virtues and miracles of the High Hierarch St. Alexia. “We heard,” the khan wrote to the Grand Duke, “that heaven does not refuse anything to the prayer of your chief priest: may he ask for health for my wife.” Taidula suffered from an eye disease and became blind. St. Alexy did not refuse to accept a task that was impossible for man, but possible for God. He invited his flock to prayer and received assurance of the faithfulness of his hope in his Lord, in whom he believed. V. The prince accompanied him to Vladimir, and here in the Church of the Mother of God, in front of Her icon, painted by St. Peter, a candle was lit by itself. It was August 18th. The saint, upon arrival in the Horde, served a prayer service with a wondrous light, sprinkled the sick saint. water, and Taidula received her sight 47. The chief mullah entered into a dispute with the Saint about Islamism 48: but the Saint had an obvious advantage on his side - the testimony of Heaven. This testimony, like every word of God, could not remain without action, and did not remain. Under Saint Alexy, many famous Murzas were accepted into the bowels of St. Russian Church 49. Metropolitan Cyprian in 1393 had the consolation in the presence of V. Prince and all of Moscow to perform baptism over three noble Murzas; this victory of faith over Islamism was a triumph for the whole of Moscow. “And that Tatar was newly baptized by the khozhahu together, as if bound by a union of foreheads,” the Muscovites said with emotional tenderness 50 . Under Met. The Cyprians already had Christian churches in some Tatar settlements 51. § 7. Orthodox faith in Lithuania In the half of the 13th century, the Orthodox faith defeated one of the strong princes of Lithuania. Voishelg, Prince of Novgorod of Lithuania, son of Vel. Prince Mindovg, in paganism enjoyed only murder and bloodthirsty cruelty; every day he killed three or four people; he was bored if he didn’t happen to kill someone on some day. Finally, the fear of God touched him, and he decided to be baptized; having been sanctified by the blessed water of baptism in Novgrodk, he hated the glory of the world, and in 1252 he arrived to Daniil of Galich, handed Novgrodok, Volkovisk, Slonim to his son Roman, and he himself took monastic vows from Abbot Gregory of Poloninsky, known for his piety; spent three years in exploits; then he went to St. Mount Athos: but, unable to reach it due to the dangers of time, he returned from Bulgaria to his fatherland 52; here, on the banks of the Neman, not far from Novgrodk, he founded his monastery and began to strive in it. In vain did the pagan father, with caresses and threats, force him to return to paganism; he didn't want to hear about it 53. In 1263, the cruel father of Voishelga Mindovg was killed. Voishelg decided to avenge his blood on the pagans. Then Dovmont, Prince of Palshansky, with 300 Lithuanian families, retired to Pskov, and here he was baptized with them. Voishelg pacified Lithuania for three years and killed the enemies of his father; to spread St. Faith summoned Orthodox priests from Novgorod, mainly from Pskov, as they were more familiar with the language of Lithuania; then (in 1268) he transferred all his possessions to his son-in-law Shvarn, and he himself retired to the Ugroves monastery 54. Thus, all of Lithuania came into the possession of the Christian prince. Although Troyden, Vel. The Prince of Lithuania after Shvarn, lived as a cruel pagan: but his three brothers (Surputiy, Lesiy and Winkel) were sincere and zealous Christians: “they lived in love, meekness and humility, preserving the right Christian faith, ardently loving the faith and the poor” 55. Troyden's son Rimont, under the name Elisha, lived and died as a monk in the Novgrod Lavrashevsky Monastery, giving the throne to Viten 56. The ancient Lithuanian chronicle says: “And that Peter Gashtold (c. 1364) was the first to accept (in Krakow) the Roman faith and brought it to Lithuania... but there was no Roman faith in Lithuania, only the Russian one got mixed up” 57. The chronicle, speaking here about Lithuania, refers primarily to Vilna - the capital of Lithuania since the time of Gediminas (1305-1341): but even in Vilna, especially in other places in Lithuania, the Russian faith, the Orthodox faith, was already more than confused before 1364. Marriage alliances of the Lithuanian princely house with the houses of Russian princes resulted in an increasingly increasing importance of Orthodoxy in Lithuania 58 . The sons of Gediminas, one during the life of their father, others after him, were already Christians. Koriyat-Mikhail built the church of St. back in 1329. Nicholas in the Lavrashevsky Monastery near Novgrodk 59. Narimund from 1333 was called Gleb 60. Lubart-Dimitri, from 1337 Prince of Volyn, was always a zealous son of the Orthodox Church 61. Yavnut - John was baptized in Moscow in 1345 62. Olgerd from 1341 to 1377 Vel. The Prince of Lithuania was first married to Princess Maria of Vitebsk, then to Juliania, Princess of Tver: but the power-hungry warrior remained a pagan for a long time and stubbornly. Under him, paganism entered into an open struggle with Christianity, but the more glorious was the victory won by holy faith. Presbyter Nestor, the confessor of Olgerd's first wife, converted several Lithuanians to Christianity, including two of Olgerd's courtiers and favorites. The blood of these confessors and their relative Eustathius was the fruitful seed of Christianity in Lithuania. Kumets and Nezhilo, as Olgerd’s favorite brothers were called, having received St. faith, did not appear with others to offer sacrifices to the fire of Znich in the church of Perkun, and strictly observed fasts. This revealed their faith to the priests. Olgerd, at the insistence of the priests, ordered the brothers to be thrown into prison. They spent a whole year here, tormented by hunger and the dampness of the prison, but remained firm in their faith. The next year, John, the elder brother, weakened and announced that he was renouncing Christianity. Olgerd freed both brothers. But Anthony, neither from torment nor from affection, ceased to be a sincere Christian, and he was again thrown into prison. This time his situation was extremely painful. Everything that the malice of the priests could come up with was used to defeat Antony’s firmness. The angelic calm with which he endured suffering, the power of the truth of Christ speaking through his lips, aroused such surprise among the people that crowds rushed to the prison to see and listen to the confessor of Christ. John soon felt that there was no joy for him without the name of Christ; his brother’s accusations lay like a stone on his heart. Finally he announced to Olgerda. “Sovereign! I openly confess that I am a Christian again. Do with me what you want, but I will no longer betray the holy faith.” Olgerd lost his temper, beat John from his hands, and ordered him to be thrown to Anthony. The prison of confessors became a Christian school - people hurried there, amazed at the patience of the sufferers, and many secretly received St. baptism. The priests, frightened by the effect of the sermon of St. brothers, asked Olgerd for a decisive trial against them, and having received the sufferers at their complete disposal, they tormented them with various tortures. On January 14, Anthony was hanged; They hoped to see weakness in John again and tormented him longer, but on April 24 they hanged him. The martyrdom of Anthony and John not only did not stop the work of St. faith, but contributed to her success. A relative of the martyrs, Kruglets, also a courtier of Olgerd, turned to Christ, amazed by the patience and words of St. relatives. Olgerd, noticing that he was no longer a pagan, ordered him to be beaten with iron rods. Eustathius did not even show that he was suffering. Olgerd was furious and ordered cold water to be poured on Eustathius in the cold. The sufferer calmly endured this cruel torture. The torturers broke his legs, cut off his nose and ears, tore the skin off his head, and finally hanged him on December 13th. This was in 1317 63. Following this, St. faith quickly moved from victory to victory. Olgerd himself at the end of his life 64 and all 12 of his sons were baptized in Orthodoxy 65. When Jagiello, in 1387, who allowed himself to be sprinkled by papists for Jadwiga and the Polish crown, began to baptize Lithuanians according to the Latin rite: it turned out that in Vilna half of the inhabitants already professed the Orthodox faith 66. § 8. The spread of Christianity on Kamenny Island, on Valaam, along the shores of Lake Onega Baron Herberstein, who was in Russia in 1516 and 1524, wrote about the Russian monks: “the monks especially try to convert people of all kinds to their faith: the hermit monks had previously converted a considerable part of idolaters to the Christian faith, long and hardworkingly sowing the word of God among them” 67. In the middle of the 13th century, 23 hermits, unknown to the world, labored on the Kamenny Island of Lake Kubenskoye. After the prayer, they addressed the Gospel word to the wild tribes of Chudi and Karela, who roamed especially along the North-Eastern shore of the lake. The hermits suffered insults and beatings from the rude idolaters, but continued their work. Because of oppression and their poverty, they could not build a church that was necessary both for them and for the success of their faith. The Lord sent His wonderful help to the harvest workers. Gleb Vasilyevich, Prince of Belozersky (1279), went from Bela Lake to Ustyug by water. On Lake Cuba he was seized by a fierce storm, with lightning and thunder. The prince was in extreme danger, and sought salvation in prayer; he vowed to build a church where he found refuge. August 6 brought his ships to Kamenny Island, where hitherto unknown desert preachers labored; The pious Prince, both out of vow and out of necessity, built a wooden church and cell for preachers in the name of the Transfiguration of the Lord. This was in 1255. After that, the work of preaching became easier 68 . In 1329, Elder Sergius came to Valaam Island; Then St. Herman came to him, and through their labors the local Karelians were converted to St. faith. Later (at the end of the 14th century) he settled on the neighboring Konevsky Island, Arseny Ave.; the superstitious inhabitants of the island every year left a horse at one large stone as a sacrifice to the spirits; Arseny prayed at the stone, sprinkled it with water and, freeing the poor inhabitants from the fear of spirits, baptized them 69. In the half of the 14th century. The Novgorod monk Lazar settled on the Murmansk island of Lake Onega and built the Church of the Dormition of the Mother of God on the spot where he saw the “Light-bearing Woman, shining with gold.” He suffered enough sorrows and persecution from the wild surrounding Lapps: but, having miraculously healed the son of one of their elders, he gained respect and trust in himself, and soon baptized some of them. His disciples zealously preached the word of salvation on both banks of the river. Onega and sowed the seeds of faith in the current Onega district 70. § 9. Enlightenment of Perm St. Stefan In the middle of the 14th century, the young cleric of the Ustyug Cathedral, by the grace of God, was kindled with the desire to devote his life to the education of the Zyryans - the wild sons of the northern forests. It was St. Stefan. In the Rostov Epiphany Monastery, under the guidance of Arseny, the Bishop of Rostov, and the former Prince, he studied the dogmas of faith from Slavic books: “desiring great intelligence,” says his biography, Epiphanius, “study Greek literacy” 71. The Zyryan language was familiar to him back in his homeland in Ustyug; and now he was studying it in order to be able to translate church books into it; Stefan translated what needed to be translated for Zyryan’s first acquaintance with the faith from Slavic using Greek. Having thus prepared himself for the title of preacher of the faith, he asked for a blessing for his work from the then manager of Moscow. Metropolis of Gerasim, Bishop of Kolomna; a Vel. The prince secured him with his letter 72. With these benefits he arrived at the mouth of the Vychegda to rude but simple-minded people, and began to preach the true God. The simple in heart listened in amazement and then were baptized; stubborn and especially priests-magicians outraged the people against him. “How can we listen, they said, to someone who comes from Moscow, which oppresses us with taxes? And who to listen to? a young, inexperienced, unknown preacher, while our elders and mentors say something different.” Stefan, with hope in the Lord, continued to preach the true faith along the right bank of the Vychegda. Reached the mouth of the river. Vym, where the main settlement of the Zyryans was then, he increased the number of Christians to a thousand and built a church in the name of the Annunciation of the Mother of God 73. To show in reality the emptiness of idols, he turned one of the most famous idols to ashes. The people were horrified. Stefan showed the truth in experience. The main sorcerer Kama, Zyryan's father and mentor, volunteered to go through fire and water, demanding the same from Stefan. “I do not command the elements,” answered the humble Stefan, “but the Christian God is great, I am going with you.” Kama trembled and completed the triumph of the game over superstition and deception. The people were baptized in crowds and threw the idols of Voipel and others into the fire 74 . Having created two more churches, St. Stefan founded schools near them. “Study the Permian literacy, commanding you to learn the Book of Hours and the Osmoglasik and the Song of David”; Moreover, he sorted the students according to their abilities in order to “put some as priests, some as deacons, and teach them to write Perm books.” In 1383, he asked to install a Bishop for the Zyryans in Moscow, and he himself was ordained. Then he ordained natural Zyryans as clerics, deacons and priests. “And his priest,” says a contemporary, “served mass in the Perm language, matins and vespers, and his canonarchs according to the Perm books of the canonarch, and the singers shouted all the songs in Perm” 75. Wonderful picture! 60 versts from Ust-Sysolsk, on the river. Sysole, the Saint founded the Stefan monastery, and 165 versts away, another, Ulyanovsk. In the first, three centuries after Stephen, church services were sung in the Zyryan language 76. The saint cared with all his love for the external peace of the new children of the faith of Christ. During the famine, he got them bread from Vologda; traveled to Novgorod 77 and Moscow 78 to petition for their protection from injustice and robbery; the people called him their father. In 1396 St. Stephen died in Moscow, having spent 48 years in Apostolic labors 79. § 10. The state of education during the Mongols; education in the south and north The flame of Batu destroyed monuments of education in all parts of Russia, with the exception of Novgorod; and the Mongol yoke gave scope only for sorrow and for common misfortunes; The temporary invasions of the Tatars with fire and sword, the unfortunate civil strife of the princes stopped what they began for enlightenment, destroyed what the workers of faith and piety managed to do. One principality of Galich with Volyn in the first half of the Mongol period enjoyed some peace and freedom for the development of people's life: but even that fell 80. The wild Mongol was equally wild for enlightenment in both paganism and Mohammedanism, mercilessly burning piles of books that were collected and protected from his barbarity 81 . Thus among the princes of the south there were learned and enlightened 82 ; but in northern Russia Prince. Mikhail Alexandrovich Tverskoy went to Novgorod to study literacy with the Archbishop 83. Accordingly, it remains to judge the comparative education of the clergy of the southern and northern. In the north, only in Novgorod, rich in trade, did they have enough freedom and means to engage in education. Saint Moses zealously spread spiritual education there; the boyars willingly came to listen to his sweet conversations; he supported scribes at his own expense and ordered the copying of books 84. In the rest of the north, only from the middle of the 14th century, a movement towards the better - towards the light of knowledge - became noticeable. Saints Alexy and Cyprian took great care to disperse the Mongol darkness. § 11. Ways to enlightenment: studying the faith of their fathers and liturgical books; relations with Greece; life experiences In difficult and stormy times there was no time to think about special schools. We studied faith from liturgical and paternal books. In them they looked for consolation in the sorrows of time, and found, along with consolation, illumination with the light of faith. Chroniclers often speak in the words of liturgical books and often make known their popular use. Parish priests were given the responsibility of gaining knowledge of faith and duties from useful books and from conversations with experienced ones, teaching small children in the house, and teaching everyone in the church. Pastor Kirill wrote to the priests: “Understand how to teach spiritual children... If you yourself are perplexed, ask someone who knows how, do not be ashamed. Asking for the path of the divine and others, Nan will instruct; and the blind walk without asking... Watch over the children you bear” 85. Saint Peter told them: “Children, practice reading books and studying day and night” 86 . Especially in the monasteries, the rule was preserved to read Theophylact’s interpretation of the Gospel in church, and at meals the teachings of St. Ephraim and Dorotheus and Patericon; if they did not have time to read the festive reading at Matins, they read it at the meal: this is how readings from the Six Days of St. were offered. Basil and the teachings of St. John Chrysostom about 87. At the See of Bishops, they tried to keep the clergy busy reading books in more than one church; The cathedral library opened up ways for this: at the department of the Rostov Bishop, even after the devastation of the Mongol, many Slavic and Greek books remained. Epiphanius writes about St. Stephen of Perm, that he chose the Rostov Theological Monastery for his monastic life, “like there are many books”; here he “learned to read and write Greek” 88. Here, during the time of the enlightened Bishop Cyril (1231 - 1262) “in the church of St. Mother of God, the left clergy is Greek, and the right is Russian” 89. The connection between the Russian Church and the Greek Church, close and constant in this period, supported enlightenment in the Russian Church. But the Metropolitan’s dependence on the Patriarch and the Council of Greece, clergy, and especially the highest, tried to know the Greek language, and through this they became acquainted with the enlightenment of the Greek Church 90. In 1261, Constantinople was returned from the Latins to Orthodoxy, and from that time on, the Russians, out of zeal for Orthodoxy, visited Constantinople, while others constantly lived there and were engaged in copying books useful for Russia 91. The most durable way to spiritual enlightenment remained the love of faith, tempted by the experiences of life. The troubles of the Mongolian times did not weaken, but strengthened love for the light of Christ and disgust from pagan and Muslim darkness; and experienced love conveyed its experiences to the mind and imparted its strength and firmness to thoughts. § 12. Study of Holy Scripture; correction of the Slavic translation in the Gospel and Psalter; Perm translation of biblical books; translation of interpretations of the Bible Bl. Serapion of Vladimir wrote to his flock: “if you hear human fables, you will approach the divine scriptures” 92. To the fulfillment of this holy rule must be attributed that gratifying phenomenon in the Russian Church of this time, that its shepherds rose in knowledge of the faith not only before the Russian people, but also before the modern shepherds of the West; in the west, during this dark time, according to the definition of the Bishops, imaginary wizards and sorceresses were burned at the stake, drowned in rivers; and Serapion from the pulpit strictly denounced such ignorance of some of his flock 93 . A precious monument worthy of attention to the word of God is the Gospel of St. Alexius, written with his own hand in 1355, when he was in Constantinople and, therefore, then, when he could have in his hands the best copies of the original 94. When comparing this Gospel with the Slavic copies that preceded it and the Greek original, the following turns out to be undoubted: 1) the text of the Saint is in many ways not similar to the Slavic copies that preceded it in time; 2) its text contains not only corrections of errors made by Slavic scribes, but a new translation from the original; 3) the difference between its translation is its literal proximity to the Greek text. “This feat of the Saint,” let’s say in the words of a modern pastor of the Church, “is important, among other things, because through him the Saint, enlightened by God, previously denounced the wrong opinion of people who, even to this day, claim that in sacred and church books, correcting a copyist’s mistake and replacing an incomprehensible translation word with an understandable one is impermissible and contrary to Orthodoxy... He believed and corrected; and therefore, obviously, he did not reason like that” 95. St. Cyprian also worked for the Holy Scriptures. He compiled a translation of the Psalter, hitherto known in its original. The translation was limited to the fact that the words and expressions of the previous translation, which seemed unclear, were replaced by others, but at the same time quite a few Serbian words and phrases were included 96 . Saint Stephen, as seen (§ 9), translated the Psalter into the Permian language, selected readings from the Gospel and the Apostle, and Paremia. The mere determination to do such a thing meant a lot for the cause of faith. There was a need to translate the word of God into the Perm language; and it is translated. The best contemporaries of Stephen, especially in Moscow, looked with delight at the work of St. Stefan and compared Stefan with the enlighteners of the Slavs. Only “there is nothing in mind,” notes Epiphanius, “deciding: why was the essence of the book of the Perm charter created? And before this, for a long time, there was no literacy in Perm... If only there would be a need, more worthy than the Russian one, the essence is ready, a letter.” But only those with poor meaning spoke this way. The translation of Andrei Kritsky's interpretation of the Apocalypse 97 belongs to the same period, as well as the translation of interpretations of some other books 98. § 13. Sermons and epistles, biographies and chronicles, translation of Greek works; appearance of forged essays Time has deprived us of much with which our Shepherds consoled and instructed their flock, who suffered under the yoke of foreigners. Only fragments and traces of their labors 99 remain. Words of Bl. Serapion Bishop of Vladimir, formerly the former archimandrite of the Pechersk Lavra, are so beautiful that one cannot help but regret that there are only four of them; and from Serapion’s very words it is clear that he spoke many teachings. The now well-known Words are a sincere conversation between a pastoral heart and his flock, a heart lamenting over the misfortunes of the time and even more so about the vices of the time; in them the eloquence of the heart speaks, the gift of speech is visible, and the knowledge of the word of God is visible 100. Even less have reached us the teachings of Simeon, Bishop of Tver (1289), a teacher and strong in books. And Matthew, Bishop of Sarai, dedicated to St. Alexy, is now known only from one teaching by a Christian 101. Then there remain several teachings, of which the authors are not known 102. More pastoral epistles have been preserved, which were written either to the clergy, then to the flock, or to private individuals. So are known: the teaching, or district epistle, by priest Cyril, the six epistles of Met. Cyprian, two – Holy. Peter, letters of Met. Theognostus, according to the Chronicle, the great mentor and Saint Alexius. “The Teaching (or Circular Epistle) of the Humble Peter Metropolitan by Hegumen, Priest and Deacon” breathes Apostolic love and shines with Gospel thoughts 103. This is the same message from St. Alexy, also written to all the clergy 104. In other epistles and especially in the epistle of Met. Cyprian to Athanasius and in his farewell letter, instructions in faith and piety are combined with the rules of deanery 105. The messages of St. Kirill Beloezersky are distinguished as much by sincere piety as by Christian prudence 106. As before, at this time she was engaged in entering events into the Chronicle. The Suzdal Chronicler describes northern events; Volynsky - depicts in detail the southwestern events, and speaks not only in the words of Holy Scripture and the Fathers, but also knows the Omer 107. O Metr. The Cyprians wrote that he was engaged in compiling the complete Russian Chronicle and, as an aid to this, had a large collection of books; and regardless of that, he wrote history according to the degrees of V. Russian Princes. Nowadays his description of the life of the saint is known. Petra 108. Life of the blessed. Book Alexander Nevsky 109, the painful death of St. Book Mikhail of Chernigov and his boyar Theodore, Prince. Mikhail Tverskoy, described shortly after their death, although it is not known by whom exactly. Others described their travels in the east 110. According to a contemporary, Prince. The Galichian Mstislav (1270–1284) placed in the Kamenets church “the collection of his father,” and in the Galich monastery “the great collection of his father” 111: both, without a doubt, are a collection of fatherly works, which continued to be translated under the Mongols. Metropolitan Cyprian is especially famous for such works. His best work in this regard is the translation of the Ladder of St. John and interpretations on it 112. During his time, weekly and holiday teachings 113 were translated, selected primarily from Chrysostom, first by P. Callistus, then with some changes by P. Philotheus, as well as the work of St. Nile on thoughts, the words of St. Isaac the Syrian and the chapter of St. Maximus 114. Especially on Athos - in the Russian Panteleimon and in the Serbian Hilandar monasteries, partly Russian, partly other Slavic monks diligently translated Greek works, although for the most part close to their time, sometimes meager in content 115. Bulgaria, where the Bogomils were formed from the Pavlikians, and where from 1195 they acquired civil independence, but did not acquire significant spiritual education, - Bulgaria with neighboring Serbia handed over to Russia everything that people like the Bogomils could console themselves with - apocryphal works 116, stories invented by the imagination of a child, or even completely unclean. In one list of the church charter, after the list of useful and harmful books, it is said that the article about forbidden (renounced) books was included in this charter from the prayer book of Metropolitan. Cyprian 117. From this remark it is clear that the ancient Greek article on books useful and harmful in the Slavic period and with additions was published with the care of Metropolitan. Cypriana Serba; Perhaps he compiled the translation and additions. The educated pastor knew from the experience of his fatherland the extent to which false writings were used by people unfamiliar with true Christian enlightenment, and how harmful they were to faith and piety. That’s why he warned the Russian Church. § 14. The Pope’s violence in Russia and the firmness of the Russians: a) in the northwest, b) in the southwest The time of the Mongols was sad and difficult for Russia. The West added sorrow to sorrow for us. The temptations for Orthodoxy from the West were now as strong as they had never been before. One cannot help but be amazed at the firmness with which the Russians withstood the attacks of the Pope at the most unfortunate time. God is the Guardian of pure faith. The work of the West began with the Novgorod and Polotsk coastal possessions in Livonia. From the beginning of the 13th century, by the will of the Pope, crowds of vagabonds, who had no place in the West, went one after another to Livonia to rob others, or, as they called it in the West, to preach Christ. Poor Livs, Latvians and Chuds were baptized with fire and sword for 40 years. Robbery took away all the seaside from Russia; and Eastern Christianity disappeared there 118. Dad wasn't content with that. He launched crusades against Russia, either from Livonia or from Sweden; He was not ashamed to still call Russians pagans. In 1240, the Swedish king, as a result of a papal bull, sent an army with bishops to baptize the Russians. Blagover. Alexander went out with a small retinue, but with firm hope in Heaven. The Izhorian Pelguy, waiting for the Swedes, spent the night in vigil and prayer. Suddenly he saw: two radiant leaders were sailing in a boat, and one was saying to the other: “let’s help our relative Alexander.” Their faces were familiar to Pelguy from the icons: they were St. Princes Boris and Gleb. And the glorious Battle of the Neva left behind Alexander the great name of Nevsky 119. Having finished the matter with the Swedes, Alexander had to rush to the aid of Pskov and Izborsk against the Livland aliens; the defender of Orthodoxy made the Order tremble for its own existence. Then the Pope changed his tone. He sent legates to Alexander, expressing a modest desire to learn the best from his teachers. They answered the pope: “We know the history of the faith and the Church from the very beginning of the world; Why do we need new teachers? It didn't seem that way to Papa. The Livonian settlers shed Russian blood in streams, both for their own selfishness and for the selfishness of the Pope. The sword is good. Kn. Dovmont pacified adventurers. In 1347, Magnus, King of Sweden, intending to atone for the sins of his dissolute life in the eyes of the Pope, volunteered to convert Russia to the Pope; he appeared with a strong army within the Novgorod region and sent to say: “Send smart people to debate about the faith; we will find out whose faith is better, and the best will be accepted by everyone; otherwise, my sword will teach you everything.” The Novgorodians answered: “We accepted the faith from the Greeks; and therefore, if the King wants to know whose faith is better, let him send ambassadors to the Patriarch; if he has something else to do with us, he is offended: let him explain it to the ambassadors.” An answer worthy of true, pure faith! He said that works of faith should not be confused with the work of the sword. But Magnus stuck to his guns and said that he wanted one thing - to convert the Russians to his faith, willy-nilly. Nut surrendered to the King, and he hastened to baptize half of the inhabitants. But soon Magnus was completely defeated. His involuntary godsons again became what they were by choice, and in addition they beat the Swedes. That was the end of the Pope's missions in the north. In southwest Russia, the Pope's affairs were strange in the extreme. He offered the Prince of Galich a royal crown for his obedience to him. Lamenting over his poor homeland and wondering if the ruler of the West would help to overthrow the yoke of the Mongols from Russia, Daniel showed the Pope that he wanted to get closer to him. As soon as this was found out, bulls rained down on Russia one after another. In 1246, Innocent the 4th wrote to Daniel that, at his request, he would accept him and his kingdom under the patronage of the Apex. Peter and his own, on the same day, by another bull, he appointed Dominican preachers for him; with the third bull he ordered the latter to hurry to Russia. In the same year, he sent a bull to the “Russian King John” (although Vasilko’s son was not a sovereign Prince) and sent the Prussian Archbishop to him with the right to “destroy and scatter, plant and create.” Three months later, the Pope announced to Daniel his permission to take away lands from kings who did not profess the Roman faith. On the same day, with a bull addressed to Daniel, he allowed the Liturgy to be celebrated on leavened bread and to observe customs not accepted by the Latin Church. The concession was unusual, but in reality it could be a step forward. With a new bull, the Pope authorized the Prussian Archbishop to bring into union with the Roman Church the “Beloved Son of the Russian King.” But the Pope, in the same bull, made it known to the Archbishop of Prussia that he did not believe the sincerity of his beloved son; he ordered the biskup to make King Daniel and all the nobles take an oath of allegiance. In 1249, Daniel's patience was exhausted. He expelled the papal archbishop and his priests. Three years later, Bela of Hungary reconciled Daniel with the Pope, and the Pope, sending a crown and a scepter, promised help to Daniel’s fatherland. Daniel again began to wait for help. But there was no help, and he left the Pope. Only when the line of the princes of Galich was extinguished, and the inhabitants of Chermnaya Rus and Volyn, oppressed by Lithuania, Poland, and the Tatars, betrayed themselves to the power of Casimir of Poland, could the Pope rejoice at some success of his labors in Russia. Casimir's power was recognized so that he would not embarrass the conscience of the Russians. The Latin King soon forgot the promise. In Volyn, Lyakhi “has done a lot of evil to Christians, converted the holy churches into Latin, godless service.” But it didn't last long. The very next year (1350) Book. Lubart expelled all Latin from Volhynia and left only Lvov 120 in the hands of Casimir. Under Casimir's successor, violence increased. In the south of Russia, from 1375, Latin bishops appeared, but, with the exception of Galich, these bishops for a long time were only titular, shepherds without a flock. If after this it is necessary to say how faithful the Russians were to Orthodoxy here: then the Inquisition, founded in 1380 in Galich, speaks loudly without words about the glory of Orthodoxy. Under Louis's daughter Jadwiga, the Polish bishops extended the power of the Pope both to Red Rus' and to the Lithuanian-Russian principality 121. They promised the young queen the kingdom of heaven if she gave her hand to the ugly Jogaila; and Jagiello exchanged Orthodoxy for the hand of Jadwiga and the Polish crown; he swore an oath to the biskups, willy-nilly or unwillingly, to introduce the Roman faith into the Lithuanian-Russian principality. And he fulfilled the oath over the Russians themselves, killing two nobles who did not want to leave Orthodoxy. An Orthodox person, or an Orthodox woman, marrying a papist was forced by force to the Roman faith. Only the weapons of Vytautas (1388–1390) and Svidrigaila (1394) did not give the fanatic Jogaila the freedom to fulfill his oath in full force 122. § 16. Strigolniki and denunciations of them In 1371, a schism appeared in Pskov, which later spread to Novgorod. A certain Karp, an artistic strigolnik (who cut hair), and Deacon Nikita began the schism by pointing out the unrest of the clergy, and completely rejected the hierarchy for life. The subject of a special temptation was mainly the fact that clergy, as they said, were appointed to the priesthood for a bribe 123. But one step towards error entails another and a third. Having become judges of the Hierarchs, Karp and Nikita went so far as to separate themselves from the saint in everything. Churches; they no longer wanted to participate in the general prayers of the Church, forbade receiving Baptism, remission of sins and the Eucharist from priests, and rejected the commemoration of the dead through church services and alms. The talk of Karp and Nikita found listeners in Pskov, and then in Novgorod. In 1375, the Novgorod Archbishop declared Nikita defrocked, and together with Karp excommunicated him from the Church. The careless jealousy of simple hearts spread further; Having seized Karp and his two comrades, they threw them into the Volkhov: “it is written in the Gospel,” said simple-minded zeal, “if anyone seduces one of these little ones, it is better for him to eat, so that the millstone may fall upon his neck and be drowned in the sea.”124 But what they do only according to the movement of feelings is sometimes quickly condemned; Karp soon began to be pitied, and then his secret followers found passionate participation in their cause; Most of all, this participation was born from the fact that Novgorod and Pskov, distinguished by the spirit of rebellious freedom, were then burdened by their subordination to the Metropolitan and the Grand Duke. From here it turned out to be necessary to call for help from the court of Const. Patriarch. Dionysius, Archbishop of Suzdal, in 1381 brought a message from Tsaryagrad to Pskov, where the schism was especially strong. Novgorod rebelled and brought the Vel court against itself. Prince. In 1394, Bishop Michael of Bethlehem brought an extensive message from P. Anthony. The excitement subsided. But there were still secret followers in Pskov, who were revealed in the aftermath of Photius 125. P. Anthony’s exhortations are strong, the denunciations are thorough, the answers reflect every question of the Strigolniks; the pious Russian soul is visible in them, and, in all likelihood, they were written by St. Athanasius, a disciple of St. Sergius, who lived in Constantinople from 1392 126. They are very necessary for the schismatics of the present time. “Know,” the Patriarch taught, “that he who separates himself from the Church is separated from Christ himself... Listen to you, He listens to Me, reject Me, the One who sent Me is rejected. Correct yourself, Strigolniks; The Apostle says: Punish yourself to your teachers, for they are watching over your souls, for they have a word to pay for you on the day of judgment... Dathan and Aviron, the rebellious ones, took upon themselves the priesthood. And God was angry with them, and the earth devoured them. So now the Strigolniks, having neither priesthood nor sanctification, set themselves up as teachers out of vanity and arrogance... Christ chose the Apostles, the Apostles appointed Bishops, and through the ordination of Bishops the gift of priesthood and sanctification was transferred.” “When a priest celebrates the Liturgy, one must look at him as at Christ supping with the Apostles, and receive the Eucharist from him as from Christ himself... All that remains is to judge only yourself by the Apostle, and so proceed to the mystery... Say heretics: where do you want to get the priest from? If you say: the Patriarch is unworthy, the Metropolitans are unworthy: then according to you there is not a single priest on earth... Where will you get a priest according to your accursed faith? Will Christ really come down to earth for you a second time?... And how dare you reproach the saints for church expenses (protors), when the Apostle said: the clergyman feeds on the church, and the altar girls share with the altar? Strigolniki put themselves as teachers. But they do not remember the words of Christ: if you do not enter through the doors into the sheepfold, but if you look outside, you are a thief and a robber. Thieves and robbers kill people with weapons: and you Strigolniks kill people with spiritual death, removing them from the most pure Mysteries of the body and blood of Christ. For Christ said: if anyone eats My flesh, does not drink My blood, he will have no light or life. Do you really not understand what is written in the Gospel: let us break the bread, I gave as a disciple... I accepted the cup of wine and gave praise, saying to my disciples: drink of it, all of you, behold, this is my blood of the New Testament: behold, do in remembrance of me. So now the priests perform services in remembrance of the saving suffering of Christ. He who withdraws from these most pure Mysteries is not a Christian.” Condemning with the word of God the insolence of the Strigolniks, who reproach the behavior of clergy, the Patriarch says: “You, Strigolniks, say that Paul ordered the teaching of the common man. But this was said then, as paganism was, and not to you, heretics.... You say: they are collecting a lot of property. But it’s not for you Strigolniks to judge that; God, or the first saint, judges. Why do you make yourself a head when you are a foot? Or why, being a sheep, do you dress yourself up as a shepherd?.. Do the Strigolniki order the earth to repent? But the earth is a soulless creature, it does not hear and does not know how to answer or rebuke the sinner.” – By denouncing those who rejected the remembrance of the dead, he exposes the general custom of the ancient Church. “John Chrysostom wrote: if you have not given alms in your life, still give after your death... if you have left your property to your children, write a portion to Christ with your children, so that they may give according to your soul.”... He presents a case from the Prologue and another from the Pechersk Patericon. Those who were keen on strigolniks said about these teachers: they do not rob estates and do not collect. The Patriarch replies: “So were the Pharisees; they fasted twice a week, did not eat for whole days: however, publicans and sinners came to Christ with confession and were saved, and to the Pharisees it was said: woe to you, scribes and Pharisees.” § 17. Disorder of the liturgical order from the Tatars; Cathedral of Metropolitan Kirill Over a vast area from White Lake to southern Galich, Batu left behind him ashes and desert: the churches of God were destroyed by fire, or remained a pile of stones; utensils, icons, books became the prey of a blasphemous predator; The priests and deacons anointed with gray hair were killed, and the young ones were taken into captivity 127. True, Mongol later allowed Christian worship, and the Russians remained with the same warm love for prayer and the churches of God 128. But a lot of time had to pass before external worship could acquire the appearance of order and decency. It was not easy to erect churches, furnish utensils, books, icons, especially since the tax-paying classes were burdened with Tatar taxes; It was even more difficult to find capable servants of the altar of God, amid devastation and poverty. Meanwhile, the brazen 129 arbitrariness of the wild, proud Mongol razed to the ground what he himself allowed to be built, and plundered what he allowed to be considered sacred. Hence, in the chronicles we often see the remark: the Tatars came and burned churches and monasteries, burned or robbed in Rostov, burned in Kostroma, Pereyaslavl, etc. 130 40 years after the appearance of Batu in the North, the active Metropolitan Kirill, having examined his vast, sad flock, opened (1274) a Cathedral in Vladimir. A review of the flock revealed to the Metropolitan that there were various kinds of disturbances in the worship service. The cathedral first of all paid attention to the altar servers. Having repeated the church rules not to admit an unknown and unfree person to the priesthood, the Council wrote: “If anyone wants to be ordained, let them test him in all detail, whether his life is pure, whether he has observed chastity, whether he has entered into marriage with a girl, and whether he has entered into it legally? Is he good at reading and writing? Moreover, do not rush to deliver, even if they were not blasphemers, not predators, not drunkards, not eager to swear, not quarrelsome; test them... If anyone turns out to be free from all wines with the guarantee of the spiritual father, 7 priests and other reliable witnesses: let them supply it.” Not to suddenly elevate him to the degree of priesthood, but, having made him a reader, force him to study the entire church order under the guidance of an experienced clergyman. Further, the Council discovered and corrected disorders in the celebration of Baptism, Confirmation, Liturgy, and church services in general. “We learned,” he says about divine Baptism, “that for some vague and unreasonable meaning they mix divine myrrh with oil and anoint the whole body in this way: the worst kind of nonsense! After the announcement, let them anoint with oil - and only on the forehead, eyes, ears, nostrils and lips... then let them baptize, immersing in three immersions. After baptism, we will anoint the feelings with peace, blocking the entrance of the first flattery; becoming incorruptible by the action of the most pure Spirit of God, we are forever protected from the evil enemy, so that our feelings do not incline us to evil... After baptism, let everyone be honored with God’s most pure body and honest blood, wherever the baptized happens to be, in a city or in a village. Let no one be doused anymore: dousing is not prescribed anywhere, but immersion is prescribed, in a special vessel.” About the Liturgy “we learned that within the Novgorod region the deacons take out the divine Lamb and formalize the priests first, and then the priests come to formalize.” Based on rules 65 of Phrygia (Laodicea) and 23 of Nicaea, the Russian Council commanded: “the deacons should not take out the Lamb, but the priests.” The same Metropolitan offered excellent instruction about the Liturgy in the Instruction to the Priests: “Perform the terrible service with fear. Never enter the altar having enmity with anyone; if you had a heated argument with someone: do not serve that day, but first calm your thoughts, and offer prayers to the Lord with a pure mind” 131. Noticing that on Christian holidays atrocities of pagan holidays are committed, the Council says: “this serves as a reproach to God’s holidays, an insult to God’s temples; This especially annoys our Savior and Protector.” The council orders such people to be expelled from the church. “We learned,” he says further, “that in the same countries (Novgorod) they do stupid things to dishonor the priesthood; revel beyond measure in St. the most pure days of Lent, from Bright Palm Week until All Saints, so that there is neither offering (liturgy) nor baptism until All Saints... We command the venerable Bishops and command them to cast out everyone if they do not repent: for it is better to have one clergyman worthily than a thousand lawless ones... We also learned in the same limits (Novgorod) that some, without being sanctified, consecrate what is brought into the church fruits, t.s. cereals or kutya for the dead. We command that this should not happen from now on... We command that the uninitiated from now on should neither read the apostle in the church, nor sing the prokeme, nor enter the altar... Let them not bring anything into the altar, neither kutia, nor anything else. Neither the priest nor the deacon should enter the altar idlely or carelessly; let them not insult a clean place by entering without order.” The cathedral also wished that for better deanery there should be sextons in the service. But this desire was hardly fulfilled anywhere other than cathedral churches 132. § 18. Solutions to doubts about the order of Divine services: a) Council of Constantinople on the issues of Theognostus, Bishop of Sarai In 1301, Bishop Feognost of Sarai considered it necessary, in the presence of Met. Maxim, to propose to the Council of Constantinople several questions about the rite of worship. At the Council of Patras. John and several Metropolitans, the perplexities of Theognostos were examined and answers were given in accordance with the needs of the time 133. “Is it possible,” asked Theognostus, “having consecrated the meal (throne), moved from place to place and liturgized”? They answered: “It’s appropriate; for this is due to need - people who cross over do not have a resting place for themselves. You just need to protect it with all caution and fear, place it in a clean place and then serve it” (These are marching churches of nomads, such as the Mongols were, or marching military churches). “If a saint happens to serve the Liturgy and there is no deacon, but there are many priests: is it possible to serve him? “If there is a need and there is no deacon, let him sing with the priests” (This could most likely happen to the Bishop of Sarai). “If there are many priests, but there is no deacon: should one serve? “It is necessary: ​​let one of them speak the ektenia while standing in the altar, and not going out” (Again the need of the Sarai Church). “On what days should the saint himself read the Gospel? Four times a year - in Vel. Thursday of Holy Week, first Gospel (Passion), on Easter in the liturgy and vespers, on the first day of September. Let them read on great holidays with abbots, but not in front of other priests, unless it is necessary.” So, the 1st day of September - the beginning of the new year - was celebrated in Russia under Met. Maxima in a special way 134. “Should we serve (the Liturgy with dry grapes or not? - If somewhere, in some land, there is no wine at all: let them squeeze out a fresh bunch of grapes, but not dry. - Should we carry the body of Christ on the road? - Decent and blessed. - Should we sing the service (Liturgy) on Great Friday? - The Holy Fathers have established: there is no service (Liturgy) on this day. - On On Wednesday and Friday, should we serve the Lenten service (the Presanctified Liturgy), or the St. John's service? - Then neither the Lenten nor the St. John's service is sung; but at the 9th hour the Hours are sung with Vespers. - Is it possible for the abbot to serve with ripids, or to sing the trisagion in the altar without going out? - This sacred rule is not prohibited; ripids), but do not perform the overshadowing. However, it is in the will of the Bishop whether to bless someone to do both the overshadowing and the blessing with his hands. – If a priest kills a man in war: can he serve later? “Forbidden by the sacred rules.” Regarding Baptism, the questions and decisions were the following: “If the Tatars are converted and want to be baptized, but there is no large vessel, there is neither a river nor a lake where it could be immersed: what to do? - Let them pour it over it, saying three times: in the name of the Father and the Son and the Holy Spirit 135. In cases of need, the celebrant is also allowed to perform Baptism. The Nestorians and Jacobites are ordered to be anointed with chrism, but so that they first curse their teaching and teachers. This rule is again for the Sarai Shepherd, since in the Mongol army there were many Nestorians and Jacobites from Persia, India and Mongolia. “How many times should one say prayers when baptizing infants? Should many be baptized (as many celebrate the Liturgy), or one? – One should read prayers, and one should baptize. – If there happen to be many children and many priests, let each one baptize a special child; if there are many children and one priest: let him say prayers over everyone at once, and immerse each child separately, saying three times: in the name of the Father, in the second: and the Son, in the third: and the Holy Spirit.” About tonsure into monasticism and burial: “If someone happens to be in serious illness, but he does not want to become a monk: what should he do? “You shouldn’t cut your hair by force.” It is allowed, in case of need, to tonsure a monk not only to an ordinary priest and deacon, but also to a clerk. “If a Bishop, while ill, takes monastic vows and then recovers; should he be Bishop again? – Not worthy to be 136, but let him be like a monk. – Should a deceased saint be given the body of the Lord into his hands? - It shouldn’t: the sacred rules did not guide him. – If a saint dies after taking monastic vows, how should he be buried? saintly or monastic? - If he dies in the priesthood: let him be laid in vestments; and if in the schema, let them put it in the Chernechesk schema” 137. All these answers primarily related to the needs of the Sarai Church, as their very content shows; but there is no doubt that the same answers passed into the custom of the Church in other places. The latter is evident from the fact that answers to Theognostus’ questions are found in the lists of the Helmsman’s Book. § 19. c) Letters of Metropolitan Cyprian to Pskov and abbot. Afanasy Metropolitan Cyprian in two letters to the Pskovites and in the replies of the abbot. Athanasius also resolved doubts about the order of worship that were suggested to him. Regarding the Liturgy, the Metropolitan reasons on one point as follows: “You wrote to me,” he says to the Pskovites: “if there is no deacon and many priests can sing together: shouldn’t one of the younger priests be deaconated? In priesthood there is neither youth nor oldness; if we allow a priest to serve as a deacon, then it would be neither a priest nor a deacon. That's why it can't be that way. A priest is a priest, and a deacon is a deacon. If there is no deacon, let the priest serve alone.” The Council of Constantinople, as they saw, allowed, due to the lack of a deacon, one of the junior priests to speak the litany in the altar; only there were in mind the circumstances of the Sarai Church, in which the Pskovites could not be, although they, apparently, followed that order. Abbot in the answers. Athanasius Cyprian confirmed the decree of M. Cyril: “the deacon should not formalize; he is a servant and not like a priest.” “You asked me about the services of Vasily the Great,” he wrote to the Pskovites; - let it be known to you the following: the service of St. Basil the Great begins in the second week of Lent, and in the week of Chrysostom’s Raw Fat Service, the same in the week of Unction (Orthodoxy); at the Council the synodikon (triumph of Orthodoxy) is read... from the second week on every Sunday of Great Lent, the service of V. Basil is sung; on Palm Week - Zlatoust; on the eve of the Nativity of Christ and Epiphany, the service of V. Vasily. Many people serve in his service on the feast of St. Basil the Great, in honor of him. On Wednesday and Friday of Cheese Week there are only Hours with Vespers... You ask: should we sing: Holy God, in the altar? Where are the cathedral churches, the priests sing in the altar only the last one: Holy God.” Metropolitan Athanasius gives a smart solution on a point that was also touched upon in Constantinople: “to serve without the wine of the deities. The Liturgy is a great crime: receiving, speaking, our Lord Jesus Christ took the cup from the fruit of the vine and, having blessed and sanctified it, will give it to St. Your disciple and Apostle of the rivers: drink from her, all of you. Therefore, if anyone serves anything else without wine, he is opposed to the law of the Lord. Blood and water flowed from the side of the Lord; That’s why we pour in water and wine for service.” Regarding prosphora, we read the following instruction from St. Athanasius: “The difference in singing is whether the prosphora is with a cross (actually intended for the Lamb), or brought as a gift; if something brought as a gift has a cross on it, even if it is a gift, it can be used for the Lamb” 138 . Here one can see concern for the most important prosphora necessary for the Liturgy 139. But at the same time, it is undoubtedly known that in the Russian Service Books of the 13th, 14th and even 15th centuries. no more than five prosphoras are shown with complete clarity: the Lamb, in honor of the Mother of God, in honor of the Saints, for the Bishops and all the living, the fifth for the dead 140. Cyprian gives true Christian instruction on preparation for Communion: “The rule for monks to receive Communion is this: one must live with great attention and in the fear of God, not leave a single thought open, not hold any malice against anyone, even in thought; cleanse yourself throughout your soul and body, correcting the established rule with attention, and thus proceed to St. secrets. The same rule applies to Orthodox laity.” He wrote to the Pskovites: “If one of the spiritual children is worthy of communion, and you decide, at the discretion of dignity, to teach on the Great Day or on the Nativity of Christ, or on some other holy day: then teach at mass. When the deacon says: approach with the fear of God and faith, then he would come to the royal doors, with his hands placed in a cross shape in front of him.” These words show that at that time there was still enough reverent zeal for St. Secrets; they were communed several times a year. We see this idea in the Metropolitan’s letter to Athanasius; here he speaks more strongly: “whether young or old, nothing prevents him from receiving communion often, as long as he leads a pure life and opens his thoughts with sincerity. Here he said: “During the presanctified service, monks and laity can receive communion.” Cyprian’s thoughts on Infant Baptism are beautiful. “I haven’t found anything written about whether it’s possible to baptize two or three babies together, or male and female together,” he tells Athanasius. But I accept as testimony the baptism of John, which he performed on the Jordan: “as many people were baptized, coming from him.” The same thing happened under the Apostles, as it is written in Acts: for not two or three were baptized in one font, but many at a time.” Based on this, he decides to read prayers for many baptized people and only immerse each one separately. Regarding the baptism of male and female children, he believes that for the sake of deanery, primacy should only be given to the male sex during immersion. Cyprian wrote to the Pskovites: “And until now you have baptized children, holding them in your hands and pouring water on top: then this baptism is not right; Here I am sending you a right, accurate Baptism; act according to it yourself and order everyone else to do the same.” Consequently, despite the suggestions of Saints Nifont and Cyril, pouring baptism continued to be performed in the Novgorod diocese. This depended, no doubt, on the frequent trade relations of Novgorod and Pskov with the Latins. About Marriage, Cyprian writes to Athanasius: “It is not worthy for an abbot or a monk priest to perform a wedding: this is the work of worldly priests, not a monk priest; only in case of extreme need can a monk baptize a child” 141. It is known that, following the custom of Const. Patriarchs who performed marriages of Tsars, Russian metropolitans and bishops performed marriages of princes in the 13th and partly in the 14th centuries. 142 Probably our hieromonks wanted to follow the example of the bishops. § 20. Multiplication of liturgical books and rites in the Russian Church Of the Songs of the Greek Church, compiled in this period of time, few were translated for the Russian Church; The exception to this was some prayers and songs of P. Philotheus, who often communicated with the Russian Church (§ 25). But the songs and prayers of previous times were already all known in the Russian Church at this time, but were not used everywhere. The Volyn chronicler, counting the offerings of the pious Galician Prince. Vladimir (1272–1284) to different churches, shows the following liturgical books between donations: Gospels, Apostle, Paremeinik, Prologues for 12 months, Life led. much Demetrius, 12 books of Menaion with Songs, Triodion, Octoechos, Irmolog, Service Book, Prayer Book with morning and evening prayers alone 143. So, between 1272 and 1281, in the Russian Church there were translated service menaions with the canons of Theophanes and Joseph the singer, which was not seen before the Mongol invasion. But the rich, pious Prince of Galicia could have endowed only one Lyuboml St. George Church, in addition to the Triodi and Octoechos, with 12 Menaions; to various other churches he donated, as the same Chronicle says, only the Gospel and the Apostle, with the addition of a Prayer Book. The reason for this is clear - the high cost of handwritten books; good The prince paid “8 hryvnia kun” for one prayer book, that is, more than 11 rubles. ser. 144 Therefore, one can think that a) during the 13th and 14th centuries, given the situation in Russia at that time, full service menaions were a rarity for urban Russian churches; b) instead of them, they were content with meeting services on great holidays and on the days of famous saints. Both ideas are confirmed by the ancient lists of liturgical books that have come down to us; according to RKP. 14th century We see almost only Trifologies, that is, a collection of services for the Lord's and Theotokos' feasts, and for the days of famous saints 145. Kievopechersky Archimandrite. Dosifei ca. 1295 received from Athos with a message “the order of how to sing 12 psalms individually” 146. Metropolitan Theognostus, at the request of Vel. Prince, ordered the Trebnik to be transferred from a copy brought from Greece, probably because it contained something that was not in the previous Russian 147. Vysotsky abbot. Athanasius, a friend of Cyprian, retired to Constantinople, there was engaged in the translation of liturgical books, and he was perhaps the first to deliver to Russia the church charter with various notes on special cases, however, without the chapters of Mark, while before that they were content with the Studite charter of the time of Theodore the Studite 148. In accordance with Theodore's statute, which did not lose the significance of Theodore's time in Russia, the additions of Joseph the hymnographer in the Triodion were probably left to the arbitrariness of the translator and scribe 149 . Thus, the increase in liturgical books and rites during the Mongolian period of the Russian Church was not yet very significant. Note. In the Greek Church in the 11th century. known among hymns - bl. John Metr. Euchaitsky († 1100) and George Skylitza, in the 12th century. Ig. Theoktist, in XIII Theodore Laskar († 1261) 150. 3ato in the XIV century. many were engaged in composing Songs and prayers. Leo Patricius, minister of the younger Andronicus (1328–1341), and contemporary Ephraim the monk from Caria, wrote stichera 151. Gregory of Sinai, who lived his last years in Macedonia († 1298), and Theoliptus Metr. Philadelphian, both of whom wrote about the inner life, wrote canons and stichera 152. P. Isidore Buchiras (1347 - 1349) composed akathists (to St. Nicholas, Michael the Archangel, John the Baptist), and he also composed anagrams for church Songs, or, what is the same, divided their text into verses and hemistiches so that their singing would be in a certain size 153. Nikephoros Callistus († c. 1350), a famous historian, wrote the Synaxari for the holidays from the week of the publican to the week of All Saints, a service for the Church of Our Lady: Life-Giving Spring, and several troparia. Most of all, P. Philotheus (1351. 1362–1376), an ardent denouncer of the teachings of Varlaam, wrote for the divine service: he compiled entire services, more than 20 canons, many prayers and an akathist; for a time of trouble, such as the time of P. Philotheus for the Empire, Philotheus’s lamentable prayers were necessary and useful; they also have a warmth of feeling. However, few of Philotheus’s songs and prayers entered into general use in the Greek Church, even less so in the Russian Church 154. Finally, the last revision of the Jerusalem Charter in connection with the Studian and Athos charters belonged to Simeon, Metropolitan of Thessalonica (1425.) § 21. Differences in the liturgical books and the efforts of Metropolitan. Cyprian about the correct, uniform appearance of them Whatever the multiplication of Greek ranks in the Russian Church, over the course of 400 years several differences and corruptions could not help but appear in the liturgical books of the Russian Church. We do not understand the differences in the sign of the cross and other similar ones, which, due to their close connection with Greece, were revealed much later than Met. Cyprian 155. There were other differences, but they, to the credit of Orthodoxy, were not the subject of persistent dispute. The differences primarily depended: a) on the scribes, for whom mistakes are common and can even be hereditary; b) then - the different times in the compilation and translation of songs and services introduced differences in the books and in the conduct of worship; and the fragmentation of Russia into fiefs added its share of differences. In the rule of Communion of his time, St. Book Michael read more Psalms than later they began to read 156. In the Stichirarion of the Studite Charter, written in 1309, we see a lot of things that are not in the Menaions of subsequent times; and sing a lot, which is placed in the last 157. Igum. Athanasius even asked about how many prayers to read to the priest at Vespers and Matins 158. c) Human infirmities, especially the ignorance of time, introduced prayers and songs of dubious origin. For these reasons, the effect of which was weakened by the vigilance of the Metropolitans, by the time of Metropolitan. Cyprian, the differences and damage to the liturgical books were already so significant that they forced Met. Cyprian to use special efforts on this subject. He tried to introduce uniformity in the rite of worship and brought the liturgical books into the correct form. Complementing the ancient Greek list of useful and harmful books, he wrote, as a warning to simplicity, that “in thick rural collections” there is a lot of falsehood, “sown by heretics to spoil ignorant priests and deacons, in prayer books there are false prayers about the shaky and the ignorant” 159. “We heard,” he wrote in Pskov, “that you do not have the correct church rule. Therefore, we, having copied, sent you the charter of the divine service of Chrysostom and Basil, as well as the very service of Chrysostom, the consecration (rite of blessing of water) on the 1st day of August, the synodikon correct and accurate (the rite of Orthodoxy for the first week of Great Lent), which is read in Constantinople, in the Patriarchate of St. Sofia; We added how to remember Orthodox kings and great princes, dead and living, and how we commemorate them here. We also send the rite of baptism of children and every other Christian; then the ceremony of betrothal and wedding. And what we didn’t have time to write off and what you still need, we will force you to write off by the way, and you will have it. What was written down and sent to you with your brothers is all true and correct” 160. At the end of his Service Book that has come down to us, we read a confirmation for the scribe to adhere to the copying with all accuracy of what is contained in this Service Book, not to add or omit anything, not to bring in what he was “first accustomed to” 161 . Thus, Cyprian changed and corrected the liturgical books, which, according to his reasoning, required correction - he introduced what was correct for all churches. But it is clear that the efforts of the active Shepherd could not fully achieve their goal, even because he could copy one list for Pskov, for example. Liturgy, while there were not even a hundred. It was even natural that his manuscripts subsequently introduced some new differences or features, not Greek or Russian, but Serbian, since Cyprian was a Serb. This is what our disciples of the clever Maximus thought about the Cyprian Psalter 162. § 22. New holidays; new songs for them The Church also introduced new festivals during this period; and new holidays demanded new songs. a) The Gustine Chronicle says about Saint Alexis: “this, for the blessing of the Patriarch, set to sanctify the day of the holy Martyrs of Lithuania (John, Anthony and Eustathius) on April 14” 163. According to the testimony of other monuments, this was in 1364, with the blessing of P. Philotheus 164. The institution is sacred also because it expressed the triumph of St. faith over the then Lithuanian paganism. b) The holiness of Saint Peter was known during his lifetime; His gift of providence was also known at that time; At his burial itself, several miracles followed from his relics. Therefore, still the successor of St. Peter M. Theognostus, with the permission of the Council of Constantinople, established the celebration of the memory of the Holy One. Peter, on the day of his death, December 21, 165. “In August 1372, on the 15th day,” says the Chronicle, “at the tomb of St. Peter the Metropolitan passed away as a seven-year-old boy; he did not control his hand, which was brought to his chest, and was mute; when is Met. Alexy graduated from St. The Liturgy, then the youth said, and his hand extended. Seeing this, the Metropolitan ordered the bell to be rung, and the entire cathedral sang the prayer canon.” This was a solemn confirmation for Russia of the glorification of the saint of God in heaven and on earth 166. c) There is no doubt that memory is blessed. Book Martyr Mikhail of Chernigov with his boyar Theodore, glorified soon after their death, was locally distinguished by a spiritual festival, even in this period 167. Blagover. K. Alexander, from the day of his death, was called a saint and was considered in the person of the Guardian Angels of Russia 168. This reverent respect is especially justified under Vel. Book Dimitri Donskom. When the battle with Mamai began, which was supposed to resolve the issue of Russian independence, at night in the church where Alexander’s body lay, candles lit up, and two elders, emerging from the altar, approached his tomb and said: Alexandra! Arise and save your great-grandson Demetrius, who is being overcome by foreigners. Alexander stood up and left. The pious monk - the clerk, who saw and heard all this, told the leaders of the monastery about the miracle: they found the incorruptible relics of Nevsky and placed them in a shrine. This was followed by healings of the sick 169. – The Pskovites fought and won back in 1311 and 1313 with confidence in the prayer of Prince. Vsevolod and Dovmont; and in 1374 they had already built a stone church in the name of St. Dovmonta 170. In 1380, Dimitri Ioannovich Donskoy, returning from the Battle of Kulikovo, went into the desert to St. Sergius. Having commemorated the soldiers who fell in battle here, he proposed to the Council of Shepherds to establish the commemoration of those who fell in battle for the faith and fatherland annually on Demetrius Saturday - the one that occurs before October 26, the Great Day of Demetrius 171. The pious thought was approved; and thus, in addition to the Meat and Trinity Saturdays, which have been parental since ancient times 172, the Dimitriev Saturday 173 was established. In 1305, the unexpected salvation of Moscow and Russia from Tamerlane, on the day of the meeting of the Vladimir Icon of the Mother of God, Vel. The prince marked the founding of a monastery at the site of the meeting; and the Council of Shepherds decided to celebrate this day, August 26, throughout Russia, in Moscow and with a procession of the cross from the Assumption Cathedral to the Sretensky Monastery 174. New days of celebration required new spiritual songs; it is known, at least, that a complete service was written in honor of St. Peter by Prokhor, Bishop of Rostov (†1327) 175. For each of the other new holidays, in all likelihood, troparia with kontakion were written. § 23. General view of Church administration during the Mongolian period; restoration of order Metr. Cyril II at the Council The essential form of Church government remained the same under the Kipchak khans, who protected its inviolability with charters 176. But the yoke of the Mongols made itself felt in Russia and in the Church administration; the unbridled willfulness of the savage conqueror, after the first devastation, continued here and there to destroy order. When you first look at these times of blood and devastation, you are involuntarily amazed at how, in such a terrible time, the lives of the supreme rulers of the Church were preserved for so long! In the first decades of Mongol power, there was a particular need for a Shepherd who, by the very duration of his reign, could strengthen the restored order. And we see this over the first Metropolitan, who ruled the Church for almost forty years of the Mongol period (1243–1280). Then followed a series of men of high holiness and wisdom, after Maximus (1283–1304), St. Peter (1308–1326) 177, St. Theognostus (1328–1353), St. Alexy (1354–1377), St. Cyprian. Just before the Mongol invasion in 1237, Metropolitan Joseph the Greek arrived in Russia 178. What happened to him during the terrible disaster of his flock, whether he died in 1240 under the ruins of Kyiv, or retired to another place and died there, the Chronicles do not say. One thing is clear: order was collapsing. Joasaph Bishop of Ugroveska, in Galicia, took over the management of the metropolis: but as he arbitrarily, without the consent of the Princes, appropriated this power to himself, he was deprived of the episcopal see. Since 1243, Kirill, Bishop of Kholm, appears with the name of Metropolitan; he was elected by the southern princes, who knew him for his civil merits. But the unresolved attitude of the Prince of Galich towards the Horde and the general disorder of affairs did not allow Cyril to go to Nicaea to the Patriarch for dedication, as in 1250. Returning from Nicaea, the High Hierarch arrived in Kyiv, and from there he immediately set off to survey the northern dioceses of his metropolis: he visited Chernigov, Ryazan, Vladimir and finally Novgorod 179. More than once surveying the dioceses, the Metropolitan saw a lot of unrest in the life of the clergy and people, many deviations from church deanery. Sacrilege multiplied; were ordained without due discrimination; customs contrary to the Christian faith remained among the people without correction; the flocks were rarely observed by the Shepherds; The very rules of church deanery remained in the dark for many, “covered in a cloud of Hellenic wisdom,” that is, they were incomprehensible both in language and due to the lack of interpretation on them 180. The Metropolitan first of all took care to obtain a list of church rules with an intelligible text, as a basis for government and deanery. And in 1263, he received from Bulgaria from Svyatislav, the governor of the Bulgarian Tsar, a list of complete rules with an interpretation of the Zonara, moreover, a list in which the translation was made from the list received from the Patriarch of Constantinople 181. The time of troubles did not allow a Council to be quickly assembled, which was needed to consider the unrest, according to a new collection of church rules. In 1274, a new Bishop was to be consecrated for the See of Vladimir. The Metropolitan took advantage of this opportunity to invite the most famous pastors of the Church to Vladimir - Dalmatus of Novgorod, Ignatius of Rostov, Theognostus of Pereyaslavl and Simeon of Polotsk. Together with them and with the new Bishop, the enlightened Serapion, the Metropolitan held a meeting. The Council, drawing attention to the duty of the Shepherds to oversee the fulfillment of the rules of the Church, spoke in strong terms about the calamities the fatherland was subjected to for deviating from the path of truth. “What benefit have we received,” he said, “by neglecting the divine rules? Has not God scattered us over the face of the whole earth? Were our cities not taken? Have not our mighty fallen at the edge of the sword? Have our children been taken into captivity? Have the holy churches become desolate? Are we not tormented every day by godless and wicked people? And all this befell us because we did not keep the rules of St. Father of ours." The Council decided the following rules of deanery: a) neither for elevation to the degree of rector, nor for ordination to the priesthood should one demand any lessons or gifts, with the exception of seven hryvnia for the cathedral clergy; b) regarding the deanery of the people, the Council decided: no disorderly games and fights on holidays should be performed, no funeral services for those killed, and priests who dared to perform the rites of the Church over them should be defrocked 182 . § 24. Transfer of the Metropolitan Chair in Vladimir and Moscow; disputes about the unity of the Russian Metropolis and its temporary division: A) until the death of Roman Since Kyiv and neighboring cities were devastated, and the Tatars, who stood guard near Kyiv, forced the rest of the inhabitants to flee wherever they could; Meanwhile, in the north, near V. Prince, there were crowded churches, where they could often have a need for the advice of the Metropolitan: then Metropolitan Kirill often chose Vladimir for his stay 183 . In 1299, when Kyiv was completely deserted, the inhabitants fled from the violence and cruelty of the Mongols, - Met. Maxim retired to Bryansk, then recognized the need to completely transfer his department from Kyiv to Vladimir; he appointed Simeon, Bishop of Vladimir, to live in Rostov, while he and his clergy remained in Vladimir 184. Vladimir was not the seat of the metropolitan see for long. His princes cooled the people's love for themselves with bloodshed and discord. Saint Peter fell in love with the good Moscow Prince John and saw in spirit the future of Moscow; in the spring of 1325 he moved to Moscow, and the next year, convincing the Prince to erect a new church of the Mother of God, he said prophetically: “if you listen to me, my son, then you yourself will become glorified with your family, more than other princes, and your city will be glorious before all the Russian cities, and the saints will live in it; his hands will rise up on the shoulders of our enemies, and our God will be glorified" 185. The Wonderworker's prediction began to be fulfilled under John Kalita, whom the khan recognized as the Grand Duke. This removal of the Metropolitan to the north could not but sadden the inhabitants of the south. Having become accustomed to seeing the Metropolitan near them, the strong Volyn princes began to desire a special Metropolitan for themselves - the southern one; The Polish kings and Lithuanian princes, who gained power in the southwest, began to desire the same in their political views. Meanwhile, the Metropolitan of Kiev-Moscow argued in favor of the unity of the Metropolis that this unity was long ago, and at the same time the hope of maintaining the unity of confession through the unity of the Metropolis. The Patriarch of Constantinople and his Council were thus placed in difficulty. Henceforth, fluctuations in thoughts and decisions about the unity of the Metropolis continued for almost a century. For the first time, Volyn Prince Vladimir Lvovich discovered a desire to have a special Metropolitan in the south, who, according to Met. Cyprian, wants to transform the Galich bishopric into a metropolis. This was after the death of Met. Maxima. Sending the Volyn abbot, St. Peter, to Constantinople, the Prince sent a letter and an ambassador with a request to consecrate Peter as Metropolitan of Galich. P. Athanasius (in 1308) dedicated Peter, but not for one southern, but for all of Russia 186. The prince, apparently, did not give up his desire. Under P. John Glick and Emperor. Andronike October. In 1317, a special Lithuanian Metropolis was appointed in Constantinople 187. “The first Metropolitan of our piety was Niphon, the second Metropolitan Peter, the third Metropolitan. Gabriel, fourth Met. Theodore; all of them were on the throne of Galich”: this is what King Casimir wrote in 1371. 188 One cannot guarantee that more was said here than strict truth allowed. We know about Metropolitan Peter that although they wanted to have him as Metropolitan of Galich, he was not one. Theodora in 1331 We see the Bishop of Galich, but not the Metropolitan, and this year the southern bishoprics were surveyed by the Metropolitan of All Russia Theognost 189. Nevertheless, the Council of 1347 wrote that, during the unrest that took place in Constantinople, the Bishops of all Volyn - Vladimir, Chelm, Przemysl, Lutsk and Turov 190 - were subordinate to the Galich Metropolitan. But the same Council, taking as a basis that from the very time the Russian people knew the true God, there was one Metropolitan in Russia, determined to destroy the previous definition of a special Metropolitan of Little Russia and to subject all Russian bishops to the jurisdiction of one Metropolitan. The princes of the south and north were made aware of this determination, and the Metropolitan of Galich was demanded to Constantinople 191 . Theognostus, “the venerable Metropolitan of Kiev and Exarch of all Russia,” as the Emperor called him then in a letter, in the same year again surveyed the southern dioceses 192. In 1352, the Terniv Patriarch, probably at the request of one of the southern princes, consecrated Theodoret as Metropolitan of the south, and sent him to Kyiv: otherwise, they said in justification for this, the Kiev See, consecrated by the East, after the Metropolitan’s removal to Moscow, remains idle. But this appointment aroused the indignation of not only Theognostus, but also the Patriarch of Constantinople. The Bulgarian Patriarch, as is clear in itself, did not have the right to consecrate a Metropolitan for churches not subordinate to him; Yes, he was not yet recognized as Patriarch by the Eastern Church. – The Council of Constantinople of 1354, recognizing the act of the Patriarch of Ternovo as a reckless matter, wrote that although the Metropolitan has a residence in Vladimir, Kyiv remains his first and throne seat, and Alexy, Bishop of Vladimir, was determined to be the successor to Theognostus, Metropolitan of Kyiv and all Russia, in accordance with the review of the late Theognostus and V. Prince 193 . St. Alexy, “having no honor, but exquisite in honor,” was in no hurry to go to Constantinople for installation, kept in Moscow by concerns about the peace of Russia, where, after the death of Simeon, the Princes argued about the great reign. And Roman came to Constantinople from Lithuania and was dedicated, most likely, at the request of the Lithuanian Prince, and to counteract Theodoret. When Alexy appeared there, he was ordained, in accordance with the previous definition. This caused alarm in the Russian Church; the clergy did not know who to obey: - the majority of votes and justice were on the side of the Holy. Alexia; he was chosen by the desire of the flock, he was confirmed in Constantinople, and he gave no reason to think that he was unworthy of the rank. That is why the Bishop of Tver rejected Ambassador Romanov and Roman was not received in Kyiv 194. Alexy (in 1356) went to Constantinople, and Romanus had arrived there even earlier. In Constantinople, Roman was determined to be the Metropolitan of Volyn and Lithuania, and Alexy was considered the Exarch of the Patriarch, Archbishop of Kyiv and all of Russia 195. Roman was not content with his share: in 1360 he arrived in Tver and made orders there, without communicating with St. Alexey; The Prince of Tver, having a need for him on business with Lithuania and the appanage princes of Tver, received him with honor, but Bishop Theodore did not want to have business with him 196. Holy Alexy sent a complaint to the Patriarch. A letter was sent from Constantinople, in which they said: since Roman, having arrived in Kyiv, dares to call himself a universal Metropolitan, the Sacellarium of the Sophia Church and Deacon George were sent to Russia to collect information on the spot on this matter - to take the handwritten testimonies of Bishops, Princes and other noble persons 197. Romanus died the following year (1302) 198. § 25. B) after the death of Roman P. Philotheus, who ascended the department for the second time after the death of Callistus (in 1362), wrote a letter to all the Princes of Russia so that they would obey the Metropolitan of all Russia; he even prepared a letter in which it was written: “it is decided that for all subsequent times the land of Lithuania should not, for any reason, be separated from the spiritual rule of the Metropolitan of Kyiv: for such a case has already caused confusion and a lot of indecency; thus, all the actions of the present and subsequent Metropolitans, customary in the bishoprics subordinate to him, are also valid in the Lithuanian bishopric” 199. However, this letter was not sent to Russia, probably due to rumors that Lithuania’s thoughts did not agree with its contents. Be that as it may, in 1371 Casimir the King of Poland asked P. Philotheus sent a letter to consecrate Bishop Anthony, sent to him, as Metropolitan of Galich, and wrote: “if there is no mercy of God and your blessing to this man: do not complain about us later, if the sad need comes to baptize the Russians into the Latin faith, since there is no Metropolitan in Russia (southern), and the land cannot be without law.” These were not the thoughts of Casimir alone; Olgerd and other Princes complained that their bishops were not visited by the Metropolitan of Moscow, and also asked for a special Metropolitan. The King's threats alarmed the Patriarch. The Council determined to elevate Bishop Anthony to Metropolitan of Galich and subordinate to him the bishoprics of Kholm, Turov, Przemysl and Vladimir. P. Philotheus, informing St. Alexy about the consecration of the Galich Metropolitan, explained to him the complaints of the Princes, and said: “What were we supposed to do here? We are calling you to be a judge, what do you say? It would be another matter if the Sovereign of the earth were Orthodox and of our faith: then perhaps we would have waited... He intended to immediately install the Metropolitan of Lithuania, as he said, and baptize the Russians into the Latin faith. - Judge for yourself, would it be good if this happened? I also thank God that, before he did this, he sent to us and demanded the Metropolitan... We gave him Galich to be the Metropolis, and the Bishoprics - Vladimir, Przemysl, Kholm, which are all under the authority of the King of Poland. Moreover, we did not give him Lutsk or anything else” 200. After the death of Anthony, the southwestern Princes asked the Patriarch for a successor to Anthony, and the Patriarch in 1376 dedicated Cyprian the Serb, with the condition that after the death of Alexy he would remain Metropolitan of All Russia 201. Cyprian considered it his duty to appear before the Moscow Prince to present the patriarchal letter of his appointment. The Prince of Moscow said that Moscow does not yet have a need for a new Metropolitan while Saint Alexy is alive. This answer also expressed the Prince’s dissatisfaction with the fact that the election of a successor to the Holy. Alexy was done beyond his knowledge. In Novgorod they responded to Cyprian upon the presentation of the patriarchal letter on the thoughts of the Moscow Prince 202. Given this disposition of the Prince, it was easy for his favorite, confessor and printer Mityai, to involve the good Dimitri Ioannovich in disagreement with the thoughts of the Patriarch. V. The Prince strongly asked the Holy One. Alexy to appoint Mityai as his successor at the department. But those who had far-sighted spiritual vision did not think so about Mityai. Holy Alexy rejected the Prince from his intentions; Ave. Sergius of Radonezh had the same thoughts. Saint Alexy finally said to V. Prince about Mityai: “I cannot bless him. Let the Metropolitan be the one whom God and the Most Holy Theotokos will and will be chosen by the Patriarch and the Council." 203 Mityai soon showed how little he was worthy of the great rank. As soon as St. died. Alexy (1378), Mikhail (Mityai) put on a white hood, put on a mantle with sources, took the staff, the seal, the sacristy of the Metropolitan, and began to collect tribute. Moreover, he insisted that V. Prince force the Russian Bishops to consecrate him as Metropolitan. And because Dionysius of Suzdal spoke against him and did not come to bow to him, he threatened to destroy his tablets with his own hands 204. Prophetic words of St. Alexia and Sergius came true over Mityai: he died at sea, on the way to Constantinople (1379). One deviation from order opens the door to others. Pimen used Mikhail's papers to present himself as a candidate for the department, elected by the Prince. The deceived P. Nile consecrated Pimen as Metropolitan of Great Russia in 1380, leaving Cyprian to Lithuania. - Meanwhile, V. Prince, having learned about the death of Mityai, invited Cyprian (1381) to Moscow, and Pimen was ordered to remove the insignia of rank and send him to the wilderness of the north. But the Prince could not overcome his dislike for Cyprian, whom he had not chosen; and for Pimen they said that he was approved by the Patriarch by the boyars of Vel himself. Prince. Thus, at the first occasion, Cyprian was told (in 1383) to return to Kyiv; management was temporarily entrusted to Pimen, and at the same time the Suzdal Archbishop Dionysius was sent to Constantinople to be consecrated. Having decided to fulfill the desire of the Moscow Prince regarding Dionysius, the Council decided to summon Pimen to trial. But the dedicated Dionysius was detained on his return journey (1381) in Kyiv by the viceroy of the Prince of Lithuania, and died in prison (October. 15 1385) 205 . The undeservedly insulted Saint Cyprian also went to Constantinople; it was his lot to endure a series of troubles and sorrows; on the road he was robbed by nomadic people on the Danube; a long stay in Constantinople forced him to go into debt. Pimen was also wrong in his own conscience; his confidant Vel was now accusing him. The prince was Archimandrite Theodore: however, he did not want to cede Moscow to Cyprian. Vel. The prince saw that he had appropriated too much to himself and not enough to the will of the Lord, and therefore he completely left the matter of the Metropolitan to the decision of the Council of Constantinople. Pimen returned to Moscow (1388): but the Prince did not show him any favor, and he was forced to appear again in court before the Patriarch. The Council of 1389 deposed Pimen and recognized Cyprian as Metropolitan of All Russia 206. Following this, Pimen died. “And the rebellion in the Metropolis ceased,” the chronicler says with joy, “and the Metropolis of Kiev and Galich and all Russia became united” 207 . § 26. The power of the Metropolitan in the dioceses and the indignation of the Novgorodians against it; the care of Metropolitan Cyprian and Church laws The authority of the Metropolitan over the Dioceses remained the same under the Mongols; To help himself, he elected governors (vicars) of his power, which were St. Theognostus. Alexy Bishop of Vladimir, under Alexy - Athanasy Bishop of Volyn, under Pimen - Gerasim Kolomensky 208. The Metropolitan, as before, erected worthy Bishops and tried the accused. As before, the Metropolitan resolved the affairs of those dissatisfied with the diocesan authorities and reviewed the state of all affairs during the review of the dioceses. One must imagine the situation in Russia at that time in order to understand what the survey of the Dioceses cost the Metropolitan at that time: the roads through swamps and dense forests, dangerous in themselves, were also terrible from Tatar riders and Russian freemen. One must be amazed at the works of Metropolitan. Kirill, who spent hardly one year in one place during his long reign. Therefore, it is not surprising that the monthly court of the Metropolitan in the diocese was combined with duties for him and his retinue 210. Nowhere do we see any dissatisfaction with the Metropolitan’s authority. On the contrary, in the south they were also offended by the fact that the Metropolitan of Moscow rarely visited the dioceses there. One Novgorod freeman was at times worried, seeking independence from the metropolitan court. For the first time, the displeasure of the Novgorodians was revealed under Metropolitan. Theognosto; after the Saint visited Novgorod (1341), in Novgorod they said: the visit of the Metropolitan was difficult for the Archbishop and the monasteries in terms of content and gifts 211. In 1353, after the death of Metropolitan. Theognosta and Vel. Book Simeon, the Novgorodians and the Archbishop sent ambassadors to Constantinople with a complaint “about indecent things brought in by the violence of the Metropolitan.” The ambassadors returned “with a grant from the Tsar and Patriarch” 212. But the patriarchal charter confirmed matters in their previous form 213. In 1381, after the Novgorodians were forced to pay Vel. To the prince of Black Forest (half a ruble from the village), they gathered a veche and solemnly pledged by oath not to relate to the Metropolitan in any church litigation, but to sort it out from their Archbishop with the secular officials of Novgorod; at the same time, the Novgorodians limited the rights and income of Vel. Prince 214. In 1391, Metropolitan Cyprian himself arrived in Novgorod; he was received with honor, caressed with gifts: but when the Metropolitan began to say that, in accordance with the ancient custom, they should present controversial cases to the court, everyone answered: “we swore that we would not depend on the court of the Metropolitans, and we wrote a charter in that.” The Metropolitan said that he would lift the oath with him; The Novgorodians did not want to hear. After much persuasion, the Metropolitan left Novgorod, without giving a blessing to the disobedient, and informing the Patriarch about it. The Novgorodians sent a complaint to the Patriarch. Patr. Anthony wrote to them that he confirms the excommunication pronounced by the Metropolitan on the disobedient, and let them threaten that they will become Latinists - the Metropolitan correctly admonished them, and has complete power over them. At the same time, the Patriarch sent his authorized representative of the Bethlehem Metropolitan to consider the case on the spot 215. Vel. The prince intervened in the matter, since it was connected with his own. – Novgorod refused to pay him black forest. It came to a brutal war. Novgorodians in 1393 They were forced to reconcile, promised the Prince to regularly pay the black tribute, sent their letter to the Metropolitan, and the Metropolitan sent them a blessing 216. One Chronicler adds to this: “Don’t be surprised at this: this is the custom of the Novgorodians... They are people who are harsh, rebellious, stubborn, unfounded (unstable). Which of the Princes did they not insult? Which of the Princes fell for them? 217 Metropolitan Cyprian, experienced by the sorrows of discordant Church government, cared a lot about the structure of Church government. Going from Constantinople to Russia, he took with him the best list of Greek church rules and, in his free time, translated it into the Slavic language 218. While studying books in the quiet village of Golenishchev, he looked for the ancient statutes of Vladimir and Yaroslav, which determined the application of Greek church rules to Russian life, and reported them to V. Prince. Vasily; after a meeting with the Metropolitan and the boyars of Vel. The prince approved these charters as valid law 219. Comparing the Nomocanon with the modern state of affairs, Vel. The Prince and Metropolitan found it necessary to draw up a new application of the Nomocanon to Russian life and issued a statutory charter on church courts and duties 220. § 27. Dioceses; the boundaries of the Sarai Archdiocese; multiplication of Archimandries and Archpriests; diocesan administration The Church was endowed by the piety of the Volyn-Galich princes by the fact that, while the dioceses of Belogorda and Yuryev before the invasion of Batu were united with Polotsk 221, during the 13th century. new bishoprics were opened. Lutskaya and Kholmskaya 222. The Volyn Shepherds enjoyed special respect, and the Volga Chronicler presents some of them in a brilliant manner, such as Joasaph, “the blessed and venerable Saint, taken from the Holy Mountain,” from the monastery that was near Vladimir, and Cosmas, “the meek venerable, humble” 223. The Pereyaslav diocese remained under Batu without a special Bishop, but the new Sarai diocese was soon united with Pereyaslav; Chernigov, devastated by Batu, did not have a special Shepherd until the very end of the 13th century. The Tver diocese was opened in the north. In the 14th century, a see was erected for the archpastor of Chernigov in Bryansk; why it was called either Bryansk or Chernigov 224, new departments appeared in Kolomna (c. 1350) 225, in Perm and for a time in Zvenigorod 226. Since 1300, Vladimir and his tithes remained with the Metropolitan, but a separate bishopric was opened in Suzdal 227. Pskov, seeking civil independence from Novgorod and expecting better from the union with Lithuania, in 1331, together with Lithuania, sought to receive a special bishop: the Lithuanian Prince, having been refused by the Metropolitan, even dared to use violence; Archbishop Vasily, who was ordained at the same time that Arseny, elected by the Pskovites, was denied consecration, was almost captured on the road by a detachment sent from Kyiv - it came to a bloody battle. But “God and St. Sophia always deposes those who think highly,” says the Chronicle 228. The boundaries of the Sarai diocese have more than once been the subject of disputes between the Sarai and Ryazan Bishops. The proximity of the Sarai Bishop to the Khopersky places encouraged both the Sarai Bishop and local residents to consider these places to be under the jurisdiction of the Sarai Bishop; and the ancient law over those places spoke for the Ryazan Bishop. Metropolitan Theognostus sent his abbot to inspect the places and decided the matter was in favor of the Bishop of Sarai. But when Ryazansky delivered him the letter of Metropolitan. Maxim and the conciliar decision of St. Peter: then he announced that he could not violate the orders of his predecessors. Saint Alexy, having installed a new Bishop of Ryazan, Vasily, confirmed the previous decision 229. P. Nil gave (1382) the zealous denouncer of the Strigolniks, Bishop Dionysius of Suzdal and his successors, the dignity of Archbishop; and a little later (1390) Theodore of Rostov, the worthy nephew of Pr., was elevated to the same degree. Sergius 230. In this period we see several princes among the bishops, which testified both to the piety of the princes and was necessary for the time 231. Ryazan Archpastor Vasily († 1294) was in this period an example of the injustice of the judgment against the Shepherd denounced from above, appropriated by the flock not rightfully and committed without reason. The people suspected Vasily of living indecently for the Shepherd, and decided to expel or kill the saint. This was in Murom, where there was a department at that time. The saint convinced the people of his innocence, but in vain. He finally said: Fathers and brothers, give me until the morning, until the third hour. There he spent the whole night in prayer, served the Liturgy, sang a prayer service before the image of the Mother of God, brought from Kyiv by St. Book Constantine, took this icon with him and went to the Oka. A vessel was prepared for him: but he spread his mantle on the water, climbed onto it with the image of the Mother of God, and, carried by the wind, sailed up the river. The rude Murom residents, amazed by the miracle, bitterly regretted their sin. But the saint withdrew and went to Ryazan, where he set up a pulpit 232. A similar example of the willful judgment of the Shepherd was shown by the Rostov flock. Believing the slander against the pure, holy life of their saint Jacob, the Rostovites expelled him (1388) from the city and deprived him of episcopal power. The meek saint retired to the shore of Lake Nero, and here, two miles from the city, he built himself a secluded hut. Soon they began to come to him, with a desire to share his solitude; he built cells and a church. The Rostovites, sensing their error, asked the saint to return to their pulpit: but he remained in solitude 233. To assist the Archpastor in the diocesan administration, the ancient intermediary administration of tithes or districts remained, which were managed by tithes of ecclesiastical rank; and for writing there were clerks (secretaries) with clerks 234. In Pskov in 1343, Thomas the priest's elder (Dean) 235 is found. From the 14th century the number of archimandrites and archpriests began to increase; the latter were assigned to participate in the management of the clergy 236, and from the former, partly temporary and partly permanent executors of the administrative and judicial will of the Archpastor were selected 237. This turned out to be necessary because, with the multiplication of churches and the depletion of funds for the maintenance of parishes, some priests, remaining without a parish, required special supervision 238. Since, according to the Nomocanon and the statutes of the Russian Princes, the objects of spiritual management were, in addition to strictly spiritual matters, some worldly affairs and persons; and this required, especially in troubled times, the participation of secular government officials as intermediaries between the secular and spiritual authorities; economic church management even more required secular management: first under the Novgorod Archbishop, and then under the Metropolitan and Bishops, the boyars appeared with a treasurer, steward, governor and bailiffs 239. § 28. Maintenance of the clergy. How did Saint Cyprian talk about church property? The Mongol khans, both because they did not violate the laws and customs of the Russian land at all, and because, as they said, “we do not take what is given to God; and whoever takes God will be guilty,” left the Russian clergy with the benefits that belonged to them before Mongol rule; Thus, the clergy was still free from taxes, owned the same lands, and accepted new donations 240. It goes without saying that these advantages were just as unreliable under Mongol, just as no one could vouch for their lives. Moreover, the Mongols also limited the benefits of the clergy. According to the labels of Mengu-Temir and Uzbek, the children of clergy, uninitiated into the clergy and living separately from their fathers, are included in the taxable state 241, whereas until the time of the Mongols they remained in the spiritual department 242. Only towards the end of the Mongol period did the immovable estates of the clergy increase significantly - however, only at the cathedral, city and monastery churches 243; the rural clergy, along with their flock, ate the fruits of the plots of land they cultivated; sometimes a portion of church income was given to him for assistance. Some churches were provided with the generosity of pious Princes 244. Rural deacons and sextons were local clerks, i.e., scribes, and for this they received a certain salary from the villages, while the priests participated in the village court, and so on. and in judicial proceeds 245 . Metropolitan Cyprian wrote to Abbot Afanasy: “You are asking me about the village that the Prince gave you to the monastery, how and what to do with it? Listen to my answer and accept my advice: if you and your brethren trust in God, and God has fed you until now, and will feed you without a village in the future: then why oblige yourself to worldly care, and instead of remembering God, serving Him alone, remembering the villages and worldly worries? Don’t forget this: when a monk lives without worldly cares, then he is in union with all worldly people, everyone loves and respects him; when he becomes obligated to villages and worldly cares, then need forces him to go to princes and rulers, to seek courts, to stand for the offended, to quarrel and make peace, and in order not to give his people offense, reluctantly one must accept labor and leave one’s rule... If it were possible, then here’s what to do: be a village behind the monastery, but so that the monk will never be in it, and entrust it to a God-fearing layman; Let him take care of everything and deliver ready-made rye and other things to the monastery.” This is how the Saint reasoned about real estate. § 29. Promotion of spiritual power to the benefits of the state During the period of Tatar enslavement, the spirit of the Orthodox Church was especially revealed, never separating its fate from the fate of the state, always a faithful accomplice to its benefits. The property owned by the Church was used to meet the needs of the suffering people; The church peasants did not enrich the Church with themselves, but, enjoying security, protected from poverty under the roof of church mercy, they helped the state. For the war, the army, for the needs of the V. Prince, taxes were also delivered from the church peasants 246. During the bitter time of the wild autocracy of the Mongolian people, the shepherds of the Church mourned along with the people over their difficult fate and hastened to heal their wounds with the benefits of faith. A monument to this is, among other things, the sermons of St. Serapion. When Providence revealed that the time of trial was approaching its end, the spiritual ones, first and most of all, animated the Princes and the people with the determination to stand firmly against the enemies of faith and the fatherland. This is how Pr acted. Sergius, others acted this way too. Bishops and Metropolitans spoke the truth to the princes, without fear for their position. “Where should our tiunam (suyam) be in the next world?” Prince of Polotsk asked Tver Bishop Simeon. “In the same place,” answered the Shepherd, “where the Princes are; The prince liked this answer and said: “Tiun judges wrongly, takes bribes, does evil; and what am I doing? The Lord answered: “If the Prince is kind and has mercy on the people, and for this purpose he chooses a ruler who is good, God-fearing, intelligent and truth-loving: the Prince will be in paradise and tiun will be with him. If the Prince, without the fear of God, does not have mercy on Christians, installs an evil, unreasonable ruler, as long as he gets him kupi (money), lets him, like a hungry dog ​​on carrion, destroy people: then the Prince will be in hell and his death there.” 247 The metropolitans, traveling around the dioceses, tried as hard as they could to establish church order, and cared so much about the welfare of the state, acting in the spirit of the Gospel on the conscience of the people and the Princes 248. Russia owes a lot to the Christian exploits of the Shepherds for the weakening of the destructive multi-government and the gradual establishment of a saving autocracy. We do not see in the chronicles almost a single discord between the Princes, not a single impulse of lust for power, which the Metropolitan did not try to pacify, either himself or through the Bishop 249. “My son,” said Saint Peter to the Prince of Bryansk, “share the principality with Vasily; or leave the city and do not engage in battle" 250. Prince Dimitri Mikhailovich Tver (in 1311) wanted to take possession of the Grand Duchy of Vladimir, “and the Metropolitan (St. Peter) would not bless him with the table in Vladimir” 251 . Service was especially difficult for the pious and enlightened Tver Shepherd Theodore (1342–1360). The princes of the Tver principality, relatives among themselves, constantly quarreled among themselves; Lithuania, not so much by kinship as by political views, entered into these quarrels and only intensified them. Theodore, aggravated by these quarrels, asked (in 1358) Saint Alexis for rest from the affairs of government: but the Saint convinced him to continue serving the Church and the Fatherland 252. How much work did St. Alexy for the Fatherland and Vel. Prince! At his request, Russia offered salvation from Berdibek’s cruelty. Through his labors the power of Vel was especially strengthened. Prince of Moscow. By his will, Pr. Sergius went to Nizhny Novgorod to convince Prince. Boris to give up what belongs to him to his elder brother and not start a war; The prince wanted to listen to Vel. The Prince and Metropolitan, and Sergius, in accordance with the will of the Saint, closed all the churches in Nizhny: a strong measure, but necessary due to the circumstances of the time 253. Olgerd felt the influence that Saint Alexy had on the strengthening of the Moscow Principality; he was annoyed that the word of the Saint destroyed the plans of the Lithuanian Prince, who outraged the appanage Princes against the Moscow, and he complained to the Patriarch: “Until now, even under our fathers, there was no such Metropolitan as this Metropolitan, who blesses the Muscovites to shed blood!.. And whoever kissed the cross to me and runs away to him, the Metropolitan removes the cross from him kissing" 254. The incessant quarrels of the Princes forced V. Prince to introduce an arbitration court, in which the Metropolitan acted as a mediator between two quarreling persons, and with his pastoral voice encouraged the cessation of discontent 255. The power of the Metropolitan seemed burdensome to Novgorod not in itself, not due to duties, not because, on the one hand, it itself was the power of Moscow, alien to Novgorod, on the other hand, it introduced with it the power of the V. Prince; otherwise, the power of the Metropolitan protected the unity of the people here too, saving them from strife and enslavement to a foreign and heterodox yoke; it also tamed the passions of the Vecha, ready to act to the detriment of not only the common good, but also its own private good 256. § 30. Christian life under the influence of the Tatar yoke The Lord loves him and punishes him. In His wise plan, the yoke of the Mongols was a measure of love that healed the moral illnesses of the Russian people. What were the people under this yoke? First of all, the general disaster awakened a feeling of repentance among the people. This is what monuments show. Willingly or unwillingly, the Russians brought to mind the example of the Ninevites and repented, remembered Israel - the slave of Egypt and turned from the earth to God 257. At the same time, the constant thought of the people was that they were a Christian people, and their cruel rulers were infidels, hated by God; Thus, the basis of life was a high thought - faith in the superiority of the Christian faith. This thought encouraged the people when sorrows reached the depths of their souls, and it also made them value what Christianity instilled in them; she inspired not to love what they loved but who honored the name of Christ. – Because of this, in two centuries of slavery, the Russians remained with the same love for their homeland, and did not accept their predatory savagery from the Tatars. In the midst of grave misfortunes, this thought formed firmness in the character of the people, steadfastness in its rules; where the Christian spirit graciously penetrated the soul and gave the highest direction to the forces of the soul, love for God did not fear the most severe deeds, the most difficult labors. Reverence for faith and the name of Christ was common to all states 258. The spirit of power-hungry hostility in the first years of the yoke worried the hearts of the Princes as before; but then little by little he became quieter, giving way more and more to a spirit of meekness. Willingly or unwillingly, the Princes began to expect glory not from their sword, but from the will of God and from the one to whom the will of Heaven conquered them 259; willy-nilly they began to be called brothers 260. Strange, but true: the Novgorodians, who did not see Batu among themselves, who, due to their distance from the Kipchak Horde, rarely tolerated the robberies and violence of the Tatars, the Novgorodians in the Mongol period stained themselves with brutal unbridledness and atrocities, which were not seen in other parts of Russia; This shows most clearly how necessary the yoke that God’s Providence imposed on Russia was. How many posadniks the Novgorodians threw into Volkhv! How many times have innocents been robbed and killed! How many times have they raised an internecine rebellion, a rebellion against Vel. Prince! More than once the Novgorod freemen went in droves to burn cities, rob people and kill brothers in faith and blood 261. The very fun of the Novgorodians was characterized by frantic violence: so in 1358 they pledged an oath not to break barrels in demonic games 262 . It is not surprising that under the yoke of heavy slavery, under the rule of wild self-will, for which joy is sword and devastation, the poor Christians of eastern and central Russia did not have softness in morals. Hence, need forced the kind-hearted Prince Demetrius to introduce the death penalty, while Monomakh said: “do not kill the guilty, the life of a Christian is sacred.” Previously, a monetary penalty deterred theft, and in the XIV table. thieves were hanged, and for other crimes they were whipped. It was also natural that the Russians during the period of Mongol violence lost part of their trusting innocence; - bitter need forced us to protect ourselves with cunning, when we were unable to counteract violence with courage. This was a tribute to the difficult times on the part of the weak 263. § 31. Other visits of God: pestilence and famine; their influence on the Russian spirit In 1352, a terrible plague opened up in Russia - the Black Death. She previously exterminated millions in the East, in Greece, in Europe. In Pskov for the first time from spring to winter, she left barely a third of the inhabitants. The priests did not have enough time to correct the needs in the houses; each priest found up to 30 deceased in his church in the morning; There was no more space in the cemeteries; they were buried outside the city in the forests. Then the disaster opened the hearts of the people. At first, selfish people willingly served the dying, in the hope of an inheritance. When they saw that not only the sick, but also their clothes, their property were being transferred to death: then the rich people waited in vain for help; then cowardice separated even son from father, daughter from mother, brother from brother. But at the same time, the best hurried to bury strangers, served funeral services for them, and prayed among the coffins. Others were in a hurry to leave the world and entered a monastery, denied property to churches and monasteries, and distributed it to the poor; others in their homes were preparing for Christian death. The general council sent to ask the Archpastor to come to Pskov and pray for the flock. Vasily went around the whole city with icons and a council of priests; the people cried out: Lord have mercy! The ulcer weakened by winter. But in the same year it quickly spread from the Novgorod region throughout Russia; there was no living person left in Glukhov and Belozersk 264. After that, until 1425, it raged up to five times throughout almost all of Russia 265 - four times 266 in Pskov alone and twice in Smolensk, but the first time with such force that in the whole city there were not ten people left alive 267. It raged especially terribly in Novgorod and its regions; in two years three poor women were filled, and, as one historian says, in six months up to 80,000 268 died. Heavenly punishment terrified the most callous hearts; meek hearts humbly surrendered to the will of God. The penitents prepared for death by fasting and prayers, tonsure into monasticism, the Blessing of Anointing and the Eucharist, and built ordinary churches. A contemporary chronicler expressed himself beautifully about these disasters: “the mercy of God was upon Christians, a pestilence was sent from God to the people” 269 . § 32. Excellent virtues of many shepherds and princes Suffering under the weight of so many troubles, the Russian Church also had the consolation of seeing children succeeding in faith and piety. Its high priests Peter, Alexy, Theognostus, and Cyprian were high examples of Christian life for the flock. Ignatius († 1288), Jacob († 1392) and Theodore († 1395) of Rostov, Vasily († 1294) of Ryazan, Theoktist (1299–1308), Moses (1324–1320, 1351–1359), Vasily (1330–1351) Novgorodsky, Stefan († 1396) Permsky, Dionysius († 1388) Suzdalsky, Arseny († 1409) Tversky were also glorified by God for their Christian life. Among the Princes, in addition to those who laid down their souls for faith and fatherland, faith appears in the wonderful light of greatness. Alexander Nevsky. This is an example of royal courage and royal wisdom, imbued with the Christian spirit. Until 1246, in five years, he won three victories over the Livonians and Swedes, seven over Lithuania; He began each one with prayer and ended with praise to God; with two victories he liberated the Church and the fatherland from the power of the Germans, who had already brought their leaders into Pskov. Since 1246 he has been Vel. Prince of all Russia, and his affairs took on a different character. Until now, the bravest warrior among the brave, against the Tatars he not only does not draw his sword, but punishes those who drew their sword; he protects Russia, powerless before the Mongols, with his submission and the submission of Russia; more than once he goes to Batu and across the sandy deserts to the great Khan - for the peace of Russia: a feat made doubly difficult by the fact that he was not brilliant in the eyes of the world. In addition to Alexander, examples of deep piety were Prince. Roman of Uglich, Theodore of Yaroslavl with two sons, Dovmont of Pskov and Daniil of Moscow, belonging to the 13th century. Of the princes of the south, Vladimir and, in his last years, his father Vasilko, were famous for their special piety; the latter spent the end of his life in a wild cave, under the mountain of the St. George Lvov Monastery, mourning the sins of worldly lust for power and bloody activities. Vladimir was a true sufferer of God; meek, merciful, strict with himself - this Prince suffered for four years like Job; his lower lip was rotting; the disease spread and became stronger: but he patiently endured the pain and went about his business; the illness intensified: the entire fleshy part of the beard fell off, the lower part and teeth rotted, he prayed and did charity; none of the Southern Princes built so many monasteries and cities, no one more than him endowed churches with books and utensils; Before his death, he distributed all movable property, gold, silver, clothes to the poor 270. § 33. Monasticism at the beginning and continuation of the Mongol period They say: Russian monasteries blossomed on the bloody fields of the fatherland. This is as unfair as it gets. On the contrary, until the end of the 13th century, not a single monastery arose on the devastated edges of the fatherland. Most of the Kyiv monasteries disappeared under the ruins, others remained in ruins; in the north it was the same. The Wild Mongol, although he spoke about the inviolability of the church, did something else - he plundered and burned monasteries, exterminated the monks. Even the monasteries of Novgorod, where there was no Mongol fire, not only did not bloom, but some fell. Only the disciples of St. Varlaam founded several monasteries not far from Novgorod; Anthony, Varlaam’s successor († 1241) in the abbess, founded the Dymskaya monastery 15 versts from Tikhvin on Lake Dymskoye. Xenophon, who ruled Khutyn after Anthony, retired to solitude 25 miles from Novgorod, and founded the Robenskaya Trinity Hermitage. Constantine, also one of Varlaam’s disciples, founded the Kosin Nikolaev Monastery with his collaborator, Ave. Cosmos, 3 versts from old Rusa. But these monasteries did not bloom at the beginning, and soon fell 271. The Deep North sheltered another monastery from the Mongols - this is the monastery of Cyprian of Ustyug, founded before the invasion of the Tatars. Ave. Cyprian, a rich landowner, having fallen in love with the poverty of Christ, dedicated himself to God in a cramped cell and, when some began to choose the same life around him, he gave all his lands in favor of the established monastery of hermits. The chief served as a model of strict life for those who submitted to his management. A wild stone, the size of a large human head, served to awaken him to wakefulness: he held it in his hands so that his lazy body, in the midst of his prayerful feat, would not indulge in untimely slumber. This stone now lies at the head of the tomb of the ascetic, who died at a ripe old age in 1474. 272 ​​In Volhynia and Galicia, while strong Orthodox Princes ruled there, not only did the former monasteries remain, but new ones were also erected: the Mongol feared that country 273 . But since in times of sorrow, pious dispositions of spirit are especially aroused: during the Mongol period, princes, princesses, boyars and simple people usually took monastic vows before death; and many had already parted with the world, taking the name of that Saint, who was celebrated on the day of tonsure 274. Thus, six Grand Dukes of the Mongol period died in monasticism 275. Faith is the conductor of grace. Whoever accepted monasticism with reverent faith received grace by faith. So Yuryevsky Prince Dimitri Svyatoslavich, sick and numb, took (1269) tonsure from St. Ignatius of Rostov; As soon as the ceremony was over, the monk prince turned to the saint and said clearly: “Holy Master! may God reward you for your work; you prepared me for a long journey as a good warrior of Christ; there the King is the God of mercy, I go to Him with faith and hope” 276. An excellent example of the dispositions in which the Princes accepted monasticism is Prince Mikhail Alexandrovich Tversky. He, being a Prince, loved justice, exterminated robbery and theft in the forests, and sneaking in court, and abolished unnecessary taxes. Cheerful, at the age of 66, he suddenly felt a loss of strength, and wrote a spiritual letter; the patient rose from his bed to meet St. icons brought to him as a gift from Constantinople; then, he invited the boyars and the honorable clergy to the feast, along with the beggars, the blind and the lame; he fraternally dined with them, and he himself brought a farewell cup to each one, asking them to bless him. After the meal, having kissed all his relatives, the Prince, supported, went to the cathedral church, bowed to his ancestors, and pointed out his grave. People stood near the church; The prince on the porch bowed to everyone and said: “I am going from people to God, brothers; release me with your sincere blessing.” Everyone burst into tears and said in one voice: “The Lord will bless you, our good Prince.” Then the Prince ordered to be taken straight to the monastery, took monastic vows and died on the seventh day 277. § 34. Pr. Sergius - founder of the Trinity Lavra and spreader of northern monasticism In the 14th century, the chosen one of God, Pr. Sergius of Radonezh was destined to be the same for monasticism in the north as Anthony and Theodosius of Pechersk were in the south 278. The son of the Rostov boyar Cyril, who moved to Radonezh during the time of troubles, Bartholomew (name Sergius from the font), after the death of his parents, provided an inheritance to their brother Peter, and he and his other brother Stefan settled in a dense fox, 10 miles from Radonezh, built with their own hands a cell and a church in them of the Life-Giving Trinity. In deep solitude, with meager food, he performed feats of prayer, unknown to anyone; the wild beast received from him part of his meager meal; Stefan soon left his brother and went to Moscow; Bartholomew took monastic vows and the name Sergius from the abbot. Mitrofan. The rumor about the hermit's holiness began to attract disciples to him: but at first for a long time their number did not extend beyond 12. The disciples forced him to go to Pereyaslavl Zalessky - to accept the rank of priesthood and abbess from the Volyn Bishop Athanasius who lived there. The poverty of the hermits was so great that at times there were not enough candles for worship, and a torch burned; This poverty more than once aroused in the disciples, still weak in spirit, a murmur against Sergius: but he endured and exhorted them to trust in God, and according to their trust they received from God. The number of students grew, and the seeds of virtues sown in the students also grew; Sergius's fame also increased. Saint Alexy wanted to bless Sergius as his successor: but the desert dweller rejected the cross offered by the Saint: “From my youth,” he said, “I have not worn gold; in old age, I especially want to remain in poverty” - and remained with the title of father of monks. The Lavra of Sergius flourished through the prayers of Sergius, who died in 1391. Under the leadership of Sergius, high ascetics of piety were formed in his monastery. Simon Archimandrite of Smolensk, leaving everything, spent the rest of his years in humble obedience to the God-bearing elder, and was honored to be a witness to Sergiev’s glorious vision of Sergius’s disciples. Isaac, Sergius's favorite disciple, doomed himself to silence, and observed it until the end of his life; he was the first to be invited by Sergius to share the spiritual joy of Sergius’s visit to the Heavenly Queen and the Apostles. Micah lived in the cell of the Venerable One and saw this visit; Macarius, together with Isaac, saw the Angel concelebrating with the Venerable. Sergius during the celebration of the Eucharist. Simeon the ecclesiarch saw with his spiritual eyes the heavenly fire on St. throne, when Sergius celebrated the Liturgy 279. § 35. Sergius’s disciples, with his blessing, set up monasteries Sergius was a spreader of monasticism. Saint Alexy himself, having established a monastery in Moscow in the name of the Savior, according to a vow made on a stormy voyage to Constantinople, asked Sergius for his disciple Andronik to be his abbot; equally for his other monastery, dedicated to the memory of the miracle of Arkhang. Michael, the Saint summoned several disciples of Sergius 280. Theodore, Sergius's nephew, tonsured by him at the age of 14 from birth, and trained in the feats of fasting and prayer, received a blessing from Sergius for the desire to build a monastery; Sergius himself went to bless the place for the Simonov monastery on the banks of the river. Moscow, and Theodore was its abbot and archimandrite. At will, blessings. Prince Vladimir Andreevich, Sergius in 1374 founded the Vysotsky monastery near Serpukhov, having come there as a monk, and left his disciple Afanasy, the one who was distinguished by his love of enlightenment, as abbot of the new monastery. Methodius, after several years of studying monasticism with Sergius, with his blessing, retired beyond Dmitrov into the deepest forest solitude; when students began to flock to him, Sergius blessed him to move to another, more convenient place. Methodius himself began to work on the construction of the church and cell, and the Peshnoshskaya monastery was founded, in the name of the Holy One. Nicholas 281. Having visited his homeland in Rostov, Sergius blessed two monks Theodore and Paul to build a monastery and, having chosen a place, dedicated it to the saint. much Boris and Gleb. Vel. Book Demetrius, going to war against Mamay, promised to dedicate a new monastery to the name of the Mother of God. Rev. Sergius, at the request of the pious Prince, found a convenient place for her on the Dubenka River, and Leonty, priest of the Sergius monastery, was, with the blessing of Sergius, her first mentor 282. Setting out more than once, and always on foot, to pacify the restless Prince. Ryazansky, Sergius built the Golutvin Monastery at the mouth of Moscow and on the banks of the Oka, leaving his disciple Gregory as abbot. Abraham of Galich, tonsured by the Radonezh mentor, built a monastery on the Chukhlome tract near Lake Galich, and passed on to the brethren those good principles with which Sergius filled his soul. Savva, a student of Sergius and the confessor of his monks, lived for some time in a secluded cell on the bank of the river. Moscow. Son Vel. Book Demetrius George, the spiritual son of Savva, begged his spiritual father to move to his border; Savva built a church and a cell outside Zvenigorod on Storozhevaya Mountain; disciples gathered, and Savva, during his 30-year reign, increased the number of zealots of piety, fenced the monastery, and erected a stone church 283. § 36. Sergius's friend Dimitri; his disciples - Sergius on the Murma River, Kirill and Ferapont on White Lake Friends of God have great friends. Demetrius, Prilutsky Wonderworker, friend of Sergius, was from Pereyaslavl Zalessky, and here - on the shore of Lake Pereyaslavl he founded the St. Nicholas Monastery; from here he came for spiritual conversations with the Pr. Sergius. Here, with a handsome face, but a strict guardian of chastity, he walked with his face covered and ran around meeting women; once the unchaste woman dared to tempt him and fell into relaxation; having sincerely revealed her sin, she is healed by Demetrius. Vel. Prince Dimitri invited Rev. Demetrius to be the successor of his son. In 1371 Rev. Demetrius, withdrawing from human glory, withdrew into the deep forests of Vologda, and chose the swampy bank of the river for his stay. Lie down. Later he moved closer to Vologda and founded the Prilutsky Monastery. His clothes in winter and summer were the same - a hard sheepskin sheepskin coat; in the cold he endured the cold under it, in the summer he was wet from the heat and heaviness. The monk reposed in 1392 284 Sergius, who left Athos for Ave. Sergius, was his student for some time; then, wanting desert solitude, he settled on the rocky bank of the river. Nurma; Several years passed, and Sergius built a monastery and a church for the Transfiguration of the Lord for the 40 brothers who had gathered to him, † 1412. Even further to the north he founded the Belozerskaya monastery. Ave. Kirill was tonsured by Theodore Simonovsky. In the Simonovskaya bakery, Kirill humbly worked, like an unresponsive novice; a glance at the fire of the bakery transported his thoughts to the eternal fire of sinners and drew from him streams of tears. Ave. Every time Sergius came to the monastery, he went first of all to Kirill’s bakery and talked with him for a long time. Cyril was also an archimandrite after Theodore, who was taken to the Rostov see. But his soul longed for the deep desert. Praying before the icon of the Mother of God, Kirill heard a voice commanding him to go to the Belozersk country; secretly leaving the monastery, he arrived on the remote shore of White Lake and, having dug a dugout, labored in solitude. The fragrance of prayer attracted zealots of prayer to Cyril, one after another; the monastery he founded in honor of the Dormition of the Mother of God flourished and became a city of monks; when there were needs in the monastery, and the brethren asked Cyril to send to one or another Christ-lover for mercy: Cyril did not agree and said: if God and the Most Pure One have forgotten this place, why do we live here? Cyril labored for 30 years in a wild country; The gift of insight and miracles was revealed in St. during his lifetime. an old man who died at the age of 90 in 1427 285 At the same time as Cyril, Ferapont, a student of Sergius, left the Simonov monastery and settled in the Belozersk desert in a cave, not far from Cyril; then he moved closer to Beloozero and built a cell; Several brothers gathered to him, and he, having cleared the forest, erected cells and a church in honor of the Nativity of the Mother of God. This is how the Ferapontov Belozersky monastery was founded. Prince Andrey of Mozhaisk, who donated land to Ferapontov’s monastery, summoned Pr. hermit to Mozhaisk to found a monastery; Ave. Ferapont built the Luzhetskaya monastery a mile from Mozhaisk and rested there as archimandrite in 1426. § 37. Euphrosyne Princess of Suzdal, and Euphrosyne - founder of a nunnery in Moscow Two Euphrosyne, both from the Princely family, adorned the Church in this period, one at the beginning, the other at the end. Euphrosyne, in the world of Theodulia, Princess of Suzdal, daughter of the prayers of St. Mikhail, Prince of Chernigov, by the will of her parents, was already engaged to one of the princes of Suzdal: but the groom died before he saw the bride; Euphrosyne no longer remained in the world, and in 1227 she dedicated herself to the Lord in the Suzdal Robe Convent. Strict exploits and spiritual wisdom soon gained her the respect of her sisters 286 . In 1238 the wild Mongols devastated Suzdal; bl. Euphrosyne prayed with her sisters, and her monastery was saved miraculously: “The churches and monasteries were burned, God preserve the maiden monastery of the Placement of the Robe of the Mother of God, in which the monastic struggle passed by the sufferingly blessed Theodulia with her companions, the daughter of V. Prince Michael of Chernigov and the martyr, monastically named Euphrosyne.” 287. Another Euphrosyne, wife of Vel. Book Dimitri Donskoy is even more amazing. Even during her husband’s life, Evdokia was pious and merciful. In 1380, when the Prince was getting ready to go to war with Mamai, she “did many kindnesses, while she herself constantly went to church day and night” 288 . In 1392 she was left a widow, not yet old. Secretly from everyone, she exhausted her body with fasting and heavy chains; and in the eyes of the world she wore light clothes, decorated herself with beads, and appeared everywhere with a cheerful face. At the same time, her deeds of piety were in the minds of everyone: in 1393, she erected the Church of the Nativity of the Virgin Mary in memory of the Battle of Kulikovo, enriching it with gold and silver vessels 289 . This, however, did not stop the slander of the world from denigrating the Princess; slander pointed to her magnificent clothes and cast doubt on her chastity; The rumor of slander reached the sons of the princess. The children were deeply offended, and Yuri could not hide his feelings from his mother. Evdokia called the children and took off part of her clothes in front of them; The children were horrified when they saw the thinness of her body, her withered skin, and her heavy chains. Not wanting to free herself from the burden of slander, for the sake of the name of God, she forbade them to disclose it until her death. This was in 1396. 290 The princess, however, decided to leave the grand ducal mansion; She began to prepare what was necessary for the construction of a church in honor and memory of the Ascension of the Lord, and moved into a quiet cell of the maiden monastery she was building. - At this time, the Lord revealed to the light the inner greatness of her soul, which she hid. On the way from the Assumption Church, the blind man shouted to her: “God-loving princess, nourisher of us poor! You promised me in a dream: in the morning I will give you insight; fulfill your word.” The princess, not paying attention to the blind man, as if accidentally lowered the sleeve of her shirt; and the blind man perceived and received his sight. In 1407, the construction of the Ascension Church began, and in the same year Evdokia, in monasticism Euphrosyne, died peacefully 291. § 38. Anastasia Kn. Suzdal Not long before Euphrosyne of Moscow, Princess Anastasia of Suzdal labored. The daughter of the Tver boyars, from a young age she loved to read Holy Scripture and wanted to devote herself to God. She was 12 years old when Prince. Andrei Konstantinovich Suzdalsky asked her parents for her hand in marriage; in fulfillment of the will of her parents, she gave her hand to the Prince. Neither wealth nor honor attracted her soul with them. Under her rich clothes she hid the body of a strict fasting woman and remained in prayer. For 13 years she lived with her husband Prince, who was “greatly spiritual and virtuous” (1365), and then remained a widow in the world for another 4 years; then, giving freedom to all the servants, distributing wealth to churches and the poor, she entered the Conception Monastery, which she founded during the life of her husband. Ave. Dionysius, later Archbishop of Suzdal, tonsured her under the name of Theodora. She increased her severity towards herself as a monk: she remained without food for a day, sometimes two, and sometimes 5 days; spent nights in prayer and tears; she acquired food for herself with the labor of her hands, but remained silent; wore a hair shirt and did not leave the monastery. The example of her strict life attracted others: 90 widows and girls, including many boyars and princesses, labored in the Conception monastery. The ascetic princess died at the age of 46 in 1377 292. § 39. Strengthening proper community life In the last half of the XIV table. in the Russian monasteries they began to strengthen strict social life, since until then in many each monk had earned food for himself alone by labor, or they lived as hermits. At the monastery of St. Sergius also initially did not have a full hostel. It so happened that Sergius ran out of bread, and he was without food for three days; on the fourth he goes to one brother and says: I will build you a vestibule for your cell, which you don’t have; and when I finish my work, give me some of the rotten bread that you have. And - as he said, so he did. P. Philotheus sent Sergius advice - to start a hostel, and Sergius, with the blessing of St. Alexis, set up a hostel. In Moscow, Petrovsky Archimandrite John was the first to establish, a little before 1280, a strict hostel 293. For Russian women's monasteries, the Alekseevskaya women's monastery, built by St. Alexy, served as a model of the new rank. This was the first women's monastery in the north, which had a strict and separate hostel for virgins 294. Ascension Monastery Ave. Euphrosyne and the Nativity Princess Maria, mother of Vladimir the Brave, followed the same rite 295. § 40. A special kind of Christian life is foolishness about Christ In the Russian Church in this period we see examples of a special kind of life, high and difficult, examples of foolishness about Christ, taken from the examples of the East. The first example of this life in Russia, as far as is known, was a saint. Procopius of Ustyug. He was a foreign merchant in Novgorod. Feeling the superiority of Orthodoxy, he left trade and came to Pr. Varlaam. Having joined Orthodoxy, Procopius began to live as an ascetic, and his example attracted other foreign traders to the monastery. Not content with an ordinary feat, Procopius chose foolishness for Christ. He retired to Ustyug. Here during the day he walked around the city like a holy fool, and collected pushes and beatings, ridicule and abuse, and spent the night in prayer at the church doors; He accepted food from the poor, but not from the rich, rich in unrighteousness. Neither in summer nor in winter did he have shelter anywhere, but he often sat on the banks of the river. Sukhoni, praying for those floating. His prayer saved Ustyug from a stone cloud that resolved not far from Ustyug. He died in 1303. Another example of the same life was the saint. Nikolai Kachanov, who completed his feats of foolishness in 1392, in Novgorod 296. Sunday 2.197. Lavrent. l. 196. Troitsk. 221. 222. Slch. East. Act. N 2. Lavrent. and Troitsk. “The governor killed Philip Nyanka for the Orthodox peasant faith.” Lavrent. l. 196–200. Troitsk 221–225. Volyn, L. 176. Soph. Bp. 2, 242–245. Pskov, l. 31–34. The Church ranked Prince. George and Vasilko to the face of the Martyrs, commemorating the first on February 4, and the last on March 4. Laurel. l. 200. 201. Volyn. 177. Sunday 2, 203. 204, Pskov. l. 34–35. Sunday 2, 206. 232. Soph. Vr. 1.269. Novg. 56. About Sarai, see Savelyev’s study in Zh. M. Int. Case 1845. N 2 and 3. See Novg. 56. about how Nevsky conquered St. Alexander dealt with the Novgorodians who did not agree to oblige themselves to the poll tax. Plano-Carpini: Travel to Tartary, p. 87. ed. Yazykova, St. Petersburg. 1825. About Yasa, the book of prohibitions, from Grigoriev. On the reliability of labels: p. 35. M. 1843. Plano-Carpini saw the same thing in the Great Horde. “The Tatars,” he says, consider it a sin to stick a knife into a fire or to chop wood near a fire; because they believe that by doing so they take the head from the fire... They believe in one God... despite this they have idols made of felt in the likeness of a person; others are made of silk fabrics, and great honor is given to them; they revere the sun, luminaries, fire, water, earth, worship and sacrifice the first fruits of food and drink to them” pp. 89,83. The Volyn Chronicle describes it even more precisely; she talks about Prince. Daniel that he saw “their filthy sorcery blasphemies and the dreams set up by Genghis, his filthy bloodshed, many sorceries... Kings, princes, nobles were led (by law) around the bush - to bow to the sun, the moon, the earth, the devil, departed fathers, grandfathers and mothers” p. 184. Rubrukvis speaks of Khane Mangu: “he made sacrifices to the sky, the sun, the moon and the mountains.” Label of Mengu-Temir, by Grigoriev, p. 184. 185. Gayuk Khan of the Great Horde, in his letters, says Plano-Karpini, writes: “by the power of God, the ruler of all people.” On its seal it is written: God is in heaven, and Gayuk Khan is on earth; by the power of God the seal of the ruler of all people.... The Khan is magnified that he is the son of God, and that this is what people call him,” pp. 44. 45. 107. Plano-Carpini:”, page 105. “Does the Pope know that Khan is the son of God”? Governor Baiju-Noyan spoke to the monk Ascelin (travel to Tataria, ed. Yazykov, p. 222). Plano-Carpini p. 45. 189. Plano-Kappini page 87. 89. Doman, resident of Putivl, apostate of the faith, cut off the head of the book. Mikhail; Next, there were those who were driven to apostasy from the faith. The Volyn chronicler says that Prince. Daniel rode to the Horde with disgust and fear, fearing that they would force him to follow the pagan superstitions of Batu’s court. But Batu unexpectedly dismissed him from pagan ceremonies. “There is no end to their malice and flattery,” adds the clever chronicler. Batu's act meant that Daniel was feared; in other words, the Mongolian religion was in his power. In 1281 “I robbed the honorable crosses and the shrouds and cut down the doors of all the churches.” Sunday 9.957. Soph. Vr. 1.283. 284. Rostov. Letop. “Let Peter the Metropolitan go to the Horde together with V. Prince for this sake, since then the new Tsar Azbyak sat on the kingdom, and the veins were renewed, and I put labels on each one in his name.” Karamz. 4. pr. 245. About Theognostus Nik. 3, 179. “Imash bo and Metropolitan and Bishop labels on their church clergy from the kings of Orda.” Plano-Carpini pp. 186–189, ed. Yazykova. He also says that many Russians also died in Orpach-Azov. Page 153. Plano-Carpini: “their intention is to own the land alone, and therefore they are looking for means to exterminate noble people.” Page 187. 199. He: “they also send for the owners of the lands, ordering them to appear immediately; when they arrive, they do not show them any respect and treat them like the lowest people. Everyone is forced to give large gifts to the governors and their wives, officials, captains of thousands and centurions. All Tatars in general, even the servants, ask them for gifts with great boredom, and not only from them, but also from the ambassadors sent by them.” Page 186. Sunday 2.225. Soph. Vr. 1.265. 266. Waves. years. p. 182. “Yaroslav Vel. Book Suzdal potion of morish." Trinity l. 226. Plano-Carpini, who was at that time in Vel. Orde: “The Imperial Mother, under the guise of honor, called him to her and treated him from her own hands. Returning to his headquarters, he then fell ill and died on the seventh day; his whole body turned surprisingly blue. In general they said that he was drugged with poison in order to more easily take possession of the land that belonged to him.” Put. in the Horde book. 1. Ch. 14. Degree. Book “God numbered him among His chosen flock.” In the RKP. In the Saints he is included among those who pleased the Lord. But in the Ross Dictionary. Saints (St. Petersburg, 1836), his name is omitted. When it was given to know about Michael’s desire to appear to Batu: “the king ordered to bring his magicians; The priest came before King Batu, and the king said to them: If you eat according to your custom, make Michael the Book. Vel. Russian, and then bring him to me.” Artsybyshev (p. 3) then quotes the words of the Western missionary Plano-Carpini, who says about himself: “we did not agree (to go through two fires). But they said: Go boldly; because we want to do this only so that if you have any evil intent against our king, or carry poison with you, then the fire will destroy all evil.” Then (p. 219.) he points to the same words of the missionary to justify his following words: Although the painful death of Prince. Mikhail Chernig. and Roman Bryansky (?) can be considered an exception (from the rule about the tolerance of faith); but those Princes were punished only for neglecting the Tatar faith and rituals.” That is, the meaning is that a Christian prince was obliged to equally honor both the Christian faith and the Mongol faith. It should be noted that a) the missionary was forced to go through the fire, and the prince to fulfill everything that was required by the instructions of the Magi, or, as the Prince says, not only to go through the fire, but also “to bow to what they bowed to there.” And this is a big difference. b) If the conscience of the Roman missionary said: for the truth it is permissible to lie, for the Faith to act against the faith is a holy thing: then this is not a matter of pure conscience. What has the passion for proselytism not done? c) One should not lose sight of the circumstances that preceded the appearance of Mikhail in the Horde, and then the features that captured Mikhail’s reception from beginning to end. The Magi were, in the precise sense, priests. Plano-Carpini himself speaks in one place (p. 187) about Prince. Mikhail, that the Tatars were looking for an opportunity to kill him; in another he writes: “the southern side is worshiped like God, and some noble people are forced to do the same... Mikhail was told to bow to Genghis Khan to the south,” p. 85. G. Grigoriev (about labels, p. 55) says about the martyred princes: “there was a misunderstanding here both on the part of the princes and on the part of the chroniclers.” Not true. Both chroniclers and princes knew Yasa Chingisova, they knew the content of the Mongol religion. See note. 8. The story of the death of Prince. Michael on Sunday 2.220 – 223. Soph. Bp. 1.260–265. Volyn. Years. 185. Plano-Carpini talks about the death of Prince. Mikhail essentially agrees with the “story” of the Russian writer. But he was not an eyewitness to Mikhail’s death. Therefore, it is not surprising that he did not know otherwise. He writes that it was as if Prince Michael was led through fire (pp. 85. 87). But if this is an unintentional lie, told to cover up one’s own actions, then in any case the story of the eyewitness who wrote the story deserves great confidence. On another occasion (p. 18), Plano-Carpini also mentions Eldege, whom he calls the procurator of Batyev’s court. Soph. Time 1.283. 284. Troitsk. at Karamz. 4. pr. 130. Nikon. Years. 3.53. adds that Roman was forced to accept the “beserman” faith. If the Chronicle understands Islam, then it is mistaken. Mengu-Temir remained a pagan. The chronicle says about his time: “That same summer (1266) the Tatar king, Berka, died, and Rus' became weak from the violence of the Besermen” (slch. pr. 23.24.27.). The Nomocanon, written off in Kyiv, is a monument to the piety of the Romanov wife and children, and, of course, at a high price. Description Hand. Gr. Tolstova p. 207. 208. Memory of St. Book Romana July 10. Histor. Mongol, et Tartar, p. 98. Casani. 1825. Degina Book. 18. p. 350. Resurrection. Letop. (2.281.) and Soph. Vr. 1,300. “Ozbyak enter the Bogomeric faith of Srachinsky.” Troitsk (in Karamz. 4 pr. 215): “King Ozbyak became angry.” History of the Mongols from Persian p. 49. SIB 1834 Abdulgazi ibid. 97 Ibn Arabshah Vitae et rerum gestarum Timuri l,374. Out of respect for the fact that Berge or Bergoy Khan was the first to convert to Islam, Muslim writers changed his very name to Berek, which means “blessing.” Soph. Vr. 1.298–311. Sunday 2.285–295. Novg. L. “A strong ambassador arrived from the Shchelkan Horde, with many Tatars, to Tfer, and began to create great violence, and Prince. Alexander and his brothers want to beat him, and Shchelkan wants to sit in Tferi to reign, and plant his other prince in another Russian city, he wants to bring the peasants to the Besermen faith,” etc. Collected. L. 4.50. 51. The same Pskovskaya L. Ibid. p. 185. Sof. Vr. 1.316. Novgorod short according to Suprasl. hands page 52. Sunday 2, 300, Nick. 3.137. In short Novg. I L. in Collection. 3.74. Shchelkan was the nephew (bro) of Uzbek “the ambassador is very strong.” Abulgazi adds about Uzbek: “he ruled according to the laws of his fathers and grandfathers.” The Uzbek was so frightened by the Tver incident that he believed that all of Russia had rebelled against him. Soph. Time 1.271. “God deliver from the fierce languor of the Besermen... I bought bo ti okaani Besermen tribute from the Tatars,” etc. About the Besermens of Khivan Karpini: “From the land of the Kangits (Kangars) we entered the country of the Besermens, who speak the language of the Komans (Polovtsians), but profess the Saracen (Muslim) Faith. Let's go. to Tartary p. 27. Lavp. L. in Collection. L. 1.204. Soph. Time 1.271. 272. Sunday 2.236. The text is better in the first one. “Be then, you are there (and not Tityam), came from the Tatar king, named Kotlubiy (Kotlubugu, who came as an ambassador and in 1277 along the Volyn L. from here to Voskr. L. Kutlubey, and to Sof. Vr. Kutlubey), an angry fool.” An example of the first is Tegudar, baptized in infancy (Bar-Jew Chron. Siriac. p. 605. Guyton Hist. Orient, p. 37.). An example of the second is Baydukhan, a secret Christian (Bar-Jew Chron. p. 609. Guyton Hist. p. 40.). Novg. 82. “That same summer (1343) Mt. Theognost went to the Horde to the king to the filthy Zhanebek and gave him Kalantay to the princess, robbing him, and Yash and Rukuchi himself: give a flying tribute. He doesn’t mean it, but make a promise of six hundred rubles and he’ll go out to Russia healthy.” The Tale of Epiphany. Novgor. 1 Years "Book Vel. Dmitry Ivanovich go against the godless Tatars... and trust in the mercy of God and in His Most Pure Mother. The Muscovites experienced many incredible things, having seen the multitude of the Tatar army, they became frightened and despaired... And God frightened the sons of Agarina with invisible power and turned the splashes on their wounds... For God is merciful and a lover of mankind, he is not completely angry.” Page 92. Karamz. 5, 84–88. 35–39. Soph. Vr. 1.405–413. Danilovich’s chronicle describes Tamerlane as follows: “he came from a proud, stern, inhumane man, on the Sitsa River, and did not have the appearance of a man, but was all vile and ugly and not merciful, from the eastern country, like the family of Hagar, Temir. Therefore, we boast greatly about Christians and about the sheep of Christ, and especially about Christ’s very name.” page 211. Message of Pr. Kirill in East. Act. Vol. I. p. 25. The following icons of the Mother of God became famous for their miracles: Putivl 1238 Svenskaya 1288 Ustyug 1290 Murom 1291 Kursk-Korennaya 1295 (Kharkov, Hoover. Vedom, 1838 N 29. 30.). Novgorod-Severskaya 1301 Vilna 1341 Pskov-Pokrovskaya 1352 Grebnevskaya 1381 Tikhvinskaya 1383 Konevskaya 1393 Patriarchal charter of 1692 says that the ferocity of Batu, who devastated the Ryazan region, was tamed by “the phenomenon St. Apostle and Evangelist John"; in memory of the vision, Batu attached “the coat of arms and his golden seal” to the image of the Evangelist in Theological Ryazan. monastery (Review of buildings in Mater. Statistics 1841 p. 129). In 1381, the Ugresh Icon of the Savior became famous for its miracles. The legend of the victory in Malka in 1845 19. The Tatar invasion of Kostroma, in all likelihood, is the same one that happened in 1259–1262. Sof. Vr. 1,270, 271., and Prince Vasily is none other than the son of Yaroslav - George, the youngest brother of St. Alexander Nevsky, whom chronicles call very virtuous. (Nick. Years. 3.60.) and who, even then, as V. Prince, was called Kostroma, crowned and buried (1276) in the Kostroma Church of St. Theodora. Chet-Minei August 8. Step. Book Vostokova Description. music OK. 1400 Kn. Theodore gave a charter to the Tolga Monastery of the Most Pure One. Act. Exp. 1, N 15. Under the Bishop of Rostov, next, before 1380, a miraculous cross appeared in the Rostov district. See Invalid 1848, N 205. 208. 209. “Doesn’t he who sent you know that our great khan is the son of God?” The Mongols told the Pope's missionaries. “How dare you advise us to become Christians, dogs like you and your Pope?” Ascelin's news from Rainald Annal. Eccl. T.XXI Sunday 2.235. “6769–1261 ordain Metropolitan Bishop Mitrofan Sarayu.” Sunday 2.247. “In the summer of 6777 (1269) Mitrofan Bishop of Sarai unsubscribed (refused) from the episcopacy of Sarai and took monastic vows, in his place installed Metropolitan Episkup Theognostus of the Russian Pereyaslavl and Sarai” - In 1843, when digging up mounds near the Tsarev city, they found: a) half of the episcopal ripida, with Slavic inscription, with the image of two rods and swimming fish) b) a copper cross with the image of the crucified Savior, the God of Hosts at the top and the Mother of God and the Theologian standing on the sides) c) a copper idol - evidence that the Tatars lived here when they were still idolaters (J.M. Internal Affairs 1843 for November). See example 14. The sufferings of St. Book Mikhail; “Standing in that place, a multitude of peasants and filthy people heard words.” Carpini says that the Great Khan's troops, numbering 450,000, consisted of various conquered peoples, including Christians. Ibn Batuta, former and Saraye ca. 1340, says that among the inhabitants of Sarai, “some, like the Russians and Greeks, are Christians.” Our chronicles often talk about captives and hostages who lived in the Horde... For example. Sunday the chronicle says that Boris Vasilk. in 1277 he died in the Horde, and his wife Maria and her son took his body to Russia; further: “in l. 6786 (1278) Book. Gleb Rost. brought from the Horde “full of many.” Plano-Carpini saw “spiritual Russians” at the Imperial Court; he also wrote that at the Court of Hayuk, “in front of the large royal tent, in the chapel, divine services were held according to the rites of the Greek Church” (pp. 41–43. 134. 135.). Of course, these were captured Russian priests. Rubruqvis in 1253 saw Russian preachers at the court of the great Khan (Voyage de Rubruqvis p. 48. 76. ed. Bergeron). “For those who come from the Tatars and want to be baptized, there will be no large vessel with which to immerse them, either in a river or in a lake, just to immerse it, as it were.” Minea M. Macarius June 29. Collection Moscow. spirit. Academician N 63. Cyril’s journey to Khan Bergai dates back to 1263. But it’s hardly fair. St. Ignatius was Cyril’s successor from 1261 (Chronicle of Karamz. 4. pp. 113.). Khan Berge or Bergai was the successor to his brother Batu from 1257, and died in 1266. Thus, the arrival of the prince in Russia hardly followed before 1257. St. Peter, after baptism, got married, had children, and was widowed; survived the saint Ignatius, who died 1288 onwards. died around 1290. In the Dictionary of Saints, the very death of the prince is attributed to 1253. This is already absurd. Extract from the RKP. life of St. Peter at Gr. M. Tolstoy. Ancient Shrines of Rostov the Great, pp. 48–53. About John, who founded the Forerunner Monastery on Sokolya Mountain, Arkhang. Years. 59 and Letop. Ustyug at Karamz. 4. Project 106. 3. Project 186. Life of St. bl. Book Theodora is described by Hierarch. Anthony Ave. M. Philip 1 and V. K. Ioane Vasil. Probably in 1470 after the discovery of the relics in 1464. This is a life story. with some changes placed in Step. Book 1.392–397 and Nikon. Letop. 3, 62: but it was unknown to Karamzin (4,157–159), who otherwise would have been less distrustful of Step’s information. Book and Nick. Letop. Karamzin considers Anna the daughter of Nogai: but only because he was too carried away by the thought of Temir’s fanaticism, considering him, without reason, a Mohammedan. The marriage itself was perhaps the first union of goods. The prince was with the Mongols, and that is why they asked the Patriarch for permission; according to life history it is clear that this was after Prince. Theodore inherited the Smolensk principality, and his first wife Maria died; and Theodore accepted the Smolensk principality in 1279 - so according to our Chronicles; and from them it is clear that in the same year 1279, Theognost, Bishop of Sarai, went to Constantinople to the Patriarch from M-ta to the Emperor from Mengu-Temir 1 Ross. Genealogical Collection Book. Dolgoruky K. 4 Ave. 17. Bakhnet, having occupied Meshchera, became the ancestor of the Meshchersky princes. Zernov, Velyaminov, Saburov, Podolsky. Chet founded and his children established the Ipatsky Monastery in Kostroma. Vostokova Description. Music 582. Genealogy. Book Troitsk Years. at Karamz. 4. pr. 391. Nick. 3.312. They were killed along with their father in 1359. Troitsk Years. at Karamz. 4. Ave. 384. Letop. Danilovich 175. Step. Book 1.455. Nikon. 3.209. – First (Troitsk.) Years. says that the Saint distributed a miraculously lit candle to the people, trace. it was a well-known matter. In Vostokov's Description. Music 272. According to genealogical books, and partly according to other monuments, under Vel. Book Dimitri Ioannovich went to Russia and was baptized: a) Kochev - the ancestor of the Polivanov boyars) b) Alabuga - the ancestor of the Myachkovs; c) to Ryazan to Prince. Oleg received two brothers from Murza Miroslavich; one of them was killed by the Tatars; another Salakhmir - John received the hand of Oleg's sister and, together with Oleg, was a benefactor of the Solotchinsky monastery; his son Grigory Ivanovich was Ryaz’s uncle. Book John Feodorovich; descendants of Salakhmir - the Koncheyevs, Verderevskys, Kryukovs and Apraksins; d) To the son of Oleg Prince. Theodore received Kichibey, the ancestor of the Kichibeyevs, Selivanovs and Korobins. See East in Description. Music 489. 492. 495. East. Act. 1.23. 69. Nikon. L. 4, 198. Years. at Karamz. 5, pr. 254. In 1401, the messengers of V. Prince found the wife of the Suzdal prince in the Tatar possession “in the place called Tsibirtsa (Simbirsk?), near St. Nikola: that Besermen Khazibaba built the church.” Continued Nestor p. 216. Nick. L. 4, 301. Sof. Vr. 1.428. Volyn. Years. 192. 194. 201. Novg. 1.58. Novg. 1.L. 58. Volyn. l. 201. Novgor. Years. says that Voishelg took monastic vows in the Holy Mountain - in Mount Sinai, and stayed there for 3 years: but in this case he is mistaken: Volyn. Letop., who lived at the scene of the events, says that Voishelg did not reach the Holy Mountain, “before the rebellion was great then in those lands. And return to Bolgareh." Track. there was a rebellion in Bulgaria, and Voishelg intended to go to Athos, and not to Sinai; He spent three years with Grigory Poloninsky: this is what the Volyn chronicler says, who knew the history of Voishelg better than Novgorod. Volyn. 201–204. Novg. I. Years. Page 58. About calling the priests of Iarbut 4,250. Volyn. Years . 204. In 1289, the Lithuanian princes Budikid and Buivid ceded the Lithuanian city of Volkovysk to Mstislav, the successor of Vladimir of Volyn. Ibid page 225. Gust. Years. 346. Narbut 4.297. Gustin. Years. dates the transfer of power to Witen to 1278. But since according to Volyn Let. (pp. 204. 205. 207.) Troyden ruled Lithuania from 1269 - for only 12 years, his death should be dated to 1281, etc. Wieten began to rule Lithuania no earlier than 1281 - Dusburg is a contemporary historian of the Prussian Order with Wieten; in determining the time of Troyden-Lutewer, the advantage should go to the Volyn Chronicler. Chronicle of Vykhovets and Zh. M. Nar Prosv. for July 1838 and for June 1843. Gedimina's wife was Olga, a Russian woman. In 1350, Lubart asked the Moscow Prince for the hand of Princess Rostov, and Olgerd asked for the hand of Princess Juliania of Tver. The first request was carried out without any interruption; - about the proposal of the pagan Olgerd, “The Great Prince, having reported to Theognost the Metropolitan, will give for him.” (Continued by Nestor 92. Lvov. Years 2,117.). Four daughters of Gediminas were married to Russian Princes. Letop. “The same winter (1332) was brought to Prince Semyon Iv. A princess from Lithuania, by the Lithuanian name Augusta, and baptized and named Nastasia.” According to the Polish Titular Book, this is the daughter of Gediminas. The first daughter was married in 1320 to the Tver Prince Dmitry Mikhailovich. Nephew of Gedimina Mindovg, ancestor of the Olshansky princes, Orthodox Christian and since 1321 governor of Kiev. (Volyn. Years. 2,352. Act. Western Russia. 1 N 72.). Vostokova Description. Music 126. Dlugosh book. 10. r 11 years. Danilovicha 50. 51. Narushevich (Hist. narodu polskiego T. 6.) rightly says that Theodore Lubart or Lubartyuzh, who gave an obligation to King Vladislav in 1386, was the son of the Lubarts, and not Lubart himself, since the king speaks here about Theodore: frater noster, and in the privilege of 1386 Feodor Danilovich, Prince. Ostrogsky, says: Lubartus olin dux Wladimirensis patronus noster. But Narushevich unfairly considers Lubart to have died in paganism, on the sole basis that P. Gregory XI in his charter of 1373 calls both Olgerd and Keistut, and Lubart pagans. In the language of the Pope, all Russian Christians of that time were called pagani - pagans. Behind Lubart was first the daughter of the Vladimir-Galician King Andrew - Agathia; why, after the death of her brother Yuri, he inherited Volyn (Pistoruis in corp. hist. Pol. p. 166. Cromerus Hist. ed. Basil. 1566. R. 204). The Volynians would not allow a pagan to rule over them. The second time in 1350, without any obstacle, he received the hand of the Rostov princess, which did not happen with the pagan Olgerd. Above approx. 68, below approx. 120. Suprasl. Years . 65. Novgor. 1. Years. 83. Act. Zap. Ross. 1. pp. 16. Keistut, sixth son of Gediminas, died 1381, apparently a pagan. But his daughter was baptized with the name Mary by the Tver Bishop Evenmiy and the next day she was married to Ivan Mikhailovich Prince. Tverskoy, in 1375 (Nikon. Let.). Chet-Minea 14 Apr. Letop. ed. Danilovich. page 170. Resurrection. Years. 9,384. Soph. Time 1.332. 333. Koyalovich Miscellanca p. 8. 9. 1650. Stebelsky Zywoly SS. Parascevii, Euphrozynyy. T. 2. Koyalovich, like Gustin. Years. (p. 34.), dates the death of the Martyrs to 1328, but this is a clear mistake: Gediminas was in control then. On the burial of the Martyrs in the Vilna St. Nicholas Church Act. Zap. Ross. I. N 76. Sunday Years. 2.334 “Princess Juliana, seeing her husband Olgerd, breathing her last, was greatly saddened for him and his salvation, and called her sons and the father of her spiritual call, Archimandrite David. Pechersk, and admonished her husband and vouchsafe him with God's help to St. baptism and adorned it with the holy schema.” Juliana's diploma to Orthodoxy in the Act. Zap. Ross. N 5. See Letop. Danilovicha 180–191, 29. 30. Dlugosh: “Yagaila, Skirigaila and all the noble youths were raised by their mother according to Greek customs, instilling in them the Greek rite.” Lib. 10. R. 60. At Cromery, the ambassadors say to Jadwiga: “As for the Christian faith, Jogaila and his other brothers, born of a Christian mother, were confirmed in the Orthodox faith from an early age and have not yet abandoned their heartfelt disposition towards it.” (Hiest. Poloniie, Warsaviie, 1767. p. 407.). Strykovsky (book 13, p. 428) writes that the sons of the first wife Olgerdova, through the efforts of the Mother, were all baptized into the Russian faith. So, both the sons of Juliana and the sons of Mary were Christians of the Orthodox confession (Sk. Note 64.). Here are the names of the sons of Olgerd with an indication of their principalities: a) children of Mary 1. Vladimir Prince. Belsky and then Kyiv; 2. Vigunt-Andrey K. Polotsk, baptized in Pskov, in 1341 † 1399 3. Koribut - Minigailo - Dimitri K. Bryansky † 1399 4. Zedzevit - John K. Podolsky, 5. Butov - Boris, † after 1386 b) children Juliana: 6. Jagiello - Jacob Wladislav King of Poland; 7. Skirigailo-Joain K. Troitsky and Polotsk † 1394 8. Another Koribut - Demetrius K. Novgorod-Seversky, married to the Princess of Ryazan, † after 1404 9. Lugven-Simeon. K. Volynsky, † after 1404 10. Svidrigailo Lev Boleslav K. Vitebsky, †1452 11. Korigailo-Konstantin Kazimir K. Mstislavsky, † 1390 19. Vigunt - Vasily Alexander K. Pinsky and Kernovsky died in 1392 and was buried as says Dlugosh, together with brother Korigail in the Vilna Church. Letop. Danilovich pp. 47. 100. 208. Suprasl. l. 61–64. 95. 134. Soph. Vr. 1.351. 358. 378. 382. 420. 426. Collection. Years. 4, 72. 75. 77. 92. 94. 104. 187. 193. Strykowski at Karamz. 5. Ave. 60., Narushevich His. Pol. T. 6. r. 34–43.). The double Christian name shows that the Prince was first baptized in Orthodoxy, then rebaptized in Latin. The latter was already when Jagiello swore an oath for Jadwiga to baptize everyone into Latinism. Dlugosz, speaking about the baptism of Jogaila with Korigail and Svidrigail in Krakow, adds: “the other Princes of Lithuania, Jogaila’s brothers, since they had long ago received baptism according to the Greek rite, could not be brought to repeat the baptism.” Lib. 10 rub. 104. Son of Prince. Vladimir Olgerd. Andrei wrote in his will in 1446: “I came to Kyiv..., I bowed before my father’s grave, Prince Vladimir and my uncles at the graves.” Track. not only Vladimir Olgerdovich, but also his brothers were buried in Kyiv, as faithful to Orthodoxy to the grave. Who exactly? In 1394, John Skirigailo K. of Kiev was buried near the tomb of Theodosius (Onis. Kyiv. Laurel, p. 139). But who else is buried? Not known. The name of John Skirigailo was also recorded in the Polotsk Synodik (Act. Zap. Ross. I. N 46). Book Simeon Lugven, married to the daughter of V.K. Dimitri Ioannovich, the ancestor of the Princes of Mstislav, was the builder of the Onufriev Monastery, and K. Andrei Olgerdovich and his son built monasteries in Polotsk (Ak. Zap. Ross. I. N 13. 14. 43. 82 and note 8. 11). Book Demetrius Koribut donated contributions to the Lavrashevsky Monastery. About Svidrigail himself, Dlugosh writes: “Loving the Greek faith, he tried, according to the conviction of his wife, whom he had recently taken from the Princes of Tver, to place the Greek rite above the Catholic one.” Hist. Pol. r. 611.sl. Act. Zap. Ross. I. N 37. 54. 59. Chronicle of Danilovich p. 204. Belsky in Krashevsky I, 75. 77. Sof. Time 1.381. Collection Certificate, Vilna 1843. N 1. 3. 4. Rer. Moscovit. Comm. r. 30 ed. Starczewscy. Chronicle of the Spasokamensky Monastery, op. Elder Paisius, written by in 1473. See History. Hierarch. 4, 325–330. Another monastery, built by the same monk. Book Gleb on the river Sheksne, 17 versts from present-day Belozersk, in the name of the Holy Trinity (Historical hierarch. 6, 584 - 590.), was also a hotbed of Christianity in a wild country: Bishop Luke labored there in obscurity. So it is written in Novgorod. RKP. Rumyantseva Music. p. 43. This note was compiled, as can be seen from its contents, in the 16th century. In another Sofia RCP, containing the rules of St. Fathers, the same thing with a note in the words: “in the summer of 6837–1329, Elder Sergius began to live on an island on Valaam Lake Ladoga.” In the same note from Rumyants. “6901 (1393) Elder Arseny came to Konevsky Island.” Testament of St. Lazarus, ed. in History of Russia. Hierarchies 5,115; however, according to the list with many obvious errors. Except for Epiphanius Soph. Vr. 1.415. 416. Epiphanius says this about his relationship with Stefan: “Once checking with you about some adventures, or about a word erased (some) or about some verse or about a line... I am your servant, I remember the love you had for me, with which I have expressed it many times about me and, shed tears.” These words show that Epiphanius was briefly aware of the circumstances of the life of St. Stephen, and that St. Stefan was distinguished by curiosity, and did his job with the benefits of education. After Epiphanius Soph. Time 1.116. Step. Book 1.524. Arseny was Bishop of Rost. Since 1365 Gerasim has been dedicated to St. Alexy in 1373, and died. in 1388 (Nikon. 4.63. Soph. Time. 1.359. 376. Trinity. Letop. U Karamz. 5. Pr. 55. 125); St. Alexy died in February. 1378 Therefore, Stephen’s departure to Perm must be attributed to 1378 or 1379. We see traces of Stephen’s journey along the banks of the Vychegda in ancient chapels and crosses (Enc. Lek. 12.249.250). According to the book of a large drawing, at the confluence of the Vym and the Vychegda, called the river there. Bird, stood the ancient city of Perm (Ed. 1846. pp. 191. 193.). Epifan. M. Simon: “and they would not serve as an idol to nature, nor to Voipel, a fool.” East. Act. 1, N 113. Nikon. Years. 4, 267. “Bishop Stepan, a man of God in truth, living among the infidels, people neither knowing God nor knowing the law, praying to idols, the sun, fire, water, stones, trees, oxen, goats and a magician and a sorcerer and a golden woman.” Herberstein (Reruin Mossoi. Comm. p. 56) and Guagnini (Moscov. Descr. 15. ed. Starczevscy, 1841), say that the idol of a golden woman, with her son on her knees and her grandson at her feet, stood at the mouth of the Ob in the Obdorsk side; but the latter adds that the Obdortsy, Ugra, Vogulichi and other neighboring peoples bowed to him. Unfortunately, little of these precious works of the Perm Apostle has reached us. Inscriptions and names of Zyrian letters from the ancient manuscript. at Karamz. 5 Ave. 125. The name of the Permian letters in Vostokov’s Description. Museum No. 459. Liturgy, but without the priest’s prayers, in volume 3 of Lepekhin’s Notes; another list in V-ka Mosk. Society of Antiquities, No. 99. See Lyceum, ed. II. Martynov. Part 1, 243. 244. East. Jer. 6, 321. 467. Epiphanius: “And they dressed up the monasteries and tonsured them into monasteries and set up abbots for them.” Years. under 1386 at Karamz. 5. pr.. 137 p. 460. Epiphanius: “But even these Novgorodians themselves, the ushkuinites, the robbers, were admonished by his words by not fighting.” This was in 1390, when St. Stefan was also present at the Council that condemned Bishop Euthymius of Tver. See Karamz. 5. pr. 137. 232. During this journey to Moscow, to the absentee greeting of the Saint, the perspicacious Sergius answered: “Rejoice, you too, shepherd of Christ’s flock, and may the peace of God be with you.” Soph. Time 1.416. Soph. Time I, 415. Step. I, 522–526. Daniil Galichsky, with his victories, forced Batu himself to treat him kindly and respectfully; until 1339, his descendants owned Galicia and Volyn with the title of kings. After the death of George in 1339, the Galicians surrendered to the power of Boleslav K. Mazowiecki, and the Volynians accepted Lubart, son of Gediminovo, married to the daughter of their prince; Casimir II, King of Poland, killed Boleslav and took possession of Galicia. The kingdom of Latin has arrived. Trinity Years. about 1382 “So many books were carried away from the whole city and from the countryside and from the village (to Moscow) and in the prefabricated churches they were carried to the throne, sent away for the sake of preservation: then everything was left without a trace.” At Karamz. 5, pr. 96. Volyn. Years. about the book Vladimir of Galich: “Volodimer understood the parable, and the dark word, and having told a lot of books with the bishop, he became a great scribe and philosopher, as there was no one in all the earth.” Page 218. “Also often with bishops and abbots, you talked with much humility from books about the life of this perishable light.” p. 210. “The verb is clear from books.” p. 210. In Rumyantsev (b. N 235) The helmsman's chapel, written by order of this prince in 1286, in Pogodin (Samples of ancient writing) M. 1840, 4. tetr. 1. N 12 and 13. Ephraim the Syrian, written under him. Nikon. 3, 175 under 1341 “Prince Mikhailo Alexandrovich Tversky, godson of the ruler of Novgorod Vasily, came to him in Novgorod to learn to read and write.” Novgorod painting. Vladyka: “He tended his flock well, having lived in chastity, and the scribes wrote up many studies and wrote many books... and established many with their teachings... leaving much writing... And the boyars and dudes fell in love with his life, and those who came to him, learning from him day and night*. Novgor. Years. 182. Teachings to Pop, ed. in Add. to the Works of St. Fathers in Russian translation M. 1843. The teaching of Met. Petra, ed. in Add. to Creation Holy Fathers. M. 1844. Metropolitan Cyprian in the last Athanasius: “The gospel is sensible in the church of honor; and at the meal they honor the Patericon and St. Ephraim, and St. Dorothea: and if there is no festive reading left for the holiday and they don’t have time to read it at Matins, they will read it at the meal, and also the Sixth Day of St. Vasily, and St. father. Ivanna Zlatoustago. East. Act. 1,478. Life of St. Stephen of Perm, hand-in-hand. The Rostov Library burned down in a terrible fire in 1408. Sof. Time 1,438. Rukop. life of Peter Tsarevich. Saint Alexy wrote his name himself in Greek. Metropolitan Maximus and Theognostus The Greeks, in relations with Russian shepherds, out of necessity demanded from them knowledge of the Greek language; Bishop Theoktist of Sarai visited Tsar-Grad three times and, of course, not without acquaintance with Greece. Dionysius of Suzdal and Mikhail of Smolensk were also in Tsar-Grad. Bishops Greeks in Sarai Varlaam from 1310, in Rostov Matthew from 1381, in Ryazan Jeremiah 1389. In 1338 Novgorod. Vladyka Vasily “commanded Isakiy Grechin to paint the church of the entrance to Jerusalem from a friend.” (Novgor. L.). In 1344 in Moscow, the Church of the Annunciation was “signed by the Greeks, Metropolitan scribes Theognostovs.” (Trinity L.). Sl. pr. 207. Famous travelers of this time who described their travels: monk Stefan Novgorod c. 1350, clerk Alexander, hierodocon Zosima 1420 (Russian Travels in the Holy Land, above St. Petersburg 1839. 1849); Smolensk hierodeacon Ignatius was a companion of M. Pimen in 1389 (Nik. Let. 4, 158), who described his journey in 1405 (Manuscript of Tolstov 2, 436). Stefan writes about Ivan and Dobril: “and now they live here copying in the Studite monastery from the books of the Holy Scriptures, for they are skilled at copying books” (p. 26). Pimen’s companion: “let’s go to the monastery of St. Ivan and rest us in goodness where Russia lives” (Nick. 4, 158). Word 4. Serapion Bishop. Vlad. in Arr. to ed. Creation Holy Fathers. 1843. book. 3. The Gospel of St. Alexis is kept in the Chudov Monastery, and it was read during the prayer service for the sick. The biography writes about the time when this Gospel was written. Logothet Pachomius in the life of St. Alexia. Homily on the day of the discovery of the relics of St. Alexis, Gov. 1837 M. Mosk. Filaret. Metr's handwritten Psalter. Cyprian is kept in the M. Spirit Library. Academies; a list from it in the Volokolamsk Handbook. N. 53. In the Rumyantsev Museum, handicraft. XIII, or beginning XIV century N 8. Words in Add. to ed. Creation St. Fathers for 1843; There is also a brief information about Serapion. In Letop. at Karamz. 4. pr. 178 contains the instruction of Simeon Kn. Konstantin. Stroev (Chronological index. § 28 in Zh.M. Prosv. 1834 N 2.) knows Simeon’s Word, but does not know which one. About Simeon, see also Karamz. 4. Ave. 137,174,182,218. About Matthew Stroev § 20. Karamz. 5, pr. 55. The Mongol period includes: a) the teachings of St. Fathers about drunkenness; b) A word to the whole world and several others in Vostokov’s Description. music 230, 232, 228, 511. It is ed. in Add. to ed. Creation Holy Father Churches for 1844. About Theognostos Soph. Time 1.337. Collection L. 4, 62. Add. to Creation. Church Fathers 1844. Epistles of Cyprian, Theognostus and Alexius, ed. in 1 T. History. Act. In addition, in the ancient Vivlionics the message of Met. Cyprian with the resolution of church perplexities, written. 23 Sep. 1399. His farewell letter in Nick. Years . Ed. in 1 T. Histor. Act. N 12. 16. 27. The Volyn Chronicle from 1200 reaches 1292 and speaks almost exclusively of southwestern events; with the preceding Kievskaya, which is different from it in language, it is published. in 2 T. Russian Chronicles, St. Petersburg. 1843 In 1377, the Russian Chronicle was written, ending in 1305; by the name of Lavrentiy, the Suzdal monk, who either copied or continued the ancient chronicle, it is called the Laurentian Chronicle; northern incidents are described here. He is ed. in 1 T. full. Collection Years. St. Petersburg 1845. Chronicle in the Dictionary Spirit. Pis. M. Eugene 1, 322. The degree book in its current form was written by the “humble M. Afanasy,” a contemporary of the Terrible Tsar (Snegirov’s monuments p. 147); additions to it were made after Athanasius (Vostokova Description of the museum 363, 364). But even now a list is known that is much shorter than the printed one, with many omissions up to the 13th degree, contemporary with Cyprian (Vostokova Description No. 415). Cyprian commissioned Archimandrite Spassky to complete his complete Chronicle. Ignatius, who, as he himself says, fulfilled the Order. Since Karamzin’s Trinity Chronicle ends in 1408 and was written in the spirit of the Moscow government, it is very likely that it belongs to Metropolitan. Cyprian. Ignatius, Archim. Spassky, who finished it, is, without a doubt, the same one who described Pimen’s journey to Constantinople and his own to Jerusalem (note 91), and who also wrote a short Chronicle from 1254 to 1423. Biography of St. Alexandra: “Because I heard from my father and self-witness, I am to raise him... But I heard everything from my master Prince. Alexander Yaroslavich and from others who were found at that time in that battle.” The story of the ancient biographer was included in the chronicles, and here in some copies it is redone by combining it with other news, in others it stands separately (Laur. Let. 204–206. Soph. Br. I, 249–260. 260–274). Another story about St. Alexandra was compiled from the previous one under M. Macarius by the boyar-monk Mikhail and included in the Step. book. It is considered probable (Ist. Sat. 3.293 – 295. M. 1838) that the first story about St. Alexandra written Novgorod. Sexton Timofey, the same one who mentioned himself to Novgorod. Letop. under 1230, and that he also entered the Novgorod events into the chronicle, and in 1282 he wrote the Prologue. The painful death of St. The princes, especially Prince Mikhail Tverskoy, are described in such detail that the description itself indicates in the writers persons close to the events (Sof. Br. 1,260–265. 299–313.). Biography. Book Tverskoy: “she confessed to us (who were in the Horde) with tears and with many oaths... From him (the eyewitness priest) I heard and wrote.” Soph. Br. 1.312. About travel approx. 91. Metr's handmade Ladder. Cyprian in the M. Spiritual Library. Academician written in 1387 in the Studite monastery. The Cyprian translation of the works of Dionysius the Areopagite is also kept there. Stan. Book 1.558. “Translate many holy books from Greek into Russian.” Translated first in 1343, then in 1407. Stroev (Chronology. Index. § 31.) adds: “By Constantine the philosopher, we are forced by Naum, it is said in one news.” It was said by the compiler of the “Table of Contents of the Books who compiled them,” but it is not true. Constantine of Bulgaria, a disciple of Methodius, compiled another collection of Words, where he added his own. Greek text of Philotheus's collection of 59 Conversations in the Turin Bible. (Cod. 51. 154–168). The difference between the Greek and Slavic lists is that a) the first two conversations are in the Slavs. connected into one; b) five conversations following 52 conversations. no in slvv. lists) c) the conversation for the week before the Exaltation is not included among the weeks, but among the holidays. The same Collection with the name P. Callistus (1350-1354. 1355 - 1359) was printed several times - in the Kliros in 1606, in Moscow in 1603, then in Russian (or God knows in what language) in Evio in 1606, in Kiev in 1637 with amendments, and a preface by Mogila. From the works of St. Maximus, Cyprian quotes the words (Let. Act. 1.48). Senior list of teachings of Isaac the Syrian in the Sergius Lavra, p. In 1381, the Teachings were translated by some Zechariah. The best work of Athos is the translation of Olympiodorus’s interpretation into the book. Job, committed by Hilandar Gregory in 1412. But the same Gregory in 1408 consisted of an extract from Zonara with the addition of various fables (Paley, Chronicles of Zonara, in Vostokov pp. 517–519. 725–739). However, see Kalaidovich on Exarch, p. 88. 112. Stroeva § 43–52. On the list of Met. Cyprian shows the following apocrypha: Adam, Enoch, Lamech, Patriarchs, Joseph's prayer, Psalms of Solomon, Isaac's vision, Jacob's story…. John the Theologian questions, which righteous John heard... about the tree of the cross... The Mother of God's journey through torment, Adaml's forehead... Fables and blasphemies about Kitovras, about the twelve Iyakovlich verbs Ladder”, etc. There are quite a lot of them all. There is no doubt that most of them passed from hand to hand in translation. The Testament of the 12 Patriarchs and the Virgin Mary's journey through torment are placed in parchment paper. RKP. Sergius Lavra of the 14th century. In Rumyants. In the Chronograph of 1494, in addition to the Testament of the Patriarch, the Ladder of Jacob, the story of Kitovras; life of Moses (Description p. 726. 727). Jacob's story in the Rumyantsev RCP. XV century (Description page 681). Questions or Words of John Theologist in Rumyants. RKP. XVI century (p. 167), the walk of John and the tree of the cross in the RKP. 1419 (pp. 722. 723.). An extract from the book of righteous Enoch is also known (p. 326). About the blasphemous writing of Jeremiah the Bulgarian priest against the Cross of Christ in Rosenkampf p. 249, in Kalaidovich p. 100. Vostokova Description. music 717. Kalaidovich Exarch 210. About Eastern Christianity in Livonia in Moskvityanin 1843, Slch. in addition M. Evgenia East. Principality of Pskov. 1,692. Soph. Time 1.266–270. Novgor. 1. Lit. 1, 52–54. Slch. in the Finnish Herald of 1845 article: Birger-Jarl (from Finnish sources) pp. 4–8. See above, pr. 80. Dlugosch r. 1087–1093. Pistorius Corp. Hist. Polon. 3. r. 166. Zubritsky about Red Russia pp. 96–205. Bull II. Gregory of 1372 says: non erant ecclessiae cathedrales et purochiales in Russia, nec rectores earum. In the bull of 1375 the same Pope wrote: halicicuses, ladomirienses et chelmenses ecclesim, quae in illis partibus consistebant, cathedrales erant et ante aequisitionem hujus modi per schismaticos et haereticos antiitites detinebantur. Before 1390, "not a single Catholic bishop lived personally" in Przemysl; this year Yadviga introduced the biskup Eric to Przemysl (Alambeka Annulus Canonic. аn 1414. р. 161. Zubritsky about Chervon. Rus p. 59. 75. 169 – 172.). In 1412, Jagiello not only took away the Przemysl Cathedral Church from Orthodoxy, but also threw out the bodies of the Russian Christians who were buried here from their coffins (Dlugosh p. 334). Sl. Additional to foreign Act. 1, p. 133. 134. Act on Podolia. Zap. Ross. 1 N 4 and approx. 4. About Vytautas and Svidrigaila Dlugosh r. 117–120. 140. §. 11. Belsky district 273. Jagiello wrote to the Council of Kostnitsa in 1416: “long ago these peoples and others would have turned from the Greek rite to the Roman Church,” if not for the wars (Engel Gesch. d. Ukraine. Halle 1796. p. 619.). See Act. Foreign Archive. vol. 1. N 12. 19. 62–78. 93. 95. 100. vol. 2, pp. 342–351. Act. Zap. Ross. Collection of ancient charter of Vilna page XVI. XVIII. XXIX. XLV, Vilna. 1843. Novgorod. 1Years 83. 84. History of heresies and schisms Russian. Churches, Rudneva, M. 1838. pp. 235–237. 242. 255. Ave. Joseph Volok, in The Enlightener: “Someone was a vile person and full of nasty deeds, named Karp, artist strigolnik, living in Pskov. This accursed heresy has established, filth and abomination, as everyone else sees,” etc. The teaching of the Strigolniks is clearly visible in the epistle of P. Anthony (Hist. Act. 1. N 6.) and in the last. M. Photius (N 21. 33. 34). In the Epistle of Anthony, Karp is called a deacon, but he is called a layman, as in St. Joseph, so in Zeph. Vr. 1,350; in Nick. Years. 4, 46; in Rostov L., near Karamz. 5. pr. 124. Soph. Vr. 1. 350. Nikon. 4. 46. Rostov. Years. at Karamz. 5. pr. 194. Epistle of P. Anthony: “for Strigolnik himself was quickly bound and excommunicated from the Church, sharing his heresies.” East. Act. 1, 14. Years. at Vostok, and Opis. music p. 558. Novg. 1. Years. 93. Noah, 4. l. 83. Letters of the Patriarchs in 1 volume. History. Acts No. 4. 5. Charter of Photius in I. volume. Acts No. 21. 33. 34. The Patriarch's diploma in Slavic language, printed. in Collection Histor. Acts in vol. 1. N 5. The words of the message speak about the Russian origin of the message: “His Metropolitan will be consecrated to us by the Patriarch, whom we all honor as Christ’s vicar…. And in the Kyiv St. Anthony’s Caves, one of them died” (and further from Simon’s narrative). About the removal of Athanasius to Constantinople, his student from Vostokov in the Description of the Muses. p. 517. According to the Trinity Chronicle (Karam. 5. pr. 122), Athanasius was removed from the monastery in 1382. Vysotsky to Kyiv together with Met. Cyprian. But was the idea (Ist. Jer. 3.632) about the patriarchate of Athanasius, which was certainly rejected, based on the message to the Strigolniki? Someone believed that both patriarchal letters about the strigolniki were written by Dionysius of Suzdal. Archisk. But this is very likely in relation to the Nile letter: but not in relation to the letter of P. Anthony; because Dionysius died back in 1385. Trinity Letop. (in Karamz. 5. pr. 123) calls Dionysius a man “meek, skillful and reasonable, intelligent and prudent, knowledgeable of the scriptures and teacher.” Word 3 Rev. Serapion: “God’s churches were destroyed, sacred vessels were desecrated, shrines were trampled upon, saints became prey to the sword, the bodies of venerable monks were thrown as food for birds.” Lavrent. and Trinity. Letop. 198. 223. 225. Karamz. 3. pr. 363. 364. Label of Uzbek to M. Peter: “And what is their law and the law of their churches and monasteries and their chapels, let them not harm them or blaspheme them in any way.” See Volyn years. about the churches erected by K. Daniel p. 196. 197. Nikonova l. under 1368, “the same winter, Prince Mikhailo Vasilyevich Kashinsky led the Church of the Mother of God from the monastery to demolish it inside the city and split that holy place and in the tomb the bones of the dead destroyed the long-established monks, and the same spring for many days there was an illness that was unbearable for Kiyaz and his Princess. God himself had mercy on him, and his Princess Vasilisa died Apr. on day 20. And so K. Mihailo Vas. be afraid and ask Vladyka Vasily for forgiveness; and the Lord ordered him not to completely destroy the place and erect (the prince) a small Church of the Holy Mother of God there.” Word 2 rev. Serapion: “For almost forty years now, languor and torment and heavy taxes have not stopped... our bones are drying out from sighs and sadness.” In 1249, the Tatars, “who did a lot of evil, went away.” In 1280, “Kavgadiy, Alchedai came to Pereyalavl and set fire to the churches” (Lavren. 202). Troitsk 229). In 1318, under Uzbek (Project 127), “an ambassador named Koncha came to Rus' and killed 100 people and 20 from Kostromich, and from there he went to plunder Rostov and the Church of the Holy Mother of God, plundering the monastery (Trinity: and all the churches and monasteries) and burning the villages and captivating the people” (Resurrection. 2.280). In 1371, under Mamai, Arapsha burned 32 churches in Nizhny Novgorod and devastated the Surye and Ryazan region (Karamz. 5. pr. 44–46). In 1375, Tokhtamysh robbed churches in Moscow: “so many books were demolished from all over the city and from the countryside, and in prefabricated churches they were carried up to the throne, removed for safekeeping, then everything was left without a trace” (Karamz. 5. pr. 96). In 1408 Edigei devastated Russia from the Don to the White Lake. Kirillovo’s “Instruction to the Priests” was published. in Arr. to ed. Creation Holy Fathers 1843 pp. 428–432. About the author in the same place pp. 425–418. Rozov.0 in Read. East. General 1847. N 8. Rules of the Council ed. in 1 Part. Russian Honors. 1815 M. pp. 106–118. According to the lists of the Rumyantsev Museum, at the end there are extra rules against those published in the Ven. But both in terms of their content and the fact that in different lists these additions are not similar to each other, sometimes more or less extensive, these extra rules hardly all belong to the Council of M. Cyril (Described. Rumyants. musical p. 282. 302. 306. 322. Rosenkampf on the Helmsman p. 192. ed. 1). “On the 12th day of Wednesday, indictment 14, in the month of August, the holy Patriarch sat in his place, in the church of St. Sophia, Patriarch of Antioch and Constantinople John and with them the Metropolitans (names follow) and All Rus' Maxim." The Patriarch of Antioch is not named; John of Constantinople, a contemporary of M. Maximus, was Patriarch 1294–1303. Indict 14 was in 1301, traces. The council at which M. Maxim was present took place in 1301. Only August 12 this year was not on Wednesday, but on Sunday; and therefore in the RKP. an error was made in the number (Rkp. Mosk. Spiritual Acad. N 191). Tolstova 2 N 243. 403. At Karamz. 4. note 181). There are 33 questions and answers. See the Ceremony of seeing off summer on the 1st day of September at Snegirev’s Memorial. Moscow Ancient 2.53. According to the Ostromir Gospel, the beginning of a new summer is shown on the 1st day of September, and there is a special reading of the Gospel: but there are no signs of the solemnity that is shown in the Moscow “rite”. It is known that in the Nestor Chronicle and among its first successors the year begins in March. (See Reading. Moscow. General History. N 2. 1846). Ancient RKP. The Prologues justified the ancient Slavic beginning of the new year with the 1st day of March with the remark: “from the first fruits of the month and the first will be called the god-pleasing Moses, from this cause we are made by God of all sorts from non-existence into being” - etc. The Prologues’ legend about the month of March also conveys the idea that the 1st day of March before the Mongols was almost consecrated in the Russian Church with a special service. At Karamz. “Let them immerse it three times” is an obvious fake, and a rather awkward one: where to immerse it when, as in the steppe, there is neither a lake nor a river? Similarly, in Karamzin’s rule about the murdering priest: “the canons are not withheld,” and in the lists: “everything is withheld”; the latter is in accordance with the rules, the former is a scribe's error. Probably, this is just a matter of managing the diocese. Theognostus also asked about fasting on Wednesday and Friday, about which there was so much controversy in the past in the Russian Church. The council answered: “Wednesdays and Fridays will not be ruined by any lord’s holiday, except for the great days of Holy Week and the descent of the Holy Spirit and the Nativity of Christ or the Epiphany, and when there is a week for publicans and Pharisees.” Cyprian’s own words: “Whether the proskura are crosses or the dora, there is some difference in this: if there are crosses on the dora, the proskura dora is worthy of being a Lamb for the sake of it.” East. Russian Church first period, § 20. We write out from the Conversation of Metropolitan Philaret, where the words of the Cyprian's Service Book are indicated, only two service books are indicated: “In the charatean Service Book of the Patriarchal B-k and (N 598.), XIV century, after the instruction about the Lamb, all other actions on the prosphora are described in the following words: And this is the viimaya prosphora in honor of St'V55;V27; His will be a holiday: accept GsV55; and BeV55; This sacrifice is for the honor and glory of this sacrifice. And here are the peasants: accept GsV55; and BeV55; IssV55;e XcV55;e this sacrifice for the servant BaV55;V27; imV55;rkV27; to health, to health and wellbeing. And behold for your peace." Charitable Service Book of Sofiysk. Novgorod. Bible (N 59.) of the 14th century shows a five-prosphorion, just like the Missal of the 13th century. of the same Library (N 55.), i.e. in both prosphoras are not counted, but from the rite itself the following five are visible: 1. Lamb, 2. Mother of God, 3. Saints, 4. for health, 5. for repose. Cheat. Christ. Thurs. 1836. part 4. p. 97. 94. Here we also talk about several other Service Books. Message to Pskov in 1 volume. Archeogr. Act. N 8. 11. Epistle to Athanasius in the same place N 253. In 1229, the Metropolitan married Vsevolod, the eldest son of Vel. Prince; in 1250 the Metropolitan crowned Prince. Andrey Yarosl.; in 1266 Prince of Kostroma. Vasily crowned Rostov. Book Ignatius; in 1294 Prince was crowned. Mikhail Yaroslovich Tver. Ep. Andrey. In 1320 Prince. Barsanuphius performed the marriage of Demetrius M. Prince. Tverskoy with his daughter Gedimina. In 1403, Prince Ivan Tver of Tver was crowned. Ep. Arseny. See years. at Karamz. 3. Project 369. 4. Project 88. 174. 183. 259. 5. pr. 254. Epat. Sp. Years. pp. 222. 223. The words: “the list of St. Demetrius of everything,” make it clear that the biography was extensive. In Greek Indeed, a lengthy biography of the Great Martyr is known. Demetrius, which is especially remarkable because it contains a lot of information about the Slavs of the 6th–8th centuries. It was published, but with passes that ended up in the RKP. at the Bollandists ad 26 Octobr. See the price of old money from Karamzin 1. pr. 257. 3. pr. 335. In the Bible The Resurrection Monastery (New Jerusalem) contains a service menaion for the month of July, written in 1365 (Description of the RKP. Resurrection monastery. St. Petersburg, 1842). There is also a service book from the same century, octoechos, two triodions and a charter; and the 13th century Psalter. In the Bible Tolstoy's servant Menaion for November and December of the 14th century. (Description of RKP. 1, N. 3. 4.). Service books of 1375 and 1386 (in Rumyantsev N 399. 400. in Tolstov 2, 274.), Trefology in 1424 (in Kalaidovich 112.); The Mother of God day canons taken from Athos in 1386 (from Rumyantsev N 210.), Paremeyniks of 1370 (from Rumyantsev N 302. 305. Tolstova 2, 275.), octochoic and book of hours (from Tolstov 1, 5. 2, 253. 3, 1.), Triodion in Uspensky Moscow Cathedral (Snegirev Monuments 1, 42.). In Description RKP. Tolstova p. 590. 587. Description. Pechersk Lavra p. 112. For two signatures on this Trebnik, see Karamzin 4. pr. 321 (ed. Einerling). In Rumyants. music N 445 charter or eye of the church, written in 1401 by Athanasius Abbot of Vysotsky in Constantinople. Copies from it in Tolstov 1408 (1, 11.), in the Moscow Assumption Cathedral in 1438 (Snegirev Memorial 43.), in the Solovetsky Monastery in 1494. In the Color Triodion Rumyants. music 16th century N 440 no Tripesnev St. Joseph. Publishers of fame. the colored Triodi made the remark that they did not find these Tripes in Penticostaria. But we can point to the Greek. Penticostarium of the 10th century, where they are (Hontfaucon Paleogr. Graec. p. 386–405. Allations de lib. Eccl. p. 78.). John the Euchaite, in addition to many poems and epigrams, wrote up to 27 canons to the Savior, among them the famous canon to the Sweetest, up to 67 canons to the Mother of God, 11 canons to the Baptist, 8 canons to the Matchmaker. Nicholas, the well-known canon to the Guardian Angel and the complete service to the three Saints: but in the liturgical Greek books only the last two creations and the canon to Jesus are found, the same in the Slavic books. Theoktist, a monk of the Baptist Monastery, wrote several stichera and prayers (Catalog. cod. Bibl. Noniauae cod. 126.); he is also known from two menaions - November and April, written by his hand in 1127 (Montfauc. Palaogr. Craec. p. 58. 59. 93. Lambec. Comn. Vindob. cod. hist. 12. cod. theol. 81.); but whether anything belongs to his writings in these works is not known. Theodore Laskar wrote, among other works, two canons of the Mother of God, one of which is still known. The stichera of Leo and Ephraim are known in current services; some creations of the first by Boissonade (Anecdota T. 1. Paris, 1829); Ephraim's description of the Patriarchs and Emperors in verse was published by May (Collect. vet. auct. T. 3. Romae, 1837). From the songs of Gregory Sinaite, mentor of Patras. Philotheus in the teaching on mental prayer, a) the canon to the Holy Fathers, placed in the handwritten Psalter of Met. Cyprian; b) the canon of repentance to the Lord Jesus, in Volokol. RKP. (N 14.) XV century; one canon to his cross, in glory. Octoeche. Its chapters on spiritual life are in the Philokalia. Theoliptus chapters - in the same place; and its 4 canons are known only in Greek. RKP. (Lambic. Comm. V40; ind. cod. 324. Gerbert. de cauta. s. 2, 19). Akathists of Isidore - to the Slavs. Psalms of the Sergius Lavra, writing. in 1430 by the monk Greek Ignatius; here, it seems, is the very first translation of his akathists, subsequently published by Doctor. Skaryna. About his anagrams Herbert de cauntu s. 2, 17. Limbes knows his canon of the Forerunner and 8 stichera for the midnight vigil (Comm. Vindob. cod. theol. 324). In the Psalter Abbot. Sergius Lavra of Pamva (1505–1518) the works of Philotheus were written: a) stichera and canon in sorrow and need: “sad, my Savior, accept sighs”; b) the canon of the Lord Jesus in internecine warfare, - translation by Met. Cyprian: “You are the source of good things”; c) the canon to the Lord Jesus during the famine: “You are the Father and Master of all, the nourisher.” Four prayers of Philotheus for the pestilence, in the psalter of Met. Daniel, transferred, no doubt, during the Black Death that raged in Russia 1360–1422. To the RKP. General Menaion of the Bible. Moscow D. Academician Placed - the rule of John the Baptist, the canon of All Saints, the canon in the time of enemies. The second of them is also known in Greek. RKP. (Fabricii Bibl. Grace ed. Harles 11, 517.). But they are not in Greek. printed books, just as there are no canons for the three Saints, Holy. Nicholas, in the misfortunes of hunger, to the Mother of God in the lack of rain, two prayers for the lack of rain and one for enemies, to the Mother of God on the occasion of Her new miracles; these prayers and canons are in Greek. Synodal RKP. cod. 336. In the oven Greek Mena are placed: a) July 10 canon to the Fathers of the Six Councils of P. Philotheus, but in glory. there is no more of him; b) 26 Oct. canon of the Great Martyr. Demetrius, P. Philotheus, to the Slavs. less replaced by another. In Collection state charter 1, 33 under the charter of 1328 on the seal the prayer hand of Vel. Book Ivan Danilovich Kalita is folded with three fingers: two small fingers are bent to the palm, and the big one is extended to the middle and index fingers. And under the charters of 1295 and 1317 on the seal, the blessing Saint blesses with names. 1, 5. 20. In the Trebnik of M. Theognost, a contemporary of Prince Kalita: “I curse the Monothelites who make the mark of the cross on themselves with a single finger, and not with the first three fingers, let them be cursed. I curse the heretics of the Romans who do not make the sign of the cross with the first three fingers together, but rather with two, the index and middle fingers, and the last with a single finger, let them be cursed. I curse the heretics of the Armenians, who do not make the sign of the cross with the first three fingers, but make the first finger and the last two, and make the cross with the index and middle fingers: let them be cursed.” - The Pomorians (Pomorsk. Answer 3.), this time searching, say: “these curses are by no means found in the ancient church books.” On the contrary, in the 10th century there were very heated disputes between the Melchites (Orthodox) and the Monophysites and Monothelites over the difference in the constitution of the fingers; and therefore, if anything else, then the especially severe threats to the Jacobites and Armenians for committing the crime are reserved for the time of M. Theognostus. In relation to the Romans, the famous Nicephorus Panagiot says the same as the Trebnik. The letterforms in the Trebnik are ancient. Soph. Time 1, 318. “And I began to say quietly, with tenderness and a deep sigh, saying: keep me, O Lord, as I trust in You (Ps. 15.), - and therefore: the Lord shepherds me (Ps. 22.); too: Believing, even speaking (Ps. 115.), and everything else for Communion.” The first psalm is not in the later Follow-up to Communion. In the Bible Sergius Lavra “Stichera from year to year, which is from September to August - the creation of Theodore Studiyskago.” Here, out of 7 stichera for the new summer (September 1), one is: “We look with hope at You, O Christ, sorrow,” - one that is not in the printed Miniea; of the two stichera numbers 3 and 4, one stichera is not in the printed Menea, and of the 9 stichera on the 6th, only three are placed in the printed Menea, the others are replaced by others. The same applies to other numbers. The sticherion was written, as noted on notebook 7, on September. 6818–1310 Epistle of Cyprian: “You asked me about evening prayers and matins: how many of them are there? And at vespers, prayers 6 and 7 are closed, and osmaya after vespers and after the call; and at matins there are 11 prayers and the 12th prayer after: praise the Lord from heaven, to bow down.” See Kalaidovich John Exarch p. 210. Vostokova Description. Blush. Music page 717. Message to Pskov, ed. in I T. Is mop. Act. N 8. The service book is kept in Moscow. Synodal Library under N 478, in. 601. Here is the full afterword of Cyprian himself: “This Service Book has been written from Greek books into Russian by the humble hand of Cyprian, Metropolitan of Kiev and all Rus'. You prescribe and learn from these books, whether the divine and bloodless sacrifice of the Lord is offered by the priest and praying through these books of prayer, you commemorate our humility, as if you too will be worthy of the same remembrance. If anyone wants to prescribe this book, be careful not to add or put aside a single word, or a single poke, or hooks, which are under the lines in rows, then change a certain syllable below, or add from the usual ones, which you are used to first, or put it aside again, neither in deacons, nor in proclamations, nor in prayers: but with great attention learn to read or prescribe, so that he does not fall into sin from negligence, but it is worse to eat from negligence than to eat from lack of vision.” “Psalter of Metropolitan Cyprian letters” in Bibl. Moscow Spirit. The Academy contains: 1. Psalter, 2. Book of Hours, 3. Synaxarion of the whole summer (months of words), 4. charter of service for the Lenten and Colored Triodion, 5. canons: St. Fathers and Life-Giving Trinity; 6. rank of service led. Saturday, Easter and Annunciation; 7. Canons: non-seated singing to the Mother of God; canon: we contain many misfortunes; service to sweetest Jesus; on the outcome of the soul; prayers to St. Communion - etc. This is what was later called the Psalter with ascension, but with a special composition. A copy of the Cyprian Psalter is kept in the library of the Volokolamsk Monastery. Review of the Cyprian Psalter by Neil Polev in the Dictionary of Met. Evgeniya 2, 38. Dubovich Hierarch. lib. 4 rub. 173. Cyprianovo life. Holy Peter's in Step. Book 1, 421. 422. Letop. at Karamz. 5. Project 137. According to the chronicle. (at Karamz. 4. pr. 373) in May 1348, 26 days at the tomb of St. Peter, a girl with crooked hands was healed; in 1351 - a woman who had no use of her legs for two years. In the contractual document of 1448, the Princes appointed as witnesses “the great miracle workers Saint Nicholas and St. Peter the Metropolitan" (Collected State. Grach. 134–154). Transfer of the relics of St. Peter began to be celebrated, precisely on October 6, in 1473, when the Assumption Cathedral was rebuilt. See about the miracles of Soph. Bp. 1, 265. The Council of 1547 did not consider it necessary to include their names among those who were not celebrated. About the Book Alexandra “when he had placed his holy body in the shrine, the icon Sevostyan M. Kirill approached and although he separated his hand and placed the Metropolitan’s spiritual letter, he himself, as if alive, stretched out his hand and took the letter from the hand of the Metropolitan.” Soph. Vr. 1, 274. Pskov. Years. Moscow 1837. pp. 25. 26. 35. About Trinity Years. at Karamz. 2. pr. 261. incident. 9. pr. 80. The Meat Saturday is not visible in Letop., but it, without a doubt, was the Saturday of remembrance: this is what it is according to the Studite Rule. Slch. Debolsky: Days of Worship, 3, 31–98. Debolsky (3, 103. 104) Saturdays of the 2nd, 3rd, 4th, weeks Vel. The post was classified as parental. But these are not parental Saturdays at all, but such days as Vel. Lent, during which alone, in accordance with the ancient severity of Lenten repentance, it was allowed to remember the dead. Metropolitan Cyprian wrote abbot. Athanasius: “if after the onset of Vel. During the fast, if someone reposes in the middle of the week, then, falling over him, he is committed to the grave, but there is no administration, not even a requiem (great) until Friday evening, on Saturday there is commemoration, the same to be done on all Fridays Vel. Lent, except the fifth and sixth Saturdays." Act. 1,478. Four-Min. and Prol. Aug 26 Dictionary of spirits. pissing Part 2. Page 194. Label Meat. Peter: “all their orders, and all their laws laid down are old from their beginning—then the Metropolitan knows everything, or whomever he orders.” Berdibek’s label: “whoever commits a wicked deed through robbery, thieves and lies, but you don’t have it, look, and you yourself know what will happen to you from God.” The collector of labels adds: “the essence and ini of the great labels was betrayed by the Church of God.” Chronicle of Danilovich: “in fol. 6731 (1283) Maxim Metropolitan was appointed to Suzdal... That same winter (1304) Maxim Miter reposed in Vladimir, Dec. at 16." Page 153. 154. The death of M. Cyril dates back to 1280 and according to the Suprasl Chronicle (p. 38), while the short Trinity Chronicle puts it under 1282. But the advantage belongs to the first two, because according to the Continuation of Nestor (Karamz 4. pr. 179), in Sof. Vr. 1, 287 and 4 Novgor. l. 43. Kirill died on December 3. 6789, next 1280 Installation of M. Peter in Letop. Danilovich is dated to 1306. But this is a mistake: according to all chronicles it was in 1308, the death of M. Maxin happened on December 6. 1304–6813; death of St. Peter Dec. 20 1326 Cont. Nestor 80. Sof. Vr. 1, 316. 294. Collection. L. 4, 47. 50. See Add. to ed. Creation The Holy Fathers of the Church have an excellent article: “Cyril II. Metropolitan of Kyiv and All Russia." 1843, book. 4. Volyn Letop. shows that Cyril in 1241 was Daniel's printer and rendered a great service to southern Russia by pacifying the internal rebellion and by convincing Prince. Rostislav to stop the bloodshed. “Cyril, who was a printer then in Bakota (in a city on the Dnieper, between Ugliitsa and Kamenets-Podolsky), sent by Prince Daniil and Vasilko to experience the robberies of the wicked boyars, calm the land.”... Rostislav with the Bolkhov princes smashed Bakota and convinced Cyril to surrender the city. Kirill answered him: “Is this how you pay your relatives for their good deeds? Do you not remember how the king of Hungary drove you out of the land with your father, and my masters and your relatives accepted you? They held your father (Prince Mikhail of Chernigov) in great honor and promised him Kyiv, you were given Lutsk (Luchesk), your mother and sister were kidnapped from the hands of Yaroslav and returned to your father.” Rostislav was forced to retreat. Page 179. 180. Further Chronicle of 1243 says that Daniel, hearing about the approach of the Tatars, “closed the Hill,” riding along his brother from Vasilkovi, taking with him Cyril the Metropolitan.” 1250 “Kirill the Metropolitan was sent by Daniil and Vasilko to establish the Russian Metropolis.” This was after Daniel’s return from the Horde, where he was in 1250, and not in 1243. And then the King of Hungary begged Cyril to reconcile him with Daniel and convince him to take the king’s daughter for his son; The Metropolitan returned, together with Daniel and his son came to the King, solemnized the marriage and went to Nicaea. Page 183. 185. Novg. 1. Years. 64. The hon. part 1. page 107. Svyatislav wrote to the Metropolitan: “Thank you for your holy prayer, Most Reverend Archbishop of the entire Russian land, my blessed family, which I traced to my holy ancestors. I am writing to you, beloved by God, First Throne Archbishop Kirill, may the Russian land be enlightened by your word. And let this Zonara written not be changed anywhere by scripture. For there it is necessary that this Zonara in every kingdom be one for the Council, as St. Fathers. Therefore, I asked the Patriarch and rewrote (translated) for my holy parents and in memory of my soul; when you raise your reverend hands, do not forget me in your holy prayers,” etc. The letter was written on the 5th indictment, 6670, 1262. See Rosenkampf about the Helmsman, pp. 57 - 61. Vostokova Description. music pp. 291 – 293. Russian Hon. 1, 106–118. At Kulchinsky's. Specimen Ecclesiae Ruthenicae. He also printed the speech with which Cyril opened the Council and which is not visible in the RCP. Helmsmen. According to the chronicles, we see him in Vladimir in 1250 and 1252, in 1255, 1261 - 1263, 1264, and in 1280 he repaired the cathedral church of Vladimir, and reposed in Pereyaslavl. Lavp. Years. 202–206. Troitsk 226. 227. Supr. Years. 38. Novgor. 4. L. 38. 43. Plano-Carpini in 1246 found Kuremsa with 60,000 Tatars, not far from Kyiv, protecting the possessions of the Mongols from the west; “Inhabitants, says Plano-Carpini, are few everywhere; they were exterminated by the Mongols, or taken into captivity by them.” After Daniel, Book. Galichsky, Kiev was left to the mercy of fate. Laurel. Letop. “Mr. Maxim, not tolerating Tatar violence, left the Metropolitan and fled from Kyiv, and all of Kyiv fled; and the Metropolitan went to Bryansk and from there went to the Suzdal land and with all his life.” Page 208 Troitsk. Years 282. Sunday 2,270. Metropolitan Cyprian in the Life of the Wonderworker. Step. Book 1, 419. Laudatory Words of St. Peter in the Menaion of M. Macarius on December 21. and August 22. Metropolitan Cyprian's life of St. Peter, in Step. Book 1, 416. Painting of Churches subordinate to the Throne of Constantinople, Imp. Andronikos Palaiologos the Elder (1282 – 1320), ed. Tafel Constant. Porphyrog. Tubingae 1847 p. 83. J. M. Hap. Enlightenment 1847. July p. 146. Note that Casimir says this about the time when Galich was in the power of the Russian Princes of the Romanov tribe, next. about the time of Galicia to 1349, in which Casimir took possession of Galicia. Charters are known. Galician Prince Lev Danilovich, in which you already talk about the Metropolitan from Krylos - a town near Galich (Metropolitan Eugene onis. Soph. Sob. p. 87. 3ubritsky about Chervonnaya Rus, appendix B.V.G.Zh.): two of them are dated to 1292, and two to 1301 and 1302. But the forgery of these letters is already visible from the fact that the letter of 1301 says about Met. Cyprian and Galician Metropolitan. Gregory, and one of the letters of 1292 speaks of the Przemysl Bishop Hilarion, while another of the same year shows Przemysl. Bishop Anthony. These letters prove only one thing: that the Galician Princes wanted to have a special Metropolitan; but it was not Prince who tried to fulfill this desire. Lev Danilovich, and his son Vladimir Lvovich. As for Met. Niphont, the predecessor of Peter: then, it seems, this is the same person as Gerontius, who admired the rank of saint before. Peter, as Mit writes about. Cyprian. Novgor. 1. Years. p. 75. “When they came (1331) to Volodymyr of Volyn... install him (Basily in Novgorod. Archbishop) Metropolitan Theognost, originally Grechin, and the rulers then were Gregory of Polotsk, Athanasius of Volodymyr, Theodore of Galich, Marko of Przemysl, John of Kholm.” In 1330, the Metropolitan consecrated Tver Bishop Theodore (Nikon. l.) in Vladimir of Volyn. In 1332 we see Theognostus in Bryansk, and in 1333 he returned from Constantinople and the Horde (Karamz. 4. pr. 320. 328). In 1334, George, Prince of Little Russia, pledged to keep peace with the Knights in writing, on behalf of “Theodore Bishop of Galicia,” and not the Metropolitan (U Karamz. 4. pr. 276). St. Peter's in December. 1326 was buried by Lutsk Bishop Theodosius (Step. Book 1, 419.) J. M. Nar. Enlightenment 1847 July, p. 139. 140. It is difficult to guess at what time of Constantinople the Council points to when speaking about the troubles; The Emperor in a letter to Vlad. Book Lubart-Dimitri also writes that the Galician Metropolis was established during the unrest of Constantinople; and in a letter to Metr. He writes to Theognostus that this happened under the former Patriarch; but, under what? – doesn’t show. Certificate in J.M. Nar. Enlightenment pp. 138. 139. Metropolitan Evgeniy about Sof. Sob. p. 88. Certificate of the Emperor in J.M. Nar. Enlightenment page 138. The Tsaregrad charter to Novgorod and the cathedral charter to Zh. M. Nar. Enlightenment 1847 June, p. 140. 141. Step. Book 1, 451. Nikon. Years. 3.201. About the Patriarch of Ternovsky Le quien Oriens Christ. l.p. 1232. Gustinskaya. Leton. (p. 346) says that from the very time that Maxim moved the see to the north, “in Kyiv their (Metropolitans’) governors were behaving.” Same Novgor. 3. The chronicle, where it is also added: “according to the testimony of the charatean ancient chroniclers.” Karamzin's chronicle (5. pr. 154). “July 20 (1404) in the week of Cyprian Met. from Moscow I went to Lithuania to Vitovt and to Kyiv; and his deputy Timothy, Archimandrite. And she caught her servants there and sent them to Moscow, and installed her governor, Archimandrite Theodosius, there. Spasskago, and he chose his servants.” Sl. pr. 199. In the winter of 1352, M. Theognostus and V.K. Simeon unanimously appointed Alexius as successor to Theognostus; and in Mar. 1353 sent ambassadors to Constantinople to confirm this election. Therefore, the first in his will (he died on April 25, 1353) already calls Alexy the Metropolitan Vladyka (Karamz. 4, 170). Approval for the election of Alexy was received from Constantinople, and he was called there for installation. As soon as Simeon's son John returned from the Horde, confirmed in the great reign, Alexy went to Constantinople. Letop. Danilovich (pp. 173. 174): in the summer of 1354, “Roman the monk came from Lithuania to the Metropolis and did not accept him to Kiyane. That same winter and autumn (1354) Metropolitan Oleksei came from Constantinople to Rus'.” According to Novgorod. 1 Years in l. 6863 (in October or November 1354) Alexey Metropolitan came to Rus'.” Nick. Years. 3, 201. Step. Book 1.452. Collection L. 4.62. Gram. 1361 in J. M. Nar. Enlightenment p. 141. But Letop. St. Alexy “that same autumn (1356) crossed the sea and came to Rus'.” About salvation during a storm Step. Book Charters of 1361 in J. M. Nar. Enlightenment pp. 141, 142. Karamz 5. Ave. 171. Nikon. Years . 4, 62. Troitsk. Karamz. 5. pr. 55: “Ignatius of Rostov, Vasily of Ryazan, Theophylact of Smolensk, Ivan of Sarai (all four were dedicated in 1356), Parthenius of Smolensk, Filimon of Kolomensky, Peter of Rostov, Theodore of Tver, Nathanael of Bryansk, Afanasy of Ryazan, Alexy of Suzdal, Alexy of Novgorod, Vasily of Tversky (1361), Danilo of Suzdal, Gerasim Kolomensky, Grigory of Chernigov, Danilo of Smolensky” According to Nikon. Years . hedgehog Dionysius of Suzdal and Euthymius of Tver in 1374. From this it is clear that the dioceses of Vladimir, Kholm, Peremyshl, Lutsk, Polotsk and Turov were under Roman’s jurisdiction. Who was dedicated for these dioceses by Romanus or Anthony - the northern Chronicles do not talk about this. In 1358 St. Alexy visited Kyiv (Nik. Let. 211.212), etc. Kiev remained under his jurisdiction. Certificates in J. M. N. Pr. pp. 116. 144. Certificates in J.M. Nar. Enlightenment pp. 148–154. Cathedral Gram. 1380 and 1389. in J. M. Nar. Ave. p. 155. 157. Year of dedication of Cyprian by P. Philotheus to Step. Book in Years. at Karamz. 5. pr. 137. Nick. Years. 4, 48. Novgor. 1. Years. page 91. Soph. Time 1. 351. At this very time, Archbishop. Novgor. was in Moscow. Karamz. 5. pr. 137. Sob. Gram. in J. M. Nar. Enlightenment p. 155. 157. Years. Troitsk (Collected Let. 1, 233.), Cont. Nestor. 137 – 142. Letop. at Karamz. 5. note 60.124. Cont. Nestor. 140–142. Nikon. Years. 70. 71. In response to Mityai’s reprimand, Dionysia responded: “I am a Bishop, but you are a non: then who is the big one, a bishop or a priest? Mitya said: you call me priest, but I don’t have anything to do with you, and I’m arguing with you with my hands, but I won’t take revenge on you now, but when I come from Constantinople.” Collection Gram. in J. M. Nar. Enlightenment 1847 July, p. 155. 157. Troitsk. Years. in Collection Years. 1, 233. Cont. Nestor 137–142. Letop. at Karamz. g. 5. pr. 60. 124. Cathedral. Gram. 1380 in J. M. Nar. Ave. page 151 Cont. Nestor 183. Troitsk. at Karamz. vol. 5. pr. 124. Met. Gregory Semiwlakh. In praise words of Met. Cyprian. About debts East. Act. vol. 1 No. 952. The Ladder of Cyprian was written by him in the Studite monastery in 1387. Troitsk. Years. (Collected Let. 1.233.). Pimen died in Constantinople on September 11. 1389, and Cyprian set out from Constantinople on 1 Oct. 1389 from Smolen. Bishop. Mikhail, with Bishop of Volyn. Jonah and 2 Greek Metropolitans: but the storm scattered the ships (travelling Deacon Ignatius - in Sakharov, p. 102). Cyprian arrived in Moscow for 4 weeks. led post 1390; with him except 2 Greek. Metropolitans “Theodore Bishop will come to Rostov, and the Patriarch in Constantinople will give him an archbishopric; to Suzdal - Archbishop Euphrosynus; to Chernigov (Bryansk) Archbishop Isaac; to Ryazan, Eremeybishop (a Greek who greeted Pimen in Ryazan in 1389 with special honor); to Turov and Feodosius." Cont. Nestor – 190. Nick. Years. 4, 192. 193. Trinity. in Collection L. 1.233. In 1398, Lutsk Bishop John promised the Polish King a significant amount of money if he was granted the Galician Metropolis (Act. Zap. Ross. 1, No. 12 and note 10). But the Patriarch gave Hieromonk Simeon the leadership of the Galician Church, wrote to the Metropolitan of All Russia that the Bishop of Lutsk arbitrarily calls himself Metropolitan of Galician (Gram. in J.M. Nar. Enlightenment, p. 158.) About the governors - Alexy in his life, about Athanasius - Epiphanius in the life of Sergius, and in Kalaidovich p. 109; about Gerasim - Epiphanius in the life of Stephen of Perm. Book Gleb of Rostov (pr. 43 and § 8) died in Lent 1279. Saint Ignatius interred his body, and after 9 weeks he ordered the body to be taken out of the Cathedral Church at night and placed in the Spassky Prince Monastery. Metropolitan Kirill, having arrived in the Suzdal region in the summer, accused Ignatius of ingratitude to the Prince and the inappropriateness of the trial of the deceased, and forbade him to serve. Prince Dmitry Borisovich asked for the pious Ignatius, and the Metropolitan forgave him (Resurrection L. 2.255 and 257. Continued Nestor. 45. 46). The chronicle of the Rostov region speaks about it this way: “Bishop Ignatius went second to the Horde for church honors. That same summer, Cyril Metr., due to slander, was angry with Bishop Ignatius, and having examined the packs, bless him.” Collection L. 1.227). A comparison of Ignatiev's petition in the Horde for the clergy and the trial of the Prince makes it possible to see that the subject on which Ignatius Prince was condemned. Gleb, belonged to the fate of the clergy. The chronicles also show other examples of the Metropolitan's court over bishops. Metropolitan Peter in 1312 deprived Ishmael of Sarsky of the throne, putting Barsanuphius in his place (Trinity Let. 227.228. Resurrection. Let. 2, 255. 257). Metropolitan Alexy in 1365 deprived the Nizhny Novgorod, otherwise Suzdal (and not Novgorod note 217.) see of Bishop Alexy, Met. Cyprian in 1390 at the Council deprived Euthymius of Tver of the throne (Continued by Nestor. 191); in 1401, at the Council, Novgorod forced John to resign from the see. and Savva of Lutsk, orders for them to live continuously in Moscow (Nick. Let. 4, 300. 301.), and in 1404, according to the complaint of Vitovt, “Antonya Bishop. He removed Turov from his rule and took away from him the rank of bishop and the sacristy and his white hood, and ordered the sources and tablets of him to be destroyed and brought him from Turov to Moscow and put him in a cell in a monastery similar to Simonov. Troitsk Letop. The monthly court of the Metropolitan can be judged by the same court of the Archbishop in Pskov. Novg. 1. Years. “And the Pskovites gave their lord Father the Master John (1399) great honor and his trial month and access to the priest imash.” Subsequently, the entrance was collected for “one and a half altyn per bald area.” See gram. King John in East. Strigolnikov p. 20. But Novgor. In a judicial letter, 50 rubles were exacted from the bishop's governor for delaying the case. Novg. 1. Years. 80. 81. Sunday 2, 313. Novg. 1. Years. 86. “Salary” of the Patriarch on the 3rd Novgorod. Years. (p. 228) was that Archbishop. Moses was given “crossed vestments and a letter with a golden seal.” But to the successor of Moses, Archbishop. Alexia Patr. Philotheus wrote that he did not have the right to wear a vestment with crosses given personally to his predecessor (J.M. Nar. Enlightenment 143.). Nikon. Years. 4, 146. East. at Karamz. 5 Ave. 106. Novg. Years. p. 96. Lvov. Years. 2, 196. Nov. Years. at Karamz. 5. Ave. 147. Pskov. Years. 37. Gram. P. Anthony in J.M. Nar. enlightenment 1847. June p. 158, Archangel. Years. (M. 1781 Page 35.) says: “a charter came from the Patriarch about the monthly trial, according to the Metropolitan’s word of Cyprian, signed by the Patriarchal hand of Anthony of the new Rome, the same charter has a Metropolitan’s signature,” namely 6 Metropolitans. Novg. 1. Years. 96. Soph. Time 1, 403. 404. Lvov. Years. 2, 199. Troitsk Years. at Karamz. 5. note 148. That's what the abbot says. Elijah and inquiry officer Grigory Onisimov in the preface to Moscow. Catechism of Lawrence Zizanius. Rosenkampf on the Helmsman 71–74. Rosenkampf's guesses about the contents of Cyprian's Helmsman turn out to be incorrect. Its list is in the Bible. Moscow. Assumption Cathedral (Snegirev Monuments 40 – 48). Certificate Vel. Book Vasily at Karamz. v. 5. pr. 232. Sl. Vostokova Description. music 296. Polotsk Bishop Alexy in 1231 in Let. (Karamz. 3. pr. 153. 369.) is called together Belogorodsky and Yuryevsky; and Adrian Belogorodsky in 1191 Bishop of Belogorodsky and Yuryevsky. The Lutsk bishopric was already known to Prince Vladimir Vasilkovich († 1288), who made some donations to it (Volyn. Let. 223, etc. in Lutsk there was a Bishop and before Theodosius, known in 1326. Step. book. 1, 419. East. R. Tser. 1, 445.). The decoration (but not the foundation) of the Hill began not before 1233. Before the department was opened in the Hill, it was located in Ugoveska: but when Joasaph of Ugroves wanted to be Metropolitan (§ 23), then “the scribe was quickly transferred to the Hill.” Kirill Bishop of Kholm, named Metropolitan, stayed here since 1242; in gratitude for the miraculous deliverance from Batu (in 1246), Daniel decorated the Hill with magnificent churches, and then “Ivan the Piskup was quickly recruited and installed,” i.e., upon the return of Metropolitan. Cyril from Nicaea in 1250 Volyn. Years. 163. 175. 181. 196. 197. Slch. News Sushi in Mayak 1843. book. 22; to the North. Bee N 289. 1840.). About Przemysl East. R. Cer. 1, 424. Volyn. Years. 218. 222. About the Przemysl Bishop Athanasius in 1407, unknown to the East. Jeremiah, says the letter of Jagiella of 1407 from Zubritsky (About Chervonnaya Rus' added. D.). See even higher note. 207. 208. 189. 198. Vol. Years. 218.222. According to Novgor. 1 Years in 1331 at the dedication of Novgorod. Vasily were Gregory of Polotsk, Athanasius of Vladimir, Theodore of Galitsky, Mark of Peremyshl, John of Kholm. Volyn. Years. p. 163. After Joasaph, whom the Novgorodians wanted to call to their archbishopric in 1229 (Nov. Let.), in Vladimir there were Bishops Vasily from the Holy Mountain, Nicephorus and then Cosmas - all four were under Prince. Daniel and Vasilka († 1271); followed by Mark until 1287; in 1287–1289 we see Evsigny (Volyn. Let. 163. 214–216. 220. 222). In East. R. Jer. 1.404, and omissions and errors. See even higher approx. 207. 208. 189. 221. 224. In 1334 Nathanael was consecrated Bishop of Bryansk (Chronicle of Karamz. 5. pr. 55.). See note above. 198. 206. About the first Bishop of Tver Simeon (from 1271), who died in 1289. see note above 101. About others - approx. 198. 209. In 1290 “Andrey was appointed Bishop of Tver.” Collection l. 4, 44. Metropolitan Theognost was buried in 1353 by Bishop Alexy of Vladimir, Athanasius of Volyn and Afanasy of Kolomna, Leo. Years. Nick. 3, 202. In 1406, during the burial of Metropolitan. Cyprian were Grigory of Rostov, Mitrofan of Suzdal, Illarion of Kolomensky. Years. Dunplov. 227. Soph. Bp. 1,430. The Zvenigorod Bishop (Daniil) is mentioned for the first time in the description. Pimenov's travels (1389). See Leo. Years. 2, 195. However, Daniel was dedicated to the Saint in 1370. Alexy for the Smolensk department; Due to Moscow's quarrels with Olgerd and the Smolensk princes, Daniel left Smolensk, and he was given Zvenigorod, just as Afanasy Volynsky was assigned Pereyaslavl. Daniel's successor at the Smolensk See in 1383 was the pious Michael, who in 1397 left Smolensk and died in the monastery of St. Sergius. Troitsk. Years. 282. The first Bishop of Suzdal was Nathanael from 1347 (John was his predecessor according to East Jer. 1, 354. error: this is John Vladimir until 1295, who died in retirement in 1314. Karamz. 4. Pr. 373). Nizhny Novgorod and Holy Gorodets. Metropolitan Alexy in 1365 was returned to the metropolis of Vladimir-Moscow (Karamz. 5. pr. 137.). Dionysius of Suzdal in 1382 received a charter to include these cities in the Suzdal Archdiocese (note 220): but the patriarchal charter of 1392 again returned them to the Metropolis (J.N. Nar. Enlightenment, June 1847, p. 159). Sl. Ave. 224. 229. Novgor. 1. Years. 75. 76. “At the same time, I came according to a word from Pleskov from the Book. Alexander and from Gediminas as an ambassador and from all the Lithuanian princes to the Metropolitan and brought Arseny with him, wanting to put him in power in Pleskov, and Novgorod without creating the rank for them.... The Pleskovichs changed the kiss of the cross to Novugorod, planted Prince Alexander from the Lithuanian hand.” Unhappy Prince. Alexander, expelled from Tver by the Tatars (Prospect 26), was received in Pskov; as a result of the demands of Uzbek, V.K. Ioann Danilovich with other princes and Novgorod residents forcefully demanded from Pskov that Alexander go to the Horde; he finally agreed, but the Pskovites did not let him in; Alexander retired to Lithuania in 1330, leaving his wife in Pskov... Then V. Prince made peace with Pskov. This was in the summer of 1330. Alexander returned to Pskov, “having been in Lithuania for a year and a half,” next. not before the end of 1331 or the beginning of 1332, and Basil was dedicated to Aug. 25, 1331 Collection. L. 3, 74–77. 4, 50–52. 185. 186. Soph. Vr. 1, 316–320. T. 1. East. Act. N I. 3. Letter of Theognost: “they order him (Ryazansky) to hold the entire limit of that along the great Crow.” Alexy's certificate: “along the great Raven, near Khopor to the Don on guard.” So the Ryazan diocese, walking on the right side of the Don, ended with the connection of Khopr with the Don. Both letters repeat that such a division was made for the first time by Metropolitan. Maxim; since Theognostus, dedicated to Met. Cyril in 1269, is called the Bishop of Pereyaslavl and Sarai, just as his predecessor Barsanuphius was called Saraisky (pr. 38): it seems that the Sarai diocese under Met. Kirill also included Khoper-style places up to Sarai. Height. Troitsk Years. (Karamz. 5. p. 123): “that same winter (1382) Dionysius came from Constantinople to Rus' to Suzhdal general. in 6, and baptized water on Epiphany, and corrected it for himself as an archbishop... and according to him, he also remained another Bishop within those limits. Give him the Patriarch a phelonion (priestly robe) with four crosses, and a surplice with springs (Nick. 4.277). “And at that time (1398) Vladyka Gregory, the Archbishop of Rostov, was in the city of Ustyuz, and Ustyug gave him his tithes.” Letop. Danilovich: “In l. 6904–1336 Cyprian M. made Gregory bishop of Rostov and Yaroslavl and Beluozer and Uglich field and Ustyug and Mologa, and Gregory 15 yr. be the Bishop of Rostov.” p. 212. See above § 8., about the vestments with crosses given by Archbishop. Moses, see pr. 211. Bishops princes: in Tver Simeon from 1271, Andrey from 1290, in Rostov Arseny. Prologue May 21. East. Description Ryazan. Hierar. 15–22. Prologue and Chet'i-Min. Nov. 27. East. Ross. Hier. 2, 507–510. Act. Exp. 1. N 9. Sl. pr. 229. Years. at Karamz. 4. Ave. 139. 5. Ave. 57. Novgorod. Years. about 1388 In Moscow, Archimandrite Spassky in 1329 (at Karamz. 4. pr., 5. 322), Chudovsky, Simonovsky from 1383 (ibid. 5. pr. 54. 122. 137.), Petrovsky (ibid. pr. 57.), Pechersky in Nizhny Novgorod. from 1360 (5. pr. 5.), Pereyaslavsky and Kolomensky (5. pr. 57.). In Dogov. gram. Vel. Book Simeon 1341): “And here there were... Peter, Archimandrite of Moscow (Spassky), Philemon, Archimandrite of Pereyaslavl.” Spiritual testament of the same Prince in 1353: “And I wrote this letter before my fathers, before Vladyka of Volodymyr, before Oleskey, before Vladyka Afonasy of Pereyaslavl, before Vladyka Ofonasy of Kolomna.” Collection gram. 1. N 3. 24. Slch. East. Act. 1. N 3. Pskov. Years. 1389 “asking Pskovites for priests to go to churches, which priests go without a church.” T. I. Act. Apxeogr. Exp. No. 9. Secular officials under the Archbishop appeared in Novgorod for the first time in 1239. The Novgorodians forced the then numb Anthony to rule the diocese and, to help him, placed with him “two husbands, Yakun Moiseevich, Nikifor Shchitnik.” Mityai’s journey: “the courtiers and vulgar servants of the Metropolitan... Metropolitan boyars” (Nick. 4, 73. Act. Exp. 1 N 9.). Herberstein: “Bishops deal only with matters of faith, and entrust the care of the home and other worldly affairs to officials.” Reg. Moscov. Comm. p. 21. Grigoriev (On the authenticity of the khan’s labels, St. Petersburg, 1843) has a label from Mengu-Temir: “As the first kings granted them, and we, praying to God and not distorting their letter, do the same.” Label of Uzbek: “Let no one interfere with anything in the churches and metropolitans, nor in their cities, nor in the volosts, nor in their villages, nor in any of their traps, nor in their borders, nor in their lands, nor in their forests.... But we despise God and do not take what is given to God,” etc. Laurus. Years. about 1257 “There are so many (Tat. numerals) abbots, chernytsy, priests, kriloshans, who look at the Holy Mother of God and the Vladyka.” Page 203. According to Nikon. Letop. in 1330, Tsar Uzbek gave a gracious letter to the Bishop of Sarai (Athanasius). Since this was when the son of the Uzbeks died, it is likely that the Muslim’s charter gave the Bishop some land in the form of alms. In Vostokov's Description. music page 99. zha – lovan. letter of Suzdal. Princess Vasilyevsky Monastery, given. in 1252 Slch. Act. Exp. 1" N 4. 5. 7. 9. 12. The extensive estates given to the Przemysl See by the Galician Princes are indicated by a charter of 1407, confirmed in 1535 by 3ubritsky (about Red Rus, pp. 72–74). Collection gram. 9. 6. 10. Charter of V.K. Vasily and Met. Cypriana says: “but the priest who lives with his father eats his father’s bread, but that of the Metropolitan: but the priest who is separated and lives next to his father and eats his own bread, otherwise My Prince the Great,” A. E. 1. N 9. According to the letter of K. Vsevolod, the priests who could not read and trace. those not initiated into the clergy remained in the spiritual department. Probably others: an outcast - a slave who received freedom, an impoverished merchant, who also fell into a taxable state under the Mongols. See gram. Vsevolod in Add. to East. Act. 1. N 3. gram. K. Rostislav - there N 4. Troitsk Years. (Karamz. 4. pr. 174,). In 1285, “Lithuania fought against the Tver volost ruler and Olegin and others.” The Tver ruler Simeon was himself one of the Princes (note 221). So Vel. Book John Ioannovich, in his spiritual will of 1359, assigned a share of his princely profits to the Krutitsky, Assumption and Arkhangelsk churches. Herberstein about his time: “The priests are supported for the most part by the alms of the parishioners, they are given houses with fields and meadows, from where they acquire their maintenance with their own hands, or with the help of servants, following the example of the villagers. Donations to them are meager; sometimes church money is given at a rate of 10 percent per 100, which is given to the priest so as not to support him at his own expense. Some live on the generosity of Princes. There are few parishes that are endowed with property, with the exception of bishoprics and some monasteries.” (Rer. Mossoi. p. 21.). The order of affairs was the same under the Mongols: but, as is clear, the situation of the rural clergy was much worse. Legal Act. pp. 111. 118. 119. 430. 451. Sl. Act. N 185. 286. 287. 302. 334. Act. Exp. 4. N 67. 112. Act. Apx. Exp. T. 1. N 9. “And if the tribute is given to the Tatars, then the quitrent will be given to the church people. And about the war, if the Great Prince mounts a horse, then the metropolitan’s boyars and servants, and under the metropolitan’s governor, and under my banner, the V. Prince.” Words by Letop. at Karamz. 4. pr. 178. Nick. 3, 69. “The Most Reverend Kirill, Metropolitan of Kiev and All Russia, came out (1280) from Kiev according to his custom and walked around the city of all Russia, teaching, punishing, and correcting.” Eg. “When he (Yuri) was blessed in Vladimir. Metropolitan Maxim is begging with many prayers to go to the Horde." He (Yuri) answered: I’m going, father, to the Horde, but I don’t want a great reign.” Sunday 2, 281. About Ignatius Growth. under 1281. The success of the Vladimir Bishop Simeon in 1296 in reconciling the Princes was especially important, while discord threatened terrible bloodshed and the Princes of all Russia were then divided into two sides and were ready to fight among themselves. Soph. Time 1, 291. Resurrection. 2, 268. 2, 61. Sunday 2, 275. 276. Lvov. 2, 69. Nick. Years. 3, 211. About his predecessor Bishop. Barsanuphius Resurrection. 2, 207. Nick. Years. 4, 12–16. Lviv. 2, 134. 135. About the stay of St. Alexy in the Horde in 1357. “Then Metropolitan Alexy was in the Horde and received much from the Tatars; With the help of God and His Most Pure Mother’s prayers, I came to Rus' safe and sound from the violence of the filthy.” Soph. Time 1, 328. Collection. L. 4. 63. Letter to the Patriarch in J.M. Nar. Enlightenment 1847. June, pp. 148–152. Through the influence of the Saint, many Princes left Olgerd and went over to the Moscow Prince, as Olgerd himself says. Fiery zeal for the fatherland was hereditary in his nephew Saint. Alexy Danile Feofanovich, “like the right goodwill of Prince V., who served him with faith and truth both in the Horde and in Rus', like no one else... Laying down his courage and his head in foreign countries, in unfamiliar places, in unknown lands.” He died as the monk David in 1393, bitterly mourned by V. Prince. (Letop. at Karamz. 5. pr. 254.). Dogov. gram V.K. Vasily with K. Ryazansky (in the Collection of State Gram. 1, 66): “what are they talking about; otherwise they are the third Metropolitan: and whomever the Metropolitan accuses another, give back the offensive.” Dogov. Gram. V.K. Dimitri with K. Vladimir: “with the blessing of our father Alexy Metropolitan.” The same is in the agreement with K. Mikhail. In the agreement with K. Oleg: “With the blessing of our father Cyprian the Metropolitan,” etc. Collected. gram. 1, 44. 46. 53. Slch. Act. Exp. 1No. 14. Soph. Time and Nov. Years. about 1286 and 1360 Words of Serapion, speech of Met. Cyprian. Soph. Time 1, 306. 308. 309. V.K. Dimitri says in the agreement with Olgerd: “Why did people go to the Horde to the Tsar to complain about the Prince (Mikhail of Tver): otherwise we are in God’s will and before the Tsars, as he commands, so we do.” Collection gram. N 31. See contract. certificate of Prince 1402, ibid. N 36. See Novg. Years. and Soph. Time especially under 1270. 1286. 1290. 1291. 1317. 1335. 1342. 1360. 1366. 1388. See note above. 77. Dvina charter from Karamz. 5. pr. 217. Supraslskaya Let. p. 71. 74. Collection. Years. 3, 58. 4, 60–62. 191. Nick. Years. 3.196–198. This was in 1364. 1408. 1417. 1420. 1424–25. Soph. Bp. 1, 340. 453. Lev. L. 2, 133. Trinity. And Growth. at Karamz. 5. pr. 222. It was 1360 1390 1404 1406 Collected. Act. 3, 87. 102. 103–134. 4, 63. 64. 191. 194. 197. This was in 1387 and 1401. Arch. L. 93. Collection. L. 3, 134. 4, 95. Trinity. at Kar. 5. pr. 222. Kranz Wandalia lib. XI. r. 251. About the Book Vladimir Volynskaya Years. pp. 204 – 223. about Vasilko at Karamz. 4. Project 144. About the disciples of Varlaam Dictionary of the Saints, East. Hier. East. Hier. 3, 312. Ustyug Letop. at Karamz. 3. pr. 186. About Gregory of Poloninsky Volyn Chronicle 204. “Gregory was a holy man, as there was no one before him and no one after him.” Same Letop. talks about the book. Vladimir: “Many monasteries have been created.” 231. But he doesn’t say which ones exactly? According to this chronicle, the following monasteries are visible: a) in Volyn in Vladimir, the Mother of God Cathedral, Mikhailov, Svyatogorsky and Apostolsky, and b) in the Galician principalities of Danilov in Ugrovesk, the cathedral in Kholm and Poloninsky not far from Galich, Sinevodsky in the Stryi district, Georgievsky in Lvov (201. 202. 204. 215. 222. at Karamz 4, pr. 20 and 144). About Podolia Chronicle of Danilovich: “and in another place there were monks in the mountain and in that place they dressed up the city of Bakota” p. 58. In Lithuania, near Novgorod, Voishelg founded the Lavrishek monastery (§ 7), subsequently enriched with contributions (Vostokova Description of music. 125. 126.). Holy Peter, founded a monastery on the river. Rata, in the Zhokhov district of Galicia, in Verkhrata, i.e. at the top, at the source of the river. Rats. In Jogaila's charter of 1407, this Przemysl department mentions: Grushevich Monastery, Mikulich Monastery, St. Savior, Susanna Monastery, Smolnitsa, Lavrov, St. Onuphry, then added: “and all other monasteries under the control of the Lord” (Certificate from Zubriykogo approx. D.). Lavrov in the Sambir district is mentioned in a charter of 1422 (Act. Zap. Ross. 1, 45). Spassky, near Sambir, founded by Prince. Lev Danilovich, who was buried in it (Act. Zap. Ross. note 1, 45.). Monastery Mikulic, or St. Nicholas, was near Przemysl. In 1340, King Casimir of Poland, quickly attacking Lviv, burned the monastery of St. George (Zubritsky p. 106); this monastery was built ca. 1265 Book. Lev Danilovich at the request of his brother Prince. Cornflower (Karimz. 4. Ave. 144). Nikon. Years. about 1244 “Before then I gave names not from the first word, but on the day someone took tonsure, that day the name was given.” St. Blessed. Alexander Nevsky, his sons Dimitri and Andrey (Resurrection 9, 267. 272), John Kalita (Step. 1, 402), his sons John (Soph. Time about 1359) and Simeon (Nick. 3,202. His spiritual in the Collected gram. N 24). Princess nuns: St. Anna is the widow of V.K. Michael - martyr, St. Theodosius, in monasticism, Euphrosyne, widow of V.K. Yaroslav and mother of Alexander († May 4, 1242); V. Princess Maria, in monasticism - Marina († 1262); Maria widow of the murdered Prince. Dimitria Mikh. Tverskoy) V. Knyag. Alexandra († 1365); Anastasia widow Prince. Andrey Suzd. († 1378), V.K. Maria - Photinia in monasticism († March 3, 1399). (Soph. Bp. 1, 223. Nik. Let. 4, 9. 18). Height. Years. at Karamz. 4. Ave. 140. Troitsk. Years. 226. He was buried in the Yuryevsky St. Michael’s Monastery; both he and his father Svyatoslav († 1253), son of V. Prince. Vsevolod 3, in the ancient Saints they are placed among the saints. Without any relation to Sergius, they were founded in the 14th century. only Novgorod monasteries, two, three more in other places. Founded by Saint Moses: a) Arkhangelsky on Skovorodka in 1348 b) Volotov Uspensky 1352 c) Voskresensky on Derevenitsy, 1354 d) Women's John the Theologian 1354 d) Holy Spirit in 1357 c) Uspensky in Radokovitsy from 1357 The mentor of Moses was the blessed one. Makariy built Kolmov Uspensky from 1310, Nikolaev Bely from 1313. In addition, Novg. monasteries - Rozhdestvensky on Desyatina maiden from 13290, Spassky on Kovalevo from 1345, St. Andrei on Sitechka since 1370, Syrinsky Uspensky Ave. Cyprian from 1385, Nikolaevsky-on Lyatka before 1357, on Sokolya Gora from 1389, on Ponedelya before 1386, on Chudintsevaya Street from 1390, on Fern from 1403, Rozhdestvensky on Lisichya Gora from 1389, on Shchilov Pokrovsky before 1386, on Kozmodemyanskaya Street Spassky from 1394, on Vidogoshche Troitsky General from 1402, on Verenda Spassky from 1406, on Vidogoshche Spassky from 1406 (Collected Let. vol. 3, 59. 84–86. 103. 132. 57. 181. 182. t. 4, 34–37. 106. 109). In Pskov Snyatogorsky approx. 1310 Nikolaevsky on Valka from 1395 In Arkhangelsk, Arkhangelsky, Georgievsky on Gorodets Shelonsky, Mikhailov on Shelon before 1352, Kargopolsky Spassky from 1350, Kargopolsky Assumption maiden ca. 1355 In Tver Spassky outside the city from 1360 Zheltikov from 1394 Afanasyevsky; in Perm Ulyanovsk; in Tula Venevsky Nikolaevsky; in Nizhny Novgorod Pechersky, founded by Sergius’s interlocutor Dionysius of Suzdal, in Suzdal Spassky Ave. Evfimiy, a student of Dioinsiev. In Rostov St. Jacob and Grigorievsky. In Ryazan Solotchinsky. About others above, etc. 67. 68. 69. 76. See History. Description Sergius Lavra. M. 1842. Holy Alexiev founded more monasteries: in Serpukhov Vladychny in 1369, in Nizhny Novgorod Konstantinov in 1362 and Blagoveshchensky in 1367. Kalaidovich Historical and Topographer. Description of the monastery of St. Nicholas, on Peshnosh. M. 1837. See about the foundation of the monasteries of Pr. Sergius Historical Description of the Holy Trinity Sergius Lavra, M. 1842. Pp. 144–148. Nikon. Years. 4, 235. His life in the Menaion of M. Macarius on December 3. Life of Pr. Demetrius of Prilutsky, described by the abbot of the monastery; the biography writer, having said that Demetrius left Pereyaslavl with his disciple Pachomius, adds: “like Pachomius, we also have much testimony about the life and miracles of the Venerable One.” This biography and laudatory word are placed in the Menaion of M. Macarius, February 11. Life of Pr. Kirill, described. Serb Pachomius, from the words of his disciples, in hand. The writer says: “Seeing there (in the Cyril Monastery) the abbot of that Cassian lived... I told a lot of stories... Having heard from the witnesses of such a life, moreover, the most reliable from that very disciple, Martinian by name, the former abbot of the monastery we call Sergius, who from a small age lived with St. Cyril.” Life of Pr. Euphrosyne described ca. 1470 Suzdal monk Gregory, and her miracle 1558 - Suzdal Bishop Varlaam; although the description of Gregory is not without errors, for example. he says that Batu was killed in Hungary: but the main circumstances are undoubted. Letop. at Karamz. 5. pr. 67. Letop. at Karamz. 5. pr. 116. Step. Book and Prologue; slch. Snegireva MonumentsMoscow. ancient pp. 205–208. 221–226. In addition to two Euphrosyne, they were glorified for the holiness of life: Pskov Prince. Eupraxia, killed in 1243, Theodosia, in monasticism Euphrosyne, widow of Vel. Book Yaroslav and mother of Alexander Nevsky, deceased. 1244, Pskov. Princess Martha, wife of St. Book Dovmont and grandson of St. Alexandra, † 1300, Anna, wife of Prince. Michael the Martyr, † 1338 Troitskaya L. at Karamzin 5. Ave. 4. Nikonovskaya Let. speaks of her tonsure in 1367, and about her husband he says that he was tonsured as a monk in 1364. Epiphanius' Life of Sergius; about John Nick. Years. 4, 73. “Behold, he became the first leader of the general life in Moscow.” John was with Met. Pimen in Constantinople. In 1393, “Abbess Alekseevskaya Ulyana died, having been a monk for more than 30 years (since 1360) and the abbess was 90 nuns and the general leader of women’s lives and a former teacher to many girls.” About the nuns of Anastasia of Suzdal Trinity. Years. “The whole common life is alive.” Spiritual gram. 1452 Book. Helena: “I gave it to the monastery where I heal myself, I sat down... And that the priests and clerks Serve at the Nativity of the Most Pure... that will come from those villages, and the priests will take half, and the abbot with the monks half. Collected State Gram. 1. No. 82. About both Dictionary of saints of the Russian Church.