VI. Св. Димитрий – митрополит Сибирский

Stefan Yavorsky, Metropolitan of Ryazan and Ignatius Korsakov, Metropolitan of Siberia - Government concerns about Siberia - Decree of Peter and the arrival of St. Demetrius to Moscow - Dedication to St. Demetrius as Metropolitan of Siberia - Order of the new Metropolitan and his illness - Sermons of the saint during his stay in Moscow. In January 1700, as we have already seen, the Kiev Metropolitan Varlaam asked Patriarch Adrian to appoint the Bishop of Pereyaslavl to help him (vicar) and proposed to appoint one of two: either Abbot of Svyatonikolsky Stefan Yavorsky or Abbot of Svyatomykhailovsky Zacharia Kornilovich “with the appointment to the metropolitan throne, to help him.” 998 But fate decreed otherwise. In March 1700, Metropolitan Abraham of Ryazan went to the Solotchin Monastery due to weakness, and Peter, who liked Yavorsky’s speech at the burial of A.S. Shein, appointed the latter to the metropolis of Ryazan. Stefan, who was in Moscow, asked to return to Kyiv, but Adrian did not let him in, and he outwardly submitted. 999 At the same time, in Moscow, in the Chudov Monastery, the former Metropolitan of Siberia, already known to us, Ignatius Korsakov, lived in retirement. He usually sat “alone in his cell, without any need, except that it was impossible to let him into the church for the sake of such an occasion, that he kept talking and talking indecently.” 1000 “On the morning of the 16th day (March),” says Patriarch Adrian: “when the bishops and other sacred clergy gathered for the naming of (Stephen) in our Cross Chamber according to the custom of the rank, they abbied for him (Stephen) at the Little Russian courtyard as an envoy, and did not find his message in the courtyard, and said that he was the abbot leaving for the Donskoy Monastery. And we sent him there twice, and the good news was about two hours away, and we ordered him to be taken, and he, the abbot, renounced the bishopric in every way and did not go from the monastery to the cathedral to us, having disobeyed us and brought us into insult by disobedience.” 1001 While the bishops in the cross chamber were waiting for Stephen’s arrival, Metropolitan Ignatius, running out of the cell from the patriarch “to the cross chamber, scolded the bishops with dishonest words and in the cross chamber created confusion and great disgrace for all the people”... Ignatius was ordered to stay in his Siberian courtyard, but during Vespers he again burst into the cross chamber ward Adrian, not knowing what to do, detained Stefan until the royal decree in the monastery, and he himself wrote on April 1 about these incidents to Tsar Peter, who was in Voronezh, T.N. Streshnev, N.M. Zotov, F.L. Golovin and the young favorite A.D. Menshikov. 1002 The poor patriarch had so little hope for attention from Great Peter. Streshnev sent confirmation of the decree through G.F. Derevnin, and Stefan was dedicated on April 1. The consecration of Zakhary Kornilovich as bishop of Pereyaslavl took place in Kyiv on October 1 of the same year. They dealt with Ignatius as it should: by envoy, writes Adrian, to the Simonov Monastery on the 3rd day of April, Ignatius, Metropolitan of Siberia, who from great insomnia, as if he did not receive a little sleep and could barely eat food, or from something else he was damaged in his mind, God knows, for the sake of safety, but he will again come to the conclusion of his meaning... already in Chudov, that he said something to whom and how he annoyed, It has already shown itself as if it were not in a perfect state of mind. 1003 Notifying about the dedication of Stephen and retroactively asking for a decree on placing Ignatius in the Simonov Monastery, the patriarch wrote: “I would be glad in every possible way, for the sake of the current church needs, that there are few bishops with us and we want help from him (Ignatius), but I also accept the insult.” Adrian received an answer to his various requests from the Duma Advisor to His Royal Majesty and his boyar P.B. Voznitsyn. He informed the Patriarch on April 6, 1700 that “there is no news, and the sovereign will probably arrive in May from Voronezh to Moscow.” 1004 The Patriarch was offended by Voznitsyn for this letter and for other offenses. “Be aware of our measures from indudu,” wrote Adrian, as if you do not know about what orders of our assigned affairs to report to the Great Sovereign and to our orderlies there who are in the discharge, and if you fail to cope, do not inflict such spons in vain, but it would be appropriate, if from whom some matter is called there, to notify us or our orderlies via mail, so that it will be in known, otherwise, in opposition to God and us and this is an insult (?), I ask you not to do this without full knowledge from us.” 1005 Apparently, a new time was dawning in the church life of the Russian people and it was hard for the last Moscow patriarch. Peter was personally not disposed towards Adrian: we know that he wanted to see Markell, Metropolitan of Pskov, in his place. This displeasure manifested itself especially sharply in the last period of Adrian's life. The Patriarch, who looked unfavorably on foreigners, issued a message against barber shaving in 1696, which, of course, could not contribute to his good relations with the young tsar. 1006 During the illness of Tsarina Natalia Kirillovna, Peter appeared at her bedside in a German dress. In response to the remark of Patriarch Adrian, Peter asked whether he considered himself the head of the church and, when answered in the affirmative, he sharply said: why are you acting as the chief overseer of tailors? etc. 1007 In 1698, during the execution of the archers, Adrian decided, according to the ancient law and custom of the bishop, to grieve and appeared with the icon on the square. The king drove the old man away in harsh terms. “Is it your business to be here? Go away and put the icon in its proper place. Know that perhaps I honor God and His Mother more than you.” 1008 Adrian for a long time resisted the tonsure of Queen Evdokia, but then laid the blame on the archimandrite and four priests, who, for their disagreement with this lawless deed, were taken to Preobrazhenskoye to Romodanovsky, where, of course, they perfectly understood the behavior of the patriarch. In April 1699, Adrian expressed his displeasure about rumors about the transfer of his assistant Trifillius, Metropolitan of Nizhny Novgorod, to the lower metropolis of Sarskaya and Podonskaya, but Trifillius’ transfer nevertheless took place on July 20, and Afanasy Kholmogorsky was not appointed to help the patriarch, despite the latter’s requests. 1009 On July 1, 1699, from near Azov, Peter sent a decree to Adrian about the elevation of Abbot Joasaph, who was near Azov, to archimandrite in absentia and about sending him an archimandrite’s cap. Adrian apparently didn't like this, but he had to give in. By decree of February 14, 1700 to the Siberian Prikaz, it was ordered to distribute the new stamped paper for the affairs of the ecclesiastical department, which the patriarch was not asked about. 1010 In his letters, Adrian constantly counts on the assistance of Streshnev, Golovkin and Zotov, people of the old school. And the people treated Adrian unfavorably: what kind of patriarch is he? lives from a piece, he should sleep and eat! he takes care of his robes and Belov’s hood, then he doesn’t denounce him, and you deceive all the authorities. 1011 It is clear why at this time we see constant interference by secular authorities in spiritual affairs. In view of the madness of Ignatius Korsakov and his death, which followed on May 13, 1701, it was necessary to choose a new metropolitan for Siberia, and here the secular authorities took the initiative. Siberia, from the time of its conquest, enjoyed special attention from both the Moscow government and the clergy, 1012 and yet its affairs in both respects, thanks to the remoteness of the place and the impunity of the governors, were in great disorder. Patriarch Filaret wrote in an order to the second Archbishop of Siberia and Tobolsk Macarius (1625–1635) that he should first of all be an intercessor for all the disgraced and persecuted Tatars before the governor and all sorts of customs, as far as possible, accustom them to himself and bring them to baptism with love, but not lead them to baptism through fear and cruelty. The archbishop obliged, if he saw any outrage in the boyar, and in the governors, and in the clerks, to teach his own people, first with tenderness, and then with reprimand. 1013 In 1681, at a church council, Tsar Feodor Alekseevich offered to stay with the Metropolitan of Siberia to the bishop in Tomsk and the bishop on Lena, but the council decided that the archbishop should be in Yeniseisk. “To send archimandrites, abbots, or good and teaching priests from this diocese to distant cities on the Lena, to Daury, to educate the pagans, but it is now inconvenient to be a bishop in those distant cities, with few people for the sake of the Christian people.” 1014 In 1684, the first stone church was built in Tobolsk, and in 1695, relations began with Beijing, where Metropolitan Ignatius sent a blessed letter to the priest Maxim, who was forcibly taken with Russian captives in 1685, to consecrate the first church for the Russians. Vinius wrote to Peter about the construction of this church and the baptism of the Chinese. Peter answered: that’s a pretty big deal. Only for God's sake do this dangerously and not very carefully, so as not to anger the Chinese leaders, as well as the Jezuvits, for which reason they need priests who are not as learned as they are intelligent and subservient. 1015 Ignatius established decimals in the diocese, but already in 1697 we read: the boyar children of the Siberian metropolitan, sent by him in decimals, on matters subject to church court, “cause ruin” and insults, and taxes, by beatings they force girls and widows in captivity to speak falsely to all sorts of good people in the city and district fornication theft, and because of those false accusations, they take great bribes from those people, and they strip some girls naked and press their breasts until they bleed and commit all sorts of curses, and which girls and widows are not guilty of such curses, they sell them to people for whom no one would give their daughter, and they take the money for themselves. 1016 Decimals were abolished by decree on November 27, 1697. 1017 In 1698, Peter forbade exiled monks to build monasteries “so that in Siberia there are a sufficient number of monasteries for men and women, where Orthodox Christians of all ranks can take monastic vows and be saved.” 1018 But Peter was not interested in the spiritual disorders of Siberia: he pursued directly utilitarian, practical goals. In 1692, the embassy of Elizar Izbrannedes to Beijing took place to authorize trade with Russian caravans and build a church. 1019 At the same time, cities were built in Siberia: about 1693 forts along the Selenga, Nizhnekamchatsk in 1694, Verkhnekamchatsk by the famous Atlasov in 1697, Bolsheretsk in 1700, in 1701 Verkhnekamchatsky fort. 1020 In 1697, 500 families were sent to Irkutsk to settle empty places. In 1698, the first merchant Spiridon Lingusov went to China, returning in 1700. 1021 Based on the above notice from Vinius, an order was sent to ask “trading people in Nerchinsk who will come from the Chinese state, and to inquire about the newly built chapel in the Chinese state, in what place... and do the Chinese come to that church to look or listen, and what do they say, do they praise, and is there any ridicule or reproach from them, and which churches, the Greek law or the Jezuvit church, are they more inclined to, and what kind of priests and clergy are in that church, and in what kind of art do they live, and how many of them are there, also to the Russian people, what is the decoration of that church and the contents of books and the dead where Christians are buried, whether at that chapel or where in the field, and with what kind of service, whether openly or secretly with fear, and asked about everything at length, and whether any of the Chinese were baptized, and about trade, etc. 1022 At the same time (in 1699) sendings took place for the census and survey of Siberian cities, which began in 1696. 1023 Siberia provided almost 1/14 of all state revenues by caravan trade alone, 1024 it had mining operations opened in 1697, and it was not for nothing that Peter paid special attention to it at that time. 1025 On June 18, 1700, the tsar sent a decree to Metropolitan Varlaam of Kyiv. “For the confirmation and increase in the Orthodox faith and preaching of St. The Gospel in idolatrous peoples, also for bringing yasak peoples to the Christian faith... having talked about this with St. Patriarch V.G. indicated... to look in the Little Russian region for cities and monasteries from archimandrites and abbots or other famous monks of a good, learned, and blessed, immaculate life, who would be a metropolitan in Tobolsk, and could, with God's help, gradually in China and Siberia, in the blindness of idolatry and other ignorances, bring hardened people to knowledge, and service and worship of the true living God." In addition, the new metropolitan had to bring with him two or three good and learned monks to teach the Chinese and Mungal languages, and to serve and teach in the newly built Beijing church, and in order to make the Bogdykhan and the Chinese inclined towards Russian trading people. 1026 In July 1700, Adrian wrote in turn to Metropolitan Varlaam of Kyiv: “And you, son, strive for this for the sake of the glory of the name of God and the expansion of our pious faith, so that people would be comfortable preaching the Gospel of Jesus Christ and are worthy of the rank of bishop, abbots of two people or from hieromonks and with them other people four, learned and skilled men in a good life, where they are found among you and want to send them to us in the reigning city. For this is the command of the Royal Majesty of our Sovereign Tsar and with our measured advice, as if we are now torturing this matter, so that there will be a soul-saving benefit for people, and if by the will of God you find people for this and send a city to us in Moscow, we demand that you write news about that. 1027 Adrian entrusted the same matter to Stefan Yavorsky, who was going, now with the permission of the patriarch and the tsar, “for the sake of his needs, this very summer” to Kyiv. “And you, son, wrote Patriarch Yavorsky in August 1700: we have learned at this time that you did not go there. Now create knowledge for our measure: did you send our letter to Kyiv to the Metropolitan of Kyiv or not? and even to build us up, which people would have names there, in your judgment, were fit for that, before now the time of that matter is tormenting. 1028 But Adrian did not wait for an answer. His days were numbered: on October 16, 1700, the last long-suffering Patriarch of Moscow closed his tired eyes forever, and Stefan Yavorsky began to manage affairs, and on January 24, 1701, a decree was issued on the establishment of a monastic order. 1029 We don’t know whether Varlaam responded to Yavorsky, but on December 27, 1700, a personal decree was issued to boyar Fyodor Alekseevich Golovin. The Great Sovereign indicated, “for the election to the Siberian metropolitans, the metropolitan to Ignatiev’s place, to Moscow to be the Right Reverend Bishop of Pereyaslav Zakhary Kornilovich, and the Chernigov region of Novograd Archimandrite Dimitri, which of them, according to the election of the consecrated cathedral, will be awarded the degree of that Siberian metropolitanate, and so that they, His Eminence Bishop and Archimandrite arrived urgently along the current winter route in the month of Genvar or ending in the first days of the month of February next year 1701, so that along this winter route to Tobolesk it would be possible for him to travel along the way, and how and to whom and with whom V.G. will order about it in his letter.” 1030 With Dimitri, the following arrived in Moscow on February 10, 1701: Gennady the governor, Parmen the hierodeacon, deacon Irakli, deacon Moses, three servants, fourteen grooms, and twelve horses; They were ordered to give food against the arrival of the Yelets monastery of Archimandrite John Maksimovich... Archimandrite Demetrius received Shti Altyn of money, three mugs of brewed honey to drink, and the same beer; the governor receives three altyns, two pieces of money, three mugs of honey, and beer for the same reason; three deacons give two altyns each, drink a mug of mead, and two mugs of beer; three servants and fourteen grooms each receive money, drink two glasses of wine, and a glass of beer per person per day; and how they will be at the hand of the Great Sovereigns and on that day give them food and drink at double the daily rate; Yes, they should be given for heating the lighthouses and cooking food for six cartloads of firewood for a week in money of two altyns, two money per cart, and for the evening sitting, ten money for tallow candles per day, and horse feed for twelve horses for hay for oats, ten money for horses per day... In total, give seventy-two rubles two altyns on vacation and send a memory of that to the mayor. 1031 Peter returned to Moscow from the town of Birzh after a meeting with King Augustus on March 8th. 1032 Demetrius greeted him with a speech in which he drew a parallel between the image of the king of the earth and the King of Heaven. Speaking about the mysterious four animals of the prophet Isaiah, on which the “maestat” of the Heavenly King is carried, Demetrius equates these faces on earth: the eagle with the noble class, the lion with the military class, and all the “empowerment” with the face of the calf, the yoke of obedience that is hardworking and carefully worn. Immediately speaking about the soldiers of the Heavenly King, who laid down His soul for the Church, Demetrius also praises Peter, who did not spare his health and exposed his chest to the enemies for the Church of Christ and for the integrity of the Christian Fatherland. 1033 A month and a half after his arrival, on March 23, 1701, during the week of veneration of the cross, Archimandrite Dimitri of Novgorod, at the age of 50, was ordained metropolitan of Siberia. 1034 Trifilliy, Metropolitan of Sarsk and Podonsk, took part in the production; Isaiah, Metropolitan of Nizhny Novgorod and Alatyr and Stefan, Metropolitan of Ryazan and Murom. The newly ordained vowed: “I profess to observe the Church peace and firmly hold and diligently teach the people entrusted to them... I do not come to this service with a promise or a gift: I did not give anything to anyone for the sake of acquiring this dignity, nor did I promise to give anything to anyone, but I received nothing with the permission of our Most Pious Sovereign Tsar and Grand Duke Peter Alekseevich of All Great and Little and White Russia, autocrat, by the election of the present eminent metropolitans... To this I confess that I should do nothing out of necessity, even from kings, or from great princes, or from boyars, or from a multitude of people, even if I am forbidden by death, commanding me to do anything other than the Divine and sacred rules, he is not worthy to create... I also promise this, when the Lord God deigns to be on the All-Russian throne to our most holy patriarch, chosen from the entire consecrated council, and deigns to call me to which council, I must not disobey the command of his holy patriarch... I also promise not to accept strange customs in church traditions and rites, especially from the Latins who are newly ordained... not to ordain for a single liturgy of priests and deacons in each rank of two and three or more... I still believe and have the wisdom to perform the Divine Liturgy in the transubstantiation of the Body and Blood of Christ, like the East and ours In Russia, the ancient teachers teach, by the influx and action of the Holy Spirit, through the invocation of the bishop or priest in words to God the Father in prayer: create slaughter and so on...” On the sheets of the oath there is a signature: of the Most Honorable Monastery of the All-Merciful Savior of Novgorod Seversk, az Archimandrite Demetrius of Nine, the election of Metropolitan of the God-Savior of the cities of Sibera and Tobolsk, in a well-known statement, I accept all this written and signed by my hand and hand it over to the congregation of these great apostles and the Church of the Most Holy Mother of God of Her Honorable and Glorious Assumption and before this holy Gospel to the brothers by my Right Reverend Metropolitan. They, when the Lord God and the Most Pure Mother of God are pleased to be our father, the most holy patriarch, then let them hand over this scripture of mine to him, the most holy patriarch. Now this is the writing of the year of the universe [zsf – 7209] from the incarnation of the Word of God [a ψ a – 1701] indictment of March 9, 23 days. 1035 It was impossible to go to the diocese in the spring due to the spring flood that had already arrived, and Dimitri remained in Moscow and settled for now in the Chudov Monastery, where there was a Siberian bishop's office and bishop's choristers who arrived with Metropolitan Ignatius for the next service. The madman Ignatius was in the Simonov Monastery. Dimitri released his people to Ukraine on March 28th. This can be seen from the following entry: “On February 10, 1701, Archimandrite Dimitri arrived, by his Great Sovereign’s charter and with the order of Little Russia, Nova Gorodok Seversk, and with him 21 spiritual and worldly people and 12 horses... and from those spiritual and worldly people he, the Right Reverend Metropolitan, released the governor, three deacons, and a butler to the Novgorod-Seversky Monastery Alexey Andreev, clerk Ivan Filipyev, groom, three servants, eleven servants and grooms... They were given permission to travel: to the governor - seven rubles, English cloth, a pair of sables worth five rubles; to three hierodeacons: 4 rubles each, a pair of sables for each English cloth, three rubles a pair; to the butler, and the clerk, and the servant: three rubles each, English cloth, a pair of sables, three rubles a pair; to the stableman: two rubles money, English cloth, a pair of sables worth two rubles; to one servant: ruble money; and to twelve men servants and drivers: sixteen altyns, four pieces of money, each piece of Amburg cloth, per person, each measure of cloth is five arshins; Yes, they were given for the journey: daily food for two weeks, which is why they were given decrees in Moscow, and about money to the town hall, and about cloth in the government, about sables in Siberia, to send decrees to the Great Sovereign.” 1036 However, later Dimitri summoned many of his fellow countrymen to Rostov. The new metropolitan's time was devoted to caring for his vast (300 thousand square miles) diocese, full of schismatics, and to delivering sermons in different places in Moscow. 1037 By the Decree of 1698, due to a lack of salaries for serving people, the ruble was taken away from the Siberian churches that had land, 1038 but, nevertheless, in 1701, “from Demetrius, Metropolitan of Siberia and Tobolsk, from 150 churches for the current year 1701, 15 rubles, and for the past from 196 to 208, and from September 208 to January 1700 for a third of the year and 1700 only 215 rubles... and that money was taken.” 1039 A. Vinius wrote to the sovereign on April 29, 1701: “The Siberian bishop, sir, is awaiting your sovereign’s decree: should he go on his way from Moscow until the arrival of your sovereign, or should he wait for the hedgehog and he himself is waiting?” Peter answered from Voronezh on May 14, 1701: “...To the bishop waiting.” 1040 Metropolitan Ignatius died on May 13, 1701, and at his burial in the Simonov Monastery, as St. Demetrius, Demetrius himself and Metropolitans Triphylliy and Isaiah were present. 1041 On July 6, 1701, there was a terrible fire in Tobolsk, in which five churches and a nunnery burned down. The lists of peasants from the Siberian bishop's fiefs also burned, and therefore the Metropolitan sent a promemory to Tobolsk to demand new lists from the Tobolsk Order Chamber. 1042 In 1701, the Voguls converted and it is possible that at the same time hieromonks Gregory and Mitrofan, who later returned to Kyiv in 1707 and were in Tobolsk for school and church education, were sent. 1043 Living in the Chudov Monastery and having already been named Metropolitan of Rostov, Dimitri received Siberians. So he blessed the famous breeder Nikita Demidov and his son Akinfiy, who was leaving for Nizhny Tagil, with an icon of the Mother of God with poems that were also composed at the same time. 1044 In the same 1701, Demetrius was present in Preobrazhenskoye during the dispute between Stefan Yavorsky and the famous heresiarch Talitsky. 1045 The award of panagia to Dimitri from Tsarevich Alexei Petrovich also dates back to this time. 1046 At the same time (probably in July) Dimitri fell ill. He was looked after by the cellarer Chudovsky, Joasaph Koldychevsky, Theologist and Karion Istomin. “Koldychevsky, wrote to St. Theologist. Dimitri later: he served me as a sick person kindly, not disdaining infirmity, coupled with your honesty and Mr. Dmitry Alekseevich (isn’t it Yushkov?). God will also save Father Karion (Istomin), who fed me cherry berries.” 1047 The Emperor himself visited Demetrius, 1048 tells the synodal life of the saint, and having learned that the illness occurred for a more moral reason, he began to question the Metropolitan about his grief. Demetrius complained about his health, which was too weak for Siberia, and about the incompleteness of the minea. The Emperor canceled his order and allowed Demetrius to remain in Moscow and he himself tried to find another person suitable for his plans, not only in Kyiv, but even with Patriarch Dosifei. On November 10, 1701, Joasaph Lazarevich, Metropolitan of Rostov, died, and in his place, of course, thanks to Stefan Yavorsky, Dimitri was appointed. His decree was made on January 4, 1702. 1049 In place of Demetrius, another Kiev resident was appointed, governor Philotheus Leshchinsky, an educator of Siberia, an old acquaintance of Demetrius, who did not interrupt friendly ties with him subsequently. 1050 Philotheus was installed on Sunday 1 February 1702. At his installation were Metropolitan Stefan of Ryazan, Dimitri of Rostov and Greek Parthenius, Metropolitan of Laodicea, Exarch of Phrygia. 1051 While he was in Moscow, Dimitri witnessed many important events. The troops suffered the defeat of Narva, a quarter of the bells were selected for casting cannons, 1052 Korb’s evil essay on the Streltsy executions was sent to Moscow, on June 18 there was a terrible fire in Moscow, when the Kremlin and up to 2000 houses burned down; German dress introduced in December; On January 1, 1702, the Erestfer victory was celebrated. On the other hand, important reforms took place in the life of the clergy. On December 16, the patriarchal rank was destroyed. In January 1701, it was ordered to make an inventory of the monasteries, not to keep extra belts, to take away paper and ink from the monks’ cells. In February, a monastery order was established, the head of which was made the old Astrakhan governor Ivan Alekseevich Musin-Pushkin. In March, quitrent articles in the patriarchal, bishop's and monastic estates were farmed out, and it was forbidden to exchange lands with landowners. In December, the monastic estates were taken away, cash and grain salaries were assigned to the monks, and the remaining income was to go to the monastic order. 1053 The sermons delivered by the saint during the period from February 1701 to February 1702 bear, albeit very faintly, the imprint of timeliness. 1054 During the Swedish War, difficult life after the Narva defeat, amid general anxiety and lack of money, Demetrius’s speech points to the need for trials and labor for future successes and the power of prayer. There are various pseudo-politicians (Calvinists?), pointing out that everything is predetermined, and that there is no point in praying for what has been decided, but the Savior himself said: ask and it will be given to you. Just as a father sometimes deliberately throws money on the ground in front of his child, so that when he searches for it and finds it, he rejoices more and boasts before his father, so God commands us to earn the gifts prepared for them through labor and prayer. 1055 Prayer holds back the hands of the Almighty Himself, who stretched them out to take vengeance on sinners, and who can count the power and effect of holy prayer revealed and manifested against visible enemies? 1056 You should always pray, but especially in times of need, “during such a difficult undertaking, such as military work: here you need strength, you need hearts, you need protection and protection!” It is fitting not only for warriors, but also for other ranks to raise their hands to God, like Moses, “may good warriors overcome the walls of enemy cities unjustly held.” 1057 In conclusion, the preacher turns to Russia. The widow of the Gospel parable, offended by her rival, turned to the unrighteous judge and begged for revenge. “But you, Orthodox Russia, who have suffered insult from your rival for such a long time, fall down with tears before the merciful and true Judge, so that He may take revenge on you, His mercy and truth in this matter have learned so much, if even now, fall down with tears and zeal, He will take revenge on you and fill you with complete joy.” The tears of those praying form clouds: “of these, thunder, and lightning, and confusion come upon enemies; When the earth thunders from cannons, the sky will also emit thunder and confuse our enemies. Ask and it will be given to you; seek and you will find; push, and it will be opened to you. Amen". 1058 In another sermon about a ship tossed by the waves (Matthew 14:24), delivered on August 10 at the Donskoy Monastery, the preacher recalls the Moscow fire and the disasters of war. “We ourselves see that in these times, by God’s permission, many waves have risen and risen against the entire ship of the Church of Christ and the entire Christian Fatherland, many famines, many fiery executions, burnings of large houses, cities and churches of the Lord, unceasing warfare, uprisings of foreigners! Oh, since many of the Christians in these deplorable years resisted the sword of the fierce slaughter, but took away another hostile hand into captivity, not even remembering the internal internecine uprisings” (i.e., the Streltsy revolt of 1698). 1059 Our sins are to blame for this, says Demetrius, 1060 - a primordially Russian thought, the thought of a chronicler, the thought of Bishop Serapion. In the sermon delivered on August 17, about the apostles who could not cast out the demon in the absence of Peter, James and John and in the presence of Judas, there is a hint that the king is not personally present in the army (Peter was in Novgorod at that time), leads a cheerful life, the Germans are in charge, and that is why the army suffers failures. 1061 Prayer cannot help: the priest prays for a sinner, but he sins; the one is crying, and he is jumping; he fasts, and he gets drunk. Samuel stands in prayer all night, and Saul stretches out on a soft feather bed, sleeps: Samuel is in sackcloth and ashes, and Saul is in fun... You, who are similar to Saul in life, do not lay the blame on your pilgrims, do not say: you were not able to, when you do not care about yourself and are careless about your salvation. They have no power for your unbelief. 1062 In his teaching on October 18 on the topic “love your enemies,” Demetrius explains that these are not the same enemies “who fight against our Christian fatherland and are hostile to our pious faith,” and cites the answer of the first teacher of the Slavic Cyril to a similar question from the Saracens. 1063 In the sermon on October 26, the preacher says that the king is high in humility, and when he commands the passions. 1064 The dry scholastic structure of the sermons preached during this time is diversified with unexpected similes like: I am a sinner and I indulge your love, I am afraid that someone will complain against me. Let us also put wood in our Marah, so that he may enjoy... Christ drinks the cup of death. For whose health? For the health of the enemies of his sinners... I think that wisdom will call to her feast the people of wise philosophers, theologians, well-proclaimed leaders... kings, princes, rulers, and all those heads of reason: I think that he will call five wise virgins of the Gospel (those) ... but the wisdom themselves know what is good, and they will invite you to that feast, if according to They will delight me... No matter how many demons there are in the legion, “it’s bad, because even one demon, with God’s permission, will do a lot of trouble... so many of them... they won’t do anything”? 1065 To liven things up, dialogues and rhetorical questions with answers were introduced: Saint Paul, did you not faint in that writing of praises of faith (by faith Rahab the harlot did not perish. Heb. 11:31)? Consider whether you write and speak kindly, when you compared the only accursed unclean woman, the harlot... with God's saints? Even if Christ is a city wall... then measure for me, Angel, measure Christ, since His Majesty is great. David says: leave the path of unrighteousness from me... Holy David, how much did you grieve over your sin, because you almost lost your mind, did you say anything? You don’t speak kindly: people will judge you; Behold, Saint Ambrose judges you, saying: David does not say, leave me from the path of unrighteousness, but leave the path of unrighteousness from me. Correct yourself, holy David, and say: Lord, leave me from the path of unrighteousness! but David won’t listen to us... Holy David! Every reasonable and wise man, if he notices that there is a great robbery on some path, bypasses it and bypasses it from afar, and does not ask that the path be taken to another place with the robbers; But if someone follows the path, there is news of robbery, will he be reasonable? will not he himself be to blame for his own misfortune?.. Judge for yourself, holy David, which is better, whether to take the evil path or ask that the path away from the robbers be transferred to another place? Holy Supreme Apostle Peter... cast away the harlot wife from the feet of Christ... Peter does not scold her... Holy John the Theologian is effective, before you gave birth to the harlot... let the wicked one not stand there... but the holy Theologian gives her his virgin place. 1066 In the presentation, according to the rules of the Science of Kazan by Golyatovsky, we find an apology (apology) about the virtues, how they are located in the human body: prudence took the head and sat in the brain, silence in the mouth, repentance took the hair, which would wipe the nose of Christ with those with Magdalene, obedience received legs, patience - the spine, fasting sat in the stomach, etc. 1067 This also includes stories about Galen, who saw a man who, because of anger, could not unlock the door with a key and fell into a rage, about Corvinus struck with apoplexy because the dates he demanded were eaten, about the struggle of Telephos, the son of Hercules and the nymph Auge, with Achilles. There is also physiological news: about the taming of an elephant with a Musikian voice, about a tiger killing itself at the sound of a tympanum. 1068 There are also examples of strained rapprochements: the spiritual ladder is completed by conversation, but not by deed, and is propped up to heaven by an angel seen in the apocalypse, or the rhetorical kingdom of the Greeks, depicted in the vision of Daniel by the most vocal brass, etc. 1069 The structure of the sermons remains the same scholastic, but we will note new, albeit minor, features. Concluding the word about the Mother of God (April 5, 1701), the preacher says: “I will finish my word. I remember that not everyone will remember what I have said, except someone who is bookish; simple and unbooked people will move away without benefit. I will say something worthy of memory. Only then will our akathist prayers be pleasing to the Mother of God: Rejoice when we stop crucifying Christ a second time with our sins.” 1070 The sermon on August 19 in the Donskoy Monastery tells about the victory of Dmitry Donskoy through the intercession of the Most Holy Theotokos, and the words “To the chosen governor, victorious” are interpreted in a skillful scholastic way. But as if noticing that scholastic interpretations in the style of the “Key of Understanding” are not understandable to ordinary listeners, the preacher adds at the end: “It’s already time to end the amenem... but I think... Everything that I said to bookless people was not intelligible, and I am afraid that they will not go without benefit and that I will not appear as an eloquent rhetorician, and not as a useful teacher, since I am still saying something for the benefit of the simplest for the sake of ". 1071 Concluding the review of the activities of St. Demetrius when he was Metropolitan of Siberia, I note that the following legend that I heard in Rostov probably dates back to the same time. Wanting to know the character of the saint and his views on politics, the Emperor invited him to his place and diligently fed him wine. The saint fulfilled the will of the Emperor, but silently answered all questions with blessings. On March 1, 1703, the saint arrived from Moscow 1072 in Rostov. Here begins the last and perhaps the most wonderful time of his life. Hand. Academician Sciences F. No. 84, l. 583–687. Some letters from it were printed in Appendix VII to Volume IV of the History of Peter the Great by Ustryalov. There ll. 459, 460, 462 and 464. There L. 465. The desk document from P. Adrian to Stefan was issued in July 1700. Piskarev. Ancient charters and acts of the Ryazan region. St. Petersburg 1854, p. 160. Hand. A.N.F. No. 84, l. 51. Let’s not forget the Jesuits who secretly lived in Moscow, and the case of Peter Artemyev, which could not contribute to the patriarch’s trust in foreigners like Gordon. Witness. Blomberg in Brickner Materials, etc. J. M. N. P. 1879, VI, 303. Soloviev XIV, 259 (testimony of Korb). There L. 480. See also l. 477 and 481 (against Peter’s thoughts about the monastic order) Cf. Ustryalova. IV, 535. Full Collection Laws vol. IV, No. 1754. See Abramova Christianity in Siberia before the establishment of a diocese there in 1620 (Strannik 1865 No. 8, 1866, No. 2, 1867 No. 9 and 10); his, Materials for the history of Christian education in Siberia (J.M.N.P. 1854 No. 2 and 3; we have a separate print of 48 pages) Sokolov. Patriarch Job and his time (Moscow University. Izvestia, 1871 No. 6, p. 45). I. Nikolai (Adoratsky). History of the Beijing spiritual mission I Kazan 1887 (from the Orthodox Interlocutor, reprint 165 pages), where rich bibliographic information is collected. Ivanov. Description of the state archive of old cases. M. 1850, pp. 268–263. Vorobiev. About the Moscow Cathedral. 1681–82 St. Petersburg. 1885, pp. 51 and 52. Soloviev XIV, 295. Nicholas (Adoratsky) p. 55. On the spread of Christianity in Kamchatka in 1697, see Proceedings of Kiev. Spirit. Academician 1861 No. 1. On the export of tea to Russia in 1698, see Rus. East. Bible VIII, St. Petersburg. 1884, p. xii. Full Collection Zach. IV. No. 1601. Soloviev. XIV, 289. Complete. Collection Zach. No. 1629. Ancient Ross. Wiffle. Vol. VIII. Yarosl. diocesan Ved. 1860 No. 25 art. Rev. Nila. Wanderer 1862, IV p. 160. Acts of History. vol. V No. 295 signature of the Nerchinsk governor Nikolev. We don’t know whether the paintings he created have survived. Wed. Tolstoy's manuscript I, 238: “about Siberian revenues of 1698–1702” Golikov. Acts of Peter the Great I, 287 and 338. Izv. Imp. Arch. General VIII, 545. In addition to the decrees indicated by Solovyov, those included in the Poln. during this time also refer to Siberia. Collection laws vol. IV, No. 1768 (on the duty on wine February 23, 1700), No. 1817 (on streamlining the affairs of the Siberian order) No. 1822 (January 24, 1701 order to the Nerchinsk governor), No. 1835 (also February 1, 1701), No. 1857 (letter to the Siberian stewards dated July 20 1701). See also Pucillo Index to cases and manuscripts relating to Siberia M. 1879, pp. 53–55; Remezov’s drawing of Siberia dates back to 1701, described in detail in the book by P. A. Popov V. N. Tatishchev and his time. M. 1861 p. 577. The plan itself was drawn up according to the decree of 1698. Full Collection Zach. IV No. 1800. Hand. A.N.F. No. 84 l. 474. Full Collection Zach. IV No. 1829. There is a well-known anecdote by Shtelin about Peter, who struck himself on the chest at the Synod with the words: here is the patriarch for you. Shtelin. Anecdotes M. 1830, II, 11. Moscow Arch. M.I.D. matters are minor. new 1700 No. 81. Moscow Arch. M.I.D. affairs Maloros. bundle 7, no. 15. Soloviev, XIV, 329. Ustryalov. IV, 96. Op. I, 493. Sulotsky. St. Demetrius of Rostov, as Archpastor of Siberia (Strannik 1866, No. 11, pp. 54–56.) Cf. Spiritual Conversation 1858, III, No. 38. We find a strange date in the work of the Likhuds. About the predestination relating to the 5th week of Lent in 1701: “the king of Moscow on August 15 named the abbot of the Siberian metropolitans the name of the rivers, so that that abbot would not accept the dominion of the above-mentioned metropolitanate unless on the 15th of next February and in the previous six months, that is, the naming that was predicted would be fulfilled The abbot of the predicted metropolis has perceived the dominion.” (Gorsky II, 3 p. 382 and Yakhontov’s manuscript). Original manuscript in Moscow. synod. library for No. 430 ll. 82–91, under the title “The ancient rite of the Eastern Orthodox Christian Church, as befits the most God-loving metropolitan, archbishop and bishop at the time when we elevate someone to each throne, it is known to create a national symbol.” Quoted by L. 85, 86 v., 88, 89. The text is close to the modern bishop's promise. M.A.M.I.D. things are small. St. 7 No. 15. Issued March 28, 1701. Receipt from Deacon Parmen. Demetrius' sermons attracted the attention of even the Jesuits. One of them writes from Moscow on September 15, 1701: “Similiter easdem couciones (like Yavorsky) fecit serviculus quidam, vir optimus nobis aeque benevolus, qui a Kioviensi monacho consecratus est metropolita Siberiae, vir (quod rarum) germanae siuceritatis. The respected professor M. O. Koyalovich, who kindly provided us with this extract, writes to us: “At first, the Jesuits who were in Moscow considered more than one person to be favorable to them. At first they considered Stefan Yavorsky and all the Kievites who arrived in Moscow to be disposed towards them; they even claimed that all these Kievans were secret Uniates and that they constituted a secret society in one Moscow monastery; but then the Jesuits became very disappointed in the Kiev scientists and indiscriminately called them Cossacks.” Full Collection Zach. IV No. 1664. Znamensky, Legislation of Peter V. regarding the Orthodox clergy (Right. Conversation. 1863, II, p. 141). For the size of the rouge, see Acts of History. V, no. 46. Zabelin, Materials for the history, archeology and statistics of the city of Moscow I, p. 1091. Letters and papers of Emperor Peter the Great ed. A. F. Bychkova. I, St. Petersburg. 1887 pp. 853 and 449. Rukop. printer. No. 472, l. 511. The file about this was kept in the Tobolsk Bishop's House. Sulotsky, p. 55. Young man on 1844, St. Petersburg. 1844, p. 235. Journal Min. Nar. Enlightenment 1857, II, p. 269. Factories on the Nevye and on Tagil near Magnitnaya Mountain were given to Demidov on March 5, 1702 (Spassky, Biography of A. N. Demidov, Sab. 1833, p. 10). It seems that this icon is still kept in the church of Nizhny Tagil (Popov, Great Perm diocese. Perm 1879, p. 82). Proceedings Kievsk. Spirit. Academician 1864, III, p. 259. The saint recalls this dispute in a letter to Yavorsky in 1707: “I remember once in Preobrazhenskoe Talitsky argued with Your Eminence about years” (op. I, 497). This autographed letter will be given below Yarosl. Eparch. Ved. 1761, No. 17, p. 164. Moskvit. 1858, No. 11, p. 77, in the inventory of the property of St. Demetrius: “a cross with a golden sword with relics in the middle and on the sides of stones, yakhonts, emeralds and lalas - the salary of V.G. the blessed prince and Grand Duke Alexei Petrovich of all Russia.” In our application. This could have been either in July or, more accurately, in October: Peter was not in Moscow from July 7 to October 1. Life page 31. Op. I, 493. Yar. Lip. Ved. 1849 No. 6 (about Joasaph Lazarevich). So, no later than 1688, Dimitri noted in himself: “The Life of Sava of Serbia, copied by Domentian, and Father Philotheus Leshchinsky wrote from him in an abbreviated and not very careful manner (Synod. Hand. No. 146, l. 257) On March 4, 1705, Philotheus sent a gift to Demetrius Lestvitsa (Gorsky, Description. Hand. Synod. bib. II, 3). Oh St. Mary Magdalene from the Most Reverend Siberian September 21, 1706 (Syn. hand. No. 472, l. 250), About Philotheus, see Spirit. Christ. 1864 and 1864 May June, p. 267. The rank itself is in hand. Synodal No. 430, l. 49. The handwritten signature of St. Demetrius reads: “Demetrius, Metropolitan of Rostov and Yaroslavl, heard this promised writing from the abbot, Hieromonk Philotheus, now the elected metropolitan of the God-saved cities of Siberia and Tobolsk, heard in the holy and catholic church and testified in the signatures with his own hand.” The signature was indicated to us by the synodal sacristan, Fr. Archimandrite Vladimir. For Parthenia Nebose, see below. Copper from the Rostov diocese was brought to Moscow at the end of May 1701. By decree received in the Uglitsky voivodeship office, clerk Ivan Semenov had this copper from the Rostov bishop's house - a total of 356 poods, 19 pounds, 2 spools (Yarosl. Eparch. Ved. 1867, No. 10, page 79). Full Collection Laws IV, No. 1818, 1834, 1829, 1839, 1884. Shtelin (III, p. 74) says that the collection was made on the advice of some drunken gunner. Here is a chronological index of sermons (1701–1702), compiled by us from manuscripts, in which marginal notes are sometimes found, and calculated from Khavsky’s tables. Note that some sermons were delivered a second time, in Rostov. 1) Sermon on the 5th laudable Saturday of Great Lent (April 5, 1701) in Preobrazhenskoye. Op. II, 75. Hand. Undolsk., No. 658, l. 255. Spasoyakovl. mon. No. 8, l. 254. 2) On the week (Sunday) of the paralytic (May 11). Op. II, 186. Und. No. 658, l. 39 (about repentance). 3) In a week according to St. Spirit (June 15, 1701) in Donskoy monastery. Op. II, 293. Hand. Titov No. 100 and 413 (about repentance and fornication). 4) At the beginning of the Swedish War, on Thursday of the first week according to St. Spirit (19 June 1701). Op. II, 305. 5) In the 2nd week of the Holy Spirit (June 22, 1701) in Preobrazhenskoye. Op. II, 316. Spasoyak. mon. No. 8 l. 80. Und. No. 658 and 89. It is also in the Rostov Cathedral in 1706 (about the path of Christ). 6) In the 9th week of the Holy Spirit (August 10) in Donskoy monastery. Op. II, 409. Und. 658, l. 124 (about a ship being overwhelmed). 7) In the 10th week of the Holy Spirit (August 17) in Moscow (Moschoviae) Op. II, 420. Spasoyakov. mon. No. 8, l. 126. Und. 658, l. 129) (about exorcism). 8) Celebrate. Donskoy B. Mother (August 19, Tuesday). Op. III, 151. Spasoyakovl. mon. No. 8 l. 354. Und. 658, l. 446. 9) At 13 weeks. according to the Holy Spirit (September 7). Op. II, 449. Spasoyakovl. No. 8, l. 132 rev. (about grapes). 10) A Word about the Dead (September 12, Friday). Op. III, 498. 11) On week 18 according to the Holy Spirit (October 12) Op. II, 498. 12) On week 19 according to the Holy Spirit (October 19) in the Assumption Cathedral. Op. II, 513. 13) On week 20 according to the Holy Spirit (October 26, the feast of Demetrius of Thessalonica). Op. II, 545. 14) On week 23 according to the Holy Spirit (November 16, 1701) in Moscow. Op. II, 594. Titov’s hand. No. 100, l. 260 (about ingratitude). 15) On the first week of Lent (February 23, 1702) in Preobrazhenskoye, in the presence of the Sovereign Soch. II, 39. Spasoyak. mon. No. 8, l. 8. This is Dimitri’s last sermon before leaving for Rostov, where he arrived on March 1, 1702. Author of the book “St. Demetrius” dates the utterance of one word to August 29, 1701 (op. III, 187), but in our edition it is marked as 1704. Op. II, 306. Sermon June 19, 1701. Op. II, 514. Let us note by the way that St. Demetrius took advantage of the Pannonian lives of the first teachers. In his own list (Typogr. Hand. No. 472) there is placed “The memory and life of our blessed teacher Constantine the philosopher, the first mentor of the Russian race and the entire Slovenian language, copied from the library of the Hilyandar Lavra of the Serbian Church of February on the 14th day. Beginning God is merciful and generous in waiting... The troparion and kontakion of St. Cyril are also placed here. In the margins there are two glosses: 1) Panonian, i.e. Wendelian, and 2) as if the Nets are arguing about the addition of letters, which St. Cyril put together into the Slovenian language, not in Constantinople, but in another place - there is a lie, not the truth. There on l. On April 250, the life of Methodius from the Great Menaion was prescribed to the couple and a word of praise to the first teachers. On the side is written: Sic onomasticon Gesneri. Op. II, 542, 643, 77, 596. Op. II, 296, 577, 301, 326, III, 364. Op. II, 309, 523, 559, 524, 526. Additions to page 291 – During the saint’s stay in Moscow, and perhaps later, he compiled, at the request of Tikhon, Metropolitan of Kazan, who transferred the relics of St. Gury of Kazan in 1702, services to Saint Gury on the day of his repose (December 4) and on the day of the transfer of his relics (June 20) and a word of praise to the saint. This is the evidence of the manuscript “Triumphing Orthodoxy”, to which Mr. Eliseev refers in the book of the Lives of Saints Guria, Herman and Barsanuphius, the Kazan and Sviyazhsk miracle workers. K. 1847, pp. 25 and 67. Compare with us - footnote 1319.