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Repose of St. Paphnutius Borovsky “The ascetic of virtues is pleasant to his disciples and those living with him,” this is how St. Paphnutius Vassian, Archbishop of Rostov, once a student of Paphnutius, begins his description of the life. “He can excite them to imitate, he can guide them even after death. It is most pleasant when someone tries to set out his deeds in writing. Not in a short time, but at all times, he can excite people to imitate him and inspire love for virtue. So we decided to briefly, avoiding excess, describe the virtuous and godly life of a husband who had perfected himself in virtue.”1 The grandfather of Ave. Pafnutia was a Baskak in Borovsk and was baptized with the name Martin. Paphnutius, baptized Parthenius, was born in the hereditary village of Kudinov, 3 versts from Borovsk, and at one time was taught to read and write. At the age of 20, leaving the house of his parents (John and Photinia), he entered the Borovsk High Monastery - the Protection of the Virgin Mary 2; here Nikita, a student of St. Sergius 3, was his mentor. After the death of Abbot Markell, the brethren and Prince Simeon Vladimirovich of Borovsk begged him to take charge of the monastery; ordained as abbot (1431), he added to the exploits of a monk the exploits of a shepherd of the souls entrusted to him and was a skilled shepherd 4 . He spent his days in monastic labors, and his nights in prayer, presenting with his life a model of asceticism. The Lord gave him the gift of prudence: sometimes he had revelations in his dreams. Once a brother was sent to the village for the needs of the monastery and fell there into the sin of carnal impurity. Ave. Paphnutius, having completed the usual rule, bowed down to rest a little and saw a beautiful garden with beautiful fruitful trees; one tree, very beautiful, suddenly fell; Paphnutius, saddened by this, picked up the uprooted tree and planted it again - it staggered and bent towards the ground; but he supported it, trampled the earth around the root and established it. Having woken up, he was saddened by the certainty that one of his spiritual children required special care for himself. When that brother returned, the monk said: “trouble happened to you”? The brother, out of shame, did not want to confess his sin and could not even look his father straight in the face. For a long time the monk persuaded him to open his sick soul, but finally he repented and the monk healed his soul with hope in the goodness of God, ready to accept the repentant. In the thirteenth year of his abbotship, Paphnutius became seriously ill and was ill for a long time; in this position he assumed the schema. - Having recovered from his illness, he abandoned his abbess and, 2 versts from Borovsk, in a dense forest, in a valley between two rivers, began to live with one brother. It was 1444. Little by little the brethren began to come here; With the blessing of the elder, they set up cells for themselves and began to live under the guidance of a good mentor. – When the number of students increased and the place expanded, the brethren prayed to the mentor to allow him to set up a church for general prayers. He did not prohibit it, and they built a wooden church in honor of the Nativity of the Virgin Mary. Borovsky Prince Vasily Yaroslavich was annoyed that the High Monastery abandoned by Paphnutius was falling, and the new monastery on the land of Prince Sukhodolsky was beginning to flourish 5; agitated by sinful passions, he more than once sent servants to burn down the new monastery, but they each time caught the eye of Paphnutius and the brethren; one of the baptized Tatars, distinguished by his audacity and daring, volunteered, despite everything, to carry out the will of the prince. The monk met him and affectionately asked: why did you, my friend, come to us? This caress disarmed the daredevil, and he confessed to his sin. “The monk forgave him and released him in peace.” When the “wicked Mamotyak,” the son of the Kazan king Ulu-Makhmet, unexpectedly invaded Russia with many Tatars, and led. book Vasily, not having time to gather enough troops, met the Tatars near Suzdal: the Tatars, having defeated the Russians, took many prisoners, including Prince Vasily Yaroslavich; this was in 1445. 6 While in captivity, the poor prince reconsidered his life and saw that he was unfairly angry with the monk; he decided to atone for his sin with love if the Lord freed him. The monk, for his part, prayed for the prince and through his prayer the prince managed to escape from captivity; Upon returning to his house, the prince immediately came to the Abba, asked for his forgiveness and from that time began to be respectful to him. The monk was not only kind when he was insulted, but was patient in his needs, and this patience, animated by trust in the Lord, brought grace to the monastery. Once the Easter holiday approached, and there was no fish at all in the monastery. The brothers mourned over this. “Do not grieve, brethren,” he said: the merciful Lord will not leave his servants without consolation.” On Great Saturday at Vespers, the sexton went to a small spring to take water for the liturgy and saw a lot of fish, “which in that region are called sizhiki, of insignificant size, but larger than herrings.” There were so many of them gathered - there was a flood of water - that it was as if someone had driven them here “and not before, not after, there have never been so many of them here.” The sexton hastened to tell the monk about this; The fishermen, on the orders of Paphnutius, cast a line and pulled out so many fish that there was enough for the whole bright week. The fame of the ascetic Paphnutius spread far and wide. With such fame, “many came to Paphnutius to live with him. Among them, the noble young man John (Sanin) comes, is tonsured by his hands, puts aside all worldly things with the loss of his hair, is named Joseph and everything remains in his will.” This is the future founder of the Volokolamsk monastery. Under the leadership of Paphnutius, the “wonderful old man Innocent”, Isaiah, a relative of the blessed one, Vassian, the writer of life, and subsequently the Archbishop of Rostov and many others labored. There was someone to learn good things from. From the time Paphnutius became a monk, his life went like this: on Monday and Friday he ate nothing; on Wednesday - dry bread; on other days I ate with my brothers. He was always at work, cutting wood, irrigating plants, digging soil in the garden, and doing other hard work, and no one before him had appeared either at work or for the general rule of prayer. In winter, he was engaged in reading and handicrafts, weaving nets for catching fish. He did not allow anyone to touch his body, and the female sex was not allowed to enter his monastery, the purity of virginity was preserved by him in heaven. Nevertheless, from the time he accepted the schema, he did not perform liturgy, as if he had doomed himself to the solitary prayer of a humble schema-monk; Only once, out of necessity, did he perform the sacrament. When the Easter holiday approached, a messenger was sent to find a priest to serve, but the priest was not found. The monk, always prudent, in such a need, himself performed the liturgy and with deep tenderness; After the liturgy was completed, he said to his disciples: now my soul barely remains in my body. When necessary, he entered into conversation; and when it was necessary to remain silent, he was silent; He loved poverty and poverty in everything; did not care about bodily needs. Regarding the dogmas of faith, he observed such strictness that if anyone began to speak in disagreement with St. writing, immediately kicked him out of the monastery. Another disciple of St. Paphnutius says about him: “We lived with him for several years, we saw his labors and sorrows, feats of jealousy, thinness of attire, firm love for God, hope in the Most Pure Mother of God, hope constantly kept in his mind and lips. That is why he was honored with the grace of God, by which he foresaw the thoughts of the heart and revealed them to his brethren, healed illnesses, and received everything he asked of God and the Most Pure Mother of God. In his life, he was truly superior to the people of our time." 7 The monastery was surrounded by a dense grove, where there were many black crows. The loving heart of Paphnutius was consoled by the multitude of these birds, as creatures of God, albeit noisy ones. He laid down a commandment not to catch or kill them, nor their children. The son of the city governor, driving through the forest, pulled a bow and killed one raven; he was glad that he had successfully shot the arrow: but when he wanted to turn his head, he could not turn it - she kept looking to the side. Having understood the cause of his misfortune, he came to St. Paphnutius and asking for forgiveness, asked to pray for him. The monk said with a smile: “God avenged the blood of the raven”: having performed a prayer service in the church, the saint overshadowed the sick man with a cross, and the head fell into place. Once thieves came at night and took three monastery working oxen. But when they went with them, they wandered around the monastery all night. It began to dawn; they wanted to escape, but could not; those who were looking for the oxen took the thieves and brought them to the Monk Paphnutius, giving them the instruction not to steal in the future, ordered them to be fed and sent them away in peace. The two brothers wanted to secretly leave the monastery and had already packed their things for the journey. After the morning singing, the monk, falling asleep, sees: an Ethiopian throwing coals on the cells of those brothers; his father threatened him and forbade him to throw it, so as not to set the building on fire. He replied that he throws it for this purpose, to light it. Waking up, the monk immediately sent for his brothers and told them his vision; they confessed to their criminal intentions and brought the very knots of the dress, ready for the road. “The other brother scolded everything in the monastery and grumbled at his father. At one time he sees himself in the church along with others, his father comes up to him and, casting a stern look at him, says: this man is a blasphemer, take him out of the church, and two Murins grabbed him and dragged him out with pushes. Having instantly awakened, the monk ran in horror to the monk and begged him to forgive him. Once after Matins the monk rested; His disciple Joseph was walking towards his cell and as soon as he approached, Paphnutius opened the window of the cell and, seeing Joseph, said: someone, having prayed, said to me: “Elder Constantine has departed to the Lord.” And now, having opened the window, I knit no one except you. I just left Konstantin, he is still alive, Joseph answered. The monk ordered to go again to the elder’s cell, and he found him dead. There was in the monastery an old man of spiritual life and a very ancient one. He had such a gift of tears that they always flowed from him, in his cell and in church. He also had the gift of foresight. – Two brothers loved each other, but not according to God’s will. The monk was very dissatisfied with this, and they decided to leave the monastery. During the liturgy, Euthymius, standing in the church with his usual tenderness, sees: some shaggy murin, with a helmet on his head, began to drag those brothers from the choir with a hook; the hook was torn off and Murin again caught it on the brothers’ clothes. They began to read the Gospel and Murin disappeared from the church. Then he appeared again and began to do the same. During the Cherubic song he disappeared again and then appeared again. When the time came for the consecration of St. gifts, he disappeared like smoke and did not appear again. The elder looked at all this with trepidation and was as if in a frenzy. At the end of the liturgy, he approached the monk and told everything he had seen. The monk, calling the monks, told them not to accept the enemy’s suggestions in their hearts, and having accepted them, not to hide them. They accepted the admonition with contrition and corrected themselves. The monk told his disciples that you can tell by looking whether someone is occupied with good thoughts or bad ones. The disciples were amazed, but then they saw experiments in St. old man One novice, who had not weaned his eyes from worldly insolence, leaving the monastery due to need, when meeting women, fixed his eyes on them and was captivated by lust from his long gaze. Returning to his father’s cell, he found him reading a book. His father looked at him and said in disgust: “This man is not the same.” “The brother was horrified and told everything to Joseph, who lived with him; he advised him to open up to his father about everything and ask for forgiveness. The monk, having listened to the repentant, taught and forgave him. Another time the monk sat and read a book. A certain man, having made a prayer, asked his disciple Joseph, calling himself a resident of the same place as him. “The elder had never seen this man, he said to Joseph: “Go, a man with an evil look is asking you.” Joseph went out and recognized his acquaintance and asked him: what did he come for? I want, he answered, to be a monk. Joseph reported this to the monk. He said, “Feed him and let him go.” Joseph fulfilled the will of the elder. When he returned to his cell, the father said: this man is a murderer; In his youth, he stabbed the monk in the stomach with a knife and killed him. Another man named Ivan served under instruction in Novgorod with a certain prince and killed the master with poison. Then, troubled by his conscience, he put on a monastic robe and came to the monastery of Pafnutiev. - The monk, seeing him, said to his disciples: “You see, this man was not cleansed of blood and monasticism”? They were surprised, but did not dare ask then. Afterwards the monk said to one disciple: “This man killed Prince Dimitry Shemyaka with poison; That’s why I wasn’t cleansed of blood by being a monk.” According to the chronicles, the death of the prince. Dimitri Shemyaka followed in Novgorod on July 18, 1453 8 and according to some “Prince Dimitri died in vain” 9, according to others “he died from poison” 10 otherwise “giving him a fierce potion” 11 and the one who gave the poison to Shemyaka was the boyar and his favorite Ivan Kotov 12. – To his sorrow, the monk saw not only this experience of human politics that was unscrupulous in its means. – Prince Vasily Yaroslavich of Borovsk, who was a loyal ally of Vasily the Dark for more than 20 years, was suddenly taken into custody with three children in 1457 and locked in “Uglech”, where he died; his eldest son and his stepmother fled to Lithuania; the vast inheritance of the Borovsky prince was annexed to the possessions of Vasily the Dark 13. Such are human affairs! When the number of disciples in the monastery increased and many began to come to it for prayer, the monk decided to build a stone church in honor of the Most Pure One. When building it, he himself carried bricks, water and other materials. Of the icon painters who decorated the church, the first one, Dionysius, suffered greatly from his legs and, due to illness, could not work in the church himself. The monk, forcing him to work, told him: “God will forgive you, the Mother of God will give health to your feet.” Dionysius set to work and recovered. The elder commanded Dionysius and his comrades not to eat meat in the monastery and not to carry it into the monastery, but let them go to the nearest village. Once, after having lunch in the village, they took with them a roasted sheep's steak stuffed with eggs to dine in the monastery, but they forgot about the Abba's commandment. They sat down to dinner and when Dionysius was the first to eat, he saw that where the eggs were, worms were swarming. Dionysius himself was attacked by a plague and his whole body was covered with scabs. He sent to beg the monk for forgiveness, and the monk, having given an exhortation, led the sick man to the church, where a prayer service was offered for him, and the saint sprinkled him. water and he recovered. According to a contemporary review, the church was marvelously painted by Mitrofan and Dionysius, the best painters of the Russian land; it was decorated with icons, books and all kinds of utensils, so that the rulers of the Russian land marveled at it. The monk celebrated its consecration on Oct. 26 d. 1466 14 A certain noblewoman, the wife of Alexei Gaburin, whose sons were later monks and lived with Vassian, the biographer of the monk, greatly respected St. Paphnutius and often sent her children to him with gifts and with a request to pray for her; An illness happened to her and she was confused in her thoughts: she saw unclean spirits that frightened her and as a result she lost her senses. In this state, an old man appeared to her, short, hunched over, with a gray and long beard, in poor clothes; he drove away the spirits from her, and she came to her senses; She also heard a voice: “Pafnuty Borovsky will drive the demons away from you.” Having recovered with everything, she wished to see the saint; she wanted to believe if he appeared to her and drove away spirits? She came with her servants to the monastery and, since the monastery was not accessible to wives, she stopped at the gate. Through her servants she begged her disciples how she could see the elder. They pointed out the saint to the servants and said: he will go to the meal from the church, then point it out to her. But she, before the servants pointed it out to her, saw the saint leaving the church, recognized him and said with tears: truly he drove away spirits from me and gave me healing. She then sent rich alms to the monks, thanking God and the Most Pure Mother of God for her healing. One of the disciples had an eye pain and he, suffering greatly from it, asked the monk for healing. His father gave him his rosary and ordered him to say a thousand times: “Lord Jesus Christ, have mercy on me, a sinner.” He, suffering greatly, barely obeyed, but after performing 500 prayers, he felt that his eye was healthy; out of joy he ran to his father with the news of the healing of his eye; It did not hide from the perspicacious old man that he said not 1000, but 500 prayers and ordered him to finish. At one time, the brethren were sitting with the monk, and since news was received from some laymen that an archimandrite had died in the Simonov Monastery, they reasoned among themselves, who would be the archimandrite? The blessed one, looking at one of the disciples, Vassian, Joseph’s brother, said smiling: “here is Simon’s archimandrite!” Vassian, although not at that time, was definitely Archimandrite Simonov. The reverend father was very reasonable. Therefore, not only monks, but also worldly people had him as their spiritual father. He knew the church rules well and knew how, like a skilled doctor, to give medicines for serious illnesses. When receiving spiritual children, he could not make out faces, was not afraid of strong people and did not despise the poor, he was not entirely accessible to the proud, but he was affectionate and courteous with the humble. When one year there was a severe famine: he fed the surrounding people, so that every day he fed up to 1000 people and left nothing from the supplies; Therefore, the next year the Lord sent special fertility for the tears of poverty. Rev. In his life, the elder experienced quite a lot of sorrows from appanage power, strong for self-will and powerless to protect those subordinate to it. That's why, when he led him in recent years. book Ivan Vas. gave you to Prince Boris. Vyshgorod and Elder Paphnutius were told that his monastery would go to the prince. To Boris together with Vyshgorod: Paphnutius said: “led. the prince took over from the Yaroslavichs a monastery similar to ours, the Sergius Monastery; therefore, at least he gave our monastery to Prince. Boris, please lead. the prince to take our monastery into his power; and led. the prince did not give the Paphnutian monastery.” This is what his disciple Joseph writes. 15 Sixty-three years old Rev. Paphnutius spent time in monasticism and approached death. On Thursday, the third week after Easter, the blessed one and his brethren went to work after Matins. They told him to go out after mass: but he answered: I can’t go out, I have some necessary work to do. After the liturgy I had a meal. Then one of his students, Innokenty, came to him and reminded him of his work. “I have another need,” he answered, “I want to resolve the union.” At the same time, they announced that Prince Mikhail Andreevich wanted to be in the monastery. The blessed one ordered to answer: let the prince not come - there is another matter. The monk did not go to the evening rule, but ordered Innocent to read it in his cell and told him about his ill health. Dismissing Innocent from himself, he said: when another quarter comes, I will be free from my weakness. On Friday they brought him by the arms to the liturgy. He was also at vespers that day; when they began to sing a requiem for the dead, they wanted to take him to his cell, but he did not go and said: I need this requiem, I won’t hear it anymore. On Saturday he attended the liturgy and after that they asked him to eat something, since he had not eaten anything since Thursday. I know that according to the rules, fasting is allowed on Saturday, he said: but I need to fast for three days before receiving Holy Communion. secrets In the evening he confessed to his confessor, attended the all-night vigil and stood supported by his disciples; “I won’t listen to the all-night vigil anymore,” he said. During the liturgy, St. stood with emotion and received communion with tears. secrets That day, at the request of the disciples, he did not eat much food; after that he did not order anyone to come to him. The surrounding residents and boyars, hearing that Paphnutius was ill, sent selected people to him for visits and with alms, but he answered: “I myself now need a prayer of love.” Thursday came. “This is the day of the Lord, be glad, friends,” he said; I told you about this Thursday.” When he left his cell for the church, they made it known that those sent by the Grand Duke and Metropolitan were coming. Gerontius. He was saddened by this, returned to his cell and locked himself in it. The disciples came and he said: “The one about whom you say that he is sick wants to die by repentance; I’m tired, I want to rest until evening; in the evening let the brethren gather to me.” Everyone realized that his death was near. His disciple Innocent asked: Father! When you die, is it necessary to call the archpriest and priests to the funeral? The saint said: do not call anyone, so that there is no noise in the monastery; let their monastery members perform the burial; He ordered the grave to be dug near the doors of the church. In the evening, when one disciple was with him, he sang: “Blessed are those who are blameless in their ways, walking in the law of the Lord,” and chanted funeral verses. Having finished the psalm, he began to sing: “You will find the holy face of the source of life,” and then began to pray with tears to God and the Mother of God for the salvation of his soul and for the monastery. Some of the disciples gathered. The blessed one began to turn from left to right and whispered words. Then he put his hands crosswise on his chest and, sighing three times, surrendered his soul into the hands of God, May 1, 1478. 16 During the funeral service for the saint, from tears and sobs they could neither sing nor canonarch - some even fell under the weight of grief; Only Innocent could hardly perform funeral singing; and the brethren then numbered 85 people. 17 Another disciple of the monk wrote a service to the venerable. Paphnutia. 18 – His relics rest openly in the aisle of the main church of the monastery, and this aisle is dedicated to his name. 19 According to the inventory of the 17th century, “the staff, part of the hood, shoes and footwear of Paphnutius the Wonderworker of Borovsk” were kept in the royal prayer room. 20 The Suffering of the Hieromartyr Macarius, Metropolitan of Kyiv Blazh. Macarius, before his consecration as a metropolitan, was the archimandrite of the Vilna Trinity Monastery. In 1495, at the wedding of V. Prince Alexander of Lithuania with Elena, daughter of the Grand Duke of Moscow John, Blessed. Macarius was present in the rank of archimandrite of Vilna, but was already called the designated metropolitan. V. K. John 3 wanted this marriage to be performed by the “named Metropolitan Macarius”: but the pride of the Latins wanted to take precedence everywhere and humiliate Orthodoxy: at her insistence, the marriage of Alexander with Helena in the church was performed by the Vilna bishop Wojciech Tabor: and in the Orthodox church it was celebrated by the court priest and confessor of Helena Thomas: Blessed Macarius could only be a witness and a secret prayer book. In the same 1495, “the bishops gathered, as the modern chronicle says, Vassian of Vladimir, Jonah of Lutsk, and appointed Macarius Archimandrite Metropolitan of Kyiv and all Russia. And the elder Dionysius and the deacon monk Herman were sent to the patriarch for a blessing. That same autumn, the ambassador of Patriarch Nifont arrived from Constantinople. He said: do not install a metropolitan after this until you receive a blessing from us, except in great need. They answered: we do not renounce the ancient customs of the cathedral church of Constantinople and the blessing of our father, the patriarch. We did it out of necessity, as our brethren bishops did before during the century. book Vytautas. And in the rules of St. apostles and saints Fathers wrote: “let two or three bishops appoint a bishop without any doubt.” 21 Bl. Macarius, following the example of his predecessors, lived in Vilna: here he ordained Cyril Bishop of Lutsk in 1495. In Vilna, through personal communication with V. book The saint of Lithuania could easily prevent the machinations and violence of papism, and also help Orthodoxy in other needs. On the other hand, Kyiv in those sad times remained dilapidated and was often attacked by Crimean and Nogai predators. The Tatars devastated Volhynia twice in 1496, and in March 1497, two detachments of them invaded the same place again, but both were completely defeated and almost exterminated. 22 The guardian shepherd had long wanted to inspect the most ancient place of his pulpit and the shrine of Kyiv. He was also prompted to do this by the urgent need to put in order the St. Sophia Cathedral, which had previously been plundered by the Tatars. After happy affairs with the Tatars, he decided to go to Kyiv. He was told about the possible dangers of the path: but in accordance with the deeds of his duty, he surrendered himself to the will of God. A modern chronicler who knew Macarius mourns his death, encountered on the way to Kyiv, as a punishment for the sins of his flock and is consoled by it, as a guarantee of rewards for his holy zeal. He writes: “of the same 1497 May 1, on the first day of the sixth week after the great day (Easter), on Monday, the godless Perekop Tatars killed the Right Reverend Macarius of Kyiv, Metropolitan and Archbishop of all Russia.” In the village of Strigolovo, Minsk province, five miles from Mozyr 23 “on the river. Bchiche, they caught up with him completely unexpectedly. They took those with him to their land and killed some, took others captive. They plundered and burned many volosts and places, and having taken a crowd of people, they returned to their place. So God forgave our sins. We are sinners from head to toe. But we trust in the Lord God. Such a death happened to the bishop of God so that he would be more rewarded. He went to Kyiv, wanting to help Sophia the Church of God, which had previously been ruined by the same wicked... It’s terrible, brethren, if this happened to the bishop of God, by God’s permission: then how will we avoid God’s wrath for our deeds? Before his death, 8 days before, someone revealed to him the imminent separation of his soul from his body: but he, as a man, doubted it somewhat. From the very time we were baptized, what happened to this bishop of God has never happened on Russian soil. We turned to judgment and shame for our sins.” 24 This is what a contemporary wrote. And it was not in vain that he consoled himself for the blessing. Macarius at the thought of his death. His holy body is glorified by incorruption. It now rests openly in the St. Sophia Cathedral. It also rested there under Kalnofoysky, who also described two miracles that took place at the relics of the saint in 1625 and 1634. 25 In the same cathedral the cypress cross of the saint is kept. 26 Repose of St. Gerasim Boldinsky Born in Pereyaslav-Zalessky, Ave. Gerasim, in the world of Gregory, even in his youth he diligently went to the church of God. 27 Holy Life Rev. Daniel was especially attracted by his soul, and in the 13th year he already asked St. with tears. the elder to accept him. Daniel accepted him as a novice; This was back when the monk lived in the Goritsky monastery. Gerasim was a Kozhvet shoemaker and, by the will of the elder, he diligently served his craft to the poor brethren of God's house. He left the elder for a while to listen to the instructions of other ascetics and, on their advice, returning to Daniel, he took tonsure from his hands. This was when Daniel began to live in the Trinity Monastery. 28 He zealously performed feats of fasting and prayer: he ate food every other day and every other day; He constantly followed the cell rule, and sometimes stood in prayer all night. Rev. He diligently served the elder in his care of the monastery, especially in the construction of churches and cells. – With his pure and ascetic life, Gerasim earned himself general respect not only in the monastery, but also outside its fence; – he became famous in Moscow. 29 This began to weigh heavily on him; he desired silent solitude. Having revealed his thought to the elder, for the first time he met the elder’s disagreement: but then the monk blessed him to fulfill his desire. So having lived until 26 years old. under the leadership of St. Daniel, he left his monastery without anything, only with the desire to work for the Lord in solitude. In 1528, he settled in the Dorogobuzh district, in such a wild forest place that there was no one there except snakes and wild animals; From time to time, robbers hid there, since not far away there was a large road on which they plied their trade. Bl. Gerasim built himself a hut and began to struggle in it; those who traded in bad crafts beat him more than once, trying to drive him out of their neighborhood; the hermit endured and prayed; To feed himself, he hung a box on a tree near the road and asked for alms from those passing by; sometimes in his absence other poor people used his box; he thanked God. In his hut he lived like a bird, without sorrows or worries about the earth, protected and fed by the Lord. Subsequently, a watchman appeared to him - a raven: if an unkind person approached the box and the hut: the raven raised a cry and, flying, beat his wings on the face of the unwanted visitor: the same thing happened with a predatory animal: he pecked him in the eyes until he forced him to flee. According to a special vision, he then went to Boldin Mountain, where a huge oak tree stood above the Boldin stream. From here the villagers wanted to drive him away: they beat him with sticks, tied his hands and feet with ropes and wanted to throw him into the lake, but one said: if we kill him, we ourselves will be answerable to the authorities; Let's present him to the governor in Dorogobuzh, along with our good gift. They agreed with this. The governor, having received a good gift, ordered the hermit to be immediately presented to him bound. When the bound and beaten Gerasim was presented to him, the governor showered him with curses and ordered him to be imprisoned as a tramp. The monk did not say a word to all this and only prayed in his soul. Help appeared to those who asked for it. At that very time, the Tsar’s messenger from Moscow came to the governor. Seeing St. Gerasim, whom he had seen with St. Daniel at the king’s, he bowed to him with deep respect and asked for a blessing. The governor was afraid. The matter ended with the governor, having asked forgiveness from St. the elder, announced that he would do everything in his power to protect his peace, brought him donations from himself and then made the necessary orders. Since that time the name of St. the elder began to be respected and zealots of piety began to come to his desert. The monk gladly received them. First, a prayer church was built for general prayers and a hut was erected. Then the monk went to Moscow and there received permission to build a monastery. Little by little the church of St. Trinity and cells for the brethren with a meal. The church was consecrated on March 9, 1530. The monk himself worked on the construction, and then worked for the community together with others. He ground rye with a millstone, even for others, baked bread, chopped and carried wood, washed scrolls for the brethren, and served the sick. He slept little and never lying down. His food is bread and water. Such a life soon brought many monks to the monastery, and nobles began to visit the monastery of the monk. The monk lived in trust in the Lord, and the Lord arranged both the hearts of the monks and the means of earthly life. Once they stole two oxen of the monastery; the monk, who was entrusted with looking after the cattle, came to Gerasim in fear. The monk, looking at him, said: “Do not grieve, brother, repeat with Job: The Lord gave, the Lord has taken away.” This confused the monk even more, who had not yet spoken a word to the abbot about the loss; he fell at his feet and asked for forgiveness. The monk kindly forgave him: bless him, father, to chase the thieves, said the emboldened one. "Brother! The elder answered, “Whoever is chasing will not catch up with the one running away; and the one running away will soon find himself close to the pursuer.” This time the monk did not understand the words: but three days later the thieves themselves brought the oxen to the monastery. The monk released the culprits with the instruction to go ahead and buy bread through honest labor. In addition to the Boldin monastery, St. Gerasim also built the Forerunner Monastery in Vyazma; then in the Bryn forest on the river. Zhizdre founded the monastery of introducing the Mother of God into the church. The ancient narrator says about the Forerunner Monastery: “before the arrival of the monk, there was no settlement on this place; on the river There was an alder forest in the depths; there was freedom here for thieves and robbers.” This is what the Reverend himself says in his will. “Be,” he writes, “in that place before, a shelter for a fornicator, a robber and other demonic games, murder, murder and bloodshed.” Bad people were under the protection of the noble boyar Telepnev-Obolensky, who had his own estate (Spas-Telepnev) not far from here and went to spend a riotous life near Vyazma. The Vyazemites had a bad life because of the daring people: they spent the night on guard in their courtyards, fenced off by a high fence. Rev. Gerasim, once he learned about such a sad state of the region, decided to make the best possible improvement for it. He boldly appeared among bandits and convinced them to reform. More than once it happened that the preacher was beaten and driven away: but this did not cool his jealousy; in 1535 he founded a monastic monastery here. After 7 years of intense preaching and prayer according to the vision of the Forerunner, a church was built in honor of the Forerunner. The brethren gathered up to 40 people and the Reverend appointed his disciple Simeon as their rector, and he himself turned to other exploits. It was also not easy for him to establish a monastery on the river. Zhizdre. This was prompted by the request of the surrounding residents. From the Boldino monastery the place of the Zhizdra hermitage is 300 vers; The monk, as always, walked here on foot. Here he himself cleared the forest and built buildings. The brethren gathered here, up to 40 people, and the disciple Peter Korostelev was left as abbot. 9 years before his death, he built a monastery of the Nativity of the Virgin Mary, not far from Dorogobuzh in Sverkhovaya Luka. Here he also left one of his disciples as abbot. In the Boldin monastery he remained abbot until his death; here at the end of his life there were up to 140 brethren. He diligently led everyone along the paths of salvation. In his will he wrote: “Establish as abbot one of your people, from your brethren: they know community life and rules, just as I lived according to God with you. The brethren should have everything in common. Every monastic task must be carried out without complaining and go to monastic services with the blessing of the abbot. Wear clothes made of cloth, such as I installed. If anyone does not want to, then give 2 rubles a year to the abbot, priest and deacon. No intoxicating drinks should be kept in the monastery, with the exception of yeast kvass; also for guests. Keep nothing in the cell except clothes, and they would be from the community. Eat everything in the meal with silence and what God provides, but listen to the lives of the saints and teachings. The food is the same for everyone, both for the brethren and for the abbot. Feed guests the same food. If a brother falls into a sin: humble him by obedience, but do not expel him from the monastery, unless he does not listen to punishment. Do not upset the strange and the poor, but give them the path that is in the monastery. Read the abbots. If one of them begins to live not according to God and not according to the monastic order, then send one of the brethren to his cell to talk to him with spiritual humility. In all monastic affairs, do nothing without the abbot and 12 elders. Let the abbot not let his tonsures go to other people's monasteries. This is what I order to do in all monasteries.” Under the guidance of the Reverend, strict ascetics were raised: Blessed Arkady, who died in retreat 30, and Blessed. Anthony, who died as Bishop of Vologda (1588). 31 His disciples founded several monasteries: Baskakova in Sychevsky district, Voznesenskaya on the river. Ugra in Yukhnovsky, Nikolaev underwood in Belsky district. 32 The death of St. Gerasim followed in the Boldino monastery on May 1, 1554, at the 65th year of his life. Of the miracles performed by the monk in the afterlife, here are two. Hieromonk Cornelius had ardent zeal for St. Gerasim and before his shrine he swore an oath not to leave his monastery. But then he began to grumble about the abbot, about the meal and about the rules of the monastery. The abbot admonished him - he became even more embittered. Finally, he went to the tomb of the monk and fell in front of it, asking for a blessing to leave the monastery - as he heard - someone came out of the tomb, bent him to the ground from behind and did not allow him to get up; At the same time, he felt relaxation throughout his whole body, and lost both his sight and his tongue. His brothers found him in this position at the saint’s tomb. They served a prayer service and while afterwards, he said, a light flame came out of the saint’s coffin, not burning, but subtle, engulfing the entire patient, and he stood up healthy. “The monk Dionysius led a prudent life for a long time, according to the legend of the monk. Then blasphemous thoughts attacked him and drove him crazy. They performed a prayer service for him at the saint’s tomb and his senses returned to him. “Spirits tormented me mercilessly, as he himself said at the same time, but now St. Gerasim came to me with the Vologda Bishop Anthony (Dionysius was a student of Bishop Anthony) and with difficulty drove the dark spirits away from me.” Now the relics of St. Gerasim rests in the cathedral church of his monastery. 33 Venerable Theodosius of Pechersk “Inscrutable are the fates of God’s mercy! This is what St. Nestor says at the beginning of his story about St. Feodosia. So God chose the shepherd and teacher of the monks not from among the wise philosophers and not from the city rulers: but may the name of the Lord be glorified - the rude, uneducated one appeared wiser than the philosophers. ABOUT! Hidden secret! Far from being expected, a bright lightning shone forth, so that seeing its light, from all sides, leaving everything, they hurried to it to enjoy its light.” 34 Theodosius was born in Vasilevo, 50 fields from Kyiv 35; but even as a child he began to live with his parents in Kursk. 36 From a young age, his soul strove for the Lord, not loving children's games or clothes. Every day I went to the Church of God and listened to the holy books with all attention. He himself “begged his parents to send him to some teacher to teach him how to read holy books”; He learned quickly and was distinguished, moreover, by meekness - he was “obedient not only to his teacher, but also to all the students with him.” With excellent talents and diligence, he very quickly learned the science taught, so that they were amazed at the child’s intelligence and his speedy learning. In 14, having lost his father and remaining under the supervision of his mother, a strict and stubborn woman, although she loved her son passionately, Theodosius early learned the bitterness of life. He burned with love for the Lord; but his mother was not like that, she thought more about earth than about heaven. The heir to significant property, he wore more than simple clothes and went to work with servants. His mother, beating him, ordered him to live like his equals. The reverent young man thought to himself, how and in what way should he be saved? Once he happened to see strangers: having heard from them about the holy places of Palestine, he persistently asked to take him with them and secretly from his mother went after them. His mother caught up with him - the healthy woman beat him with anger and fury and, throwing him in a locked room, left him without food for two days; Then, after feeding him, she left his legs tied for a few more days so that he wouldn’t leave. Loving her son passionately, she turned from anger and cruelty to affection, begging her son not to leave her. Theodosius still went to church. Noticing that the liturgy was celebrated rarely, due to the lack of prosphora, he began to bake prosphora. His mother did not like his son’s occupation either. At first, she kindly asked him to stop baking prosphoras: “You said, she is dishonoring her family; I can’t hear them laughing at you for doing this.” The smart, kind son respectfully explained to his mother the high purpose of the prosphora. Mother calmed down for a while. But the next year, seeing that her son had turned black from the stove and fire, she again began to forbid him from baking prosphoras, sometimes with threats, and sometimes with severe beatings. The good young man did not know what to do. To save his mother and himself from worries, he secretly left Kursk for a neighboring city and there continued his holy studies with the priest. His mother found him here too, brought him home and resolutely forbade him to bake prosphora. With his pious life and meekness of character, he attracted the attention of the head of the city, and he wanted Theodosius to serve in his church, probably the house one; More than once the boss gave him good clothes, but each time Theodosius gave them to the poor, and he himself remained in rags. For this, the good boss fell in love with Theodosius even more. - Zealous for the mortification of the flesh, Theodosius put iron chains on himself and patiently wore them, although they soon wounded his body. It happened that the chief of the city was giving a feast to the celebrities of the city. Theodosius had to appear in clean clothes to serve the guests. When changing clothes, the mother saw blood on her shirt. This revealed to her that her son was wearing chains. She furiously tore them off her son and beat him brutally. “But in vain the mother tried to extinguish her son’s love for the ascetic life. Once he listened to the words of the Gospel: “Whoever loves father or mother more than Me is not worthy of Me, and whoever loves son or daughter more than Me is not worthy of Me” (Matthew 10:37). These words this time greatly shocked Theodosius: he saw that his mother’s love for him did not serve either her or him and decided to definitely leave home in order to completely devote himself to God. The mother left home for several days. “Theodosius took advantage of this and went to Kyiv, where, as he heard, there are monasteries. Not knowing the road to Kyiv himself, he caught up with the convoy that was heading to Kyiv and after it, in three weeks, reached Kyiv. Here “he went around all the monasteries and asked the monks to accept him: but they, seeing a simple youth dressed in thin clothes, did not want to accept him. Having heard about the blessing. Anthony the pechernik, Theodosius was “inspired by the spirit” and hurried to him. With tears, he fell at the feet of the ascetic and asked to take him to him. “Child,” Anthony told him, you see how dark and cramped these caves are! You are young and, I think, cannot bear sorrows in this place.” Theodosius answered: “You know, honest father, the all-seeing God led me to your shrine, so that I may be saved by you: because whatever you order me to do, I will do.” Then blessed. Anthony said: “Blessed be God, who strengthens you, child, for such a feat!” And Nikon, by order of St. elder, tonsured Theodosius. This was in 1032, in the 24th year of Theodosius’s life. 37 The new monk with all his ardor devoted himself to the labors of asceticism, fasting, prayer, obedience, humility, so that Anthony and Nikon marveled at the strength of the young man and glorified God for him. But Theodosius once again had to endure the struggle with his mother’s love. Four years later she came to Kyiv, having searched for him in Kursk for a long time and in vain. Appearing to Anthony, she asked to see her son. Theodosius said that he was a cave monk. The mother gave herself over to frantic grief. Her despair and Anthony’s advice persuaded Theodosius to agree to a date. But in vain did the mother convince him to return to her house. Theodosius answered her that if she wanted to see him from time to time, let her enter the women's monastery. The mother did not agree to this for a long time; finally decided to devote herself to God in the monastery of St. Nicholas. Theodosius thanked the Lord for his mother and joyfully turned to his exploits. The life of the cave dwellers was generally strict, but Theodosius did not spare himself. Their food was rye bread, and on Saturday and Sunday - sochi; when even that was not enough, they cooked and ate greens. To have bread, they did simple handicrafts, sold it, bought grain for themselves, and then divided it up and ground it themselves. At the end of Matins, they went to the garden and dug the ground until one o'clock; after the liturgy they worked in their cell. Theodosius worked more than others. Strong in body, he took on part of the labors of others: he carried water to others, chopped wood, ground rye and took flour to everyone. Sometimes on a hot night he would give his body as food to mosquitoes and midges; the blood flowed through him, and he calmly spun the wave and sang a psalm. He appeared in the church before others and, standing in place, did not leave it; reading was done with attention, without being entertained by anything. – The exploits of Theodosius represented him as fully worthy of the rank of priesthood, and he was invested with it after Nikon’s removal to Tmutarakan (1054). In 1057, the brethren elected Theodosius as abbot and saint. Anthony approved the election. 38 “Our father Theodosius, although he took over the leadership, did not change his humility and rule: he went to work first of all, as well as to the service of the church.” From that time on, the place began to bloom with the prayer of the righteous, and the number of brothers multiplied. Theodosius built a more extensive wooden church of the Assumption; His throne was built of stone on clay and yet at 17 the table. they could barely move it to replace it with a new one. 39 The vigilant abbot, having finally settled the brethren in the new place of the monastery, began to introduce (1062) the order of monastic life according to the studite charter. 40 He did not reject any of those who wanted to be a monk, neither poor nor rich, knowing from experience how hard it is for the soul when they are not accepted into the monastery, but he did not tonsure suddenly, but “commanded the newcomer to walk in his clothes until he gets used to the monastic order; after that he put on monastic clothes and tested him in all obediences; then he tonsured the hair and put on a robe; when someone turned out to be a good monk, he was honored with the holy schema.” At night he walked around the monks’ cells to see their lives; whomever he found at prayer, he thanked the Lord, and if he heard a conversation between two or three, he knocked on the door and in the morning gave meek instructions about paying attention to his soul. “Our father Theodosius forbade the gatekeeper not to open the gate for anyone after dinner until Vespers.” I experienced the severity of this rule myself and in. k. Izyaslav. Once he came with his youths to the monastery before Vespers, the gates were locked. The watchman did not want to let him in. Don't you know me? I am a prince. It was not ordered to let the prince in, said the gatekeeper. So go and ask the abbot. The gatekeeper went to ask permission from Theodosius, and Izyaslav calmly waited for the answer at the gate. What precision in following the rules of the monastery! What modesty in the Grand Duke! Theodosius worked every day alongside the brethren. “He often went to the bakery, along with the bakers and in a cheerful spirit, kneading dough and baking bread. Once before the holiday, the cellarer said that there was no one to carry water. The blessed one hastily stood up and began to fetch water from the well. - One saw this and hastened to tell the brothers; they ran to share the labor with the abbot. Another time there was no one to chop wood. “I am idle,” said the abbot, and will go.” He ordered the brethren to go to the meal, since it was time for that, and he himself began to chop wood. At the end of the table, the brethren saw that their venerable abbot was chopping wood and working. Then everyone took an ax and prepared so much firewood that there was enough for a long time.” When present at the fraternal meal, Theodosius usually ate only dry bread and boiled greens without oil. His humility was amazing. Once in book Izyaslav, who loved and respected him, ordered, on the occasion of the late hour, to take him to the monastery in a late cart. The servant sees a monk in thin clothes and says: you, monk, are idle every day, but I live in trouble and labor; sit on the horse, and I will lie down in your place and sleep. The monk, without saying a word, exchanged places with the servant. When morning came, the nobles riding to the prince, when they met Theodosius, dismounted from their horses and bowed to him. The servant became shy: but the monk only invited him to mount his horse again. “Before the gates of the monastery, the monks met the abbot with honor and the servant, seeing this, was completely at a loss. The abbot ordered to treat him as best as possible. No one saw Theodosius lying on his ribs, but he fell asleep sitting; He never washed his body except his hands. “His clothing was a hard hair shirt, worn directly over his body; on top of it was another scroll and it was very thin.” During Lent, he retired to a cave, where he was later laid dead. Sometimes he would go away to another cave, which was near the monastery village, where he labored, unseen by anyone. He left the monastery on the evening of Cheese Sunday and returned on the eve of Lazarus Saturday. 41 The nights were spent with the teacher. Theodosius and in the monastery without sleep, in prayer for himself and for the monastery, which was noticed many times by church alarm clocks, although the ascetic of God tried to hide his feat from people. More than once, when it was time to wake him up for the morning singing, the minister quietly approached the monk’s door and heard him praying, crying a lot and often hitting his head on the ground. - When the minister approached in the usual way: the blessed one, hearing his arrival, not only stopped praying, but remained silent until he prayed loudly up to three times. Rev. Theodosius inspired the monks most of all to protect themselves from pride and to love humility. When you walk, he said, have your hands folded on your chest; As you pass one another, bow to each other with humility. When he denounced the brethren, tears flowed from his eyes. He always taught the brethren with humility, quietly, with love, without anger. “I beg you, brothers,” he said to the monks, especially before the onset of Lent, let us strive in fasting and prayer. Let us take care of the salvation of our souls: let us return from malice and from the ways of sin, such as fornication, theft, slander, idle talk, drunkenness, gluttony, hostility towards a brother. Let us seek God with weeping, tears, fasting, vigil, submission, obedience... Let us not return to previous sins, like dogs to vomit... Having called ourselves monks, we must repent of our sins every day. Repentance is the path leading to the kingdom; it is the key to the kingdom; without it no one can enter the kingdom of heaven.” When I heard that someone was seeing demonic dreams, I called him and asked him what and how happened to him; then he gave the rule to protect yourself with the sign of the cross and prayer, not to give in to attacks and not to move from your place, since otherwise it would be harder. To strengthen his brother in the struggle, he also pointed to his own experience. “This is what happened to me once,” he said once. I stood in my cell in prayer and sang the usual psalms. Suddenly a black dog stood in front of me, so that I could not bow. Since he stood in front of me for a long time and interfered with me, I wanted to hit him, and he became invisible. Then fear and trembling seized me, so that I wanted to run away from that place. But the Lord helped me: having recovered from the horror, I began to diligently pray to God, make frequent prostrations and kneel. Then fear left me and from that time on I was no longer afraid of what appeared before my eyes.” When the attacks of the spirits of darkness, imperceptible or completely unknown to people living absent-mindedly, but very noticeable to those going through spiritual life, became so strong that the monk weakened from them: Theodosius helped with the power of his prayer. Monk Hilarion suffered so much from the evils of demons in his cell that he finally said to Theodosius: “I can no longer stay in my cell.” “Don’t leave your cell, brother,” Theodosius answered him, so that the evil spirits do not boast that they have defeated you: once they have won, they will do more dirty tricks and take power over you.” Then, crossing him, he said: “Go, you will not see them anymore.” Hilarion definitely didn’t see them anymore. Rev. the head of the hostel did not tolerate the monk keeping property. Walking around from cell to cell, if he found food or clothing from someone beyond the regulations or something from his estate, he threw what he found into the oven, as a part of the enemy acquired by disobedience. He told his disciples: “being monks, having renounced the worldly, we should not collect property, we should not have anything in our cells, in order to serve God with all zeal and all the fullness of our thoughts.” One brother, who was leaving the monastery, brought with him, upon returning to the monastery, a small estate acquired by the Swedish craft. “Theodosius was always glad when those who left the monastery returned to it. But now he said to his brother: “if you want to be a perfect monk, throw this matter of self-will into the oven.” The monk fulfilled the will of Theodosius and, as Theodosius said about him, he then fell asleep in the monastery. Rev. The abbot did not allow anything to be done without his blessing. He could not tolerate his holy flock eating food that was the fruit of disobedience and ordered them to throw it into water or fire. It happened that when he went to the feast of St. Demetrius, they brought him very clean bread. He ordered the cellarer to offer them at a meal for the remaining brethren. “The cellarer took pity and left them the next day. When the monk saw these breads at the meal, he called the cellarer and said: it would be better not to worry about tomorrow and do it according to my order. Then he ordered one of the brothers to collect the pieces of that bread in a box and throw it into the river; and he assigned penance to the cellarer for disobedience. Having gathered many monks, Rev. The abbot did not like to collect supplies for the monastery, but caring primarily about the salvation of souls, he placed his trust in the Lord in everything. One evening the housekeeper comes to Feodosius. So said the monk Hilarion, who, knowing how to write well, wrote books every day and night in the blessed cell, while Theodosius quietly read psalms or spun wool. Tomorrow, the housekeeper said, there will be nothing to buy bread and other needs. The blessed one answered: “It is now evening, and tomorrow is far away, and therefore go and pray to God. Will He really not have mercy and take care of us, as He knows?” The housekeeper came out. The blessed one prayed as usual and after prayer took up his cell work. The housekeeper came again with a report. “I told you,” answered Theodosius, “go and pray to God. Tomorrow you can go to the city and borrow from the sellers what you need for the brethren. But if the Lord said: do not worry about tomorrow (Matthew 6:34), then He will not leave us.” When the steward left, a young stately warrior came in, bowed and without saying a word, put a gold hryvnia on the table and left again silently. The blessed one, taking the gold, prayed to God with tears. The gatekeeper was called, to the question: did anyone come to the gate? He answered with an oath that he had not seen anyone. “Then the blessed one called the steward and, giving him the gold hryvnia, said: “Brother Anastasy! Now you won’t say, “You don’t have enough money to buy bread, go buy it!” The housekeeper, having learned about what had happened, bowed. The blessed one added: never despair, be firm in the faith; cast your burden on the Lord. He cares for us. Prepare a great feast for the brethren.” Another time, the cellarer informs Theodosius that he has nothing to offer the brethren at the meal. “Be patient a little,” said Theodosius, and pray to God. He who sent bread and dyes from heaven to disobedient people can now give us food.” And so the boyar, who honored Theodosius, at the inspiration of God, filled three carts with bread, cheese, fish, juice, millet, honey, and sent them to the monastery to the blessed one. Theodosius glorified God. A priest came from the city to ask Theodosius for church wine. The sexton informed Theodosius that they themselves would hardly have enough wine for three days. Theodosius ordered to give everything to the priest. “God will not leave our church without service,” said Theodosius. And the next day the housekeeper. The prince sent three carts of wine. One day, before the feast of the Dormition of the Mother of God, there was a shortage of wood oil. The sexton suggested making oil from flaxseed; Theodosius agreed: but when they wanted to pour this oil into the lamps, they saw a drowned mouse. “We have sinned,” said Theodosius: we should have hoped in God and believed that He was able to give us what we needed; go, pour out this oil; and we will wait and God will give it to us.” In the evening they brought a large vessel with oil. Theodosius's faith was tangible - miraculous. V. K. Izyaslav once arrived at the monastery and spent a long time in the monastery, listened to Vespers and after Vespers enjoyed a conversation with Theodosius. The time for the evening meal approached. Theodosius ordered a meal to be prepared for the prince. The cellarer reported that there was no honey for the prince and his retinue - the vessels that were with honey were overturned. “Go,” said Theodosius, in the name of the Lord Jesus you will find honey.” The cellarer went and found a full barrel of honey. “At another time, the head of the bakers reported that there was no flour for bread, except for a few handfuls of bran. “He who multiplied a handful of flour for a widow,” said Theodosius, can make a lot of flour from a handful. Come and see if God’s blessing will be upon us!” The baker saw with horror that in the previously empty bin, flour was pouring over the edge. Such was the reverend’s devotion to God! Not hoping for anything earthly, not having any support on earth, he was with his Lord with all his soul. And his hope did not leave him in shame. Under the guidance of such a mentor, ascetics worthy of a great teacher were formed. “They, says the eyewitness, like the land thirsty for water, accepted his word and brought fruit to God, some 100, some 60, some 30 times. It was possible to see angels here on earth and among them. Theodosius shone brighter than the sun with his virtues. Some of them were great fasters, others were distinguished by vigil, others by kneeling prayer. - Some ate food every other day or two, others ate only bread and water; some were content with boiled greens, while others were not boiled. The inferiors submitted to the elders, not daring to speak in front of them, and if something needed to be said, they spoke meekly and with readiness to obey. The elders loved the younger ones, mentoring them like beloved children.” 42 Many of the noble laity chose Theodosius as their spiritual father. And he took care of them, taught and instructed them when they came to him, and sometimes he himself went to their houses. So he visited the house of governor Jan Vyshatic. Theodosius also loved his wife Mary, because she and he lived according to the commandments of the Lord. He offered them instructions about love for the poor, about the kingdom of heaven and about the eternal torment prepared for sinners. 43 – The Varangian Shimon had special reverence for Theodosius. A witness to the holy life of Anthony and Theodosius, a witness to the many miracles performed by them, shocked by what he himself saw and heard, he, with 3,000 household members and priests, left the Roman confession and joined Orthodoxy. “Give me your word,” Shimon once said to Theodosius, “that your soul will bless me in life and in death; pray for me and for my son George and for all our descendants, as you pray for the monks.” Theodosius promised to pray to him if he had mercy from the Lord and added: “I pray not only for the monks, but also for all those who love this holy place.” 44 He repeatedly accused the boyar Kliment Getsevich of stinginess, and he finally corrected himself and became generous to the Lord. - Not only the boyars, but also the princes loved to enjoy the conversation of Theodosius and most of all Izyaslav. “He often came to the monastery, listened to Theodosius’ conversation in the church and cell, and sometimes invited Theodosius to his place. At one time, he was at a monastic meal with the boyars. Why is Theodosius’s food so tasty, as it is not tasty on the table? prince? – Izyaslav asked. “Because,” answered Theodosius, “the brethren here prepare everything with reverence and prayer; when they want to cook something or bake bread, one goes and takes a blessing from the abbot; after that he makes three bows before St. altar, lights a candle at the altar and lights a fire with it; when they pour water into the cauldron, they say to the eldest: bless, father, and he answers: God bless you, brother. Your servants, while preparing food, quarrel among themselves, scold each other, showering them with slander; They often receive beatings from guards that are not fair. So, their entire service is accompanied by sin.” Truly so, said the good prince. When Svyatoslav and Vsevolod kicked out their elder brother Izyaslav from Kyiv, it was March 22, 1073. 45 Theodosius strictly rebuked Svyatoslav, who sat down on the table in. prince; in words and on paper he told him that he had acted illegally. In the church prayer he ordered that only Izyaslav be remembered as the legitimate one. prince and only at the request of the brethren agreed that Svyatoslav be remembered together with Izyaslav for his love for the church. When Svyatoslav, greeted with honor by Theodosius, outside the gates of the monastery, said to Theodosius, “I thought that, being angry with me, you would not let me into the monastery”: Theodosius answered, “What benefit will our anger against your power bring us? It is our duty to tell you what is necessary for the salvation of your soul, and for you to listen; power is in your will.” And after that Svyatoslav often came to Theodosius. – Svyatoslav’s hostility towards his brother was strong; Theodosius extinguished it with the fear of God. Once Theodosius came to Svyatoslav, and his songs and music filled his palace. Theodosius, with downcast eyes, sat down next to the prince, and then, looking at the prince, said: Will it be like this in the next world? Svyatoslav shed tears and said that this would never happen again under Theodosius. Those oppressed in court turned to Theodosius for protection and found in him an assistant; the judges themselves respected the righteous man. 46 – One widow, offended in court, came to the Pechersky Monastery and, meeting Theodosius, asked: where to find the abbot? “What do you expect from him? said Theodosius; he is a sinful man." The wife answered: “Whether he is a sinner or not, I don’t know; and I know that he saves many from troubles; That’s why I came to ask him for protection.” Theodosius asked what her case was and, having given his word to the abbot to speak about her, he released her, and he himself went to court and what was unjustly taken from the widow was returned to her. From time to time, Theodosius went to the Jews to talk with them about the Christian faith. Probably his conversations were not completely fruitless. He especially loved the poor. He built a special courtyard for them in the monastery. And here poverty of all kinds fed. He allocated a tenth of the monastic income for the poor. Every Saturday he sent a cart of bread to the prisons. His love also embraced criminals: once they brought to him thieves caught in a monastery village. Seeing them tied up, he began to cry, ordered them to be untied and fed, then he taught them not to offend others and, having provided them with what they needed, he released them in peace. Caring for the moral well-being of his children, Rev. Theodosius did not ignore the external state of the monastery. When the number of brethren increased greatly; he expanded the monastery, erected new cells, and surrounded the monastery with a fence. At the end of Theodosius’s life, the Pechersky Monastery already owned villages and Theodosius introduced order in the management of estates. 47 When the wooden church became dilapidated and cramped, he decided to build a stone church of the Mother of God. Svyatoslav donated the place for the new church and he himself was the first to begin digging a ditch for the foundation of the church. And the church, with various miracles and signs, was founded in 1073. Finally, Theodosius approached the day of his blessed rest. Having learned in advance about his imminent death, he ordered to gather all the brethren who were on obedience in villages or other places. “When everyone has gathered, he tells the tiuns, the guards and the servants, so that each of them performs the assigned service with zeal and fear of God; then he taught everyone with tears the salvation of the soul and a godly life, fasting, zeal for the church and reverent standing in it, brotherly love and obedience.” Having taught the instructions, he blessed and dismissed everyone. – The brethren at first did not understand why Theodosius gathered them; they wondered if he wanted to hide from them in solitude, as before more than once he wanted to retire to a silent place, but was restrained by the brethren and nobles. Meanwhile, Theodosius lay in severe feverish exhaustion: either the cold tormented him, or the fire burned him severely, so that he could not speak. For three days he was in such a position that they wondered if he had died. Then he stood up and when the brethren gathered to him, he said: brothers and fathers! Now I know that the time of my life is ending, as the Lord revealed to me during my fast in the cave. Just think about who you want me to appoint as abbot.” The brethren answered that they leave this to his will. Theodosius ordered them to consult among themselves about this. When they again granted him the election of abbot, he pointed them to Jacob. The brethren, saying that Jacob was not tonsured in their monastery, turned their choice to the domestic Stephen. 48 Theodosius, agreeing with their wishes, gave instructions to the new abbot and the brethren. - The brothers wept. Theodosius, consoling them, said: “I promise you, brothers and fathers, to always be with you in spirit... You yourself will know about my boldness before God: when you see that all the blessings are multiplied in the monastery, you will understand that I am close to the heavenly Lord.” Having let everyone go, he fell to the ground and burst into tears - this was seen through the crack by his brother, who always served him: Having prayed, he lay down on the bed, looked up at the sky and with a cheerful face, said loudly: “Blessed is God! If so, then I am no longer afraid, but joyfully depart from this world.” Then he gave up his spirit to the Lord, May 3rd, 1074, 65 years old. from birth. 49 In the year of the saint’s death, there was an extraordinary abundance of everything in the Pechersk monastery. This already assured his disciples that their mentor was close to the good Lord. There were also other signs. After the death of the blessed one, one boyar was subjected to the strong wrath of the prince. He fervently prayed to God and called for help from St. Feodosia. One day, during a midday nap, our father Theodosius appeared to him and said: “Why are you so sad and think that I have left you? Tomorrow the prince will call you, without any anger towards you. He saw this not as in a dream, but upon awakening he saw the blessed one coming out of the door. The word was followed by execution.” One man, having set off on a journey, gave his silver to the monk Konov for safekeeping, and another stole it. Konon, in grief over this, prayed to God with tears and called on Theodosius for help, so as not to remain in shame before his trustee. When he fell asleep, Theodosius appeared and said to him: “What are you grieving about? Monk Nicholas, at the instigation of the devil, took the silver given to you and hid it in a cave; Having shown him the place, he added: go, without telling anyone, and take what is yours.” And he actually found silver where Theodosius showed. The clergyman of the great Sofia church was very ill, burning as if on fire; he prayed to God and others. Theodosius for his recovery. After that, he barely fell asleep, he saw Theodosius give him a stick and say: take this stick and walk; when he took it, he felt relief. He told about this when he himself came to the monastery. “In 1091, the chronicler writes, the abbot and the brethren of the Pechersk monastery formed a council and decided that it was indecent for our father Theodosius to lie outside the monastery church - he founded it and gathered the monks. “Then a place was prepared in the church to put it.” The abbot himself instructed Nestor to find the relics of St. the chronicler describes them as follows: “the compositions did not disintegrate and only the hair dried on the head.” The next day, “Bishops Ephraim of Pereyaslavl, Stefan of Vladimir, John of Chernigov, and Marin of Yuryev gathered: the abbots of the monasteries came with the monks and many Orthodox people; They took the relics of Theodosius with incense and candles, brought them to the great church and placed them in the vestibule on the right side on August 14th. 50 In 1108, at the request of Blessed. Abbot Theoktistus, and with the consent of Svyatopolk, Metropolitan Nicephorus decided at the council to “inscribe Theodosius in the synodik for all bishops.” 51 This also meant that from that time they began to celebrate everywhere both the repose of St. Theodosius and the transfer of his relics. Other monuments show this as well. 52 In 1130, the Rostov thousandth George, the son of the famous Shimon, who inherited his father’s zeal for the monk, sent 500 hryvnia (pounds) of silver and 50 hryvnia of gold to the Pechersk monastery for the shrine of the monk, and a magnificent shrine was built. 53 Rev. Theodosius edifies even distant times with his high, holy life. But written instructions, unfortunately, not all of them that have reached us are also edifying. Ave. Nestor wrote that St. Theodosius “taught the brethren in the church with spiritual words.” In one manuscript, 6 teachings of St. Theodosius were found, written along with the teachings of St. Theodore the Studite, whom Theodosius loved so much. They are all short, breathing meekness, simplicity and strength of spirit. “What have we, beloved ones, contributed to this world”? - this is what the first lesson says, and what can we take away from it? Have we not abandoned the world and everything in the world, according to the commandment of Christ: “Whoever hates everything and follows me, I am not a disciple” (Luke 14:25). “If anyone loves Me, he will keep My word (John 14:23). “Whoever loses his life for My sake will find it” (Matthew 10:39)? Love for God is accomplished not in words, but in deeds. The Lord said: “Whoever continues in my commandments, I will love him and will appear to him myself” (John 14:21). Who would not be surprised, beloved, that God can be glorified by our actions? And how much His love was poured out on us, unworthy! “As You, Father, have loved Me, He said, and I have loved you; no one has greater love than this, but he who would lay down his life for his friends” (John 15:9:13). What should we be like when we hear all this? Isn't our heart burning? Doesn't our conscience excite us? What good have we done for Him? Why did He choose us and bring us out of our short life? Have we not all turned aside and refused to work for Him? Have we not all followed our own lusts? And He did not despise us, so many wicked ones, and did not abhor our nature”? In another teaching, the monk shows that some grumbled at him for feeding the poor in the monastery. To such he says: “It would be fitting for us to feed the poor and wanderers with our labors, but no longer live in idleness and move from cell to cell. You have heard the words of Paul: “I did not eat up bread anywhere, but did work night; and in the day my preaching and my hands served me also” (2 Thess. 3:8). - We didn’t do anything like that. If the grace of God did not cover us and did not feed us through God-loving people, what would we gain with our labors? Shall we say that for our singing, for our fasting and vigil, all this is brought to us? But we do not want to pray for any of those who offer... We, beloved ones, should not save only for ourselves what is sent by God through God-loving people, for the benefit of the soul and body. We must also give to others in need. “It is better to give than to receive” (Acts 20:35). Blessed, it is said, is he who despises the poor and the wretched: on the day of cruelty the Lord will deliver him (Ps. 40:2). And again: “Blessed are you merciful, for you will receive mercy” (Matthew 5:7). Let us not be like those obstinate ones who fell for their bellies in the desert... What did you bring from the estates to this place? Or what did I demand from you when I accepted you into the monastery? God's love for mankind gives us everything to the poor, through the prayers of St. Mother of God." In the third lesson, he teaches patience, reminding the monks of their initial zeal for exploits and vows. In the fourth, instructions are given to go to church diligently, stand reverently in it, and sing modestly. In the fifth, he accuses the monks of negligence. In the sixth he speaks of dividing tithes from the yearly time to the Lord. This teaching is repeated by Nestor in the chronicle. 54 In addition, two or three more teachings of St. Theodosius and two epistles to the book are known. Izyaslav. 55 The most remarkable teaching is “about executions,” which was spoken, apparently, not for the monks alone, but for the people. It was also preserved in the chronicle of Nestor and was said after the unfortunate battle with the Polovtsians in 1067. 56 Let us repeat it here. “God brings executions on us, like the pagans, out of his anger, because we do not turn to Him. Civil strife occurs at the instigation of the devil and from evil people. God does not want evil to people, but only good. But the devil rejoices in everything bad between people. He is our primordial enemy. He wants murder and bloodshed and stirs up quarrels, murder, envy, hatred towards his brother, slander. When a country has gravely sinned: God punishes with death, or famine, or an attack by pagans, or lack of rain, or another execution, shall we not bring repentance, as He commands? He says through the prophet: “turn to me with your heart, by fasting and weeping” (Joel 2:12). If only we remained in the commandments of God; then here too they would enjoy earthly blessings and there, upon leaving the world, they would learn eternal life. But we always, like pigs, wallow in the mud of sin, adding sins to sins, angering God in everything, doing evil in His sight. That is why the prophet told us: “I understood that you are cruel and stony-hearted and lazy in doing your will, for this reason I withheld the rain from you and the limit of one rain, the land of your fields was exhausted and you struck with various plagues. Either way, do not turn to Me (Amos.4:7:8). For this reason, your vines and every tree that bears fruit and fields have been plucked up, says the Lord, but I cannot blot out your evils.” Sends various misfortunes, will you not refrain from your evils in repentance? “I have sent heavy deaths upon you and upon your livestock, and have taken away from you all the comfort of your food: but do not turn to Me even that, but rest: we will still take courage. How long will you not be satisfied with your wickedness? ... Turn to Me and I will return to you (Isa.29:13).” That's why you don't get what you ask for. “It will happen, it is said, when you call on Me, and I will not listen to you; They will seek Me for evil and will not find Me” (Prov. 1:28). That is why God closes the sky and does not send rain, or opens it but for harm; releasing hail, destroying the fruits with frost, tormenting the earth with heat, for our iniquities. If we repent of our evils, then, just as God gives all good things to his children, he sends the early and late rain, the threshing floors are filled with wheat. “The wine press and the oil press will spill, and I will repay you for the years, even the girdles of the springs and the crunch and the caterpillar” (Joel 2:23–25). Hearing this, let us move towards good. Seek justice, deliver the offended. Let's repent. Let us not repay evil for evil, nor slander for slander. Let us cling to God in love; With fasting, weeping, and tears we will wash away all our sins. We call ourselves Christians, but we live like pagans. Are we acting paganly by believing in meetings? If anyone meets a black or blueberry, he returns back; the same if we meet a pig or a hairless horse. Isn't this a pagan thing? At the instigation of the devil, to adhere to this sorcery. Others believe in sneezing, when it is often bad for the health of the head. – The devil deceives us with other customs, diverting us from God, such as sorcery, sorcery, fornication, drunkenness, passion for heights, theft, lies, envy, slander, trumpets, buffoons, harps and mermaids. Here at the games there are a lot of people crowding around, pushing each other, putting on a spectacle of the work of demons, and the churches stand empty - when it is time for prayer, there are few of them there.” It goes on to say that one must stand reverently in church. “Now, when we stand in church, how dare we laugh or whisper? The accursed devil inspires us to laugh and whisper, while we stand before the King of Heaven. Are we not worthy of torment for this? ... I pray you, friends, let us stand in prayer with fear and love for each other. Let us worthily say in prayer: “May my prayer be corrected, like incense before You, the lifting of my hand.” If your hands have not committed any robbery, you say well - “lifting up my hand.” Examine your hands to see if they are clean from robbery and root-grazing. If you robbed, or took interest and tavern purchases, or in any way offended another, which is forbidden by Holy Scripture: then do not talk about retribution and do not raise your hands before you have cleansed yourself of evil. Know also, beloved children, that St. As our fathers established the days of fasting according to the teaching of the Lord and according to the commandment of the apostles, they commanded to celebrate St. holidays, but celebrate not physically, but spiritually, so that we do not work in the belly while drunk, but pray to God about our sins and feed the poor... Oh! Woe, and I’ll say it again – woe to those who are drunk! By drinking we drive away our guardian angel and call upon ourselves the demon; by drunkenness we move away from St. Spirit and we are approaching hell... The devil, rejoicing, says: I have never been so pleased with pagan sacrifices as with the drunkenness of Christians - all the works of my will are done in drunkenness... Hearing this, let us try, brethren, to work for the Lord and fulfill His commandments... To Him be glory.” 57 For the monastery villages, St. Theodosius wrote the beautiful “word of the lover of Christ,” with a denunciation of two-faith Christians, 58 those who, while professing the Christian faith, also performed the rituals of paganism. “Just as Elijah the Tishbite was jealous of the Lord Almighty and killed up to 300 priests of idols: so this lover of Christ (who writes these lines) cannot tolerate Christians living in two faiths. They believe in Perun, Khorsa, Mokosh, Sima, Regla 59, Vila, 60 of which are considered 30 sisters. The ignorant say and think that these are goddesses; They offer them sacrifices and slaughter chickens. 61 They pray to the fire, calling it Svarozhich. 62 Even garlic is considered a deity: when there is a feast, they put (it) in buckets and cups and drink, rejoicing over their idols. 63 Those who do this in faith and in baptism are no better than heretics and Jews. Not only the ignorant, but also leading priests and bookish people do this. Although the leaders do not do this, they drink the drink and eat that sacrificial food; if they do not drink or eat, but see the evil deeds of those, or do not see, but hear about them, and yet do not want to admonish them. The prophet says about such people: “the hearts of these people are hardened, their ears are hard to hear, and their eyes are closed.” Paul tells the Romans, “The wrath of God is revealed against all ungodliness and unrighteousness of those who hold the truth in unrighteousness.” The Lord himself said: many shepherds have destroyed my vineyard. Shepherds are bookish people, the vineyard is faith, and through bad shepherds and foolish teachers people perish in faith. If they do not give up the damned prayer and the devil’s service, then they will inherit eternal fire, and the evil shepherds will set them on fire if they do not turn them away from that satanic work... It is said: woe to the man by whom the world is tempted. The Lord said: whoever teaches good will be called great in the kingdom of heaven. Paul tells the Romans, “though you have many teachers, yet you do not have many fathers: I have begotten you by the gospel; Therefore I pray: be like me.” Priests and bookish people! Be like Paul the great teacher. Teach people goodness; turn them away from the devil’s delusion, so that in true faith they serve the true God. Let you also say before God with the prophet: here am I and my children whom You gave to me, I gave birth to them by teaching, for this you benefit from food, drink and gifts from them. If you don’t want to teach them, then don’t join them... What kind of communication does Christ have with the demon? What kind of communication is there with those who serve demons? Paul says to the Corinthians: “I wrote to you, brethren, do not have fellowship with a lover of interest, nor with a robber, nor with an innkeeper, nor with one who serves idols.” Their hearts are in frantic drunkenness. They drank and ate and began to dance. Christians should not perform demonic games, dancing, singing on the whistle, worldly songs and idol sacrifices offered under the barn to Fire, Pitchfork, Mokosh, Sim, Regla, Perun, Rod and Rozhanitsy 64 and other similar things. This is the teaching taught to us at the end of the ages. Let it not be in vain that we denied Satan and all his works at baptism. If we made a promise to Christ: why don’t we serve Him, but serve the demons and do everything pleasing to them, to the destruction of our souls? We don’t just do bad things, but we mix pure prayers with cursed idolatry. They offer kutya, other dishes, a lawful lunch to the Family and the Rozhanitsa, to the wrath of God... The Lord said: “a servant cannot serve two masters, he will love one and hate the other.” So we, brothers, will hate the devil and love Christ. We have been baptized into Christ, we have put on Him, we eat His bread and drink His cup, and we are healthy. Paul says: I forbid you to partake in the table of demons, otherwise you cannot drink the cup of the Lord and participate in the table of the Lord. If anyone says to you, “This is an idol’s sacrifice,” do not eat it. Whether you eat or drink, do everything to the glory of God, the earth is the Lord’s and all its ends... Why not accept those who offer reasonable instruction for our salvation? I hope in your mind that I am not saying this in vain. I advise you to study this conversation in order to be useful to others. Free yourself from the snare of the devil. Let us approach the pure light of our Lord Jesus Christ. The wicked, the disobedient, those who oppose sound doctrine, those who rebuke father and mother will not inherit the glory of God.” Memory of Rev. Micah, student of Sergiev Rev. Micah lived in the same cell with Rev. Sergius; under the guidance of the great ascetic he ascended to a high degree of spiritual perfection. The pure in heart will see God. The meek soul of Sergiev's cell attendant was purified by obedience and tears and began to contemplate the inhabitants of heaven on earth. The extent of his participation in contemplating the appearance of the Mother of God to the great mentor also shows the extent of his improvement in spiritual life. Once St. Sergius, having completed the rule of prayer, sat down to rest for a while, but suddenly said to his disciple Micah: “Watch, child, we will have a wonderful visit.” He had barely uttered these words when a voice was heard: “The Most Pure One is coming.” Suddenly there was a light brighter than the sun. After the removal of the Mother of God, Sergius found Micah motionless: from fear he lay as if dead. Sergius picked him up and he asked: “Tell me, father, what is this wonderful vision? My soul was almost separated from my body from horror.” Sergius could not speak for joy. “Be patient a little,” he said, until my spirit calms down.” - And so the great mentor freely saw the heavenly Queen and heard Her words: and the disciple was struck with horror, did not see everything, but saw the heavenly light. By hand Saints "Ven. Father Micah, cell attendant and disciple of St. Sergius the Wonderworker, reposed in L. 6893 (1385) of the month of May in 6 days.” track. 6 years before the death of his mentor. – His relics rest hidden in a church built over his burial place, in honor of the appearance of the Mother of God to St. Sergius and Micah. 65 Repose of St. Adrian of Monza Adrian's homeland in the world of Amos was Kostroma. His parents wanted him to marry and even found a bride for him. But that was not what Amos wanted and he became ill. In his illness, he saw a lonely church between two rivers, and he heard a voice: “here is your place.” Having recovered from his illness, Amos secretly left his parents' house for the Tolga monastery and took monastic vows in the Gennadian Monastery with the name Adrian. He lived here for several years; then he lived on a stone island in the Spassky monastery and in the Pavlova Obnorsk Hermitage. The thought of finding the church he had seen between two rivers did not leave him. In the Pavlova Hermitage, Elder Paphnutius fell in love with him and Adrian told him his old vision. One evening, after the rule, Paphnutius lay down to rest. An unknown man appears to him and says: “Send your friend Adrian to the east; the place is no further than 50 miles from here; there he will see the reverend man.” Paphnutius asked: who is he and how does he know that place? The unknown person answered: “that place is not assigned to you.” Paphnutius told Adrian about this. Adrian, according to the story of the elderly priest Euplus, found a deserted church in a remote place, the same one that appeared to him in a vision. He returned to Paphnutius with joy, and they agreed to live there together. But unexpectedly, the royal decree demanded Paphnutius to Moscow, where (1595) he was made archimandrite of the Chudov monastery. Adrian settled at the church with three monks. The place was the most deserted, quiet and pleasant. “But there was also an inconvenience: hollow water was washing away the shore and there was a danger that it would undermine the church. One elder told Adrian that the former abbot also wanted to move the church from a dangerous place to another and indicated that place. Adrian and the brothers decided to move to that place. But an unknown man appeared and said: “Don’t worry about the place; a place has been appointed for you on the bank of the river. Monza; you will know about it after the healing of two sick people.” According to these instructions, Adrian moved the church and the monastery to the bank of the river. Monza; it is 35 versts from Galich and 20 from Kostroma, at the confluence of the Monza and the river. Kostroma. Here Adrian for one year benefited from the instructions and example of the life of St. Ferapont. – They got their food from agriculture, and the builder Adrian was the first to work. – During the terrible famine of 1601, the Adrianov monastery inexhaustibly fed those suffering from hunger. Taught by the example of the desert workers in those days, they said: “unwinded bread is not hunger, and a long shirt is not nakedness.” But in 1601 the grain was killed by the summer frost, and whole thousands died of hunger. Rev. Adrian, according to the instructions of his wonderful mentor Ferapont, filled the monastery granaries with bread before the time of famine and, during the common disaster, helped the suffering poor with complete love. Then the Lithuanians attacked the deserted monastery and left a fire in the middle of it, with the malicious intention of destroying it: but the monks who retreated found the monastery intact. Blazh. Adrian died on May 5, 1619. According to the RCP. Saints call him a miracle worker. His relics rest in the Annunciation Church of his monastery, abolished in 1764. 66 The death of the teacher Anthony of Pechersk St. Anthony is the father of Russian monasticism, the educator of that strong Christian spirit, without which outward monasticism easily appears and easily disappears, and with which monastic institutions remain intact despite the upheavals of time. Blazh. Simon and Polycarp at one time (at the beginning of the 13th century) read the “life of St. Anthony,” lengthy and detailed, which, although briefly, also spoke about his disciples. 67 – Unfortunately, this precious description has not reached us. It remains for us to restore the image of the wondrous ascetic, based on fragmentary information from antiquity, and, moreover, carefully. Anthony, in the world Antipas, was born in the town of Lyubeche, 40 versts from Chernigov. 68 – Here to this day the cave is shown in which young Antipas tested his strength for the great feats of monasticism. 69 – God put it on his mind, says St. Nestor, the desire to wander and by wandering he achieved St. mountains (Athos). Here he examined many wonderful monasteries and, desiring to be clothed in black vestments, begged the abbot of one of the monasteries to tonsure him; he placed a monastic image on him, calling him Anthony, and taught him the monastic rite.” 70 The glory of the wondrous exploits of Athanasius of Athos, who was still alive in 997, 71 attracted not only ordinary people to Athos, but many from hierarchical departments, even from distant countries. 72 Ave. Afanasy introduced a hostel in his monastery. 73 But most of the Athonite ascetics lived as hermits, sometimes in twos and threes together; then completely alone. So under the Athonite type of the 10th century. we see the signatures of 50 abbots. 74 Antipas did not like the crowds of the Lavra; he sought silent silence. According to information from Athos, he chose the coastal cliff of Eusigmen, and his spiritual elder was Theoktistus, abbot of the Evsigmen monastery, which flaunts in sight of the rock. The abbot blessed him to asceticize in his favorite cave, all the more willingly because Anthony, by his proximity, could have frequent communication with the elder. 75 – At the very base of Mount Athos in the 10th century we already see a Bulgarian settlement. 76 Athos from the beginning. 10th century was both a shelter and a breeding ground for monasticism in the Slavic lands. 77 – So the prudent abbot Theoktist, after he saw Anthony strengthened in monastic life, said to him: “Antony! Go to Russia, may you be there for the benefit of others, a blessing from the holy mountain.” Anthony obeyed. Arriving in Kyiv, he looked for a place where he could live, as he lived on Athos. The Varangian cave seemed convenient for silence. Mountain Berestovaya “due to its sheer, almost cut off, height from the side of the river seemed impregnable. On it, in the caves, the Varangians had their hangout, robbing the Dnieper.” Anthony chose the cave of villains for the exploits of saints. This was in 1013. 78 But the bloodshed and unrest that followed the death of Vladimir forced Anthony to retire again to Athos, and he labored there for several more years. 79 Then the abbot repeated to him the previous spiritual advice. He now found silence in Kyiv. This was in 1028 80 The Monk Anthony did not change his chosen path; even now he wanted to live as a hermit. He fell in love with the silent Dnieper hill, where the pious Hilarion, later Metropolitan, retired. Calling upon God’s blessing with warm prayer, he dug himself a cave at the bottom of the hill and began to live in it. 81 In the depths of his humble soul, Anthony remained even now only the spiritual son of Mount Athos and worked on himself for his eternity. To his consolation, his cave was far from human eyes. Berestovsky Hill was then covered with dense, dense forest. And yet people learned about the wondrous caveman and began to come to him. He did not want to shine for others, but his life shone and with what light! Anthony lived for the Lord alone: ​​and for whom should people live? He spent his time in prayer, labor and deeds, giving himself no rest either day or night; dry bread, even every other day, was his food; Plain water, and that in moderation, is to drink it. What complete love for the Lord! What a sacrifice for him! They came to the wondrous ascetic and were revived for a better life. Some brought him what was necessary for life, out of a feeling of good love, and received a blessing for their home; and some decided to live with him. Nikon, according to the legend of Nestor, appears in the cave already in the rank of hieromonk, according to the news of him and others, we see here before 1045 Moses, Leontius, Hilarion, Theodosius. 82 “Antony of Kiev,” says Nestor, became famous as the great Anthony of Egypt,” and this was still under Yaroslav. V. K. Izyaslav, as soon as he ascended the throne, came (1054) and with his retinue to ask for Anthony’s prayers in his cave. 83 – Anthony shone with the light of his deeds, but maintained deep humility. Out of humility, he did not accept the priesthood. For the tonsure of two courtiers, Varlaam and Ephraim, Izyaslav initiated persecution against the Antoniev Cave, and Anthony was ready to leave Kyiv with his disciples without response. “The prince’s youth came running and informed the prince about it. Izyaslav’s wife, a Polish princess by birth, persuaded the prince to leave the monks alone. “For some reason,” she said, the monks were expelled and a lot of troubles came out of it in our Polish side.” Izyaslav ordered the departing monks to be brought back, and Anthony remained, also submissive and humble. 84 The number of the cave brethren increased to 15 and, with the blessing of Anthony, they built a church with a meal in the cave. For a lover of solitude, such a society already seemed very crowded. He said to the brethren: “Behold, God has gathered you, brethren, and the blessing of the Holy One rests upon you. mountains, given to me by the abbot who tonsured me, and from me passed on to you. Now live on your own, I will appoint an abbot for you, but I myself want to go to another mountain to live alone, as I have been accustomed to for a long time.” Having appointed Varlaam as abbot, he himself, at a distance of 100 fathoms from the former cave, dug himself a new cave, the one that is still called Antonieva or Near. His humility did not want to bear the title of abbot; he transferred power to others. But, having retired to a new cave, he did not cease to be a great father and mentor for everyone, according to the consciousness of the brethren. On special occasions, the abbot and brethren turned to Anthony for instructions, and his love did not refuse to give advice and help. So he not only approved (1057) the reasoning of the brethren about the need to build a monastery on the mountain, but sent an offer on his behalf to. to the prince: “My prince! God multiplies the brethren, and our place is cramped: will you give us that mountain that is above the cave? And in. the prince fulfilled the humble request of the great ascetic. In the same way, Anthony himself appointed Theodosius as Barlaam’s successor. 85 His love for sincere ascetics extended to the point that he himself brought food every day to Isaac, who was imprisoned in seclusion, and this continued for 7 years. 86 His spirit constantly remained with his brothers and his strong prayers brought down heavenly grace onto their hearts, returning and strengthening them in spiritual life. With his invisible help, the number of brethren of Abbot Theodosius increased and the monastery visibly grew. Ave. Nestor rightly said: “many monasteries were established by kings, boyars, wealth: but they are not like those established by tears, fasting, prayer, vigil; Anthony had neither gold nor silver, but through tears and fasting he acquired a lot.” 87 Exhausting the body with fasting and cleansing the spirit with prayer and contemplation of God elevated Anthony’s spirit to such an extent that he had not only the spirit of advice and wisdom, but the spirit of miracles and extraordinary revelations. The sick received healing by taking Anthony's simple food. 88 In 1067, the Polovtsians invaded Russia. Princes Izyaslav, Svyatoslav and Vsevolod decided to fight them on the river. Alta and came to Anthony for a blessing. Anthony with tears predicted an unhappy battle for them. Frightened by this, the military leader “Simon, falling at the feet of the elder, prayed for his salvation. The blessed one said to him: my son! many will fall by the sharp sword, pursued by enemies; you will be crushed, wounded, drowned in water; but you will remain alive and will be laid in the church that will be built here.” The words of the great Anthony were fulfilled in all accuracy. – The princes suffered a strong defeat at Alta. “Wounded Simon lay among the dead. – Raising his gaze to the sky, he saw a great church. God! he said, deliver me from this bitter death, through the prayers of Your Mother, etc. Anthony and Theodosius. And suddenly some power snatched him from among the dead, and he was healed immediately.” 89 This was followed by temptation for the saint. – As a result of the unfortunate battle on Alta, the people of Kiev, dissatisfied with... K. Izyaslav, forced him to flee to Poland, and Vseslav, whom Izyaslav kept in prison despite his oath, was elevated to the throne. After 7 months, Izyaslav regained Kyiv and began to be angry with Anthony “for Vseslav”; if Anthony accepted the former prisoner Vseslav, then of course only in the spirit of holy love, but Izyaslav considered this an insult to himself and rebelled with anger at Anthony. Hearing about the displeasure against Anthony, the Chernigov prince Svyatoslav sent for the Lyubchanian Anthony and took him to the Chernigov Yelets monastery, shortly before founded on the site of the appearance of the icon of the Mother of God on a spruce tree. 90 A friend of solitude especially liked Boldin Mountain, covered with forest, and he dug a cave for himself in it; book Svyatoslav, according to his will, built a church of St. Elijah near the cave and, with the blessing of Anthony, the monks soon gathered here. 91 – Thus, the humble Anthony turned the persecution of Anthony into the glory of God. Izyaslav, who respected Anthony in his soul, soon felt that he had sinned before the man of God, carelessly carried away by the movement of angry pride. He sent to beg Anthony to return to Kyiv, and Anthony returned to the cave in which he lived before retiring to Chernigov. 92 – For Anthony, earthly humiliation was followed by heavenly glory. – Four architects came from Constantinople to the Pechersk monastery and asked: where to build a church? What does it mean? "Who sent you?" - they were asked. The Greeks said the following: each of us was in his own house and a messenger came to each of us early in the morning and said: “The queen is calling you to Blachernae.” We appeared and saw the Queen surrounded by her retinue. “I want to build myself a church in Russia, in Kyiv: take money for three years and go build it,” the Tsarina told us. – We asked: to whom will we go, in the unknown direction? “Here to them - to Anthony and Theodosius, who will appear there,” said the Queen, pointing to the two standing near Her. Why do we need so much money? – we suggested. The queen answered: “This Anthony will only bless you for your work and will retire to eternal rest; Theodosius will follow him the next year. - So take more money. However, no one will pay you as much as I do; I myself will inspect the church and want to stay in it.” “She also gave us the relics of St. martyrs Artemios, Polyeuctus, Leontius, Acacius, Arethas, Jacob and Theodore. Place this, She said, in the foundation of the church; The church will be the Mother of God, and gave us an icon. Having finished the story, the architects repeated the question: where to build the church? Anthony said: wait three days. Then he turned to strong prayer and asked for a miraculous indication of the location of the church. – Through the prayer of the saint, one night the chosen place was dry, and all the surroundings were covered with dew; on another night, only it was watered, while the nearby places were dry. 93 The blessing of the place for the great Pechersk church was the last earthly work of the wondrous Anthony. – At the 90th year of his life, a year before the death of St. Theodosius, May 7, 1073, he peacefully surrendered his spirit to the Lord. 94 The relics of St. Anthony rest in secret, in the very cave where he labored. 95 He maintained deep humility throughout his entire earthly life; with humility he closes himself from human glory even beyond the grave. – More than once they tried to open St. his might, but they were stopped by force. Kalnofoisky writes: “When the Muscovites wanted to take the saint’s relics from the tomb, the saint, by the will of God, once drove them away with fire, of which there are signs now, and in another with water. 96 Blessed Pachomius was born in Little Russia from pious parents. While still a young man, he was taken prisoner by the Tatars, who sold him to a Turk, a tanner, in the mountains. Usaki, in the Philadelphia region of Anatolia. – The buyer, in order to extract more benefits from his purchase, taught Pachomius the leather craft, but also tried to teach him his faith. The blessed one soon understood the craft, but hated the faith of his master and avoided its rituals in every possible way. The Turk more than once scolded the slave, more than once punished him with beatings and deprivation of food: the courageous servant of Christ endured everything for paternal piety. During 27 years of captivity, he served his master with full zeal and with such behavior gained his trust in him: the Turk even wanted to see him as his son-in-law and was ready to transfer his inheritance to him, if only he would renounce Christ. The good servant of Christ kept a clean conscience and considered wealth with the consolations of marriage to be empty, in comparison with the Christian faith, indispensable for eternity. - His master, convinced of the slave’s steadfastness, no longer began to violate his conscience and, for his long service, gave him freedom, allowing him to go wherever he wanted. While preparing for the journey, Pachomius became seriously ill and lay almost unconscious. The neighboring Turks, having learned that the slave had received freedom without accepting Mohammedanism, believed that this was not the case. “They dressed the sick man in Turkish clothes, although they did not circumcise him, but announced that he had renounced Christ and became a Mohammedan. The Confessor of Christ, deeply upset by the violence, hastened to retire to Smyrna and here, throwing off his Turkish clothing, he sailed to the holy mountain. On Mount Athos in the monastery of St. Paul, having found the hieromonk Joseph of strict life, the blessed one opened his soul and begged the elder to accept him into obedience and tonsure him into monasticism. He spent twelve years under the guidance of Joseph, studying the spiritual life. Then, having heard about the wonderful life of the Monk Akaki Kapsokalivit, he moved into his harsh desert and spent six years with him. Here, feeding on the labors of his hands, he became so famous and became so perfect in life that he was considered a model for the desert brethren; He was especially distinguished by his meekness, friendliness and good nature. But with all the virtues, the soul of Pachomius also thirsted for the feat of confession: he was worried by doubt, whether during his illness any words of renunciation of the Lord had come out, when the Turks dressed him in their clothes, had he not somehow disgraced the name of a Christian? He revealed his desire to Elder Joseph. The elder, believing that his desire was the fruit of spiritual pride, severely scolded him for his desire to confess. Pachomius remained as he wished. The confessor Joseph tested him for a whole year, imposing various penances on him, and found him ready for anything. Then both of them opened their thoughts to the most virtuous fathers of the holy mountain; but everyone approved of the secret thought of Pachomius; and blessed Akakios encouraged Pachomius to perform a suffering feat through prayer and advice. Pachomius left the holy mountain, accompanied by his confessor Joseph. Arriving in the mountains. Usaki, Joseph stayed at the hotel; and Pachomius went straight to his master’s house and from there to the market so that they might recognize him. The Turks, having learned, grabbed him and took him to the judge; they announced that this was the same slave who, during his illness, denied Christ; and dressed in green clothes, and now walks in monastic clothes. “Is this true?” – asked the judge. Pachomius answered: “and it was not on my mind to renounce Christ: I recognized and recognize the Christian faith as holy and pure, and am ready to endure all the torments for my confession.” The judge, showering him with abuse, announced that since he had once renounced Christ, he could no longer wear Christian clothing and must choose one of two things - either completely renounce Christ or accept death. In response to this, they heard the words of the confessor: “Let it not happen, Christ my king, that I, even in a secret thought, renounce Your name; Out of love for You, I am ready for fire and for all death.” The judge ordered Pachomius to be thrown into a stinking prison. Pachomius considered the prison a paradise, although he was in it without any human consolation. On the third day they condemned him to death. He rejoiced at the news as if it were the sweetest news; glorifying God, he spent the whole night in prayer. At dawn they brought him to court, and the judge said: you are condemned to death for your stubbornness: be careful not to repent later. Pachomius answered: “I am ready to endure a thousand deaths for my Christ; let them carry out the sentence." The executioners took the bound martyr outside the city, to where the sheep were being slaughtered. Some of the Turks showered Pachomius with abuse, others persuaded him to renounce Christ: the martyr walked, deep in prayer, and at the place of execution he knelt. The executioner, in an anxious soul, hesitated to cut off his head and whispered in his ear to renounce Christ. The steadfast ascetic answered, “Don’t waste time in vain, do what you’re ordered.” Then they cut off his head. Three days later, Christians took the sacred remains and buried them. The executioner went crazy and died screaming. The confessor Joseph, having heard about the wonderful feat of Pachomius, glorified God and, coming to the place where the body of the martyr still lay, said with tears: “You have received what you have long desired, my good son Pachomius! Pray to the Lord for me and for all who call on your name.” After some time, the fear of cowardice attacked Joseph: but in a dream vision a martyr appeared to him and said: “Do not be afraid, old man, you will not endure torment.” With these words, the fear in Joseph’s soul disappeared. - One pious Christian woman of those places, who suffered from a severe headache from a young age, called on the martyr for help, anointed her sore head with drops of his blood and was freed from her long-term illness; in memory of her healing, she ordered to paint the face of a martyr. Blessed Pachomius suffered on the day of the Ascension of the Lord, May 7, 1730. His sacred remains are kept on the island of Patmos, in the monastery of St. John the Theologian, where his memory is celebrated every year. 97 Rev. Dionysius, Archimandrite of the Sergius Lavra A native of the mountains. Rzhev, in baptism David 98 from his youth was distinguished by good qualities - heartfelt simplicity and meekness; playful children tried to lure him into games - he did not want pranks; in annoyance at David, who was unlike them, the naughty men beat him - he endured the beatings patiently; learned to read and write willingly. As a child, his parents moved to the city of Staritsa and here his father was the foreman of the Yamskaya settlement. – When David reached adolescence, his parents demanded that he enter into marriage. He fulfilled the will of his parents: for an approximately good life he was ordained to the priesthood: but 6 years after marriage, his wife and two children died. Then he entered the old man’s monastery and was tonsured a monk with the name Dionysius. – Convinced of the importance of knowing St. truths for a holy life, he passionately loved book teaching. – Once a tall, slender monk came to the Moscow market, where books were sold. Everyone's eyes turned to him and one said to him out loud: why are you here, a monk? Instead of being offended by the insolence, the monk answered: “Yes, brother, I am exactly the sinner you think of me. If I were a real monk, I would not wander around the market. Forgive me, a sinner." Those around him were moved by the monk’s humility and turned with indignation at the impudent man, calling him an ignoramus. “No, brothers,” the monk told them, it is not he who is ignorant, but I; I need to know and remember that my business is to sit in my cell.” The offender wanted to ask for forgiveness, but the monk disappeared. It was Dionysius Staritsky, the treasurer of the monastery. In 1605 he was ordained archimandrite of the Staritsa monastery. With a sincere soul he cared about the well-being of his monastery. To this day, some of his donations are still intact here. 99 He buried, together with two saints, the village of Job, who was living in retirement in Staritsa. Blazh. Patr. Hermogenes set the old archimandrite as an example to others. “Look,” he says, at the old archimandrite: he never leaves church service, and he is always at the royal meetings.” When bad people agitated the people against Tsar Vasily: the old archimandrite, following the example of the patriarch, persuaded the restless people to remember that they were Christians; once the traitors to the fatherland by force brought the patriarch to the place of execution and here they extended their insolence to such an extent that they pushed the saint, and others threw dirt at him; Dionysius was constantly with the patriarch and protected the saint as much as he could, persuading the people not to forget the fear of God and to refrain from criminal self-will. In 1610 and. Hermogenes identified Dionysius as the archimandrite of the Sergius Lavra, which had not yet recovered from the siege of the Poles. It was a very difficult time. Moscow was in the hands of the Poles. Lyakhs and vagabonds were rampant in the vicinity of Moscow. Crowds of unfortunate people from different sides gathered at the Sergius Lavra and in what form! Some were broken and burned: others had their belts cut out of their backs and their hair torn off; those without an arm or leg, crippled; others died on the road or were awaiting death, without a companion. Having gathered all the brethren and servants of the monastery, St. Dionysius tells them: “Christian love helps those in need at all times, and even more so it should help in such a terrible time.” Who can help in such trouble? One God. So they answered him with hopeless sadness. – St. Dionysius began to cry and said: “In temptations we need firmness. The Lord delivered us from the siege. What if laziness and stinginess begins to humble us even without a siege? “What should we do?” - they asked. “Let everyone,” answered Dionysius, do everything he can for others; and the house of St. The Trinity will not become scarce.” The servants consulted among themselves and announced: if you, sovereigns; If you give us what we need for food and clothing, we are ready to lay down our lives. And then activity began to boil. Homes and hospitals were opened for the bloodless and sick in the monastic settlements. The brethren, according to Dionysius, decided to be content with oatmeal bread and water in order to save wheat and rye bread for the sick. Special messengers were sent out to search through the forests and roads for those exhausted from exhaustion. Day and night, Dionysius’s cell attendant carried towels and money to the sick and poor. 100 Dionysius moved from concerns about frequent disasters to concerns about the entire holy fatherland. He wrote Christian exhortations to different cities. In 1610, he wrote to Kazan to the builder Amphilochius, who, together with his relative Shulgin, was planning to betray the Russian government. At the same time it was written to Ryazan with the conviction to stand for the fatherland. 101 On July 13, 1611, Dionysius and the cellarer wrote to Nizhny Novgorod and other Volga cities, begging for help to Moscow with people and money. 102 When Khodkevich arrived to Moscow with new troops: on October 6, they wrote to Perm and other cities with a prayer for a hasty gathering of military men for the salvation of the faith and the fatherland; - and the monastery servants were sent to Moscow with lead and gunpowder taken from the monastic siege weapons. 103 – Pozharsky hesitated in Yaroslavl with his collected forces. Monks were sent to him one after another with the conviction to rush to the aid of Moscow. August 11th, 1612 Archimandrite. Dionysius on Mount Volkusha blessed the army for battle. To reassure those who did not trust success, the wind, hitherto contrary, became favorable to the Orthodox army. 104 Pozharsky and Trubetskoy, who united near Moscow, were not peaceful with each other; The rulers of Russia quarreled due to the whims of pride, to the death of their fatherland. “Seven shepherds do not have a flock,” the people said. Rev. the archimandrite wrote to the rulers a heartfelt, eloquent admonition about peace and love. 105 When the efforts of the friends of the fatherland finally managed to drive the Poles out of Moscow: Dionysius was among the first to perform a grateful prayer at the place of execution. 106 It was now necessary to take care of the restoration of the monastery, which had been greatly shaken by disasters. Its towers and walls were cracked after the siege; The cells that survived the fire stood almost without a roof; estates were ruined and workers fled. At the request of Dionysius, the king confirmed the rights of the Lavra with letters and ordered the return of its dispersed farmers to their places. The activities of the abbot little by little erased the traces of ruin in the monastery. The ongoing adjustments to the management of the monastery had not yet been completely completed when St. Dionysius had to begin his exploits for St. faith - the Tsar instructed him (by letter dated November 8, 1616) to revise, together with Elder Arseny and the priest John, the missal printed in 1602. 107 Dionysius and his collaborators set to work with lively zeal and not without the necessary aids: in addition to the ancient Slavic lists, including the missal of M. Cyprian, they had Greek missals. 108 The reformers worked hard and for a long time. Many errors were found, some of them extremely gross. “The incarnation of the Son of God was found in written consumer books and in service books of the first seals, as the Father God became incarnate with his son.” – The correctional officers presented their case to Moscow. But here they were declared heretics. In July 1618, at the cathedral they laid out: “archim. Dionysius wrote according to his own will, and for that, Archimandrite. We excommunicate Dionysius and priest Ivan from the Church of God, so that they may not become priests.” Dionysius was accused of “the name of St. The Trinity ordered to defile the Holy Spirit in the books. does not confess that there is fire.” This meant that the correctors intended to make changes in the doxologies of St. The Trinity, ending various prayers; and in the rite of blessing of water they excluded the word: “and by fire,” as introduced by the arbitrariness of ignorance. 109 In his defensive speech, Rev. Dionysius wrote: “it is written in all the old written breviaries, including parchment ones, in the prayer: “By your will you brought all things from non-existence into being... You and now, Master, sanctify this water with your holy Spirit.” This is how the words appear on parchment and paper lists, and there is no word in them: “and by fire.” So it is in the lists sent from Moscow - in the book of M. Cyprian (and M. Cyprian is a holy man, as everyone knows) and in two other lists! So it is in the Greek books! But not so in the Moscow printed missal, where it is printed: “By your holy Spirit and fire.” – We don’t know where it was printed from; "and fire." We thought that it was printed in accordance with the words of the Evangelist Luke. “The one you baptize with the Holy Spirit. and fire." But knowing that the evangelists Mark and Matthew did not say: “and by fire,” but only “by the Spirit,” they took as their basis the words of the Lord to Nicodemus: unless one is born of water and the Spirit, “he cannot enter into the kingdom of heaven.” The Evangelist Luke himself, offering the promise of the Lord, writes: “Be baptized in the Holy Spirit,” but did not say: “and with fire.” According to the book of the Acts of the Apostles, on the day of Pentecost “the Holy Spirit descended. against the apostles and appeared to them, dividing the nations like fire"; It is not said: tongues of fire appeared, but “like fire.” And the Book of Acts does not determine in what form the Holy Spirit descended. on those being baptized. – Baptism by fire signifies only a fiery test. 110 It is very curious and instructive what Arseny said about the addition of the word: and by fire, in the rite of baptism. – Of the 12 Slavic lists, he wrote, 10 did not have this word; in one it is written on the field: and by fire, and in the other the word is also written above the line; in the printed missal this word is already included in the line. 111 This is the origin of the additions for which the zealots of imaginary antiquity so stubbornly stand! Rev. Dionysius had to endure many, many undeserved insults. They decided to imprison Dionysius in a distant monastery; but since gangs of Poles and vagabonds still roamed around Russia, Dionysius, returned to Moscow, was locked up in the Novospassky Monastery. Here they languished him in the smoke of the bathhouse and starved him to death; ordered to make 1000 bows every day. The monk, strengthened by the Lord, not only fulfilled the imposed penance, but also, out of his zeal, made another 1000 bows every day. On holidays they took him to the metropolitan before mass for humility. He stood in the bishop’s courtyard in chains until Vespers in the summer heat, not even refreshed by a cup of cold water. Moreover, the evil ignoramuses scolded and pushed him. The monk was as cheerful as a baby. “They threaten me with Siberia and Solovki,” he said, but I’m glad, this is my life.” - When others said with compassion, what is this trouble with you, father? He answered: “There is no trouble, but the mercy of God; St. Jonah the Metropolitan humbles me according to my deeds, so that I will not be proud: the troubles and misfortunes of time are the mercy of God; That's the problem if you have to burn in Gehenna fire. May God deliver us from this!” When the poor prisoner was being carried around the city on a nag, the people shouted: “here is a heretic, he wants to bring fire out of the world” and threw dirt at him. The monk endured this too with the gentleness of a child. The main accusers of Dionysius at the cathedral were the “register of the Sergius Monastery, Filaret, and the headman, Loggin,” with whom the archimandrite also had dealings at the monastery. Their deeds and qualities explain the dispute about the correction of books and together reveal other, high feats of the saint. Dionysius. Headman Loggin was previously a book collector at the printing house and so on. Now he stood for his own business. He was a “loud singer,” but “he called grammatical cunning and bookish philosophy heresy.” Rev. Dionysius, as part of his duty, often admonished him about the erroneous pronunciation of words when singing and reading: but the proud singer took this as an insult. The monk introduced Chrysostom’s conversations, translated by Maxim the Greek, to be read in the church: Loggin wanted everything to be done at his discretion, while his spiritual taste was so subtle that “the sea of ​​sweetness seemed to him like a worthless puddle.” His impudence knew no bounds. The monk tried to persuade him with all the meekness of love to take care of himself, but without success. Loggin brazenly insulted the archimandrite himself. Once Dionysius began to read the sermon. Loggin ran up and snatched the book from him - the cashbox with the book flew, there was a knock, thunder, temptation. Dionysius crossed himself and silently retreated to his place. Loggin, having read the teaching, approached the archimandrite and began to spit and shout at him. “Stop it, Loggin, don’t interfere with the service, we can talk to you after Matins,” said the meek abbot. Loggin snatched the archimandrite's staff from his hands, broke it into pieces and threw it to Dionysius. Having left his place, the monk stood before the icon of the Mother of God and wept at Matins. Loggin did not ask for forgiveness from the archimandrite even after that, despite the admonitions of the brethren. 112 The charterer Filaret was a friend of Loggin. This one was even more wonderful. He lived as a monk in the monastery for more than 50 years. - But “from the simplicity of not learning, two thoughts of wisdom that were not good came to his mind: the first thought was: the verb, as our Lord Jesus Christ was not born before the age of the Father; He had another thought - the co-creator of God, incomprehensible and indescribable, described in a verb and a humanoid being. - So in one and the same person there is both the darkest ignorant and the most daring heretic! It is not difficult to notice that these two persons are very close in personal qualities to some Habakkuk or Lazarus. Ave. Dionysius grieved for Filaret, telling him that he was ruining his many years of exploits through the self-will of his ignorance. But this was a useful feat for St. Dionysius and in vain for Philaret. 113 Loggin and Philaret, angry at Dionysius Ave., not only reported to the council that Dionysius was being heretical and “does not confess the Holy Spirit.” fire,” but they also animated the queen nun Martha, the mother of Ts., with their evil spirit. Mikhail. And the indignation of the simple-minded old woman against the imaginary heretic aggravated the fate of Dionysius. “I rightfully allow myself,” wrote Arseny, who suffered with Dionysius, I dare to say about those who are bringing lies against us, that they know neither Orthodoxy nor crooked Orthodoxy, they go through the sacred scriptures letter by letter and do not try to understand their meaning.” 114 Such are always the blind zealots of the old letter! Patriarch Theophan of Jerusalem, arrived in Moscow in 1619, drew the attention of love to the sufferer Dionysius. He suggested Patr. Philaret, to alleviate his situation, and in his justification pointed to the Greek missal. – Dionysius was released from prison. The perfect justification of St. Dionysius was not pronounced before the answer about the word: “and by fire” was received from other Eastern patriarchs. P. Theophan, having visited the monastery, placed his hood on the sufferer of faith. “The cell does not have a charter,” the Rev. used to say. Dionysius. And in his cell, out of ardent love for the Lord, he spent most of his time in prayer. In his cell he read the Psalter with bows and with passages from the Gospel and the Apostle. He sang six and seven prayers a day: in addition to the usual canons for Jesus and the Mother of God with akathists, he sang canons for the day, holidays and various saints. He went to bed three hours before the bell ringing for Matins: and yet, when the sexton came to him with a candle, he, in a small robe, made 300 bows to the ground, then, waking up his cell attendants, he went to church. He strictly observed the church rules, not allowing anything to be taken away from him. He himself read and sang in the choir. Grateful to the benefactors of the monastery, he demanded that the synodics be read at the proskomedia; During the cathedral service, all the priests in stoles stood at the altar and commemorated the names of the deceased contributors. Every morning he walked around the church and inspected whether everything was in the church. He went out with the brethren to work at the monastery. He had painters, icon painters, and silversmiths. He diligently took care of the churches not only of the monastery, but also of the monastery villages, where he built several new churches, especially after the defeat of the Polish. Everything that he received for himself from benefactors, he did not use for himself. Under him there were 30 hieromonks and 15 hierodeacons in the monastery. His ascetic life inspired others to deeds of piety. Following his example of humility, even the elders of the brethren were not ashamed to go and ring the bell tower. Of the students of Dionysius, the Venerable Venerable is especially famous. Dorofei. In the RKP. in the calendar we read: “Rev. Dorotheos, a great worker, was a disciple of St. Dionysius of Radonezh and reposed in L. 7130 (1622)." Simon writes about Dorotheus: “he was so strong in piety that he never left church services, filled the position of sexton in the church of the wonderworker Nikon, and at the same time was a canonarchist and book guardian. In his cell he followed an extraordinary rule: he read the entire psalter and made up to 1000 bows; At the same time he wrote books. He slept very little and never went to bed. His food was a piece of bread and a spoonful of oatmeal, and not every day; It was only through the archimandrite’s conviction that he began to eat bread with kvass.” According to Nasedka, Dorofey, who worked so hard for the wounded and sick, suffered a lot of troubles and in the peculiarities of his life. Those who followed his life noticed that he did not eat for three or four days, and sometimes for a whole week. Some said about him that he was a holy man; others, seeing him lying near the wall or stove, laughed at him as if he were a fool. Once, says the Mother Hen, I laughed at him along with the others. Dionysius, noticing this, looked at me sternly. 10 years later, in a spiritual conversation in Moscow, I reminded Dionysius of his remark regarding Dorotheus; Abba said; “Do not ask monks about monastic affairs. It is a disaster for us to reveal our secrets to the laity. It is written: Do not let the fools know what your right hand is doing.” I, a sinner, began to ask him to explain this to me. You laymen, he said, if you hear bad things about the monks, you condemn them, to your own sin; and if you hear something good, do not be jealous of it, but only praise it, and from your praise comes a dangerous temptation for us, pride is born.” When asked about the meaning of his stern look, he said: “You laughed at a holy man because he did not live according to you. I know that he did not eat for a week, for 10 days there was no drop of water in his mouth; he walked barefoot, on his feet, hungry, with unwashed hands and face. He was tormented by lustful thoughts and that is why he tormented himself with hunger and thirst.” After the devastation of the Polish in the villages of the Lavra, the churches were either burned or robbed. - Rev. The archimandrite built several rural churches, some of which are still intact. Zealous for the splendor of the house of God, he had all kinds of church utensils in stock and when petitioners appeared, he lovingly gave out what was needed for one church or another. Having spent his life in high deeds of love for the Lord, Abba Dionysius reposed peacefully on May 10, 1633 and Patr. Filaret himself performed the funeral service for him. 115 On the very day of the death of Dionysius, the priest of the Lavra settlement, Theodore, could not see his death and greatly grieved over it. In a dream, he saw that he was in a hurry with others to accept the last farewell of St. Dionysius: but the saint said to him: “Why are you in a hurry? Those blessings are asked for by staying here; and you will soon follow me.” After 8 days, Theodore died. The priest of the Ilyinskaya, Pushkar settlement, Theodore lay seriously ill. In d. vm. St. Dionysius appeared to Demetrius in the full vestments of an archimandrite, preceded by a monk with a burning candle. Dionysius lifted the sick man by the hand and ordered the monk Dosifei to lead him to church. Here the saint lit candles in front of the icons and said: “Glory to you, Lord, that the church of St. Elijah has been established.” The patient woke up healthy; and the church was actually finished after the death of Dionysius. In 1640, Rev. Dionysius appeared with St. Alexei and Nikodim Kozheozersky with the news of his imminent death. 116 According to Simon, Rev. Dionysius was tall, stately, with a splendid face, cheerful eyes, and a long and wide hair; a portrait of the deceased was taken from him. Nowadays the Lavra houses an ancient portrait of him, with the caption: “Image of St. Dionysius Archimandrite of the Trinity": The portrait is similar to the description of a contemporary. 117 Memory of the righteous maiden Glykeria According to the chronicle, June 14, 1572 in Novgorod at the Church of St. Flora and Lavra were found by the incorruptible relics of the holy maiden Glyceria, who died 50 years earlier; it was the daughter of the headman of the Legoshchina street, Panteleimon: Archbishop Leonid and the cathedral of clergy placed the relics in the church itself. On the same day, the four-year-old son of clerk Bogdan Suvorov received healing at the tomb of the righteous woman. 118 The memory of the righteous woman is honored locally on May 13th 119 The righteous woman is depicted on an ancient image of the Novgorod miracle workers, which is now in the sacristy of the Chernigov department. The image is worthy of attention! Above is St. Sophia with the upcoming Mother of God and the Forerunner. In the first row: “Nicetas, Niphon, John, Euthymius, Jonah, Moses, Serapion, Gregory, Theoktistus, Luke”; in the second row: “Joachim, Simeon, Martyrius, Vasily, Anthony (hierarchs), Varlaam (Khutyn.), Savva (visher.), Mikhail (klop.), Alexander (svir.).” In the 3rd row: “Alexander (oshev.), 3osima and Savvatiy (nightingale), Nil (column), Arseny (kon.), Nicodemus (kozheoz)., Ephraim (new.), Anthony (Roman.), Anthony (Siysk.).” In the 4th row “Antony (leochn.), Ephraim (trans.), Varlaam (shenk.), Sergius and Herman (valaam.), Euphrosynus (sinoz.), Vladimir (book), Anna (prin.), Theodore (fool-for-Christ), Nikolai (fool-for-Christ.).” In the 5th row: “Arseny (novg.), Athanasius (skull.), Cornelius (paleos.), Anthony (smoke.), Xenophon (robeis.), Nikita, Cyril, Nicephorus, Clement, Isaac (Alfanovs).” In the 6th row: “Martirius (green), Theophilus and Jacob (omuch.), Cyril (chelm.), Theodore (book), Mstislav (book), Ioan Loggin (yaren.), Diodorus (juryeg.), Eliazar (anz.), Macarius (ed.), Artemy (verk.), Jacob and John (menu.), Glyceria. Repose of St. Isidore the holy fool of Rostov Blazh. Isidore was born somewhere in Germany 120 and probably near Branibor (Brandenburg), where the poor Slavs were crowded and oppressed by the Germans with inhuman cruelty. His compassionate love for merchant seafarers indicates that he himself was born on the seashore and was familiar with the dangers of the sea. 121 According to his life, his parents were rich people. The son left their house and the Roman confession, out of deep conviction that the latter was incompetent before the court of conscience and sound reasoning. 122 Following the example of the righteous Simeon and John, he accepted foolishness and came to Rostov. “Here, in the guise of a holy fool, he endured ridicule and beatings without retaliation. The feat is difficult for vanity, which is always ticklish! You need to struggle a lot with yourself in order to achieve complete victory over sensitive pride. This means becoming, as it were, dead to oneself. By the will of the great Macarius, his disciple first scolded him, then praised the dead, and they did not answer him a word. “So you too be dead,” said the great Abba, if you want to be saved. When they scold you, be silent and do not get angry; and when they praise you, do not be proud: - do not even think, as a dead man does not think, about insults or praise, and you will be saved.” This is how the blessed one behaved. Isidore, when they showered him with ridicule and beatings. - Having built himself a hut from brushwood in a swampy place, he retired to it for the night; the hut did not protect him from either the cold or the heat; she only hid from human eyes his prayerful deeds, which he performed at night, from evening to morning. During the day, if he gave rest to his exhausted body, it would be on a pile of manure or on hard ground. “His love for the Lord was strong. And the Lord loved him. While still on earth, He endowed Isidore with the gift of miracles. “The merchants were sailing on the sea and during a terrible storm they decided to appease the sky, like Jonah’s companions: they decided by lot to recognize the most serious criminal and throw him into the sea. So the Rostov merchant was abandoned and he was already close to being swallowed up in the sea, as is the blessed thing. Isidore and carries him to the ship. The companions, seeing their comrade in the ship, were struck with fear: and Isidore, invisible to them, strictly forbade the rescued man to talk about him. Only after the death of Isidore did the merchant tell in Rostov how he was saved by the blessed one. Prince of Rostov was then Prince. Vladimir Andreevich, who later sold his part of the hereditary principality, led. book John. 123 – Butler book. Vladimir, who was preparing a rich dinner for the prince and guests, refused Isidore with abuse when he asked to quench his thirst and hunger. During dinner, the prince ordered drinks to be brought to the guests: but to their amazement and horror, there was no drink in the vessels. Isidore appears with prosphora for the bishop who was here and the vessels were filled with wine to admonish hardness of heart. At the time of the death of Bl. Isidora, passing by his hut, felt a special fragrance and, excited by this, looked into the hut. Isidore lay, as he saw, with his hands folded on his chest, resting forever from his labors. His blessed death followed on May 14, 1484. The Rostovites then built a wooden church on the site of the hut in honor of the Ascension of the Lord, since the day of Isidore’s burial, May 18, was then on the eve of this holiday. In the RKP. The life of Isidore records 6 miracles that took place at his tomb. One lost his mind from drunkenness and beat people; They brought him bound to the tomb of the blessed one, and while singing a prayer service, the sick man’s reason returned. During the service of Isidore, the priest, who wanted to open the holy body of Isidore, was suddenly struck by illness and was healed at the tomb of the blessed one. 124 – The relics of the blessed one are still hidden under cover. Above them at c. John, in place of the wooden one, a stone church was built. 125 “Enlightened by the grace of God, O wise one, you wonderfully completed the course of temporary life, in chastity and strong patience. The holiness of your life glorified you even after death, for you exude healing flowing to your tomb. Blessed Isidore! pray to Christ God for the salvation of our souls.” 126 St. Isaiah, Bishop of Rostov St. Isaiah was born in the Kiev region. Having loved the Lord from a young age, he accepted monasticism in the Pechersk monastery of St. Anthony and Theodosius. Striving here with steadfastness, with the help of grace he surpassed many in fasting, prayer and other virtues. “Strength in a person,” said the ancient elder, depends not on human nature, which is subject to change, but on a decisive intention, strengthened by the help of God.” 127 Thus, blessed Isaiah became known for his great monastic deeds! When blessed Varlaam, abbot of the Dimitriev Monastery, died on the way from Constantinople: “the Christ-loving prince Izyaslav chose Isaiah from the brethren of the great monastery of Theodosius, who shone with his monastic life and appointed St. Demetrius." This was in 1065. 128 In 1078, St. Isaiah took part in the prayer of the Pechersk fathers for the seduced Nikita and in the same year “for his high life he was appointed bishop of the city of Rostov.” 129 In the Rostov diocese they were expecting St. Isaiah's hard labors. – This is what happened in the Rostov region 4 years before his arrival at the department! “There was, says the chronicle, a famine in the Rostov region. Two wise men rose from Yaroslavl. We know, they said, who holds the abundance. They went along the Volga and where they came to the churchyard, they pointed to the best wives and said: these hold the bread, those hold the honey, those hold the fish. They brought their sisters, mothers and wives to them; and they deceitfully cut through behind the shoulders and took out either livestock or fish. And they killed many wives, and took their property for themselves. They came to Beloozero - and there were up to 300 people with them. At the same time, Yan, Vyshatin’s son, had to come from Svyatoslav to collect tribute. “The Belozersk people told him that two magicians beat many wives along the Volga and Sheksna and came here. Jan, asking whose subjects they were and learning that they were his prince, sent to tell those who were with them: give me the Magi - they are the subjects of my prince. They didn't listen. Ian went alone and without weapons. The youths told him: do not go unarmed, they will dishonor you. He ordered the youths to arm themselves and they, 12 in number, went with him through the forest. Those also came out against Ian. When Jan was walking with an ax: three of them approached Jan and said: you are going to obvious death, don’t go. He ordered them to be beaten, and he himself walked on. They rushed at Ian and one raised an ax at Ian, but missed. Yan, turning the ax back, hit the butt and ordered the youths to chop them down. They ran into the forest. Priest Yanov was killed here. Yan, entering the city of Belozertsev, said: if you don’t catch these magicians for me, then I’ll stay with you all summer. The Belozersk people went, caught them and brought them to Yan. Why did you kill so many people? asked Ian. They hold abundance, the wise men answered, if we destroy them, there will be an abundance of bread; if you like, we will take out the grain, or fish, or something else in your eyes! Jan said: you lie, God created man from the earth, composed of bones, veins and blood; there is nothing else in it. They answered: we know how man was created. How? – asked Ian. They said: God, having washed himself in the bathhouse and sweated, wiped himself with a rag and threw him from heaven to earth; Satan entered into a dispute with God, who will create from that person? The devil created the body, but God gave the soul. - Jan said: truly the demon has deceived you; Which God do you believe in? - they answered: to what is in the abyss... The gods tell us that you will not do anything bad to us; - we must appear before Svyatoslav. Yang ordered them to be beaten and their beards to be pulled out. When they were beaten, Jan asked: what are the gods telling you? We must stand before Svyatoslav, they answered... Jan asked the carters: have they killed any of your relatives? One’s mother was killed, they said, one’s sister, the third’s children. Ian told them to take revenge. They grabbed them, killed them and hung them on an oak tree.” 130 These are the kind of people Saint Isaiah had to deal with! These are the people of the vast Rostov diocese, which then included both the Belozersk and Suzdal countries, who were to be taught by St. faith and piety. 131 Unfortunately, the ancient news about the saint does not convey to us detailed information about his apostolic activity. The blessed saint, it says, having found newly baptized people in Rostov who had not yet been established in the faith, diligently fed them with his teaching. Then he went around the settlements of the Rostov and Suzdal regions, exhorting the infidels to believe in St. The Trinity was enlightened by St. baptism; where he found idols, he destroyed them with fire; He urged the faithful to be immovable and unshakable in the faith.” 132 That's all that the ancient life of St. says. Isaiah about his labors for St. faith! How many years did he spend in such feats? And according to his life, in the fight against superstition, he lived until half of 1089 and beyond. about 11 years old. In the church service of St. Isaiah we see two more features of the preaching of St. Isaiah: one that St. Isaiah built holy temples in places of superstition; the other is that he finally overthrew paganism in the Rostov-Suzdal side. 133 The spirit of the service of St. is beautifully expressed in one stichera. Isaiah. She sings: “What shall we call you, saint? You are an angel because you lived disembodied on earth; You are an apostle because you taught piety to the Russian borders; you are a martyr, because for Christ you labored to the point of death, converting people from the darkness of wickedness and bringing them into the pastures of goodness.” 134 Consolation for St. Isaiah was served by the participation of the prince. Vladimir Monomakh in his ministry. The pious prince built a church in Rostov at his own expense and sent for it one of the wonderful icons of St. Alypius. 135 In August 1089, together with Metropolitan. John St. Isaiah consecrated the great Pechersk church, invited, as the story about it says, by an angel of God. 136 Returning from Kyiv, he was consoled by the love with which his flock greeted him. His blessed death followed “the second summer” upon his return from Kyiv and so on. in 1090 137 When in 1164 they dug ditches for a new Rostov cathedral, which replaced the burned one: then, says the ancient news, “they found the tomb of blessed Isaiah; Having opened it, they saw the clothes and body of the saint incorruptible and glorified God, who deigned to glorify his saint not only in life, but also after death: so many years passed, and the clothes and body of the blessed one remained inviolable for corruption.” 138 – The relics of the saint were then placed in the church of St. John and since the stone church was barely finished when it collapsed, they were transferred to the cathedral already in 1231. 139 Meanwhile, at the same time as St. relics, they became famous for their miracles and it was then established to celebrate the memory of St. Isaiah. 140 “Receive, Saint Isaiah, the praise of unworthy slaves and grant us to safely cross the uncertain sea of this life, offer up a prayer to God for us and deliver us from the troubles that oppress and await us, may we always magnify you.” 141 Memory of St. Isaiah of Pechersk The life of St. Isaiah of Pechersk, who rests incorruptibly in the Antonova Cave, is not described in the patericon. In Kalnofoisky it is designated as follows: “venerable elder Isaiah the hardworking.” – This makes it clear that the feat of life with which St. Isaiah pleased the Lord was tireless work, which continued into old age. He rested blissfully on May 15th, 1115. His memory is celebrated in the monastery on May 15th following a general service. 142 Repose of St. Euphrosynus of Pskov The parents of St. Euphrosynus, in the world of Eleazar, were simple villagers of the Pskov region. 143 They wanted him to marry: but he disappeared from their house and took monasticism on Snyatnaya Gora, near Pskov. Here he served the brethren in the cookery and bakery and fervently prayed to God. Then, out of love for silence, he retired to the river. Tolva and in 30 ver. from Pskov, having built himself a cell, he began to labor in prayer and fasting; this was in 1425. 144 His first companion in the desert was the monk Serapion; Having spent some time with the monk, he decided, without his blessing, to build himself a cell on the other side of the Tolva: but taught by misfortune (damage to his leg), he remained forever his novice. 145 Euphrosynus blessed those who came to the desert to live as a hermitage. When the number of hermits increased: at their request, Euphrosynus built a church of prayer in honor of the three saints, with a warm chapel in the name of St. Onuphrius. – Along with the construction of the church, a hostel was also built. The monk was strict with himself, denying himself and natural consolations. One day his mother came to him, wanting to look at her long-lost son; Euphrosynus did not open the door of his cell to her, but begged her to take haircut somewhere in the monastery. - Out of the same severity towards himself, he did not accept the title of abbot, but gave it to one of his disciples, while he himself continued to live in solitude. Reverent disciples honored places of solitary prayer with his monuments. A stone cross preserves the memory of his prayers in the forest, near the lake; a wooden pillar on the eastern side, behind the fence of the monastery, speaks of the same thing. 146 We see the ascetic’s thoughts about the community, and partly his life, in his will. – Here he wrote: “Here I am, a servant of God, monk Euphrosynus, during my lifetime I establish about monastic life, about estates and buildings and about everything in general. I entrust all this to my spiritual father, Abbot Kharlampy, servant of Vasily V. Gregory the theologian and John Chrysostom, etc. Onuphrius, and together with all the brethren about Christ. - Neither the abbot, nor my brethren, nor the cellarer, nor those living in the settlement, nor those serving in the monastery, should use it for themselves, but use everything for the common benefit. If a brother comes and asks the abbot and the brethren (to accept him), then accept him as usual. If a monk or a white man gives something to the monastery of his own free will, for the salvation of his soul: then let him give as alms, and not as a contribution (“and not by skimping”); there is no sharing in the monastery; This is not to be looked for on the abbot and the monks, since it was given to St. church, and not the abbot and the brethren: let the monk or the white man not look for that on St. churches. Rules of St. the fathers curse those who take away the offering from the saint. churches, and they die a sudden death. We must remember how Ananias and Sapphira promised their gift to God and then lied before the Lord and were suddenly struck by a cruel illness... We must be afraid of such a thing: God takes revenge on himself for such an insult both here and in the future life. - According to the rules of St. fathers, the monks should not eat food in their cells, except perhaps on a holiday or a special treat. Wives should not be in the monastery; do not have a bathhouse; Monks should not wear German clothes, nor fur coats with down. - If a brother dies in a monastery, then send a magpie to him. If a layman serves the monastery for two or three years, then send him (sorokoust). Whoever offends the house of the saints, etc., Father Onuphrius: let him be under the weight of the Holy One. churches. Witness to all this is Hegumen Kharlampy, servant of the saints and others of Father Onuphrius. - If Abbot Kharlampiy dies: then whom will the saints, etc. Onuphry, love, whom with the blessing of the Abbot. The brethren will choose Kharlampy: let him be abbot. May God be our help.” 147 This testament briefly proposes the rules of the Evfrosinov charter, which has survived to this day. Here are the wonderful thoughts of the charter: the abbot should not have anything superfluous against the brethren, “neither a more elegant and soft robe, nor more delicious food” (Chapter 3). The brethren must obey the abbot with all humility. “Obedience is a ladder to heaven: it is higher than fasting and desert struggle. The Angel of the Lord follows the obedient, counts the steps of obedience and presents them to the face of God like a pleasant aroma; if he sees drops of his sweat, he offers it as martyr’s blood” (chapter 5). Wherever the abbot sends for service: one must go without any excuses or disobedience; “You should not go anywhere without the blessing of the abbot, and especially for any personal needs” (chapter 16). – If anyone begins to contradict the abbot and starts a dispute and confusion: then lock him up in a dark place until he repents; the disobedient one, even after admonition, should be expelled from the monastery, like a rotten member, and nothing of what he brought into the monastery should be given back (chapter 17). Wanderers are fed in the monastery for 3 days, without requiring them to work or pay (chapter 23). 148 At that time, they often moved from one monastery to another, considering this spiritual freedom, and either gave property to God as a gift, or wanted to dispose of it as property. One monk, having given St. Euphrosynus silver to build a monastery, later began to regret it. The monk ordered the silver to be given to him. The monk retired to another monastery, but here he soon became blind. Brought to Euphrosynus in repentance, through his prayer, he was healed mentally and physically, and received his sight. 149 Rev. Euphrosynus trained his disciples to be zealous ascetics of piety. That was the reverend. Serapion, who preceded the teacher's death 8 months: no one wanted to take his clothes, not even the poor; it was so dilapidated and bad. 150 – Such was Dositheus, who founded a desert hostel on the great lake in honor of the holy apostles. 151 Ignatius was the first abbot of the monastery of Euphrosyne and with zeal he performed monastic deeds; his brother Kharlampy was his successor; another brother Pamphilus was also abbot and is famous for his message about Midsummer or against the pagan superstitions of this day. 152 The ascetic of God rested from his labors at the 95th year of his life; on May 15, 1481, he was of average height, lean in body, with a meek face and friendly eyes. 153 The suffering of St. Tsarevich Dimitri St. Demetrius Tsarevich the Tsar, the son of John the Terrible and Maria Feodorovna from the Nagikh family, was born in 1582 on October 19. 154 Tsar John, close to death, appointed Uglich as an inheritance for the prince and his mother, and entrusted his upbringing to the royal adviser Belsky. 155 – Tsar Theodore, soon after ascending the throne, at the insistence of strong boyars who feared the rivalry of the Nagikhs, sent Queen Maria and her son to Uglich. The good king wept bitterly, saying goodbye to his only brother; he appointed the prince a magnificent court staff, but grieved that his brother’s removal to Uglich was nothing more than imprisonment; teacher Belsky remained in Moscow. 156 Godunov soon after became the sovereign ruler of Russia: the good Theodore remained with almost only the name of the tsar, and everything was done as Boris wanted, foreign courts sent gifts to Godunov on an equal basis with the tsar. - Meanwhile, Boris knew that everyone in the state, starting with Tsar Theodore, recognized Demetrius as the heir to the throne and his name was commemorated in churches. Boris himself, in various matters of Feodorov's time, recognized Demetrius as heir to the throne. When in 1586 the council of nobles with those chosen by the people proposed c. Theodore divorced his barren wife, Godunov’s sister, due to her childlessness: Godunov answered that there was a legitimate heir to the throne, Dimitri. 157 The following year, when the Russian ambassadors went to the Warsaw Sejm to lobby for Poland to recognize Theodore as its tsar, Godunov wrote in an order to the ambassadors: “if the lords begin to ask the sovereign to appoint his brother to their state, then answer that this is not possible - the prince is still young, only four years old. 158 So Boris saw Dimitri as the heir to the throne. But how, with a passion for power, as someone who is accustomed to controlling everything with the power of an autocratic tsar, can he abandon all hopes for the continuation of power? Unfortunately, the flatterers told Boris that what awaited him under Demetrius was not the power of a royal adviser, but the scaffold, and that the relatives of Tsarevich Nagy were ready to take revenge on him for their imprisonment. 159 Alarmed by fears for his future and seduced by dreams of power, Boris began to act against the prince as against his personal enemy. “At first he forbade commemorating his name in churches, letting Russia know that the son of John’s seventh wife was not the heir to the throne. - since Boris knew that there were many who, because the offensive order about the prince belonged to Boris, were ready to take all measures for the prince, then to Boris the death of the prince seemed necessary. People who made their fate dependent on Godunov’s fate brought this idea to the point of conviction in him. 160 As a result, clerk Mikhail Bitegovsky was sent to Uglich to manage zemstvo affairs and the household of the queen’s widow. Together with him, Bitegovsky’s son Daniil, nephew Nikita Kachalov and Osip Mikhailov, son of mother Dimitrieva, came to Uglich. And so on May 15, “the prince was gone in Uglich.” 161 How did this happen? Prince Vasily Shuisky, Okolnichy Kleshnin and clerk Vyluzgin, sent from Moscow, delivered the c. Theodore received an investigative file, which claimed that the prince, while playing poke with a knife with the children, suddenly fell from an epileptic illness and stabbed himself. 162 – But this was only slander, which again insulted the name of St. Tsarevich. The investigation, considered before the court of impartiality, turns out to be a pathetic effort to hide the truth in the eyes of Tsar Theodore. It did not record the common voice of the Uglich residents, who assured the investigators that the prince had been killed. They tried not to reveal the truth, but only to make the prince look sick. Eg. The very first interrogation was as follows: “Which custom of the prince did not become? And what is his illness? Throughout the entire investigation, all the care of the investigators is aimed at gaining as many votes as possible about the prince’s illness. On the contrary, if one of those interrogated mentions the violent death of the prince, such testimony remains without any attention - they do not ask: who was it with? Who are the killers? How and when was the prince killed? The reluctance of investigators to reveal the truth and the desire to cover it up is evident in the testimony of almost every defendant. 163 Contemporaries, with the exception of Boris's obliging servants, both their own 164 and others 165 unanimously say that the prince was stabbed to death by assassins, at the request of Godunov. – Shuisky himself in 1606 testified before the whole of Russia that “Tsarevich Prince Dimitri Ivanovich, out of the envy of Boris Godunov, kindly slain like a lamb, was killed like an innocent lamb.” 166 The lie with which they wanted to cover up the murderers and with which they insulted the martyr was clearly revealed when the prince’s coffin was opened in 1606; Then they found that “in his left hand the prince was holding a towel embroidered with gold, and in the other nuts,” in which form death befell him. 167 If his right hand was occupied with nuts, then how could he hold a knife in the same hand? In addition, in epileptic illness, voluntary movements of the hand to stab oneself are impossible; if the prince fell directly with his larynx on the knife, his larynx would have been pierced, and not cut, as they see it now. So the prince, innocent and pure, was killed villainously. According to the chronicles and partly according to the investigative case itself, the crime was committed like this: on May 15, at noon, when Nagikh was not in the palace, Volokhov’s mother carried the prince out into the courtyard; The nurse also came down here, in vain trying to persuade the mother not to carry the prince. 168 The killers were already waiting for the victim. Osip Volokhov, taking the prince by the hand, asked: “Is this your new necklace, sir?” The child raised his head and answered: “No, it’s old.” At that moment a knife flashed: but the killer did not grab the larynx and ran away. Dimitri fell. The nurse fell on him to protect him with herself and began to scream. Bitegovsky and Kachalov took the prince from her and killed her. The mother ran out and started screaming. 169 The cathedral sexton, who saw the murder, rang the bell to gather the people. Mikhail Bitegovsky rushed to the bell tower to stop the alarm: but the sexton locked himself in the bell tower and continued the alarm. 170 The people who came running, having learned about the crime, at the suggestion of Nagikh, killed the murderers - Mikhail Bitegovsky and 12 other people: unfortunate arbitrariness made it easier for investigators to close the main crime. The prince was buried in Uglich. Godunov ascended the throne, but did not sit on it for long. The shadow of St. Demetrius - the first False Demetrius and Boris died. The impostor was also killed. – Shuisky ascended the throne. But the Poles prepared another False Dmitry in place of one and worried Russia. Tsar Vasily Shuisky decided to display the body of the true prince in Moscow in order to dispel deception in the eyes of the gullible people. With such intentions, at the end of May 1606, Metropolitan Filaret, Bishop Theodosius and four boyars were sent to Uglich for the body of the prince. “When the coffin of the prince was opened, this is what those sent to the king reported on May 28: the relics turned out to be intact and unharmed, with the exception of some parts - the face, the hair on the head, the flesh on the bones - unharmed; in the left hand there is a taffeta fly, a shroud, a damask caftan, boots, a handful of nuts - everything is intact”; At the same time, various patients received healing at the tomb of Tsarevich Dimitri, of which there is written evidence. 171 June 3, the king with all the court and clergy met St. relics outside the city; On June 5, they placed them in the Archangel Cathedral in order to lower them into the ground the next day, but the next day 13 miraculous healings took place, and on the 6th, 12 sick people recovered with the relics of the prince and they were left forever open in the cathedral. Then they decided to celebrate the prince on October 19th. May 15 and June 3. 172 Repose of St. Prince John of Uglich, monk Ignatius Prince John was the son of the Uglich prince Andrei Vasilyevich and the grandson of V. K. Vasily the Dark. 173 – He suffered almost all his life just because he was from a princely family. In September 1491, his father, Prince Andrei Vasilyevich, was summoned from Uglich to Moscow. Here they announced to him that, by the will of the Grand Duke, he was being deprived of his freedom, since he was a traitor and had not sent troops against the Tatars. “God and the sovereign are my brother,” answered Andrei, and the Almighty will judge us that I am innocently deprived of freedom.” Prince Andrey was bound in chains. At the same time, they sent his prince to Uglich and took him into custody. John and Demetrius. - A prince was sent from Moscow. Andrei and his children were sent to Pereyaslavl prison. Here 7 Oct. In 1493 he died, and a year before that the mother of princes John and Demetrius died. V. Prince John ordered to bury his brother in the Moscow Archangel Cathedral, cried, repented before the Metropolitan that he had acted cruelly to his brother. But when the Metropolitan interceded for the living prince. Andrei and his children, John said something else - then he answered: when I die, Prince Andrei will seek a great reign for himself, and if he does not get it himself, he will raise troubles between my children and they will fight with each other, and the Tatars will destroy the Russian land - and my labors will be lost.” 174 This means using means of all kinds for a good purpose. According to this policy, no doubt not Christian, and therefore not reliable, Andrei’s children were sent to Beloozero in prison, and from there they were transported to Vologda and were still kept in prison. This is how the book was conducted. John spent 32 whole years without breathing the clean air of freedom in such a harsh prison as the prisons of those times were. From his youth, meek and God-fearing, finding consolation only in the study of God's law, Prince. John even considered prison to be a school of piety; Not only did he not grumble about his harsh fate, but he thanked the Lord for it, following the example of the martyrs of God; he labored in prayer and in prayer he found strength and consolation for himself. His brother Dimitri, his eldest year, was not so strong in spirit and at times complained strongly about his uncle’s cruelty. John consoled his brother with those lofty Christian thoughts that filled his soul. “Why mourn, my brother? he said to Dimitri. God inspired in. the prince to take care of the salvation of our souls. Don't you see how far we are from a world that is dangerous for the soul? Everything that is in the world, the lust of the flesh, the lust of the eyes and the pride of life, is not from the Father, but from the world” (John 2:16). It is our happiness that we are separated from such unenviable advantages of the world. Is our shutter too small? But didn’t the saints go to the kingdom of heaven along a narrow path? They endured hunger, cold, beatings, wounds, prison, the loss of everything: but they sang psalms and were consoled by reading the word of God. Let us also imitate them, and we will be given the crown of incorruptibility.” So the blessed soul looked at its earthly fate as the structure of the good wisdom of God, which turns even erroneous human deeds into means of salvation. Thus, in a blessed soul, sorrow was followed by patience, patience by spiritual experience, experience by hope, and hope does not leave one in shame (Rom. 5:3-5). Finally, the sufferer of God became very ill and, feeling the proximity of his death, he wanted to put on monastic clothing. Why hasn't he put on these clothes for a long time? Then suspicious human policies would, of course, restore his freedom. But in this case, brother Demetrius, who did not want monasticism, who did not accept it even before his death, would have been left alone in prison: and tender love for his brother did not want this. Yes, and for myself, blessed. John found prison the best place, as he expressed to his brother in consolation. This is what it means to love with a full soul the narrow path of Christ! At the request of the blessed one, Prilutsk abbot Mikhail clothed him in monastic clothes, calling him Ignatius. – The sufferer was glad that St. took communion. Mysteries and, making the sign of the cross, said: “Into Thy hands, Lord, I commend my spirit.” So he passed into eternal rest on May 19, 1523, 45 years old. from birth. 175 Brother Dimitri wept bitterly over the loss of his comforter and mentor - his brother. But looking at his bright face, which did not have the appearance of death, and feeling the light fragrance emanating from the deceased, he calmed down with confidence in his blissful lot. The whole city gathered at the prison, hearing about the repose of the blessed one. prince: he was respected even in prison far more than others who wielded the power of earthly power. The deceased prince-monk was buried in the Prilutsk monastery, under the altar, near St. Dimitri. During his burial, several miracles occurred from his relics. The relaxed Alexandra, having heard about the burial of the innocent sufferer of the prince, began to call for his help and felt relieved; when she touched his tomb, she became completely stronger in all her limbs. – The sick Mikhail, close to death, ordered himself to be carried to the church, where the funeral service was held. the prince and also recovered at his grave. After his burial, the mason Mikhail, who lived in the settlement of Priluka, was called to build a stone tombstone over the grave of the blessed one. Out of the audacity of ignorance, he sat down on the grave and was suddenly struck by illness: after suffering for a long time, he finally came to his senses and asked for forgiveness from St. Ignatius and - healed. Brother Rev. Ignatius, who remained in prison for a long time, was finally buried at his request at the feet of his brother. 176 The icon of the Mother of God, the property of the prisoner brothers, before which they prayed in prison, is kept in the Vologda prison and the citizens of Vologda reverently flock to it, as they did to the tomb of St. Ignatius. 177 Church. The service to the suffering prince is known from the RKP. 16th century 178 Repose, Rev. Cornelius of Komel Rev. Korniliy was born in Rostov and raised in Moscow. 179 His parents were rich and noble people, by name Kryukov; 180 they served at the court in. to. Maria, wife of V. K. Vasily the Dark, later nun Martha; Cornelius's uncle Lucian, to whom Cornelius was entrusted as his father at death, also served with her. Uncle Lucian, moving away from the court to the Belozersk monastery, took Cornelius with him; here being 12 yrs. Cornelius took monastic tonsure and performed obedience in the bakery. “Who doesn’t know Kirillov’s bread shops”? - says his biography, letting them know about the severity of the work that the young nobleman monk Cornelius had to bear. But Cornelius not only worked for himself, but willingly took on the work for others. In addition, he wore heavy chains. In his free time from obedience, he spent time copying books. Having made a trip to Rostov to convince his younger brother to go to the monastery, Cornelius set off to wander. He was in Novgorod with the saints. Gennady, who wanted, but could not, keep him with him. The monk settled in the desert, not far from Novgorod, and from time to time he came to the wise saint. The lover of silence also left the desert when they began to visit it often and settled in the Savvatieva Hermitage in the Tver region. This wandering to different places was not an idle wandering: the monk collected experiences of spiritual life and endured hunger and thirst, cold and heat, for the Lord. 181 – And in the Savvatian monastery Cornelius did not find what he was looking for, silent silence. He moved to the Vologda Komel forest, then still deaf and wild. This was during the book John in 1497 45 versts from Vologda and 5 from Gryazovets, Cornelius settled in a robber’s dwelling and labored in silence; The robbers attacked the hermit's home, but could only take away his books. Then lovers of silence began to gather to him; he built (1501) a wooden church for the introduction of the Mother of God into the church and was ordained to the priesthood by M. Simon. 182 Having decided to live in the society of the brethren, blessed. Cornelius did not spare himself for their benefit. He himself, along with others, worked in the forest and in the monastery, cutting down and clearing the forest. The robbers, annoyed with the elder as an obstacle to their craft, beat him until he barely reached his cell. Once he was walking with his brothers through the forest and a tree fell on him, past which others passed happily; the consequence was a serious illness, from which he lay in bed for a year and a half; and the wound on his head remained for a long time. - He had barely recovered from this illness when, while at work, he slipped and rolled along the edges of a terrible rapid; he was so broken that they despaired of his life; but the Lord preserved his servant. “He had to endure a lot of grief for the very place where his deserted abode was founded. They even complained about him. to the prince, as if he was taking away someone else’s property, whereas he was populating an impenetrable forest. When the number of his brethren increased: he built (in 1512) a new, more extensive church; - at the same time, some of the brothers worked as carpenters, others painted icons or were engaged in carving work; still others copied books. Cornelius also built another church - in honor of the leader of desert life, Anthony the Great: a fraternal meal was arranged in the warm church. – He appointed an ecclesiarch to monitor order in the church, and a cellarer for economic affairs; established the order of morning and evening services. He gave the written charter of the monastery as permanent guidance to all members of the spiritual brotherhood. He set up a hospital and a hospice for the sick and strangers. – If you had to give instruction to one of the brethren in the presence of others, the elder did not rebuke him personally, but spoke against his sin. - If someone himself came to confess his sin, to ease his conscience he imposed penance. The Savior teaches us: “Be merciful, just as your father was merciful. Give and it will be given to you: good measure, shaken together, pressed and running over, will be poured into your bosom; for with the measure you use, it will be measured to you also” (Luke 6:36:38). The monk especially loved to fulfill this commandment of the Savior. He gave alms with a generous hand and firmly believed in the promise of his Lord. - It happened that on the day of the feast of St. Anthony's supplies ran out and there was nothing to distribute. The monk turned to prayer and at dawn of the holiday he was sent to. K. Vasily brought rich alms, so that all the people ate in abundance. His mercy and faith were revealed in a brilliant form during the famine that visited the Vologda country. The stalls with flour were open for everyone who came, although the flour was bought at a high price. Parents left their children at the walls of the monastery, not having anything to feed them: the monk set up an almshouse for them in the monastery courtyard and fed them. Others received alms two or three times, using the elder’s kindness for evil, and the guards told the elder about this: but he ordered help to be given to all who asked, without distinction. For his deeds of love he was consoled by a vision. Led on holiday. Anthony, in the evening after the usual rule, he sat down to rest and in a subtle dream he saw the Venerable. Anthony: the Egyptian hermit orders him to follow him and take him out to a vast field, with piles of prosphora and rolls. “Here are your alms to the poor,” said the heavenly visitor, collect them for your floors.” Cornelius began to collect, but there were so many of them that they fell out of the floor. Cornelius woke up and marveled at the vision with joyful tears. Then he told the brethren about this and commanded that during his life and after his death alms should be generously given to the poor. The monk lived by trusting in the Lord, and the Lord protected him with His protection. He erected a chapel a mile from the monastery and a cross in it so that those passing by could leave their alms here without entering the monastery; He did not want worldly people to worry about the monastery and disturb the monks with their visits. Through his prayer, there were generous alms in the chapel. The brother assigned here began to use the property of the monastery for his own benefit, but was miraculously convicted in front of everyone. When the brethren, after the antidoron, went to venerate the icon of the Mother of God, the guilty brother was not allowed to do so by an invisible force and with tears confessed his sin before everyone. There were, however, among the brothers those who even encroached on the life of the reverend abbot. The elder left the monastery early and with prayer in his heart calmly crossed the bridge over the river. Nurma. Two brothers assigned to field work were waiting for him at the bridge to kill him: but it seemed to them that many people were walking with the old man. They decided to wait for him to return across the bridge and, sitting under the bridge, they saw him again. “Overwhelmed with horror, with tears of repentance, they fell at the feet of the elder, asking for forgiveness for their terrible sin. The kind old man forgave them. Having established his monastery, the elder, on the occasion of the displeasure raised against him by some obstinate people, decided to retire to a new solitude. In vain did the best of the brethren persuade him not to leave his monastery. Having told them that he would not part with her in spirit, he entrusted the management of the monastery to 12 disciples, and he and his disciple Gennady went to seek solitude for themselves and for 70 faiths. from his monastery, on Lake Surskoye, he began to labor in fasting and prayer. In 1526. j. Vasily and his young wife Elena went on a pilgrimage to the Cyril Monastery 183 - and on the way, visiting the Cornelius monastery, he learned that Cornelius was not in his monastery. The prince sent V. to tell Cornelius that he wanted to see him. The monk appeared to V. to the prince in Vologda. Vasily was glad to meet with the great elder; he asked him to pray to the Lord and the Mother of God that childbearing would be granted to him; then he expressed a desire for the elder to return to his monastery. The elder meekly explained. to the prince that his decrepitude needs silence. - IN. The prince appointed on his own behalf a quitrent maintenance for the Surskaya Hermitage, gave 50 rubles for the Corniliev Monastery and ordered the restoration of the Anthony Church in the latter. After living for two years in Sursky solitude, the elder went to Moscow to ask permission to build a church in the Sursky desert. V. Prince, having given his word to his sincere disciples to return him to the monastery, decisively refused the elder’s request and announced that he should return to his monastery. The elder became upset and disappeared from Moscow to the Sergius Lavra. V. the prince arrived here on the feast of the Epiphany and again demanded that Cornelius go to his disciples. Cornelius obeyed and the prince told him: “I heard, father, that your monastery has neither villages nor villages; Ask for what you need - I’ll give you everything.” The monk thanked V. the prince and asked that the surrounding land with forest be assigned to the monastery, so that the brethren could calmly, through the labor of their hands, get their bread. V. the prince fulfilled the elder’s wish. 184 The elder was greeted with joy at the monastery. He began to work here as before and clear the forest for the fields. Once at noon the brethren rested, and he collected brushwood; A suddenly rising flame engulfed the forest around him and he almost burned down: but the rising wind opened the way for him among the fire. Despite his old age, he did not shy away from any work at the monastery, and was the first to appear for church services. – He loved the poorest clothes. The monk Zacchaeus asked him that Zacchaeus's mantle, tied with basts, be replaced with another. The venerable abbot gave his to Zacchaeus, and put Zacchaeus's on himself. In his old age, managing the multiplied brethren was difficult for the monk, and he wanted to spend the rest of his days in the Cyril Monastery, in seclusion. The urgent request of his disciples returned him from Cyril’s retreat to his monastery: but he did not take over the management of it, but secluded himself in his cell. – The rumor about the approach of the Tatars alarmed the disciples of Cornelius. When they told him about the Tatars: “Let’s create something human,” he said, “let’s leave, so that otherwise pride or vanity will not appear.” And together with others he went to the Belozersk region. But the enemies did not touch the monastery, frightened by the vision of the guarding soldiers. 185 – The holy elder then returned to his retreat. The great ascetic raised men of high spiritual life by his example of life and instructions. - Rev. Gennady Lyubimsky, Ave. Kirill of Novoezero, Ave. Herodion of Ilozersky, Ave. Adrian Poshekhonsky - the founders of the monasteries, Ave. Lavrenty of Komel were his disciples. 186 – The power of God, which acted mightily in him, acted through him in others whose hearts were open to it. – The tangible experience of this was the following: a monk, sent to work, was brought to the monastery barely alive, having been beaten by robbers. The monk ordered to call the confessor, and he himself went to the sick man and as soon as he touched his wounds with his finger, he stood up healthy. A year before his death, he handed over the management of the monastery to his disciple Lavrenty. In the fourth week after Easter, the elder, exhausted from age, ordered him to be taken to church to once again receive Holy Communion. secrets Returning from church, he said goodbye to everyone, listened to the akathist to the Savior and the Mother of God, and quietly surrendered his spirit to the Lord: this was May 19, 1537, at the age of 82. In appearance, “Cornilius the Wonderworker is gray-haired, curly, and has a dull hair.” 187 The monk left behind a rule of monastic life, distinguished by its simplicity and spiritual experience. After the preface, chapter 1 of the charter speaks of church deanery; 2 – about the decorum of the meal; 3 – about food and drink; 4 – about not drinking or eating anywhere except at meals; 5 – about clothes. “Let each brother have two clothes, one old and patched, the other strong.” Anything else is a matter of vanity and a temptation for the brethren. Chapter 6: you should not ask for anything from outsiders 7. You should not have any property. “A monk who has something of his own in the community, whether small or great, is alien to the love of God... Let us be afraid, lest at an hour in which we do not know death overtake us and find our conscience defiled by the love of money, lest the Lord say to us: You fool, this night they take your soul, and who will receive what you have gathered? He who wishes to be worthy of God’s grace, here and there, must be in complete non-covetousness and in poverty, similar to the poverty of Christ.” Chapter 8 You should not take anything without the blessing of the abbot. 9. One should not go to meals untimely. 10. In common work one should be silent and prayerful. 11. Without special need, do not visit either relatives or strangers. 12. Do not accept alms for yourself. “If one of the great people or anyone else wanted to give alms from hand to hand, it would be better not to give such alms than to accept it to ruin the hostel.” 13. Do not tolerate intoxicating drinks in the monastery. “All this,” the conclusion says, “I, the unworthy and sinful monk Cornelius, wrote with my own hand and betray to my brethren. I wish that this tradition be observed both during my life and after death.” 188 Repose of St. Simon Bishop of Vladimir Blessed Simon, writer of the lives of the Pechersk ascetics and Vladimir bishop, laid the foundation for monastic life in the Pechersk monastery of St. Anthony and Theodosius, and here he spent a long time in monastic exploits. In 1206 we see him as abbot of the Vladimir Nativity Monastery and confessor to the pious Princess Maria, the founder of the convent. 189 When the Blessed Prince Georgy Vsevolodovich wished to have a special bishop for Vladimir of Klyazmen, who had hitherto depended on the Rostov bishop: blessed. Simon was installed as bishop of Vladimir and Suzdal. This was in 1214. 190 In 1217, Prince. Constantine ousted the prince. Yuri from Vladimir and sat down on the table. prince - Blazh. Simon shared with his beloved prince the removal from Vladimir to the poor town of Radilov. Although soon the good-natured Konstantin made peace with his brother and, declaring him his heir, gave him Suzdal; although during this reconciliation Constantine received Simon with love and presented him with gifts, but even after that Simon was not separated from the prince. George, stayed with him in Suzdal; Only after the death of Constantine did he “reenter his bishopric of Vladimir.” 191 On Sept. 1218 Blessed Simon in the presence of V. K. George consecrated a new church in the monastery where he was abbot. Prince George loved the blessed one. Simon, who showed so much love to him in a bitter time: he announced his readiness to open a special bishopric in Suzdal for his friend Polycarp. But blessed. Simon, not finding it useful for Polycarp, rejected the prince from his intention. Daughter in. K. Vsevolod Verkhuslav, from 1189 the wife of Prince Rostislav Rurikovich, was the spiritual daughter of Blessed. Simone was also ready to make all sorts of sacrifices out of respect for the blessed bishop. But Simon firmly followed the path of spiritual life, not getting carried away by happiness and not indulging his pride. 192 In 1225 he consecrated the cathedral church in Suzdal, built by him together with the prince on the site of an ancient collapsed cathedral. In May 1226, feeling the proximity of his death, he put on the schema and on May 22, the “blessed, merciful and teaching bishop” died. He was buried in the Vladimir Cathedral, 193 but subsequently his relics were transferred to the Kyiv caves, where they now rest. 194 The chronicle rightly calls Blessed. Simon is a teacher. His excellent message to Polycarp, the Pechersk monk and spiritual friend, fully justifies this name. It also shows how full of sincere piety the blessed soul was. Simone. The monk Polycarp was troubled by thoughts of ambition, which drove him from the Pechersk monastery to one place or another. To heal his friend, Simon depicts the importance of the Pechersk monastery in spiritual life and does not spare Polycarp in his accusations. "Brother! Thus the saint writes, sit in silence, gather your mind and say: man, have you not abandoned the world and your carnal parents? If you came here for salvation, but you are not doing spiritual things, then why did you put on monasticism? Black robes will not relieve you of torment. You see, the princes, boyars and all your friends praise you here - they say: he is happy that he hated the world and its glory - he no longer cares about anything earthly, wanting the heavenly. But you don’t live like a monk. I'm ashamed of you. - What if those who please us precede us into the kingdom of heaven? They will be at peace, and we, cruelly tormented, will scream. Who will have mercy on you when you destroy yourself? - Wake up brother, wake up and take care of your soul; work for the Lord with fear and with all humility; Don’t be meek today and angry and angry tomorrow; silent for a while, and then again ready to murmur against the abbot and his servants. Do not be deceitful, do not leave the church meeting under the pretext of illness. Just as rain grows a seed, so the church fertilizes the spiritual soil for the growth of good deeds. “Whatever you do in your cell does not have the same power as what you do in church.” Whether you read the psalter or sing 12 psalms, it cannot be compared with one cathedral singing: Lord have mercy. Remember, brother, that the Supreme Ap. Peter, himself being the church of the living God, was taken by Herod and put in prison, and through church prayer was delivered from the hands of Herod. David in prayer says: one thing I ask of the Lord and this I seek: to live in the house of the Lord, to see the beauties of the Lord and to visit His holy church (Ps. 27:4). The Lord Himself says: where two or three are gathered in My name, there am I in the midst of them (Matthew 18:20). If more than a hundred of them gather, believe all the more that God is there with them. Their dinner is also prepared from the church fire; I want one grain of this dinner more than everything I have. I testify to the Lord that I would not want to touch any other food than a piece of bread and peas prepared in the presence of that holy brethren. And you, brother, don’t do it in such a way that now you share this meal with pleasure, and tomorrow you grumble against the cook and the serving brother and thereby, by insulting the commander, you are subject to the same punishment as the dissatisfied person about whom the patericon speaks. Do not scold the cellarer: whoever grumbles harms himself. Whether you watch or drink, do everything for the glory of God. Bear with me, brother, even insult: he who endures to the end will be saved (Matt. 24:13). If you happen to be offended and someone tells you: so-and-so spoke very poorly about you, tell the messenger, although he reproached me, he is my brother, and I am worth it, and it is not he who is doing this, but the enemy who wants to quarrel us; May the Lord punish the evil one and have mercy on his brother. “You’ll say he insulted me to my face in front of everyone.” Do not be embarrassed, son, and do not indulge in anger, but bow to your brother and say: forgive me. By correcting your sins, you will defeat the enemy’s power. If you respond to abuse with rudeness, you will doubly insult yourself. Are you greater than King David, whom Shimei scolded to his face? He said to the servant who wanted to take revenge for him: don’t do this; May the Lord see my humility and reward him with good for his abuse! Remember, son, and more than that, how the Lord humbled Himself, being obedient to His Father until death. While suffering, he did not threaten (1 Peter 2:23), listened to blasphemy, endured slaps and spitting, but was not angry; prayed for his crucifiers and taught you to pray for your enemies. Love, he said, your enemies, do good to those who hate you, bless those who curse you, pray for those who harm you (Matthew 5:44). Enough, brother, with what you have done out of your pride. You should mourn the fact that, having left the holy monastery and St. Fathers Anthony and Theodosius and St. monnoristsev, who with them took upon himself to be abbot of St. unmercenary. “You did well when you quickly left it and did not expose your back to your enemy, who wanted to destroy you.” “Don’t you know that a tree that is not watered and often replanted soon dries up?” And you, having refused to obey your father and brothers, would soon have died. – A sheep is safe in the herd, but when it moves away from the herd it soon becomes prey for wolves. You should have thought beforehand why you wanted to leave the holy, blessed and honest monastery of Pechersk, where it is so convenient for anyone seeking salvation to be saved? I think, brother, that God Himself allowed this to happen as a punishment for pride, for the fact that you did not want to serve a holy man, your master, but our brother, Archimandrite Akindinus, abbot of Pechersk. Have you written about your frustration? Woe to you! You will destroy your soul. I ask you: how do you hope to be saved? If you were truly always sober and poor, spend your nights without sleep, but if you cannot bear insults, you will not be saved. “The abbot and the brethren rejoiced over you, and we were comforted by the thought of your finding.” But you also allowed it to be your will, and not the will of the abbot, you wanted to once again be the abbot of St. Demetrius, although no one forced you - neither the abbot, nor the prince, nor me. And now I’ve already experienced it. - Understand, brother, that God does not like your leadership and therefore He sent you weakness of vision. “But even then you did not come to the understanding to say: “It is good for me, for you have humbled me, so that I might learn through your justification.” “I see that you are proud and seek glory from people, and not from God.” Am I not worthy of such a dignity? Why am I worse, for example, an economist? That's what you said. And the prince's wife. Rostislava Verkhuslava writes to me, wanting to see you as a bishop in Novgorod, in the place of Anthony, or in Smolensk in the place of Lazarus, or in Yuryev in the place of Alexy. She says: for you and Polycarp, I am ready to spend at least a thousand silver. - But I answered: My daughter Anastasia! It’s not a godly thing you want to do; if Polycarp had remained in the monastery with a clear conscience, in obedience to the abbot and the brethren, and lived in strict abstinence, then he would have been awarded not only the rank of hierarch, but also the heavenly kingdom. Have you, brother, wished for the episcopal rank? Of course, you wish well. But listen to what the apostle says. Paul to Timothy and think, do you have the qualities that a bishop should have? If you were worthy of such a rank, I would not have let you go, with my own hands I would have installed you as governor of both bishoprics - in Vladimir and Suzdal, as the prince wanted. George, I didn’t want to. - Brother! The perfection of the soul does not lie in being honored by people, but in improving oneself in life and being pure. – Many from the Pechersk monastery were appointed bishops. Just as Christ himself sent the apostles throughout the entire universe, so by His Mother, our Lady, the Mother of God, many from Her monastery were appointed bishops throughout the Russian land. The first was Bishop Leonty of Rostov, a holy martyr, whom God glorified with incorruption. This was the first throne; the infidels tortured and killed him, and he became the third citizen of the Russian land, receiving, together with two Varangians, a crown from Christ, for whom he suffered. You yourself read about Metropolitan Hilarion in the life of St. Anthony, that by him he was tonsured and awarded the priesthood. - After them, bishops Nikolai and Ephraim were installed in Pereyaslavl, Isaiah in Rostov, German in Novgorod, Stefan in Vyshgorod, Nifont in Novgorod, Lavrentiy in Turov, Marin in Yuryev, Mina in Polotsk, Nikolai in Tmutarakan, Feoktist in Chernigov, Luka in Belgorod, Ephraim in Suzdal. If you want to know everyone: read the old Rostov chronicle; there you will find that there were more than 30 of them all; and if you read further, before us sinners, then I think there will be about 50. Understand, brother, what the glory of that monastery is and, having established yourself, repent. Love the quiet and serene life to which the Lord has led you. I am glad to leave the bishopric and serve the abbot in the Pechersk monastery. But you know what's holding me back. Who doesn’t know that I, the sinful Bishop Simon, have a cathedral church in Vladimir, the beauty of the city, and another in Suzdal, which I myself built? How many cities and villages they have! And tithes are collected from all that land. And all this is owned by our thinness. But before God I tell you: I would consider all this glory and power to be nothing if I were to stick out with a stake outside the gates of the Pechersk monastery and be trampled upon by people. One day in the house of the Mother of God is better than a thousand years of temporary honor. I would like to live in it better than in the villages of sinners.” 195 Stopped. St. Dovmont-Timofey, Prince of Pskov Litvin by birth and the prince of Nalshansky, Dovmont remained a pagan for a long time and was brought to St. faith by the circumstances of life. – Mindovg, the Grand Duke of Lithuania, lured Dovmont’s wife to him, forced her to share his bed. Dovmont, according to his pagan conscience, decided to kill Mindaugas for this. Having gone to war with Mindaugas’s army beyond the Dnieper, he suddenly declared: “magic does not allow me to go with you,” and when he returned, he attacked the defenseless Mindaugas, killing him and his two sons. This was in the fall of 1263. Following this, a massacre began in Lithuania - one prince killed another, wanting to be in charge; and Mindovg's son Voishelg, having taken over his father's throne, began (from 1264) to terribly take revenge for his father's death. 196 Dovmont was forced to flee from Lithuania - In 1265, he and with him 300 Lithuanian families, saving their lives, came to Pskov. Now “the grace of God breathed upon him, as the ancient biography writer says.” 197 Dovmont's soul was shocked by the vicissitudes of life and, having gained clarity, began to see the meaning of the former pagan life. - In Pskov at that time there was no shortage of capable teachers of the faith for newcomers to Lithuania: Pskov priests, as they were familiar with the language of Lithuania, in its neighborhood, were then called to Lithuania to serve St. faith. 198 Dovmont was baptized and everyone who arrived with him in Pskov was baptized with him; Dovmont is named Timofey. The people of Pskov were delighted with the celebration of St. faith. 199 The Pskovites now had so much hope in Dovmont that the very next year they elected him as their prince, in place of Svyatoslav Yaroslavich. A hitherto unprecedented example is that a Russian city receives Prince Litvin, instead of a descendant of Vladimirov. The Novgorod prince Yaroslav was offended by the fact that he wanted to go with an army against Pskov and drive out Dovmont: but the Novgorodians held him back. 200 The Pskovites begged the hand of the grandsons of St. for Dovmont. Prince Alexander Nevsky, Maria Dmitrievna. “In the same year, Dovmont justified the Pskov people’s trust in him. Wild Lithuania very often then invaded Russia from its sacred forests, devastated homes and took many Christians with it into captivity; Prince Gerden had previously given Letgallia to the Hermeister, 201 while the Pskov priests had long before implanted Orthodox Christianity in Letgallia. 202 As a result of such affairs in Lithuania, Dovmont took with him 270 of the best warriors, went to Lithuania and, in the absence of Gerden, walked through his possessions with fire and sword, captured his wife and children and crowds of Litvins. “We had to wait for pursuit from Gerden.” Dovmont, having crossed the Dvina, sent 180 of his soldiers with booty to Pskov, and he himself stopped 5 ver. from the Dvina. Soon the guards let Dovmont know that Gerden was coming with an army. “Brothers of Pskov! Dovmont said, whoever is old among you is my father; whoever is young, I am his brother. I have heard about your courage; life and death are before you. My brothers! Let's stand for St. Trinity" and since it was then St. much Leontius (18 hours), Prince Timothy added: “St. Trinity and St. great leader Leonty! Help us against our enemies!” Dovmont’s words inspired the people of Pskov. - Dovmont with 70 soldiers defeated 700 Lithuanians, Prince Gedroits (Gotrop) was killed and many others fell with him, others drowned in the Dvina, and only one was killed among the Pskovites. 203 This victory of Christian hope remained in the memory of the Pskovites for a long time. 204 The following year, Dovmont again went with the Pskovites to Lithuania, the country was devastated, and Prince Gerden was killed. 205 The most important services provided were to St. faith and Russia through Dovmont’s courage in dealings with Livonia. The Germans, having taken Livonia from Russia, were ready to extend their greedy power further, and in relation to St. In their faith they were more evil than pagan Lithuania: they were content with robbery without touching their conscience; The Germans plundered everything and forced them to accept papism, declaring the Russians pagans. – In 1268, the forces of almost all Russian princes gathered in Novgorod to drive the Danes out of Estland. Dovmont and the Pskovites joined the squads of his father-in-law. book Dimitri. - At the very beginning of the campaign, the “nobles of God,” as the Livonian knights called themselves, sent their proxies with oaths that they would not help the Danes, as long as they were not touched. But when the Russian troops, having ravaged several villages, approached Rakovor (Wesenburg): the Master of the Order Otto von Redenstein and the Bishop of Dorpat Alexander appeared with a large army to defend the Danes. A terrible battle began. The Russians lent the right wing of the allied army, where Dovmont and Dimitri stood, a triumph over the German phalanxes. Biskup was killed and, according to the Germans themselves, up to 1,350 people died with him. Taking advantage of the darkness of the night, the brave knights ran away from the Russians. The Novgorodians, feeling great damage in the army, returned back; and Dovmont with the Pskovites marched through the Wesenberg district all the way to the sea, plundering the churches of the Estonians and returned with many prisoners. 206 – A few days after the Battle of Rakovor, the Germans secretly entered the Pskov borders and plundered several villages. Dovmont with a detachment of 60 people caught up with them on the river. Mironov, smashed 800; some fled to the island; Dovmont ordered the grass to be set on fire, and the vile criminals of the oath died. The master, tormented by anger, gathered formidable forces in 1269, brought 18,000 troops by land and on ships and, with battering machines, threatened to raze Pskov to the ground. - Dovmont, having examined the forces of the enemy, gathered an army, came to the Trinity Cathedral, laid his sword before the altar, fell on his face and prayed with tears: “Lord God, look on your meek and humble servants and humble the high thoughts of the proud.” Igum. Isidore girded the prince with a sword and blessed him to fight for St. faith. - Inspired by faith, the prince, without waiting for the Novgorodians rushing to help, attacked the Germans with the Pskov squads, wounded the master in the face, and exterminated more than one thousand Latins. Meanwhile, on the tenth day of the siege, the Novgorod regiments arrived. The Germans rushed to flee, loading entire ships with the corpses of their commanders and then concluded the peace that Dovmovt wanted. 207 The Germans and Lithuania left the Russian borders alone for a long time. In memory of the last victory (June 8) Blessed. The prince built a church for Vm. Theodore stratilate, and in memory of Mironov’s deed, a church was built to Vm. George. In addition, he built a church in honor of his angel St. Timofey. 208 Defending Pskov with his sword, Dovmont strengthened it with a stone wall. At the same time, he vigilantly ensured that the truth was observed in the courts; very merciful to all those in need, he helped the poor in their poverty, visited the unfortunate in prison, gave rest to wanderers, and loved priests. Affectionate with everyone, he was strict with himself: he spent his life in fasting and prayer and reverently honored holidays. He built the women's monastery of the Nativity of the Mother of God, which even after was called Dovmontova; endowed the monastery of the Forerunner with land, founded by the blessed one. Eupraxia. 209 Blessed in the last year of life. the prince had to teach the Germans a lesson once again. At the beginning of 1299, Livonian knights unexpectedly attacked Pskov, robbed and burned monasteries, killed defenseless monks and women. The old prince, passionate to the grave, led his squad and fought with the Germans on the banks of the river. The Great One drove them into the water, took as booty many weapons abandoned by the fugitives, and captured many captives. This was on March 5, and on May 20, after a serious illness, the noble prince died. “Pskovites, young and old, mourned his death. His body was laid in the cathedral church of St. Trinity, for which he struggled so much. 210 – A year later, his holy wife Mary, monastically Martha, also reposed peacefully. 211 The people of Pskov, after the death of Dovmont, believed that their courageous, pious prince was a saint of God and remembered them in prayer. With prayer to St. to the prince they entered into battle with the enemies and were happy. This happened in 1341 and 1343. - In 1374 a church was built in his name. 212 In 1480, the Livonian master approached Pskov with 100,000 troops. The Pskovites were horrified and the faint-hearted fled. The noble Prince Dovmont, appearing to one of the Pskovites, said: “Take the robe of my coffin and walk around the city three times with crosses, pray and do not be afraid.” Will of St. The prince was fulfilled - they walked around the fortress at night with his clothes and crosses. The master, approaching with 13 ships, tried to set the city on fire. The Russians, inspired by the heavenly leader, rushed into battle and crushed the Germans into the water. The Germans attacked the ships and sank, and at night they lifted the siege and left. 213 The chronicle also recorded the sight of a blind man, which took place at the tomb of St. Prince on Trinity Day 1530 214 On the miraculous Mirozh icon of the Mother of God, glorified in 1567, the blessings of the Mother of God are presented on the right hand. book Dovmont, and on the left - Blagov. Maria. 215 Service of blessings. to the prince was compiled after the rescue from Batory. Nowadays in the side church of the Pskov Cathedral there is a shrine with the image of blessings. prince There is also an ancient icon of him. On the bell of 1560 there is an inscription with the name of “the blessed prince. Dovmont". 216 St. Constantine, Prince of Murom with his children Mikhail and Theodore “Father! If my father stood up and came to me, I would not be as glad as I am glad of your coming and I would not be afraid of him as I am afraid of you.” That's what the reverend said. Feodosia Svyatoslav Yaroslavich, first the Prince of Chernigov, then 1067–1077 Grand Duke of Kiev. – Konstantin-Yaroslav was the youngest son of such a pious father; 217 his elder brothers were Gleb, killed in Zavolochye in 1078, Oleg, known for his alarming courage, David, kind and full of love, who was respected in his family as a father, Roman, who died in 1079; their sister Predslava died as a nun in 1116. 218 The appanage system of government, for all its disadvantages, brought a lot of good. Having taken possession of a well-known country, the best prince tried to introduce Christian citizenship in its place of savagery. Murom in ancient times belonged to the settlements of Finnish tribes, such as the Murom, Merya, and Mordovians. The pagan Finns were very wild, rude and extremely stubborn in their paganism; Their magicians for a long time defended superstition not only for themselves, but sought to spread it among the Russians. 219 St. Gleb, the son of Equal-to-the-Apostles, encountered such resistance to Christianity in Murom that he was forced to live in the 12 faiths. from the city, on the river Ishwe. – After him, Murom remained for a long time without a Christian prince and paganism remained in force there. - Meanwhile, the Bulgarian neighbors, Mohammedans by faith, tried to extend their influence to Murom, even in terms of types of trade. 220 – Blagov. Prince Konstantin-Yaroslav asked his father for Murom as an inheritance for himself. One jealousy for St. faith could have brought him to the country of Murom: otherwise the wild side, although rich in forests, honey, and animals, could not be attractive. 221 His father did not want to let him go to the Chud side, out of great fear that they would kill him. Constantine decided to do everything for St. faith. This was, in all likelihood, in the last year of Svyatoslav’s life, in 1077. 222 According to the latest research on the Meryan burial mounds, Christianity in the Meryan country does not appear earlier than the end of the 11th century. 223 Svyatoslav released Constantine with his wife and sons, Michael and Theodore, giving the required number of clergy, governors, soldiers, servants with their families and property: an entire Christian colony went to a wild and pagan country. Approaching Murom, the prince sent his son Mikhail to convince the Murom people to accept the prince without resistance. The stubborn pagans killed the sent prince and threw his body outside the city, while they themselves began to prepare for battle. 224 Constantine approached the city with an army. The people of Murom wanted to fight: then they sent out to say that they accepted the prince, but did not want to replace him with the faith of their faith. Constantine entered the city and occupied it with his army. His first task was to build churches of God, in which the holy faith became visible to the pagans. First, the Church of the Annunciation was built. Virgin Mary "in the old high city." 225 The body of the murdered Prince Michael was buried here, with Christian rites: the high simplicity and reverence of Christian burial seemed to vain paganism inappropriate for the dignity of a prince. Is it true that they said that the prince should be buried? There is no hill built over the prince, no merry funeral feast, no sacrificial incense; no battles in honor of him - they did not cut their skin, did not tear their faces, and did not shout for the dead. 226 They were explained how Christian rituals were far higher, smarter, and more edifying than anything pagan - they conveyed concepts about the true God and worthy service to Him, about the Redeemer of peace and grace. The church in the name of St. served as a response to how Christians honor their princes, who are great before God, and not according to the opinions of people. Princes Boris and Gleb, built by Constantine. The hearts of inveterate superstitions remained deaf to the voice of truth. The prince earnestly prayed to the Lord that He would open the hearts of pitiful people with His grace to accept the light of truth. “He invited the city elders to his place and talked with them about St. faith, - persuaded them with love and threats not to reject what was necessary for temporary happiness and eternal salvation - St. faith. - The pagans persisted. - Moreover, the fanatics of superstition secretly plotted and repented to kill or expel the prince - the preacher of the new faith. “Crowds with weapons and clubs gathered in front of the prince’s court. - Frightened Christians locked themselves in their houses and were ready to repel the force by force. The noble prince took up another weapon. – With his family, spiritual people and several of his good servants, he began to pray. “Then one appeared, with an icon of the Mother of God in his hands, to the excited crowd. - The rioters were struck with horror and, instead of threats, they expressed a prayer to enlighten them with St. baptism. - The delighted prince gave thanks to the Lord and the Most Pure Mother, and set a day when all the unenlightened should appear on the river. Oku. – The baptism of the Murom residents was solemn. The scene that was seen on the Dnieper under Vladimir was repeated. 227 – The triumphant prince showered the children of God with various gifts, some with different clothes, others with money, and the best with fatherland. Naturally, it was now necessary to take care of multiplying churches. “The commandment is to build churches in the city and in villages and monasteries for men and women.” – According to the chronicle, in 1098 we see the Spassky Monastery in Murom, built without a doubt by the enlightener of Murom. 228 The Bulgarians and Mordovians saw that the successes of Christianity in Murom were dangerous for their earthly benefits and false faith. And they angrily began to attack Murom. In 1088, the Bulgars took Murom. 229 – In 1103, Yaroslav fought with the Mordovians and was defeated. 230 But Constantine firmly stood on the enlightened side. The pious and intelligent prince actively spread faith and citizenship in the remote side in 1095, “Pereslavl of Ryazan was founded at the Church of St. St. Nicholas of the Old", a city that for a long time bore the name of its founder. 231 The Christian prince had to experience grief for his Murom not only from the savages. While Murom remained a pagan city, a wild and remote place, none of the princes expressed a desire to live in it. But in 1096 we see Prince Izyaslav in Murom, a prince not from the family of princes of Chernigov, while Murom and Ryazan were part of the principality of Chernigov. “The son of the good Monomakh was deceived, as his father said, by selfish servants - Yaroslav, of course, was not pleased with this. But he did not start civil strife on his own; he was meek and God-fearing. His brother Oleg was not like that. - The princes obliged him with an oath to appear in Kyiv for a meeting about who should own what under the new century. prince? And Oleg appeared with an army before Murom and sent to tell Izyaslav: “go to Rostov, your father’s inheritance here belongs to me: I want to settle accounts with your father.” Izyaslav was wrong and fell in battle. But Oleg was as proud as he was greedy for self-interest. Instead of leaving his brother Yaroslav in Murom and occupying Ryazan himself, he captured Suzdal and Rostov. - In the war that opened, he forced Yaroslav to be a participant; the generous winner Mstislav left Yaroslav in Murom. The Lyubech Congress of Princes in 1097 decided, “let David, Oleg and Yaroslav own the inheritance of Svyatoslav.” 232 Yaroslav made an effort to smooth over the traces of the abusive worries. He was especially concerned about establishing Christian piety among the people. At his request, M. Nicephorus (1104–1122) sent him a message about the meaning of the Latin faith; The saint condemned the Latins, among other things, because they forbid praising God in a language other than Hebrew, Greek and Roman. 233 – This revealed to the Murom prince the joyful truth that it is a holy thing to glorify the Lord in Russian and Finnish and in any other language. – Full of Christian love, he joyfully received homeless princes without appanages and laid them to rest in Ryazan: in 1114, two such princes died here, under the roof of Yaroslav’s love. 234 In 1123, Yaroslav's elder brother David, Prince of Chernigov, died. – Yaroslav took the senior table of the Chernigov principality, and left Murom to his nephew Vsevolod Davidovich. 235 – He buried his wife in Chernigov. - In the last years of his life, blessings. Konstantin had to experience quite a bit of bitterness. In 1127, another nephew, Vsevolod Olgovich, accidentally attacked Chernigov, captured Yaroslav, cut off his squad and plundered his property. VK Mstislav and his brother gathered an army to go against the rebellious Olgovich: but Mstislav was persuaded not to shed Christian blood and give peace to Olegovich; – Yaroslav was left with sorrow to go to Murom. 236 Blagov. died in Murom in 1129 237 the ancestor of the princes of Murom and Ryazan. 238 – His holy body was laid in the Annunciation Cathedral, near his children Michael and Theodore. In 1351, Yuri Yaroslavich, the restorer of Murom, restored the Annunciation Church, founded by Constantine. Then miracles from St. began to appear. princes. 239 In 1547 it was established to celebrate St. May 21 in Murom. book Konstantin and his children. 240 – In 1552 Tsar John, on his way to Kazan, being in Murom, worshiped the noble princes, asking for their help; 241 and the following year their relics were discovered and a new church was consecrated, built by the king, according to a vow, for their relics, with a chapel in their name. 242 The suffering of St. Agapit Markushevsky Rev. Agapit labored for a long time in the Solvychegodsk Boris and Gleb Monastery. - Since he was seriously ill. – Appearing in a dream vision of St. Nikolai told him to go to the river. Markush and found a monastery there; the sick man was healed at the same time and went on his way. On the rivers Markush and Tarnakh (100 versts northeast of Totma) he built a chapel and then in 1578 two churches, one in honor of St. Nicholas, another in the name of Procopius of Ustyug. In the same year, he asked the Tsar for land and a place for a mill on the river for a monastery. Lakhta, and the Metropolitan has a blessing to consecrate the churches. Returning from Moscow, he lived as an ascetic of God: not content with the work of building a monastery, he secretly wore chains on his body. Residents of the village of Kashnina, out of greed for self-interest, angry for the land allocated for the monastery, decided to kill the caring founder of the monastery. On May 21, 1584, they attacked the monk at the mill, killed him and threw him into the river. Uftyugu. The monks found the body of the murdered saint and buried him in the chapel, between the churches he had built, and the chains found on his body were hung over his coffin. His relics rest hidden in the church of the abolished (1764) Markushev monastery. 243 St. Leonty Bishop of Rostov St. Leonty is one of the greatest saints of the Russian land. 244 He is great in the actions of earthly life, as the Equal-to-the-Apostles enlightener of the Rostov region. He is great in heaven, like a strong prayer book for the Russian land. According to Blessed Simon, St. Leonty was tonsured at the Pechersk monastery; to the cave of St. He came to Anthony, of course, not before 1032, since Theodosius then found only Nikon with Anthony. He was ordained Bishop of Rostov before Hilarion, the second hierarch of the cave dwellers, was made metropolitan in 1051. 245 In Rostov the saint met stubborn, harsh and wild pagans. His predecessors, Theodore and Hilarion, the first Rostov bishops, were forced to flee Rostov from the rage of the pagans. 246 – Rostov until 1054 was under the jurisdiction of the c. K. Yaroslav, who lived in Kyiv; and according to Yaroslav’s will, Yaroslavl, Beloozero and all of Zavolozhye went to his son Vsevolod, who permanently lived in southern Pereyaslavl. 247 Thus St. Leonty had to fight paganism in Rostov without the close help of the prince, 248 and the hardened pagans did not want to listen to him. The exhortations and entreaties of Christian love to have pity on oneself and not to destroy oneself with darkness and sins did not incline the lost to goodness. Moreover, they showered the saint with abuse, subjected him to beatings and drove him out of the city. But he decided not to leave the herd entrusted to him. Having settled outside the city near the Brutovshchina stream, he built here a small wooden church of the Archangel Michael. 249 Seeing the impossibility of acting successfully directly on the old generation, strengthened in paganism, it turned to the young generation, not yet spoiled: it began to invite children to itself, fed them and caressed them; the kindly children willingly went to him, and he taught them the principles of St. faith and then baptized: after the children, some of the age ones also accepted the word of faith. For this reason, the old hardened pagans were greatly irritated by the successes of St. faith. The saint, “strengthened by the power of the cross, fasting and vigil,” did not look at the unrest of the blind and returned to his cathedral church. Here he continued to lure children to him with caresses and teach them St. faith - and in the church he preached about the emptiness and wickedness of idolatry. The hardened pagans became agitated by a huge crowd, some with clubs, others with weapons in their hands, and they went to the cathedral to kill or drive out Leontius. The cathedral clergyman was frightened. The saint was at peace “and strengthened the presbyters and deacons who were with him. Don't be afraid, children, he told them. Without God's will they will not do anything to us. He put on the sacred vestments and commanded the priests and deacons to also put on the vestments.” The saint, dressed in holy robes, came out to the pagans calm and firm. This unearthly calm, this heavenly firmness, appearing in the sight of death, amazed the pagans; “Seeing his face like the face of an angel, they fell, some half dead, others blind. The saint raised them up through prayer and made them healthy.” He taught them instructions in St. faith, full of spirit and power, and the pagans were baptized. 250 – From that time on, heavenly teaching found free access among the people of Rostov. An ancient chronicle says: “St. Leonty, holy bishop, enlighten St. baptism of the city of Rostov." 251 “Then the idolatrous darkness began to depart from us and the light of good faith began to shine,” says the ancient Rostov word in memory of Leonty. 252 The new chronicler writes: “of ancient times the wonderworker Leonty of Rostov brought the lost miracle into the Orthodox faith.” 253 These news, along with the fact that they show us the fruitful activity of Equal-to-the-Apostles Leonty in Rostov, also make it possible to see that the saint of God, with all his zeal, was not able to bring St. faith, all the “lost wonders.” And indeed, according to the life of St. Avramia, “at the Chud end of Rostov” Veles still stood, after St. Leontia. Moreover, the saint ordained many priests and deacons: but his apostolic feat ended in martyrdom. Blazh. Simon, having said that many from the Pechersk monastery were appointed bishops, writes: “the first was the Rostov bishop Leonty the Hieromartyr, whom God glorified with incorruptibility; this was the first (of the cavemen) throne; the infidels tortured and killed him and he became the third (heavenly) citizen from the Russian land, receiving, together with two Varangians, a crown from Christ, for whom he suffered.” 254 – When was this? The news is silent about the year of the Saint’s death: but, in all likelihood, it was in 1073, when we see from the chronicles the terrible atrocities of the preachers of Chud paganism within the Rostov diocese. 255 Relics of St. Leontius was opened on May 23, 1164. When they were digging ditches for the new cathedral church, the ancient news says: “they found a coffin covered with two boards; in bewilderment they opened the coffin and saw the face (of Leonty) glowing with glory; the vestments on him are as if they were worn yesterday; so many years have passed and his sacred body has not changed.” 256 In his hand he held a scroll on which were written the presbyters and deacons appointed by his hand. 257 Now St. the relics rest in the chapel of the cathedral, where they were transferred from the church of St. John in 1230 Feb. 25 d. 258 On the feast of the saint, the sexton, opening the doors of the church for matins, saw candles lit and the saint risen from the grave and praying with his hands raised to the sky. Then it happened that a careless cleric extinguished the unquenchable candle at the saint’s tomb, but for this he was punished with weakened body, deafness and dumbness, and having repented, he was healed at the saint’s shrine. 259 Prince of Rostov Ivan Alexandrovich († 1400) was healed three times through the prayer of St. Leontia, twice in childhood from an eye disease, and the third time, already married, from a fever. After the fire of 1408, after the consecration of the cathedral church, “up to 40 miraculous healings took place in one month - the blind, the lame, the withered, the sick, the paralytic.” The chronicle recorded: in 1418, “through the prayers of the holy wonderworker Leontius,” a new bishop was installed in Rostov; Equally, in the district charter, Saint. Jonah 1448 Leontius “holy wonderworker.” 260 At led. book John and under Archbishop. Tryfon (1462–1467) was plagued by “scabs”, from which many died; at the shrine of St. Leonty, many of these patients received healing. Under the same archbishop, Zacharias, the prince’s servant, argued with the cathedral about a plot of land. “It has long been a custom among former bishops that whenever there is a dispute about land with someone, they send a priest with the Leontius Cross to demarcate.” This is what they did now. – Zacharias found witnesses to the lie and, with their help, took possession of the site. But as soon as he sowed the stolen plot, he began to shout that that land was standing over him like a cloud and was covering his eyes; the blind man in repentance was brought to cancer by the miracle worker and when the archbishop served a prayer service to St. Leontius, Zechariah became healthy. 261 – In 1521, during the unexpected invasion of Makhmet-Girey, Saint Leonty, together with the Moscow saints, was an intercessor before God for Moscow. 262 “Commoner of the Apostles, faithful prayer book before God, Saint Leontius! Through virtues you have achieved heavenly things, with strong love for the one who loves you; You have sanctified unfaithful people through faith. - Therefore, rejoicing with the angels, you stand before the throne of the King of all, Christ God. Pray to Him to save our souls.” 263 Repose of Ave. Euphrosyne, Princess of Polotsk Lecturer Euphrosyne, by the popular name Predslava, was the granddaughter of the sovereign prince. Polotsk Vseslav Bryachislavich († 1101); 264 her father Svyatoslav-George was the youngest of the seven sons of Prince Vseslav. Her parents raised Predslava in the fear of God, and she showed such love for learning that she amazed her parents. Her beauty began to attract princes, who, as soon as she reached the age of 12, sought her hand. Her parents wanted to betroth her to one of the beautiful young princes; but the heart of the pure virgin was occupied with love for the heavenly Bridegroom and she secretly retired to a women’s monastic monastery, where the aunt of her husband, Prince Roman Vseslavich, was in charge. 265 Here, at the persistent request, she is clothed in a monastic image under the name of Euphrosyne. Her parents, having learned about this, wept bitterly for her, as if she were dead: but they submitted her to the will of the Lord. In the first years she led an ordinary monastic life. Then she asked Bishop Isaiah for permission to live in seclusion at the cathedral church. Here, after prayers, she was engaged in copying books and the payment that she received for that, she distributed to the poor. Then, according to a special vision that she and the bishop had, she decided to found her own monastery. The bishop, calling on his uncle Prince Boris, who was sovereign (1119–1128) 266 and her father George, announced to them: “Here I am, under your rule, giving Euphrosyne the place of St. Spas on the village so that there would be a nunnery here; Let no one after me change this gift of mine.” So, on a country site that belonged to the bishop's see, where the Polotsk archpastors were buried, the women's monastery of St. Spasa. The sisters soon gathered to the pious Euphrosyne. In 1130, the house of the Polotsk princes was subjected to severe sorrows, which could not but sadden Euphrosyne. Because the Bryansk princes disobeyed. The prince, during the most important time for all of Russia, did not rush to help him in the war with the sworn enemies of Russia, the Polovtsians, c. book Mstislav captured and exiled to Constantinople the princes David, Rostislav, Svyatoslav - the father of Euphrosyne, and the two sons of her uncle Rogvold, with their families. 267 Euphrosyne’s younger sister Gradislava was accepted by her into the monastery and named Evdokia; daughter of the deceased prince. Borisa brought to the saint all the expensive things prepared for marriage and forever renounced the world with the name of Eupraxia. Since the sister of the princes Vseslavich was married to the son of the emperor. Alexei Komnenos: the princes expelled from their fatherland were received in Constantinople not without affection; the emperor appointed them a salary and they, having entered into service, bravely fought with the Arabs. 268 Nevertheless, the princes cared for their homeland even after the death of Mstislav; two of them returned to Polotsk in 1140, and others even before that. According to the life of St. Euphrosyne can see that her father and uncle David also returned to their homeland. – It is impossible not to acknowledge the participation of Bl. Euphrosyne in the wonderful act of her nephew, Prince. Cornflower, returned to Polotsk (1132) with the love of Polotsk residents. Book Vsevolod, son of V. book Mstislav, on the way to Pskov, walked past Polotsk. Vasilko could now easily take revenge on Vsevolod for the disasters that the princes of Polotsk endured by order of his father Mstislav. But Vasilko went to meet Vsevolod, received him in the house with love, saw him off with honor, and the princes swore an oath not to remember what happened before. 269 ​​In any case, this act of the nephew was a most pleasant consolation for St. Euphrosyne. The reverend princess, jealous of the splendor of the house of God, decided, instead of a dilapidated wooden church, to build a stone church of the Savior in her monastery. The church built with her prayers is still intact. It bears the name “Spas Yurievichi” 270 - and its name shows that the father of the reverend prince also participated in its construction with donations. Yuri. – Its construction took place around 1160. For her new church, the saint prepared a precious altar cross, which has survived to this day. The inscription on it says: “An honorable tree is priceless; and its forging, gold and silver and stone reaper, cost 100 hryvnia, and others ... 40 hryvnia.” According to this inscription, the frame of the cross costs 140 hryvnia of silver, and since the hryvnia was equal to a pound of silver, or 10 rubles. to ours, the value of the salary rose to 1400 rubles. ser., which at that time was a very significant amount. In the church of St. Euphrosyne, on the sides of the choir, two more cramped cells are intact - the saint lived in one of them. From here she listened to the church service; and through a small window pierced in the wall, vast fields and a view of the city with its churches were revealed to her gaze. Burning with love for the Savior and the Mother of God, the saint took advantage of her family connection with the house of the Komnenos emperors to beg for one of the three icons, painted, according to legend, in the Gospels. Luke, the one who was then in Ephesus. At her earnest request, imp. Manuel and Patr. Luke Chrysoverg sent her the Ephesian icon and she, decorating it with a robe, placed it in her Savior church. This jewel has not yet been lost: it stands in the Toropets cathedral church, where it was placed in 1239 by the daughter of the Polotsk prince Bryachislav upon her marriage to Blagov. Alexander Nevsky. Not far from his monastery, St. The princess built a stone church of the Mother of God and with it a dormitory for monks. 271 Rev. The abbess, caring for the glory of the name of God, diligently cared for the salvation of her sisters in the Lord. The ancient biography writer conveys a touching conversation with which she excited them to asceticism. “I have gathered you in the Lord,” said the saint, like a kokosh gathers chicks; gathered verbal sheep for spiritual pasture. So feed on the commandments of the Lord; grow in virtues from strength to strength, so that I will joyfully take care of your salvation and see with consolation the spiritual fruits of your labors. I try to sow the words of God in you: but don’t your heart fields remain the same? They don't mature; and the time of harvest is approaching and the spade is ready to separate the tares from the wheat. I fear that tares would not be found among you and you would not be consigned to unquenchable fire. - Try, I pray you, try to save yourself from sins and save yourself from Gehenna. “Create from yourself the pure wheat of Christ, grind yourself in the millstones of humility, through fasting labors, purity, love, and prayers, so that you may be sweet bread for God.” Having established her monastery and given it rules, St. Euphrosyne, already in her advanced years, decided to fulfill her long-standing desire - to visit the holy places of Palestine. It was bitter for Prince Vyacheslav, who loved and loved her, to part with her. The venerable woman said to him in consolation: I will pray for myself and for you in holy places. Her gaze revealed that Vyacheslav’s two young daughters, Kirinia and Olga, would devote themselves to serving God and they were later tonsured by the Polotsk bishop Dionysius († 1181). Entrusting the monastery to her sister Gradislava Evdokia, the saint went east, accompanied by Prince. David, already familiar with the east: Zvenislav’s relative Eupraxia also went with her. – On her way, she met Emperor Manuel, who was marching against the Hungarians: then the patriarch was treated kindly in Constantinople. Luke. She visited St. Sophia, bowed to shrines in other places in the eastern capital and continued on her way to Jerusalem. Here, stay at the Russian monastery of St. Mother of God, the holy princess went several times to venerate the life-giving tomb of the Lord and placed a lamp over it. Then she walked around various places marked by the life of the Savior, and fell ill in a Russian monastery. After 24 days of illness, she gave up her spirit to the Lord, May 23, 1173. The body of the deceased saint, according to her will, was buried in the monastery of St. Theodosius, in the porch of the church, where the mother of the reverend rested. Savva and Theodosius. Subsequently, and probably when Saladin (in 1187) was preparing to retake Jerusalem, St. her relics were transferred to the Kyiv caves, where they rest incorruptibly to this day. 272 “Euphrosyne, the joy of Polotsk and the radiance of the virgins, my Christ, I bring you a prayer book, for her sake save me.” 273 Repose of St. Paisius of Galich The monastery, where St. Paisiy Ave. 274 labored for more than 70 years, was originally called Nikolaevskaya, occupying the shore of the Galich lake, near the city of Galich. Under Demetrius Donskoy, the devout boyar Ioann Ovin, during the restoration of the fallen monastery, received an icon of the Mother of God from an unknown person, placed it in the monastery church and named the Assumption monastery in her honor. In 1433 K. Vasily the Dark, in a war with his uncle K. Yuri, who violated a recent agreement, took possession of Galich and transferred the miraculous icon with all its precious decorations to Moscow. But this triumph of Vasily was fragile and short-lived. K. Yuri, gathering his strength, defeated Vasily on his head, then besieged Moscow and took St. icon. 275 The miraculous icon returned to the Galician monastery and this event was celebrated by all Galicians. The hegumen of the monastery was then St. Paisius, who labored there since 1385. K. Yuri, before his death (1434), transferred Galich to his third son Demetrius the Red. 276 This was the best of the sons of K. Yuri. He deeply revered the holy icon. When the grandson of the boyar Ovin, the childless Dimitri, fell into a dying disease, he was visited by St. Paisiy, his confessor, and K. Dimitri, St. Paisiy convinced his spiritual son to adequately prepare for the transition to eternity and take care of the monastery entrusted to his grandfather. The sick man, in the presence of the prince, handed over the monastery with the holy icon and his entire patrimony to his spiritual father, the Rev. Paisius, with the indispensable condition that a complete dormitory be established in the monastery. Ave. Paisiy exactly fulfilled the will of the pious boyar and started a hostel in the monastery. The devout K. Demetrius the Red greatly eased the worries of the saint. abbot about the monastery. Reverently before the miraculous Ovinov icon, he ordered a copy of it to be written and covered the new icon with a precious frame. Preparing for death, he asked St. Paisius to transfer his body to Moscow and deliver it to. to the prince the Ovinov icon he copied. The death of this prince was amazing in its features. A few days before his death, he lost his hearing, taste and sleep. I wanted to receive Holy Communion. He couldn’t keep secrets for a long time—blood poured from his nose. His nostrils were plugged to give him communion. When he communed with St. secrets: he completely calmed down and even ate his fish soup. Then I fell asleep. But late in the evening they saw that he was dying; they read the death notice and everyone thought that the prince had died; they dressed him as if he were dead. “At midnight, the imaginary dead man took off his cover and, without opening his eyes, began to sing church songs. Before the morning service, confessor Hosea brought St. gifts. The prince looked at him and said, “Rejoice, womb of the divine incarnation,” and took communion. For three whole days the prince sang and talked about soul-saving objects, recognized people, but heard nothing. Finally, on September 22, 1440, he died. His body was transferred to Moscow. 277 When St. Paisius, according to the will of Prince. Demetrius appeared in Moscow with an icon of the Mother of God: he was received here with triumph: High Hierarch Jonah, c. The prince, boyars, and people reverently greeted the holy icon. V. the prince asked for blessings from St. Paisius: but St. Abbot, bowing to. to the prince, said: “I dare not bless in front of the great saint, since I myself need his blessing.” IN. The prince was touched by the abbot’s reasonable humility and said to him: “You are truly a servant of God and the Mother of God.” The icon was brought into the cathedral church. Saint Jonah honored Paisius with the rank of archimandrite. V. the prince handed him a letter to his governors, with instructions to protect his monastery from enemy attacks and from all sorts of troubles. V. Prince, remembering how severely he was punished for his daring order with St. Ovinov. icon, he decided to respectfully return St. to Galich. the icon brought by Paisius. To accompany her to Galich, two archimandrites set off from Moscow. 278 – According to the monuments, the Galich Assumption Monastery is called the Paisiev Monastery. 279 This shows that St. Paisius worked hard both for its economic improvement and for establishing the rules of monastic life in it. Rev. Paisius, having reached a ripe old age, prepared for the transition to eternity through prayer. Having received Holy Communion secrets, he reposed peacefully on May 23, 1460. His relics rest hidden in the cathedral Assumption Church, where the miraculous Ovinovo icon of the Mother of God is located. 280 Ave. Nikita Stylite of Pereyaslavl Transformations of civil life are happiness for people if they are carried out with a good conscience. - Book Yuri Dolgoruky, transforming the Suzdal region, ordered to move (1152) Pereslavl from Lake Kleshchina to its current location; the earthen fortification on the banks of Trubezh was to be made larger than before; even the stone Church of the Savior, founded in the old city, was moved to a new location; Here they finished it already in the presence of Yuri’s son. 281 – It is clear that all this was not easy for the residents of Pereyaslavl. – In order to cover the prince’s expenses, increased collection of taxes was required. A new misfortune for the residents of the new city was Nikita, a native of Pereyaslavl, who was in charge of collecting taxes. 282 He was merciless towards others, not so much for the prince as for his own self-interest: he robbed the poor, oppressed the weak and profited with impunity at the expense of others. He protected himself from seeking the truth by having connections with the nobility. He lived with the tiuns and other leaders - cheerfully, showering them with gifts. The unfortunate ones shed tears; and he was calm and content. - This is how Nikita lived without the fear of God, and this is how many years of his life passed. It happens that a person lives for sin with all the strength of his soul, but does not see it: sin is hidden in his gaze by plausible veils, sometimes the needs of everyday life, sometimes forgivable weakness, sometimes permitted absent-mindedness. The Lord never wants any sinner to perish. He uses various irritating methods in order to awaken the sinner's sleeping conscience; uses one measure or another, depending on the properties and dispositions of the sinner. For Nikita, two measures were allowed and one miraculous. One day he went into church and heard the prophet preach: “Wash yourself and you will be clean.” The sermon struck Nikita: it shook his soul so much that he spent the whole night without sleep, worried about his past life. In the morning he went to his friends and, wanting to have fun, invited them to his place for a cheerful conversation. Having bought what he needed for the table, he ordered his wife to prepare dinner. She went about her business. But when I started cooking, I first saw blood at the top of the water, then first a hand, then a head floated out. She was horrified and didn’t know what to do? I told my husband and he saw the same thing. The sinner's conscience was awakened to its very depths. Nikita realized that his trade was the same as robbery and murder of people. “Woe to me, who have sinned a lot,” he said with a deep sigh and, without saying another word, he left the house with a prayer to the Lord: “Teach me, Lord, on your path.” In deep sorrow for his sins, Nikita appeared at the monastery. Nikita, who was 3 versts from Pereyaslavl and fell at the feet of the abbot and washed the floor with his tears. What kind of sorrow do you have, my son? “Tell me,” the abbot asked. Nikita told all his sins and his former vision and begged to be accepted into the monastery. Can you suddenly submit to obedience after living on your own for so many years? - said the abbot to Nikita. “I’m ready to do everything you command, father,” Nikita answered. Stay for three days at the monastery gates and confess your sins, said the abbot. In deep repentance, Nikita sat down at the gates of the monastery and confessed the sins of his life to everyone coming and going. Then behind the monastery, taking off his clothes, he sat down with his foot in a reed swamp. Three days later, the abbot sent to see what Nikita was doing? The brother, not finding him at the gate, found him lying in the reeds; spiders and midges showered him, while others crawled on the ground and blood flowed from the body ulcerated by them.” The brother told the abbot what he had seen. The abbot and the brethren went and found Nikita in an amazing position. What are you doing, my son? - said the abbot. He could barely say from exhaustion: “Save, father, the perishing soul.” The hegumen “ordered to bring a hair garment, clothed him: taking him by the right hand, he led him into the monastery and made him worthy of the promises belonging to the angelic image.” Nikita, in a cramped cell, spent his nights in prayer, singing psalms, and reading the lives of saints. With the blessing of the abbot, he placed heavy chains on himself. At night, leaving the monastery, he dug two wells - one near the monastery of St. torment of Boris and Gleb, another near a cold stream. 283 – Burning in love for St. life, he built himself a pillar and dug a small passage under the church, through which he went to public prayer, invisible to anyone; Not only that, the ascetic wore a stone cap on his head. 284 The Lord is close to those who sincerely call upon Him, no matter who they are. Blessed soul Nikita was purified day by day with prayers and deeds, and the grace of God finally penetrated into her vessels to such an extent that it was revealed in miraculous phenomena. The young Prince Mikhail, the son of Vsevolod, Prince of Chernigov, suffered from a serious illness. Hearing that “in Pereyaslavl there is a holy elder Nikita, who during his lifetime was awarded the gift of healing,” he came to him with faith; The monk sent him his staff and the sick man, leaning on it, became healthy. On May 16, 1186, the grateful prince ordered that, in memory of God’s mercy, a stone pillar be erected in the place where he received healing. And the monument still stands. 285 Soon after that, the time came for Nikita to move to another life, and the truth of God prepared yet another cleansing for the righteous. He who criminally laid his hand on someone else’s property was killed by hands greedy for gain; The saint's relatives, who came to receive the saint's blessing, were seduced by the shining chains, which they mistook for silver, and killed the saint. stylite Having committed the crime at night, the killers took the chains with them, but when they saw their mistake, they threw them into the Volga. To the pious elder of the Yaroslavl monastery of St. Apostles Peter and Paul, 286 the place where the chains of St. were thrown was miraculously indicated. stylite, and they were taken - by the monks of the Nikitsky monastery. An ancient story about St. Nikita says: “those who draw and drink water from wells with faith receive health, which continues to this day.” The relics of St. Nikita were found incorrupt under Metropolitan Photius and Nikitsky Abbot Daniel, and became famous for many miracles. In the charter of 1521 Rev. Nikita is called a miracle worker. 287 Now St. His relics rest in secret in the stone church of Vm. Nikita, where a chapel was built in the name of the stylite in 1564 288 “Reverend Father Nikita! You give light to the blind, healing to the sick, health to the lame, you are merciful to those who come with faith to your church and ask for your help. All the faithful find in you an intercessor and representative - and we praise you honestly.” “You, venerable one, joined the fasting ranks and adorned yourself with monastic life. And now you rejoice in heaven, where the angels rejoice, illuminated by the light of God. Have mercy on us who bless you on earth and honor your dormition, Nikita.” 289 Repose of St. Ferapont of Mozhaisk Rev. Ferapont, in the world Theodore, came from a family of nobles, the Poskochins, and his homeland was Volokolamsk. 290 From a young age, filled with the fear of God, he thought only about how to get rid of the rebellious world. He loved to talk about piety and prayed to the Lord to grant him angelic life. Having chosen a favorable time, he secretly left his parents' house and in the Simon's monastery begged the abbot to tonsure him as a monk. Here he performed menial tasks with complete obedience and at the same time always attended church vigils and cell prayers. He sincerely revealed his secret thoughts to his elder and thereby maintained spiritual and physical purity. From time to time he listened to the instructions of St. Sergius. “The abbot, noticing his abilities and diligence in fulfilling his obediences, gave him various assignments, among other things, sent him to the distant Belozersk side. With a wandering staff, he walked along the deserted Belozersk side and was captivated by the silence of its forests. Returning to Simon's monastery, he brought with him a thirst for desert solitude. Rev. Kirill at this time was already living on the old Simonovo, in solitude. Striving with his soul for deeper silence, he asked Ferapont: is there a place on the white lake where a monk could be silent? Ferapont replied that there were many of them there and both agreed to go secretly to the deserted side. Kirill found here the place indicated to him in the vision: they both erected a cross and dug dugouts for their homes. However, Ferapont did not stay with Cyril for long and retired 15 miles to a beautiful place, between two lakes, to be alone with the Lord. 291 Here he cleared the land for planting vegetables and, according to the legend of the desert fathers, drove away the despondency of silence, sometimes through labor, sometimes through prayer and vigil; He had to experience quite a bit of fear from the robbers, who, not tolerating the righteous man near them, drove him out of the desert. People began to come to him with a desire to share his desert exploits. At their request, he built a church in honor of the Nativity of the Mother of God and established a hostel. This was in 1398. The arrival of the elder hieromonk delighted the monk, since he himself did not want to take upon himself either eldership or hieromonkship. He continued to labor in hard labor, not missing church services and cell rules. From time to time he went for spiritual conversations to St. Cyril. His brotherhood multiplied and the example of the monk inspired everyone with a love for harsh deeds. Wealthy people began to endow the monastery with alms. The brethren asked the monk to take over the management of the monastery; The monk said: “It was not I who fenced this place, but the Most Pure Mother of God: She can instruct you in everything useful.” Seeing the elder’s firm reluctance to assume authority over them, they chose an abbot for themselves. For everyone, however, the monk remained a father and mentor. People came to his cell for advice in mental confusion. According to his thoughts, everything was located in the monastery. No one dared to keep anything in their cells except icons of saints, edifying books, and simple handicraft tools. The brothers were busy either copying books or weaving fishing rods. There was deep silence in the church and the meal. Prince Andrei Dmitrievich Mozhaisky, to whom the Belozersk country also belonged, having heard about the new monastery in his desert homeland, granted land and lakes to the new monastery, sent utensils for its church and asked to pray for it. 292 So “this poor man cried out, and the Lord heard and saved him from all his troubles” (Ps. 33:7). The deputy of the Mozhaisk prince, returning from Beloozero, told the prince what an ascetic Bl. Ferapont in his Belozersk country. “The prince, who had long wanted to build a monastery near Mozhaisk, sent his boyar to invite the elder to Mozhaisk to talk with the prince about the necessary matter. This invitation worried the elder, but he said: the will of the Lord be done and, in accordance with the thoughts of the brethren, he went to Mozhaisk. “The Lord will reward you for your work, but I will forever remain your debtor,” said the delighted prince when meeting the monk. Then, revealing to him a long-standing desire, he asked him to take upon himself the establishment of a new monastery. At first, the monk responded only with tears, then he prayed to the Lord and agreed to fulfill the will of the prince. With the prince's rich means, a monastery in honor of the Nativity of the Virgin Mary in Luzhki, a mile from the city, was soon established. This was in 1408. Ave. Abba enjoyed the respect of High Hierarch Photius, who lovingly talked with him about spiritual life and invested him with the rank of archimandrite. Under the supervision of the experienced Abba, monastic life flourished in the new monastery; the number of brethren was significant. Rev. Abba repeated the apostolic admonition to the brethren who lived not far from the city: “The night has passed and the day has approached. So, let us reject the works of darkness. Let us begin to walk during the day without indulging in feasting and drunkenness, sensuality and debauchery, strife and envy. But put on our Lord Jesus Christ, and do not extend your care for the flesh to lusts” (Rom. 13:12-14). Rev. Ferapont reposed at a ripe old age on May 27, 1426. His holy relics rest hidden in the cathedral church of the Luga monastery, exuding miracles for believers. In the Belozersk desert a church is dedicated to his name. 293 Repose of St. Ignatius Bishop of Rostov In the life of St. Ignatius, according to monuments 294, three high features are revealed: ascetic life, enlightenment of the Belozersk region of St. faith and leadership of the flock is patriotic, but sometimes sorrowful for him. His ascetic life in the Rostov Epiphany Monastery adorned him with the rank of abbot of the same monastery. In 1261, she elevated him to the archpastoral see of Rostov. 295 He lived as an ascetic and in the rank of hierarch, as his deeds and death showed. Prince Gleb Vasilkovich, who took the Belozersk country as his inheritance, while his elder brother remained the Rostov prince, once went to the river. Pozorovitsa to Lake Kubenskoye, so that later the river. Sukhona to reach Ustyug. On the lake he was overtaken by a terrible storm with thunder and lightning, and his ships were close to perishing in the waves of the deep lake. In such danger of life, the prince made a vow, in the first place where the rescued one landed, he would build a church for the holiday of the day of salvation. – The ships were brought to Kamenny Island. Here the prince met 23 hermits. They were engaged in appealing to St. the faith of the Chuds and Korels who lived along the northeastern shore of Lake Kubenskoye. “Even then, not all of them had received holy baptism, but many, many unfaithful people had opened up the great Kuben lake along the shore.” The hermits gathered in a poor chapel to pray: they did not have the means to build churches. – The prince ordered the construction of a church of the Transfiguration of the Lord and cells for the hermits. Then he sent icons and books for the church, and the saint dedicated Elder Theodore to the abbot of the monastery and gave the antimension for the church with his blessing. Since that time, the successes of St. Faith on Lake Kubenskoe through the labors of ascetics and the assistance of the saint went faster. In 1269 at the mouth of the river. Sheksna, on the shore of Beloozero, the monastery of St. Trinity, the first in the Beloozersky region; she also contributed greatly to the spread of the light of the Gospel among the miracles. 296 All this happened during the reign of St. Ignatius Rostov diocese. In 1269, Prince Dimitri Svyatoslavich of Yuryev, sick and numb, received from St. Ignatius tonsure into monasticism; As soon as the ceremony was over, the prince-monk turned to the saint and said clearly: “May the Lord reward you for your work, holy master! You have prepared me for a long journey as a good warrior of Christ; there is the King God, I go to Him with faith and hope.” 297 In Rostov, under Saint Ignatius, Princess Maria, the widow of the martyr prince Vasilko of Rostov and the daughter of the martyr prince Mikhail of Chernigov, lived out her last decade, who, having remained a young widow with small children, devoted herself to raising them; She founded the Spassky Monastery in Rostov, and in 1271 the saint himself buried her here. 298 In 1274 St. Ignatius was present at the famous Vladimir Council, which corrected church affairs. 299 In 1276, he performed the funeral service in the Rostov Cathedral for Father Vasily, the same one whom he himself had previously blessed for marriage. 300 In 1278 he buried Prince. Gleb Vasilkovich in the Rostov Cathedral is a zealous builder of churches in the Belozersk country, who ransomed many captives in the horde during his life and was generous to the poor. After 9 weeks, the prince’s body was taken out of the grave and buried in the Spassky monastery, built by his mother. This resulted in serious troubles for the saint. M. Kirill banned him for moving the prince’s body. The chronicle does not directly say why the saint ordered the body of the prince to be taken out. Gleb from the cathedral church. But if this was allowed at the insistence of Prince. Dimitri Borisovich, who was indignant at the prince. Gleb and his son, taking away his volost from the latter; and such a course of affairs is also indicated by the fact that Prince Dmitry himself asked the Metropolitan for Ignatius: that order of the saint about the deceased body was a concession to the violence of the strong, protecting the peace of the region, and not a desire to mock the deceased, as others explained. From here it becomes clear both the metropolitan’s strong indignation and the quick forgiveness of Ignatius. 301 One of the chronicles directly says that m. Cyril condemned Ignatius only because of slander and, having learned the state of the matter, blessed the blessed one. Ignatius. 302 In 1280 St. Ignatius traveled to the horde for the second time to intercede for the church clergy. And in the same year he took part in the funeral service for the body of the deceased M. Kirill. In the same year, he covered the Church of the Mother of God in Yaroslavl with tin and paved with marble. 303 His brilliant feat was the reconciliation of princes Dimitri and Konstantin Borisovich of Rostov. Having taken away the Belozersk inheritance from the prince. Michael, they quarreled among themselves and almost led to bloodshed: through inspirations of saintly love, the brothers were driven to the point that they returned the prince. Mikhail Glebovich received his inheritance, but in other respects they shared among themselves. In memory of the evangelical world of St. Ignatius founded the church of Boris and Gleb in Rostov and died the following year, May 28. 304 St. Ignatius flourished with the incorruption and celibate power of his relics even before burial. The miracles that were revealed when his body was buried forced the relics to be placed openly, where they remain to this day. When St. The body was carried, according to the custom of that time, on a bed to the cathedral: two pious nuns saw that the saint stood up from the bed, ascended into the air, as if on a ladder, stood over the cathedral, blessed the people and the whole city, then went down to the place where they laid out to bury his body. Then the archimandrite was healed. Stephen, whose finger, crooked since his birth, straightened as soon as he touched St. relics. The next day, when, after the liturgy and funeral singing, the body was transferred from the bed to the coffin and the list of priests and deacons ordained by Ignatius during his priesthood was presented, the deceased stretched out his hand and took the scroll. 305 According to the chronicle of the 15th century. St. Ignatius “the great wonderworker” and 16th century charters. - he is “St. miracle worker." 306 “Like a harlot, a publican and a thief, I cry to You from my heart: I have sinned; Forgive me, O Master, many of my evil sins and deliver me from all evil through the prayer of Saint Ignatius, so that we may magnify Your mercy unceasingly.” Repose of bl. John the Fool of Ustyug Near old Ustyug, across the river. Sukhonaya, in the village. The pious and wealthy villagers Savva and Maria lived in Pukhov, 307 - their son John was born here; Here, from a young age, he began to live a strict life. On Wednesdays and Fridays I ate nothing, and on other days I was content with bread and water. When his mother remarked to him: why is he fasting at such a age? “To get rid of sins,” he answered; no one is without sin except God; will not feed the flesh, lest it become our enemy.” When my parents moved to the mountains. Orlets, on the river. South, over 40 ver. from Ustyug and his father died here, his mother took monastic vows under the name of Natalia in the Trinity Orletsk monastery. The youth John was with her, still silent. Then he began to act like a fool and his mother left him to the will of God. Having moved to Ustyug, he settled near the Assumption Cathedral Church, in a hut built for him by the devout Andrei Mishnev. Here he spent his nights in prayer, and during the day he ran through the streets in the guise of a holy fool and rested on dung. This is how he lived in winter and summer. What did it cost him to endure the northern frosts in such clothes? He had to endure a lot of beatings, ridicule, and abuse from people who did not understand either themselves or him. In order to endure so much suffering, it was necessary to deeply feel the meaning of the words of the apostle: “our present suffering, which is momentary and easy, is preparing for us eternal glory in great abundance” (2 Cor. 4:17). Bl. John hid his life from human eyes, fearing human fame, which was harmful to the spirit. The devout priest Gregory wanted to find out the secret activities of John; the priest looked through the gap from another room at the block. John. Looking around and not seeing anyone in the room, bliss. John began to pray with his hands raised to heaven for those who were doing injustice - he prayed like this for more than one hour; Having finished the prayer, he began to stir the coals in the stove - it was a cruel winter then; then, protecting himself with the sign of the cross, he lay down on the coals. The priest, frightened by the thought that John would not have been baked, entered the room. The blessed one came out of the oven and, looking menacingly at the inquisitive man, said: “Don’t you dare tell anyone about this until I die.” The priest gave his word to fulfill his will with precision. The wife of the Ustyug governor, Prince. Theodora the Red, Princess Maria, was sick with a severe fever and sent a servant to Blessed. John with a request to pray for her. John was lying on the manure, but as soon as he saw the servant, he said: “Hello, good Prince Theodore and with your princess.” Upon his return, the servant found the princess already healthy. His death followed on May 29, 1494, and he was buried in the cathedral church. – In the original they wrote: “John the holy fool of Ustyug, young in his likeness, his beard just began to grow, in Nausia; hair is simple; the robe on him was torn rags, very white, and curled around him; the shoulder is bare, as well as the ribs and legs, above the knees.” 308 Blessed Service John was written during c. John. 309 In 1610 they wrote that, having heard about the victory of the royal army over Sapega, near Dmitrov, they “gave glory to God glorified in the Trinity - and to the Ustyug wonderworkers Procopius and John.” 310 In 1613, the people of Ustyug, through the prayers of the Ustyug miracle workers, not only defended their city from the Poles, but also defeated them. 311 “Martha, Martha, you worry and fuss about many things; but only one thing is needed” (Luke 10:41–42). Shouldn’t every Christian soul repeat to itself these words of the Savior, which the bl. remembered so well? John, as can be seen from his whole life? RKP. Life of St. Paphnutius in the Menaion of Metro Makaria, in the synod. r. 16th century No. 818. It and the service were printed in M. 1652. The abbreviation of the life in the part of May 1. Vassian speaks about the sources of his information about Paphnutius: “he (Joseph, later abbot of Volokolamsk) told us about the blessed one; We heard something else from his other disciples, how wonderful is the elder Innocent, the holy monk Isaiah, called black, akin to him in the flesh; I saw something else with my own eyes, since I, the accursed one, was honored to receive an angelic image from him precisely at the Matins of the Meeting of the Lord, and lived with him for a long time, standing on the choir among the singers.” Another short life of Ave. Paphnutia with a collection. Sergius Lavra No. 8. A chapel now stands on the site of Kudinov. High Monastery on a journey to Russia. St. in some places accepted as one with Vysotsky. In vain. He was in Borovsk, and Vysoky was in Serpukhov. The name of Vysokoye is quite appropriate for the former monastery, in terms of location. The area where the monastery was located and where now is only the city cemetery dominates the entire surrounding area. According to his short life, Parthenius was tonsured by the Vysotsk Archimandrite Markell, from Serpukhov, who came to visit Elder Nikita; there was no abbot at Vysokoye at that time; Paphnutius was tonsured Nov. 30 d. Collection. l. 8, 183. According to his short life, Paphnutius spent 30 years as a monk and abbot at Vysokoye, and founded a new monastery in 1444. According to Vassian, he remained hegumen of the Vysoky monastery until he was 13 years old, having been dedicated to M. Photius. Thus, it must be assumed that Paphnutius was ordained abbot in 1431, just before the death of St. Photius († July 1431). According to a short life, the Sukhodolsky prince was Dimitry Shemyaka, and the Borovsky prince was Vasily Yaroslavich. Chronicle (in Karamz. 6. pr. 629): “he came from the Vysoky monastery, from Borovsk, - before that he was abbot there under the prince of the local father-father, Prince. Vasily Yaroslavich." Collection l. 5, 268. 6, 170–172. Joseph dragged in rendering about St. fathers. Collection l. 5. 31. 4, 126. 215. 3, 141. 6, 171. Brief Life; Karam. 6. pr. 629. Message to Boris you. Kutuzov. Collection l. 4, 152. 6, 33. 8, 183. 184. Step. book 2, 133. Brief life of St. Paphnutia. Collection l. 8, 183. Service to Ave. Paphnutius, written by his student Innocent, in Rumyantsev No. 397 in Tsarsky No. 563. Degree. book 2, 130. Mixed. about monas. M. 1852 Zabelin, life of Russian tsars, p. 196. M. 1862. Supraslsk. years. pp. 141–143. M. 1835. Collection years. 2, 358–360. Suprasl. l. 141–145. According to Gustin. years. “truncated quickly from the Tatars over the river. Prinetyu in the village of Strigolov." Collection l. 2, 360. Kyiv. years according to Supraslsk. sl. 145. 146. Teraturgima Kalnofoisky. K. 1636. The Legend of St. Makaria M.K. 1848. Gustinskaya years. says: “His relics still lie incorruptible in St. Sofia." Collection l. 2, 360. Funduclea. Kyiv st. 43. Here is an image of a cross. RKP. life pr. Gerasim, written by his disciple Anthony, later Bishop of Vologda († 1588), and supplemented by miracles in 1686, according to the list of Undolsky. Also in the imperial b. No. 711. RKP. Life of Ave. Daniel, ch. 26. RKP. Life of Ave. Daniel, ch. 26. And RKP. Life of St. Gerasim. Mixed. about monas. Page 494. RKP. Saints about Vologda. saints Sl. Sep. 24. Description of the Smolensk diocese pp. 392–394. St. Petersburg 1864 East. Hier. 3, 413. consolidated. about monas. 494. Nestor's life of Feodosiya Ave. – in a note. acad. book 2. dept. 2. art. 121–192. Original according to the RKP. 12th century printed in reading m total ist. 1858 book. 3. From Nestor’s Life of St. Theodosius we will take only what relates to Theodosius: other news has its place. Let us supplement and explain the “life” with the chronicle, the legend of Simon and other monuments, but everywhere trying to keep the words of Nestor. In the anthologion: “be from the city of Vasilyev, near Little Novgorod” from Volyn. Nowadays it is considered 36 versts from Kiev to Vasilev. If Theodosius came from Vasilyev to Kursk for 10 years, and he died in 1074 at the age of 65: then it is clear that Kursk already existed in 1019 and Theodosius was born in 1009. The Akakiev list of Feodosiev’s life shows the time of Feodosiev’s tonsure. "in l. 6540 (1032) with book. pious Yaroslav Vladimirovich,” written in cinnabar, as if not written by Nestor’s hand. But the words are also written here in cinnabar: “I want to confess about the holy luminary,” or the words: “but we will return to the first confession.” (Izvest. Acad. 5:148). And no one can take these words away from Nestor. - In addition, the same year of the tonsure of Theodosius is shown in the chronicles, and such an indication of the time of tonsure is in accordance with the circumstances of the life of St. Anthony and Theodosius (historical Russian ts. 1:247). This year of election is clearly shown in the Sophia chronicle. (collection l. 5:139) and not directly - to 2 Novgorod. years. (collection l. 3, 122.) and in the supreslskaya (p. 14. 128). Kalnofoi Teraturgima. w druk. Kiowpecz. 1638 p. 8. This place is now the Church of the Nativity of the Virgin Mary. Kalnofoisky says that in 1636, during the reconstruction of this church, they wanted to level the hill on which the church stood: no matter how much they dug the ground with spades, the hill did not decrease and finally they heard a voice: “work in vain, it is not the will of God,” R. 8. In the life of Theodosius, Nestor says that in 1062 Theodosius built a monastery in a new place and transferred monks here. But the chronicle attributes the construction of a monastery in a new place to Varlaam. Of course, it happened like this: Varlaam, having begun to build a monastery over the cave, only managed to build a small church (“church”), but did not have time to do more than that. Theodosius continued to build cells and other buildings in the new place, built a larger church, and in 1062 he and his brethren completely moved to the monastery. Then he began to acquaint the brethren with the studio charter according to the list of Ephraim (Life of Theodosius). When the monk Michael, who arrived in 1068 with Metropolitan George, brought with him complete and accurate information about the studio charter, Theodosius introduced this charter into his monastery in its entirety (Collected l. 1:69). Life of Theodosius; collection l. 1, 79. About the Feodosieva cave and the cave monastery, near the village of Lesnikov, Kiev resident for 1840 and 1841. Anthologion: “pr. Theodosius, during the days of Great Lent, on damp evenings throughout the summer, kissed and retreated into the cave, taking with him a few prosphoras and closing the door about him; and remaining in silence, and prayer and bowing to God, for fourty days, passing the Lenten time, and going back to the brethren on Friday Lazarus Saturday and celebrating with them, teaching them.” Life of Theodosius; letop. 1, 81. Simon tale about the building church “Friends and villages went into care... The monastery came to me, saying, “like a barn, there is a dwelling for demons”... Theodosius prayed and drove away the demons, “who were evil in his area... If they happened to pass the only monastery village... He commanded to gather all the brethren and hedgehogs in the villages, - the casati tiuns, guards and servants began.” We consider it probable that the beautiful “word, lover of Christ, zealot for the right faith,” against two-faith Christians (ed. with Buslaev’s variants in Christ. 519–523) belongs to Rev. Theodosius and written by him for the monastery villages. Life of Theodosius; collection l. 1, 80. Collection l. 1, 79. 80; 5, 147–149; 7, 342–344. Sl. July 10 direct 117. Collection l. 1. 89, 90; 5, 149. Collection l. 1, 120; 8, 21; 9, 141. In the monthly calendar of the 13th century. shown on May 3, the death of the Rev. Feodosia and the transfer of relics on May 31 (music by Rumyants. pp. 405 and 712). The latter is because the council of 1108 established this on the occasion of the new transposition of the relics. In two stichera of the synodal b. 12th century (No. 279 and 572) – stichera of St. Theodosius for May 2. In the synodal menea of ​​the 12th century. (No. 168) service to Feodosia Ave. In years. under 1230 “the feast of the day of St. Father Theodosius (May 3).” Collection l. 1, 79. Music. Blush. No. 406. Spirit review. liter. § 15. Messages ed. at Rev. Macarius in history r. c. 2. 295–299. Or rather, Buslaev’s in Christ. 515–519. Collection l. 1. 72–73. Nikon. l. collection l. 9, 94. 95. A word about executions according to the RKP., and according to the annals. ed. Sukhomlinov: about the ancient Russian chronicle, St. Petersburg. 1856 Page. 79–82. Buslaev published it from a manuscript, where it is preceded by two letters of Theodosius to Prince. Izyaslav. See pr. 35. Both its content and the reverend’s jealousy serve as confirmation that this word belongs to St. Theodosius. Theodosius challenged him to disputes with the Jews. Sl. pr. 35. Nestor, “place (Vladimir) idols on the hill outside the courtyard of the tower: Perun is wood, and his head is silver, and his mustache is gold, and Khorsa and Dazhbog and Stribog and Sima, Regla and Mokosh. Letop. The Serbs and other Slavs still have traditions about the Vilas, supernatural creatures living in the water, like mermaids. Kirik: “Even for this family and women in labor they are stealing bread and orchards and honey-terebs.” To Ipat. sp. letop. Svarog is called the father of Dazhdbog, the sun deity. In Galicia, a custom has still been preserved on the holiday of carols - to place an onion of garlic in front of each of those feasting at the table to ward off diseases. Rod is the owner of life. In the collection of the 15th century. “There is only one immortal and indestructible creator, for I breathe on the face the spirit of life and become a man in the living soul. It’s not like you, sitting in the air, throwing piles on the ground and children are born in them... For everyone is the creator of God, not Rod.” In the paremeinika of 1271, Rozhanitsy corresponds to the Greek Τυχη, happiness, occasion. Epiphanius' Life of St. Sergius. Nikon. l. 4, 236–238. Months of the Sergius Lavra p. 4. 49–50. M. 1850 RKP. the legend about the Monzen monastery is in Tsarsky No. 118. Compiled. about the monastery 162–163. East. Hier. 6, 10. 25. RKP. Saints: “Rev. Hieromonk Adrian the Wonderworker, builder of the Annunciation Monastery. on the Monze river reposed in L. 71 May 27 at day 5.” Simon's words about Clarion are given in August. 28, about Onesiphorus: “and this is what you will find, brother Polycarp, in the life of Saint Anthony.” About Athanasius: “If anyone thinks that what is written is not correct, let him honor the life of St. Anthony." - Polycarp about Agapit: in the life of Saint Anthony, the entire life of them (the ascetics contemporary with Anthony) is described in essence and briefly stated. see also approx. 87 and 92. Pereslav, letop. p. 45. Supraslsk. 163. 164. See about closed monasteries. Chernigov Indexes to the acts of Mount Athos - in the railway. m. 1847 Praise of St. Ave. Father St. Mount Athos, Budin 1810 Life of St. Athanasius in the RKP., and in the Menaion of St. Dimitri. Grigoriev's journey pp. 88–89. Kazan 1848. Grigoriev's journey pp. 57, 87, 88. Muravyov's letters from the east 1, 212–213. Acts of Athos, Art. 4. act. 6. stat. 7. act. 3. John Kotov to establish his monastery near Ierissa; and the Bulgarians lived in Ierissa. So according to the Gustino chronicle. (Collected l. 2:261). According to Novgorod L. this was in 1012 (Collected fol. 3:208). The advantage goes to the first, like the Kiev one. According to Cassian's list of the patericon, Anthony was on Mount Athos with St. Vladimir. (Izvest. Acad. 5:154). About the Varangian cave Kalnofoisky. Siriga canon “the fasting of the robbers made the churches of God a habitation.” So, according to the patericon of Kassian’s list (Izv. Acad. 5:151) and his news about the double journey to Athos was taken, of course, from the ancient life of Antoniev (pr. 66). Did Nestor talk about a one-time trip to Athos in the chronicle? But here it is not the life of Anthony, but a part, and even that under 1051 is spoken of by chance, while the actual subject of the news about 1051 is the installation of Hilarion as metropolitan. If we assume that Anthony began to live in a Kyiv cave in 1051, then this would be irreconcilable neither with the news about Moses Ugrin, Leontius, Hilarion, Nikon and Theodosius, nor with the news about Anthony himself. How to fit into the “few days” of the same year 1051 a trip to Athos, visiting the monasteries there, tonsure as an abbot, studying monastic life, returning to Russia, looking for a convenient place here in the monasteries, settling in a cave? How to accept 40 years of stay in a Kyiv cave when Anthony died in 1073? According to the printed patericon, Anthony returned to Kyiv for the second time in 1017, but then strong unrest in Russia did not stop, but rather began. According to Gustinskaya L. Anthony went to Mount Athos for the second time in 1017 and returned in 1027 (Collected fol. 2:263–266). “There was strife and rebellion, and there was great silence on earth” in 1028 (Collected l. 1:64). Collection l. 1, 67, 68, 255. The words: “digging a cave” would have been superfluous for Nestor if Anthony had settled in Hilarion’s Cave, as others want (approx. to the creative fathers. 9, 572.). Anthony no longer lived in Hilarion’s Cave because Hilarion himself took monastic vows from Anthony, “that’s why he was tonsured quickly,” writes Simon. And not a single best list of the chronicle says: “dwell in the nude” - in Hilarion’s Cave, but it says: “love this place and dwell in it”; in the ancient patericon they read: “love this place and dwell in it,” or “dwell in it.” Sob. l. 1, 67, 68, 255. Tatishchev 2, 111. Butkova answer a new question about Nestor pp. 2–4. St. Petersburg 1850 See Lives of Jan. 28. May 3 and 23, July. 26, Aug. 28, Nov. 19. Nestor's life of Theodosius in the scholarly record. acad. 2, 139–146. Epistle of Polycarp about Moses. Nestor's life of Theodosius in the west. acad. pp. 146–148. Collection l. 1, 68–69. Polycarp in the life of Agapit said that Agapit witnessed how St. Anthony healed the sick with prayer, giving them to eat his food; at the end of his life he expresses regret that cases of miraculous healing were not described even in that full life of St. Anthony, which was known in his time. “Having remembered their (the holy monks) virtuous life, I am amazed at how silent the Great Correction (as he calls above healing) of St. our father Anthony." Simon about creation cer. pecher. collection l. 1, 73, 74, 79; 2, 270. Collection l. 1. 73. 74. 83; 2, 272. Golyatovsky treasure chest, miracle 1 and 2. Novgor. north 1676. St. Demetrius fleece watered; Nestor's life, Ave. Feodosiya. Chernigov Cathedral Monasteries, Chern. 1861 Collection l. 2, 272. Nestor in the life of Theodosius, “he came and now his clean body lies.” According to the chronicle, “he excavated a cave that already exists under the new monastery, and in it he died his life, alive in virtue, without leaving the cave for 40 years anywhere.” Collection l. 1, 68. From what time do you count 40 years of staying in a cave? From 1068 going to the beginning of the life. - In 1057, he only moved from one cave to another for 100 fathoms; and in 1068 he came out not only from the cave, but also from Kiev, into the world. Simon about creation pecher. churches. He says: “in the life of St. You will find Anthony more expansively.” Collection l. 3, 2. “In l. 6581 (1073) the Pechersk church was founded by Theodosius the abbot.” Brief Kyiv. d. “Anthony, abbot of Pechersk, reposed, having blessed and marked the place of the church of St. Mother of God." (Suprasl. l. 139). But here the death of Anthony and Theodosius is mistakenly referred to as 1074. In Gustin. l. and at 3 Novgorod. (Collected fol. 2, 274; 3:208) the year of Anthony’s death is attributed to the year of the foundation of the church, but it was mistakenly set to 1071. According to the ancient calendar, the day of the death of St. Anthony was set on May 7. (Hist. r. ts. 1:235–236). In the Menea of ​​Macarius at 7 o’clock in May “the word about St. Anthony's heart." His service is on May 7 at the Tsar's No. 563. In the ancient calendar (Synodal of the Apostle of the 16th century according to the description of the Synod. R. 1. 339 and the charter of the 12th century at Tolstoy 1, No. 100) the memory of St. Anthony is also under May 7; and under July 10, the charter states: “the cathedral church does not celebrate Anthony.” The last note makes it clear that at that time the Lavra was already celebrating St. Anthony on July 7. - About the ancient celebration of St. Anthony, except Simon and Polycarp (pr. 66. 88), unknown in the 15th century collection. (Rumyantseva No. 406). Pech. Patericon L. 10. Thursday, July 10th. New martyrology of the Church of Constantinople. Venice 1799 Ευάγγελική Σάλπιγξ ς. 327. Guide to St. Mount Athos pp. 92. 100, 107. St. Petersburg. 1854 The memory of St. Pachomius is celebrated on May 20, but the day of the Ascension of the Lord in 1730 was May 7. The life of St. Dionysius is described by his student, cellarer Simon. Life pp. 57. 58. Palitsyn about the siege 217. Mother hen pp. 50–51. Karamz. 12, 269. pr. 663–666. Life pp. 83. 98–104. Collection state gram. 2, 57. Palitsyn about the siege 228–235. Act. 9. 2, No. 190. Snegirev Russians in their proverbs 3, 269. M. 1834. Arsenia's petition to the synod. RKP. No. 298. Act of the Council on the RKP. Sakharov - to the north. bee 1842 No. 198. Simon's narrative 24–26. Simon's hens are 56–60. Simon's defense of Dionysius was added to the life of Dionysius, but it is not in the printed life; it goes to the synod. RKP. No. 298. (John 416) and another No. 192. In the same synod. RKP. 298. Simon 27. 41. 42. Hens 85–95. Simon 21–26. Hens 51–56. Message to Saltykov. Right here; “It was not enough to destroy our works; they aroused a meek, kind, good heart to anger. state and the great old nun Marfa Ivanovna.” Simon pp. 14–19. 32–40. Simon's tale according to the RKP. About Rev. Nicodemus Jul. 3. service rev. Dionysius was published along with his life. M. 1824 Ancient state grew up 4, 13–16. Collection l 3, 172. Inscription on the shrine of the righteous woman. Makaria Novgorod. ancient 1, 221. Tikhomirov's legend about miracles. icon of the sign of the Mother of God and Novgorod. Saints, pp. 96–97. Novgor. 1861 RKP. life of St. Isidora in the Menaion of Macarius on May 14, at the synod. 6. No. 90. Abbreviation of it in the part of St. Mena. Dimitri. Prologue May 14: “The Nets will tell you that they spoke Latin, but the German lands are from a glorious and rich family, just as they say in Mester.” The conjecture about the origin of Isidore from a German magisterial family was not accepted by St. Demetrius, but it is unlikely, while many Slavic clans are known who moved from the Slavic seaside to Russia from the oppression of the Germans. Laquiera Heraldica 2, 479–492. Prologue “having hated the godless Latin faith, love the Orthodox Christian faith.” Also in the RKP. Life - In the service recorded under Ts. John says: “You have neglected your father’s unbelief and abhorred idol offerings.” - This is a very unfortunate invention! In the 15th century both the Slavs and the Germans of Germany were Christians. V. K. John in 1474 bought half (one already belonged to him) of Rostov and the Rostov principality from princes Vladimir Andreevich and Ivan Ivanovich (Karam. 6, 113 pr. 293). The latter was the sovereign prince of Puzhbolsky (Rodosl. book). Already in the charter of 1522, May 14 was established “in memory of St. Isidora of Christ is glad of the holy fool, the Rostov miracle worker.” Description music Room. p. 713. The service to Isidore (in music. Rum. 595 at Tsarsky No. 563) was written under c. John in 1548. Isidore the Fool-for-Christ - in gram. 1563 ist. act. 1, 320. Troparion in Menaion, M. 1646 Nestor in the Life of Theodosius; RKP. life of St. Isaiah in the Menaion of Macarius, it was published in a brief and widespread form in the Orthodox Church. Interlocutor 1858 1, 434–450. It says here that St. Isaiah was appointed abbot in 1062, but Rev. Varlaam died in 1065. See about him on November 19. Nestor - in the same place; Polycarp about Nikita. In the RKP. Life says that St. Isaiah was consecrated bishop in 1077 by Met. John. But neither one nor the other is true. John was metropolitan 1080–1089, and in 1068–1079 he was metropolitan George. Collection l. 1, 74–77. 5. 143–145. 7, 338–340. Rudneva ist. heresies and schisms in Russia. cer. 7–25. M. 1838. The Chronicle puts the event under 1070. But it is told here in connection with another similar one. Yan, the son of the thousand and the thousand himself, could collect tribute in the name of Svyatoslav on Beloozero only when Svyatoslav sat down in Kiev in 1073, taking the Belozersk and Rostov regions in return for the Chernigov region, given to Vsevolod. The Rostov-Suzdal principality included the provinces: Yaroslavl, Vladimir, Nizhny Novgorod, Kostroma, Vologda, parts of Olonets, Tver, and Moscow. Life of St. Isaiah in the interlocutor p. 439. Prologue May 15 d. “Inflamed by the love of God, more than by fire, you, father, went around the cities and villages in the Rostov and Suzdal region, destroyed idolatry churches, built churches and taught the peoples to sing: glory to your strength, Lord!” (Pes. 4). "By the grace of St. You completely destroyed the spirit of the idolatrous wickedness that remained in the Russian (Rostov) land and became a strong champion of Orthodoxy.” (Pes. 3). This service was compiled or corrected under c. John, because they pray in it for the king. Menaion for May. M. 1646 Collection l. 1, 89. Simon about sanctification. pecher. c. and about the meal. Life of St. Isaiah. Prologue May 15. It says here: “he reposed in L. 6597 (1089), in the second summer after the consecration of the Pechersk church.” Wrong year. RKP. Saints: “reposed in l. 6597, Bysha’s relics were found in l. 6672 (1164) m. May at 15 days.” The day of death is unknown. RKP. hagiography Nikon. l. 2, 191. Life of St. Leontia. Collection l. 1. 220. Cyrillic Chronicle. synod. b. No. 351. RKP. life of St. Isaiah. In Nestor’s Life of St. Theodosius, after the words we cited about St. Isaiah, read from the lists: “and there with the saints they honor him, to receive the gift of miracles from God.” These words are important as an ancient response to St. Isaiah: but they do not belong to St. Nestor, who lived no later than 1115. The veneration of Isaiah as a saint followed in 1164. According to the RKP. life: “the archbishop of the cathedral church, seeing that the image of St. Isaiah is revered and worshiped by everyone, but his coffin (in the vestibule of the cathedral) is neglected; on May 15 he convenes the priests and touches the miraculous coffin of his wonderful father, carries it from there in 1274 and places it in a new coffin with honor, near the southern doors, where even now he gives healing.” – The first archbishop of Rostov was Theodore in 1390; track. the complete life was written in the 15th century, and not in the 13th, as the publisher believes. Memory of St. Isaiah in the calendar of the 15th century charter, in Tolstoy 1. No. 113. Menaion for May, M. 1646 RKP. service of St. Isaiah - in Tsarsky No. 563, in Rumyants. No. 397. Description K. Lavra p. 110. 290. Prologue May 15. A hunter of sleepy dreams wrote about St. Euphrosyne, Fr. Vasily; its description is written in the most stilted syllable, to the point that you can’t find the meaning in the words in places. It's in the RKP. 16th century synod. b. No. 634. “Settle in silently alone in L. 6933". This is what it says in the list of the life of Moscow. spirit. acad. No. 205. Stichera of the service in the Menaion for May, M. 1646. Jer. Joseph is described. Eleazarova monastery. St. Petersburg 1853 p. 15. The Charter of Ave. Euphrosyne, consisting of 25 chapters, is placed in the menea of Makaria, under the 15th hour of May. Service to Ave. Euphrosynus on May 15 in the Menaion, M. 1646. So according to the RKP. Saints, service to St. Euphrosynus on May 15. RKP. Saints: “pr. Dositheus, abbot of Verkhneostrovsky, reposed in L. 6990 Oct. 8 d". Dictionary of Saints, St. Petersburg. 1836 p. 99. Epistle written in 1505, ed. on Thursday total ist. 1846 by hand. Life of Ignatius was ordained archbishop. John, which could not be, but perhaps Arch. Euthymius 1 (1423–1430). See pr. 159. As for the fact that St. Euphrosynus defended a special alleluia and went for it to Constantinople to the patriarch: then Basil’s story is not worth any trust, due to heretical nonsense and contradictions in history and chronology. This is shown in detail in the article. rus. c. 3, 180–187 and in Christ. Thurs. 1853 Saint Demetrius wrote: “Holy Euphrosynus is holy; but I don’t remember his hallelujah being holy, just as someone wanted, they raved madly; Only an ignorant person has such false faith.” Blush. music No. 407. Prologue May 15 Saints: “pr. Euphrosynus, abbot of the Tresvyatitelsky monastery, also on the Tolva river, reposed in L. 6989 m. May 15 d.” Kazan. l. at Karam. 9. Ave. 741. Morozov, L. at Karam. 10 Ave. 9. Palitsyna tale. about the siege page 3. Step. book Latukhin; Nikon. l. 8, 4. 5. Polish affairs at Karamz. 10 Ave. 159. Except for the summer. about the rebellions and the new chronicler, Palitsyn: “the caresses and planners of great troubles, comprising ten lies, approach Boris and, from many troubles, reduce him to sin.” The investigation into the death of the prince in the collection. state gram. 2. No. 60. And here we see Bitegovsky and his gang in Uglich. The chronicle shows it more directly. Investigative case in collection. gram. 2. No. 60. The investigative case was analyzed in detail by me in the study about the death of the prince, for example. in 1 book. read total ist. M. 1848. Here, as an example, some evidence of the investigators' guilty conscience is pointed out. They make many people say that the prince stabbed himself with a knife. But they didn’t ask anyone: where did this knife go? And has anyone seen him? Grigory Nagoy was having dinner at his house and, running at the ringing of the bell, found the prince alive; and Andrei Nagoy was having dinner in the palace and, running out to hear the cry: “The prince has been stabbed to death,” found him already dead, in the arms of his nurse. – There were clear contradictions and omissions, and they did not try to explain them, for fear of hearing something even more unpleasant. See also pr. 166–167. P. Job in gram. 1606 “accepted the slaughter innocently at the hands of his traitors.” Availability page 3. p. Hermogenes in the tale. The author of Filaret's manuscript, the new chronicler, p. 35. M. 1853, also speak about the murder of the prince. – According to Morozov’s chronicle. The murderers themselves, before their deaths, showed that they carried out the will of Godunov. Kisel in the history of Uglich points to 5 more Uglich chronicles almost contemporary with the death of the prince. Ber “several people bribed by him (Godunov) stabbed the prince to death in the very place where he usually played,” page 4. Paerle page 2. Margeret page 129. Also diplomatic acts of Poland. See research. about the death of St. Tsarevich pp. 6–11. Known certificate in collection gram. 2. No. 147. Known gram. Shuisky (project 163); Filaret's manuscript at Karamz. 12. pr. 24. Four nuts, found in the hand of the murdered but incorrupt prince, are still kept in the Uglich church of St. Tsarevich, which is built on blood, c. Mikhail. They are placed here in a silver box along with soil soaked in the prince’s blood. Russian antiquity 1, 69. In addition to the annals, and consequences. the case showed that, apart from Andrei, there was no Mikhail or Grigory Nagikh in the palace, and that Volokhova and the nurse Irina Zhdanova were with the prince. As a consequence case, and it was according to Volokhova’s testimony that the queen was the first to pronounce the names of the killers. But she was not a witness to the misfortune. Next, she heard about it from someone! Who is this? Investigators haven't shown it, but the case shows it. The Tsarina clearly shows the three murderers - Danila Bitegovsky, Kachalov and Volokhov, but did not name Mikhail Bitegovsky, the main enemy of her brothers and herself. So, the case shows that the chronicles are right when they say that Zhdanov’s nurse screamed about murder and murderers, and as a result this was hidden, and in its place was a testimony about the prince’s illness. Subsequently, the corrupt Volokhova was awarded estates, and Zhdanova was put in chains. In the investigative case, the unfortunate sexton, avoiding trouble, became completely confused in his testimony. According to him, the cathedral watchman Kuznetsov was the first to start calling; His sexton was forced to ring the bell by the solicitor of the court, Protopopov, and hit him in the neck, saying that the queen had ordered the ringing and that this had been ordered under Gregory the Nag. Nagoy testified that Protopopov did not give orders in front of him, and the sexton himself told him about Protopopov’s order, and that “Mikhail Bitegovsky came running to him (the sexton) and he locked himself in and did not let him into the bell tower.” Protopopov testified that Mikhaila Nagoy, having arrived at the yard, ordered him to ring the bells and he ordered the sexton. But the Naked Ones repeated that they themselves ran to the ringing of the bell. And this is quite certain. Moreover, if, according to the sexton, the ringing was already happening, the watchman Kuznetsov was already calling: then there was no need for Protopopov to push the sexton in the neck and force him to ring the bell. The investigators, not paying attention to the confusion in the testimony, did not even demand Kuznetsov to answer. “So here, too, the case itself justifies the testimony of the chronicles that the sexton himself saw the murder and hastened to sound the alarm. Certificate of the Tsar in the collection. state gram. 2. No. 147. The queen’s charter in the collection. gr. 2. No. 148. Also hand-drawn. Philaret at Karam. 12. pr. 23–25. The prince's hat, made of cloth, with pearls and stones, is in the Arkhangelsk Cathedral. - Ancient Russian state 2, 25–26. The same certificates in the collection. gr. 2. No. 147–148. Rukop. Philaret at Karam. 12. Ave. 25. New Chronicle. p. 77. M. 1853 Service of St. to the Tsarevich on May 15 - at Tolstoy 2. No. 190. Celebrations on June 3 and October 19. abolished in 1768. Orthodox Review 1861 1, 299. His life, described by the monk Loggin, in Tsarsky No. 134. in Tolstoy 2. No. 140. in Undolsky No. 136. in the synod. bib. No. 866. Collection l. 4, 160. Cont. Nestor p. 339. Karam. 5. pr. 333–334. Russian times 2, 159, 160, 171. Collection l. 3, 198. In the prologue, the prince is commemorated on May 19. Karamz. 8. pr. 94–95. Pedigree: “And the princes Andreev are children of Uglich: Prince Ivan, in a foreign workshop Ignatius - and Prince. Dimitri; in the confiscation they were gone; both are childless; both lie in Vologda near Spas on Priluka; and two daughters: one was for Prince Andrei Dmitrievich for Kurbsky, and the other for Prince Ivan Semenovich Kubensky.” See July 27 days. East. Hier. 6, 218. 244. Prologue May 19. Tsarskogo No. 563. Tolstoy 2, No. 368. RKP. life in the imperial b. No. 755; the writer says: “We know the elder’s custom of shying away from praise, but we want to convey to the letter what we saw and heard from the elder’s lips... Even though we are not worthy of being called a disciple, we have received ordination from the saint.” – More details in Undolsky No. 329, 369, in the synodal. RKP. No. 608 with service and charter. In the commissioned letter: “By the grace of God, Simon the Metropolitan of All Rus' appointed the monk Cornelius Fedorov, son of Kryukov, as clerk,” and so on. East. Hier. 4,660. Service to Cornelius in Menaion for May. M. 1646 Certificate issued on February 1. 1501 in history Hier. 4, 659–660. In the RKP. In the prologue it is erroneously said that Saint Gennadius forced Cornelius to accept the priesthood. In the life of Cornelius, his disciple correctly says that Cornelius was ordained by Simon, but mistakenly attributes this to the year of settlement in the Komel forest. Collection l. 6, 264. 265. 283. RKP. Lives of Cornelius and Gennady. Diploma in. to. Vasily Korniliev monastery 1529 in the ist. Hier. 4, 704–705. Previously, in 1526, Cornelius and his brethren sold land in the Poshekhon district, which was given to them by the prince. Semyon Andreevich Shelespansky – lawyer. act. p. 121. Certificate of non-conviction dated September 18. 1532 in the Rumyantsev Museum p. 83. Service to St. Cornelius in the Menaion for May, Μ. 1646 For the first four, see Jan. 23. Feb. 4. Aug. 26. Sep. 28. About the last RCP. Saints: “Rev. Lavrenty, abbot of Komel, student of St. Cornelius, reposed in L. 7000." The life of St. Cornelius says that Lawrence was an ascetic, a faster and a man of prayer, strictly observed the rules of Cornelius in the monastery and died 10 years after the Abba, on May 16, 1547. Buslaeva people, words. and art 2, 351. Charter in history Hier. 4, 661–704. Pereslav. letop. pp. 107–108. The printed patericon says that Simon was taken from the Pechersk monastery to become Bishop of Vladimir. - This is not accuracy. Collection l. 7, 119. Translated. years. p. 112. Others stubbornly want to follow the opinion of the Suzdal leader Anania and Simon, the writer of lives is separated from Simon, the bishop of 1214–1226 (Reader. General History 1860, 4, 116–126). But a) it is not clear why the Suzdal keymaster of 1770 received such authority when resolving issues about the events of the 12th century? Ananias, obviously, did not have any evidence about his first Bishop Simon when he said: “in the year 6600.” – On the contrary, the chronicles say something else. The confusion in Ananias’s head is due to the fact that he mistook Polycarp, the writer of lives, for the same person as St. Archimandrite Polycarp. b) Simon, the writer of his lives, says: “the wife of the prince. Rostislava Verkhuslava writes to me, wanting to see you (Polycarp) as a bishop in Novgorod in the place of Anthony.” - Anthony was ordained in Novgorod in 1211 in place of the expelled Mitrofan, and at the end of 1218 the Novgorodians accepted Mitrofan again and the next year Anthony and Mitrofan were at the Metropolitan’s court. Matthew. (See Feb. 10 a.m.). It is this confusion in the Novgorod pulpit that the blessed one means. Simon. So, the writer of the lives of Simon was Bishop of Vladimir in 1218, and not before that. According to the chronicle “in l. 6697 (1189) prince v. Vsevolod gave his daughter to Verkhuslav Belgorod for Rurikovich Rostislav M. July 30th.” (Collected l. 1:171). It is clear that the writer of the lives took the throne after 1189 and it was in vain that they invented the first Bishop Simon, who supposedly preceded Luke, who was dedicated in 1186 (Collected l. 1:165). Otherwise, Simon would have received a letter from Verkhuslava while he was already lying in the ground. Nikon. l. 2, 333, 336. 340. Description of the Lavra 109. Part Menaion May 10. Probably May 10, when the Lavra celebrates St. Simon, was the day of transferring his relics to Kyiv. According to the RCP. Saints of St. Simon is shown both among those resting in the cave and among the saints of the city of Vladimir. Monuments of the 12th century. Buslaev with Christ. 763–767. Collection l. 2, 201–202. Nikon. l. 3, 43. 49. Late story about St. Dovmonte (named Tolstoy, - shrines of Pskov. M. 1861) calls Dovmont Voishelg’s younger brother. Modern Volyn. The chronicle and Polish chronicles call Dovmont the son of Prince Gude. There are many other errors in that story, for example. about Voishelg's journey to Sinai. Collection l. 4, 180. 5, 192. 6, 199. 7, 166. Narbut about Voishelga 4, 150. Collection l 4, 180. 5, 6. 2, 201. 3, 53. 7, 166. Collection l. 1, 192–193. Nikon. l. 3, 46. Gerden's agreement with the hermeister Dec. 22 1264 in deeds. on relations between Russia and Riga, No. 2. St. Petersburg. 1857 See in Muscovite 1843 No. 7. Where did the inhabitants of Livonia receive Christianity? Collection l. 1, 58–59. 4, 180–181. 5, 6–7. 192–193. Nick. l. 3.45. Karamz. 4, pr. 194. 336. 338. Collection l. 4. 40. 5. 193. Nikon. l. 3. 46. The later story about Dovmont confuses this campaign with the first. Collection l. 1, 59–60. 4, 182. 193. 194. Nikon. l. 3, 47–48. Arnot Liefland chronik. Step. book 1, 337–388. Collection l. 1. 61. 4, 42. 182. 5, 195. Nikon. l. 3, 48–49. 55–56 Hiarn lifland chronik s. 134. Arndt lifland. chronicle Step. book 1, 388–389. Here, June 18th is an error: memory of St. Theodora June 8. Collection l. 4, 183. About Pskov. Prince 3. 22. 114. 117. Collection l. 5, 7. 8; 4, 182–183; 1, 67. Step. book 1, 389–390. According to the RCP. According to the description of the saints, she is among the saints and her memory was honored on November 8. Collection l. 4, 134. 188. 193. Collection l. 4, 264; 5. 39–40. Glory to the Mother of God, part 3. section. 1. pp. 74–75. The service to the Mirozh icon was printed. in the September Menea, M. 1666 Book service Timofey on May 20 - at Tolstoy 2, No. 279. About the rest in Knyazev’s description. Pskov personal M. 1858 p. 20. 25 52. 75. 31. Letop. “Dasha the sword is in the hand of his (the new prince) Prince Damant.” Collection l. 8.148. Identity of the book. Konstantin-Yaroslav is proven in history. rus. c. 1, 35. 36. According to the chronicle (collection l. 8:244), the first prince of Murom is Yaroslav, the son of Chernigov. Prince Svyatoslav. On life, first book. Muroma - Konstantin, grandson of the great Yaroslav. Konstantin is a baptismal name, Yaroslav is a secular name. The Tale of St. book Konstantin ex. in memory old liter. Kusheleva 1, 229–239, but according to a later review, where some things are shortened and others added. The life was written under c. John, not entirely with a skillful hand, but according to tradition, firmly preserved in Murom. The sons of Svyatoslav are depicted in the painting of Svyatoslav’s Izbornik. The last Yaroslav is still a youth, with a round face, like his father; Svyatoslav and Roman with a mustache but no beard. Svyatoslav is wearing a caftan; visible on all the sons - a princely corzn - a mantle with edges and lining, fastened on the right shoulder, so that the right hand remains free. Ancient Ross. Ch. 4, 7–10. In another picture of the collection, the saints are with four-pointed crosses. About heresies and schisms, M. 1839. About the city of Murom and Strous in 1669 wrote: “Murom is a Mordovian name, for the city was founded by this tribe.” RKP. the life of “prestasha (Murom people) of the nasty Moamev, the prophet of the name.” At the beginning: “Church - cry out to God: have mercy on me, my children are evilly reproached and killed by the idolaters and monsters of the Hagarians living in the great Murom.” Life: “book. Konstantin heard about Murom, how great and glorious it is and the multitude of people living in it and boiling with all kinds of wealth, that is, forests with bees, rivers and lakes with fish and hay-making habitats and animals in the forests, from their skins the master's casings were established "... According to the chronicle. in 1019 the Finnish Murom in Kyiv was considered a place of exile. In 1019 K. Yaroslav, angry at Novgor. mayor Konstantin Dobrynin, imprisoned him in Rostov, “the third summer he was taken to kill him in Murom on the river. Oke." Collection l. 5, 134. According to Kushelev’s publication, “from the creation of the world in 6731 (1123) God sent his faithful servant, Blessed. K. Konstantin. This is the year of the death of the prince. David, brother of Yaroslav. – After Davidova’s death, Yaroslav came from Chernigov to Murom for the second time. Excavations of Meryan burial mounds reveal that crosses and various pendants with Christian images are found in the mounds along with coins from the 11th century. and the beginning of the 12th century. Notes from archaeologists. total 8, 103. In the place where the discarded body of St. St. Michael's, the chapel still stands today; this is at the entrance to the Moscow outpost, in front of the bridge thrown across the ravine. Vladimir. ancient page 84. This is said by a 16th century writer. when the city fortress was already at the Nativity Cathedral, where the relics of Prince. Peter and K. Fevronia. Scribe book of 1687 “on the settlement in the scree, where the fort was built, the Annunciation Monastery.” - Vladimir. collection 155. Ts. Theodore, in a letter dated May 26, 1595, “granted the Annunciation to the Pres. Bogorod. that in Murom, on the outskirts of the old settlement, where the Murom wonderworkers Prince lie. Konstantin" and other music. Room. 99. Life: “the unfaithful people, seeing this, marveled that it was not according to their custom that the burial was being carried out, as if we were burying the son of the autocrat as a sign, facing the east, I did not pile up the graves on top of the hill, but equally with the ground, no funeral service, no tribute (according to other words, smokes), no battle, no skin-cutting, no face-dressing, no crying I do not do immeasurable things. And about this madness, Christians swear and laugh and ask: “Why is burial not according to their custom?” - Below, the Murom orator, glorifying the change that took place in Murom after the adoption of Christianity, says: “Go to the hollow tree that we honor, now there are rivers of theology, where there is a squall of evil stench, there is now sofa incense... Where are the rivers and lakes who lay the demands? Where are the tree hollows hanging with ubrussy branches and worshiping them? Where is the treasure and the drooping one who worships, the one who washes oneself for the sake of weakness and the one who casts silver on her? Where are the horses slaughtering the dead and the tree-climbing belt weaving with them, digging into the ground and fighting and cutting, and creating faces of incitement and tattering? Where are the pipes and bitter sins of the one who exclaims? ... Wherever you go through the darkest country, you will nowhere hear the cursed polytheistic names, neither Perun, nor Zhdabog, nor Mokosh, for whom the abomination is required.” – In the Murom mounds of the 9th and 10th centuries, dug up in recent times, they certainly found a horse, images of snakes, burnt bones of animals and birds, and a clay idol. About the mounds Vladimir. lips to the record. archaeol. total 8, 102–103. “The priests mazahu their chrism, forehead, eyes, mouth, nostrils, ears. And she put scarlet crowns on her, and tied them on their heads; they are wearing a cross and white robes and leggings and boots and a date with candles burning in their hands and commanding them to go to church.” Collection d. 1, 89; 7, 4. Tatishchev 2, 140. RKP. Ryazan hon. According to Herberstein (Rer. Maxorit p. 48) an ancient fortress, near which a mountain was formed over time. Pereyaslavl Ryazan, was originally called Yaroslavl, i.e. after the name of its founder. According to the charter of 1485, “Old St. Nicholas stands on the Bystroe Lake on the shore and that is the holy lake.” Bystroe lake on the western side of the Pereyaslavl (Ryazan) Kremlin. Collection l 1, 98–109. Nikon, l. 2, 12. M. Nikifor's message to K. Yaroslav - from the Rev. Macarius (historical ts. 2, 153–155; 320–326), but according to a faulty list, with omissions and clerical errors. Nikon. l. 2, 44. Karam. 2. pr. 256. Collection l. 2, 9–10; 1, 128. Collection l. 1, 130; 2, 10–11. Nikon. l. 2, 60. Collection l. 1, 131; 2, 12. Nikon. l. 2, 64. Pedigree book pp. 32. 34. 191. 194. in 10 books. temporary m. total. ist. Karamz. 4. Ave. 370. RKP. hagiography Nikon. l. 7, 130. 141. Collection. l. 6, 305. Prologue May 21. Life: “The sovereign king bowed at the miraculous tombs and prayed to them with tears, asking for help from the adversaries to begin to say if the Lord is God and the Most Holy. The Mother of God and the Murom wonderworkers will give me victory against the godless Kazan king: I will command that the Church of the Annunciation and the stone chapel of the Murom wonderworkers be built here.” In the calendar of the 16th century charter. (Tolstoy 1:100). “May 21st. newly-minted books Muromsky Konstantin and his children." Sl. approx. 224. A description of the life and miracles of St. Agapit was compiled in 1715 by the will of Barnabas, Bishop of Kholmogory, during his forced stay with his retinue in the monastery of Vologda. lips Ved. 1849 No. 44–45. Mixed. about monas. 78. ist. Hier. 5, 51. Life of St. Leonty in a brief and widespread form was published in the Orthodox Church. interlocutor, Feb. 1858. A short life was written after the discovery of the relics, around 1165: it calls the book. Andrei Bogolyubsky our prince, who commands in Rostov. – The spacious one belongs to the 16th century. However, from the lists it is clear that the short life was supplemented before the 16th century. To the synod. b. r. 1459 No. 637. 15th century; No. 550. 16th century. No. 90. 948. According to the RCP. life St. Leontius (Rev. Macarius ist. 1, 201; 2:273) was installed as a bishop in 992. This is an obvious untruth. The short life does not specify the year of dedication: but this life, as is noticeable, dates Leonty’s stay in Rostov to the first times of Christianity. Having carelessly accepted one false idea, that Leonty was ordained under Vladimir, let us assume another similar one, that he was “born and raised in Constantinople,” precisely because the bishops of Vladimirov’s time were Greeks. Complementing the life of St. Leontius in the 16th century. He added to this the tale that Leontius was dedicated to St. Photius. (Reverend Macarius ist. 2, prp. 59). St. Simon: “From that Pechersk monastery, the Most Pure Mother of God, many bishops were installed and, like a bright light, illuminated the entire Russian land with holy baptism: the first Leonty, Bishop of Rostov, a hieromartyr, God glorified him with incorruption and became the rightful throne, but he was killed by unfaithfulness, which tormented him a lot. And behold, the third citizen of the Russian world, having been married to Christ, suffered for his sake.” Monuments of the 12th century. page 256. See about St. Theodore June 8. Brief life of St. Leontia: “The apostles were not here.” In the synodal flower garden of the 16th century. (No. 687): “I was not an apostle in the Russian land, but in truth the mercy of God was revealed to the Russian language.” Collection l. 3, 311. Karam. 2, pr. 50. Monomakh was here only for a short time in 1068. In his will he writes: “My first campaign was to Rostov, in the country of the Vyatichi; My father sent me when he himself went to Kursk. That’s why I went to Smolensk with Headquarters Skordyatich”... What was I there for? In all likelihood, to collect tribute. “And I gave my father three hundred hryvnias of gold,” he says in the description of his travels. RKP. Life according to the second edition. – Not a word is said about this in the short life. But according to the chronicle, on the site of the wooden church of Prince. Constantine built a stone church of the archangel, consecrated on November 25. 1205 Life of St. Leonty according to both editions. A word to remember St. Leonty in the Orthodox Church. interview 1858 1, 424. The publisher is sure that it was written around 1164. But it is more likely that it was composed around 1231. See description. music Blush. No. 156. Epistle of Simon according to the list of Acacius. See example 240. According to life: “he departed in peace to God.” The words are true if they mean only a happy migration to God. Otherwise: a) the short life also says: “I shamelessly surrendered myself for the faith”; b) It was only the lack of complete clarity of the words of the too short life that forced various changes to be introduced into the news of St. Simone about St. Leontiy. One replaced the word: “holy martyr” with the words: “great saint”, the other wrote: “tormented much” and omitted “killed”, leaving the speech unfinished (Christian reading. 1853, vol. 1, 283. St. Macarius, ist. 1, pr. 59). But the words of Simon, no matter how they were distorted, still remain with the thought of the martyrdom of St. Leonty for his faith. Otherwise, why would Leonty be placed alongside the Varangian martyrs? See about St. Isaiah May 15. Only in one late list of calendars it is said: “he reposed in l. 6581–1073" Brief life. Nikon. l. collection l. 9, 230–231. Rev. Makaria ist. 3, 277. Collection l. 1, 220; 5, 7. 137. Music. Blush. No. 156. In the charter of 1428 we see: “May 23, the acquisition of the honest body of St. our father Leonty, Bishop of Rostov, miracle worker.” Here is a troparion to him. Music Rumyantseva 712. In the Ladoga trefologist of the 15th century. (Izvestia Acad. 6:187) service of St. Leonty. Nick. l. collection l. 9, 231. Brief life Description. music page 675. East. act. 1; 87. Collection l. 6, 141. RKP. minea mos. spirit. acad. No. 73. The legend of Zechariah is printed. in reading m total ist. M. 1847 No. 2. pp. 61–62. It is the same and two others from Buslaev in Christ. 735–741. In the conciliar charter of 1488, the archpastors called on the help of “the great saint and wonderworker Leontius.” East. act. 1, 138. In 1519, “the church of Leonty the Wonderworker beyond Neglimnaya was sacred.” Collection l. 6, 263. Troparion in Menaion, M. 1646. See note. 221. “The Life and Walking of St. Euphrosyne” has come down to us in the RCP. 14th century (Review of spiritual literature. § 40). It is also in the part of St. Mena. Demetrius and in the Menaion of Macarius on May 23. Roman Vseslavich died in 1114, and his brother Gleb died in 1119. See Stroeva genealogy. book Polotsk Collection l. 1, 131; 2. 12. 15. 16. Collection l. 2, 15. Sons of the book. Rogvolda Vasily and John (Lviv l. 1:23). By Sunday years. 2, 239. “The people of Vilnius took for themselves Prince Rostislav of Polotsk, John Rogvoldovich, from Constantinople. - Prince Vasilko Rogvoldovich was summoned to Polotsk in 1132, to replace Izyaslav Mstislavich. Rostislav, the son of Gleb Vseslavich, reigned in Polotsk from 1152 Minsk; from 1158, Prince Rogvold, the son of Boris Vseslavich, was here, and from 1161, Vseslav, the son of Vasilko Rogvoldovich, died in 1181 (Karamz. 2, pr. 259). F. m. internal business 1833 pp. 10–12. According to local memory, the church and monastery were located where there is now a Latin cemetery with the Church of Xavier, halfway on the road from the Spassk monastery to the city. When digging graves in the cemetery, they find the remains of a stone building, the cement and masonry of which are the same as the masonry of the Spassky Church. – The papists took possession of the place since 1581, when Batory transferred all the Orthodox Polotsk monasteries, including Spassky, into the hands of the Jesuits. Shrines of Kyiv page 62. RKP. service to St. Princess Euphrosyne at Tsarskoye No. 563. Meletia Sirigi canon to the saints of Pechora, dog. 8. trope 3. RKP. The life of St. Paisius says little about him and contains many errors. F. m. internal cases 7, 22. pp. 5. 6. Collection state gr. 105. Karamz. 5, pr. 276. Kingdoms letop. pp. 229–233. Glory to Our Lady 3, 38–40. M. 1853. Collection. l. 5, 271. Paisiev Galich Monastery in categories 2, 534. East. Hier. 5, 450. Mixed. about monas. p. 157. M. 1852. In 1662, villagers lived in 608 households on the lands of the Assumption Monastery. Letop. at Karamz. 2, pr. 376. “That same summer (1152) Yuri Vladimirovich in the Suzdal country in Pereslavl brought from Kleshchin the founding of a church and laid (the church) in the name of the all-merciful Savior.” Nikon. l. 2, 136. “The city of Pereslavl was moved from Kleshchin and created more than the old one.” In collection l. 1, 149. Book. Andrei Bogolyubsky “passed away the church that his father, St., had first founded. Spas Kamennu”, according to Trinity. sp. "in Pereyaslavli new." – Settlement in 5 ver. from Pereyaslavl to the north, on the shore of Lake Pleshcheevo, there is a monument to Kheshchin or old Pereyaslavl. The foundations of a church and a cemetery were found inside the town. Journal min. pros. 1857 March. RKP. life of Ave. Nikita, according to the language of the 18th century, in the Menaion of Metro Makaria, in the synod, RKP. 1459 No. 637; 15th century r. No. 556; 16th century No. 491. 560. 90. 948. The chronicle mentions the Borisoglebsk Pereyaslavl monastery in 1155. It was located on the shore of Lake Pereyaslavl, not far from the Nikitsky monastery and was called Borisoglebsk on the mountain. Swedish about mon. 48. Without a doubt, its remains were recently discovered on the Aleksandrovskaya Mountain, lying 300 fathoms from the Settlement, where the ancient Pereyaslavl was. The foundations of the church and cells, a slab with the name of the monk Maxim, 1512, were found. 1857 March. The stone cap remained in the monastery until 1735 and was worn by pilgrims along with chains as they walked around the saint’s pillar. Vladimir. collection 25. Step. book 1, 315–316. Life. The Peter and Paul Yaroslavl Monastery stood in the place where Peter the Great's Church is now on the bank of the river. Volga. Description music 224. In 1214, the Petrine abbot was consecrated bishop of Rostov, having served as abbot for 13 years. and 5 months (Karamz. 3, pr. 171. 208). By deed of 1521, “in Pereyaslavl the village of Mikitino on Uglich was given to Nikita the Wonderworker.” The diploma was given by the Uglich prince Dmitry Ivanovich. Russian bib. 5, 104–126. Collection gram. 1, No. 147. North. arch. 1823. Part 6. 407. Nikita of Pereyaslavl among the holy wonderworkers according to the charter of 1563. East. ak. 1, 320. Service on Nikita Ave. at Tsarskoe No. 563., and in the menaion for May. M. 1646. It was written after the formidable king and c. Nastasia visited the monastery of St. Nikita. East. Hier. 6, 1027–1029. Step. book 2, 269–270. Inscription on the church in Vladim. collection pp. 94–95. Here is the inscription on the cover: “The king welcomed the wonderworker Nikita to the house, and on it is embroidered the image of the venerable and great wonderworker Nikita, the most blessed. V. book Anastasia Romanovna, her hands and magnificent works.” Stichera in the Menaion for May. M. 1646 RKP. Life of Ferapont Ave. at Tsarskoye No. 136. Pachomius' Life of St. Cyril. Rev. Kirill Belozersky wrote to Prince. Yuri: “Your brother, Prince Andrey, was here; This is his patrimony and we needed to pay our respects to him, our sovereign.” A. e. 1, 24. 28. 31. Prologue May 27; ist. Hier. 6, 850. 851. 854; 5, 26. Between hands. n. Philaret, according to the inventory of 1630, “book of Rev. father of Ferapont and Martemyan." Ivanova described. state arch. 292 M. 1849. In the word for the repose of St. Ignatius (in the menaion of Macarius, in the synod. born in 1459, No. 637. in the menaion of Moscow Academician No. 73) only the miracles of St. are described. Ignatius, and the writer is surprised that the actions of the saint are not committed to writing. Also at the hour of May 28th. Chronicles and private tales remain. Collection l. 7, 262–263. Nikon. l. 3, 40–41. This is what Paisiy Yaroslavov says in the “legend of the Kamensky Monastery” (ed. in Orthodox conversation, 1861, 1:199), which he compiled from notes and legends of those who survived the fire of 1472. Paisiy writes: “in fol. 6850 (1342) Prince Gleb Borisovich, grandson of Prince Konstantin Vsevolodovich of Rostov, went to Belozero." But the grandson of Prince Konstantin Vsevolodovich was Prince Gleb Vasilkovich. From 1251 he began to be called the Prince of Belozersky and died in 1274 (collection sheet 1. 202–204. 7, 161–163. Nikon, l. 3, 37. 39–41). 3 years before the age of 12, he was blind, and the Kamensky monastery, the eldest of the Kuben monasteries, was built after that. But here it is imprudent to take the year of the separation of the Belozersk principality (1251) as the year of the founding of the monastery. 202–204; 7, 161–163. Nikon. 3, 37. 39–41). In 1277, Prince Mikhail Glebovich went to the horde and fought near Derbent. The father transferred the Belozersk inheritance to his son Mikhail in September 1278, becoming the Rostov prince himself, and died in December. Nikon. 1. 3, 61. 65. 69. 70. Next. healing book Michael was not before 1279 and therefore the foundation of the Ustshekhon monastery followed around 1270. Rostov. years. at Karamz. 4. Project 140. Collection. l. 1, 226. Book. Demetrius was laid in the Yuriev Arkhangelsk Monastery (Nikon. l. 3:48) and according to the RKP. Saints are considered among the saints. About his father, the book. Svyatoslav, see the life of St. book Alexandra November 11 p.m. Nikon. 3, 54. 58. Collection. l. 1, 226–227. Karamz. 4 Ave. 154 East. r. c. 2, 75–78. Nikon. l. 3, 69. 70. Karamz. 4. pr. 179. Collection l. 1, 227. 3. 64. Nikon. l. 3, 69–70. Collection l. 1, 227. Nikon. l. 68. 71. 85–86. Russian times 1, 143. RKP. Life: “In the morning I performed the usual service and singing, and then put the scrolls into the coffin and dated it, which the presbyters and deacons blessed in their bellies and stretched out their hands to receive them as if they were alive.” Prologue May 28; RKP. service in music Blush. p. 596. in Tolstoy (2, No. 158 RKP. 16th century), in Tsarsky No. 563. It is also in the menaion for May, M. 1646. The service was written under the formidable Tsar and there is almost not a single personal feature of the saint in it. Ignatius. Ignatius "holy wonderworker" in gram. 1563 East. act. 1, 320. In the chronicle ending in 1471 - “the great wonderworker.” Collection years. 5 201. 4, 44. Russian. times 1, 148. RKP. life of bl. John of Ustyug, according to Undolsky's list No. 320. 600; it is also in Tolstoy 2, No. 375. Abbreviation in the prologue May 29. The writer of the life says that he heard about the blessed. John from his uncle and father; one of them, being a priest at the cathedral church, not only personally saw the life of Blessed. John, but also buried him. Life of "St. righteous John, Christ for the sake of the holy fool, the Ustyug wonderworker" is written "in l. 7662 (1554)." This is a new edition of the life. Buslaev has Russian. words and arts 2, 428. In the menya for May, M. 1646. She is in the RKP. Tsarskogo No. 563. The service was written in Ustyug with prayers for Ustyug and the Tsar. In the calendar of the 16th century charter. (Tolstoy 1, No. 100) “May 29, death of St. Ivan the Ugly, the Wonderworker of Ustyug.” The last miracle in life, according to Tolstoy's list.