Месяц июль

Stopped. St. Photius Metropolitan of Moscow After the death of St. Cyprian († September 16, 1406) more than two years passed before the new metropolitan arrived in Russia. 555 V. book. Vasily Dmitrievich humbly submitted to the patriarch and the council the matter of the new metropolitan of Russia. 556 Vytautas v. book The Lithuanian sent Theodosius, Bishop of Polotsk, to Constantinople with an insistent request both for his consecration as a metropolitan and for him to be a separate Lithuanian metropolitan. 557 The long-standing desire of the rulers of the south-west of Russia to have a special metropolitan this time was revealed in a sharp form by the fact that Vytautas and V. book Vasily waged war among themselves at this time. P. Matthew did not recognize the need to deviate from the ancient custom this time and sent Photius, who was well known to him, to the rank of Metropolitan of all Russia. 558 This is what the blessed one writes about his life before leaving for Russia. Photius in his dying will: “from a young age I wanted to live for virtue; Therefore, I refrained from the pleasures of marriage, the honors of the world did not seduce me, and I did not desire temporary human glory. I imagined earthly happiness in the form of a ship, which, not seeing what is behind it, encounters only obstacles and constraint in front of it. I wanted one thing, I cared about one thing - to present my immortal soul pure to God and my Master. As soon as I parted with the world: under the cover of God’s grace, I directed my thoughts and soul to the bright heavenly villages; I was enlightened by the instructions of the holy elder Akakios, great, equal to the ancient great fathers, whom the king, patriarch and saints respected. I was still a youth when I entrusted myself to this holy mentor; My soul did not yet know evil then, and from a young age, under his guidance and instructions, I imprinted on my soul the image of piety. The great saint loved me and always talked with me as with a beloved son, strengthened me with faith, kept the purity of my body, filled my mind with useful knowledge, instructed me how I should live, how I should be dead to the world. And I wanted to live not in connection with the ghostly images of temporary life, but sought with my soul to contemplate the pure, holy, bright objects of that life. And then, poor man, I met with unexpected misfortune. By the will of the holy elder, the great among saints, Cyrus Akakios, I arrived from Morea to Constantinople, and the sovereign Emperor Manuel placed a burden on me so that I would receive the great degree of sainthood; God knows that the council forced me to do this for a long time, but I could not get rid of it; His Holiness Patriarch Cyrus Matthew appointed a council and I went to the most holy Russian Metropolis.” 559 From these words, it is clear that it was not easy for Bl. Photius to part with the east. To console his soul, he took those close to him as priests. Pachomius from the Bulgarians, with whom he lived with the blessed one. Akakia, 560 and Patricia. Both in Morea and in Constantinople he made people love him. From Constantinople, he maintained friendly relations with him, the most educated man of his time, the pious teacher of the Constantinople church, Jer. Joseph Bryennius. 561 The Patriarch, in his desk letter, approved of Photius as a very capable mentor in faith and piety. 562 The Monemvasian church, where he zealously carried out the good orders of its archpastor Akakios, remembered him in prayers as “he who grew it with his labors and adorned it with his offerings.” 563 Since there were many Slavs in Morea during the blessed time. Photia; 564 then if he did not have time to briefly learn their language, as he himself admits, 565 at least the spirit and customs of the Slavs were known to him, which, of course, meant no little for his service in the Russian Church. Sep. 1st 1409 bl. Photius arrived in Kyiv. 566 Since in the southwest they complained that they did not see the metropolitan, 567 Photius stayed there for more than 7 months, personally examining the state of affairs and resolving complaints about violations of order. It was especially gratifying to his desert-loving soul to see the caves of the ascetics of God and here to ask for help in his new service from the celestial inhabitants - the cave dwellers. Finally he went to Moscow. On the eve of Easter (April 22, 1410) c. The prince and all the Moscow clergy met Photius far outside the city. 568 It was a lot of bittersweet to see Photius in Moscow. After the invasion of Edigei (in December 1408), all the cities of Russia from Ryazan to Rostov and from Nizhny to Tver and Serpukhov were devastated; The Moscow Kremlin was saved, but all the suburbs of Moscow burned down. In the house of the metropolis, where the owner had been absent for so long, Photius “found nothing,” even the immovable estates of the metropolis were plundered. 569 Photius “began to restore church estates and revenues of the metropolis and began to look for where everything was missing, what was taken with resentment by princes and boyars, what was stolen by other selfish people, villages, volosts, income, duties belonging to the house of the Most Pure Mother of God.” 570 Having collected the most accurate information about the situation of the metropolitan property, he made a request to V. to the prince about protecting the church from the self-will of people. “I pray for your piety, my son,” he wrote, to approve with your letter the gift brought to the Church of God, protect all its customary rights, strengthen its duties.” 571 Then he went to inspect another cathedral city of his metropolis - Vladimir. Not long before, the Vladimir Cathedral Church was painted by the best icon painters Daniil and Andrei Rublev 572 and was famous for its wealth. Photius instructed Patricius, who arrived with him, to guard the cathedral and went to the Svyatoozersk hermitage, the favorite residence of St. Cyprian. But he had barely left Vladimir when (July 3, 1410) at the instigation of the Nizhny Novgorod prince. Daniil Borisovich, Tsarevich Talych, with crowds of Tatars, attacked Vladimir. The robbers devastated and burned villages and churches, broke into the Vladimir Cathedral Church, and tore off St. icons, demanded from Patricius the hidden treasures of the church - vessels and treasury. Patrick, true to his duty, did not give it away. They set him on fire, flayed him, dragged him through the city, tied to a horse's tail, and tortured him to death, without forcing him to betray him. 573 Talycha sent the Tatars to capture the saint himself: but Bl. Photius withdrew with Pachomius into the deep forests of Lake Sineg, which is now in Pokrovsky district. The quiet, serene place resembled the desert of the bl. Akakia. Captivated by the beauty of solitude, Bl. Photius built the Church of the Nativity of the Mother of God here. Imagining the worries and labors of pastoral service, Photius repeated with contrition: “Did I think of parting with the silence and crying about my sins that was so dear to me? And what happened to me? After such peace, so much anxiety, excitement, and work!” The danger from the Tatars had long passed, more than a month had passed since their departure from Vladimir, and the desert-loving shepherd did not think of leaving his dear silence. V. Prince - sent to him with a request to return to the department. It was necessary to go to Moscow. 574 The Emperor greeted the Metropolitan with joy. After talking about past troubles in. the prince conveyed to the shepherd the pleasant news of the emperor’s desire to marry the daughter of the Moscow prince and grandson of Vitovt with his son. The saint blessed this union, since it promised many useful things for the saint. churches. 575 Following the marriage, a sakkos with embroidered images of the young royal couple was sent from Constantinople to the benevolent saint and prayer book. the prince, his wife, and Photius himself: along the edges of the sakkos the symbol of faith is embroidered in gold in Greek, without adding the word “true.” 576 Meanwhile, Photius continued to pursue cases regarding the properties of the metropolitanate. - This aroused strong displeasure against him: even in. the prince was not entirely satisfied with this matter, since some income from the disputed lands went to his treasury; and helpful people tried to increase displeasure with slander. prince to metropolitan. Anger and untruth showered the bl. Photius with slander. 577 The shepherd, not valuing anything earthly, caring only about fulfilling his duty, in a letter to V. prince, gave examples of great imp. Constantine in Feodosius and the establishment of the empire. Manuel about church property. “But now everything ancient is silent,” he said further, and a lot of new things are speaking. I am being blamed. It doesn't matter to me whether I am praised or scolded. Blame does not sadden me and I will not become worse for praise. Whether they scold me or praise me, I will remain the same as I was: for I am a servant of God, although a sinner. The one who surrenders himself to the water of God in everything and does everything for the glory of God has nothing more to look at. Let it be known to you, my son, that you are a man and reign with God over His chosen flock; therefore, he must strive for His flock and for His truth against every rebellion, even to the point of bloodshed. Know, my son, that you are insulting the Church of God with violence, taking from it what does not belong to you. Speak, my son, to the Church of Christ and to me, your father: “I have sinned, Father, forgive me, henceforth you will find in me the good of an obedient son in everything that the law requires; I will restore the violated rights of the church, given and approved by my ancestors, but then over the course of many years, I will return what was abandoned and impoverished.” This is my request to the man of God and the Grand Duke of all Russia.” 578 With such persistence, the shepherd, although not quickly, although with sorrows, managed to return to the department everything that belonged to it, managed to acquire something again, either by purchase or from voluntary offerings. 579 Concerns about the affairs of earthly saints. the shepherd facilitated periodic conversations with modern ascetics of piety, such as the reverend. Nikon of Radonezh, Sergius and Pavel of Obnor, Dionysius of Glushitsky, Ferapont of Mozhaisk. Out of love for monastic life, Photius founded the Novinsky monastery in Moscow on land belonging to the metropolis. 580 From time to time he retired to Golenishchevo near Moscow, beloved of St. Cyprian. 581 In 1413 Moscow was delighted by the appearance of the miraculous icon of the Mother of God on Kolocha and Blessed. Photius met St. icon solemnly in Moscow. 582 An equally comforting event was the appeal to St. the faith of the stubborn pagans of the Mtsensk country. The pagans rejected all the admonitions that were offered to them by the preachers of St. faith. "IN. K. Vasily Dmitrievich sent an army, and Metropolitan Photius a priest.” The stubborn pagans suddenly became blind. “Terrified by the force of arms, and even more by sudden blindness, they obeyed the sermon and the inhabitants of both the city itself and its surroundings were baptized.” 583 For the blessed Saint, a difficult time has come. Vytautas, having convened the Russian princes under his control, announced that it was necessary to deny Photius control of the Lithuanian churches and to have a special metropolitan. By common decision they sent to ask the emperor and patriarch for a special metropolitan. The emperor and St. Euthymius did not find it necessary to fulfill the wishes of Vytautas and Gregory Tsamvlak, whom they wanted to see as metropolitan, returned with nothing, Vytautas convened the bishops and archimandrites of his region and offered them his desire and the refusal of the east. The clergy, as Vytautas says, agreed that “due to the distance of the metropolitan from their dioceses, there is a lot of unrest and that they can consecrate the metropolitan without the patriarch. According to the chronicles, the clergy did not agree with Vitovt’s wishes for a long time, and pointed to the church rule (4 ecumenical society, pr. 12); but they threatened him with the disasters of the church and forced consent. Confirmation of the accuracy of the chronicle news is that after the meetings, Vitovt again sent his previous request to Constantinople. Sending ambassadors in March 1415, he demanded that a response be sent no later than August 15, adding that otherwise a metropolitan would be elected and consecrated by local bishops. When no response was sent from Constantinople at the beginning of November, then on November 14 Gregory was elevated to the degree of Metropolitan of Lithuanian Russia. 584 The Lithuanian bishops published two messages: one to Photius, the other to the entire Russian Church. In the first, they announce that when Photius first visited Kyiv, they noticed in him actions that were contrary to church rules, and then heard about an act that exposed him to eruption, but they do not want to dishonor him and only refuse to obey him. In the second, they justify the installation of Gregory as metropolitan: they point to the disadvantages that the Kiev church suffered from the metropolitan’s stay in Moscow - to the examples of the installation of Metropolitan Hilarion and Clement, to the apostolic rule and, finally, to the illegality of the emperor’s arbitrariness. – Vytautas issued a letter on his own behalf, where he expressed sharp complaints against the emperor, the patriarch and Photius and said that he acted in accordance with the will of the princes and for the honor of the Russian church. 585 Bl. Photius wanted to avert the impending misfortune with a personal explanation with Vytautas, but having been robbed on the border of Lithuania, he was forced to return to Moscow. The shepherd of Russia could not help but give his voice about such an important event as the division of the metropolis. Bl. Photius wrote a district message. But neither in this nor in other letters does he say a word about his personality in defense against the charges brought against him by the bishops and Vytautas. A remarkable trait, quite suitable for a shepherd! For this, every outsider has the right and must tell the truth about the bl. Photias. Vitovt wrote that precious utensils were taken from Kyiv to Moscow, “St. relics, boards of Christ's suffering, holy scepter. Mother of God, Her robe and sandal." If this were true, then the said sacred objects would have been known in Moscow from chronicles and inventories of Moscow; they would, of course, have been preserved until a later time: but no one ever knew about them in Moscow. The bishops talk about some actions of Photius in Kyiv, about which information reached them. But according to the rules of the church, it was necessary to demand explanations from the accused and then draw up a decision, moreover, in relation to the metropolitan, both had to be done only with the permission of the patriarch. Without any doubt, the offensive reviews of Vitovt and the bishops about Photius were based on rumors spread by bad people who fled from Moscow to Lithuania. “Bad people,” says the chronicle, composed a lot of slander against him; these are his family who fled from Moscow to the Chernigov ruler, and from there to Lithuania to Vytautas.” 586 In his district letter, Photius defends the emperor and patriarch, justifies the unity of the metropolis by its antiquity; reminds the bishops of Lithuania of their oath not to accept any other metropolitan than the one sent from Constantinople and cites one after another up to 30 rules to confirm that those who illegally accept power are not true shepherds and those who dedicate themselves to shepherds are subject to arbitrary excommunication. 587 This message, like the whole matter about Gregory, was considered at the council of shepherds who gathered in March 1416 to consecrate the Novgorod archpastor. 588 In defense of bl. Photius and the entire Moscow church at this time several miracles were performed from the relics of the first Metropolitan of Moscow, St. Peter, - and Kyiv was robbed and set on fire by the Tatars. 589 Bl. Photius wrote in Pskov: “don’t be surprised at what happened... Time supplies its servants. Maintain your true Orthodox faith and customs, and remove from your hearing the unrighteous writings of those who violate the Holy Scriptures. rules. If anyone from that rebellious country, from Lithuania, comes to live with you: receive them to you as Orthodox Christians who shun unrighteousness. 590 The sad time of the divided metropolis did not last long. Gregory died in 1419. 591 Svidrigailo, released from prison (in 1418), by friends of Orthodoxy and always ready to act in defense of the Orthodox, frightened Vytautas and forced him to put aside Jogaila’s plans for papism. 592 Therefore, following the death of Gregory, Vitovt agreed that Photius would again take over the dioceses of the southwest. 593 Bl. Photius went to survey the southwestern metropolis. In 1420 he was in Novgorod with Vitovt and in Mstislav with Prince. Simeon Lugvenya, and in Slutsk he baptized his son at Prince. Alexandra. Then from Kyiv in 1421 he was in Lvov; spent the holiday of the Nativity of Christ in Vladimir of Volyn, and arrived in Vilna on the day of Epiphany. 594 Probably at this time he baptized Prince Mamaev’s grandson. Oleks, the ancestor of the Glinsky princes: Oleks was baptized by the metropolitan in Kyiv. 595 Sorrows did not cease to oppress the caring shepherd. For three years in a row (1420–1422) no bread was born in Russia, and the price for it rose to the extreme. 596 From 1417 the pestilence moved from one place to another and from 1420 it began to act with increasing force and in terrible forms. 597 The saint sent out messages and teachings, one after another, calling the unrepentant to repentance and comforting the discouraged. 598 – In these sorrows, the saint was consoled by the help of the Mother of God: with the bringing of the Chir icon of Hodegetria to Pskov, the plague subsided in Pskov (1420) and the Metropolitan blessed the celebration in Pskov, July 16, of the Chir icon. 599 Two years later the relics of St. Sergius, - as the triumph of the spirit over death and corruption, and around the same time St. Nikita the Stylite of Pereslavl became famous for his miracles. But here are some more worries. At the beginning of 1425 Feb. Died on the 29th. book Vasily Dmitrievich, leaving behind his son Vasily, 10 years old, and four brothers. Three younger brothers, even during the life of Vasily Dmitrievich, recognized their nephew as V. prince Yuri Dmitrievich, the prince of Galich and Zvenigorod, did not seal the spiritual will with his consent, as the brothers did. 600 As soon as he died. Prince, that same night M. Photius sent his boyar to Zvenigorod to invite Yuri to Moscow to determine his relationship to the throne. prince But Yuri did not go and began to assemble shelves in Galich. Troops in. The prince also moved. Forced to flee, Yuri asked for a truce. Moscow saw the need to strengthen the agreement in a more durable form. And so, according to the general voice, Saint Photius went to Galich to convince Yuri to complete submission. He was in such a hurry to fulfill an important assignment that, despite all the requests, he did not stay in Yaroslavl to celebrate the Liturgy on St. Forerunners (June 24). Yuri accepted bl. Photius was honorably outside the city, while crowds of people gathered from the villages were located in sight along the mountain to frighten Photius. The Metropolitan, understanding Yuri’s thought, said: “Son, Prince Yuri! I have never seen so many people in sheep’s wool.” The saint urged the end of claims to the throne. prince and conclude eternal peace. Yuri did not agree. The saint left the city without giving the saint's blessing. And the destructive disease, which was already active in different places and in Moscow itself, immediately began to rage in Galich. The people were horrified, and Yuri learned the admonition of God. He hurried after the retreating saint and with tears begged him to return to the city; he agreed to peace so that in the treaty the dispute over the throne would be left to Khan's decision. 601 So, through the efforts of Bl. Photius stopped the bloody civil strife. Recent years bl. The saint's grief was especially severe due to the intensified terrible infection among the people. The child-loving archpastor deeply sympathized with the suffering of his flock. “God knows,” he wrote, how severe were my sorrows over the separation of our pious leader. Prince Vasily Dmitrievich. But then an even greater disaster came and I had to cry and sob. And there I fell into deeper sorrow. Pity ate me and, together with the prophet, my eyes disappeared from tears for the flock of Christ, from the immense mortality and devastation of Christian homes that befell us for our unrepentance before God.” This is how Bl. confesses. shepherd in his dying will. In his messages and teachings 602 he expressed the same feelings of compassion and taught saving consolations. “The Lord seeks our salvation, and not our destruction,” he wrote to Pskov, when the illness there began to subside. Many times, when he strikes, he saves the root so that the fruit can appear. We also had the same visitation of God in Moscow and surrounding cities, in Tver and other places. We give thanks to the unsearchable ways of God's love for mankind: not suddenly, not suddenly, he snatches away death, but gives the sick a Christian death, with pure repentance, consecration of oil and with the communion of St. and the life-giving body of Christ and His life-giving blood. And many go to God in the rank of the great angelic image. For those who depart with such preparation, I trust in God’s love for mankind.” 603 In 1430, when the 20th anniversary of the archpastoral ministry in Moscow was completed, a messenger came with an invitation to Blessed. Photius to another world. – On Bright Week on Thursday (April 20), after Matins, Photius went to rest. Suddenly an extraordinary light shone. And the saint saw before him a luminous man, with a crown on his head and a staff in his hand. In awe, Photius asked: “Who are you and how did you appear here when the doors are locked?” “I am not one of the people,” answered the visitor, but an angel of God sent to you from the Lord Almighty of Hosts. The Lord commanded me to tell you a word for your confirmation. Take heed to yourself and your flock. Christ God gives you a week to review your life and order about your flock.” Hearing these words, the saint fell in trepidation at the feet of the messenger of God, but he became invisible. This vision and the words of the angel shocked Photius so much that he lay on the floor for a long time until the monks who lived with him came in and laid him on the bed. He was silent and did not open his eyes. Then he came to his senses and told the vision; 604 the saint submitted himself to the will of God and continued the ministry entrusted to him. 5 months after the vision, the high priest, together with V. He was a prince in Lithuania with Vytautas, due to special circumstances. Back in 1429, the emperor. Sigismund proposed at the Lithuanian Sejm to elevate Vytautas to the rank of king. Then he, prompted by the requests of the imp. John Palaiologos and the obvious unrest of the Western hierarchy, declared his firm intention to take up the matter of uniting churches and his thoughts were not at all in favor of the Roman Church. 605 In August 1430 there was to be a congress of princes and sovereigns in Lithuania, and then Vytautas was to be crowned. V. Prince of Moscow went to Vilna, and M. Photius went with him, as he was related by rank to the rulers of Moscow and Lithuania. The dream of the elderly Vitovt did not come true. The Poles intercepted the ambassadors sent by the emperor with the crown. Vytautas, overwhelmed by grief, was approaching death day by day, and it followed on October 29. 1430 Photius remained in Vilna almost until the death of Vytautas. He then saw the new one. Prince of Lithuania Svidrigail, whom all Russians loved for his favorable disposition towards Orthodoxy. 606 Without a doubt, by this time, when they were thinking about reconciling between the Eastern and Western churches, Blessed. Photius prepared his essays on the origin of St. Spirit and the difference between the Eastern and Western churches. 607 – With them he prepared both the young sovereign of Moscow and others of his flock for the task of uniting the churches. And of course, the instructions of Bl. the shepherd was lent to the Russian church by the fact that the young V. The prince with such firmness rejected the union of Isidore. Finally, the deadline appointed by Bl. Photius for preparation for eternity, ended. He died peacefully on July 1, 1431. 608 His relics were found in 1471. 609 The saint left behind many teachings and messages. 610 Some of them later acquired particular importance for the church. This is his message to Pskov dated August 12. 1419 Here he said to the Pskovites: “regarding what you write to me about hallelujahs in glory, say so: “Glory to the Father and the Son and St. To the Spirit, now and ever and unto ages of ages, Amen: Alleluia, alleluia, alleluia, glory to you God "and 2 more times." 611 This message was pointed out back in the 15th century. the author of the letter “to Athanasius, ktitor of the great laurels of St. St. Nicholas about the threefold hallelujah." “You should, father, listen to Christ himself, the Metropolitan of Kyiv, Moscow and all Russia, Photius, what he wrote to us at the house of St. Trinity in Pskov, sent a letter, sealed with a seal with the incarnation of the Son of God in the pure Virgin Mary, the Mother of God, which letter still lies with St. Trinity; it says: Alleluia, alleluia, alleluia, glory to you God.” 612 It is remarkable that in the Greek triodion of St. Photius αλληλουία is written three times. 613 In one of the three messages against the Strigolniki 614 bl. Photius wrote “if the rules of St. apostles and ecumenical saints Councils forbid, even with the threat of damnation, the priestly rank to form separate meetings: even more so do they forbid a layman to dare to do anything like that. The layman is not endowed with St. rank; he, a verbal sheep, is obliged to obey the church order... Let them say blasphemous things against a bishop or a priest; one should not be separated from communication with him until a trial is carried out and he is deprived of his title.” Addressing the priests, he says: “admonish them with all your attention; if they do not convert, excommunicate them from the Orthodox faith, so that they are not among you, like tares among the wheat.” In another letter he wrote: “I hear that some of you, neglecting their Christian name, value God’s great priesthood and monasticism at nothing... The Christian faith was established by the teaching and authority of the apostles; The same power, according to the commandment of Christ, is given to the hierarchical and priestly ranks. The priesthood of God has been given the power to forgive sins. If they do not convert, do not accept offerings from them and cut them off, like rotten members, from the healthy body - the Church of Christ.” He wrote: “Just as heaven is distant from earth, so our dignity is above all worldly things, so Christ’s sacred sacrament is above everything in the world. Christ himself performed the sacred act, giving us His body and His blood for food and drink, and bequeathed through the apostles to do the same. Above all, the priestly hand: it touches the divine coal. Having accepted a stinking and dead man, by the power of grace Christ created him as God, entrusting us with the task that belongs to the only God - to forgive human sins.” From the teachings of the blessed one. Photius was edifying by his teachings, spoken during public disasters. 615 Remember the blessings. Princes of Yaroslavl Vasily and Konstantin Vsevolodovich Prince Vsevolod Konstantinovich, the father of princes Vasily and Konstantin, 616 remained after his father in his youth and grew up under the supervision of his pious uncle, the prince. George; by the will of the same uncle, he married Marina, daughter of Oleg, Prince of Kursk. The fruit of this marriage were princes Vasily and Konstantin. They were also destined to enjoy the love and guidance of their parent for a short time. In 1238, their father, Prince Vsevolod, fell in a battle with the Tatars on the river. City, together with the blessed uncle, Prince. Georgiy. 617 The orphaned princes had to learn goodness through the sorrows of life. The young prince Vasily had to gather his subjects scattered by the horrors of the barbarians and feed the widows of their husbands who had fallen in the City. In 1242, he, along with other princes, had to go to the horde to bow to Batu; then the next year he went there with his uncle. K. Yaroslav. 618 Upon his return from the horde, he married Princess Xenia. The fruit of this union was a daughter, Maria, and a son, Vasily, who died as a minor. The life of the prince did not last long. Vasily, but we do not need a long life, but a good life, such as the prince led, tested by sorrows. In the winter of 1249 he went to Vladimir to meet with V. K. Alexander and died there. His coffin was escorted from Vladimir to Yaroslavl by his cousins, princes Boris and Gleb of Rostov and himself. K. Alexander: so they loved and respected the prince, young in years, but mature in spirit! His burial was performed by Kirill, Bishop of Rostov: his pure body was laid in the Yaroslavl Assumption Cathedral, on the north side. 619 The younger brother took over the reign of the principality. - It was a difficult time. The young prince tried as much as he could to ensure the peace of his subjects, but the peace was disturbed every now and then by the Tatars. In 1252 they devastated the Suzdal principality. Bands of wild steppe dwellers appeared here and there to rob and kill. In 1257, the famous Daniil of Galich waged a bloody fight against the Tatars. A similar thing happened at the same time in the Yaroslavl principality. In July, the Tatars approached Yaroslavl. Book Konstantin and his retinue went out to the other side of the river. Which, to the mountain. There was a bloody battle with the Tatars; many Tatars fell, and many Yaroslavl residents; the young prince laid down his life here for the peace of his homeland. It was July 3rd. The mountain on which the battle took place is still called Tugovaya, as a place of pain and tears shed by the orphaned Yaroslavl residents. 620 Yaroslavl, having lost the prince and many of its own, was not saved from the Tatar devastation; the body of the faithful sufferer of his homeland was buried with honor in the cathedral church, next to his brother Vasily. And on Tugovaya Mountain and at the graves of its young princes, Yaroslavl lamented in the words of Job: “O poor lot of man! Instant guest of earthly gardens, Why will you be born? ... for flour. As soon as it emerges like a flower, As soon as it blooms, he already sees Ready to cut off the guest of life. Days flash by like a shadow, like a dream And who will stop their flight? You numbered his days, measured them His mortal does not come.” 621 In 1501, the Yaroslavl Kremlin was devastated by fire. When they began to dig ditches for the new cathedral church, they found two coffins with incorruptible bodies and learned from the inscriptions on the stone slabs that these were the coffins of princes Vasily and Constantine. – After the cathedral requiem service was performed, the coffins were lowered into the ground. But a storm arose with thunder and downpours of rain and lasted for two weeks. - Yaroslavl was afraid, perhaps because of the wrath of heaven that the relics of the princes who prayed for the Yaroslavl country were hidden in the ground. – The fear is all the more natural because Yaroslavl firmly remembered how, 40 years earlier, the distrust of some in the relics of St. Prince Theodore was punished, apparently for everyone. At the request of the people, the bishop and clergy triumphantly transferred the incorruptible relics from the Kremlin to the Church of St. princes Boris and Gleb. V. Prince John 3 then ordered the construction of a stone cathedral and when it was built he himself came to venerate the relics, from which healing flowed. Name of St. The chapel in the cathedral has long been dedicated to the princes. 622 Memory of Rev. John and Loggina of Yarenga miracle workers Blazh. John and Loggin were disciples of St. Philip, when he was still abbot of the Solovetsky monastery. Spending their lives in strict fasting and attention to their conscience, they were unrequited executors of the orders of the Venerable. abbot. The apostle commanded that whatever you do, do it from the heart, as the Lord, and not as pleasing to man (Col. 3:23). John and Loggin fulfilled the apostle’s commandment with precision and grew in spiritual life. They were not bookish people, but nature served their attentive minds as an open book. They saw the boundless sea and ascended in their minds to the One who set the limit for the sea; myriads of stars turned their thoughts to the Lord of the worlds, who assigned his order to everything; they saw the light of the sun and in reverence glorified the original light. Thus they ascended from perfection to perfection. In 1561, they set out on ships for solid ground and, returning, were caught in a strong storm; a storm broke up the ships; bliss John and Loggin drowned. Their holy bodies were found incorrupt on the Korel coast, 120 miles from the monastery, at the mouth of Sosnovka and laid in the chapel of St. Nicholas s. Yarengi. The glory of the miracles performed at the relics attracted several monks to them, who built cells for themselves and laid the foundation of the monastery. In 1625, the monk Elijah Telov reported to P. Philaret about the miracles performed at the relics of the righteous. As a result of this, Novgorod. M. Macarius ordered the Korean abbot Gerasim and the boyar Son Solonov to carry out an accurate research on the spot about the miracles of St. John and Loggin. According to a strict investigation, the information shown in the report of the monk Telov turned out to be correct. 623 The most remarkable miracles: the healing of Mary, who suffered from demon possession for three years; healing of a young peasant who suffered from epilepsy; healing of the peasant Euthymius, who suffered from stomach pain for six months and was summoned to Yarenga by the appearance of John and Loggin. In 1635, the Yarenga monastery with all the lands of the village. Yarengi was given over to the Solovetsky monastery and in his charter the king wrote: “We granted the Yarenga churchyard by the sea, where the wonderworkers Ivan da Loggin lie.” M. Afphonius soon after wrote to the Solovetsky abbot Raphael: “at the request of the saint. p. The king of Joasapha granted you Yarenga at the edge of the sea, where the relics of the newly-minted miracle workers Ivan and Loggin lie”; then, ordering the construction and consecration of a new church, he says: “how that church will be completed and the relics of the newly-minted miracle workers Ivan and Loggin will be transferred to the new church and in which place in the church you will place those relics - and you would write about that.” On July 2, 1638, the nights of the righteous were transferred to the new church. Their memory since that time has been celebrated on July 3rd 624 Repose of bl. John the Fool of Moscow Bl. John, 625 a native of the Vologda country, was called a water-carrier due to his occupation at salt factories; this name, which he retained in his old age, was a reminder of the toilful feat of his youth: in the saltworks, with the hard work of obtaining salt solution, he combined strict fasting and prayer. He moved from the factories to Rostov. Here began his new feat, a feat of a special kind. He was called the big cap because he wore a heavy iron cap on his head. But people, seeing this, did not see everything. On his body he also wore chains consisting of thick iron crosses, while on his fingers there were several rings. Once visiting the blessed. Irinarch the recluse, he gave him advice to wear crosses on himself and, predicting an attack by the Poles, said: “And I’m going to Moscow to ask for land; There will be many visible and invisible demons in Moscow, but St. will drive them away. Trinity". 626 In Moscow he walked almost on foot in the most severe frosts and with his hair down. When meeting with Godunov, he said out loud: “clever head, sort out God’s affairs; God waits a long time and hits hard.” Before his death, he came to the Church of the Intercession of Our Lady, which is on the moat, and asked Archpriest Demetrius for a place where he could lie down. The archpriest, realizing what the holy fool wanted, promised to bury him: the blessed one pointed to the place of the grave. Upon leaving the church, the blessed one went to the living bridge on the river. Moscow; here he met the sick Gregory, who had not used his leg for two years; Having asked him about his illness, John, as if by accident, stepped on his foot and his foot was healed: the blessed one ordered the archpriest of the Pokrovskaya church to be told about this, no doubt so that the event of healing would prompt them to fulfill the promise of burial. Then he went across the river to the bathhouse and there, for the first time, taking off all his chains, he doused himself with water three times, preparing himself for burial; he lay down on the bench, putting all his weights under his head and said: “Forgive me, brethren; when I die, take it to the Church of the Intercession of the Virgin Mary, to the tomb of the blessed one. Vasily, so that the archpriest and the brethren would bury my body.” With these words he died. It was July 3, 1589. – They hastened to fulfill the wish of the blessed one: the archpriest and his brethren transferred the deceased body to their church, and during the funeral service, the boyar’s son Eleazar Yuryev, who had suffered from eyes for 20 years, was healed. By the will of Tsar Theodore, who heard about the feat of the blessed one, the burial of the holy fool was performed by the Kazan Metropolitan, the Ryazan Archbishop and many monastery abbots. At the very hour of the burial, a storm raged with thunder and lightning: the sacristan of the Bishop of Ryazan was killed to death in the church itself; Pokrovsky deacon Pimen was carried out barely alive; Priest John was hit on the ground, he lay unconscious for a long time and barely had time to confess before he died; many others were stunned and singed. Wasn't this a messenger about the storm of the interregnum, fanned by the Poles? After the storm, grace-filled healings began at the tomb of the saint of God: up to 15 healings are recorded in the memorial book of the cathedral. In the city of Oreshk, voivode Boris Petrovich Blagova was seriously ill and expected to die. At night, half asleep, he heard a voice: “pray to the Lord and His Most Pure Mother, call for help to John the water-bearer, called the big cap, the Lord will heal you with his prayers.” After that, his illness passed, and he glorified the saint of God. – The relics of the blessed one, found incorrupt on June 12, 1672, rest hidden in the cathedral chapel of the Nativity of the Virgin. 627 The path of foolishness, chosen by the blessed one. John, is not a common path. But the spirit with which Blessed John walked this path - complete self-denial - is a matter that concerns everyone, our common duty. “Enter,” the Savior says to everyone, through the narrow gate; for a wide gate and a broad way lead to destruction, and many go therein. How narrow is the gate and hard is the way that leads to life, and how few find it” (Matthew 7:13-14)! Repose of St. Nikodim Kozheozersky By hand saints, "pr. Nicodemus the hermit, wonderworker, reposed in L. 7148 (1640) m. July 3d.” In the prologue, printed in 1662, the memory of St. Nicodemus on July 3, although there is no life of him. According to the RCP. life, 628 Nikodim Ave., in the world Nikita, born in the village. Ivanovka, Rostov district. - Even in his youth, while in the field with his father, Nikita heard a voice: “Nikodim, Nicodemus”! Frightened by the call, he told his parents about it; It is right for you to be a monk, they said. After their death, left a poor orphan in order to have a means of subsistence, he learned blacksmithing in Yaroslavl and came to Moscow. Here he lived with another blacksmith. A friend's evil wife decided to poison her husband and poured poison into the food. Not knowing his wife’s plan, the comrade invited Nikita to dine with him. My husband died after lunch. Nikita remained alive, but was left with severe stomach pain. Once a stranger met him and said: “What is your illness, Nikita? Go to the cathedral on the moat, there I will give you medicine. Nikita went; the stranger gave him to drink from a vessel, and he became healthy. The strange man disappeared and of course it was bl. Vasily. At another time, passing Kulishki, Nikita stopped at the booth of the holy fool Elijah, who was surrounded by a crowd: the holy fool, seeing him, shouted: “The hermit of Khuzyug has come.” – These words greatly struck Nikita: he took them for a calling to a different kind of life. - Having sold what he had, he came to Archimandrite Chudov Mon. Paphnutia and asked to be accepted as one of the brethren. Having learned to read and tested his obediences, he accepted monasticism here with the name of Nicodemus. 7 years passed since Paphnutius (in 1602) was invested with the rank of metropolitan of Sara and took Nicodemus with him to Krutitsy, 629 but a year later Nicodemus, with the blessing of the bishop, went to the Kozheozersk monastery. He lived here for a year and a half. Then, wanting to work for the Lord in deep silence, in 5 ver. from the monastery, near the Khuzyuga River, he set up a cell for himself and began to asceticize in it. Here he lived hopelessly for 35 years, imitating Paul of Thebes. Near the hut he had a vegetable garden, where he himself cultivated the soil; at other times he loved to fish with a fishing rod, but shared the fruits of his labors with the monastery; He carried water for himself from the river a mile away, performing prayer on the way; He only sat and dozed off, and spent the night in prayer. The wild deer were so accustomed to the meek hermit that they freely, without anxiety, walked around him and fed. Once the water in Khuzyuga, during the high water, rose so much that it flooded the entire surrounding area, flooding the hermit’s cell, to the point that only the roof remained free; The monk, taking the Vladimir Icon of the Mother of God, with which the Reverend blessed him. Paphnutius went up to the roof of the cell and stood there in prayer until the water fell. Through suffering in the desert the monk achieved a high degree of spiritual life. In 1635, Pomeranians Ivan Peshkov and Kiriyak Kozlov told the following about themselves in the monastery: in the spring they left the river. Varguses at sea; a storm arose and carried them between the ice; their situation was desperate; calling on the saints for help, they also remembered Elder Nicodemus. Suddenly an old man appeared at the stern. “Do not be afraid, children,” he said, “trust in God and His Most Pure Mother.” The boat, under the control of a wonderful helmsman, passed between the moving ice floes to the shore, a whole two miles. Patr. Joasaph 1, having heard about the strict life of Elder Nicodemus, sent him his fur coat: but he, having kissed the holy gift, sent it to the monastery; “For my thinness, rags are enough,” he said. 7 days before his death, St. Alexy and Rev. arch. Dionysius appeared at the Sergius Lavra and told him about his imminent death. The monk was very weak from old age; abbot. Jonah convinced him to go to the monastery. Here, having received communion of St. secrets, he peacefully surrendered his spirit to God, July 3, 1640. His relics rest in the church of St. Nicholas; his face is depicted on a tomb lined with copper. His hood and stole are intact. At the tomb of the ascetic of God, various sick people received healing. He is especially famous for his benefits for those in need at sea and in the northern tundras. In the spring, a Pentecostal from Arkhangelsk walked along the White Sea to catch walruses. Having fought off the gang, he wandered for a long time on the ice floes without reserves and finally, exhausted, lay down to await death. It was morning. Suddenly he sees an old man who says: “Promise to pray to the all-merciful Savior at Kozhe Lake, and He will save you from death.” When asked, the one who appeared identified himself as Nicodemus. Following that, a strong wind tore the ice floe on which the unfortunate man was lying away from the others, and it rushed among the mass of ice, not held back by any one, until it landed on the shore. Memory of St. Juliania to Princess Olshanskaya During the time of Pechersk archimandrite Elisha Pletenetsky († 1624), they dug a grave for one girl near the great cathedral church and precisely near the chapel of St. John the Evangelist and found a coffin with a stone on it. The coat of arms of the Olshansky princes was carved on the stone. On the coffin was nailed a silver tablet with the same coat of arms and with the inscription: “Iulia, Princess Olshansky, daughter of Prince George of Dubrovitsky-Olshansky, who died a virgin at the age of 16.” They opened the coffin and it turned out: the princess was lying as if alive, so imperishable was her body, white and with a beautiful face. She wore a silk dress trimmed with gold braid; there is a rich necklace on the neck, golden sleeves on the hands, expensive rings on the fingers, a maiden crown of gold with pearls on the head, gold earrings with stones in the ears. The coffin was carried into the great church and placed in a corner. At that time, the dress, damaged by touch, was replaced with a new silk one. 630 In 1617, a contemporary Kalnofoysky writes, one visitor expressed a desire to venerate the tomb of St. princesses; They showed it to him and, it seemed, he venerated the relics. But as soon as this man left the church, he screamed in a terrible wild voice and fell dead. Upon examination, it turned out that he had stolen an expensive ring from the princess’s hand, and upon collecting information about his personality, it turned out that he was a Socinian heretic, not a believer in the deity of the Son of God, nor in St. Trinity. 631 Blessed Archimandrite. Peter Mogila, to whom St. appeared. The princess, reproaching her for the lack of attention paid to her coffin, ordered a new shrine and a new, better robe, and then St. the relics were solemnly placed in a decent place. 632 Then at the tomb of St. The princesses wrote: “By the will of the Creator of heaven and earth, Juliana, the helper and great intercessor in heaven, lives in all years. Here bones are a medicine against all suffering... Juliana adorns the heavenly villages with herself, like a beautiful flower in a bouquet.” 633 When did St. live? princess? The chapel of John the Evangelist, near whom St. was buried. princess, in ancient times he was in the choir, but at the bottom of the great church it was built during the restoration of its prince. Simeon in the 15th century. Therefore, the time of life of St. The princess did not ascend before the beginning of the 16th century. Prince Yuri Dubrovitsky-Olshansky, according to an ancient synodikon printed by Kalnofoysky, was one of the benefactors of the Pechersk Lavra and in 1503 fought with the Tatars. This is the father of St. Juliana. Prince Ivan Dubrovitsky, who also signed himself Prince Olshansky, in 1530 quickly gathered a militia and defeated the Tatars, from 1542 he was the governor of Kyiv, and from 1544 - Trotsky, and died in 1549. 634 This is, if not a brother, then a close relative of St. princesses. Another known gospel is written in 1557 “by the support of the faithful and Christ-loving princess (wife) Kozma Ivanovich Zaslavsky, Nastasia Yuryevna, née Princess of Olshansk, under the blessed Prince John Fedorovich Czartorysky, the son-in-law of her grace. 635 Nastasia Yurievna Olshanskaya – sister of St. Julia Olshanskaya. - Therefore, it must be assumed that the death of St. Juliana followed no later than 1540. 636 Presentation of blessings. Evdokia-Efrosinia, Grand Duchess of Moscow Bl. Evdokia, daughter of Dimitri Konstantinovich, Prince. Suzdal, in 1367 became the wife of V. Prince Dmitry Ioannovich. 637 “The Russian land was happy about this marriage,” says the ancient narrator 638 and there was something to rejoice about. Union of the Prince's daughter Demetrius of Suzdal with Prince Dimitri Ioannovich served as a guarantee of ending the struggle of the Suzdal prince with the Prince of Moscow, which shed a lot of Russian blood. And the young prince, who got married, delighted everyone: while still young, says the same narrator, he was devoted to spiritual matters; He did not like empty talk, did not tolerate shameful words, avoided bad people, but loved to talk with good people, and listened to the priest with reverence. Scripture, he cared about the churches of God, he stood courageously on guard for the Russian land, he was a child in anger, but a full man in mind.” 639 The princess was happy when she found such a husband. And her life showed that she was quite worthy of him. She was a tender, meek, pious wife. “Both spouses,” the narrator continues, lived purely in marriage, did not indulge in the aspirations of sensuality and were attentive to their salvation.” There was someone to support such dispositions of the young spouses. Saint Alexy was their father and guardian in everything. St. Theodore, abbot of Simonov and nephew of the Venerable. Sergius, was their confessor. The princess gave birth and raised children in the fear of God. The successor of one of the sons was a teacher. Sergius. The princess supported her husband in his struggle with various sorrows, supported him with her prayer and her love. When in. Prince Dimitri decided to go against the formidable hordes of Mamai, the prince-husband, ready for a campaign with everything, prayed in the church of the Archangel Michael, calling upon himself the prayers of the celestials; – his wife also prayed with him here: here, in bitter tears, she said goodbye to him. 640 Throughout the entire terrible time of the war, “Grand Duchess Evdokia, says the chronicle, gave out a lot of alms to the poor, and she herself constantly went to church, praying day and night.” 641 Christian hopes did not remain in shame. On September 8, Prince Dimitri won such a victory over the Tatars that from that time on, it was no longer Russia that trembled at the hordes, but the horde that began to fear the forces of Russia. Dimitri thanked the Lord, Moscow triumphantly greeted the winner of Kulikovo; – the princess met her husband at the Spassky Gate and prayed with him in the cathedrals. The pious prince perpetuated the memory of the Battle of Kulikovo by establishing a memorial Saturday for Dimitrieva. V. Princess decided at the first opportunity to capture with a monument her gratitude to the Mother of God for the great deed of September 8. 642 “There was joy in Rus', says the chronicle, but there was also pity: the land was depleted of commanders and troops.” The exhaustion of Russia gave the Tatars an easy opportunity to maintain temporary success over Russia.” Two years after the Battle of Kulikovo, Takhtamysh, strengthened by the destruction of Mamai, quickly approached Moscow with a huge number of troops; Dimitri went to Kostroma to gather regiments, while the princes of Ryazan, Suzdal and Tver hurried to seek mercy from Takhtamysh with silent submission. - In the frightened Kremlin, excitement began, disputes arose and from disputes they led to fights; some wanted to fight, others were in a hurry to rob or cowardly flee, but no one wanted to obey. - Neither M. Cyprian nor V. were allowed out of the Kremlin. princess and were barely finally released. The Tatars almost captured the city. Princess in Pereyaslavl - she retired through Rostov to Kostroma. The Tatars burst into the Kremlin and filled it with corpses and ashes, then scattered to plunder the surrounding cities, but as soon as they heard that Prince Vladimir was standing at Volok, and in. The prince leads the regiments from Kostroma and hastened to get out of Russia. The prince and princess shed many tears when they returned to Moscow devastated; to account v. The prince was buried up to 24,000 people. 643 The pious princess, more than before, turned the secret thoughts of her soul to the afterlife. In 1383, her eldest son Vasily was detained in the horde and in the same year her father died: one grief increased the other. Her pious deed - the founding of the Ascension women's monastery - dates back to this mournful time. “Reward the monastery with honor,” the sedate book says about it; “Inside the reigning city of Moscow, a most honorable maiden monastery has been erected, in the name of the ascension of Christ our God,” says the prologue. – According to the chronicle, we see this monastery already in 1387. 644 In 1389, the monk visited. the princess's most severe sorrow. V. K. Demetrius was 39 years old: but he became so ill that he did not hope to live any longer and prepared a spiritual will. The princess has just given birth to her last son. The prince-husband, feeling the end was near, ordered to call her and the children to him: “Here I am going to my God,” said the prince; You, my dear princess, be both father and mother to the children, instruct and strengthen them in piety, so that they are obedient to the commandments of God, fear the Lord and honor you throughout their lives.” 645 In his spiritual testament, the prince fully expressed how highly he respected his wife, what hopes he had for her intelligence and virtues. Having divided the volosts to his children, he said: “You, my children, live for one thing, and obey your mother in everything. If any of my sons dies; then my princess will give him the inheritance of the rest of my sons; to whomever she gives what, it goes to him; my children will not leave her will. If one of my sons’ fatherland decreases, contrary to what I blessed him with, then my princess will allocate some of the inheritance to my sons; and you, my children, obey your mother. If God takes my son, Prince Vasily, to himself; then his inheritance goes to the son who follows him, and the princess shares the inheritance of the last with my sons; and you, my children, obey your mother - whatever she gives to whomever she gives, that is... Whichever son does not obey his mother will not have my blessing.” This is how the smart Dimitri Ioannovich understands his wife. He gives her the unaccountable power to distribute paternal lands to sons in certain cases. The prince himself assigned her several volosts from the appanages of each son, so that after her death these volosts would return to the appanages to which they belonged: but with those volosts that Demetrius himself acquired and gave to his wife, or that his wife herself acquired, she has full power to dispose of at her own discretion - “whether to give it to any of her sons, or to give it to prayers for her soul.” 646 Having buried her beloved husband, the princess decided to fulfill his will in all accuracy - to replace, as much as she could, the father of the children, to protect both their physical and spiritual life. That is why, without a doubt, having remained a widow, she did not, following the example of other princess widows, enter a monastery, although she wished to do so. Her penultimate son Ivan soon died, but in addition to Vasily, the Grand Duke, Yuri, Andrei, Peter and the baby Konstantin remained. In 1390, together with all her sons, she respectfully met the sanctification of the Cauldron outside Moscow. Cyprian. 647 Having received rich estates from her husband’s will, she decided to fulfill in the best possible way the debt of gratitude to the Mother of God for September 8 in memory of her dear husband: she built a stone church in her yard in honor of the Nativity of the Mother of God and decorated it with the best icons, books, expensive vessels and other utensils. Holy. Cyprian (February 11, 1393) consecrated it in the presence of the whole family c. princesses. At the request of the Rev. The princess was supposed to celebrate September 8 in Moscow with special solemnity, in gratitude for the Kulikovo victory. No matter how richly decorated the consecrated church was, the pious princess wanted to do more for the house of the Mother of God. Two years later it was painted by the best icon painters - Theophan the Greek and Simon the Black with their students. 648 The princess generously squandered her funds on the restoration and decoration of churches, so many of which were destroyed and devastated during the invasion of Takhtamysh. At her expense, the Goritsky Monastery was built in Pereyaslav. 649 In 1395, the terrible Tamerlane was ready to do the same thing with Moscow, if not more, than Takhtamysh did. The general horror could not help but disturb the pious princess, as a tender mother of children: together with everyone else, she poured out prayers to the Mother of God, and the Mother of God saved Moscow. 650 There is no need to say that the princess was the mother of all the poor; she did good to the poor of the desert, including the blessed one. Kirill Belozersky in his northern, wild desert. 651 Princess Evdokia led an ascetic life, but this was known only to the Lord, and before people she appeared as a magnificent princess, wore rich clothes, adorned herself with pearls, and appeared everywhere with a cheerful face. Such a life for the widow princess gave rise to bad rumors. People always and everywhere love to judge others poorly. The bad rumor about the mother that reached the children offended them and Yuri Dmitrievich could not hide his concern from his mother. The love for secret asceticism now came into conflict with the love for children. The princess mother decided to satisfy both as much as she could. She called the children to her prayer room, took off some of her clothes; her sons were frightened when they saw the thinness of her body, exhausted by fasting and worn out by chains. She asked the children not to reveal to others what they had learned and advised them not to pay attention to people's rumors about her. An angel who appeared told her that her death was imminent. She was speechless after this vision, and made signs to let her know that an angel would be written to her; two angelic faces were presented to her, and she was not pleased; when the image of the Archangel Michael was presented, she rejoiced and began to speak. He, the archangel, appeared to me exactly in this form, said the blessed one. princess. This image, says the ancient narrator, still stands in the Church of the Nativity of the Mother of God. The time has come for the princess to be confined in the monastery to which her soul has long strived. On the way from the Church of the Dormition of the Mother of God, the blind man shouted to her: God-loving princess, nurse of us poor! You promised me in a dream: tomorrow I will give you sight; fulfill your promise. The princess, not paying attention to the blind man, as if by accident, lowered the sleeve of her shirt and the blind man, feeling it in his hand, wiped his eyes with it and received his sight. She took on a monastic image with the name Euphrosyne and doubled her exploits. At her expense, a stone church was founded in the monastery. But she is already ripe for the joyful contemplation of heavenly dwellings. In the same year, 1407, in which the stone church was founded, she died peacefully on July 7th. Her holy relics rest hidden in the church she founded. He who glorifies his saints glorified the blessed princess nun after her death. More than once candles over her coffin lit up by themselves. 652 The repose of the blessed Procopy of Ustyug, Fool for Christ It is not known whether anyone in Russia followed the path of foolishness before Blessed Procopius, but among the glorified saints of the Russian Church, Procopius is the first imitator of the blessed one. Simeon and John, who ascended to heaven through foolishness. 653 Procopius, a foreign merchant who traded in Novgorod, captivated by the statutes and teachings of the Orthodox Church, renounced papism and adopted Orthodoxy. The life of Orthodox monks had such an effect on him that he, having distributed his property to the poor and partly to the Khutyn monastery, embarked on a new path of life, the path of foolishness. 654 Avoiding fame, he did not stay long after that in Novgorod and retired to Vel. Ustyug. – He found a Poluzyryan city with Christian churches; The cathedral church was wooden and very high. On her porch, Procopius began to spend his nights in prayer; and during the day he walked around the city like a fool. They mocked him, scolded him, beat him; This was done by both children and those whose spiritual sense was even less developed than children in order to understand the actions of a spiritual person. Blazh. Procopius prayed for them with the prayer of the crucified: “Lord! Do not put this sin on them.” He lay down to rest, sometimes on dung, sometimes on a stone, or on bare ground. His clothes were torn and he endured the northern frosts in them. He was a martyr who doomed himself to troubles and hardships of all kinds. The righteous couple John and Mary served as consolation for the righteous Procopius. Ioann Buga or Bagu was a Mongol official in Ustyug; allowing himself self-will, like other Baskaks like him, he (1262) took by force the daughter of a citizen, Maria, as his concubine. The people became agitated and were ready to kill the daring Baskak. At the suggestion of others, Bagu was baptized and married Mary. The people reconciled with him, and Baghu John changed his life with everything - he and Mary led a righteous and pure life; on Falcon Mountain, where, according to the Mongolian habit, Bagu amused himself with falconry, a church of the Forerunner with a monastery was built. 655 John and Mary left behind the memory of the righteous in Ustyug and were buried near the Church of the Ascension. 656 Righteous Procopius visited them from time to time, but did not enjoy the comforts of their earthly life. His friend and interlocutor was especially blessed. Cyprian, the founder of the Arkhangelsk Ustyug monastery: but he did not seek rest for his flesh from him either. Once there was a severe cold at night. A strong blizzard covered houses with snow, and the frost and north wind were so harsh that birds fell dead to the ground, even livestock and people froze. One can imagine what it was like for the naked Procopius, who usually spent his nights on the porch of the Ustyug Cathedral. Tormented by the frost, he tried to enter the huts of the beggars that were near the church in order to get some warmth: but some locked the door, others even drove Procopius away with a stick. The driven away sufferer found a barn where dogs were lying in the corner: he lay down near the dogs to keep warm from them, but the dogs also left him. Isn’t it hard not to find protection from death among people and even among dogs? Blessed be the name of the Lord, said Procopius and returned to the porch: trembling with all his bones and expecting death, he prayed that God would accept his soul. And - now he feels some kind of warmth: looking up, he sees an angel of God in front of him with a beautiful branch in his hand: the heavenly guest, touching the face of Procopius with the branch, revived the sufferer; a pleasant warmth spread throughout his entire body. It was exactly the same as what Bl. experienced. Andrey is in a similar position. About this bl. Procopius told his beloved cleric Simeon, father of St. Stephen of Perm, under the condition - not to talk about it to others until the death of the holy fool. The favorite place where Procopius often sat for a long time was a stone on the bank of the river. Sukhony. Here, looking at the ships sailing past, he prayed, silently for those who entrusted their fate to the unfaithful elements. He loved this place so much that in the last years of his life he used to say that he should be buried here. 657 Procopius accepted food from God-fearing people, which he did not suggest every day; but from the rich who had profited by untruth, he took nothing. – For his difficult deeds, the Lord gave Procopius the gift of insight and miracles while still on earth. Our God, the God of mercy and love, is the God of vengeance for our sins. Pestilence and famine, cowardice and flood flow from the vial of God's wrath against the wicked. Who can survive under the weight of the right hand of the Almighty? But the Lord is merciful even in his anger. He promised to spare guilty cities for ten righteous people and even for one great righteous one. – We see the fulfillment of this promise in blessed life. Procopius, while people did not understand this righteous man. One Sunday, Procopius spoke to the people in the church: “Repent, brothers, of your sins; Appease God with fasting and prayers; otherwise the city will perish from a hail of fire.” He is out of his mind, said those listening to Procopius. After the liturgy, Procopius, sitting on the porch, cried and sobbed, then cried day and night. Those passing by him asked: “What’s wrong with you, Procopius?” What kind of sorrow do you have? The blessed one answered: “Watch and pray, and do not fall into misfortune.” But his sermons were not taken to heart. - On the third day, Procopius walked around the city and said with tears: “Weep, friends, weep for your sins, pray that the Lord will deliver you from the wrath of his righteousness, so that he will not destroy you, like Sodom and Gomorrah, for your iniquities.” But even now those hardened in sins did not move and did not come to their senses; they laughed at the preacher as if he were a madman. And only Procopius remained as a prayer book. – A week after the first sermon, at noon, a black cloud appeared in the sky; approaching the city, it grew more and more; Finally the day turned into dark night. Lightning ran in fiery stripes and terrible roars of thunder rolled in the air, without interruption for a minute; The walls of the buildings shook from the thunderclaps and the deafening sounds made it impossible to hear a human voice. It was then that they saw that the city was in danger of destruction; Then they remembered the sermon of Procopius and believed that it was not madness that preached the wrath of God against wickedness. Then everyone rushed to the churches and especially to the cathedral church of Our Lady. Procopius was already here and before the icon of the Annunciation of the Mother of God he prayed with bitter tears, that the Mother of God would be a warm intercessor for criminal people. And all the people prayed with sobs for salvation from the wrath of God: men and wives, children and decrepit elders cried out: Lady! Save us. They prayed for a long time and then a stream of myrrh flowed from the icon of the Mother of God and a fragrance spread throughout the church. At the same time there was a change in the air, the suffocating heat was no longer there; clouds with thunder and lightning rolled into the distance - into deserted places. They soon learned that 20 miles from Ustyug, hot stones fell with hail, crushed and destroyed many trees, but none of the people were killed and even livestock remained intact everywhere. Meanwhile, myrrh from St. There were so many icons that they filled church vessels with them and those who were anointed with the myrrh received healing from various diseases. 658 After that, Procopius began to act like a fool again and with his foolishness he hid from people the abundant grace that dwelt in him. “He carried three pokers in his hand. Through several experiments it was noticed that when he wore them upside down, that year there was a good harvest for bread and other fruits; when they were turned upside down, people had to humble themselves, there was a shortage of everything. Blessed Procopius reposed in old age on July 8, 1285 at the gates of the monastery of Archangel Michael. In accordance with his wishes, his body was buried on the bank of the river. Sukhona, near the Assumption Cathedral Church. The stone on which he often sat on the bank of the Sukhona, praying for those floating, was placed over his tomb, and a chapel was erected in the place where he reposed. 659 In 1495, a church was built in Ustyug in the name of the righteous Procopius. It was a monument of gratitude for saving the Ustyug squad in Nizhny from a general disease; The righteous man then appeared to many of the squad with the promise of his help against a terrible disease. Even before that, the face of the righteous man was written on the stone on which he loved to sit. Now they have decided to celebrate his memory in Ustyug every year on July 8th. From that time on, healings began to appear more often through the prayer of a righteous person called for help. Ustyug citizen Grigory was in a violent fever; relaxed by her, he asked to be taken to the tomb of Procopius, and here, when the funeral service was a prayer service, he stood up healthy. - Okolnichy v. Prince Vladimir was seriously ill, his whole body was covered with ulcers and no medicine helped him. – One of the Ustyug citizens, coming to the boyar on business and learning about his illness, told him: “Don’t be angry with us, honest boyar, we want to name you a faithful doctor; for many years the holy fool Procopius lived with us in Ustyug; The cathedral now has a church in his name and various healings are obtained from his relics.” The boyar sent a messenger to Ustyug to serve a prayer service to the blessed one. I will make a copy of the patient for him; when the messenger returned with the icon of St. Procopius, the sick man got out of bed and, after listening to the prayer service before the icon, became completely healthy. - Among the miracles, the following is worthy of special attention: the governor of Ustyug, boyar Semyon Borisovich, had a servant whom he loved, but who did a lot of dirty tricks to the people of Ustyug, a bad Christian died not like a Christian, without receiving confession and Holy Communion. secrets – The boyar ordered to bury his beloved servant near the cathedral and build a tent over his grave; his will was fulfilled: but that same night the tent was swept away. The boyar ordered a new one to be built, but that too was scattered. The boyar became angry, thinking that bad people were doing this out of displeasure with him. “One Ustyug resident took it upon himself to say to the boyar: “Don’t be angry, boyar: I heard from my great-grandfathers that here lies blessed Procopius, a fool for Christ.” - The boyar understood the truth, he ordered the servant’s body to be transferred to another place, and prayed with tears: “forgive blessed Procopius, I am a sinner and foolish, for daring to place an unclean servant near your holiness.” 660 Pious Ustyuzhanian of the 16th century. in his praise the blessed one. Procopius wrote: “Constantinople pleases the holy blessed men Simeon, John and Andrew, Christ for the sake of the holy fools. Veliky Novgorod glorifies Archbishops John, Euthymius, Nikita, Jonah and the Venerables Varlaam, Savva and Michael of Klops; Pskov city is blessed. book Vsevolod - Gabriel, Ave. Avramia and Savva. Moscow calls metropolis. Peter, Alexy, Jonah and Philip, blessed Maxim and Basil and other saints. - Rostov pleases bishops Leontius and Ignatius, Isaiah and Jacob, St. Avramia and Blessed. Isidora. Smolensk and Yaroslavl honor the prince. Theodora and his children; Vologda Ave. Demetrius, Cornelius of Komel, Paul and Sergius on Nurma, Dionysius and Amphilochius of Glushitsky. – The Vaga River, on which the city of Shenkursk, pleases St. George the Holy Fool: Solovetsky Island and Pomorie – Ave. Zosima and Savvatiya. We, Procopius, have you as the guardian of Christ and the protector of the city of Ustyug.” 661 The Church sings: “You were homeless Procopius and, enduring every insult, you offered good deeds to God, like fragrant incense, like a pleasant sacrifice. That is why you received boldness before Him in heaven. Pray to grant cleansing of sins to those who glorify the holy memory of you.” 662 Repose of St. Blessed Princess Olga, in the baptism of Helen, Equal-to-the-Apostles According to the information of Rev. Nestor, book. Olga was a natural Slav, born in Pskov, or more precisely in the direction where Pskov was later founded. “Igor Rurikovich,” he says, “is getting his wife Olga drunk from Pleskov.” 663 – The news of the late story of the famous Vasily, that she was “of Varangian descent” and was born “near the limit of German power”, exposes itself in injustice, pointing out under Olga the Germans on the Russian borders, while they appeared here only at the end of the 12th century. Just as unfairly, the same story presents Olga as a person of humble origin. 664 According to history, Olga is not only the legitimate wife of the prince. Igor, while the servant Malusha was only a concubine, but even during Igor’s life she sends ambassadors on her behalf to Constantinople along with Igor’s ambassadors and she has her own city, Vyshgorod. Then there is no reason not to accept the testimony of the Joachim Chronicle that Olga was from the family of Gostomysl, famous for its intelligence and influence on the Slavic tribes, the same one, on whose advice, to stop troubles between the clans, Rurik the Falcon was called from the Vendian, Slavic country. According to the same chronicle, Olga was called Beautiful, due to the beauty of her face and soul, and Igor’s guardian Oleg called her Olga after his own name when he married her to Igor. 665 After the death of his husband Igor († 946), Prince. Olga ruled Russia, like Lubusha among the Czechs, the widow of Dobroslav among the Serbs, Dragomira in Bohemia; Olga’s son Svyatoslav remained after Igor for only 4 years of “childhood”. 666 And Olga managed affairs with the mind and will of a man. She not only punished the indignant Drevlyans for the death of her husband Igor, but she pacified them to such an extent, without losing a single loyal subject, that she introduced her own regulations among them about their way of life, and imposed a heavy tribute on the indignant Korosten. Having pacified the Drevlyan land, Olga returned to Kyiv. 667 Having stayed here for a year, in 947 she went to the Novgorod region and “preempted graveyards and tributes on Msta, and dues and tributes on Luga.” This journey remained memorable among the people for a long time. The chronicler says: “all over the land” (Novgorod) there remain its “traps” (places for catching animals), “banners” (signs on side trees), “and places” (dachas), “and churchyards” (places of rural administration). “In Pskov” there are “her sleighs”. Along the Dnieper and Desna its “perevesishta” (commercial scales for collecting duties) are known; On the Desna, her village “Olzhichi” was located. 668 Olga traveled all the places from Kyiv along the Dnieper and Desna to Novgorod and Pskov, examined everything with the eye of the ruler, she herself tested and determined where her subjects could have a trade, and in the Novgorod side she made special orders along the river. Msta and Luga. In Luga she established quitrents, and in Msta - graveyards, and tributes - here and here. This means that according to Msta she appointed the central places of her economic administration, what are otherwise called volost administrations with the corresponding population; and from the areas along the Luga, the Novgorodians proposed to Olga to assign certain payments for the use of the lands, but she could not populate these lands with her people, as she could populate the lands along the river. Mste. Olga did not wage war with the Novgorodians, as she did with the Drevlyans, but she knew how to force the proud Novgorodians to accept the same orders that she introduced among the Drevlyans. It was not in vain that Vladimir’s nobles told Vladimir that his grandmother Olga was the smartest of people. Returning to Kyiv, Olga quietly ruled Russia. 669 And a pagan, especially the best pagan, trusts his life to his conscience and his civil life to thoughts of the eternal God. Olga was very capable of understanding herself and the life around her. – The wonderful event with the Russian commander Bravalin in Surozh (952) could not fail to impress Olga. – There were Christians in Kyiv under her and before her. 670 She saw their life, could learn about their faith, could compare their faith and life with Slavic paganism. Her bright, insightful mind understood that paganism could not raise people like Christians. A conversation with Christian teachers (we see one of them with her on her way to Constantinople) revealed to her the heavenly purity and height of Christian teaching. And her heart was captivated by the truth of the Gospel. But on the one hand, the majority of the elders and the people, belonging to paganism, were not inclined towards Christianity, and Olga was afraid to be baptized in Kyiv, lest it cause unrest among the people. 671 On the other hand, she wanted to listen to the most accurate instructions in the faith, in the very capital of Christianity, so as not to make any mistakes in the most important matter; she wanted to see in experiments all the best of the best faith, in order to believe it with complete conviction of mind and heart. Ave. Nestor explains very correctly the significance of Olga’s journey to Constantinople. “Ethiopian queen,” he says. went to Solomon to listen to his wisdom and saw the experiments of his wisdom: exactly the same as Bl. Olga sought the wisdom of God. Those who seek wisdom find it... Bl. Olga, in her mature years, searched for the intellectual meaning of everything in the world and then found a precious pearl - Christ.” 672 Olga was in Constantinople in 957. 673 She arrived there, of course, at the appointed time for the Russians, which, according to Constantine, was the end of June and the beginning of July. Between her first reception at court - September 9. and the second on October 18. It's been more than a month for her. They made her wait for quite some time in the harbor, about which she later complained. 674 This delay undoubtedly depended on the fact that, literally adhering to all forms of the agreement with Igor, they demanded that Olga present a letter from the Russian prince for the Russian embassy. In any case, Olga stayed in Constantinople for at least three months. What was she doing at this time? Since the purpose of her journey was to better study St. faith and to be baptized, then the fulfillment of this double goal consisted of her studies in the capital. “The wife of the Russian prince, who led the fleet against the Greeks, named Olga, after the death of her husband, arrived in Constantinople and when she showed her determination to accept the service of the pure faith, she was baptized and returned, awarded honors worthy of her intention,” says Skylitza. Kedrin writes: “Olga, the wife of the Russian prince, the one who led the fleet against the Greeks, after the death of her husband, appeared in Constantinople and when she proved her great zeal for true piety, she was baptized and received with honors befitting her rank, returned to her home.” 675 In these words, in addition to confirming the main event - Olga’s stay in Constantinople, the very order of her activities in Constantinople is visible. Her first step was to reveal to the patriarch her sincere intentions about the faith, then, after listening to instructions in the faith, to be baptized, and finally to see the court. The patriarch was then Polyeuctus, famous both for the holiness of his life and for his high education. Olga brought it to him as a sign of her love for St. faith, a golden dish with the image of the Savior on a precious stone. 676 According to the ancient prologue, the patriarch baptized her himself; Nestor says the same and adds that “the emperor was her adoptive father.” Olga, Nestor continues, having been enlightened by baptism, rejoiced in soul and body. The Patriarch said to her: “Blessed are you among the Russian women, for you have loved the light and rejected the darkness: the Russian sons will bless you to the last generation.” Then the patriarch gave her instructions about church rules, about prayer, about fasting, about almsgiving, about maintaining bodily purity. She stood with her head bowed and, like a sealed lip, listened to his teaching. Then, bowing to the patriarch, she said: “By your prayers, may the Lord protect me from every hostile snare.” Having taught the blessing, the patriarch appointed a capable priest for her. 677 Sep. 9 Olga was received with her entire embassy at court. “When Olga writes imp. Constantine, arrived at the palace: she was followed by princely persons, her relatives, many most honorable servants, attorneys (apocrisiaries) of Russian princes and merchants.” The Emperor received Olga, surrounded by high officials. Gifts were presented from the Russian embassy. In the hall of Justinian the leader was received. Princess Empress. In another room, in the presence of the imperial family, Olga talked with the emperor. Lunch was in the Justinian Hall; the empress sat on the throne; led The princess was sitting at the table with the first-class ladies of the court. During the table, two choirs of singers sang - the singers of the Church of St. apostles and chanters of St. Sofia. Retinue led. The princesses, with the exception of the princely persons, dined at a different table. After lunch they brought the velos. gifts for the princess and her retinue. Oct. 8 there was another lunch: in. the princess sat in a special hall with the empress and her children; the emperor with his Russian retinue sat in the other. 678 The dinner on October 8 was, of course, a farewell dinner. “Going to the house,” says Nestor, Olga was with the patriarch to ask for his blessing: she told him “my people and my son are pagans (trash); If only God would keep me from all evil! “Faithful child! The patriarch answered her, having been baptized into Christ, you have put on Christ: He will keep you.” 679 According to the ancient prologue, the patriarch gave Olga a cross for blessing, which was preserved for a long time in Kyiv even after Olga. 680 “Olga brought with her to Kyiv,” says Joachim’s chronicle, “smart priests, built a wooden church of Sophia” and decorated it with icons, which “the patriarch sent her.” This church of St. Sophia burned down in 1017 (after the death of Olga), so Dietmar writes, and he also says that in 1018 they met King Boleslav - “in the monastery of St. Sofia." 681 If blessed. Olga brought the priests with her and built a Christian church in Kyiv, then of course she was not the only one who returned from Constantinople as a Christian. In fact, with her in the Christian capital were her “relatives and female relatives,” including her “nephew,” up to 10 “most noble wives,” 18 “honorable servants,” 22 attorneys, c. princesses and Russian princes, 43 merchants, up to 10 officials. Is it likely that none of these people would follow the example of c. princesses in Constantinople? Rather, we can assume that few did not follow and almost only those who had already been baptized. Olga, without a doubt, took with her those who had the same thoughts about faith with her. Upon returning to Kyiv, Blagov. Olga, deeply convinced of the superiority of heavenly faith, could she not wish that others who remained in pagan darkness would turn to the Christian light? First of all, as a loving mother she spoke about St. faith to your son. “I have come to know the true God, my son, and I rejoice. You will know and you will rejoice. – Christian faith is light and joy to the soul; with its life-giving effect on the soul, it itself speaks of its unearthly origin, of its divine dignity; accept this faith and not only will you not regret it, but you will begin to consider yourself the happiest, just as I consider myself the happiest,” said the prince. Olga to the prince's son. - And how clever this instruction is! But, unfortunately, Svyatoslav loved glory too much and thought only about battles. To his mother’s requests, he answered: “How can I alone pass a different law? My squad will laugh at that.” Not only did he not show any disposition towards St. faith, but completely occupied with dreams of power and glory, he more than once expressed anger at his mother’s proposals, “and that’s why he was angry at his mother.” What was it like for a mother to see a disobedient son and disobedient in the matter of saving her soul! But not everyone was deaf to the preaching of blessings. Princess how deaf her son was; some received St. baptism. Unfortunately, even this was followed by sorrow for the Equal-to-the-Apostles. Svyatoslav, who himself did not want to hear about St. faith, did not prevent others from accepting it: but he did not seem to see that his pagan squad brazenly laughed at those who accepted the saint. baptism; At the same time, he himself, together with his wild squad, insulted Christians with evil ridicule.” “Svyatoslav (Svyatoslav) neglects that (Olga’s teachings), doesn’t listen to it, and if anyone wants to be baptized, I curse at him.” That's what the teacher says. Nestor. In the Chronicle of Joachim we read that even during the life of St. Olga “from the nobles and death many (Christians) received and the nobles from the infidels scolded them”; and after Olga’s death, in 971, the pagan squad, accusing Christians of the death of the troops beyond the Danube, so incited Svyatoslav against them that he also killed his brother (cousin) Gleb (Bread) 682 and many Christians were put to death. What a blessing it was. Olga look at this disposition of the majority towards St. faith! But she endured and with patience won the hearts of others towards St. faith, she prayed, constantly prayed and from the goodness of heaven expected the best for her homeland. “She prayed for her son and for her people day and night.” For her, the consolation was that, as she saw, very many, including her nephew who was with her in Constantinople, deeply, passionately loved St. faith and were ready to shed blood for it. This gave her hope for a better future. Blagov. After her baptism, Olga lived another 12 years. For so long, with her jealousy towards St. faith, no doubt she introduced many to St. by faith. In itself, it is probable that the news is found in ancient monuments that St. Olga sowed the first seeds of St. faith in the young grandson Vladimir and his brothers. 683 It is more than probable in itself that when Svyatoslav was engaged in war with various neighbors and almost did not live in Kyiv, Equal-to-the-Apostles used this time to freely sow St. faith outside of Kyiv. Vyshgorod, as a place that exclusively belonged to her, was without a doubt a city of Christians under her. The same should be said about other settlements that were directly dependent on it; and these were the places from which income was received for the maintenance of the village. Princess - mother V. the prince and her court. One chronicle says that St. Olga “while dying gave her village of Budutino to the Holy Mother of God.” 684 Thus, in the absence of her military-loving son, Equal-to-the-Apostles visited her homeland Pskov and there sowed the seeds of the holy faith. On the bank of the river The Holguin cross stood great, unfortunately, it burned down in 1509 and in 1623 was replaced by another hitherto intact. 685 According to scribe books, not far from Pskov, “Perino – Olgin town also, Zhitnik – Olgin palace also” are shown. 686 According to legend, St. Olga subsequently sent funds to build and decorate the church of St. Trinity near her cross and here, by her will, the city of Pskov was founded. Cross of St. Olga was still standing at “Nikola on the river.” Narov"; 687 and in the 16th century. We saw her crosses in other places on the Pskov side. 688 Crosses k. Olga themselves were teachers of a new faith for the Pskov country, where idols stood for a long time even after her, although with a different meaning: “a delight is a stone image having a cross in its hands, and Kors, who stands on a snake with a sword in one hand and with a fiery arrow in the other.” 689 Then, as the holy mother labored for the better happiness of her homeland, her son Svyatoslav, searching for foreign lands, almost lost his own; The helpless Kyivians, constrained by the Pechenegs, were driven to the point that they were ready to hand over both themselves and their mother and Kiev to the Pechenegs. Returning hastily to Kyiv, Svyatoslav drove out the Pechenegs; but he was ready to rush across the Danube again, while his mother lay on her deathbed. Blagov. Olga said with sorrow to her son: “Bury me and then go wherever you want.” Three days later, July 11, 969 St. Olga died; She bequeathed not to perform a pagan funeral funeral over her and not to build a pagan burial mound, but sent money to the patriarch to commemorate her, and her confessor performed a funeral song over her, in the presence of the princely family mourning her. Rev. Nestor, finishing his news about the faithful Olga, writes: “she foreshadowed Christianity in our land, like the lightning before the sun, like the dawn before the full light; like the moon in the night, so it shone among unbelieving people. She was the first from Rus' to ascend to the kingdom of heaven. The Russian sons praise her as a boss. Even after death she prays to God for Rus'. Everyone glorifies her, seeing her lying in her body for many years.” 690 These beautiful words of St. Nestor also show us that during Nestor’s time the church already honored Olga among the saints and her relics openly rested. From the monk Jacob we learn not only that “the body of St. Olga rests in the coffin, like someone sleeping, incorruptible for so many years,” but also the fact that “her small stone coffin stands in the church of St. Mother of God, in the one that was built by blessed Prince Vladimir. 691 According to other sources, the body is good. Olga was laid to rest in the Tithe Church by her faithful grandson Vladimir, under Metropolitan Leonty. 692 The memory is painful. Theodora and John of Kyiv “We will no longer kill each other as a sacrifice to demons,” said the blessed one in 1051. Metropolitan Hilarion, who was himself a Russian. 693 – So things were not the same in Russia while there was paganism in it. 694 “In 983,” writes Rev. Nestor, Vladimir went against the Yatvegs and took their land. – Returning to Kyiv, he and his people made sacrifices to idols. The elders and boyars said: let's cast lots for the boy and the maiden; whoever falls on us, we'll bring him to the gods. There was only one Varangian then. - His courtyard stood where the Church of St. Virgin Mary, built by Vladimir. It came from Greece and secretly contained the Christian faith. “He had a son, beautiful in soul and body. The lot, as God pleased, fell on this son. Those sent by the council came and said to their father: give a son to the gods, the gods chose him for themselves, so that we sacrifice him. The Varangian answered: you have not gods, but a tree, now whole, but tomorrow decayed; they do not eat, do not drink, do not speak, but are made by hands from wood; God is one, whom the Greeks serve and worship; he created the heavens and the earth, the stars and the moon, the sun and man. -What did these gods do? They themselves were created. I will not give my son to demons. They went and retold his words to his people. Taking weapons, they broke his courtyard. He stood with his son in the entryway. They shouted to him: Give me your son. He answered: if your gods are gods, let them send one from among them and he will take a son; Why are you bothering about them? They raised a cry, cut down the canopy under them and killed them. Nobody knows where they were buried. So these fathers defeated the enemy and received the heavenly crown from St. martyrs and righteous people." 695 Neither the father nor the son is named here. In the Sofia, Resurrection and Nikon chronicles, the son is named John. 696 Based on the 15th century prologue. We see July 12 in memory of the Kyiv martyrs Theodore and John. 697 - Since the very word Varang in the Vendian dialect means a sword and a swordsman: then the Varangian - Theodore, like the Varangian Rurik, was of course a Pomeranian Slav who came to serve the battle-loving Svyatoslav - and was captured during the war between Svyatoslav and the Greeks in 976. 698 Nestor’s narrative about the martyrs makes it clear that during Nestor was already honored by the holy Vareg martyrs. The same can be seen from the words of the blessed one. Simon, who, speaking of St. Leonty of Rostov, wrote: “behold, the third heavenly citizen of the Russian world, married to Onim Varegoma from Christ.” The repose of the blessed Serapion Bishop of Vladimir Rev. Serapion spent his ascetic life in the Kyiv Pechersk monastery. The time of his life was the most bitter. Disasters followed one after another, and the worst of all was the Tatar enslavement. On May 3, 1230, a strong earthquake horrified everyone. For the Pechersk monastery it was all the more striking because it occurred on the day of memory of St. Theodosius. M. Kirill, V. the prince, the boyars, and many pilgrims stood at the liturgy in the great Pechersk church, when the majestic church cracked in four places; During the Lavra meal, stones fell from the vault onto the tables. This earthquake was also felt in the north, in Vladimir. On May 14 there was an extraordinary eclipse of the sun; in the autumn of the same year the winter crops were killed by frost; then famine and pestilence raged for two years. 699 Finally, the terrible Batu devastated Russia and imposed a heavy yoke of citizenship on it. Blazh. Serapion, through the disasters of time, learned to repent of sins and, with the fear of God, drove away the attacks of the passions from the soul. In one of his teachings he wrote: “How many times have we seen the sun perished, the moon darkened, changes in the stars. We saw with our own eyes the shaking of the earth. The earth, established and motionless, moves at the command of God, shakes from our sins, cannot bear our iniquities... What then did we have? Isn't it hungry? Isn't it pestilence several times? Aren't wars frequent? However, we did not repent. And then, by God’s permission, an unmerciful people came against us, devastated our land, took our cities, and destroyed the holy churches.” 700 For his high virtues, the blessed one. Serapion was elected and ordained archimandrite of the Theodosian Lavra. Then M. Kirill appointed him to the highest rank. According to the chronicle, in 1274, the high priest, arriving from Kyiv to the north, consecrated Serapion, the archimandrite of the Kyiv Pechersk monastery, as bishop of Vladimir and Nizhny Novgorod, 701 and the inscription of the rules of the council of 1274 says that Serapion was consecrated as a bishop by the archpastors who gathered for this council in Vladimir. 702 However, blessed. Serapion did not rule the Vladimir flock for long. And it’s not surprising: the one who saw the sad events of 1230 with such spiritual understanding was, without a doubt, already a very old man in 1274. He died on July 12, 1275. and was buried in the Vladimir Assumption Cathedral. 703 Already according to the 14th century list. in inscription 3 of his words he is called a saint, in the other three - venerable, and in inscription 5 of his words - blessed. According to the RCP. Saints placed him among the saints. The chronicle says about him: “he was a teacher and strong in divine scripture.” 704 Now 7 of his words are known, breathing with the sincere piety of the Christian shepherd of souls. 705 “Children,” he says in one teaching, “I feel in my heart great sorrow for you. For I do not at all see your conversion from lawless deeds. A mother does not grieve when she sees her children sick, as I, your sinful father, grieve when I see you sick with lawless deeds. I have talked with you many times, wanting to turn you away from bad habits. But I don't see any change in you. Is any of you a robber? Keeps up with robbery. Is anyone a thief? Doesn't miss an opportunity to steal. Does anyone hate his neighbor? Has no peace from enmity. Does anyone offend another by taking someone else's property? He is not satisfied with robbery. Is anyone covetous? Doesn't stop taking bribes. But according to the word of the prophet, “I am troubled in vain, I treasure up treasures, and I do not know to whom I will gather” (Psalm 38:7). Poor, he will not think that just as he was born naked, so he will die, having nothing but eternal damnation... I beg you, brothers and children, correct yourself, be renewed with good renewal; stop doing evil; fear God who created you; tremble at His terrible judgment. Who are we going to? Who are we approaching as we leave this life? What shall we say? What answer should we give? It’s scary, children, to fall under the wrath of God... Our languor and torment are already approaching forty years, heavy tributes do not stop; and we cannot eat bread and famine and joy. Sighing and sorrow dry our bones. What brought us to this? Our iniquities, our sins, our disobedience, our unrepentance. I pray to you, brethren: everyone delve into your thoughts, examine your deeds with the eyes of your heart, hate them, renounce them, repent and the wrath of God will pass. The mercy of the Lord will be poured out on us. The Lord made us great, but through disobedience we become small. Let us not destroy, brothers, our greatness. Those who do not hear works and the law are saved, but those who do the law (Rom. 2:13). Have we sinned? Let's resort to repentance, let's turn to God with love, let's shed tears, give alms to the poor, let's help the poor. Let us also say with David: “Lord, see our humility, forgive all our sins (Ps. 24:18). Turn away Your wrath from us. Will You be angry with us forever, or will You spread Your wrath from generation to generation? (Psalm 84:5:6).” “You are our God; We glorify You with the beginningless Father and with the Most Holy Spirit, now and ever and unto ages.” In the word about the rebellion of life he says: “many nobles were prematurely brought to hell, like dogs... People have nothing known, everything is trouble. One seized the neighbor's land, the other took away the property and the village, and even without that someone else's house was taken from him. Others, not satisfied with their property, seize and sell free people to the poor... There is no truth in the world: children dishonor their parents, fathers abandon their children, husbands commit fornication in front of their wives... God gave us wealth so that we could share it with the poor: but we also offend orphans, commit violence against widows, rob the poor and accuse the just for money.” This is how the zealous shepherd rebuked sinners! Repose of Rev. Arseny of Novgorod The birthplace of Arsenia Ave., in the world of Ambrose, 706 was Rzhev-Vladimirov. In the house of his parents, he was trained in leather craft, but he even more developed a holy zeal for piety. After the death of his father (Gregory), his mother Pelagia, later the nun Apollinaria, forced him to marry: but Ambrose burned with jealousy to live in pure, immaculate, virginity. 5 months after marriage, he disappeared from his mother’s house. For five years he was engaged in leather work in Novgorod, without letting his friends know about him; he tested himself with a secret feat, secretly fasted and prayed. Then he wrote a letter to his mother and wife, where he consoled them with the Gospel promise of bliss for those who leave their mother, wife, children, and property for the Lord. The pious builder of churches and monasteries, Feodor Dmitrievich Syrkov, having learned the pious life of Ambrose, offered him his readiness to provide funds for the construction of a new monastery, and Ambrose accepted monasticism with the name Arseny. In 1562 the monastery and church in honor of the Nativity of the Virgin Mary were built by Arseny on the Yaroslav's courtyard, on the trading side, on the right bank of the Volkhov, in the vicinity of the Church of St. myrrh-bearers 707 Ave. Arseny, having founded the monastery, continued to lead a strict life, wore chains, and was content with very little; his clothes were so poor and dilapidated that if he had thrown them in the square, the poor man would not have picked them up; when he walked in it through the streets, or sat on the bridge: the children laughed at him, and all this did not distract him from mental prayer, which he was constantly engaged in, silently shedding tears. In recent years he lived in seclusion, which is why he is called a recluse in the calendar. “Blessed are those who mourn, for they will be comforted,” said the Savior (Matthew 5:5). These mourners are those who consider earthly life to be a place of removal from their homeland and therefore do not accept earthly consolations. Such was Ave. Arseny! Tears were constantly flowing from his eyes. He cried for his heavenly homeland, especially since he saw the troubles ready to fall on the frivolity of the proud Novgorodians. He cried, but we would be sinning if we thought that his life was bleak. He who does not allow himself earthly consolations and even burdens his life voluntarily for the Lord, enjoys the hopes of a blessed eternity, enjoys spiritual peace, before which the laughter and merriment of human frivolity is grief (Luke 6:25). In 1570, the formidable tsar, through frantic cruelty, betrayed thousands of Novgorodians to various deaths, wanted to build himself a palace on Yaroslav’s courtyard, 708 but having learned about Arseny and his monastery, he appeared there with gifts and outward humility. Ave. the recluse did not accept his gifts and said: “You sent many innocents to the kingdom of heaven.” Grozny remained silent. Later, getting ready for Pskov, he again came to Arseny and asked for a blessing on his journey: “Tomorrow, sir, I’m ready to set off on my journey,” said Arseny. John was delighted, dreaming that the recluse would follow him to Pskov. But the monk the next morning received Holy Communion. mysteries and then reposed on July 12, 1570. He was laid to rest in the same seclusion where he labored. After his incorruptible relics were found, a chapel was built over them. In 1634 they wrote: “on the trade side, in the Arsenyev Monastery, the relics of St. Arseny lies hidden, from his relics healing comes to those who come with faith. The troparion and kontakion have been compiled for him, but the celebration has not yet been established.” Soon after that, the service was compiled. 709 In 1785 the relics of St. Arseny was transferred to the church of the Kirillov Monastery, where he now rests; A chapel was also built here in honor of Arseny Ave. 710 Murder of Rev. Simon Volomsky Rev. Simon, in the world Simeon, 711 a villager of the estate of the Volokolamsk monastery, in 1610, after traveling around the monasteries, accepted monasticism in the Pinega Makarova monastery, in 1613 he settled 80 versts (southwest) from Ustyug, on the river. Kichmenge, in the Volomsky forest. Here he lived alone for five years, unknown to people; He ate vegetables that he planted himself, and sometimes begged for bread in some settlement. - When zealots of piety gradually began to appear to him, according to the letter c. Michael and with the blessing of the Rostov Metropolitan Varlaam, he built a church in honor of the Cross of the Lord, and in 1620 he was ordained abbot of his monastery. A strict ascetic, who served as an example for others of hard work, simplicity of heart, fasting and prayer, on July 12, 1641, he was villainously killed in his monastery. 712 It was like that. The monk was cutting down a forest when three peasants approached him and began to demand that he give them the royal charter for the land of the monastery; they piled the deck on him and threatened him with death; The monk barely begged to be allowed to go to the monastery to receive a letter. The monastery people rushed to look for the villains, but they disappeared. When the feast of blessed Procopius of Ustyug approached, the people went to worship the saint and most of the brethren of the Simon Hermitage also went to Ustyug. The villains, having learned about this, took advantage of the favorable time for them. At night, finding the monk alone in the desert, they began to torment him, demanding the royal letter; then they sent him to the church to look for the letter. The monk prayed to the Mother of God with tears, took Holy Communion. Tain then said: “Now do with me what you want.” The villains showered him with curses and beatings, then cut off his head and threw his body near his cell. “The body of the saint was buried with honor on the left side of the church he created. – In 1646, after the miracles that took place over his relics, veneration of him began and a service to him was composed, with a description of his life and miracles. Nowadays the relics of the saint rest in the church of the cross of the abolished Volomsk monastery. 713 Who delivered the crown of glory to St. Simon? Slaves of the passion for gain. What awaits the servant of self-interest beyond the grave? The images in which the passion for earthly gain is manifested change: but the will of God, threatening for those greedy for earthly gain, does not change. Repose of Rev. Stefan Makhrishchsky Born and raised in Kyiv, blessed. Stefan 714 accepted monasticism in the Pechersk monastery; there he spent several years in feats of obedience and prayer. The oppression of the papists forced him to move to Moscow, where he was favorably received by the leader. book John 2 (1353–1359). According to the prince’s letter and with the blessing of the saint, he set up a cell for himself in the town of Makhrishche, not far from the mountains. Settlement, in 35 ver. from the Sergius Hermitage; 715 with his own hands he cut down the forest and cultivated the land for his moderate needs. - At first he did not accept those who wanted to live with him, valuing silence: but then he gave in to the requests of zeal. When several zealots of monastic life gathered to him, he built the church of St. Trinity, fraternal cells and common meals; the saint ordained him as a hieromonk and abbot. This was, most likely, in 1358. 716 Gregory, who lived not far from Stefan’s monastery, gave Stefan his land with other property, accepted monasticism in his monastery and was his most beloved disciple. For this reason, the Yurkovsky brothers, who also lived not far from the monastery, launched the most malicious persecution against Stefan; they brazenly scolded him and threatened to kill him if he did not leave the Makhrishchi places. “In vain did the servant of God, with all meekness, persuade them to come to their senses. “God will forgive you, friends; but the unclean one troubles you,” he told them. The reason for such anger was anxiety of self-interest; The Yurkovskys were afraid that the lands they owned would be given to Stefan, who was famous in Moscow. The Yurkovskys said out loud that they would kill Stefan. Always meek, the monk, having entrusted his monastery to the management of Elder Elijah, left the monastery, as if on some business to a distant place. In the Vologda deep forest, on the river. Avnezhe, he and his disciple Gregory founded the desert monastery of St. Trinity. Vel. book Dimitri Ioannovich sent books and other donations to the Avnezh hermitage, but called the reverend. Stephen to his Makhrishchi monastery. Here his disciples greeted the good mentor with delight and joy. Vel. The prince lovingly received Stefan in Moscow and listened to his edifying conversation for a long time; The prince assigned meadows, lakes and arable lands for the Makhrish monastery. Stefan visited the house of the good okolnichy Timofey Vasilyevich. Here the young relative of the okolnik Kozma wanted to see him in order to open his soul to him. Young Kozma said with sorrow that he had long wanted to retire to the monastery, but was sure that the okolnichy would not give him permission to do so and therefore did not know what to do. “Stefan thought and dressed him in a cassock, leaving the rest to the will of God, and then went to the okolnichy. Timofey Vasilyevich was glad to see the respected abbot and, having received him with honor, asked for blessings on his home. Your pilgrim, Kirill, prays for the blessing of your house, said Stefan, and when the okolnichy asked: who is this? The abbot added: “Kozma, your relative, is now the monk Cyril, working for the Lord and your pilgrim.” Okolnichy flared up and in anger said a lot of rude things to the abbot. The monk calmly answered: The Lord Jesus said: where they do not listen to you and do not accept you, shake off the dust from your feet as a testimony against them. And he left the house. The God-fearing wife of the okolnik, having heard the words spoken by the abbot, began to tell her husband that it was in vain that he had insulted the servant of God. Okolnichy came to his senses and sent to call the abbot; When they met again, they asked each other for forgiveness and Timofey Vasilyevich fulfilled Stefan’s wish for Kozma. 717 Returning to the Makhrishchi monastery, the monk made an order about the rite of full community life and instructed the brethren to strictly follow this rite. When Rev. Sergius withdrew from his monastery from human worries in order to find peace for himself in a secluded place: Rev. Stefan with all his brethren went out to meet him; Having bowed at each other’s feet, the saints quarreled for a long time not over primacy, but over lesser importance; Stefan lay on the ground, asking for Sergius' blessing: Sergius did not get up, asking the same from Stefan: finally Sergius, in the form of a guest, was forced to give in. – After prayer and conversations of love, Stefan gave Sergius his disciple Simon, who knew the surrounding area, and Sergius founded a monastery for himself on Kirzhach. In this spirit St. lived and ruled. Stefan in the Makhrishchi monastery! As strict towards himself as he was lenient towards others, he was not angry at the misdeeds of others and worked for the monastery more than others; He diligently instructed the brethren in the ways of salvation, but spoke the instructions meekly and quietly. His clothes were the thinnest, patched and rough. His monastery, through his prayer and labors, came to a flourishing state - the brethren were zealous for piety, many of the laity came to pray and listen to the advice of the blessed one. abbot. Having reached a very old age, the monk entrusted the management of the monastery to Elder Elijah, experienced in monastic life, and he himself, having accepted the schema, prepared for the transition to the afterlife. Finally, having received Holy Communion. secrets, peacefully surrendered his spirit to the Lord on July 14, 1406 718 After Stephen, strict piety was preserved in the monastery for some time. His disciple, Abbot Elijah, attentively supported the piety instilled by the venerable. Stefan and on Stefan’s memorial day he generously treated the strange. His successor Nicholas wore such clothes that he seemed like a beggar and also carefully tended Stephen's flock. Their successors were no longer like that. Under the abbot of the Sergius Monastery, Arseny (1525–1527), the Makhrishchi centenarian and great ascetic, German, saw the following during his night prayer: the fire burning at the tomb of St. Stefan, illuminated the monastery with his light. He told Abbot Jonah about this, and the Abbot saw the same thing. - Bl. Arseny, taking this as a message from heaven, according to the decision of the council, ordered a shrine to be placed over the grave of the teacher. Stephen, cover it with a veil and light an unquenchable lamp; Having performed the conciliar service, he advised us to immediately commemorate St. Stefan. 719 The relics of the saint were found incorrupt during the construction of the stone church of St. Trinity, in 1550, a leather paraman with the image of the feasts of the Lord was found on Stephen's Persians. 720 Among the miracles of the monk, the most remarkable are the following: a resident of the Yuryev village of Kuchek had a son, Daniel, who lost his mind in infancy, and when he reached the age of adolescence, he tore his clothes, and sometimes ran away into the forest. Not knowing what to do with him, his father brought him to the Makhrishchi monastery and left him in the hotel. An old monk, tall, with sunken cheeks, a long beard, brown hair, but with gray hair, appears to a sick person in a dream, and says: “Get up, go to the monastery and stay there until death.” – Daniel woke up and found himself completely healthy. – In Alexandrova Sloboda, a certain Arkhip had his right hand completely dry, so that he could not lift it. “Why are you sleeping? Go to the Makhrishchi monastery and pray on Stephen’s tomb,” someone told him in a dream. Having awakened, Arkhip took this for nonsense. Another time, already in reality, during the day, at the gate of the house, an old man, tall, half-gray, with a long beard, appears to him and says: “Didn’t I tell you Arkhip: go to the Makhrishchi monastery and there you will receive healing.” Arkhip, having listened to a prayer service in the monastery, sprinkled himself with St. water and suddenly began to wield his hand and began to be baptized with it. Resident of the village Semyonovsky Alexey did not have control over his leg - the body on it rotted to the knees and the veins were crumpled. - During a famine, he crawled to the monastery with difficulty; The abbot allowed him to sit at the tomb. The poor man often called upon the monk for help. And suddenly the scabs fell off his leg, and his leg straightened out - the pieces of wood that they used to help them walk remained as a monument in the monastery, and he himself remained to serve the monastery. Repose of St. Prince Vladimir Equal to the Apostles In the life of the book. Vladimir had two periods - a pagan period and a Christian period, and this is not due to external matters alone. Paganism was as fully reflected in his dispositions and deeds as the holy, heavenly faith was fully revealed in his deeds. 721 Having lost his smart grandmother, St. Olga, he remained at the mercy of the passions of his pagan youth. In his father he saw only a brave warrior, mercilessly shedding human blood for his glory; the son of a slave, he was subjected to the ridicule of the proud Rogneda and cultivated vindictiveness in himself. Thus, under the supervision of paganism, vindictiveness, voluptuousness and a thirst for power were brought up in him. In 970 he received Novgorod from his father. In 976, Yaropolk killed his brother Oleg. Fearing such a brother, Vladimir went overseas and from there brought a mercenary army with him. First of all, he forced the proud Rogneda to share his bed, and killed her father and brothers. Then he went with the army to Kyiv. Yaropolk went to Rodnya, but relying on the promise of Blud and Vladimir, he returned to Kyiv - and was killed here by the will of Vladimir. Having become the sovereign prince of Russia, Vladimir, with sword in hand, sought glory for himself: he conquered Galicia, humbled the Vyatichi and Radimichi, defeated the Kama Bulgarians, waged war with the Pechenegs and extended the limits of his power from the Bug to the Baltic Sea. From the noise of abusive affairs he returned to the noise of feasts and uncontrollably indulged in voluptuousness. Following the example of the Kazar Khagans, he had, in addition to 5 wives, up to 500 concubines. But terrible fratricide, victories bought with blood, a dirty carnal life could not help but fall on the conscience of the pagan, and vanity caused him to seem worthy of fame. And Vladimir, having placed the gods in front of his mansion, brought them fat sacrifices, even human blood was shed before them. After the soul, feeling the need for peace, sought and found no peace among the deaf and dead idols, it became doubly hard for Vladimir - both from greedy passions and from empty idols. He now began to remember his childhood and the instructions he heard from grandmother Olga; those instructions shed light and peace; the anxious soul now wanted to listen to them again. 722 – By century. Preachers of new faiths appeared to the prince, dissatisfied with the old faith. The first to appear were the ambassadors of the Bulgarian faith of Magomet. The voluptuous prince liked the description of Mohammed's paradise: but circumcision seemed unnecessary and even more prohibited - drinking wine. “Wine is the joy of the Russians,” said the prince of the harsh north. The ambassadors of the German papists spoke about the greatness of the invisible Almighty and the insignificance of idols. The prince felt the justice of such a sermon, but knowing the thirst for dominance in the pope, he said: go back, our fathers did not accept faith from the pope. After listening to the Jews, he asked: where is their fatherland? In Jerusalem they answered, but God scattered us in anger. How dare you offer your faith, for which you are under wrath? - said Vladimir. A Greek preacher appeared and, telling the story of God’s faith, depicted before him the terrible judgment of God. It's scary to be on the left side, Vladimir said; but we still need to think about it. Having released the Greek ambassador with respect, c. The prince gathered a council of elders and boyars and conveyed for their consideration what he had heard from various ambassadors. It was decided to send his ambassadors and test each faith on the spot. Returning to Kyiv, the messengers spoke with delight about the Greek faith. “If the Greek law had not been better than others, your grandmother Olga, the smartest of people, would not have decided to accept it,” said the boyars and elders. to the prince. Vladimir decided to be baptized, but has not yet decided where to receive it? The prince, famous for his conquests, did not want to humiliate himself before Greece,” which treated Olga so indecently, and which so insidiously killed his father Svyatoslav. He set out to win the faith. A year after the conference on faith, Vladimir went with an army to Korsun and, taking it, demanded the hand of the princess at the court of Constantinople. They answered him: let him receive St. faith. “I experienced and fell in love with her a long time ago,” said Vladimir. Meanwhile, in reality, he was not so much ready for a great change as it seemed to himself; he still needed a special visit from God. Before Anna, the sister of the emperors, arrived in Korsun with the clergy and priests. things, the same thing happened to the pagan prince that happened to Saul: he became blind. The arriving princess suggested that he should not delay baptism as a means to health. He agreed. The Bishop of Korsun laid his hand on the prince emerging from the font. Vladimir, at the baptism of Vasily, received his sight both mentally and physically and exclaimed in delight: “Now I have seen the true God.” Some of Vladimir's squad, amazed by the miracle, were baptized at the same time, following the prince. Vladimir returned to Kyiv new, with monuments to his military and Christian glory. 723 Vladimir was not looking for a better faith for himself alone; he sought her as a ruler of the people for his people. And the representatives of the people, together with him, tested and approved the best faith. Having learned from experience the superiority of the Orthodox Christian faith over himself, Vladimir became even more confirmed in his intention to introduce Christianity among his subjects. First of all, his sons were baptized. Then the idols were destroyed: some were burned, others were chopped up. Vladimir ordered Perun, the main idol, to be tied to the tail of a horse, dragged from the mountain and thrown into the Dnieper; The superstitious people shed tears, regretting their antiquity and for a long time followed the sailing fool, who was pushed away from the shore by the soldiers: but out of their kindness they did not dare to grumble. At the same time, Vladimir ordered an announcement that the next day all residents, not excluding wives and children, would gather on the banks of the Dnieper to be baptized, under fear of the prince’s disfavor for disobedience. The people of Kiev had long known the Greek faith, they knew about the meetings and determination of the boyars regarding this faith. “If the new faith were not better, the prince and boyars would not have accepted it.” So the people spoke and hurried to fulfill the will of the respected prince. Immense crowds of people, old men and young men, mothers with infants, appeared on the river bank; - Vladimir also appeared with a council of priests. The people entered Pochaina, some up to their necks, others up to their chests, adults holding babies in their hands. Priests from the shore read prayers. Vladimir, overwhelmed with delight, prayed to the Lord and entrusted himself and his people to Him. “On this day, rightly,” says the chronicler, “earth and heaven rejoiced.” 724 According to one lime, the baptism of the Kievites took place on August 1, which is consistent with a number of events in 988. 725 The baptism of the inhabitants of the capital city was undoubtedly an important matter for the Equal-to-the-Apostles. There were representatives of the people here - elders and boyars, who opposed St. so much. faith under Oskold and Svyatoslav. When they were baptized, it meant a lot for cities and towns, especially for villages. In Novgorod and Rostov, Vladimir, through personal orders, contributed to the planting of Christianity; then he sent his sons and priests with them to different cities to pass on the best faith to his subjects. “The cross sanctified the cities,” says M. Hilarion with delight. The chronicler writes about Vladimir: “and he began to set up churches and priests in the cities and bring people to baptism in the cities and villages.” Establishing the Christian faith in Russia, Blessed. Vladimir also spread education: a school was opened in Kyiv. Liturgical and teaching books were received from Bulgaria. 726 Churches were built mainly on the places where idols stood, and were decorated according to Greek models. 727 Special care c. the prince was drawn to the Tithe Church, dedicated to the glory of the Mother of God; it was magnificently decorated; 728 its consecration was not only celebrated by V. the prince, but proposed to celebrate later. 729 The church was called tithe because a tenth of the income was assigned to it. prince Since the time of his baptism with grace, the inner life of Father Vladimir has taken on a completely different direction. Vladimir, the voluptuous pagan, having become a Christian, sent to tell Rogneda: “having accepted Christ’s law, I must have one wife, the one who married me in a Christian marriage; and so, if you want, choose a husband among the boyars.” Rogneda answered: “I am a princess: and is the kingdom of heaven dear to you alone, but I don’t need it? I ask you to allow me to be the bride of Christ.” 730 All other wives and concubines were given freedom to live according to the conviction of their conscience. A narrator close to Vladimir’s time says that Vladimir deeply repented of his former unclean life and said: “Lord! I was like a beast, I did a lot of bad things in paganism - I lived completely bestially; You have tamed me; glory to you God." 731 Vladimir the Christian worked diligently to strengthen the internal prosperity of his possessions, which he had previously spread with the sword. He cared “about the civil structure, the order of military affairs and the charter of the land.” 732 Blessed Hilarion the mit., addressing Vladimir, says: “You often, gathering with the new fathers, our bishops, consulted with them with great humility on how to establish this (Christian) law among people who have recently come to know the Lord.” 733 – The Christian prince Vladimir did not unnecessarily raise arms against his neighbors, since he was preoccupied with the fate of his subjects: “he lived peacefully with all the neighboring sovereigns.” He concluded a trade agreement with the rich Bulgarians (Volga) (1006): Russian merchants with the seals of the mayors could freely trade in all Bulgarian cities; Bulgarian merchants are also granted access to Russia, but are prohibited from trading in villages. 734 The wild Pechenegs, “the most cruel of all pagans,” as their former preacher called them, 735 forced St. Vladimir took up arms, but he also took other measures against them. One of their attacks was so unexpected that Vladimir managed to go out against them only with a small squad and, defeated, barely hid from the enemies under the bridge. He made a vow to build a church in honor of the holiday - the day of his salvation and was saved on August 6. built a church in Vasilevo in honor of the Transfiguration of the Lord. “It’s not good,” he said later, that there are few cities near Kyiv.” And he ordered to build cities along the river. Desna, Ostra, Trubezh, Sula and Stugna, as a guard line against the savages; 736 for the population of new military cities, the “best men”, the most courageous, were recruited from Novgorod, Krivichi, Chud and Vyatichi. This measure also had the beneficial consequence that those who were little or even unfamiliar with St. By faith we have now become close to the capital of Russian Christianity and have come to know it well. 737 The machinations of papism were not much better than the attacks of savages. St. Vladimir willingly sealed the peace with Poland with a kinship alliance by marrying the son of Svyatopolk to the daughter of Boleslav. “But together with the daughter of the Polish king, the biskup Reinberg arrived at the court of the Turov prince: the biskup immediately launched intrigues - he endeared Svyatopolk to papism and persuaded him to rebel against his father. The saint imprisoned Svyatopolk with his wife and biskup; Boleslav came with an army to Russia, but soon agreed to peace. 738 Cruel and vindictive in paganism, Vladimir the Christian became an example of meek and tender love for everyone. His love for the unfortunate was so widespread that he did not want to punish the criminals either. The bishops presented to him that atrocities had multiplied and they needed to be punished. “I’m afraid of sin,” he answered. “God has appointed you to punish the evildoers and to show mercy to the good,” said the shepherds. And Vladimir began to punish criminals, but carefully. 739 The entrance to him was open to the poor and needy, and with a generous hand he distributed to them food, clothing, money, and gave rest to strangers; ransomed debtors and restored freedom to slaves. It was not enough for him: the sick, he thought, were unable to come to me for help, and he ordered meat, fish, bread, vegetables, kvass and honey to be delivered through the streets. The words of the gospel, “blessed are the merciful,” penetrated into the very depths of his soul. He spent the holidays of God in the joy of Christian love. Three meals were then ready for him: the first for the metropolitan with bishops, monks and priests, the second for the poor, the third for himself with the boyars and men. 740 Such was the Christian life of blessings. Vladimir! His blessed death followed on July 15, 1015, and his body was laid in the Tithe Church that he created. 741 At v. In Yaroslav, the church already honored the memory of the enlightener of Russia, as did his grandmother Olga and sons Boris and Gleb. 742 M. Hilarion in 1050, in his laudatory speech to Vladimir, calls him the second Constantine, the apostle of the Russian land and, turning to him, says: “having now received reward in heaven for good deeds, the blessings that God has prepared for those who love Him and enjoying the sight of Him, pray to the Lord for your land and the people over whom you faithfully ruled; “Most of all, pray for your son, our blessed Kagan Georgiy.” 743 In the same way, the monk Jacob, a student of St. Theodosius, calls Vladimir a saint and a saint of God. 744 Nevertheless, the relics of the blessings. Vladimir were not discovered and glorified. Jacob the Monk reassured his contemporaries who were worried about doubts on this subject, and said: “Let us not be surprised, beloved, if after death he does not work miracles: many righteous people did not work miracles and yet are holy” and then quotes the words of Chrysostom, who taught that holy people are recognized not by miracles, but by their deeds.” 745 According to the vision of 1581 St. Vasily the Kyiv prince is a prayer book for Russia. 746 During Batu’s time, the remains of the Equal-to-the-Apostles were buried under the ruins of the Tithe Church and were found only in 1635. Now the head of the blessings. prince - in the St. Sophia Cathedral, small particles - in different places. 747 Repose of St. Irinarch, Abbot of Solovetsky Rev. Irinarch, having taken monastic vows at the Solovetsky monastery, zealously imitated the life of St. father of Zosima and Savvaty. 748 His lofty virtues brought him fame. In 1614, after the death of Abbot Anthony, according to the royal charter, he was appointed abbot of the Solovetsky monastery. – At this time, the abbot of Solovetsky was a very significant person for the entire northern region. He was entrusted with protecting the north from the Swedes and Danes. - Although peace was concluded with the Swedes then, one could not rely on them either; and the Danes, carried away by the hope for the happiness of the Swedes, demanded from Russia that all of Lapland be given to them and prepared to support the demand with their naval war. Tsar Michael, having given the blessed. Abbot Irinarch, in addition to the duty-free sale of salt and fish, a government tax from the monastery peasants and another 10 government share from fishing on the Norwegian coast of the sea, ordered that all the fortifications of the monastery be brought into full defensive condition in case of war. 749 How many worries and labors for the abbot! On the eastern side of the monastery there is a second stone wall with two huge towers; two buildings for military people were built inside the monastery; On the northern and southern sides of the monastery there are deep ditches lined with stone. New fortifications were made in the Sumy and Kem forts. In them and in the monastery the number of military people was increased to 1040 people, supported by the monastery. In 1623, the Danes came to the Karelian island on four warships, robbed some Russian industrialists, but did not dare do anything more and returned. 750 With such concerns about protecting the monastery from external troubles, St. Irinarch himself was an example of spiritual life, so he was zealous to arouse and support concern for spiritual life in the monks subordinate to him. This jealousy forced him to ask the king to remind the forgetful monks of their duties with a word of royal power. And the king wrote on February 9. 1621: “It became known to us that in the Solovetsky Monastery some of the brethren dare to live not according to the sacred charter, not according to the rules of St. apostles and God-bearing fathers, not according to the legend of St. Fathers Zosima and Savvaty of Solovetsky miracle workers, want to walk according to their own will. Hearing this, we are amazed that in such a famous monastery they begin to live so weakly, without regard for anything, considering the traditions of their fathers. As soon as our letter comes to you, you, our pilgrims, introduce strict supervision and do not allow those who want to live weakly, deviate from worldly affairs or keep (intoxicated) drink, leave the monastery and create rumors, to fulfill their will; strictly supervise that the brethren and novices live according to the rules of St. fathers, and not according to their own lusts and would diligently go to church. Let the newcomers be in complete obedience to you, our pilgrims, the abbot and the famous elders, and let them not do anything of their own free will—let them not bring disorder into the monastery. Beware lest by unrighteous deeds the name of God be blasphemed among unbelievers, and lest such weak living bring on the wrath of God. Those of the brethren who will not listen, you humble according to monastic tradition and do not allow them to act without permission. 751 Under the spiritual leadership of St. Irinarchus, several sincere servants of God were formed, such as St. Eleazar. Blazh. The abbot not only gave the blessing to the blessed one. Eleazar wanted to start a monastery life on the island, but he provided him with funds for setting up a monastery and wrote about it to p. Philaret; But at his request, the patriarch sent a letter for the construction of a church in the monastery, and the king sent utensils for the church. 752 Throughout the reign of his reverend Irinarch, he was distinguished by condescension and meekness in relation to others and severity towards himself. Having spent his last two years without the affairs of authority, in feats of silent prayer, he reposed on July 17, 1628. His relics rest hidden in a chapel named after him. 753 Rev. Irinarch more than once appeared with heavenly help to the inhabitants of the harsh north, in their struggle with nature. Eg. in 1629, Dvina residents spoke about themselves in the Solovetsky monastery. In the spring they went to the mouth of the sea for sea animals. Suddenly a storm arose and carried them away from the shore into the open sea; They were torn by a storm for several days and they began to call upon the saints for help; in a dream, an old man appeared to a lawyer dressed as a priest and with a cross in his right hand. “Call, he said, the Solovetsky miracle workers for help, and great mercy will soon appear to you.” Then a wind suddenly rose from the sea and carried the hunters to the shore; near the shore, one of the villages found many sea animals and they became their prey. 754 Repose of Ave. Leonid Ustnedumsky Blazh. Leonid, born a villager in the Poshekhonsky district, had a dream in the 50th year, commanding him to go to the Morzhev Nikolaev Hermitage, on the Dvina, to take there the icon of the Most Holy One. Mother of God Hodegetria and build a church with her on the river. Lusa in Turin Mountain. He did not dare to follow this vision, considering it a simple dream, and went to the Kozheozersky monastery, where he took monastic vows and lived for about three years. 755 From here he came to the Solovetsky Monastery, where he worked in a bakery. The dream repeated itself here again. He moved to the Morzhevskaya hermitage and a year later revealed his vision to the abbot. Having received the icon of the Odegetria, he went to the river. Luza and near Turin Mountain, near the river. Yakutitsa, (80 years from Ustyug), built himself a hut from brushwood: then, yielding to the violence of the villagers, he retreated along the river. Luze, two miles away, and here, with the help of a villager, built himself a cell and a chapel; ordained a hieromonk in 1608, he built a church in the name of the introduction of the Mother of God, where he placed an icon of the hodegetria. 756 Now it is in 80 ver. from the city of Lalsk. The swamps surrounding this place made the monastery almost inconvenient for a hostel. To drain them, Leonid dug a canal from the river. Luz to the black lake, from the black lake to the saint and from the saint to the black river; In total, he dug 840 soots. During this work, Leonid was stung by a snake near a black lake and at first became alarmed at the thought of the consequences of the poison; but then, with trust in God, he decided not to think and remained healthy. Therefore, on occasion, he named the canal the Nedumaya River and the monastery was called the Ust-Nedumskaya. The region where the worker settled was a deserted and deaf region. For a long time afterward it was called “Luskaya Permtsey,” that is, a part of the country of wild Permians. 757 It is now clear what significance the Leonidas desert had for this wild region in church and civil terms. Ave. Leonid is rightly revered as an educator by the Permians. How much struggle he endured with inhospitable nature! The canal, built through his labors, significantly drained the swamps, but Luza, during floods, flooded the desert monastery. Therefore, the monk was finally forced to move the buildings to a cape overlooking the black lake. The church built here was consecrated on May 25th, 1652, and in 1654 on July 17th Ave. Leonid ended his toiling life at the age of 100 from birth. His hair shirt is still preserved in the former monastery, now parish, introduction church; Here his relics rest in secret. 758 Repose of Rev. John the long-suffering Ave. John is an example of a difficult struggle with carnal lust, ending in glorious victory, with the combined action of a strong will and heavenly grace. “Listen,” John said to one brother, who was despondent from struggling with passionate thoughts, “I’ll tell you what happened to me. I suffered a lot from my youth, tormented by the lust of the flesh, and I don’t know what I didn’t do to save myself. I remained without food for two or three days, often for a whole week I did not eat anything, I tormented myself with thirst, and wore heavy chains. I spent three years in such suffering and still did not find the desired peace. I went to the cave where our father Anthony lies and stayed here day and night, praying before his tomb. Then I heard a voice: John! you need to shut yourself up here, so that at least you can weaken the battle without vision and silence, and the Lord will help you with the prayers of his saints. From that time on, I settled in this mournful and cramped cave. I’ve been here for 30 years now, and only recently have I found peace, but I’ve spent my whole life struggling with passions. My life was cruel in the constant struggle with carnal passion. Not having the strength to endure this struggle, I thought of running away from here. Finally, I put heavy (still new) chains on myself and dug a hole up to my shoulder; when advancing in. fast, climbed into it and covered myself with earth with my own hands, so that only my hands on my head were left free. Thus suppressed by the earth, I spent the entire fast, unable to move a single member of my body. But even here carnal lust did not suddenly cease. My legs, covered with earth, were as if on fire, so that my veins writhed, my bones cracked, heat enveloped my stomach and all my members. But I forgot the severe illness and in my soul rejoiced that through this the unclean movements subsided. Truly, I would rather burn in this fire for God than to come out of the pit. The enemy of salvation brought fear into me, wanting to drive me out of the cave. I saw a terrible serpent who wanted to devour me, breathing fire, showering me with sparks, and this action of the evil one continued for many days. On the very night of Bright Resurrection, this snake attacked me so much that my entire head seemed to be in its mouth. Then I cried out from the depths of my heart: “O Lord my God and my Savior! Why did you leave me? Have mercy on me, You alone love mankind; deliver me from my vile iniquity, so that I do not get stuck in the net of the enemy; deliver me from the mouth of my enemy; flash lightning and drive him away.” As soon as I uttered these words, lightning suddenly flashed; the serpent disappeared, and I have not seen him since then. The divine light shone on me like the sun, and I heard a voice: “John! here's help for you; From now on, pay attention to yourself, so that the worst does not happen to you and you do not suffer in the next century.” I bowed and said: “Lord! Why did you leave me to suffer for so long?” “According to the strength of your patience, it is said in response, I brought temptation upon you, so that you would be burned like gold; The master assigns hard work to strong and strong servants, and small and easy work to weak and weak ones; you pray for yourself buried here, he can help you in this fight; he is taller than Joseph.” I did not know the name of the deceased; I found out later that it was Moses Ugrin. Pray also, brother, to this venerable Moses.” This is what the blessed one said. John his story to his brother. Polycarp says about this brother: “one of our brethren came to him (John). 759 This means that this brother was still alive under Polycarp, who wrote in 1230. But Polycarp does not say that the saint himself was alive. John. So, we must assume that Rev. John did not rest blessedly until 1160. His death followed on July 18th. 760 His holy relics rest in Anthony’s cave, and he remains to this day as he died: his honest head and cross-folded hands are in plain sight, everything else is in the ground. 761 “This pillar of chastity is invincible in the face of the enemy, just like the long-suffering pillar you left your body erected for us, O all-honorable John, we worship him in our spiritual and physical infirmities, we pray to you, reverend, pray to Christ God unceasingly for all of us.” The suffering of St. book Roman Ryazansky It was a terrible time - the first time of the Tatars in Russia. It was a time of complete revelry of the strong will of the evil. But it was also a time of high Christian deeds. The Ryazan Church was then adorned with the great deeds of its princes and, most importantly, the martyrdom of St. Prince Roman. His two grandfathers, princes Yuri and Oleg Igorevich, died as sufferers for their homeland, in the battle with Batu (1237). Book Oleg Igorevich, handsome in stature and face, was dying of wounds on the battlefield; Batu, seeing the courageous prince, wanted to treat him so that he would enter into his service. “I cannot be on friendly terms with the enemy of Christians,” said the dying prince. Enraged, Batu ordered to chop him into pieces. 762 Book. Oleg Ingvarevich, father of St. book Romana also suffered a lot of torment from the Tatars. Captured by Batu, he was carried into the horde and languished there in captivity for more than ten years. Released to Ryazan (1252), he had to obediently watch as the Tatar enumerators (in 1257) listed the lands of Ryazan and Murom, and in 1258 he died as a monk. 763 Book. Roman was brought up by sorrows in love for St. faith. He lived in tears and prayer for his homeland. He tried to alleviate the lot of his ruined and oppressed subjects; He especially took care to instill, by word and example, in children and subjects a love of faith and piety, as sources of the best consolation in the sorrows of life. His instructions were not fruitless. And for our time, a monument to the piety of the children and wife of K. Roman has been preserved: this is the nomocanon, copied according to their zeal in Kyiv. 764 The pious prince of Ryazan was greatly consoled by the fact that in 1261 the see of an Orthodox bishop was established in the horde itself. The Russian saint among the tents of wild paganism is a gratifying phenomenon for all pious hearts. The saint of Sarai was seen as a comforter and mentor by the princes who languished in the horde and by entire thousands of people captured in captivity by the Tatars. 765 Book. Roman unquestioningly obeyed Khan Berkay; and he showed the same obedience to his successor Khan Mengu-Temir. But he loved his subjects dearly. And it was this love of his that caused a storm of troubles against him. Khan Mengu-Temir was informed that the prince. The novel vilifies the great Tsar and his faith. This was the slander of the evil Baskak, whom the prince restrained from inhuman violence when collecting tribute. But for a strong villain, assistants are always ready: and for the Baskak there were those who confirmed the denunciation of the good. prince Proud of his happiness, Mengu-Temir announced that the prince must choose one of two things - either painful death or the faith of the Tatars. The noble prince replied that a Christian cannot change his faith for another. The Tatar officials, to whom the prince was handed over, tried to persuade the prince to their faith with caresses and threats. He answered firmly that there is only one pure faith, faith given by God, Christian faith; she is one, just like there is one true God. “I regret your blindness,” added the prince; Submissive to the will of God, I obey the power of the Khan: but in insult to the will of God, no one will force me to change my holy faith.” The Tatars gnashed their teeth and began to beat the prince. “I am a Christian,” said the prince; but they covered his mouth with a handkerchief and threw him in chains into prison. In a stuffy prison, the prince prayed for grace-filled help to be sent to him; he had a presentiment that death awaited him and, surrendering himself to the will of God, he prayed to give him strength to accomplish the Christian feat. The proud Khan pronounced a sentence on the firm prince: let him die a painful death. The prince, taken to the place of execution, began to talk about the sanctity of his convictions and the failure of the faith to which he was forced. His tongue was cut out. And then they began to torture him with horrific brutality: they cut out his eyes, cut off his fingers and toes, cut off his ears and lips, then cut off his arms and legs. When only the body remained, but still with sparks of life; Then they tore off the skin from the head and stuck the head on a spear. The noble Russian prince suffered and endured, just like St. Jacob the Persian. So the spirit of a faithful Christian is higher than anything else on earth. Human malice can deprive us of our good name, it can put us in chains, it can torment our body with agony. But destroying bodily life, depriving us of everything temporary, cannot change in us without our will, not a single holy feeling, not a single holy thought. A soul that has protected itself from sin by the fear of God is not afraid of bodily torment. They not only do no harm to her, but increase her reward for faithfulness to the holy will of God. The martyrdom of St. The novel took place on July 19, 1270 766 Ancient chronicle, speaking about the suffering death of the prince. Romana, adds: “beloved Russian princes! do not be seduced by the vain and short-lived brilliance of this light: it is emptier than a cobweb, it changes every hour, like a shadow, like smoke disappears, and everything is a dream. As we came from our mother’s womb, naked we will depart from here. Do not offend each other, do not take what belongs to others; love truth, humility, patience, love and mercy. And you will achieve the joy of the Saints, like this blessed prince. Roman bought the kingdom of heaven through suffering and, together with his relative Mikhail Vsevolodovich, Prince of Chernigov, received an incorruptible crown from the Lord, as one who suffered for the Christian faith. 767 This advice is edifying because the memory of the book. Roman was honored in the Russian church at the time of his death. His face, according to legend, was depicted like this on icons: a prince of no old age, with light brown hair, curly falling from his ears in a thin wave, wearing a sable fur coat on his shoulders, in a velvet robe, his right hand stretched out in prayer, and his left hand holding the city and the church. 768 In 1812, on the day of memory of St. K. Roman's first victory over the French was won at Klyastitsy. In memory of this, it is necessary to paint an image of St. K. Roman on the wall of the Church of the Savior in Moscow. Placing Avramiya Chukhlomsky Ave. Rev. Avramiy, 769 from a young age loved the Lord and was tonsured as a monk. Sergius; in his monastery, he first performed obediences in the bakery and cookhouse, then carried firewood and water for the brethren; after a long trial, as he was strengthened in spiritual life, he was awarded the rank of priesthood, but he asked the reverend. Sergius permission to spend some time in complete silence. Then, striving for the highest spiritual perfection, with the blessing of Sergius, he retired to the then wild country of Galich and here he began to struggle. At one time he was praying under the mountain and heard a voice: Abramius! go up the mountain, there is an icon of the Mother of God. He climbed the mountain and saw in the bright light an icon standing on a tree. He set up a cell here. Dry bread satisfied his hunger, and the clean water of the spring cooled his thirst. The villager unexpectedly found a hermit under the mountain and, at his request, promised to secretly bring him one loaf of bread a week. Then the Galich prince Dmitry Fedorovich heard about the wondrous hermit and his wonderful icon and barely begged the monk to visit Galich. 770 The monk reached Galich by the lake and was met by the clergy and people at the entrance to the city, where now the Old Torzhsky Nikolaev nunnery; - the pious prince met St. icon in the Spassky Church; Here the monk sang a prayer service to the Mother of God with the blessing of water, and many sick people received healing. The pious prince provided the monk with the means to establish at the site of the appearance of St. icons of the church and monastery in honor of the Dormition of the Mother of God. 771 And the lake on the shore of which the hermit Avramiy settled is called Chukhlomsky or Chudsky, and the hill on which he spent his last years is called “Chudsky town” according to the monuments. 772 – This already shows what kind of people the reverend had to deal with. Abramia. – Although the people of the Galician country were already familiar with Christianity, it was superficial and weak; customs and morals were rude, paganism still lived in hearts and was revealed in deeds; the Magi of ancient times meant even more to many than pure holy faith. This is what the life of St. Avramia says about the Galich miracle. So, there was a need to demonstrate the glory of Christianity both by a special miracle and by a special ascetic. The monk struggled on the Chud side both with the needs of the monastery and with the Chud rudeness. He often gathered superstitious people to himself and persuaded them to give up their superstitions, pointing to the miracles of Christianity; and even more often he prayed for them before the icon of the Mother of God. And his labors were fruitless. Those who received healing from the icon of the Mother of God were themselves sincerely convinced of the superiority of St. faith and others were convinced of the same. The Assumption Monastery flourished and became crowded; The monk appointed his disciple Porfiry as her rector, and he himself retired into the desert. 773 30 miles from the Assumption monastery, on the shore of a small lake, he found a beautiful place and began to work as a hermit here. After some time, the disciples learned about the place where their beloved teacher had disappeared, and came to beg him to return to their monastery. The monk agreed only for some of the disciples to remain with him. For them he built a church in honor of the position of the Mother of God's belt; With the help of pious people, a community monastery was soon established here. It was called the great desert of Abraham. 774 Escaping the crowds, Avramiy retired to the river. I'm voicing. “The disciples found him here and began to set up cells near his hut. A loving father blessed them to build a church in honor of the Cathedral of Our Lady. A monastery was also formed here, for which Abramius appointed his disciple hieromonk Paphnutius as abbot. The monk once again hid from his disciples. Thirteen miles from the Voch monastery, he found a place where his stay, more than anywhere else, could have beneficial consequences. He settled under the mountain on which there was a “miracle town”; it was the nest of the old miracle superstition; here a lot of light and heavenly power was needed to dispel the remaining darkness of paganism. When the zealots of spiritual life gathered here, Abramy lovingly founded a church in the Chud town in honor of the protection of the Mother of God, he himself carried earth on his old shoulders to strengthen the steep bank and worked zealously with his disciples in building the monastery. Soon there were up to 100 brethren in the new Pokrovsk monastery. The community of devotees of piety produces a wonderful effect on the hearts. “The poor man, having visited the monastery of the monks, says St. Chrysostom, comes from the monastery with consolation for poverty; a rich man visits monks and returns from them better, with sound ideas about things; when someone invested with dignity comes to them, all arrogance disappears; here wolves are turned into lambs; if the desire to lead such a wonderful life is burning in someone: “while this desire is burning in you, hurry to the angels and you will burn even more.” 775 Such was the significance of Abraham in the Chud side! He himself lived in solitude under the mountain, but disciples came to him here to confess their thoughts; The surrounding residents also came here and received useful instructions. The Chukhloma side honored him as their enlightener. A year before his death, he handed over the management of the monastery to his disciple Innocent and spent the rest of the time in complete silence. Having received Holy Communion secrets, he died peacefully on July 20, 1375. His relics rest hidden in a chapel in the church dedicated to his name. 776 Life of Rev. Onuphrius of Pechersk is not described in the patericon. Kalnofoysky calls him an elder and a miracle worker, and in the canon of the Lavra, a lover of silence. His relics rest openly in Anthony's Cave. 777 Repose of St. Cornelius of Pereyaslavl Ave. Cornelius, in the world Konon, 778 the son of a Ryazan merchant, in his youth disappeared from his parents’ house and into the Lukiyan Hermitage, in the 25th century. from Pereyaslavl, lived for 5 years with Elder Paul. Then he came to the Pereyaslavl monastery of St. Boris and Gleb, on the sands; There were then only three monks and the builder Sergius; the monastery was the poorest. 779 Sergius did not agree to accept Konon for a long time, because he was still young - by his appearance they thought he was “no more than 15 years old” - besides, he did not say anything about himself, but Konon’s patience brought him to his goal. He did not leave the gates of the monastery and was accepted into the monastery, recognizing him as deaf and dumb. Konon diligently went to the church and worked diligently in obedience - he ground rye, carried firewood for the meal, carried water - did everything that was ordered; and at meals he did not sit with the elders, but after all he was content with what was left; Moreover, he ate food only three times a week. He lived like this for 5 years and, at his request, was tonsured as a monk. From that time on, no one saw him sleeping on his bed, and he continued to perform his obedience with full diligence. The number of brethren had already increased in the monastery and some laughed at Cornelius as a holy fool; he endured and was silent. Three years later, he asked the builder for permission to live in seclusion. The builder, seeing his ascetic life, built him a cell and blessed him to live in it. Cornelius shut himself up and labored hopelessly in fasting and prayer. But since they found him at his cell barely alive, the cell was locked from the inside and only the window was open. – Cornelius lay sick for three months and did not eat anything, but took only water and juice. Having recovered, he remained, according to the conviction of the abbot, to live with the brethren, diligently went to church, corrected the position of sexton, served in the meal - dug the earth, planted vegetables and fruit trees. Excellent apples grew in his garden, and he lovingly gave them away without any money. Strict fasting and labors dried him up so much that he looked like a dry tree, and yet he did not stop working. “With his own hands he dug a well for the brothers, and the water of his well was very tasty and clean. He did not break his silence even now, when he lived with his brothers. He lived like this for 30 years, remaining deaf and dumb in the opinion of others. Before his death, which he made known by signs, he went to his common spiritual father, abbot of the St. Nicholas Monastery Varlaam, confessed, and received Holy Communion. secrets and at his request was clothed in the schema; Only now, at the request of his confessor, did he tell about himself, who he was from, how his life went? Returning to the monastery, St. oil and died on the same day. It was July 22, 1693, he was buried in the chapel, near the first schema-monk Adrian, who was killed. Nine years later, during the construction of a new church, its incorruptible relics were found. During the consecration of the church in honor of the Smolensk Icon of the Mother of God in 1705, St. Demetrius of Rostov, who was then in charge of Pereyaslavl, testified to the relics, and they were placed in the new church, under cover. The saint wrote the troparion and kontakion to the monk; At the same time, an icon of the saint was painted. - In the RKP. In his life, only 17 miracles are recorded that took place at the relics of the saint until July 1717. His name was included in the RKP. Saints. - His icons with the inscription: “Image of St. Cornelius, Pereslavl miracle worker." Kontakion to the Reverend, composition by St. Demetrius: “Desiring to receive the highest, you have labored in the highest without laziness, O blessed one; Yes, you inherited the things above, and despised the things below, not only turning away your eyes from seeing vanity, but also imposing silence on your lips, not speaking about vanity: yet, with a silent heart, you sang to God. “For now, do not remain silent when you pray for us, Reverend Cornelius.” 780 The holy princes Boris and Gleb are beautiful flowers of the newly enlightened Russian land, early bright stars that shone joyfully with the first appearance of the Christian horizon over Russia. Out of deep, tender love for the new faith, the prince brothers were the best of the sons of St. Vladimir. 781 The new faith was reflected in their soul and life, like a heavenly ray of light in clear water. Children of one mother - a Christian mother 782 born not long before Vladimir's baptism, they grew and developed in piety, untouched by the infection of paganism. - Under the influence of such living piety as the Equal-to-the-Apostles father breathed, under the influence of those wondrous deeds of Christian love with which the life of the Christian Vladimir so flourished, the young princes absorbed piety into themselves from their very first youth. They both loved only edifying books, just as the righteous father loved. “Boris,” says the ancient biographer, having learned to read and write, took books and diligently read them, especially the lives and exploits of saints; and Gleb, his youngest, listened to his brother with tender and complete attention, as if enjoying what was most pleasant for him. The brothers read scriptures useful to the soul so often and so carefully that whole sayings, whole passages from books were deeply imprinted in their tender souls and they could repeat them to themselves in the field and in the city, in the house and in the church: so we see this in the history of their suffering. 783 And how greatly their hearts were amazed by what they met in St. books! Reading about the suffering of the martyrs, St. Boris shed tears and prayed: “Lord Jesus Christ! honor me to participate in St. the will of your saints; teach me to follow in their footsteps. I pray to you, Lord! May my soul not be carried away by the vanity of this world; enlighten my heart so that it knows you and your commandments; grant me the gift that you have given to your saints.” 784 The brothers loved their father, loved each other; they loved their father not only by the movements of their hearts towards their father, but they loved their mentor in him, they loved in him a living example of piety. “The light of my eyes,” said Boris, mourning the death of his father, “I will no longer enjoy your good teaching and wisdom.” 785 Such was their love for each other, holy love! When it was necessary to assign them inheritances, the father appointed (in 1010) Rostov and Murom for them, so that otherwise significant spaces would not separate the loving brothers. 786 And in the north, tradition has preserved the place of their brotherly camp: this is on the river. The Nerl River is not far from Suzdal, where the Kideksha Church stands in memory of their holy love. 787 The rules of saintly life, in which they were brought up by their father, were revealed in practice in the new circle of their lives. Faith is the first object of holy love: this is what their father taught them. And they, having arrived in the fiefs, did what they could to spread the holy faith, “St. Boris, ruling piously, turned the infidels to St. faith,” says the ancient message. 788 Tradition says the same about St. Glebe. 789 Nestor writes about St. Boris: “show a lot of mercy in your area, not just to the poor, but to all people, as if you marvel at his mercy and meekness; be blessed, meek and humble.” Pointing out the same heartfelt gentleness and kindness in Gleb, he says about both brothers: “continue in the teaching of God’s words, giving alms to the poor and needy and widows, as if you had nothing but clothes.” - Is it surprising that the father loved such children more than others? “The father loved them, seeing the grace of God on them,” says the monk. 790 – The growing anger of Svyatopolk, the revealed disobedience of Yaroslav, and rumors about the movement of the Pechenegs disturbed the soul of the aged Vladimir. He summoned his beloved son Boris from Rostov. Vladimir, who was approaching the tomb, wanted to declare Boris the heir to his throne, bypassing not only Svyatopolk, but also Yaroslav, who had so saddened his old age. The Pechenegs demanded quick and strong measures against them. And Vladimir lay sick. He pointed out to Boris the danger of the Christian homeland and wanted him to go out against his enemies. “I’m ready for anything, according to your will,” Boris answered and hurried against the Pechenegs. 791 St. Boris and Gleb, both in the disposition of their souls and in their deeds, were what the heavenly faith wants to be. Svyatopolk was not like that. Paganism lived in his soul with its wild passions. He was already indignant against his father and against pure faith, but was warned in time. Released from prison by his kind father, he now lived in Vyshgorod, where it was easier than in Turov to observe this wild beast. 792 Power-hungry Svyatopolk looked at Boris as his enemy, thinking to himself that he was ready to challenge his power. July 15th 1015 St. Vladimir died in Vyshgorod. 793 Those around the deceased tried in vain to hide his death until Boris returned. “Svyatopolk sat down on his father’s table.” He hastened to appease the people of Kiev: “he called them together and gave them rich gifts; they accepted, but their heart was not with him,” because they knew what he was like, and “their brothers were with Boris.” – Svyatopolk decided to sit on the throne, no matter what. For the authorities, he considered everything permissible; for them, he even decided on the death of his brothers. – Boris learned about his father’s death on the river. Alta, near Pereyaslavl, where he stood after a vain pursuit of the fleeing Pechenegs. The death of his father struck him with severe grief: he wept bitterly for his father. Those around him suggested to him: “We will go either with you or without you and by force we will drive him (Svyatopolk) out of the city, and we will build you up, as your father betrayed us.” No, answered St. Boris, “I will not raise my hand against my elder brother; My father died, let him be my father.” Such is the soul that breathes Christianity! The army dispersed from St. Few of his squad remained Boris. Svyatopolk sent to call Boris to Kyiv, promising him a better destiny. Meanwhile, he secretly appeared in Vyshgorod and, calling upon the boyars known to him, said: “Are you devoted to me?” Ready to lay down their heads, they answered. If so, said Svyatopolk, then, without saying a word to anyone, go and kill Boris. 794 It was Saturday evening. “They let Boris know that they wanted to kill him. He ordered a tent to be set up and in it he began to pray to God with tears. He prayed until he became weak. He lay down in bed and again wept bitterly, praying to God; then I read the book. He was told that the killers were already coming. - He ordered the priest to sing Matins; I read the Six Psalms myself. The killers heard it. Boris also found out that they were standing near the tent and he himself read the psalms, and then the canon. Matins ended. He still stood before the icon and prayed: “Lord! You suffered for our sins; deign me to suffer for You; I die not from enemies, but from my brother; don’t make it a sin for him.” “Then, after saying goodbye to everyone, he calmly lay down on the bed. What wonderful submission to the will of the Most High! What wonderful love for others! What unearthly calm in the eyes of death! The killers, like animals, burst into the tent, hit Boris with a spear, and thinking that he was already dead, went out. But the wound inflicted on Boris was not fatal: it only brought him to temporary unconsciousness. The blessed one jumped up and left the tent with a prayer on his lips. One of the villains hit him in the chest with a spear. 795 The faithful servant Hungarian Yuri wanted to protect his master and was killed. The villains went berserk and, unable to remove the golden hryvnia from Yuri’s neck, with which his good prince honored him, cut off his head. Then, wrapping Boris’s body in a tent, they took him, still breathing, to Svyatopolk. By order of the brother-beast, the two Varangians completed the murder. - Body of St. Boris was secretly brought to Vyshgorod and buried at the Church of St. Vasily. 796 Thus died St. book Boris, July 24th - “He was tall and stately, with a round face, thin, with a clear and cheerful gaze, with a small beard and mustache, since he was still young. 797 Borisova's death was not enough for Svyatopolk. He sent to kill Gleb too. Acting insidiously everywhere, he sent a messenger to his brother with an invitation: “Come quickly, your father is sick and is calling you.” - Gleb was in a hurry to Kyiv. 798 Having gone down the Okoya to the Volga, he sailed up the Volga to the mouth of the Tma or Tmaka. Here, on a slope crossed by ditches, his horse fell into the ditch, and Gleb injured his leg. Having approached the Voguza River to the Dnieper, they transported the boats near the village. Volochka to Dnepr. Finally Gleb was near Smolensk, sailing along the river. Smyadyn, as Yaroslav, according to the news received from Kyiv from his sister Preslava, sent to tell him that his father had died, and his brother Boris was to be killed by Svyatopolk. Gleb mourned the death of his father and cried even more for his brother, whom he loved dearly. “I will not hear your gentler instructions, beloved brother. If you have received boldness from the Lord: pray that I too may suffer like you; “It’s better to be with you than in this evil world,” said the grieving Gleb, who early recognized the emptiness of the world. Meanwhile, the killers sent by Svyatopolk, with the then inevitable water route of communication, knew that Gleb would not pass Smolensk and approached Smolensk along the river. Gleb's companions saw them and grabbed their weapons to protect their beloved prince. “The good prince said to them: “brothers!” if we do not fight with them, then having taken me they will not dare to encroach on my life, but they will take me to my brother, but if we engage in battle, then they will kill me and you too; swim to the shore, I ask you, and I will remain alone in the middle of the river.” It was a pity for them to leave the prince defenseless, but his will was decisive; he repeated that this would save his life. And with anxious thoughts they obeyed, swam to the shore with tears in their eyes, looked around and waited to see what would happen. The saint protected the lives of his servants, but he betrayed his own fate to the will of God. “The murderers, approaching the saint’s boat, stopped it and grabbed their weapons. In vain did Gleb try to keep them from committing crimes; in vain he said that he was not guilty of anything either before them or before his brother. - The ferocious Goryaser shouted to the saint’s cook: take the knife and stab your master, otherwise you will die yourself. The cook, originally from Torques, not like the Hungarian Yuri, who died for Boris, took out a knife and took Gleb by the neck to take his life. Gleb was silent, turning with all his soul to the Lord. Kneeling down, the Torchanin slaughtered the saint like a meek lamb - he cut his larynx. Thus the young righteous man ascended to the eternal abodes on September 5, 1015. The killers took his body out of the boat and threw it between the logs in a deep forest. 799 After the death of St. The sufferers were followed by bloody unrest throughout Russia. - Svyatopolk, deciding to retain power for himself, killed his brother Svyatoslav and entered into a desperate struggle with Yaroslav. - Either with the wild Pechenegs, or with the Poles, he doused his native country with the blood of Russians. This went on for four years. – In 1019 on the river. Alta, at the scene of a terrible crime, Yaroslav inflicted a decisive defeat on the fratricide and took over his father’s table. Now that he “wiped his sweat with his retinue,” one of his first concerns was to honor his suffering brothers. He began to collect information about how and where they were buried. Since the killers secretly transported Boris's body to Vyshgorod, and Yaroslav was then in Novgorod, it was only now, through questioning, that Yaroslav learned that St. Boris was buried in Vyshgorod near the Church of St. Vasily. Not everyone knew about Gleb and that he was killed in Smolensk. Yaroslav sent to find the precious remains of St. Gleb. They searched for a long time, but did not find them, and not before a year later in (1020) St. The body was found by chance by hunters. 800 – The priests with candles and censers carried it into a boat, and it was brought to Vyshgorod. Here they laid him along with Boris’s body. Wonderful thing! Body of St. Gleba, who had been lying in the open air for 5 years, turned out to be completely intact, not at all damaged by air changes, was white and bloomed, as if alive. “Soon signs and wonders began to appear at the grave of the martyrs. Either they saw a pillar of fire at night, or they heard extraordinary singing. Others began to come and reverently bow to the grave of the martyrs. Others still did not believe, but a miracle followed that amazed everyone. The wandering Varangians were walking past the grave of the saints and one stood with his feet on the grave itself, when fire burst out of it and burned his legs to the point that the daring one could not walk. Following this, the Church of St. Vasily was burned by a candle forgotten by carelessness. “God allowed this to happen, rightly notes St. Nestor, so that the bodies of the saints would be taken out of the ground and honestly laid in the new church, which happened.” Conveying the news of the destruction of the church, Yaroslav was told everything about St. martyrs; and he informed Metropolitan John. A chapel was hastily built on the site of the church. And the Metropolitan and the clergy came in procession to the grave of the saints, dug up the ground, reverently opened the coffins and saw the bodies of the saints, as if alive. With reverent joy they brought St. the relics were placed in the chapel and placed openly on its right side. 801 Two new miracles, the healing of the lame and the blind, further convinced everyone of the glorification of the passion-bearers by the Lord. – The Metropolitan reported to the Grand Duke that a church in honor of the martyrs must be immediately built in Vyshgorod and a holiday established. They got down to business: in the winter they prepared the forest and in the summer, on the day of the death of St. Boris, they finished the church with 5 domes; the church was decorated with “icons and other writings and all sorts of beauties”; by the will of Yaroslav, “an icon of the holy princes was painted, so that those entering the church, seeing their faces, as if they themselves, bowed and kissed with reverent love.” On July 24, the church was consecrated by M. John, in the presence of V. the prince and a large crowd of people; relics of St. martyrs are laid out in the church openly. “The prince and the metropolitan were still in the church, when the lame man who was crawling near the shrine of the saints stood up and began to walk in sight of everyone. Everyone glorified the wondrous God in their saints. This time the celebration lasted 8 days. The Metropolitan served several more times in the Church of the Martyrs, ordained presbyters and deacons for it and placed an elder over them. 802 Yaroslav treated the clergy and people, distributed a lot of alms to the poor and determined to give out a tenth of the Vyshny Novgorod tribute for the maintenance of the Boris and Gleb Church and its clergy. At the same time it was established to celebrate the memory of St. martyrs on July 24, the day of the murder of St. Boris. 803 It was in 1021 804 In 1072, the Yaroslav church was found dilapidated. V. K. Izyaslav built a new church. - Relics of St. The martyrs were solemnly transferred to the Izyaslav church. At the same time, new signs of the heavenly glory of the martyrs were revealed. Princes Izyaslav, Svyatoslav and Vsevolod, Metropolitan George, bishops Peter of Pereyaslavl, Neophyte of Chernigov, Mikhail Yurievsky and Stefan of Belgorod 805 among the abbots “was the Rev. our father Theodosius, abbot of the Pechersk monastery, who shone among them like the sun,” says Nestor. First, the relics of St. Boris. In front walked the monks with candles, deacons, priests, then bishops and the metropolitan; behind them St. the relics were carried by three princes. When the shrine was opened in the new church, the church was filled with fragrance. – The Greek Metropolitan, who until then did not quite believe the glory of the Russian princes, fell in fear before the shrine and prayed for forgiveness of his sin. Stone shrine of St. Gleb was being transported in a cart, but she stopped at the door. The Metropolitan told everyone to sing. Lord have mercy; at the sound of the general prayer, the shrine moved and was placed in the church. By the hand of St. Metropolitan Gleb blessed the princes and the sick prince. Svyatoslav put his sore eyes, neck and crown to his hand. This transfer of relics took place on May 2, and this day is supposed to be celebrated every year. 806 Three wonderful miracles took place in the new church. A mute man with a paralyzed leg walked only on a piece of wood and ate alms, especially near the church of the martyrs. The foreman of the Vyshgorod gardeners, Zhdan Nikolai, fed the poor in the village of St. every year. Nicholas. On this holiday, a mute lame man also came to Zhdan, but somehow he did not get anything. Left hungry, he fell into a frenzy: he saw that he was sitting in the church of the princes and they were approaching him from the altar - crossing his lips, anointing his crumpled leg with oil and stretching it out. Those who saw the lame man found him almost unconscious and brought him to the church of the martyrs, but he unexpectedly stood up and became healthy. – Another miracle: in Dorogobuzh, one maid, on the orders of her mistress, worked on Holy Day. Nicholas. St. who appeared to her The martyrs said: “Why are you working in the village of our holy father Nicholas? Here we will punish you." She became as if dead and lay relaxed for a month. Then she stood up, but with a dry hand. The mistress sent her away as unfit for work, and kept her child with her. The judges, on the grounds that the servant had lost her hand due to the mistress’s illegal orders, returned her child to the unfortunate mother and forced the mistress to refuse the rental price. Three years later, this woman, having learned about the healing of the lame man, came to Vyshgorod on the eve of the feast of the Dormition of the Mother of God. The next morning she told the senior priest Lazarus this: two young men appeared to me and the elder, taking the ring from his hand, said: put it on your hand and your hand will be healed. “Lazarus ordered her to stand at the church during the liturgy. When the singer proclaimed the prokeimenon: “My soul magnifies,” the withered woman ran to the altar, trembling and shaking her hand. This scared many, but it turned out that her hand was healthy. The third miracle: in one city a blind man often went to St. Church. vm. George and begged him for the return of his sight. At night, the martyr who appeared said: “Why are you pestering me? If you want to see the light: go to St. Boris and Gleb - they were given the grace to heal all sorts of diseases in the Russian country.” A blind man came to Vyshgorod, prayed to the martyrs for several days and regained his sight. - Glorifying the martyrs, he confessed in the hearing of everyone that the Saints, approaching him, crossed him three times and his eyes were opened. 807 V. K. Svyatoslav began to build a stone church in honor of the martyrs, but died († 1079) without finishing the church. Vsevolod finished the construction, but the church collapsed. – After Vsevolod († 1093), Svyatopolk Izyaslavich reigned in Kyiv, Oleg Svyatoslavich in Chernigov, and Vladimir Monomakh in Pereyaslavl. The attacks of the Polovtsians did not give freedom to start building the church. Meanwhile, the following miracle happened. Svyatopolk, for slander, put two innocent people in a dungeon pit (“cellar”). The unfortunate people prayed to the martyrs. And one night, when the doors of the pit were locked, one of the prisoners found himself free, without the shackles that lay at his feet. Calling the watchman, he said to him: lead me to the church of the martyrs. “Here, in front of everyone, he told this: when we were sleeping, the martyrs came in and asked: what are you here for?” We answered that it was the will of the prince to whom we were slandered. The saints said: go to church and tell us what you saw, and your comrade will remain here and still blind; three days later we will heal him and then appear to the prince and tell him: why are you torturing without knowing the truth? If you don't change, you will be punished. The prisoner added: to be better sure, let's go to the pit. It turned out that the lock on the door of the pit was not damaged and the entrance staircase lay on top of the pit; another prisoner was found blind, but without shackles. Both were freed from the pit and the blind man received his sight on Sunday. Then they told K. Svyatopolk about everything. The prince repented of his sin; but it seems not entirely sincere. Prince's son Svyatoslav Oleg, in accordance with his father’s wishes; built a stone church for the martyrs. All that remained was to consecrate the church and transfer the relics of the martyrs into it. But Svyatopolk did not want this only because he did not create the church. After his death in 1113, he sat on the throne in. Prince Vladimir Monomakh. Even before that, he showed great zeal for the martyrs - he made many offerings to Vyshgorod, bound (in 1102) the shrine of the martyrs with silver and gold and on the river. Alte created a magnificent church in their honor. – In 1115, Monomakh invited the princes and the council of clergy to Vyshgorod. On May 1 the church was consecrated; On May 2 the transfer of St. relics. The celebration was magnificent; there were Metropolitan Nikifor, 4 bishops, 5 abbots and an immense multitude of people; the celebration lasted three days. Monomakh then bound the shrines of the martyrs with new silver, gilded boards with images of the passion-bearers, hung silver lamps and placed crystal, gilded candlesticks. 808 At the same time, a special service to the martyrs was compiled for May 2. 809 Let's end our story by repeating the sacred. songs that the church of St. sang. martyrs under Yaroslav. “Come, newly baptized Russian councils, and we will see how Boris is judged without guilt, by the envy of his brother: they pierced his body with a spear and shed blood, at the instigation of the devil; and Gleb was stabbed to death with a knife, by the hand of the same brother Svyatopolk, and thrown between the blocks. They were crowned, but he died without a trace. They pray to Christ God for the salvation of our souls.” “The glorious Vyshgorod is seething with your miracles; you flow healing from the tomb like rivers, you heal the weak and comfort the sad.” “How long, my soul, do you remain in evil deeds, defiled by them? Why don't you tremble at the hour of death? Why don’t you cry and cry out to Christ: God! through the prayers of your martyrs, Roman and David, deliver me from eternal fire and save me.” 810 The death of the teacher Polycarp Archimandrite of Pechersk Rev. Polycarp, having taken monastic vows at the monastery of St. Fathers Anthony and Theodosius, zealously tried to imitate their high life. His approximately strict life and spiritual prudence disposed the brethren (in 1164), after the death of Akindinus, to elect the blessed one as abbot-archimandrite of Pechersk. 811 At the beginning of his abbess, Blessed. Athanasius delivered his strong sermon to the Pechersk brethren: repent and obey the abbot, and then he locked himself in a cave for 12 years to weep. 812 V. Prince Rostislav loved blessed Polycarp: every Saturday and Sunday of Great Lent he invited him to his meal along with 12 elders to enjoy his conversation; he listened to his instructions at other times. When he expressed to him his desire to retire from worldly affairs to the monastery, the prudent abbot explained to the prince his duties. “Prince,” he told him, the Lord requires other feats from you—observe the truth in court and protect the Russian land; however, submit yourself to the will of God.” 813 - In 1167 the pious c. K. Rostislav died and heavy sorrows began for Polycarp. He decided in his monastery to allow fasting on Wednesdays and Fridays for the Lord's holidays, following the instructions of the smart M. Nicephorus. The Chernigov prince and some others wanted to follow the same idea. M. Constantine rebelled against that. A council was convened. At the council, opinions were divided. The metropolitan's side was supported by Bishop Anthony of Chernigov, a Greek by birth, and Bishop Anthony of Pereyaslavl. Others defended Polycarp and said: let them follow the reasoning of their abbots in the monasteries. Prince Andrei Bogolyubsky wrote that Constantine should be removed from the pulpit and the matter should be considered at a new council, impartially. The Kyiv prince did not decide on the measure proposed by the prince. Andrey. – This state of affairs also depended on the fact that the subject being discussed was also subject to controversy in the east. And yet, when the bishops and princes, who disagreed with the opinion of the metropolitan, left Kyiv, Constantine and the two Anthonys condemned Polycarp to imprisonment. The Chernigov prince, for his part, did not allow Anthony into Chernigov. 814 The people of Kiev were convinced that with Blessed. What Polycarp did was unfair. When in 1169 Prince Mstislav Andreevich took Kyiv and allowed his troops to plunder residents, cathedral churches and monasteries for three days: the people of Kiev said that this was allowed for the metropolitan’s untruth before Abbot Polycarp. – It was a very bitter time for Kyiv. Lavra, one of the Kyiv monasteries, survived then, although it was set on fire by the Berendeys, allies of the prince. Mstislava. “It was not in vain that St. Athanasius encouraged the Pechersk monks to repent and pray. In February 1170, the Pechersk abbot Polycarp and the abbot Andreevsky transferred the deceased Prince Vladimir from Vyshgorod to Kyiv. - This means that Blessed Polycarp had already been returned to command of the Lavra. 815 In 1174, together with the Metropolitan, he met the new Grand Duke. In the turmoil of time, he ruled the monastery for another 8 years, being a very old man. 816 The Kiev Chronicle speaks of 1182 “in the same summer, the blessed archimandrite hegumen of Pechersk Polycarp reposed. July in the 24th day - and hid his body, burying it with the final songs, like the commandment itself.” 817 – The modern chronicle, calling Polycarp blessed, makes it clear that they already learned about Polycarp’s godly life. His relics, resting incorruptibly in the Anthony Cave, testify that St. Polycarp was truly a saint of God. 818 Repose of Ave. Macarius of Zheltovodsky and Unzhensky The son of pious residents of Nizhny Novgorod, Ave. Macarius, as a child, was taught book wisdom, and he showed in himself special gifts of mind and a love of learning. 819 As a young boy, he secretly left his parents’ house and on the road, changing his clothes to the clothes of a beggar, he appeared at the Pechersk monastery to the archimandrite. Dionysius, asking for tonsure. To the questions: who is he and where is he from? He answered that he was a rootless orphan and wanted one thing - to work for the Lord. Dionysius, seeing his intelligence and purity, tonsured him and accepted him into his cell. Macarius was then only 12 years old, and he began to struggle with all the fervor of his youthful soul, and was obedient to everyone in the monastery, especially to the abbot. Three years later, the father, having learned where his son was, came to the monastery and begged to be allowed to see his beloved son, whom he considered either torn to pieces by the beast, or died another sad death. The son, who dedicated himself to the Lord, said that his father was the Lord, and his superior. The father, hearing his voice behind the wall, said with tears: my son, my son! let me look at you. Macarius answered: “It will be better for both if we don’t see each other here; I’ll see you there – in eternity.” I don’t want to interfere with your good intentions, my father said: I rejoice over your salvation, but I will not leave my cell until I see you. The blessed one remained firm in his determination; then the father asked his son to give him at least his hand. To calm the sobbing father, the son put his hand out the window. The father grabbed her, kissed her and said: now save yourself in the Lord, my son! and pray for us. Living in the monastery, blessed. Macarius labored sincerely. His post was higher than others; he took food just so as not to die of hunger; although he always went to meals with others: he ate with the fear of God and therefore very little. With such a life, they began to distinguish him with attention. This was difficult for the humble soul and, ardently desiring silence, Macarius decided to retire into the desert. Secretly, leaving the Pechersk monastery, Macarius came to the river. Lukh: having fallen in love with the place on the river flowing into it. Dobritsa, built himself a hut and began to live alone with the Lord. Little by little, zealots of piety began to gather to him and remained to live with him. Over time, a monastery was formed, with a church in honor of the Epiphany of the Lord. 820 Having established a monastery, the monk again began to seek silence and, having appointed an abbot for the brethren, secretly withdrew. Moving from desert to desert, he came to Yellow Lake, which is on the left bank of the Volga. Here he dug a cave for himself and began to struggle in it, as before, in fasting and prayer. Here, too, not only believers, but also admirers of the false prophet recognized the great ascetic and looked with reverent surprise at the strict life of the hermit, wondering where so much strength came from for such a difficult life as Macarius led! They brought him bread, honey, and other necessities of life. He accepted with gratitude, but not for himself, but distributed it to those who came to him, who began to visit him, wanting to hear his instructions. When a sufficient number of desert-loving brethren gathered to him, he built (1435) a church in the name of St. Trinity and was ordained abbot of the monastery. For everyone he served as an example of work and humility; He himself prepared food for the brethren. – His love and humility attracted to him not only believers, but Chuvash, Cheremis and Mordovians; Treating them kindly, he conveyed the truths of St. to their hearts. faith of Christ and many of them were baptized according to the conviction of the saint. Just before the gates of the monastery there was a lake, which was later called holy; Here the monk baptized pagans and Mohammedans. 821 In 1439, Ulu-Makhmet, having established himself in Kazan, which had previously been deserted, began to move his power to the borders of Russia. His son Mamotyak attacked Nizhny and its surroundings. Crowds of predatory Tatars, like waves, spilled over Russian settlements, and left everything to devastation. 822 They suddenly surged into the Makariev monastery, destroyed it, beat the monks, and took Makariy himself to the uluses. 823 When Ulu-Makhmet saw Macarius, knowing his high life, his strength and charitable love, he expressed indignation at his stupid robbers and honorably released Macarius; out of respect for him, he gave freedom to other Christians, so that up to 400 people came out of captivity with Macarius; but Macarius was taken to promise not to live on the yellow water anymore: that land, said the predatory Mohammedan, belongs to us. Macarius also begged permission to “bury the beaten” brethren in the ruined monastery. “Here is a man of God,” said the Khan, having heard this request; he cares not only for the living, but also for the dead.” Having mourned the suffering brethren, the monk convinced those who came out of captivity with him not to settle in their former places, otherwise the Tatars would put them to an evil death. Everyone agreed to go to the Galich side, 240 miles away, and, after praying to God, they set off through the forests and swampy places. On the road they ran out of bread, and hunger began to torment those unaccustomed to it. Ave. Macarius began to pray and then they found an elk stuck in a narrow place. This was during the Apostolic Lent. The travelers asked Macarius for permission to satisfy their hunger with elk. But he did not bless them to break their fast and urged them to be patient until the feast of St. ap. Peter and Paul. Believe me, brothers, the monk added, the elk will be in your hands when the time comes to resolve the fast: be patient for three more days, and the Lord will save your life. The travelers listened to the monk and, having cut the elk’s ear, let him go, and the venerable. He prayed to the Lord to strengthen his weak comrades. By the mercy of the Almighty, even small children remained alive, having been without food until the Feast of the Apostles. On the feast, the monk, moving aside from the others, bowed his knees and, giving thanks to the Lord for His omnipotent grace, prayed to Him to nourish his smooth companions. And then suddenly the same elk that had been released three days before appeared. He was caught with delight and brought to the saint: the saint joyfully blessed him for a meal. Trust, my friends, in the Lord, he added. He will not leave us in the future. And sure enough, after that, they came across an elk, then easily caught a deer, and so they safely reached Unzha. Unzha is a very ancient Russian city, 824 but there were still few villages near it and there were no monastic monasteries at all when Macarius appeared here. Macarius' companions told the residents of Unzha who Macarius was, how he delivered them from captivity, and how miraculously he fed them on the road. And the Unzhans accepted Macarius as an angel of God. “But the monk was in a hurry to find a silent place for himself; he was pointed out at 15 ver. from the city, on the shore of Lake Unzhi, a place surrounded by forest, flat and beautiful; he erected a cross here, built a cell and settled. This was in 1439. Continuing his ascetic life, the monk became famous for the gift of healing; He overshadowed the blind and demon-possessed girl with prayer and the sign of the cross, and she began to see and ceased to be sick. In a half-mountain, not far from his cell, he brought out water through prayer, and this water healed the sick. - In the 5th year of his settlement on the lake. Even in the 95th year of his life, the monk approached his death. He fell ill in the mountains. Unzhe also commanded that his body be buried in his desert. Upon the repose of the saint of God, a fragrance filled the air. The inhabitants, with reverence, fulfilling the will of the saint, carried his holy body into the desert and on the road many sick people received health from his relics. Blazh. his death followed on July 25, 1444 825 Soon after the death of the saint, lovers of desert life settled in his desert - they erected a church over his tomb and started a monastic hostel. In 1522, dense crowds of Tatars surrounded Unzha and besieged the weak city for three days, but could not take it, frightened by the vision of the formidable monk. On the fourth day they threw fire into the city and the city caught fire. The people repeated one thing in horror: St. Macarius! help us. And suddenly the rain began to pour down, the fire was doused; and the Tatars rushed to flee the city in horror. At the same time, a separate detachment of Tatars of 300 people ruled the Makariev Hermitage: some wanted to tear off the silver shrine, but they went blind. This terrified everyone; They rushed to run, but many drowned in Unzha. - At the same time, one woman was captured by the Tatars, she was beautiful, but strictly chaste. For three days she did not eat anything or sleep, praying to St. Macarius to deliver her from sin and captivity. On the fourth night she fell asleep and saw a handsome old man standing at her head and said: get up and follow me. She jumped up and found herself untied and already in reality she saw before her an old man of the same appearance in which he painted the monk on the icon - she followed him and when it began to get light, the old man disappeared; and she found herself not far from Unzha. Voivode Ivan Vyrodkov suffered greatly from wounds received in a skirmish with the Tatars; and by order of the leader. The prince had to go against the Tatars together with the governor Zabolotsky; No matter how much others tried to persuade him not to bother with the hike: according to his will, they took him in a cart and brought him on the road, and partly carried him, to the monastery of Macarius. Here he mentally prayed to the monk for help and, seeing a vessel with water, asked him to drink; to the amazement of the monks, he drank a lot. “Where does this water come from?” he asked. The monks answered from the well dug by St. Macarius. “In my life I have never drunk anything sweeter than this water,” he said, and after that I felt completely healed. 826 In 1532, through the prayers of St. Makaria escaped from the Tatars of Soligalich and the grateful residents built a chapel in the cathedral church in honor of St. Makaria. 827 During the Polish pogrom, the residents of Yuryevets, Nizhny and Suzdal experienced in various forms the wondrous protection of the saint of God from the wicked Poles. Tsar Michael himself then made a vow to go to venerate the saint if his father Philaret was freed from Polish captivity. 828 In 1619, investigators sent to the place found that, according to the testimony of outsiders, various sick people had been healed by St. Macarius more than 50 people, some of them were sick for 20 years, others for 12 or 10 years. The healing of others beyond the distance could not be verified by the testimony of outsiders, but there was no doubt: there were 23 such people. This is what P. Philaret wrote to his son Ts. Michael, who was then on his way to venerate St. Macarius. The Patriarch added in the same letter: “in the life of Macarius it is written that Met. Macarius knew the virtuous life of Macarius of Zheltovodsk.” 829 This meant that the life of St. Macarius was described under Metropolitan. Macarius and the description were delivered to him, like other lives. The relics of the saint now rest in a silver shrine. “God-bearing Father Macarius! Since your youth you have walked a hard and sorrowful path; With virtues you rose to the heights, like fruitful grapes, and with sincere love you followed your Master. That is why he became a citizen of heaven. Ask Christ for protection from the temptations of demons; pray to Christ God to grant our souls peace and abundant mercy.” 830 “He who is higher than Joseph” rests here, said a heavenly voice to long-suffering John about St. Moses. 831 The feat of Moses is a bloody feat for chastity, a wonderful courage that did not yield a step before the attacks of the most frantic female lust. 832 Moses was the brother of George and Ephraim and served with St. book Boris. In 1015, when St. Boris was killed on the river. Alta, he was the only one who survived from the prince’s retinue and hid with Predislava, the sister of St. princes. In 1018, Svyatopolk's father-in-law, King Boleslav of Poland, took possession of Kiev and, pursued by Yaroslav, captured his two sisters and many boyars; Moses, among others, was taken captive and taken to Poland. 833 There he languished in chains for five whole years. Strong in body, handsome in appearance, he attracted the attention of a noble and wealthy Polish woman. Inflamed by passion for the beautiful captive, she said to him with sly compassion: “What kind of torment are you enduring?” “So it pleases God,” answered Moses. “I will free you and make you a famous person, just be submissive to me, or I myself will belong to you,” said the lady. Moses pointed out in response the sad consequences of being attracted to women. “But I will ransom you and wish to have you as my husband - you are handsome.” “I do not desire,” answered Moses, “neither nobility, nor estates, nor money: spiritual purity is most precious to me. I suffered for five years; - perhaps the Lord will save me from the torment of eternity. Why lose me an expensive reward for temporary consolation? And what kind of freedom is it to be a wife’s slave. From a young age I decided not to know my wife.” Panna bought him at a high price, dressed him in a rich dress, and ordered him to prepare a luxurious table; then she showered him with caresses and kisses of passion. Moses remained firm - he only increased the severity of his food. The irritated Polish woman ordered him to be locked in prison and starved him to death. Moses prayed. By the will of the lady, her confidants persuaded Moses to marry a young widow; and the prince would not refuse the hand of a beautiful and rich widow, they told Moses; At the same time, they demonstrated the sanctity of marriage and the fact that married life did not prevent the patriarchs from pleasing the Lord. “All this is true, my friends,” answered Moses; the righteous were saved in married life: but I, a sinner, cannot be saved with my wife. You must be true to your word. Even if I return alive to Russia, I will not marry anyone, I want to be a monk. Christ said in the Gospel: “Everyone who leaves father or mother or wife or child or village for My name’s sake; He will receive a hundredfold and will inherit eternal life” (Matthew 19:29). Who should I listen to, Christ or you? And Paul says: “He who is married does not care for the things of the Lord, how to please the Lord, but he who is married cares for the things of the world, how to please his wife” (1 Cor. 7:32-33). I ask you, who is more profitable to please: your wife or the Lord? Smart people write: servants, listen to your masters, but for good, not for bad. Be sure that earthly pleasures will not separate me from Christ. Having listened to Moses' condemnations about marriage, the lady did not give up on her intention. She ordered to give Moses a beautiful horse and show him all her vast estates. The peasants were given the knowledge to accept him as their master and her husband. “You worry in vain, dear lady: neither wealth nor honor will deceive me,” said Moses. - Don’t you remember what I bought for money? said the flushed lady; I will not let you out of my hands alive. “God is my protection, I am not afraid of anything,” answered Moses. Following this, the Lord sent him the opportunity to fulfill a long-standing vow of his soul: an Athonite monk, ordained a priest, came to him and tonsured him into monasticism. Having learned that the captive was already a monk, the temptress flared with anger. Unable to find the Athonite, she ordered Moses to be beaten with sticks until he threw off his black clothes. They beat him mercilessly; Strike, said Moses, but do not demand the impossible from me. Panna complained to the king. Boleslav allowed her to do whatever she wanted with Moses and, for her sake, ordered to expel all the monks from their possessions. The Polish woman reached extreme shamelessness with Moses; when the measures of shamelessness were unsuccessful, she ordered him to be made a eunuch, but so that he would not forget about it until the grave. The brazen wickedness of the passions is not left without God's vengeance. – One night Boleslav suddenly died; a rebellion arose in the land of the Poles; The excited people killed their bishops and boyars. “The wicked Polish woman also died during the rebellion. This happened in 1027. 834 A frantic woman tormented the blessed man for many years. 835 Several years had to pass before the sufferer could recover in health to go to Kyiv 836; It is most likely that Moses returned from Poland in 1031, among other captives, when Yaroslav returned the cities of Red Rus to Russia. Free and somewhat recovered, he came to the cave to the Rev. Anthony. 837 Here he spent ten years in fasting and prayer, but was constantly half ill. For his great victory over unclean passion, the Lord gave him the power to heal this passion in others. One brother, struggling in the flesh, came to the monk and begged him to help him in trouble. I promise, said my brother, to do everything you tell me. “Don’t talk to any woman in your whole life,” said the monk. Brother promised. Then Moses touched his brother's body with his staff, without which he could not walk from previous torment; the unclean passion subsided, and the brother was freed from its temptations. The monk, foreknowledge of his imminent death, took holy communion. secrets and died peacefully on July 26 during the life of St. Anthony, probably in 1043. The relics of St. Moses rest in the Antonieva Cave. “Pray to Moses, who is buried here,” said a heavenly voice to John, who was suffering from unclean passion. And John himself, with the incorruptible bone of St. Moses, calmed the rage of the same passion in his poor brother. So the one who suffered so much for bodily purity, and after his death is the best doctor against the disturbances of the unclean flesh. 838 “Other Joseph, great healer of purity and chastity, most honorable and equal to the angels of Moses, praising sins, pray diligently, pray to Christ God, that he may heal our passions and grant great mercy.” Righteous Nikolai Kachanov, fool for Christ “Some are amazed at wealth,” says the ancient writer of praise to the blessed. Nicholas, 839 others praise glory and power; others like tasty food. But is all this worth the surprise? All this is not eternal, it disappears along with this life, and it did not serve others in this life. In any case, neither wealth, nor fame, nor tasty food, nor pleasures remained with them forever - everything appeared for a while and, like a dream, passed and passed away its owners. Only virtue is immortal, eternal and blessed; That is why she is worthy of surprise and praise. How many rich and powerful people there were! And where are they? The glory of the saints is unquenchable. Such is the blessing. Nikolai-Kachanov, Fool for Christ" ... According to this writer, as well as another short life, the parents of Bl. Nicholas Maxim and Juliana were honorable people in Novgorod, both by family and condition; and what is more important; they were pious people; His mother led a righteous life and after her death is known with the name of a righteous woman, having preceded the death of her son by 9 years. 840 Under the influence of such an example, Blessed. Nicholas, from his youth, loved piety, diligently went to the church of God and did not share the pleasures of forgetfulness; His consolation was prayer. “From his lips, says the ancient news, prayer flowed to God like a fragrant censer; he loved purity, fasting, kneeling. When he led such a virtuous life, people, including nobles, began to please and glorify him. The blessed one did not desire human glory, according to the prophetic word: when the glory of his house increases, will he not leave everything? And he began to act like a fool for the Lord. He walked around the city acting like a fool, committing indecent acts, and in his mouth there was always a prayer to God... The Lord said in the Gospel: “Whoever loves father or mother more than Me is worthy of Me; “Whoever does not accept his cross and does not come after Me is worthy of Me.” So is this bloke. Nikolai Kachanov left everything for the Lord - villages, estates, many slaves, acquired complete poverty, endured a lot of suffering with his patience and courage, enduring winter frosts and poverty. The martyrs at one certain time suffered suffering, and all the days of his life he endured torment, endured the ridicule and pushing of the ignorant, praying for them.” “There was a rich nobleman in Novgorod. It happened that he was giving a feast, to which he invited the nobles of Novgorod. Bl. Nikolai walked along the street as usual. The nobleman met him, he knew him well, and bowing to the ground, said to him: servant of Christ! create love, come to me to eat my bread. The blessed one answered: as God pleases, so it will be.” Not much time later, the blessed one came to the nobleman’s house. The nobleman was not in the house at that time; the servants began to mock the holy fool: some pushed him, others beat him, others mocked him and said obscene words that were indecent to repeat. Leaving the house, he galloped through the streets, as he usually did. The nobleman returned to the house; guests have gathered. - The owner ordered the servants to serve wine, honey and all sorts of drinks that were in his house. They went to the barrels with vessels. The barrels were full: - but now there was not a drop in them. The servants, in fear, told the master about what had happened. He, not believing the servants, went himself and saw the same thing that the servants said. What to do! The guests have been summoned, and you cannot remain without wine. The owner hastened to send to the Varangian courtyard to buy drinks. Then remembering the blessing. Nicholas, asks the servants: was the holy fool Nikolai Kachanov here? I called him very much. The servants answered: he was in your house, and some ignorant people gave him many insults; He, without saying a word, left the house. The good master, realizing the sin of his servants, sent the best of his servants and ordered them to find the blessed one anywhere. Nicholas. If, where you find him, call him to me with all humility, so that he may show me his mercy, a sinner, said the lord. Those sent found bl. Nicholas and bowed to the ground and said: servant of Christ! forgive us the sin that our master's servants committed, go with us to our master. The blessed one answered: as God pleases, so it will be. Always gentle, the blessed one went with them to the boyar. The nobleman, who had been warned about this, joyfully met him on the porch (“at sunrise”), bowed to him to the ground, seated him with the nobles - the blessed one was also from a famous family; “Blessed Nicholas! forgive me the sin of my servants and bless me to bring in the drink, the owner said when everyone sat down. Blessed Nicholas answered: let it be as you want. - He bowed and went with the servants to the barrels. The barrels turned out to be full, as they were before. The blessed one, realizing the grace that had appeared in the owner’s house and not wanting human glory, said to the boyar: do not tell anyone about the grace sent to you until God takes me from here. And he secretly left the house.” According to the life of the blessed Theodore the holy fool, Theodore did not allow Nicholas to visit the trading side, on which he himself lived; he usually drove him off the Volkhov bridge or along the bridge to the Sofia side. This enmity between the two blessed ones was only a lesson for the violent freemen of Novgorod, and not the enmity of two hearts. Since this is what happened during this enmity. Nikolai chased Theodore to Volkhov and Theodore, not getting to the bridge, walked on the water as if on a bridge, and Nikolai threw a head of cabbage he came across at him. Blessed Nicholas reposed on July 27, 1392 and was buried at the end of the cemetery of the Yakovlev Cathedral, on the road: this is what he himself wished. Of the posthumous miracles, Blessed. Nicholas, the most famous thing was the following: the blessed one who lived near the tomb. Nicholas Nikifor, as the ancient story says, gave Isaac and his son “half a kopeck of silver” as loans. He wanted to borrow a letter from him, and since neither he nor his son knew how to write, he called the cleric John and begged him to write a letter. He refused, but finally wrote. When the payment deadline arrived: Nikifor asked to return the silver. But the debtor began to scold in response. “Nicephorus, taking guards, took Isaac to the city judges and presented the letter.” Isaac, fearing neither God nor God's judgment, declared that he knew nothing about the debt or the letter. “John was not in the city then, he went to Ladoga, to its chapel, to the Epiphany monastery on the river. Sitting down, out of need; and besides, there was a feast of the transfer of the relics of St. Nicholas.” Upon returning, they told him how Isaac had lied about the letter he had written. In grief over such a misfortune, he went to the tomb of the bl. Nicholas and prayed to the saint of God with tears. - “Blessed saint of Christ Nicholas! so he said in prayer, you did not abandon my hope before, when I was in need - in Moscow, you told me to go on my way and watched over me on the road; don’t leave me now.” Returning to the house, he lay down to rest at noon. Thinking about what happened, I fell into some kind of oblivion. The blessed one appeared to him. Nikolai said: “Don’t grieve, brother, and don’t be afraid, go to the judges tomorrow, God will justify your handwriting. Isaac confesses to everyone that he lied to you.” In the morning, John went to the judges and told how he wrote the debt letter. Isaac angrily denied his words. Three days have passed. People! Having learned about the matter, they began to reproach Isaac. Finally, Isaac feared God and went to the porch of St. apos. Jacob confessed to everyone here that he had lied to John. Thus the words of the blessed one were justified. Nicholas and his prayer protected innocence! According to the chronicles, in 1554, “over the tomb of Blessed Nikolai Kachanov,” a stone church was founded “in the name of St. vm. Panteleimon." 841 Out of high respect for the blessed. Nicholas, this church soon began to be called the church of “St. Nicholas the Wonderworker Kachanov." 842 – According to the charter of the St. Sophia Cathedral, on July 27, the archbishop himself celebrated the liturgy in this church, and the abbot conducted vespers and prayer services. 843 Memory bl. Nicholas is revered throughout the church. 844 Repose of St. Joasaph Metropolitan of Moscow Blazh. Joasaph, one of the Skrypitsyn nobles, accepted monasticism at the monastery of St. Sergius and from 1529 was its abbot. V.K. Vasily loved and respected him. Abbot Joasaph received (1530) the heir to the throne, John, from the font. Then, in accordance with a long-standing desire in. K. Vasily, clothed his sick man, before his death, into monasticism. 845 Feb. On the 6th, 1539, Joasaph was elected Metropolitan of Moscow, replacing Daniel, who refused the see. 846 In his confession of faith, the appointed metropolitan wrote: “in everything I follow the ancient most holy patriarchs, who observe the true immaculate Christian faith, established by St. the apostles and betrayed by the God-bearing fathers, and not the one that Isidore brought from the unsacred Latin council, which shone with wickedness. In addition, I promise not to do anything just to please. a prince or many princes, even if they threatened me with death, forcing me to do something contrary to the divine and sacred rules.” 847 Blessed Joasaph fulfilled his promise with complete firmness. During John’s childhood, the boyars did what they wanted and the Shuiskys committed villainy. It was necessary to put a limit to the bloody outrages of the Shuiskys, and the prince was more capable of this. Belsky. The saint (in March 1540) begged from V. Prince's order to release the prince. Belsky from prison and an intelligent, kind boyar was introduced to the Supreme Council of Boyars. It was easy to foresee that the Shuiskys would cruelly repay the good shepherd for this, but he submitted himself to the will of God. Hopes for Belsky began to be justified, robberies and violence were stopped. 848 The Metropolitan did everything he could for the good of Russia. He held in. the prince in Moscow and inspired everyone with courage when Sagibgirey approached Moscow. 849 At his request, favors and fatherland were returned to Prince Vladimir Andreevich, brother of V. prince and freedom was given to the sufferer Prince Dimitri Andreevich, who had been in prison and in chains for 49 years. 850 But book. Ivan Shuisky (in January 1542) managed to capture and send Belsky to Beloozero, where he was strangled. “Then a frantic crowd almost killed the saint: they threw stones at his cell: in the chambers of V. himself. he found no protection for the prince; at the Trinity courtyard they were ready to kill him and only in the name of Pr. Hegumen Alexy begged Sergius to spare the life of the saint. He was sent to prison - to the Belozersk monastery. 851 In 1553, the former Metropolitan of Moscow Joasaph met the Tsar, the conqueror of Kazan, in the Lavra of Sergius. 852 He begged for the grace to spend his last years in the place of monastic vows. He had troubles here too: those who lived with him then were those who themselves had little desire to live in the monastery and who were driven into the monastery only by the troubles of worldly life: they often insulted the blessed one. Joasaph by fits of his worldly self-will 853 ; involuntary in voluntary sorrows, blessed. Joasaph purified his soul for the bright joys of heaven and died peacefully on July 27, 1555. His relics rest hidden in the southern porch of the Trinity Cathedral. 854 The saint diligently occupied himself with correcting books for the common good. In his collection we read: “By the grace of God and with the help of the Most Pure Mother of God, I rewrote the life of St. Rev. father. I wrote from different lists, trying to find the right one. And I found a lot of things in the lists that were not corrected. “And whatever was possible for my poor mind, I corrected this; but what was impossible, I left this aside, so that those who have a mind greater than us will correct the uncorrected and replenish the insufficient.” 855 His sakkos is still intact, built, according to the inscription, “in the second year of his holiness,” a golden glazet (altabas); with a silver four-pointed cross, on which another, eight-pointed cross was drawn in niello. 856 Repose of Rev. Konstantin Kosinsky Rev. Constantine studied spiritual life under the guidance of Rev. Varlaam and his successor, Rev. Antonia. Around 1220 he left the Khutyn monastery and, 3 versts from old Rusa, on a secluded island, he founded his monastery in the name of St. Nicholas. This monastery was called Kosinoya from the fact that R. Polist and Snezhnaya, washing the island, form the Spit. 857 In RKP. Saints noted that “pr. Konstantin, a student of Varlaam of Khutyn, abbot of the monastery similar to Russia, reposed in July in the 29th day,” but the year of death is not shown; Rev. here Constantine is called a miracle worker. Repose of Rev. Roman Kirzhachsky According to the RCP. saints among the saints “Rev. Roman, builder of the Vvedensky monastery, also on Kirzhach, disciple of St. Sergius the Wonderworker." When the anxieties of worldly self-will penetrated the desert of St. Sergius: Sergius, leaving people to their conscience, retired from the monastery with his disciple Roman to find another place for solitary exploits. He settled in a monastery - the village of Kirzhach, given by the will of the prince. John Kalita (1328) monastery of rest of St. book Alexander Nevsky. This is in the forests of the current Pokrovsky district. The elders of the great monastery of Sergius prayed to Saint Alexis to return their father to them. Submissive to the will of the saint, Rev. Sergius instructed Roman to complete the construction of the new desert monastery and to be a mentor to its inhabitants, and he himself returned to his previous place. - Blazh. Roman fulfilled the commandments of his father: he established a monastery and was an example of ascetic life for the monks. He died peacefully on July 29, 1392. His relics rest hidden in a church, now a parish, in the provincial town of Kirzhach. 858 Discovery of the relics of St. Herman Solovetsky Blazh. Herman 859 first labored in solitude on the river. Vyge, near the chapel. Here the blessed one found him. Savvaty, looking for a silent place. Herman pointed Savvatiya to Solovetsky Island as the most silent place. In 1429, he and Savvaty crossed the White Sea on a boat, built a cell under Sekirnaya Mountain and lived here as hermits for six years. After the death of Savvaty, Herman found another zealot for the silent life and, together with the blessed one. Zosima (in 1436) again settled on the harsh island. 2 versts from the current monastery the blessed one built himself a cell. Zosima, and half a mile away from him German began to live in a bush. He lived on a cold island for more than 50 years. He was not a bookish man, but through his exploits he acquired spiritual experience, which distinguished spiritual phenomena from natural ones. Convinced that the life of great ascetics brings edification to many; Herman, as his contemporary writes, “not knowing how to write in a book, but admonished by God’s providence, ordered the clergy to write down for memory everything that he saw during the life of blessed Savvaty, how he came with him to Solovetsky Island, various events during the life of the blessed fathers; there were quite a few such notes.” 860 Blessed Herman loved edifying reading and collected books. There is still a collection in the Solovetsky library that, according to the inscription, belonged to Ave. Herman. This love for edifying books was passed on to him and his disciple Dositheus: the worthy student enriched the monastery with the most useful books, choosing in Novgorod the best books both in content and writing and hiring the best scribes to copy them for the monastery. 861 Bl. Herman tried to be as useful as possible for the monastery. Both during the life of St. Zosima and after him, more than once he traveled to solid ground to fulfill the needs of the monastery. His holy love did not look at the dangers of sailing on the deceptive sea, nor at other inconveniences of the journey, which were not easy especially for decrepit old age. He died in the service of the monastery. Under Abbot Arseny, successor of St. Zosima, Abba German, having been sent to Novgorod for the needs of the monastery, in the monastery of St. Anthony the Roman, he felt the proximity of his death, confessed, and received Holy Communion. secrets and peacefully surrendered his spirit to God. His disciples took his body to the Solovetsky monastery, but due to muddy roads they were forced to leave him on the bank of the river. Svir near the chapel of the village of Khavronyina. 5 years later (in 1484) under the abbot. Isaiah decided to move the Abba’s coffin to the Solovetsky monastery; When the messengers dug up in the ground and opened the Abba’s coffin, they found his relics incorrupt; the transported coffin was placed with honor near the altar, on the right side of the Church of St. Nicholas, next to the relics of Savvaty Ave. Nowadays the relics of Abba Herman rest in the chapel named after him. 862 Here also stands a stone four-pointed cross that stood in the cell of St. Savvaty and in front of which Abba Herman prayed with him. 863 Here is the ancient troparion to Abba Herman: “having adorned yourself, wisely, with a fasting life, you were a faster and cohabitant with the sea father, the venerable father Zosima and Savvaty, having striven in prayer and labor and in fasting, venerable father Herman: but as if you have boldness towards God, pray to deliver us from enemies and save our souls.” This troparion was written in 1602 on old Totyma by Presbyter Gregory, on the orders of Herman, who appeared to him, and was later approved by him. According to the same vision, the image of St. Herman was painted, together with Zosima and Savvaty, and from that image several healings came to the sick. 864 Life of St. Photius is described in detail by Mr. Gorsky in the addendum. to creativity about cer. M. 1862 (207–271). I. a. 1. No. 13. Ak. zap. R. 1. No. 25. p. Z6. “The Cathedral, Reverend. Cyrus Matthew the Patriarch ordained the saint to the Kyiv metropolis for all Rus',” says Photius in the spiritual testament of the degree book. According to the table charter (historical a., No. 254), it was dedicated to March 11th, 1393 by Anthony. It must be assumed that in Photius’s will, of course, there is a conciliar decision on the sending of Photius to Russia, with the rank of Metropolitan of all Russia. This is quite consistent with the course of the matter. In Russia they only knew the time of this council, which was important in its consequences, and therefore they wrote (Nich. l. 5, 17. Russian Times 1:222). “in the summer of September 6917. 1. (1408) Photius was appointed Metropolitan and Matthew.” Degree. book 2, 28. “By conciliar election, the former Photius was appointed to the metropolis of Kyiv and all Russia - in l. 6917". Collection l. 6. 144. 145. In Nikon. l. 5, 100–108 and powers. book 2, 40–47. The Testament of Photius in a different translation and with some abbreviations and additions. G. Shevyrev writes with all confidence that this Pachomius is the famous Serb biography writer Pachomius Logofetes. (Ist. Russian words. 3, preface, p. 18). But: a) the writer is Serb and Logothetes, and the one who came with Photius is a Bulgarian; b) a modern note speaks of Pachomius the writer, “who came from the Serbian lands to the great. book Vasily Vasilyevich” (Tsarsky No. 20, p. 51); c) it is completely incredible that Pachomius, who arrived in Russia in 1408 as a hieromonk and so on. not younger than 30 years old, could wander around Russia in 1461. See review of lit. § 99. His letter to Photius, ed. between his works: Ιοϧηφ μονάχου βριέννιου τά παραλιπομενα. ο. γ. ι. 168. Codices manuscripti biblioth. taurineus p. 422. Turini 1769. Falmerager Sejchicthe d. Morea th. 1. f. 240 th. f. 316. “Do not despise my humility, for I am not skilled in your scripture and language.” Additional to the source ak. 1, 323. Step. book 2, 29. “m. Photius has not yet mastered the Russian language.” Nikon. l. 5, 29. 32. Step. room 1, 531. Vytautas: “and we did not want to accept Metropolitan Photius, and he swore to be here again and build a church.” Ak. zap. R. 1, 36. Cont. Nestor 232. Collection. l. 6, 132. 5,258. Step. book 2, 29. 1, 531. Collection l. 6, 145. Nikon. l. 5, 33. Step. book 2, 29. 30. 1, 531. Teaching in fiber. RKP No. 414. and in addition. 1852 pp. 423–424. As for the letter (A.I. 1. No. 255), with which Photius allegedly addressed the conscience of the thieves of the metropolitan treasury, it relates to a completely different matter - to the theft of private property placed in the church for safekeeping. Nikon. l. 5, 14. Step. book 1,530. Step. book 2, 30–33. Collection l. 5, 256; 6, 139. Nikon. l. 5, 37–39. The last one shows the year 1411 incorrectly: all the others show 1410. Nikon. l. 5, 39. 40. Step. book 2, 31; 1, 531. East. Hier. 6, 70. 71. Where, however, Lake Sineg is mistakenly taken to be one with the holy lake and the desert, where Met. Cyprian lived. Nikon. l. 5, 41. cont. Nest. 233. Collection l. 6, 139. Sten. book 2, 33. 1. 531. 532. Russian. times 1, 222. about the marriage of Anna Ducas hist. bysant r. 53. 54. Par. 1649 Antiquities of the state grew up dept. 4, 29. A. Savva index of the patriarchal sacristy pp. 38–40. M. 1858 Nikon. l. 5, 51. 53. Step. book 2, 34. Rk. message c. to. Vasily Dmitrievich in Volokol. RKP. No. 414. Nikon. l. 5, 33. 107. Collection. l. 6, 145. Step. book 2. 30. V. the prince came to terms with the demands of Photius. This is evident from the fact that the slanderers were forced to flee to Lithuania. Nikon. l. 5, 53. 54. Swedish about mon. p. 275. Snegireva russ. Starina 3, 45–47. Snegireva starina 2, 33–34. Nikon. l. 5, 48–51. Russian times 1. 235–237. Prologue July 9. Step. book 1, 532. 566–568. Modern note on the RKP. “And this summer (1413) from the city of Mozhaisk, 10 versts, in the village of Andrei Prince Dmitrievich, from the icon of our Most Holy Lady Theotokos there appeared a lot of salary and forgiveness to people, blind, lame, paralyzed, deaf and others: it is impossible to say powerfully or erase them, the human mind cannot utter, how much God’s love for mankind and what kindness there is for people.” Izv. acad. 6, 304. An ancient legend - in Russian. Vivliofiki Polevoy p. 361. Collection l. 5, 259. Nikon. l. 5, 51–59. Cont. Nestor 238. Degree. book 2, 34. 35. Act. zap. grew up 1. No. 24. 25. Nikon. l. 5, 59–64. Nikon. l. 5, 53. 54. Collection. l. 8, 87. Degrees. book 2, 36. Savva Avramiev and Foma Lazarev, who traded in Lithuania, are named here. Collection l. 4, 116. Where the district letter of Photius is briefly proposed and where it is said about the council, “on occasion” that gathered, condemned Gregory. Bl. Photius mentions his district message in his message dated September 6. 1416 (ac. source 1. No. 20). Collection l. 3, 116. 6, 140 Lviv. years. 2, 256. 257. Nikon. l. 5, 73. Collection. l. 8, 90. At the end of one Gospel it is noted: “summer 6928 (1420) ind. 13 Metropolitan of Russia Gregory Tsamblak presented himself. Notes from a devotee of St. mountains page 251." K. 1864 Collection l. 4, 117. Dlugosz. lib. 11. r. 396.558. “Christ again decorate your church with peace and bring my humility into your church, with the advice of the noble, glorious c. Prince Alexander (Vytautas)." Additional to the source act. 1, 338. Hierodeacon Zosima, of course, took advantage of this world and lived in Kyiv for six months before going to Jerusalem. “From the Russian country and from the capital city of Moscow,” he writes, from the great Lavra of St. Hegumen Sergius, tried to conquer the glorious city of Kyiv, which was the mother of all Russian cities. And having reached the city of Kyiv by the grace of B., he remained in the Lavra, which is called the Kiev Pechera, at the tomb of St. Anthony and Abbot Theodosius for half a year. And there with the thought and desire to see St. places where Christ walk with your feet.” Years. Danilovich p. 244. Litovsk. letop. page 56 Karam. 5, pr. 225. Pedigree. book in time. 10, 157. 158 195. “By God’s will, Alex was baptized and sent to Kyiv, and the Metropolitan of Kiev baptized him into the peasant faith and gave him the name Prince Alexander in holy baptism.” It also says here that Oleksa’s father, Prince. Mansur-Kiyata founded the cities of Glinsk, Glinets and Polteva (Poltava) and the son, after his father, owned these cities. Collection l. 4, 203. 5, 24. Nikon. l. 5. 75. 79. Years. at Karam. pr. 222. 258. 386. Additional to the source act. 1. No. 180–183. Collection l. 5, 23. Knyazeva description. Pskov Cathedral pp. 42–44. 46. M. 1858 Collection state gram. 1. No. 41. 42. Nikon. l. 5, 82–85. Collection l. 8, 92. 93. Degree. book 2, 4. 5. 37. 38. In charters (collected charters 1. No. 43. 44). Book Yuri recognized his nephew as the Grand Duke. Message to Pskov. according to the indictment of 1426 Ak. ist. 1. No. 30. Nikon. l. 5, 98–100. Degree. book 2, 39. 40. Nikon. l. 5, 96. 97. Step. book 2, 38. Dlugosh 50. 11. r. 542. f. acad. zap. Ρ. 2. No. 144. Act. zap. Ross. 1. note 32. Another essay against the Latins at the synod. b. Collection l. 4, 206. 5, 264. 6, 144. Nikon. l. 5. 97. 98. Degrees. book 2, 47. Only to degrees. B. is supposed to die. Photius on July 2; in all others – July 1. Prologue of May 29. Step. book 2, 90. 96. Lviv. l. 3, 26. Spirit review. literature § 84. Shevyreva ist. grew up words 3, 320–342. 377–382. Message in the collection Rumyants. music No. 358. l. 382. Description music pp. 508. 512. RKP. synod. bib. 16th century No. 466. l. 260 and in Makarievskaya minea m. Aug. l. 815. The writer of the message says that Constantinople was taken by the Turks “for these years.” Constantinople was taken in 1453. The letter was written around 1470. A. Savva index of the synodal sacristy p. 132. M. 1855. East. act. 1. No. 21. 33. 34. His teachings ed. in Orthodox interlocutor of 1860 and 1861 Life of the book The monk Pachomius described Vasily and Constantine under the formidable king, but in the description there are more words than thoughts, little practical information and there are fables. The same is the canon for princes, the work of the same Pachomius, in the July Menaion, M. 1646, see review of the literature. p. 210. Cont. Nestor page 24. Step. book 1,365. Nikon. l. 3, 18. 19. Karam. 4. pr. 37. Collection l. 1, 206. 226; 4, 38. 7, 159. On Sunday. l. it is said that bl. The prince was buried on February 8. 1249 Pachomius' description of his life. About Daniel's struggle collected. l. 2, 194. We cannot allow the idea that the Yaroslavl residents were now dealing with arrogant infidels, as was the case in Suzdal in 1262 and in Rostov in 1289 (Yaroslavl diocesan journal, 1860, No. 27). It is impossible because the census takers appeared in the winter of 1257 to rewrite the entire Russian land (collection l. 1, 203; 4:38); and the battle on Tugovaya Mountain took place on July 3. Glinka freedom. imitate Job 14. 1–7. Yaroslav. diocesan led 1860 No. 14. Description Solov. monas. pp. 388–391. RKP. Saints: “Righteous saints John and Loggin, Yarenga wonderworkers in the St. Nicholas Monastery, who reposed in L. 7050 (1542) July 3 days.” About the time of death both here and in the dictionary of the saint. 1836 readings are incorrect. Certificates - in description. Solov. mon. pp. 390, 395. The legend of miracles and the transfer of relics and a complete service with two canons, a composition by the Solovetsky monk and civilian Archimandrite Sergius in the imp. publ. bib. No. 728. Canon for the Righteous, - the work of an unknown person, ibid. No. 727. Life and miracles of Bl. John in the RCP. Tsarsky No. 128. Tolstoy 2 No. 237. to the synod. bib. No. 850. From Tolstoy’s collection about the death of ex. in the summer archaeogr. com. St. Petersburg 1862. In other manuscripts, this news of the death of the Blessed One is supplemented with several information, although not much, and is corrected in places. In the RKP. Tsarskogo No. 128 troparia and kontakion bl. John. RKP. Saints "blessed" John the Great Cap reposed in L. 7097 (1589) m. June 12 d. His relics were found in l. 7180 (1672) June 17th." According to his life, he died on July 3. RKP. the life of St. Nikodim, the work of the monk Jacob, who lived in the Kozheozersk monastery from 1624. Extract in Art. Kozheozersky Monastery in Moscow led 1862 No. 33. 34. Arkhan. led 1848 No. 37. 38. In the RKP. Life says that Nicodemus, accepted by Paphnutius into the miracle monastery, lived here for 11 years. But Paphnutius was the archimandrite of the Chudov Monastery from 1595 and in 1602 he was ordained metropolitan of East. Hier. 1, 438. 546. In the source. Hier. your mistakes. – It does not say here that Paphnutius entered Chudov from the Pavlovsk Komel Hermitage. (See about Adrian Ave. May 5 o'clock). About Paphnutius and his successors on Krutitsy. Research about another region of Vyatichi - on Thursday. total ist. 1862 pp. 94–99. Patericon 206–206. Ch. Menaia July 6. “The Tale of the Finding of Honest Relics.” K. 1705 Teraturgima r. 129. 130. Patericon 209. 210. Teraturgima r. 37. Meletius Sirig prays to the Kyiv. saints in the canon. “I bring to You, all-generous, Juliana, a constantly bright candle, possessing an abundance of oil; Through her prayers, protect me from all evil.” Akathists, K. 1674 Koyalovich hist. Litwaniae pars altera, Antwerpiae, 1669 r. p 297. Teraturgima p. 63. Koyalovich ibid. p. 391. Maksimovich from Kyiv. 1840 pp. 248. Kyiv. resident 1840 pp. 239–240. Description Kyiv. laurels 110. Letop. at Karamz. 5. pr. 67. Letop. at Karamz. 5. pr. 85. Nikon. l. 4, 132–138. Collection l. 6, ext. 100–103. Prologue July 7. Collection l. 6, 134; 8, 81. Karamz. 5, pr. 137. Collection gram. 1, No. 34. Nikon. l. 4, 188–191. Collection l. 6, 123. Nikon. l. 4, 254. Prologue July 7. Snegirev monuments p. 221. M. 1845 Karamz. 5, pr. 264. Step. book 1, 510–514. Prologue July 7; Russian times 1, 220 RKP. her life in Tolstoy 3, No. 69. Monthly 1856. RKP. life of St. Procopy to the synod. b. RKP. 16th century 477. 636. in Tolstoy 1, No. 306. 2; No. 375. About the life of the blessed one. Procopius: a) a note was written by Simeon, the father of Stephen of Perm, soon after the death of Procopius: “The servant of God Simeon seemed to have spoken great words from the saint and glorified God and his secret words and told no one about his great patience before he left this life. After marking the saint, everything was written in a row, as seen and heard from the saint, for the sake of spiritual benefit for our last generation; b) The complete life was written after the construction of the church in Ustyug ca. 1500 with a not entirely skillful hand. The author (in chapter 30) says that he compiled his description from the “church heralds” in which it was written about St. for the husband, “some are in notebooks, and others are in notebooks, and not in a row, the front one is behind, but the back one is in front.” RKP. life of bl. Procopius says that Procopius listened to instructions in Orthodoxy from St. Varlaam in his monastery: but St. Varlaam of Khutyn, who died in 1193, could not teach instructions in the faith to Procopius, who died almost a century later than St. Varlaam, probably the biography writer accepted one of the successors of St. Varlaam for St. Varlaam himself, by the identity of the names. Vershinsky repeats an old mistake in his month's book. Arkhangelsk years. 59. Ustyuzh. years. at Karam. 4. Project 106. 3. Project 186. RKP. The calendar is called John and Mary are righteous, but neither the year nor the day of their death is shown. Ustyug chronicler from Savvaitov. description Ustyuzh. Arkhangelsk mon. St. Petersburg 1848 p. 40. Ustyug summer. Savvaitov p. 45. 46. “The Tale of a Terrible Miracle” in the RKP. less than Serg. laurels No. 5. Glory to the Mother of God 3. 3, 51–53. Several stones that fell during St. Procopies from the air have long been kept in the Vladimir Cathedral. Dobrokhotova about Vladimir p. 97. Ustyug years. Savvaitov p. 40. The year of death is shown in lit. Savvaitova. At Karamzin 4, pr. 206, 1303 is shown as the year of death. Life; Frisian letop. Ustyug - to the north. archive 1822 No. 12 Solvych. 17 table. in a note. archive. total V. 33. Rights Service. Procopy - in description. music p. 591. 604. Tsarskogo No. 563. In the calendar of the charter 16 in (Tolstoy 1 No. 100) July 8. “pr. Procopius, Ustyug miracle worker." RKP. Undolsky. In Solovets. collection somewhat differently. Orthodox social security 1860 p. 203. Service for July 8th in Menaion M. 1646 Collection l. 1, 12; 4, 174; 5, 30. Translated. l. page 12. Step. book 1, 80. The Tale of St. book Olga - at the beginning of the step. book 1, 6–11. This story is an addition to the step. book sewn during Met. Macarius, if not after him. She stands here without any connection with the steppe. a book. It is followed by a table of contents. books, i.e. the beginning of it. About Olga step. the book repeats the words of Nestor. 1, 80. This story is the work of the famous fabulist Vasily. He made an extract from it for the prologue, but it didn’t make it there. Removing the printed at Rev. Macarius in history r. c. 1, 228–229. Placed in the oven. Prologue short life of St. Olga is found in the RKP. prologue 15th century at Rumyantsev No. 321. It’s strange how the tendencies of Fr. Vasily converge with the tendencies of today's Westerners. Lavrovsky about Joachim’s Chronicle p. 57. Kharkov 1856 Joachim’s Chronicle – in the fatherland. zap. 1856 about the calling of Rurik from the Slavic seaside and about the Slavs. the meaning of the names of Rurik Igor, Oleg - Gedeonov: “about the Varangian question, ch. 13–15". to the record. imp. acad. Sci. And Nestor clearly says that Rurik’s Varangians are not Swedes, not Norwegians, not Danes, not Anglo-Normans. – This remark had to be made in his time: in the 11th century. The Varangian squad of the Greek emperors no longer consisted of Vendian swordsmen alone, but also of condottieri from Sweden, Norway, Norman England... Denmark. Collection l. 1, 25. Drevlyansky men “sedyahu - proud in great sustugs.” By forwarding. l. 2. “sitting in the partitions, proud.” The sustug is still known among the Mordovians - a copper chest decoration. The recently discovered 10th century sustug is a copper chest decoration with six rows (“partitions”) of descending chains with bells. (J. M. Internal Affairs, part 39, p. 165. 166). According to the Pereslavl chronicle (M. 1851, p. 12), Olga told the Drevlyans: “I ask you, give a sacrifice to the gods, give three doves and three sparrows from the yard.” And Constantine the Porphyrogenitus wrote about the Russians that they “sacrificed live birds.” Nowadays the village Staroselye is on the left bank of the Dnieper, not far from the mouth of the Desna, almost opposite Vyshgorod. – See Chernig. diocesan Izv. 1863 No. 15. By Lviv. years. 1. 69. “There is a village of hers near Kyiv near the Desna, and to this day it is called Olzhishche. Along the Dnieper, her transportation (Olga) continues to this day.” Collection l. 1, 25; 4, 174; 5, 104; 9, 29. Olga’s civil affairs are clearly explained by Mr. Belyaev: Rus' in the first hundred years, pp. 123–145 about Olga’s two palaces - in Kyiv - Zakrevsky. Kiev, p. 205. About Bravalin chronograph and the life of St. Stephen of Sourozh. See notes from Odessa. total 1, 193. Joachim's chronicle. in the homeland zap. p. 2. 12. 1856 Lavrovsky on Joachim’s Chronicle. page 62. Collection years. 1.26; 5, 105. Nestor dates it to 955. But September 9. on Wednesday and 18 Oct. on Sunday, when, according to the description of imp. Constantine Olga was treated to a treat in the emperor's palace, they were in 957, not in 955. Nestor conveys erroneous rumors about the relations of the emperor with Olga. With the exact information of the modern emperor, the disagreements of old writers about the time of baptism, shown by St. Demetrius (part min. July 11) - resolved or destroyed by themselves. Collection l. 1, 26. “If you, Rtsy, also stand with me in Pochaina, as I am in the Court, then I will give you.” Bandnrii r. 59. Skylitza in Schletzer Nestor 3, 464. Kedrin annal. r. 499. Also Zonara annal. r. 152. I saw this dish in the Sofia church in Novgorod. archbishop Anthony, cat. wrote about it like this: “and the dish was great for the service of Russian Olga, when they took tribute while going to Tsaryugrad; in Olga’s dish there is a different stone, on the same stone Christ is written and from that Christ people receive seals for all good things; In the same dish, everything along the upper reaches is made with pearls.” RKP. travel Antonia. Oh blessed. P. Polievkte says so to a contemporary. “Glorious in his monastic life, dedicated to the most perfect life from his youth, distinguished by every virtue and sound teaching; in him many saw another John Chrysostom, and he was like that in reality.” (Hist. Bysant. 21 r. 208. Venet.) Collection l. 1, 26; 5, 104. 105; 7, 266; 9. 29. 30. About the priest translated. letop. 13. Constantini de cerem. Lib. 2. p. 15. Complete translation of the lengthy description with explanations from Belyaev: Russia in the first hundred years, pp. 146–153. Collection l. 1, 26; 5, 105; 9, 29. In Sinaksar according to Serbian sp. 13th century (Description of music. 453) and according to the Belgrade sp. 1340 (Zap. Acad. Sciences 6:113). “Be worthy of the saints. baptism from the patriarch and receiving the cross from him. I came to my land, which still stands in Kyiv, in St. Sophia in the altar of the right lands, having in writing: renew yourself in the ruins of the earth cross from Olga, faithful scribes, mother of Svyatoslavl. Also in the oven. prologue and part less Jul. 11. M. Hilarion also says in praise of Vladimir: “You and your grandmother Olga, who brought the cross from new Jerusalem, from Constantinople and placed it in your land, you confirmed the faith.” According to the Polish report (from Kiev in 1850, pp. 148–150), this cross was stolen from Kiev by the Roman bishop Andrei, who wanted to take it to Krakow, but was forced by miraculous force to leave it in Lublin, where he himself died in 1434. Pertz 5, 870. Nestor also speaks about the fire of 1017: “Yaroslav went to Kyiv and burned the churches.” Collection l. 1, 62. In the calendar of the synod. Apostle 1307 under May 11: “the consecration of Saints Sophia in Kyiv in l. 6460 (952)." Without a doubt, here, of course, the consecration of the St. Sophia Church was in 957. The consecration of the Yaroslav St. Sophia Church was staged here on November 4. In the Serbian prologue of the 13th century. “For a thousand days, a light to the martyr, a blessing to the king of Borys and Bread.” (Ex. 91 note 10). Nephew c. K. Olga, according to imp. Constantine, was with her in Constantinople. Stritter Izv. Byzantine 3, 53. Jacob thinks of himself in praise of St. He writes to Vladimir: “he sought salvation and received from his woman Olze, as the saint received. baptism... Having heard everything from his woman Olze... and imitating her life... then having heard it, the Holy Spirit will burst into flames. In the spirit of his heart, although St. baptism." Step. book 1, 87. Vladimir died at a very old age (decrepitae statis. Dietmar 7:52), and only 46 years passed from the death of Olga (962) to the death of Vladimir (1015). Thursday-Minea Jul. 11. And Nestor writes that in 968, during the Pechenegs’ attack on Kyiv, “the Volga shut itself up in the city with its unuki, Yaropolk and Olga and Vladimir, in the city of Kyiv.” Collection l. 1, 27. Nikon. l. 1, 54. Collection. l. 9, 35. The inscription of the current cross and the chapel of the ancient place of the cross are from gr. Tolstoy, shrines and antiquities of Pskov pp. 29. 30. 73. 74. Vasily also speaks about Olga’s cross. Step. book 1.30. Der. Olgin town and Zhitnik - at the mouth of the river. Great. Other monuments of Olga’s stay in the Pskov side: Olga’s Gate, Olga’s Sludy (underwater stone slabs in one of the branches of the Velikaya River), slightly lower than the village. Vybutipa or Lybuty churchyard, below the Olga Gate, the place Budenik is an ancient village. Budyatino. In the chronicle (collection l. 4:194) under 1394, Olga Mountain. Tolstoy ancient Pskova pp. 76. 78. M. Evgeniya ist. about the Pskov principality 3, 3. About the crosses Vasily in the RCP. in Olga’s short life: “they began to destroy the churches and idols in many places, and in those places they began to erect the crosses of Christ; Those crosses of Christ have been working signs and wonders to this day, where the saint placed them.” He also speaks in a lengthy life, step. book 1, 30. These idols were seen in front of the city of Pskov by David Wunderer, who was in Pskov and Moscow in 1589. He wrote: “the idols were placed by the priests many years before and to this day are an object of adoration for the inhabitants.” (D. Wundrerers Reisen durch-Bubland. Schvedcn 1589. 1590 in franktki Avchi 1812). The latter is not true. The idols remained as monuments of the past that were not easily crushed and, moreover, had already received a different meaning; the latter is clearly visible in the cross of Delight. Collection l. 1, 28–29; 5, 107; 7, 288. 289; 9. 37. Serbian prologue of the 13th century. “(Olga) passed away. Julia in 11 d. having lived l. 75. He began to get sick and called his son Svyatoslav, commanding him to bury her with the earth equally, and the graves are not the essence (do not fill the graves - a mound), but he sent gold to the Patriarch of Tsaryagrad and died "... (Izvest. Acad. 5:374). - According to the Theodosian Patericon (Izv. Acad. 5:137) “Olga died on July 11th and Olga did not command to send gold to the patriarch.” Belgrade Sunassar 1340, on July 11, “the death of St. Queen Olga of Rush, the foremother of all the princes of Rush.” End of the story. “Do not cease praying to Him, O those who honor the day of repose.” (Zap. Acad. 6:113). Praise to Vladimir in Chris. Thurs. 1849 2, 323. Step. book 1, 34. 39. 160. Print. prologue July 11. Serbian prologue of the 17th century. “Create a debtor God to yourself, who will glorify him with such incorruptibility... And I will take the body of my incorruptible woman from the earth, put it in a wooden shrine and place the holy Mother of God in the church” (Description of music 453. 454). Herberstein: “canonized by her grandson Vladimir, who had already been baptized; July 11th is dedicated to her.” Service of St. book Olga - at Tsarsky No. 563, Rumyantsev No. 397. Arr. to creativity St. father 2, 268. Nestor in summer. “I eat with the demon, I call the gods, I bring my strength and daughters and I eat with the demon, I desecrate the earth with my teasing, and the Russian land and the hill from there are defiled with blood.” 1, 34. Leo the Deacon about the Russians of Svyatoslav: “men and women are strangled (Εναπησφαξαντεζ) according to their fatherly custom” (ed. Bonn. 149). Collection l. 1, 35; 7, 295. Translated. letop. p. 18. The last text is shorter. Collection l. 5, 113. 114; 9, 41. 42; 7, 295. Also in the steppe. book 1, 92–95. Description Blush. music p. 455. See Snegirev’s monuments, p. 42. In the menea of ​​Macarius “St. much Varangian and his son John, killed in Kyiv. So on May 12th. The same in the oven. prologue RKP. Saints of Otensky 1718 “St. much Theodore the Varangian and his son John killed Bysh from c. K. Vladimir, egva be in filthiness and idolatry, in l. 6491 July in the 12th day, their relics are not known, where they were buried, since then the trash was gone.” Gedeonov about the Varangian question in the note. acad. vol. 2. pp. 159–165. vol. 3. It is known that the Norman school, no matter how hard it fought, did not find any laws, customs, or religion of the Normans in the imaginary Norman period of Russian history. The only support that remained for her was the names of persons who seemed Norman to her. But Mr. Gedeonov deprived her of this last support, proving by philological analysis and historical evidence that the imaginary Norman names are pure Slavic. Sl. approx. 666. Collection l. 1, 193; 3, 128. 129; 4, 29; 7, 136. 137. Step. book 1, 332. 33. Word 1 – in Baltic. to creativity father 1843 Russian hon. M. 1815 pp. 106–115. Karamz. 4. pr. 153. 154. Antiquities of Vladimir p. 117. Four words were found in the Lavra gold medal from the 15th century. and published in approx. to creativity father 1843 Fifth found and ed. Shevyrev on a trip to Kirillov m. 2, 36. Izv. 2 departments acad. 3, 90–96. Two more ed. in Orthodox social security July 1860 In the manuscript of Kirillov mon. No. 14. Life of Arseny Ave.; ist. Hier. 5, 674. 675. Collection 1. 3, 253. 240. Ak. e. 1. No. 205. Macarius of antiquity 1, 246. 284. 509. And according to the chronicle, in 1570, several courtyards were demolished in the Yaroslav’s courtyard to expand the area. Collection l. 3, 163. Sl. Solovyova ist. 6, 226. 227. Description Novgor. shrines 1634 in reading. total ist. 1862 book. 4. Saints: “Rev. Arseny the recluse as a husband. Monastery of the Nativity of the Virgin Mary, originally from Porkhovitin (?). I found the relics and brought them to the myrrh-bearing women in the church.” According to the Oten list “pr. Arseny in Novegrad on the trade side, in Yaroslavl courtyard, in the monastery. called Arsenievo, near the river. Volkhov, reposed in L. July 7088 (1580) in the 12th day of the relics under cover, there is a service.” The year of death is shown incorrectly. East. Hier. 3. 505. Shrines of Novgorod p. 58. Makaria Novg. ancient 1, 284.509. RKP. life of the Rev. Simone, description eyewitness, to the synod. b. No. 408. RKP. Saints. "Rev. Simon is the builder of the Vozdvizhensky Monastery on the Volma, on the river. Kichmenge, was killed quickly by a robber in L. 7149 m. July at 12 days.” East. Hier. 3, 507. 508. Consolidated. about mon. page 77. Life of Rev. Stefana, written by the monk Joasaph at the behest of Metropolitan Macarius, with the assistance of short notes written by the hundred-year-old monk Serapion, the grandfather of the contemporary Joasaph, hegumen Varlaam. “For me, the humble one,” says Joasaph, who first wrote about the appearance of the relics and the miracles of St. Gregory and Cassian, who were also on Avneg, disciples of St. Stephen, you happen to write about the life of St. Stephen and about his miracles." Syn. bib. No. 542. Review of lit. page 211. According to the life of St. Stefan is dedicated to M. Theognostus: but Theognostus died before he led. book Simeon, and therefore if Stefan received a letter from the leading prince. John 2, his consecration to the abbot took place under Metropolitan Alexia. Pachomius writes about this in his life. Kirill; Joasaph takes advantage of his news. Prologue July 14. RKP. Saints: “pr. Stefan, abbot of Makhrishchi, former interlocutor of St. Sergius the Wonderworker, reposed on the 14th day of July 6914 (1406). This is what the RKP is about. life of Arseny. East. Hier. 5, 56. Service to St. Stefan at Tsarsky in the RCP. 1592 No. 563. The main source of information is the chronicle of Nestor in the collection. years. 1, 31–56. Justification for Nestor in history. r. c. 1, 17–27. Mnikha Jacob praises Vladimir in the famous. acad. 2, 118. In addition to Nestor, Dlugosh (hist. polon. adar. 987 p. 118): “Vladimir, Prince of Russia, first thought to accept the law of the false prophet Mohammed, then from the Latins, for the third time from the Jews the Jewish law; and finally he accepted the Christian faith from the Greeks... The courtiers persuaded him to accept the Greek law and said: if the faith of the Greeks had not been better, then your grandmother Olga, the wisest of women, would not have accepted it. Thus, Vladimir bowed to the opinion of the courtiers and was baptized according to the Greek rite.” Stanislav Sarnicius (annal poloniae Lib. 5. p. 2), whom Dlutosh already cited (t. s. p. 1043) says: “after sending ambassadors to inquire what faith in the world is based on the best principles, he (Vladimir) accepted the Christian teaching, according to the customs and rituals of the Church of Constantinople, and in this confession the Russian people stand firm to this day.” Tuan (historia superioris saeculi), describing Kherson, says: “the local Christians affirmatively show that Vladimir, the Russian prince, took with him two Corinthian copper gates and images from the monastery church, received as booty, with him to Kyiv.” - In the word: “dormition in k. Vladimir,” we read: “he went and took the city of Korsun, killed the prince and princess, and killed their daughter in Zhdbern.” Without disbanding the regiments, “Ambassador Olga sent his governor with Zhdbern to Constantinople to the kings to ask their sisters for themselves.” (Muz. Rumyants. No. 435). Sob. l. 1, 46–50; 4. 175–177; 7, 310–312. Nikon. years. 1, 87–89. Pereyaslav. years. countries 28–32. Synopsis: “drown the idol of the faithful from the mountain into the Dnieper, beating it mercilessly... and from there the road... that from the mountain, below the Golden-Domed-Mikhailovsky Monastery, which anciently called Chorotovo Beremisha, it is hard for the devil.” Nestor: “Peruna commanded that the horses be tied to the tail and dragged from the mountain along Borichev to the stream (Pochain); 12 put the husband to the aunt with a rod... And the people who are drawn to him by the hand (Pochayna) to the Dnieper, weep for his unfaithfulness.” Charitable synodal prologue: “and came to Kyiv, beat all the idols, Perun, Khros, Dazhbog, Mokosh and other idols. “Therefore, it is a commandment to be baptized... and the witness of the Pochaina River is witnessed by husbands and wives all the time... And from there the place was called holy, where Peter’s churches are now.” Even in 1712, Pochaina flowed as a deep river near Podol, separating from the Dnieper by a long narrow spit and merging with it into hollow water. Zakrevsky Kyiv. § 110. Synod. hands No. 323. Dept. 2, 3. Since Vladimir went to Kherson in the spring, in March, and the name of St. Basil, by whom Vladimir, baptized in Kherson, is named, indicates in this case St. Basil of Paria, celebrated on April 12th and Easter 938 was on April 8th, then the baptism of Prince. Vladimir in Kherson, took place, in all likelihood, on April 8, the day of St. Easter, which is in accordance with the ancient custom of being baptized on Easter day. Joakimova years. collection l. 1, 50–52. Pereslav. years. 31.32. In the oldest list of Vladimirov’s life: “he commanded people to build churches throughout the city” (read Moscow Obshch. Ist. 1848 No. 2, p. 8). According to Nestor, “he commanded that the churches be cut down and placed in the place where the idols stood.” M. Hilarion: “the churches are destroyed, and churches are erected, idols are overthrown and icons of saints appear.” – Churches built by Vladimir: a) the church of St. Vasily in the place where Perun stood. (Collected l. 1, 34:51); b) church of St. Peter at the site of the baptism of the Kievites, near the place where the idol of Tours stood. Prologue Imperial. b. and the synodal: “hence that place was called holy, where now the church is Petrova.” Rumyantsev’s prologue: “even now there is a church of the holy martyr (Boris and Gleb) near Turov.” (Reader of the general history of 1858 4. 7). Turov's goddess or the church near Turov is known from the chronicle (collection l. 2. 22. 24), and the idol of Tur is known from other monuments (temporary general history 9:29). Subsequently, ignorant scribes wrote: “a church was quickly erected in the name of St. Martyr Turov." Step. book 1:141); c) church of St. George in Kyiv (collection l. 5, 119.120. Supralsk. l. 10); d) Church of St. Vlasia on the site of the idol of Volos, on the road to the obolon or pasture meadow. (Zakrevsky Kyiv. M. 1858, p. 79); d) church of St. Vasily in Vyshgorod (collection l. 1, 58. 59). Nestor in the chronicle: “decorate it with icons and entrust Nastas the Korsunite and the priests of Korsun to serve in it, giving in everything he took from Korsun, icons, vessels and crosses.” In the ancient life of St. Vladimir (note 172): “he himself created the church of St. Surprising the Mother of God,” according to another list, “decorating her with silver and gold.” In the printed prologue, by the grace of the famous Fr. Basil, we read: “having created the church of St. The Virgin Mary at the Divas." O. Vasily saw “divine things” everywhere. In use in the 13th century. (description of music. Rouge, art. 405) and in parchment. the prologue under May 11 shows: “the consecration of the church of St. Mother of God, who created the blessed prince. Vasily, call Vladimir.” Gustin. years. 258. Tverskaya years. from Solovyov, ist. R. 8, 478. 479. Jacob's praise of Vladimir is in Christ. Thurs. 1849 2, 325. Also years. Nestor Collection l. 1, 56. 34. Add. to creativity father 2, 277. Collection l. 1, 54; 9, 65. Tatishchev 2, 89. Bruno in the last to imp. Heinrich Russian demon 1, 11. Bruno, who himself passed from Kyiv to the Pechenegs, says about Vladimir: “he defended this border from a wandering enemy over a vast area with a very strong palisade (tirmissima et longissima saepe cirkumclausit). Probably, the guard cities were connected to each other by a deep ditch and a rampart with a fortress palisade, as was later done on the border against the Tatars. Ditmar, chronicon 7, 244. Nikon. l. 1. 104. Let us note here the untruth of the papist Hadamard. Hadamard writes that he managed to attract some of the Russians to the side of the pope, but “a few days later a Greek bishop came to Russia and converted the entire middle of the country” (Narushevich Hist. naroda polskego, w Warsawie 1786 vol. 4, 263; vol. 7:43). Since the construction of fortifications along the Ostra and other rivers took place after the baptism of Vladimir and the Kievites, Brunon, who saw these fortifications, of course, was too late to invite any of the Kievites to accept Western baptism. And although Bruno himself speaks of the cordial, completely Christian, reception given to him by Vladimir, he does not say a word about the fact that he persuaded and convinced any of the Russians to believe in the pope; on the contrary, he clearly speaks about his preaching purpose for the Pechenegs. – Reinberg’s story makes it clear that if Bruno was not far from the desire to acquire proselytes in Kyiv, then Vladimir and Kyiv were already far from the desire to take the sermon about the pope to heart. - Therefore, in the words of the monk Hadamard, it is obvious that there is an ordinary passion of the pope’s fans to mix lies with the truth for the glory of their idol the pope. M. Hilarion's praise to Vladimir in approx. to the creator. father 2, 280 276. Joakov's praise in Chris. Thurs. 1849 234. 326. Collection. l. 1.54; 7.135. Collection l. 1.56; 5. 124. Prologue July 15. Degree. book 1. 43. says that the church accepted to celebrate the memory of Vladimir together with Prince. Olga and the martyrs Boris and Gleb in the same month (Olga June 11, Vladimir - 15, Boris and Gleb - 24. etc.) “as if the time of glorification from God is great and honest.” Prologue July 15. Arr. to creativity father 2, 277. 278. 281. Christ. read 1849 2, 323. 324. Alexander Nevsky in 1241 went to war “in memory of the holy and great prince Vladimir, who baptized the Russian land,” as Alexander’s contemporary says. (Collected l. 1, 205; 5. 177). “Memory of the apostles of equal Vladimir - July 15” in the charter of 1428 (description of music, p. 712. Izvest. academic. 6:294). Vladimir “equal to the apostles” in gram. 1452, 1484 and 1563 (historical ac. 1, 292. 294. 138. 320). Service of St. Vladimir, known from the RKP. 13th century, printed in Izv. acad. 6. 188– 190. 290. 297. Christ. Thurs. 1849 2. 324. 325. Glory to Our Lady 3. 1, 23. Kalnofoysky Teraturg. r. 4. M. Evgeniya list. Sofiysk personal 49, Kyiv. laurels 112–114. Levigina about Moscow. success personal 37. “The legend is about the teacher. Father Irinarch, - abbot of the Solovetsky monastery about the phenomenon and miracles" written. by the former abbot of Kolyazin Hilarion in 1644, Tsar’s No. 744. Ak. ist. 4, 359. Ak. e. 3. No. 110. A. e. No. 38. 46. 119. 137. Description. Solovets. mon. 124–128. A. e. 3. No. 331. Sl. A.I. 4, 359. 360. Description Solov. mon. pp. 129, 317. 319. 320. Description Solov. mon. pp. 129. 244. 305. In RKP. Saint Irinarchus was installed without indicating the day and year of his death. The Legend of Rev. Irinarch and his miracles. Kozheozersky Monastery in Moscow. Ved. 1852 No. 33. 34. Here he was a cellarer and there are no traces. lived for more than one year (Encyclopedia Dictionary 3:153). Glory to Our Lady, 3, 2 pp. 67. 68. East. Hier. 6. 581–583. Swedish about the monastery 76. 77. According to the charter of 1691, “beyond the non-Duma desert” there were “15 households of polovniki” of those who cultivated the monastery land, with half of the income retained for their own benefit (A. e. 4:452). Polycarp in the RKP. message to Akindinos. So in the oven. Patericon. So it is with M. Sylvester, where it is said: “his memory goes to 182. Lipets (July). Index to the shrines of Kiev p. 50 K. 1850. In Kalnofoisky: “St. John the Wonderworker, long-suffering, buried up to his waist in the ground.” Collection l. 1, 221. Bonfire. l. 1, 94–96. About this Oleg RKP. Saints "St. Blagov. Prince Oleg Igorevich Pronsky, in St. At the baptism of Cosmas, he was quickly killed by Batu for confessing Christ.” Shchekatov (dictionary 4, 539. 540), then the book shows. Oleg, Romanov's father, killed in a battle with Batu, then took control in 1250 and died in monasticism. The mistake was that the uncle and nephew were mistaken for the same person. Oleg Ivanovich in his letter says: “if our great-grandfathers put the Holy Mother of God first, Prince. led Ingvar, Prince. Oleg, Prince Yuri." (Ist. ac. 1. No. 2). Here are those books. Oleg and Yuri, who, according to the chronicle, fell in the battle with Batu. Murdered Prince Oleg the Red is buried in Boris and Gleb Cathedral, while the father of Prince. Romana book. Oleg Ingvarevich was ordained a monk “in the Church of St. Spas." Collection l. 1, 203. Collection l. 5.187; 7, 243. Nikon. l. 3, 30, 38. Genealogy. book 30.193. Description RKP. Tolstoy pp. 207. 208. East. rus. cer. 2, 21. 22. 96. Collection l. 4, 42; 5, 197; 7, 243. Nikon. l. 3, 53. 54. According to the Dictionary of Saints, book. Roman was forced to convert to Mohammedanism. This is not true. In the steppe book 1, 384. book. Roman says: “It is not worthy to follow the vile custom of idolatry of your faith.” East. rus. cer. 2, 17 months 1856 Collection l. 5, 197. Apk. years. 3. 53. 54. Buslaeva folk words and art 2, 351. RKP. life of Ave. Avramia - in the July Menaion of the Sergius Lavra No. 5. in the imperial. book No. 710. The writer of the life says: “the foreigners of that monastery of St. Not much has been written about the life of St. Avramia, dilapidated and tattered, I could barely read,” further: “I happened to be a sinner Protasius in that monastery and see miracles. I stayed in the monasteries for three summers, holding the staff of the flock.” So, the writer is Abbot Protasius of Chukhloma. This is hardly the same abbot Protasius, who in 1546 discovered the relics of St. Paul of Obnor and left a note about St. Paul, see Oct. 7 days RKP. life; “Then in Galich, keep the city and the land of Galich blessed. Prince Dmitry Feodorovich, grandson of the good. book Vasily Konstantinovich, and Konstantin is the fourth son. K. Yaroslav Vsevolodovich.” Further it is said that in. K. Dmitry Ioannovich expelled K. Dmitry Feodorovich from Galich and gave Galich to his son K. Yuri. sl. pedigree book in time Moscow total ist. 10, 73, 74. RKP. Life of Abraham, glory to the Mother of God 3, 37, 38. M. 1853 East. ak. 1, 98. In the Soligalitsky chronicler of the Resurrection Monastery, Lake Chukhloma is called Chudsky. F. m. internal part 22. page 5. 6. According to the inventory of 1662, there are 310 village households behind the Assumption Avramiev Monastery. According to the inventory of 1662, there are 82 courtyards beyond the great desert of Abraham. Demon. on evang. Matthew, demon. 8. 9. 4. demon. 68. § 3. 4. demon. 69. § 3. 4. East. Hier. 3, 748. Consolidated. about monas. 159. 162. RKP. Saints: “pr. Abramy Abbot of Gorodets, also on the Chukhlome Lake, Galich miracle worker, disciple of Sergiev, reposed in L. 6883 (1375) months. July at 20 days.” The same year of death is also in the life of St. Avramia. according to the list of imperial b-ki. – According to the census of 1662, there are 310 households behind the Avramiev Pokrovsky Monastery in Gorodets. Description Kyiv. laurels 110. 290. In the RKP. Saints: “pr. Fathers Onuphry and Anatoly." The relics of St. Onuphrius at Kalnofoisky - on the line of the northern cave, near St. John the Long-Suffering; - and under Gerbinia (1675). - already in the same place as now, at the table of the fathers. RKP. life of the Rev. Cornelius at Undolsky and Pereyaslavl Boris and Gleb Church. It is almost literally, in Russian translation, printed by St. Svirelin: “Rev. Cornelius the Wonderworker of Pereslavl", M. 1861 East. Hier. 3, 428. 1, 122. 332. Miracles are described by Svirelin. Nestor in the life of the princes “Vladimir had many sons, and in them this holy spirit is so luminous, like two bright stars in the midst of the dark ones.” Read M. general ist. 1859, part 1, page 4. According to the ancient chronicle (collection l. 1:34), according to the legend of Jacob (Chris. Cht. 1843 2:337), according to the prologue of the 13th century. (music rouge, p. 453) they are the children of the “Bulgarian” and so on. Christian women. – Sl. soulful reading 1860 3, 4. 5. Nestor in the chronicle (collection l. 1, 55:56). Jacob: “He thinks of the torment and passion of the saint. Nikita and St. Vyacheslav." Nestor in the Lives of Princes. East. collection. 4, 439. Read. m total ist. 1859 Mnih Jacob in the tale. about the page of princes, Christ. Thurs. 1849. 2, 338. Pereslav. letop. 35 Step. book 1, 188. During the first division of appanages in 988, Rostov was given to Yaroslav; when the eldest son Vysheslav died in 1010, Yaroslav came to Novgorod in his place, Rostov was given to Boris, and Murom to Gleb. Collection l. 1, 62. Tatishcheva 2, 89. In the word about St. Princes Nestor says that Vladimir, having married Boris, sent him to Vladimir of Volyn, but having learned that Svyatopolk of Turov, out of envy, was plotting on Boris’s life, he returned him to Kyiv. Was this not before Boris was sent to Rostov? As for Boris’s marriage, ancient news does not speak about either Boris’s wife or children. Collection l. 1, 149. “In l. 6667 (1159) - he laid (Prince Boris Yuryevich) in the church of the holy martyr, just as his father Gyurgi would have created on the Nerl, where the camp of St. tormented Boris and Gleb" - Collection. l 7, 67. RKP. life of bl. book Constantine, prologue May 21. Nestor in the Life of St. princes. Read m total ist. 1859. pp. 4. 6. Mnich Jacob in the chron. Thurs. 1849 2, 337. 338. 340. See source. rus. c. 1, 86. 87. Mother of St. princes, blessings Anna, died before Vladimir, in 1011. Collection. l. 5, 124; 7, 317. Nestor in the chronicle (collection sheets 1. 57. 58; 5. 125. 126; 7. 317–320, Pereslav. years. 36:37). Jacob is mentioned in the legend. Nestor in the Lives of Princes; Jacob in the story. Nestor in the chronicle (collection l. 1:58) and in his life. Pereslav. l. 28. The words of the chronicle: “place it at the church of St. Vasily" are clear in themselves, and the legend about the miracle with the daring Varangian directly shows that Boris’s grave was near the church, and not in the church. Collection l. 5, 128; 7, 321. Translated. room 39. So in the chronicle (collection l. 1, 58. 59; 5, 128, 129; 7, 321:322) and in Jacob’s book. Nestor’s word on the life and murder of princes says that Gleb was in Kyiv at the death of Vladimir and, having learned that Svyatopolk was sending assassins from Vyshgorod against Boris, in fear for his life, he sailed with several servants up the Dnieper to the north. But the later news of the chronicle should be preferred to the earlier word, especially since the first is in accordance with the story of Jacob. That is why a change was made in Nestor’s very word, as can be seen from the list of the Assumption Cathedral. See Bodyansky's note. to page 10 words by Nestorov. Nestor in the lives of the princes (historical collection 4, 443–446), in the chronicle (collection l. 1, 59.253; 5, 129; 7, 322. 323. Pereslavl years. 38–40). Jacob is considered in the legend (Christian Reader, 1849, 2, 346–350). Nestor in his life: “he sought much and did not find; After one summer, the hunters walked and found the body of the saint, lying intact, neither by beast nor by bird, which had not touched it.” Nestor in his life “and seeing the body of the blessed one, not a single scab from the ulcers on itself, and the demon whitening like snow, and his face glowing like an angel, as if for many hours he marveled at the archbishop and all the people.” Thurs. general history 1859 pp. 12–14. Nestor in his life: “Archbishop, appoint priests and deacons and command them to sing in the holy church, evening and morning and holy. Celebrate the liturgy all day long and appoint an elder for them. So you went to your Catholic klisia (χαϑολιην εχχληοίαν).” It can be seen that in Nestor’s time the cathedral church of the archbishop was called by its Greek name; Catholics ecclesia, of course, from the fact that under Met. The Greeks spoke Greek, as they performed the service. Nestor in life. Jacob said. (Chart. 1849 2, 356. 359–361), step. book 1, 199–209. Feast of July 24th “Passion of St. Boris and Gleb" - in monthly books of the 12th and 13th centuries. (Muz. Rumyants. pp. 171. 172). In the Serbian prologue of the 13th century. “In the same year (July 24) the day of the holy martyr, the Tsar of Rush, Boris and Bread.” (Ex. 91 note 10). Service of St. to the martyrs on July 24, the one that is still printed in the menaions is known from the RKP. 12th century (Zap. academic. 2. 2. 121–126). In it, Boris and Gleb are called newly-minted miracle workers, Russian people are called newly enlightened people. Of the miracles, only miracles are mentioned during the discovery of Glebov’s body, the miracle over the Varangian and the healing of the lame man. In the 12th century The name of the composer of the service, John, has been preserved. From all this it is certain that the service wrote in 1021. Nestor's news about the private events of the discovery of the relics is definite. In 1019 they sent to find the body of K. Gleb and the following year they transferred it to Vyshgorod. The burial was followed by signs, the destruction of the church by fire, the position of the relics in the chapel; materials for the new church were prepared even in winter; The consecration of the church was scheduled for July 24 only to take place on the day of the death of St. Boris. Why is there any confusion here (Chronicle Reading 1853 1:62) about the time of the consecration of the church and the opening of the relics? For bishops, see history. r. c. 1, 151. 152. Nestor in his life and chronicles. 1, 78; 5, 146. Mnich Jacob, degree. book 1, 205. Nikon. l. 1, 165. In the Pereslavl chronicler: “in May 6695 (1187) in the 2nd day for the transfer of St. much Boris and Gleb had a son. to Vsevolod and named his name in St. baptism of Boris” p. 100. This miracle ends Nestor's news about the miracles of the princes in his word, according to the best lists. Read total ist. 1859 p. 23. and approx. to page 12. The same news in the steppe. book 1, 206–210. Collection l. 1, 127. 129; 2, 6; 5, 155. Step. book 1, 210–216. Nikon. l. 2, 50. The first stichera of the service: “Rejoice and be merry in Vyshgorod.” Among the miracles, the miracle of those imprisoned is also mentioned. – The proverbs are taken from Jacob’s story of the martyrs. The entire service is with the RKP. 12th century ed. at the Reverend Macaria 1, 224–250. Collection l. 2, 93. 94; 1, 84; 7, 79. 80. About the fact that those who published in the 17th century. the Pechersk patericon was in vain accepted by Polycarp, who wrote in 1230 to Archimandrite. Akindina 2 about the Pechersk fathers, for the blessed one. Archimandrite Polycarp, beloved by Rostislav, Karamz already wrote. 3, pr. 171. The publishers’ mistake is obvious. See May 10. See about St. Athanasius Dec. 2. M. Sylvester about St. Athanasius: “lived under the holy abbot Polycarp.” Patericon r. 144. Collection l. 1, 84; 2, 93. 94; 7, 79. 80. Collection l. 1, 151; 2, 95. 100. 236. East. heresy and schisms 39–60. East. r. c. 1, 159–161. Collection l. 2, 98–101; 1, 151; 7, 84; 9, 237–239. The distribution of events of 1154–1174, mixed up according to the lists of chronicles, is in Pogodin’s article: book. Andrey Bogolyubsky, St. Petersburg. 1849 in research. 4, 113–116. Kyiv. years. “The Pechersk monastery of the holy Mother of God was set on fire from the filthy, but God served the prayers of the holy Mother of God on a plate and from such need.” Collection l. 2, 107. Under 1182 “After his death there was a rebellion in the monastery: due to the old times, he could not choose an abbot for himself.” RKP. Saints: “Rev. Archimandrite Polycarp reposed in L. 6690 (1182) July at 24 days.” Shrines of Kyiv. page 44. description. Kyiv. laurels page 108. RKP. life of Ave. Macarius - in b. total ist. No. 54. Tsarskogo No. 743. At midnight on July 25 with few changes. Now here, in the Macarius Monastery near the settlement of Romny, there is a church of St. Trinity with a limit in honor of the founder of the desert, Ave. Macarius. Statistics materials p. 161. Collection l. 5, 267. Field history. Ross. 5, 336. Stichera: “God’s wrath came upon people, the barbarians took your abode captive and your children took swords, like they devoured classes.” Minea of July M. 1646 Sunday letop. 1219 “The Bulgarian came to Ustyug and took it with flattery and then went to Unzha. The Unzhans fought them off." Shchekatov (4, 13. 15), followed by the Dictionary of Saints of 1836 and the Monthly Dictionary of 1856, attributed the death of St. Macarius 1504, this is a mistake. According to the RCP. He reposed in his life on July 6952 (1444), 25 days. The Legend of the Life and Miracles of St. Makaria M. 1850 Description Makariev Unzhensky Monastery, pp. 1–9. M. 1844 F. m. internal cases 22, 11. RKP. Soligalichskaya years. Sunday monastery Life of Makaria Ave., part 2. pp. 50–53. M. 1850 Here the entire second part consists of descriptions. various and numerous miracles of St. Makaria. Letters from Russian Sovereigns No. 19 and approx. to No. 4–6. M. 1848 between the RKP. n. Philaret, according to the 1630 inventory, the service and life of St. Macarius - in two copies. Ivanova described. state arch. 292. 293. M. 1849 Stichera of the service to St. Macarius in the Menaion M. 1646 Polycarp about John. Jul. 18. V.’s wife recalled this event. K. Izyaslav. Sob. l. 1, 64; 5, 136; 7, 329; 2, 265. Polycarp: “Boleslav... instigated a great persecution against the monks, expelling them all from their region; God bring vengeance on your servant soon. One night Boleslav died in vain and there was a great rebellion throughout the entire land of Lida, and he rose up and massacred his bishops and his bolyars, as he would tell the chroniclers.” In which chronicler? According to Mr. Shevyrev, in Polish. It’s unlikely to “Tell” - points to one famous chronicler - Nestor! In print. Patericon (l. 138), Kossov Zywoty (l. 116) and in some. RKP. The Patericon says: “When he died, he stayed in the monastery for 10 years, and in captivity he suffered in bonds for 5 years, and for 6 summers - for purity.” In the Novgorod Patericon of the Arseniy list of the 15th century. (No. 28) reads: “having spent 10 years in a monastery, suffered 5 years in captivity and suffered chains, 6 years suffered passion for purity.” This is what it says in the seal. prologue of July 26. But if Moses, captured in 1018, remained in the hands of the Polish woman until the death of Boleslav, until 1027, as all the lists of the patericon say, then we must assume that Moses, having been a chained captive for 5 years, remained in the hands of the lady for about 4 years. This is not mentioned in the Patericon. But in the prologue we read: “After a few days I flew back to health and came to the Pechersk monastery.” Collection l. 1, 67; 7, 330. If the death of St. Moses is attributed to 1043, then his settlement in the cave should be attributed to the end of 1032. This will not be contradicted by the words of Nestor, who, having spoken about the entry of Mother Theodosius into the nunnery, writes: “and one could see three lights shining in the cave and dispelling the demonic darkness with prayer and fasting, I mean St. Anthony, blessed Theodosius and the great Nikon." The panegyrist, and not the chronicler, speaks of great ascetics who enjoyed fame; therefore, he does not rule out the idea of ​​a new cave dweller known only for his illness. The extent to which Moses was little known in the cave is shown by the words of the great John: “I did not know the name of the deceased; later to find out that it was Moses Ugrin.” Prologue and part of the menaion July 26. Two miracles and the praise of the bl. Nikolai in the RCP. collections of Uvarov (Tsarsky) No. 185, 135. synod, b. No. 477. Brief life of Tolstoy 2, No. 368 The prologue only says: “in the same village (July 27) of St. Blessed Nicholas Kachanov. Christ for the sake of the holy fool, the Novgorod miracle worker,” but there is no life. In the July Menea (M. 1646) the service of rights is placed. Nikolai. But the service is the same one that was written by rights. Andrei the Holy Fool (October 2), with the historical events of Andrei’s life. Macarius of antiquity 1, 200. 204. 207. In the chapel built on the site of her burial, there is an ancient inscription: “Righteous Juliana reposed in fol. 6892 (1384) at c. Moscow Dimitri Ioannovich, under Archbishop Alexy of Novgorod, was buried in this place, where she now rests in secret.” In the census of local churches in 1580 it is said: “on Yakovlev Street in the Church of St. Nicholas the Wonderworker Kachanov, priest Maxim Savin receives an annual contribution of 6 rubles... In total, to the Church of St. Nicholas the Wonderworker Kachanov, contributions for wine, thyme, and wax are 15 rubles. 23 altyn and 2 money.” Time m total ist. book 24 pp. 27. 28. Macarius of Antiquity 1, 201–204. RKP. charter sof. cathedral on July 27. In the monthly gospel of the 16th century. July 27 “the death of Christ for the sake of the ugly Mikula Kachanov.” Also in the calendar of the 16th century charter. Tolstova 1. No. 100. sl. Uch. notes of academician book 2. issue. 2. p. 117. Monthly St. Petersburg. 1856 Above approx. 286. In the Otensky list of calendars of 1718: “the relics are hidden, there is a service, the memory is July 27th.” Karamz. 7. Ave. 312. 328. 331. Nikon. l. 7, 19. Lviv. l. 4, 116. Kings. book pp. 76. 77. Nikon. l. 7, 23–27. Tsarst. book 83–89. Nikon. l. 7, 33. Step. book 2, 239. Kings. to 100. Lviv l. 4, 138. 139. book. Demetrius brother of St. Prince John-Ignatius. See May 19:00 Kingdoms book 100–102. Nikon. l. 7, 33. 34. East. act. 1. 329. Letter c. John to Kurbsky p. 184. Lvov. l. 4, 152–154. Kingdoms book 319. 320. Step. book 2, 224. East. act. 1, 382. 383. Description. Sergius Lavra 73. 74. Months of the Sergius Lavra M. 1830 p. 15. 16. Description Sergius Lavra p. 1444. M. 1842 Sava index synod. sacristy pp. 40. 41. M. 1858 East. jep. 4, 786. 787. information. about mon. 401. Epiphanius' Life of Sergius; ist. Hier. 4, 382. 383. Consolidated. about monas. 49. Snegireva 3, 140. His disciple Dosifei speaks about the life of St. Herman in the life of St. Zosima and Savvaty. A special life was written at the beginning of the 16th century. unknown, who supplemented the legends of Dosifei with the story of someone who saw the transfer of the relics of Abba in 1484. Afterword by Dosifei to the life of St. Zosima and Savvatiya. Moskvitian 1846, part 6. Library of the Solovetsky Monastery - in the Orthodox Church. Interlocutor 1859 1, 29–34. RKP. the life of Herman, written from the words of someone who saw the transfer of relics. him, opis. Solov. mon. pp. 41–45. 62. 65. 66. 244. 304. The truth about St. Solovetsky Monastery p. 61. St. Petersburg 1844. Description. Solov. inhabited 292. M. 1836