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Blazh. Vasily was born and raised near Moscow. 865 In the years of his living youth (sixteen years old), leaving his parents' house, he spent the life of a holy fool. Without shelter or shelter, he walked around Moscow almost naked and in winter endured such frosts that the ground cracked, and in summer he roasted in the sun; During the day he walked the streets, unresponsive, accepting shocks, and at night he lay down on the church porch and spent time in prayer. He had neither friendship nor acquaintance with anyone - he was a stranger to everyone: so deprived himself of all earthly consolation! Only one poor widow did he sometimes bow his head to; Blessed Basil's mind was constantly occupied with prayer and contemplation of God. On his tomb hang heavy chains that the blessed one wore, who already had so little rest for his flesh. So high in spirit, blessed one. Vasily spoke little and did not scatter instructions. 866 Holy Scripture does not approve of verbosity and talkativeness for anyone. “It is a sin to talk too much; but he who restrains his lips is wise” (Prov. 10:13). “Whoever guards his mouth guards his life; but whoever opens his mouth wide will have trouble” (Prov. 13:4). This is what inspired wisdom teaches. Holy Scripture, having entrusted the work of teaching to well-known persons, demands from each and every one a pure and holy life, and such a life assimilates the power of the most powerful instruction. “You shine as lights in the world,” wrote the apostle; so live that you may be pure, innocent children of God, blameless in the midst of a wicked and corrupt generation” (Phil. 2:15). Such was the life of the blessed one. Vasily! Recalling the terrible time of the young John the Terrible, we can imagine what a reproach Vasily’s life was then to depraved people, and how it consoled those innocently suffering from the arbitrariness of wild passions. – It was not easy for the righteous to look at human sins. Loving people, he cried for them and with his tears called them to repentance. In 1547, “Basily the holy fool,” says the chronicle, came to the Monastery of the Exaltation, which is called on the island, and stood before the church, touchingly in vain and intelligently making a prayer to her, crying inconsolably; But when people saw him, they marveled.” The next day in Moscow there was a terrible fire that started from the Ostrovsky church; both cities, old and new, burned down; churches, houses, palace c. The prince disappeared, “copper spilled like water.” 867 Those who were attentive to their salvation noticed that when Vasily passed by a house in which they were madly having fun, singing songs and drinking, he hugged the corners of that house with tears. What does it mean? they asked Vasily. Sorrowful angels, breaking the silence, he answered, stand at this house and lament over human sins, and with tears I begged them to pray to the Lord for the conversion of sinners. The blessed one rose to wonderful spiritual states. “The unfaithful people saw him walking on the sea like dry land and marveled; when they came to Russia they said: we saw such a man walking on the sea. The testimony is true: given by enemies.” These were Persian merchants rescued by Basil at sea during a storm. 868 Metropolitan. Macarius, having learned about blessed Vasily, informed the king about him and both praised God, who raised such an ascetic in their time. Once Tsar John stood in the church and thought about how to decorate his new palace on the Sparrow Hills. After the service, Vasily came from the church to the Tsar. “Where have you been, Vasily? I didn’t see you in the church.” “And I saw you,” answered Vasily, only you were not in the church, but on the Sparrow Hills. Let us now put aside every care of this life, the church sings to us.” Ivan the Terrible decided to invite the holy fool to his name day. They brought a cup of health. The holy fool took it three times and poured it out the window. Ivan the Terrible raged, mistaking the holy fool’s action for disdain for the Tsar. - “Don’t get angry, Ivanushka said the holy fool; it was necessary to douse the fire in Novgorod, and it was doused.” – Ivan the Terrible was not one of the gullible people; a messenger was sent to Novgorod and the truth turned out to be on the side of the blessed one. One rich nobleman loved the saint. Vasily, and Vasily visited him from time to time. Once Vasily came to him in severe frost. The compassionate boyar began to beg him to at least protect his body from the frost with clothes at such a time. Do you want this? said the holy fool. “I love you with my sincere heart, brother, accept it as a sign of my love,” said the boyar. The blessed one said with a smile: so be it, and I love you. The boyar gladly put a rich fox fur coat on Vasily. The blessed one ran down the street as usual. Unkind people, seeing the holy fool in a rich fur coat, decided to take it from him by deception. One lay down on the road, pretending to be dead; comrades began to ask Vasily to donate something for the burial of the poor man. Giving away the fur coat, Vasily said: “those who deceive will be consumed.” When he left, the deceivers found their comrade dead. Lately, the blessed one was lying on his bed, seriously ill. Tsar and Queen Anastasia with their children John and Theodore came to him to ask for his prayers for them. The blessed one, already near death, said to Tsarevich Theodore: “all the property of your ancestors will be yours - you are the heir.” And then he died. It was August 2, 1552. Of the 88 years of his life, the blessed one. Vasily spent 72 years in feats of foolishness. - The Tsar and the boyars carried his bed. Metropolitan Macarius with the cathedral of clergy performed the funeral service for him. 869 The body of the blessed one was buried in the cemetery of the Trinity Church on the moat, where in 1554 Tsar John ordered the construction of the Intercession Cathedral in memory of the conquest of Kazan. 870 In 1588, “blessed Basil of Moscow appeared, says the chronicle, and there was much healing from his relics.” By the will of the c. Theodore at the same time had a silver shrine erected over his relics and it was established to celebrate his memory on the day of his death. 871 Afterlife miracles bl. Basil's prayers were varied and were performed both at his tomb and in distant places for those who called for the help of the Saint. The boyar's son Kopyatov, a resident of Vologda, had been sick with his legs for a whole year. He prepared to walk on crutches to the tomb of the bl. Vasily. He walked quite a way, but at last he became completely exhausted. “Help me, Blessed One,” he cried from the depths of his heart. Then I heard a response voice: “If you want to receive healing, go to my tomb.” And at that very moment I felt healing. Not for healing, but out of a feeling of gratitude, he came healthy to the Blessed One and told about what had happened to him. The Pskovite Evdokia was both blind and did not control her right hand. Deciding to wander to the tomb of the Blessed One, in Rzhev she became very exhausted and called on the Blessed One for help. On the road, the Blessed One healed her by his appearance, and she fulfilled her vow at his tomb. Poor Osip, mute from birth, wandered along Pokrovskaya Street in Moscow for alms; from time to time he would be attacked by fits of madness, and then he would be dangerous to those who met him. With difficulty they brought him to the tomb of the Blessed One; when they sang a prayer service and sprinkled it with St. water, he began to speak calmly and meaningfully. Chernorizets Gerasim was without legs for twelve years and lived on alms at the Spassky gate. “How many years have you been crawling on your knees?” asked Vasily, who appeared to him. Twelve years and everything he had, he gave to the doctors, but to no avail, the elder answered. “Why,” Vasily told him, “don’t you believe in the Saints, from whom you can receive healing without any payment? Do you believe that God can heal you? I believe, Lord, said the poor man; I believe, he added, that through your prayers God will have mercy on me. “Okay,” said the one who appeared, go to the tomb of the holy fool. Gerasim went and completely recovered. 872 “Blessed Basil! From your youth, you cared to stand on the day of judgment without fear and fear, and boldly, rejecting all bodily pleasures, followed Christ; I collected spiritual wealth through labor and patience, with candles always ready. And you joyfully ascended to heaven. Pray for our souls to be saved.” “As a true and invincible sufferer, you appeared with purity of soul and body for Christ, having exhausted your body with every need. That is why I received the gift of healings from Him. And now, blessed Basil, pray for us who glorify your dormition.” 873 All things are possible to him who believes (Mark 9:23). If anyone says to this mountain, “Move and throw yourself into the sea,” and does not doubt in his heart, but believes that his word will be fulfilled, whatever he says will be done for him” (Mark 11:23). - These are the words of the One whose every word is her and amen. Experiences of this are in the life of St. Anthony of Novgorod. The Monk Anthony was born, as he himself told his disciple Andrei, 874 in Rome, from very rich and Orthodox parents. It is also known from other sources that in Italy in the 10th and 11th centuries. There were quite a lot of Orthodox Greeks living there and there were Orthodox monasteries. 875 After the death of his parents, Anthony, seeing the unrest and strife in the world, decided to devote himself to serving God. At the age of 19, he took monastic vows and lived for several years in the desert, where the monks spent their monastic life. On Great Saturday of Lent, they gathered in a small desert church, listened to the liturgy and received Holy Communion. secrets; On Easter they also listened to Matins and St. liturgy and after communion of St. the mysteries were dispersed in the cell. 876 Persecution arose against the Orthodox by the proud high priest of Rome, and the monks fled wherever they could; Anthony, moving from place to place, found a stone on the seashore and began to live on it. So he lived for a year, in fasting and prayer. But a terrible storm arose at sea, the waves rolled like mountains on the sea and reached the stone on which the hermit lived; They tore the stone from its place and carried it across the sea: under God's protection, the servant of God was saved from all dangers. He arrived in Novgorod: but here both the people and their language were unknown to the hermit. In the city he met a man whom, by his clothes, he recognized as a Greek merchant, and from him he learned that the city was Novgorod the Great, the inhabitants were Orthodox Christians and their bishop was blessed. Nikita. Anthony thanked the Lord for His wondrous destinies. Having become somewhat familiar with the Russian language, he came to the bishop to receive a blessing; the bishop asked him: who is he and where is he from? Anthony answered one thing, I am a sinner, and only in private, under the condition of deep silence, did I tell him everything that happened to him. With the blessing of the archpastor, Anthony built a small church in honor of the Nativity of the Mother of God, since on this holiday he set foot on the shore. This is 3 versts from the city, along the Volkhov River. – The next year, the fishermen who were fishing, at the request of Anthony, cast a net and pulled out, along with a lot of fish, a barrel that Anthony had long entrusted to God’s keeping; expensive things were stored in the barrel. The monk bought land from the mayor's children for the monastery. Here is his deed, which in other acts is called a bill of sale and a deed of purchase (landmark): “Here is the work, my Most Rev. Lady. Mother of God, which I worked on in this place. I bought land for the most pure house from Simeon and Prokofy, sons of the mayor John; but he gave me 100 rubles.” This is followed by an outline of the land or an indication of the boundaries. 877 – According to the Novgorod chronicles, in 1106 “the teacher sailed to Great Novgorod from Rome. our father Anthony"; in 1117 a stone church was founded in its monastery in honor of the Nativity of the Mother of God: in 1119 it was consecrated and in 1125 painted. After another two years, a stone refectory was built, at which a church was then built in honor of the Presentation of the Lord: during the consecration of this church, St. Anthony (1128) was installed as abbot. 878 Latin inscriptions on some of the things of St. Anthony, hitherto intact, confirm the legend of the arrival of St. Anthony from the west. In the monastery of Anthony, his musi icons are preserved, on which the musia is superimposed on copper boards: three depict the Lord Pantocrator, and the other three depict the Crucified Savior, with the Latin inscription: IHSXPS (i.e. Iesus hominum Salvator, Xristus Patronus sanctissitus “Jesus the Savior of men, Christ the most holy patron”). Along with the icons at the saint’s shrine is his stone cross; on the upper crossbar of this six-pointed cross there are words in mosaic. Is. Xs. 879 Two precious bowls of St. Anthony with the image of four-pointed crosses on them are now in the Moscow Assumption Cathedral, 880 having been taken to Moscow by Tsar John the Terrible. 881 Of his three service books, shown in the inventory of 1636, one is kept in the synodal library: St. Chrysostom, depicted on this service book, is represented giving a name blessing. 882 In his main stone church, the monk built a “goddess” for his solitary prayers, where now there is a small, round church: according to ancient inventories, this place is called “Anton’s goddess.” 883 According to ancient life, the monk used whatever income he received in the monastery not only for the brethren, but also for feeding the poor, the unfortunate, orphans and widows. In his spiritual letter he wrote: “here I am Anthony, the worst among the Mnichs, came to this place, having received no property either from the prince or from the bishop, but only having received a blessing from Bishop Nikita; Pasha on a foreign land, I did not give myself peace and upset the brethren and orphans, the Christians here.” The monk calls the villagers who lived on the monastery land and worked for the monastery orphans: how love sounds in this name! “The Mother of God herself,” the monk continues, will correct everything, but how much sorrow I have endured for this place! I entrust him to God and the Holy Mother of God and Christians, wishing for him freedom. – I entrust this place of abbess (whoever breaks my word, may God and the Holy Mother of God judge him) to the one whom God appoints and the brethren choose. Let no one of the brethren be oppressed in this place. If any brother of this place seeks the abbess through bribery or violence: let him be under oath. Whether the prince will participate in this by violence or bribery: and he is subject to an oath; whether the bishop will supply (the abbot) for a bribe and begin to create violence here: he is subject to the same. I also declare that when I sat down in this place, I gave 70 hryvnia for the land and swamps and 100 hryvnia for the village of Volkhovskoye.” Finally, the quitrent people of the monastery are named.” 884 The experience that Rev. Anthony cared about the spiritual enlightenment of his disciples, as evidenced by the works of a student of his domestic of the Anthony monastery, Kirik, who during Anthony’s life in 1136 wrote an article on the number of years 885 and then proposed questions to the bishops of Novgorod about various subjects of deanery and worship. 886 The manuscripts of the monastery that have survived to this day are all written in a clear and beautiful script and on parchment of the best quality. 887 In one of them, from the 13th century, which contains church daily life, by the way, a “testament to young monks” is written. Since in the monastery of St. Anthony they copied this covenant for their edification: we will repeat it here too, as we agree, in any case, with the thoughts of St. Anthony. 888 “The job of a monk is to guard the mind and resist strange thoughts; a monk is an intelligent catcher of thoughts, sitting at the door of the heart; The monk's job is thanksgiving. Prayer, singing, is the work of angels, prayer is food for the soul, enlightenment of the mind, an ax against despondency, an obstacle to falling. Prayer must be done with the mind, from the soul, with an understanding of the words - correct, it is said, in the knowledge of the understanding (Prov. 9:6). Enlighten yourself, monk, for eternity, force yourself to strengthen yourself through the effort of the cross, work in obedience and handicraft, taking bodily food, feed your soul with sacred words. Always keep your mind in the sky. Don’t get used to walking from cell to cell to please your carnal desires; Go out only to pray in church, or to serve the brethren. - Do everything with the blessing of the elder. Don't live for yourself, live for God, caring about eternity. Let your cell be a coffin, before an ordinary coffin. Do not have property, do not live for corruption, which you have given up. Praise God with the angels. - When you see the abbot, bow to the ground, ask for a blessing. Having met your brother, bow and say a prayer: with the prayers of St. our fathers, Lord Jesus Christ our God, have mercy on us. After Vespers, do not speak to anyone. A brother will come from outside, from another monastery: when you meet him, say the prayer: Lord Jesus Christ, our God, have mercy on us, amen. Entering the cell with him, say the same prayer, then, having consoled yourself spiritually, treat him. – Never laugh until you bare your teeth and don’t look impudent. Your clothes are a simple retinue, made of cloth, homemade, tight-fitting to the body: a leather belt, not higher than your loins. The gait is neither greyhound nor lazy. While walking, have your arms bent on your chest. Do not talk to the worldly, especially to the young and children - do not sit or stand with them; Don’t even bother teaching your children to read and write. Run away from where there are games, blasphemy and laughter. Do not put your arms around your brother or touch him; Don’t allow anyone to touch you or look you in the face—dodge and move away. Especially beware of looking at the face of a young and bare-moustached man. Beware of jokes and fun. The black man is called a monk because he alone listens to God day and night. Beware, do not sit young, one with the other, in idleness. Everyone beware of impure love - run faster than poison, so that death does not jump through the doors, according to the prophet - through the doors of the five senses, tongue, smell, hearing, touch, sight. Block these doors with the fear of God. Be all eyes. Take sleep when the need is great. Before going to bed, pray for a long time, read books, do handicrafts. Otherwise, thinking to be on the narrow path, you will find yourself on the wide road that leads to destruction. When lying down, be girt around your retinue, with a hood on your head, with your arms bent on your chest; when you itch, do not stretch your hands over your body, under your retinue, for destructive passion; in a dream and never stretch out your hands to your private parts, don’t touch them or look at them, even if they rot. May your mind be at its best. - Beware of harmful manual fornication. The Apostle says: do not be deceived; neither idolaters, nor fornicators, nor those who commit the sin of Sodom, nor those who commit manual fornication, nor robbers, nor drunkards, nor thieves will partake of the kingdom of heaven. - Beware of unclean thoughts, harmful looks, the same touch and hearing. - Do not lie on a bed with another and do not sit on a horse with another; Beware of unclean connections, do not destroy yourself. And getting up, and lying down, and sitting at meals, and walking and sitting, always say a prayer: “with the prayers of St. our fathers, Lord Jesus Christ our God, have mercy on us, amen.” If a monk prays only during prayer (general); this is not a prayer book. He must pray every hour. This prayer is short: but it brings great benefit to those who pray with faith; the invoked God drives away demons. Glory to him with the Father and the Holy One. Spirit, now and ever and unto ages of ages, Amen.” The blessed death of Ave. Anthony followed on August 3, 1147 889 His relics were discovered in 1597; but he has been revered locally almost since the 13th century. He has been called a venerable and miracle worker according to monuments from the very beginning of the 16th century; some of his miracles described belonged to 1546–1576. At his grave, the strength of the weakened returned; sight was given to the blind and hearing to the deaf; covered with purulent, old wounds became healthy, and the same thing happened with those possessed by demons. And not only at his grave were healings obtained; but even those who, far from Novgorod, called on the monk for help received the desired help. 890 “You were a mentor to the monks, Father Anthony! But first you offered yourself as a bloodless sacrifice to God, through abstinence, spiritual reasoning, high humility, and merciless fasting, and you put the enemy to shame. Pray for our souls to be saved.” 891 Repose of Saint Theoktistus, Bishop of Chernigov Before entering the Chernigov department, Blessed Theoktist asceticised at the monastery of St. Antonia and Theodosius. He accomplished so much here in spiritual life that, according to Polycarp, he was among those great elders through whose prayer the deceived Nikitas was healed. 892 In 1103, after the death of Abbot John, he was elected and ordained abbot of the Lavra. In 1108 he built it in the Lavra at the expense of the prince. Gleba stone refectory. In the same year he begged V. book Svyatopolk to ask M. Nicephorus, so that the name of St. Theodosius would be included in the synodics of saints of all Russia and St. Theodosius is included in the number of saints. 893 During his time in the Pechersk Lavra, there apparently was a special phenomenon in the air spaces, which amazed his contemporaries, to their spiritual benefit. 894 People who consider themselves smart look at everything lightly, let everything pass by, but are they smarter than those who are edified by such phenomena for the salvation of their souls? In January 1113 Ave. Abbot Theoktist was consecrated bishop of Chernigov; in Chernigov everyone was happy about this, because Theoktistus’s predecessor John had been sick for a long time, which is why they had not seen archpastoral service for a long time; The princess was especially happy, since he was her spiritual father. 895 In May 1115, the saint was at the transfer of the relics of St. princes Boris and Gleb to a new stone church built by the Chernigov prince. Oleg. 896 - In the same year he buried this prince in the Chernigov Spassky Cathedral, 897 and the next year the princess nun Predslava, sister of the Chernigov prince David. 898 – Prince David, meek, kind, pious, served as a consolation for the virtuous shepherd. Having lost (1120) his son Rostislav, 899 the pious prince, both out of love for his son and out of reverence for the saint. Princes Boris and Gleb, of whom the latter was his baptismal name, built a stone church near the cathedral in honor of St. princes Boris and Gleb. The blessed saint joyfully consecrated it. 900 Close to the time of the book. David the Chernigov preacher said: “I will present you with an example not from a foreign land. David Svyatoslavich did not start enmity with anyone. Let someone else start a war: he stopped this war by submission; he reigned in the Grand Duchy because he was the eldest of the brothers. If anyone committed injustice towards him, he suffered everything on himself. Has anyone ever kissed a cross? I never changed my word my whole life. Let no one else fulfill his word before him; he did his job - he didn’t offend anyone, he didn’t do harm to anyone. The brothers, seeing him like this, obeyed him like a father and obeyed him like a sovereign. His reign was peaceful... Will someone say that he did not have a wife? No, he had children. Nikolai Svyatosha was his son and there were two others. Or will someone say that he did not have a home, and therefore could fulfill the commandment of the Lord? It happened to me more than once that some ignorant people say: we cannot be saved with a wife and children. The prince had not one house, but many. The prince of the entire Chernigov land fulfilled the commandment of God, throughout his entire life he had no quarrel with anyone... Be ashamed, being at enmity with your brothers and half-bloods.” 901 In the new church, Prince. David was preparing a tomb for himself: this is how he remembered death! On August 1 he lay on his deathbed. The saint who loved him, noticing his closeness to death, ordered the canon to be sung to the cross of the Lord, the guardian from the spirits of evil. - At this very time a white dove flew in and sat on the chest of the dying man; the prince died and the dove flew away. – The deceased prince was buried in the Spassky Cathedral and laid in the new Boris and Gleb Church. 902 The prince and the saint, who loved each other, were not separated for long: on August 6, blessed Bishop Theoktist also rested. 903 – According to the RCP. Saints and in the canon of Kyiv saints he is placed among the holy Kyiv Lavra, and in one list of calendars it is directly said: “he was founded in the Pechersk monastery.” - So blessed. Theoktist, in the place of his monastic deeds, awaits the day of the general resurrection. 904 Memory of the Monk Pimen, the ill-fated one The Monk Pimen, through a serious illness, reached the kingdom of heaven. 905 He was born sick and grew up sick. Many times he asked his parents to send him to a monastery, but they were sorry to part with their only son, the heir. The illness intensified so much that there was no hope of recovery, and his parents took him to the Pechersk monastery, asking for prayers for his health. At the monastery, at the request of the parents, they prayed for the healing of the sufferer; but the sufferer already felt the high cost of suffering, and his prayer for the continuation of the illness was heard by the Lord. “The sick Pimen also prayed for one thing - to honor him with the rank of angel. And then one night some monks came, performed the rite of tonsure on him and clothed him in monastic robes. No one heard how they came, and no one knew how in the locked church, in the shrine, St. Theodosius, Pimen's hair has appeared. Only the sounds of singing were heard by some, and when they went up to Pimen, they found him tonsured and a candle burning in his hand; They brought the “book of tonsure” and Pimen found that his tonsure was performed in accordance with the book. 906 Pimen spent many years in serious illness. Those who served him were burdened by him and often left him without bread and water, hungry and thirsty, but Pimen endured everything with joy. Another patient was brought into his cave in order to care for both at the same time, but both were often left unattended. "Brother!" - Pimen once said to the person lying with him - “the employees abhor us; if God heals you, will you perform this service? The sick man promised to serve the sick until his death. At Pimen’s word, he got up healthy and began to serve the sick man. Once he became lazy in his ministry and illness befell him again, but Pimen again healed him. “You of little faith! Pimen said to him then, don’t you know that both the sick person and the one who serves him receive an equal reward? The patience of the poor is not in vain: here there is sorrow and hardship, there there is joy and gladness. That's why I endure everything. God, who healed you of your illness, can restore my health, but I do not want that. He who endures to the end will be saved. Let all of me rot in this life: if only my flesh remains there without decay; let there be a stinking smell here: if only there you can enjoy the indescribable fragrance. What does this stinking and cramped church mean if not judgment before that judgment, torment before endless torment? Pimen spent twenty years in suffering. Before his death, he became healthy, said goodbye to all the brethren, took communion in the church of St. secrets, bowed to the tomb of St. Anthony and indicated the place for his burial. At this place, he said, two brothers were buried this year, one with schema, the other without schema. The first did not think about the meaning of the schema and only before death was clothed in it, without being worthy of it; Now he is without a schema. Another constantly wanted to be in the schema, but he was not clothed in it. The Righteous God, who knows your hearts, gave him the schema after death. When the ground was dug up, they found it exactly as Pimen said. The monk calmly gave up his spirit to God. “On the day of his repose,” adds the narrator Polycarp, three pillars appeared above the table and from here they moved to the top of the church, as stated in the chronicler. “However, only God, who showed this sign, knows whether it was for this blessed one, or for another reason.” According to the ancient chronicle, the appearance of a pillar of fire over the table, which appeared in two places on the church, was on February 11, 1110. 907 Therefore, the blessed death of St. Pimen must be attributed to 1110, as one chronicle does. 908 – Relics of St. The Pimen rest in Anthony's Cave. 909 Kontakion to the venerable: “He who has endured a long illness with gratitude, come, come together, let us praise the long-suffering Pimen: even though we sometimes disdain the stench of illness, this fragrance now releases with faith to the race of his relics who come and will drive away the stench of passions from those crying out, come Pimen to us and nothing will be in time for the enemy to attack us.” Memory of St. Gregory the icon painter of Pechersk The name of the icon painter, with which reverend. Gregory is mentioned in the RKP. Saints and is known in the cave, shows that he reverently and godly studied the writings of St. icons; according to the legend about the icon painters “pr. Father Gregory of Pechersk, icon painter of Kyiv, holy saint. Alypius" († 1114) and "many St. painted miraculous icons,” - His relics rest in the Anthony Cave, 910 and some of them are in the St. Sophia Cathedral. 911 So sacred is the work of an icon painter, and sacred is the veneration of St. icons Also St. Gregory Dvoeslov wrote: “Which scriptures are delivered to those who know how to read them, icons are delivered to the unlearned when they look at them. “The icon serves the common people instead of a book.” It must be added to the fact that a person must serve his Lord not only with his mind, but also with his imagination, and feeling, and sight, and that if we do not feed the senses and imagination with sacred objects, they seek their food in unclean objects. That is why the Reformation, acting according to the mind alone, amounted to a service offensive to the mind, a service to God without the participation of feelings and imagination. By her grace, instead of sacred objects, they began to so diligently depict low and unclean objects: nature one way or another takes its toll. And what a detriment to souls - seductive pictures! The charm of sin quickly passes from them to the very depths of the soul, defiles and destroys imagination, feeling, thoughts, will. Woe to the world because of temptations and woe to him by whom temptation comes (Matthew 18:7). Unhappy artist! What fate are you preparing for yourself by becoming a destroyer of souls? The Lord says: “Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were drowned in the depths of the sea” (Matthew 18:6). On the contrary, how much good could you bring to your soul and to thousands of Christian souls, if you only occupied yourself with the depiction of saints’ objects, the faces of God’s slaves and handmaidens! Follow the example of the saint of God Gregory, and you will be pleasing to the Lord. The repose of the blessed Lavrenty, the holy fool of Kaluga Settlement, on the left bank of the river. Cells, half a mile from the present city of Kaluga, remains a monument to ancient Kaluga; for anxious times 15–16 table. the place, protected by the sinkholes of the earth, was very convenient for the city, 912 - Prince Simeon Ioannovich lived here in 1505, who received the Kaluga inheritance from his father in his administration. 913 He was a good prince. That is why the servant of God Lavrentiy lived in his house from time to time. Nothing is known about Lawrence’s father and mother, says an old note. He walked barefoot in winter and summer, wearing a shirt and a sheepskin coat: this is how he is depicted on ancient icons. “He lived in the prince’s house only from time to time, acting like a fool in the eyes of people, but not before God. Most of all, he spent his time where there is now a monastery named after him. Here, half a mile from the city of his time, on the top of a mountain covered with dense forest, stood a secluded church of the Nativity of Christ: near the church there was a hut of the blessed one. Lawrence; at night he came out of it onto the porch of the church and said prayers, and to listen to the daytime prayers of the church, a passage was dug from the hut in the ground to the church and Lavrenty, invisible to people, went to the church to listen to her prayers. 914 Through his exploits of self-denial he became so elevated in spirit that during his lifetime he became famous for his miracle. An ancient message says: “in 1512 the Hagarians attacked the city (Kaluga); The prince (Simeon) and the citizens came out against them, and the righteous Lawrence, who was in his house, suddenly said in a loud voice: give me a sharp ax; the dogs attacked Prince Simeon; it is necessary to defend it from the dogs; and grabbed (the ax) and left. While Prince Simeon was fighting at that time from a nasad (ship) on the Oka, and the Hagarians surrounded the prince in large numbers, righteous Lawrence suddenly appeared on the nasad and strengthened him and the entire army with the words: do not be afraid. At that same hour the prince defeated the Hagarians and drove them away; and the righteous Lawrence again appeared in the prince’s house and made a noise like a fool: “he defended Prince Simeon from the dogs.” “The prince, returning from the battle, told how the righteous man appeared and with his help the enemies who attacked the city of Kaluga were defeated.” 915 Righteous Lawrence is also depicted on ancient icons with an ax mounted on a long ax handle. According to the chronicles, this attack of the Crimean Tatars took place in May 1512 and was completely unexpected. Mengli-Girey had hitherto been on friendly terms with the Grand Duke of Moscow. The gold of the Lithuanian king and secret intrigues caused the sons of Mengli-Girey with crowds of predators to suddenly burst into Russia, plundering the Odoev places like bandits, after Kaluga they rushed to Ryazan, but the commanders of the Grand Duke were in a hurry to meet them in the field, and the predators hastily left for the uluses. 916 Thus, Kaluga owed its salvation from ruin, and the prince also the preservation of his life, to the righteous Lawrence. In the RKP. in the calendar we read: “St. the righteous Lawrence, like the holy fool for Christ's sake, the wonderworker, (in another sp. that in the Nativity monastery), reposed in l. 7023 (1515) m. August in the tenth day.” Probably, Prince Simeon, who owed the righteous man his salvation, built a monastic monastery in his memory. In 1565, Tsar John wrote in his letter to the monastery: “the monastery of the Nativity of Christ, where Lavrentiy the Fool for Christ lies.” 917 This makes it clear that even then the righteous man was already locally honored. In the RKP. The life of the righteous man records several of his posthumous miracles. The first of them dates back to 1621. This is the healing of the paralyzed boyar Kologrivov. He had no control over his arms, legs, or tongue. They brought him and laid him near the tomb of St. Lawrence. During the singing of the prayer service, when the Gospel was being read, the paralytic spoke, raised his right hand and began to make the sign of the cross on himself; then he stood up, walked over to the shrine and kissed it. At the end of the prayer service, he spoke freely and became as healthy as he had been before. Then a possessed townsman and two blind girls were healed. In 1641, the son of a Kaluga citizen was brought to the shrine of the righteous; he was sick with his legs, and the good father carried him on himself; but at the shrine of the righteous the sick man recovered and was able to go to his own home. 918 In the monastery there is a gospel of m. 1686 with the inscription: “Princess Tatiana Mikhailovna came to the monastery of Rev. Lawrence the Wonderworker." Reverend Martyrs Vasily and Theodore of Pechersk “There was a monk Theodore, the reverent Polycarp writes about the Pechersk monastery. Having distributed all his property to the poor, he entered the monastery and, with the blessing of the abbot, settled in a Varangian cave adjacent to the caves of Theodosius. 919 He stayed here for many years in strict abstinence. But, at the suggestion of the enemy of salvation, grief was born in him over the distributed property. He imagined that he would live a long time, become exhausted in body and would not be able to be content with monastic food. Busy with these thoughts, abandoning hope in God, he indulged in his sadness more and more, and was close to despair. He did not hide his grief from others, but spoke about it. One of the monks, Vasily, took part in it. Please, brother Theodore! - he said, don’t lose your reward. If you want property: take everything that I have: just give your word before God that everything distributed by you will be my alms. And you will live with wealth without sorrow, God willing. The fear of God awoke in Theodore's soul and he hurried to wash away his sin with tears of repentance; he became attached with heartfelt love to his brother, who admonished him.” But the passion of love of money had not yet completely extinguished in his heart. Once Brother Vasily left the monastery on business. The devil, appearing in the form of a departed brother, inspired Theodore with the idea of ​​asking God for acquisitions and brought his thoughts to the gold and expensive vessels hidden in the cave. Having found the treasure, Theodore wanted to leave the monastery so that, having bought the estate, he could live in peace. Vasily, three months later, returned and discovered the demonic deception. Theodore became more attentive to himself - and in order not to be carried away by harmful thoughts in idleness, he placed a millstone in his cave, took grain bread from the bins and ground it at night. He spent many years in such work, never ceasing to pray to God to deliver him from the thought of love of money, and finally he was so freed from this thought that he considered gold and silver to be worth nothing. Through long labors he acquired power over unclean spirits, so that they obeyed him. A close friendship united Theodore with Vasily. They made a covenant among themselves not to hide a single thought from each other, but to discuss and revise their thoughts together. The old Theodore moved to the old monastery, where he built himself a cell soon after it was burned by the Polovtsians, and Vasily began to live in his place in a cave. Mstislav, the son of Svyatopolk, heard a rumor that Theodore had found a lot of treasure in the cave. Calling Theodore, the prince asked him: did he really find the treasure? It’s true, prince, I saw the treasure in the cave, answered Theodore. And a lot of gold, silver, vessels? – Who, you hear, started all this? the prince asked hastily. The elder answered: “in the life of St. Anthony is told that there was luggage of the Varangians here, and also Latin vessels, which is why the cave is still called the Varangian cave. There is a lot of gold and silver there.” Show me these treasures, the prince said, I will share with you, and you will be a friend to me and my father Svyatopolk (Svyatopolk was then in Turov). The elder answered: God sees my heart, good prince: my beloved brother Vasily often told me not to destroy my soul with the charm of wealth, and we buried the Latin treasure in the ground. By His mercy, God took away my memory and now I don’t know where it is hidden. Mstislav, not content with such an answer, ordered Theodore to be severely tortured; he was tortured to the point that his hair shirt was soaked in his blood; Then the order was to hang him headlong in heavy smoke and put fire under him. The prince ordered to beat Vasily without mercy; being noisy from the wine and enraged, he took an arrow and shot it at Vasily. Both friends died the following night. Not much time later, Mstislav himself was shot on the city wall according to Vasily’s prophecy. He fought with David Igorevich and then recognized the arrow with which he shot Vasily: “I am dying,” he said, for the saints Vasily and Theodore.” So says the blessed one. Polycarp. 920 According to the chronicle, the Pechersk monastery was burned by the Polovtsians in 1096; 921 and Theodore, who was already old, built a cell in the monastery after that and did not live long; book Mstislav, according to the chronicle on July 15, 1099 on the wall of the Vladimir fortress, unexpectedly “was struck by an arrow under his bosom through a hole in the board and died the next night.” 922 From this it is clear that Blessed. the death of St. Theodore and Vasily must be dated to 1098 and, in accordance with the calendar, to August 11. 923 Relics of St. Theodora and Vasily were buried in the Varangian cave in which they labored, and then they were transferred to the Anthony Cave, where they now rest. 924 The blocked entrance to the Varangian cave is now visible near the gate of Lavrentiya Ave. A recent and repeated inspection of this cave showed that there were quite a few reclusive cells with seats in it. The cells and seats made up of multi-colored sands appear as if covered with striped material. So, where previously the vagabonds who were engaged in robbery hid, then the servants of God labored and sanctified the den of robbers with their prayers and exploits. 925 History of St. Theodore and Basil presents to us in experience the thoughts of St. Scripture: “those who want to get rich fall into temptations and snares, and into many foolish and harmful lusts, which plunge people into disaster and destruction” (1 Tim. 6:9). “How difficult it is for those who have wealth to enter the kingdom of God” (Luke 18:24). “A covetous person is an idolater” (Eph. 5:5). Advise the rich in this age not to think highly of themselves and not to rely on unreliable wealth; but on the living God, that they may do good, be enriched by good works, and be generous and social” (Tim. 6:17-18). St. Tikhon Bishop of Voronezh In 1724, in the village of Korotsk, Novgorod diocese, a son, Timofey, was born to the poor sexton Savely Kirillovich. 926 This child’s childhood was not joyful, just as the subsequent summers of his youth were not joyful. “As I began to remember myself, St. later said. Tikhon the cell attendant, in the house with our mother (I don’t remember my father), there were four brothers and two sisters: the eldest brother was a sexton, the middle one was taken into military service, and we were still small and lived in great poverty, so we needed daily food; Our mother greatly grieved over how to feed us. In our parish there was a rich coachman, but childless; he came to our house and fell in love with me. More than once he asked me from my mother, “Give me your Tim,” he said, I will raise him instead of my son and everything mine will belong to him. My mother refused him; she was sorry to give me up, but the extreme lack of food forced her to agree. Taking me by the hand, she led me to the coachman; I remember it well. The older brother was not at home at that time. When he returned, he asked his sister: where is mother? She took Tima to the coachman, she answered. “The brother, having caught up with mother and knelt before her, said: where are you taking your brother?” After all, if you give it to the coachman, he will be the coachman. I don’t want him to be a coachman; I’d rather go around the world with my bag, and not give my brother to the coachman; We’ll try to teach him to read and write, then he can decide to become a sexton or sexton. Mother returned home. “Since there was nothing to eat in the house, I had to spend the entire day harrowing the rich man’s arable land just to feed me bread. This is the kind of need I was brought up in.” 927 Decree of the Emperor Anna (Feb. 4 and Mar. 5, 1735), who ordered that spiritual children who had not studied should be enrolled in military service, forced Timothy to be sent to the Novgorod theological school. “Mother herself took me” to the school, said the saint, “and having given it away, she soon died” in Novgorod. Brother Peter was then a clerk in Novgorod and undertook to support Timofey at the school. There were up to 1,000 students at the school at that time, they came running for fear of being drafted into military service. Therefore, they could not accept orphans for diocesan support. Timofey earned his own food: in his spare time, he hired himself out from gardeners to dig ridges. – In 1740, under the care of Blessed. under Archpastor Arseny, the school was transformed into a seminary and placed in the Anthony Monastery; the best of the students, up to 200 in total, were chosen here and accepted for the maintenance of the archpastor; including Timofey, nicknamed Sokolovsky. “But even here the poor orphan had to endure a lot. “It used to be,” he himself said, “when I receive bread, I’ll keep half for myself, and sell the other and buy a candle; I’ll sit with her at the stove and read a book.” The children of wealthy parents laughed at the poor man, and he remained silent. 928 Timothy studied at school and seminary with excellent success, and in 1750, as a student in the theological class, he was appointed as a teacher of the Greek language. This position brought him a salary of 50 rubles. money and 9 quarters flour. The benefit is very significant for an orphan student. At the end of the course in 1754, he was appointed teacher of rhetoric. He was then 30 years old. The young teacher’s relatives tried to persuade Timofey Savelyevich to marry and take a priestly position; they hoped to have support for themselves in him. But this is not what Timothy wanted and sought. He loved his family and did what he could for them. His poor sister became a widow in extreme poverty; Living in Valdai, she lived by washing the floors of rich people's mansions. “When I was appointed teacher,” the saint said, he took her to Novgorod and kept her on his kosht.” But above all, he loved the Lord and carefully studied His ways. “When I was a teacher,” he said, the archimandrite of the Alexander (Svir) monastery, during a vacation, invited us teachers to visit him. We set off. Upon arrival at the monastery, I, out of curiosity, went to the bell tower to explore the surroundings of the monastery, which were absolutely beautiful. Without testing the railings, I leaned on them, and they suddenly fell to the ground, but it was as if someone had pushed me back, and I fell towards the bells, half dead. “Having barely come to my senses, I could hardly leave the bell tower and reach the Archimandrite’s cell. Why have you changed in your face, Timofey Savelich? - asked the comrades. Look in the mirror, brother: you look like a dead man. I answered them: please have a cup of tea and I’ll tell you after that. After drinking tea, he led them to the bell tower, where the railings lay broken into smithereens. I too would be broken, I said.” 929 It is clear that this made us think how close death is to us and how we must be prepared for eternity, and not get involved in vanity. The following event endeared Timothy to monasticism even more, as he himself related. “When I was a teacher: even then I loved to spend the night without sleep and engage in either reading soul-helping books or soul-helping thoughts. (I’m telling you privately, and you must remain silent about it, he told the cell attendant). - In May. the night was pleasant, quiet and bright; I left the cell on the porch facing north, and stood thinking about eternity. Suddenly the heavens opened up and I saw such a light that it is impossible to say with a mortal tongue and to embrace with the mind. This was for a short time and the heavens returned to their form. “From this wonderful vision I developed a more ardent desire for a solitary life. For a long time after that wonderful phenomenon I felt and admired the mind; and to this day I just remember, I feel joy and joy in my heart.” 930 Timofey Savelyevich was tonsured a monk on April 10. 1758 and named Tikhon. – On Easter week he was ordained in St. Petersburg as a hierodeacon, and in the summer as a hieromonk, by Archbishop Dimitri Sechenov. “That same year he taught philosophy and was prefect of the seminary, but not for long. At the request of Rev. Athanasius of Tver, by decree of the synod on August 26. In 1759, he was entrusted to the order of the Tver archpastor, who immediately ordained him as an archimandrite of the Zheltikov monastery, 931 and soon he was appointed rector of the Tver seminary and abbot of the youth monastery. Despite the rapid rise in the ranks of honor, blessed. Tikhon did not dream about himself, he worked on his soul and at times sought the desert with his thoughts. “I never thought about an important rank,” he later said. My thoughts were definitely to retire to a desert monastery, be a monk and lead a solitary life. Near the mountains. Tver had a monastery estate and a grove with it; the position of the place is beautiful and secluded; I had the intention of building myself cells for solitude in this grove. “But it is the fate of the Most High that I am an unworthy bishop.” Regarding his election as a bishop, he said this: “When I was an archimandrite in Tver, present in the consistory and rector of the seminary: on St. I served Easter with the Rev. Athanasius in the cathedral liturgy. What happened? According to the custom of the bishop's service, during the Cherubic song, when the bishop himself took out particles of health from the altar, approaching the altar I said: remember me, Holy Master! The bishop said - instead of your sacred archimadriteship, may the Lord God remember your bishopric in His kingdom. He himself smiled and said to me: God grant you to be a bishop! Later I learned that on that very day of Easter in St. Petersburg, the first synodal member, Metropolitan Sechenov, cast lots with Epiphanius, the Bishop of Smolensk; seven candidate lots were inscribed; and the Smolensk bishop said to the metropolitan: order the lot of the Tver rector Tikhon to be written. Sechenov said: he is still young, time has not passed. However, they wrote and my lot was eighth. They cast lots three times and my lot was always drawn. The Metropolitan said: well, God knows, it pleases him to be a bishop; I assigned him to the wrong place. - After m. Sechenov himself told me: I had the intention of transferring you to the Trinity Lavra as an archimandrite.” 932 May 13, 1761 St. Tikhon was consecrated bishop of the cities of Kexholm and Ladoga and vicar of the Novgorod diocese in the Peter and Paul Cathedral in St. Petersburg. This was in the 37th year of his life. The Khutyn monastery was appointed for his stay. The new bishop immediately went there. A lot of people came out to meet him, especially because he was a Novgorod student. Among those who met was my own sister. “The next day I sent a stroller from Khutyn for her,” the saint said; and she is poor, and having arrived she does not dare to enter my cell. As I opened the door, I said to her: perhaps, sister! She burst into tears and came to me. What are you crying about, sister? I asked. I’m crying, she said, with great joy, brother! You remember in what poverty we were brought up under mother; Sometimes we didn’t even have daily food: but now I see you - in what a high rank! I asked her to visit me more often. Sister! I said, now you have something to come with: I have servants, horses and a carriage for you. Thank you, brother, she said: but I can bore you with frequent visits. No, my dear, I told her, I will never miss your visit; I love and honor you from the bottom of my heart (she was my older sister). Upon arrival in Novgorod, my sister lived only a month and died. I myself performed the funeral service for her body. According to the order of the bishop's service, I venerated St. icon, went to the tomb, opened the lid and overshadowed its body; and she seemed to smile at me. Only God knows whether my eyes imagined this: but I seemed to be beside myself with joy, then I cried on the way, and could hardly serve the entire mass and burial from bitter tears. She had a good life." In addition to his sister, the Right Reverend was met in Novgorod by some of his school comrades. He recalled this meeting like this: “those who mocked me also came, as usual, to receive the blessing. I reminded them how they waved their marks at me; Now you will burn incense and censers, I said. Forgive me, holy lord! they said. “I’m telling you jokingly, brothers,” I answered.” 933 In Aug. 1762 St. the synod went to Moscow for the coronation; and Bishop Tikhon was ordered to come to St. Petersburg and preside over the synodal office. Meanwhile, 1 Jan. 1763 Voronezh Bishop Ioannikiy Pavlutsky died. The Rev. was appointed to the Voronezh department (Feb. 3). Tikhon. 934 At the end of April, upon returning from St. Petersburg, he went to his new flock. Feeling a health disorder on the road, the saint, when he saw the state of the diocese neglected in all respects, went to bed and, burdened by being sick where he saw the need for strong activity, asked St. the synod to retire him due to illness: but from the synod it was given to know that the advice of a doctor would restore his health in his youth. Having listened to a new challenge to activity, he began to act. And his work at the Voronezh department is truly amazing. He did not rule the flock for long: but he managed to accomplish so much! Notified that some of the clergy do not know how to perform the service of God and therefore there is no service even on holidays, the saint ordered (July 11, 1763) those who supervised the clergy to personally witness how the service was performed and to send those who did not know to him. “Many priests and deacons come to me,” he wrote on August 9 of the same year, who are extremely ignorant of the gospel and the apostle of honor. Without reading the New Testament it is impossible to know the will of the Heavenly Father, and without knowing it it is impossible to fulfill it, and it is not from failure to fulfill His holy will that obvious destruction follows. For this reason, everyone is ordered,” from the monk to the priest, “to each have new covenants and read them with reverence and diligence.” In Feb. In 1764, the instruction he compiled was sent to the clergy about their main duties so that it would be nailed to every altar. 935 In the same year, instructions on marriages and (Oct. 13) instructions on confession were sent out (May 31). 936 Then they offer: instructions to priests about the seven mysteries and an addition about confession, 937 samples of exhortation to the sick 938 and defendants. 939 To incite zeal for duty, he sent out a circular message to the priests, with an admonition to live in mutual love, soberly and reverently, to edify the people through worship, life and instructions. 940 More than once the clergy were instructed not to commit illegal marriages, and special “instructions” on this subject were sent out. 941 Having learned that some of the priests were leaving on Sundays and holidays for fairs, a hundred miles away, the saint strictly ordered not to leave the parish without the permission of the authorities. 942 It was ordered (October 9, 1763) that the Liturgy of the Presanctified Gifts be celebrated during Lent, which some did not do due to laziness. It was confirmed (September 6, 1763) that the clergy were prohibited from entering taverns. – The saint took great care to keep the churches of God clean; where there are deacons, he ordered (Oct. 2, 1763) to entrust them with the sacristy and care for its cleanliness. He especially severely punished priests for careless storage of St. secrets: from one (October 6, 1763) he ordered to take away the assigned letter, the other was sent (September 6, 1763) to a monastery for a year. With such negligence, the saint wrote (July 1, 1763), “Christ the Savior himself, in the mysteries under the guise of bread and wine, is presented with no small amount of disrespect, and even more so, dishonor.” He used all measures in his power to ensure that the wine for St. the freshest and best were consumed at the Eucharist; in places remote from trade, deans were obliged to buy barrels of wine for the entire deanery; Regarding the cities, he communicated with the civil authorities, “so that the provincial office, since the matter concerns what is most necessary for the church, proposed by decrees to the magistrates that they sell the purest and not oxidized church wine” (May 12, 1765). In order to prepare the best servants of the altar of God, the saint took active measures regarding theological schools. First, it was ordered to open Slavic schools in all cities. But they turned out to be of little use. Therefore, Latin schools were opened in Ostrogozhsk and Yelets. Then, when a sum was assigned for the maintenance of schools, a seminary was opened in Voronezh. 943 For her, mentors were called from Kyiv and Kharkov, the order of teaching science was outlined, and instructions were given to protect the good behavior of students. 944 The saint saw to it that the clergy were not oppressed in the consistory. Once (March 24, 1764) for an incorrect decision in a case, he imposed a heavy fine on a member of the consistory and on the secretary, and only for St. I forgave Easter. He strictly forbade (September 10, 1765) consistory officials from treating priests rudely and impudently, for fear of being brought to trial. For a quicker and more accurate solution to matters, he appointed (December 20, 1763) a second member for the district boards, leaving the choice to the clergy themselves. In judicial rulings, the saint was seen not so much as a judge punishing sin, but as a shepherd caring for the correction of the guilty. “Although it would be necessary,” he wrote (November 1764), to transfer the priest (for a serious quarrel) (to another place), he remains in the same place so that the house does not go bankrupt; for his guilt, over the course of a week he will make 100 bows per day in the cathedral... then he will be released with a signature, so that he will be extremely careful not to quarrel, in which he should not even approach the altar according to the word of Christ.” - It was customary then to subject spiritual people to corporal punishment in the consistory; the saint wrote (July 14, 1763) about priests: “do not inflict any punishment on the body.” The zealous saint was vigilantly concerned to arouse, in one way or another, Christian piety among the people. “After the pulpit prayer at the liturgy,” he wrote (July 14, 1763), on every Sunday and holiday, read either an interpretation of the Gospel or from another book accepted by St. church, or at least a useful word of the prologue - on other Sundays, read according to the following psalter, a very useful, stimulating word for a sleepy and careless soul, the word of St. Kirill Alex. "to the end of the soul." Throughout his entire service to the flock, he strictly monitored the fulfillment of this instruction and subjected those who did not comply with monetary fines. 945 At various times, he sent out brief instructions throughout the diocese for reading in churches: a) how it should be in St. enter churches for praise; b) every Christian from infancy to death must always keep in his memory the vows of baptism; c) some notes for awakening oneself from a sinful sleep; d) flesh and spirit - a collection of moral teachings; e) finally (Sept. 25, 1766) an explanation of Christian duties. When he found out that they did not want to listen to the catechetical teachings offered according to his instructions, he spoke himself and ordered an accusatory admonition to be sent out to the churches. “When a jester jokes in front of you, he said, or a caresser lies; you listen to them with pleasure and pleasure; and when a preacher among the church preaches the truth, speaks the verbs of eternal life, you turn your ears away... I think that if they taught here the doctrine of how to make money, how to get ranks and distinctions, both parents and children would come here.” 946 The saint ordered (January 2, 1765) the clergy to closely monitor that parishioners came to the church on Sundays and holidays and when they arrived they would stand reverently, not talk or make noise. He also sent out throughout the diocese “a short admonition on how it is appropriate to enter holy churches for doxology.” 947 He cared not only that reverence was preserved in the churches of God, but also that there were no riots in the squares, especially on holidays. Having learned that in some places the laity got drunk, made noise and sang songs during the service of God, the saint ordered (June 16, 1765) the priests to restrain parishioners from such outrages, and to report to him about disobedient ones. He portrayed public festivities, immodest games, and the drunken merriment of holidays as a fire that devastates souls. 948 He zealously rebelled against the excesses of Maslenitsa. Until his time, they continued to celebrate the pagan holiday of Yaril - carnal lust - in Voronezh. The holiday began on Wednesday after Trinity Day and continued until Tuesday of Peter's Lent. Residents of Voronezh and neighboring settlements gathered in the square that was outside the Moscow gates of Voronezh. A young man with a paper cap on his head, tied with ribbons, flowers, bells, danced in the square and with him everything danced and went wild - drunkenness, fistfights, fights and all sorts of disgrace appeared. The holy shepherd appeared in the square denouncing the “stinking holiday” and spoke with such force that in his eyes the huts and shops were destroyed and the people dispersed. 949 Then he spoke a word against Yaril in the cathedral. He depicted how indecent it was to celebrate an unholy celebration at a time when “the church has not yet had time to celebrate the feast of St. Pentecost,” and to people “who by threefold immersion renounced Satan and all his works”; how destructive it is to renounce Christ and pay him for his love with ingratitude. “In grief and heart disease, I appeal to those living in the city of Voronezh - destroy evil. Priests are shepherds of the verbal sheep of Christ! Insist, beg, forbid; spare the souls entrusted to you by the chief shepherd Jesus Christ. - Gentlemen, commanders, who have been given a sword by the most pious monarch to intimidate the wicked! Frighten with this sword and stop disorder and temptations. Fathers and mothers! Keep your children from doing this in every way, lest you be tortured for them on the day of judgment! Having refuted the objections, arousing contempt for the very name of Yaril, “unworthy of the hearing of a chaste,” he concludes; “Celebrate the one Trinitarian God, Father and Son and St. Spirit, be baptized into Him.” 950 The shepherd's zeal was crowned with complete success: the Yaril holiday was never repeated. The holy shepherd entered, as much as possible, into the private lives of the members of his flock. He especially tried to put out quarrels. So in the second year of his reign, he wrote to one who was avenging an insult: “How will you pray to God: forgive us our debts, as we forgive them? Our brother is the same as us; - and we, worms, earth, stinking dirt, so many times anger God, the creator of our great and terrible Lord... Leave the memory of malice. This thin and unworthy piece of paper is mine as a testimony, and it will be a reproof for you at the judgment of Christ.” 951 – Towards the end of the second year of diocesan administration there was a case described by cell attendant Tikhon. In the fall (1764), the saint, traveling along the Moscow highway to the funeral of a landowner, stopped in the village. Bread for changing horses. The peasants did not give him horses and spoke impudently; “You’re not our governor, so we can gather the horses soon.” When the archpastor said that it is necessary to honor the archpastor, they insulted him with new rudeness: “You, they said, are a shepherd over the priests and over the sextons.” In these words, obviously, the voice of the century sounded, the response of the representatives of the time. The shepherd said: “Fear God, don’t torture me.” And they barely listened to him. Subsequently, already in Zadonsk, the perpetrators came to ask for forgiveness from the Saint. “They said he cursed us and all our good horses fall.” The saint was ill then and through the cell attendant answered that he did not curse, but God himself was punishing them for insulting the shepherd, so that they would come to their senses; He, with love, resolves them for those who repent. 952 St. suffered many sorrows. Tikhon the Don people with their self-will are a schismatic matter. The Don Army, the archpastor wrote to the synod in 1765, through illegal autocracy interferes in church affairs, appoints sextons and sextons, and dismisses those ordained as archpastors and enrolls them as Cossacks. In the three deaneries of Cherkassk there were 58 persons who were arbitrarily identified by the Cossacks, and the priest Sergius, who reported on the schismatics in hiding, was put in the block by the ataman and sent to the military office. According to an inspection carried out at the end of 1764, a lot of disorder was found in the Cossack churches and parishes, but there was no way to correct them. Holy synod. reported this to the military board. 953 Saint Tikhon also in other cases did not like the interference of secular persons in spiritual affairs. The consistory justified one priest by recalling the staff officers and other people. The saint wrote: “secular people have nothing to know about the rule of spiritual affairs; therefore the certificate given to the priest is doubtful” (1763 Dec. 20). Another priest justified himself in violating the order by saying that he did it for the governor’s assistant: the saint increased his punishment (September 2 and 3, 1764). As for the Don people, he was very worried about splitting them. On this subject, he established a special investigative commission, to reveal the affairs of the schism, and the educated widowed deacon Vasily Mikhailov (October 23, 1763), later an exemplary priest, was appointed as a missionary. Poor people had free access to the saint. Alms were given to the poor in his house and sent on holidays to almshouses and prisons. Only 4 years and 7 months St. Tikhon ruled the Voronezh flock. Pastoral labors, from which he had the shortest rest, worries and sorrows, which were the result of obstacles to the intentions of his saints, upset his health, all the more easily because he was naturally prone to nervous diseases. But he did not want to omit the affairs of his rank due to illness, out of a sense of the height of his rank. “Here are the reasons for my solitude,” he himself said: the weakness of my health did not allow me to manage the diocese; the episcopal omophorion, which bishops wear on their shoulders, is very heavy” 954. That's why he asked St. synod on his dismissal from government affairs and permission to live in the monastery of the diocese; at the end of 1767 he was dismissed with a pension and retired to the Tolshevsky desert monastery. The swampy situation of the monastery and its inveterate schismatic abbot increased his health disorder, and he moved to the Zadonsk monastery. In solitude, Tikhon devoted himself with all zeal to the exploits of monastic life. He went to church almost every day for liturgy and vespers and sang himself in the choir. In the spring and summer I worked in the garden to improve my health. “He spent nights without sleep and went to bed at dawn. His exercise at night was prayers with bows, and not cold ones, but the hottest ones, sometimes he shouted out loud: Lord have mercy! Lord have mercy! and added: Have mercy on the breadwinner! He hit the floor with his head. “At midnight he went out into the front cell and sang the holy psalms quietly and touchingly. When I was in dark thoughts: I sang: “It is good for me, for you have humbled me” (Psalm 119:71). In deep thoughts I sang: praise the Lord from heaven (Psalm 148) and other comforting psalms, but always with tears and heartfelt sighing.” 955 In the first year of his stay in the Zadonsk monastery, where his health improved, his fiery, active soul began to be burdened by peace; he reproached himself for the short-term service of the church, for which he accepted the rank of bishop. He often admitted this sad state of mind to those around him and to his acquaintances: but later he himself recognized his boring thoughts as a temptation and freed himself from them with prayers. In this state of mind he painted a living picture; “water flowing by.” 956 His cell attendant writes: “more than once he planned to leave the Zadonsk monastery for the Novgorod diocese, where Metropolitan had invited him more than once. Gabriel. One day he decided to leave and already wrote a petition where it should go.” When the cell attendant announced this to Elder Aaron, he said: “Why are you raging? The Mother of God does not order him to leave here.” The cell attendant conveyed this to the Reverend. “If so,” said the blessed one. Tikhon, I won’t leave here and tore up the request.” 957 The most difficult, most annoying temptation for him was his melancholic character, mixed with choleric. It happened that he said to the cell attendant: “I don’t know what to do with myself, brother! Or don’t you feel that there is a stench in the cell? Take some tar and pour it on the floor.” He loved the tar smell. Or he will say: “let’s go to the village.” Lipovka." This village is 15 versts from Zadonsk, there was a master's house there, but the Bakhteevs did not live in it. At times he lived there for two months or more; He himself celebrated Vespers, Matins and the Hours in the house. Sometimes he went to the Tolshevsky monastery, which he liked for its deserted silence, or he went a mile and a half from Zadonsk to a clearing surrounded by forest, where he prayed in solitude and where with his own hands he created a spring of clean, fresh water. “At another time, the cassock monk Theophan, who lived at his cell, served as a cure for his troubled soul, the simplest old man of the same palace, illiterate, but kind. When the bishop fell into a gloomy mood: “Theophan! He’ll say, it’s time, it’s time to go home - I’m already bored with life, I’d be glad to die, just not to be deprived of eternal bliss.” Theophan interrupted the spiritual words of the saint and began to say his own. Bachka! That’s what he called the Eminence, listen! - and the Right Reverend listened to the unwise Theophan and calmed down. “Theophanes is my joy,” he said, I love him both for his simplicity of heart and for the fact that he is never idle, but always at work.” Theophan wove bast shoes and tailored: but St. Tikhon loved him so much that he rarely sat down at the table without him. After the dinner table, the Right Reverend rested for an hour or more. Getting up, I read the lives of saints and other books. 958 Chrysostom was his favorite teacher. Of the prophets, I read Isaiah most often: he knew the psalter by heart. He wanted to see in the Russian translation the new testament, which he often read: but he stopped so as not to tempt the blind adherents of the letter. 959 When I went somewhere, I always read the psalter, and sometimes I sang out loud. He loved simplicity. His bed was a carpet stuffed with straw; the blanket was a sheepskin sheepskin coat covered with Chinese wool; He had only one cassock, cloth or garus; he girded himself with a belt, put on boots and cloth stockings, tying them with belts; and for two winters he wore bast shoes, but only in his cell; when he went to mass or there were guests, he put on boots; he had a belt rosary; there was no chest, but only a leather bag, and that one was dilapidated; dressed and put on his shoes himself. 960 He acquired humility and meekness through hard work. Due to his natural liveliness of character, it happened to him to offend others, in which case he would come to the offended person, admit himself guilty and ask for forgiveness. “He forgave those who insulted him even without asking for forgiveness. “Not only did the irrational abbot of the monastery make various insults to the saint, he even suffered a lot from the monastery servants.” Sometimes he walked around the monastery while they were working, and it happened that they laughed after him. He doesn't seem to hear anything; and then he will say: “God so pleases that the ministers laugh at me, and I deserve it for my sins.” He often used to say in such cases: “forgiveness is better than revenge.” 961 Once he was sitting on the porch of his cell and struggling with thoughts of conceit that stubbornly attacked his soul. Suddenly the holy fool (Kamenev), surrounded by boys, ran up to him, hit him on the cheek, and said in his ear “don’t be arrogant.” At that very moment I felt that the demon of arrogance had departed from me, said the Right Reverend. For this healing, blessed. Tikhon decided to give the holy fool 3 kopecks every day and did so until his death. 962 Great was the love of St. Tikhon to all people. He used to say that he wished salvation for everyone, not only schismatics, but also those who did not believe in the Lord Jesus, Turks, Jews; May everyone receive eternal bliss. Some of the Don schismatics, who were still wavering in their determination to leave the schism, were sent to the blessed one. Tikhon to M. Gabriel for conversations and returned as children of St. churches. Bl. Tikhon was delighted, hugged them and said: “Let my soul rejoice in the Lord, for I have found the lost sheep; glory to God, glory to God for His goodness to us.” Having heard about Tikhon's love for everyone, the Saratov schismatics invited him to be their bishop. What empty, what dark people! answered the saint. – To one monk, whom schismatics were seducing into schism, he wrote: “Beware of schismatics like fire and have no communication with them; even if they fasted for weeks and always prayed and showed other things: run away from them.” For many of the surrounding landowners and merchants, St. Tikhon was a diligent teacher. “Beware of corrupt companies like a pestilence,” he wrote to a young nobleman: you will not soon recognize the ulcer from them on yourself, but you will feel it incomparably more harmful than the pestilence does. 963 He sternly rebuked the wives for their rich outfits and the rich for their increasing luxury. 964 – After the admonitions of the saint, many of the scattered people gave up bad habits; others again fell into sins, but were admonished by the executions of God. One landowner, according to the conviction of the saint, gave up his passion for hunting with dogs, but then became addicted to playing cards and was punished for it - his son drowned. This struck him so much that he gave up cards and luxury, and spent the rest of his life as a good Christian. 965 Bl. Tikhon sometimes left the monastery to visit friends to talk about salvation; he did not like idle talk. His memory was so extensive and strong that it served him instead of books. Texts of St. He quoted the scriptures from word to word; he added the words of the fathers to the explanation and made philological remarks. It was not uncommon for him to appear in a house uninvited, but at times when his presence was very necessary. This happened during family discord, during the division of inheritance, etc. The saint was greeted like an angel, and he left peace and love in the house. 966 In one house St. Tikhon entered into a conversation with a rich nobleman, a hot-tempered and proud man. Noticing that he was getting excited, he began to answer quietly and calmly, but forcefully refuting his judgment. He lost his temper to the point that in a frenzy he hit the saint on the cheek. The saint fell at his feet, forgive me, he said. For God’s sake, I led you into temptation.” The fiery one came to his senses and, falling at the feet of the saint, begged for forgiveness and from that time on became a good Christian. The blessed one loved to talk with common people and always about spiritual benefit; He was gentle and simple with them, offered simple instructions, gave them examples from the lives of saints. – Strict with himself, he was lenient with others. On Friday before the holiday of Vai, he entered the cell of his friend schemamonk Mitrofan and saw him at the table with Kozma Ignatievich, a citizen of Yelets, whom he also loved. There was fish on the table. - Friends were embarrassed. Good Tikhon said: “Sit down, I know you; love is higher than fasting." And to calm them down even more, he himself tasted their fish soup. 967 He taught small children to go to mass, with his caresses towards them. When he leaves the church, they follow him; he will enter the cell and they will follow him, they will bow three times and say loudly, according to his instructions: glory to you, our God, glory to you. He asks: children! where is our God! They answer with one voice; Our God is in heaven and on earth. That's good kids! He will pat them on the head, give them a penny and a piece of white bread, and in the summer, an apple. When, due to poor health, he did not go to church, the children would see that he was not there and leave the church. Learning about this, the Right Reverend smiled and said: the trouble is, they are poor people who come for bread. 968 His soul was especially full of compassion for the poor and unfortunate. - He distributed all his clothes to them upon his retirement. Almost all of his pension went to them. He bought them fur coats, caftans, shoes, bread and gave them away; For some he bought cattle, for others he bought a hut. He entered into conversation with the villagers about their life and supplied them with what they needed. In 1768, he sent Mitrofan with money to the burned Livny, and the next year, when Yelets burned, he himself went to Voronezh and Ostrogozhsk to ask for help for those affected by the fire. - He loved Yelets; arriving here in the evening, he stopped outside the city and walked to the prison to the prisoners, asking everyone about the reason for their imprisonment; exhorted to repentance; upon leaving, he gave alms, and those held for debts received money from him for ransom. In 1770, he sent a novice with money to his relatives, and he gave “brother Efim 5 rubles, and another brother Peter, who lived in Novgorod, 10 rubles.” In the same year, he sent the same cell attendant with letters to St. Petersburg to seek the release from military service of the two sons of the “old church widow” and was very happy when they were dismissed. 969 – The Lord marked one of his acts of mercy with a miracle. Two of the Yelets residents decided to fraudulently receive benefits from St. Tikhon. Appearing to him, they said with feigned tears that they had lost everything from the fire. The saint looked them in the eye and gave them some money. Pleased with the successful deception, they hurried to Yelets, but saw their houses in flames. After that they appeared with repentance to the saint; he prayed for them, forgave them and, giving them money, asked them to live honestly. These people were after that the best to the grave. 970 St. Tikhon also nourished the hearts of people with written instructions. This also calmed his spirit, which at times was confused by the thought of his early peace. And his best works were all written in retirement, these are: “spiritual treasure collected from the world” (written in 1770, 971) and another - “about true Christianity” (1777). He corresponded with landowners and merchants about spiritual salvation; composed short teachings, which he himself did not speak in the church, but instructed others to read them. With special love he cared for those who wanted to devote themselves to serving God. Nikandr Alekseevich Bekhteev, who fell in love with St. from his youth. Tikhon, left military service and decided to enter a monastery: but his father did not want to hear about it; he locked his son in the top floor of the house and interrupted his relations with the blessed one. Tikhon; my son left home at night. The saint, having met him on the banks of the Don, said: “I felt that this night you would leave your parents, I came for Mitrofan to meet you - do not be afraid; although there will be searches for you, you will remain in the fence of Christ.” Arriving at the cell of Fr. Mitrofan, the saint ordered Nikandr Alekseevich to drink tea and then hide him where he knew; O. Mitrofan took him to the cave that was under the cell. The father came to the monastery with anger and the floor of Mitrofan’s cell was broken; he complained to the governor and the archpastor; the latter barely persuaded him to calm down. It is dangerous, he told his father, to insult a righteous man; You have two more sons, let one serve the king of heaven.” So Nikandr Alekseevich remained in the monastery and here, in his cell, died in 1813. having lived in the monastery for 40 years. Through exploits of self-denial and love, the blessed soul. Tikhona rose to the contemplation of the heavenly and to the insights of the future. In 1778, in a subtle dream, he had the following vision: the Mother of God stood on the clouds and the ap. Peter and Paul: he himself on his knees asked the Most Pure One for continued mercy to the world. Ap. Paul said loudly: “When they speak peace and affirmation, then destruction will suddenly attack them.” The blessed one woke up in trepidation and tears. – The next year he again saw the Mother of God in the air and several faces around her; he fell to his knees and four men dressed in white robes fell to their knees around him; he asked the Most Pure One for someone, so that he would not move away from him. (Who these persons were and for whom the request was made, he did not tell the cell attendant). The Most Pure One answered: “It will be at your request.” 972 – When the birth manifest was received. K. Alexander Pavlovich, St. Tikhon, in a conversation with his friend Bakhteev, predicted many things that happened under Alexander. In 1812, when Napoleon had just entered Russia, Nikandr Alekseevich, according to St. Tikhon said that Goliath would perish, and Russia would triumph. Once St. Tikhon was walking around the garden and suddenly stopped, knelt down, put his hands to his heart and turned his eyes to the sky, as if he saw something there; his face changed and brightened. The cleric from the bell tower saw all this and, running in fear, told the monks what he had seen; They hurried to the bell tower, but Tikhon was already calmly walking around the garden. Similar phenomena happened in the cell, but the blessed one forbade the cell attendants to talk about it. 973 Three years before his death, he prayed every day: “Tell me, Lord, my death.” And a quiet voice at dawn said: “a day of the week.” That same year, in a dream, he saw a beautiful meadow with wonderful chambers on it, and wanted to enter the doors: but they told him: “In three years you can enter, but now work hard.” After this vision, he locked himself in his cell and received only rare friends. - In case of death, he had clothes and a coffin prepared: he came to cry over his coffin, which stood in a closet, hidden from people. A year and three months before death, in a subtle dream, St. Tikhon, that he stands in the side chapel of the monastery church; a familiar priest carried a baby under a veil from the altar to the royal doors; Tikhon came up and kissed the baby on the right cheek, and the baby hit him on the left. When he woke up, he felt numbness in his left cheek, left leg and shaking in his left hand. He accepted this illness with joy. Not long before his death, the saint saw a high and steep staircase in a dream and heard the command to climb it. “I,” he told his friend Kozma, “at first was afraid of my weakness; but when I began to ascend, the people standing near the stairs seemed to be pushing me higher and higher, right up to the clouds.” The ladder, Kozma explained, is the path to the kingdom of heaven, those who helped you are those who use your instructions and will remember you. The saint said with tears: “I think too; I feel the approach of death." 974 In accordance with the heavenly promise, the death of St. Tikhon followed on Sunday, August 13th. 1783 “Memory of the Right Reverend Tikhon,” so declared St. Synod on June 20, 1861, from the day of his repose he was reverently honored by the Orthodox Russian people. – Believers were drawn to veneration of the saint by memories of his lofty Christian virtues, and by the broadcasts of the wisdom of the Gospel left in his divinely sanctified writings, and by the miraculous healings of various ailments that took place at his grave. On all this was based the pious hope that this hierarch was canonized. Even at the end of the last century, such hope was expressed in petitions received by the Most High Name and the Holy Synod. “On May 19, they opened the coffin and found that the body of St. Tikhon, by the grace of God, was preserved incorrupt and the bishop’s vestment in which the saint was buried also remained intact, despite the dampness of the grave. His Eminence Isidore and Joseph received testimony from various persons, who testified under oath that some of them experienced miraculous healings on themselves, and others on their relatives, through the intercession of the saint. They examined 48 such events, covering the course of time from 1720 to January 1861, of which 19 were at one time included in books specially kept in the Zadonsk monastery.” 975 The Holy Synod decided to make the grand opening of St. relics on August 13, 1861. And it was performed on this date, “on Sunday.” Blessed Alypius studied icon painting from Greek icon painters, who in 1083 decorated the great Pechersk Church of St. icons. 976 When the wall writing in the Pechersk church was completed: Alypius, a diligent worker in St. In fact, he was tonsured a monk by St. Nikon. An excellent icon painter painted icons for the abbot and the brethren for free. If he heard that icons were dilapidated somewhere in the church, he took them to him and corrected them, but did not demand payment. He was never seen idle. Only the divine service, which he did not leave for any work, distracted him from icon painting; and he spent most of the night in prayer and singing psalms. If he happened to receive payment for his work, he used part to buy materials for icon painting, another to give alms to the poor, and a third to his own needs. For his great virtues and pure life, with the approval of the abbot, he was elevated to the rank of priesthood. The presence of God's grace in him was revealed by miraculous deeds. One Kiev resident suffered from leprosy and no medicine helped him. “On the advice of others, but without his own conviction, he came to the Pechersk monastery for help. The abbot ordered him to drink water from the well of St. Theodosius, and to wet his head with the same water. Because of his lack of faith, the sick man began to boil with stinking strings, so that they began to run around him. He returned home with grief and was brought to consciousness of his sins by the stench of scabs. Again he went to the monastery and sincerely confessed his sins, as well as his grief, to Alypius. Alipius with paints prepared for St. icons, covered all his scabs. Then he brought him to church, communed the body and blood of the Savior, and washed his scabs with the water that was brought for the liturgy. And all his scabs fell away - he became completely healthy. “A devout Kiev resident, having built a church, wanted to purchase the Deisis icon 977 and several others to decorate it. He instructed two Pechersk monks to order icons for Alypius, no matter what price he demanded, and gave them boards and part of the money. The monks took money from him twice after that, but they did not say a word to Alypius. Having waited a long time for the icons, the Kiev resident persistently demanded them from the monks, and they replied that Alypius, having taken the money, did not want to paint icons. He came with a complaint to the abbot. The summoned Alypius replied that he had not heard a word about the order and had not seen the money. They sent for monks and boards. The boards turned out to have excellent faces of saints.” Hegumen Nikon expelled the selfish and deceitful monks from the monastery. They turned out to be such bad people that, covering up their dishonest act, they spread throughout Kyiv that the icons were painted by them and that the one who ordered them did not pay them anything for their work, and for their offense they were kicked out of the monastery. The Lord justified and glorified the truth. In a fire, the church in which the icons were placed burned down, but those icons were found intact. Book Vladimir Monomakh, who had heard about the previous incident, heard about the new one, arrived at the place and saw the miracle of God. He reverently took one icon for himself - the icon of the Mother of God and sent it to Rostov, for the church he built. “She still stands here today,” says the reverent Polycarp. I saw her. It happened in my presence in Rostov that the church fell, but the icon remained unharmed. Then it was brought into the wooden church, the church burned down, but the icon remained without harm, so there is no trace of the fire on it.” 978 Another pious man ordered Alypius to paint an icon of the Mother of God for the feast of the Dormition. Alypiy fell ill and could not take up his brush. He came more than once for the icon, Alypiy answered: “trust in God, he will fulfill everything.” The person who ordered it came on the eve of the holiday, but the icon was not ready. “Why didn’t you tell me about your illness? the one who ordered the icon spoke with annoyance. I would commission another icon painter to paint the icon. And now she will not be there for the Feast of the Dormition. The monk answered: “Don’t be angry, brother! Did this happen because of my negligence? But for God one word and the holy icon are enough. Virgo will be written. “Now I am leaving this world,” the Lord revealed to me, “but the Lord will comfort you.” When he left in grief, a beautiful young man came to Alypius and began to paint an icon. Alypius himself thought that the angry gentleman must have sent another icon painter. But three hours later the icon was ready and the writer asked if there had been a mistake in the icon? Alypius answered well written, God helped you. By evening, the writer disappeared with the icon. The person who ordered it did not sleep all night from tears, grieving that the holiday icon was not ready for the holiday. Rising for Matins, he was the first to come to the church and was struck by amazement: the icon, dear to him, was ready, standing still. The God-loving husband then came to the abbot and told everything that had happened. Together they went to Alypius and found him already dying. However, the abbot asked him: who would paint the image? “I had a young man,” said Alypius, but I think he was an angel: he wrote so quickly and disappeared; however, here he is now standing before me.” And with these words he gave up his spirit to God. So says the blessed one. Polycarp. According to the RCP. Saints Rev. Alypius died on August 17, and this is in accordance with the narrative of Polycarp. Sylvester Kossov wrote in 1635 that the memory of St. Alypia is celebrated on August 17th. 979 It is believed that the monk lived until 1114; his relics rest openly in the Anthony Caves. 980 On his right hand, his first three fingers are folded completely evenly, and the last two are bent to the palm: a denunciation of new superstitions! One icon of St. Alypia, known by the name: “The queen has appeared at your right hand,” now stands in the iconostasis of the Moscow Assumption Cathedral; the robe of the heavenly queen is decorated luxuriously; The coloring looks like a mosaic. 981 The icon of the Mother of God, transferred by Monomachos to Rostov, now stands in the iconostasis of the stone Rostov Cathedral. It darkened not so much from the candle smoke as from the breath of those who applied to it: it is carried to distant places in religious processions. 982 Memory of St. Philip Yankovsky According to the RCP. saints, "pr. Philip was on the Sukhona River, a new miracle worker.” Rev. Philip labored as a hermit for several years on Yankovaya Mountain, 2 versts from Ustyug. The devout residents of Ustyug, respecting his life and wanting to see the monastery of prayer books close by, asked for permission to build a monastery on the site of his stay. – In 1654, a church was built in honor of the icon - the sign of the Mother of God, with a chapel in the name of the newly glorified Saint Philip. Under the leadership of a hermit experienced in spiritual life, zealots of piety gathered: but the monk did not take upon himself the rank and died as a monk ca. 1662 The relics of St. Philip rest under cover in the church of his monastery. 983 Venerable Abraham of Smolensk Blessed Abramius, as his disciple Ephraim tells about him, 984 was born in Smolensk from rich and pious parents; his parent was respected for the services rendered in court; both father and mother were pious. They had 12 daughters, but no sons; They prayed for a long time for the gift of a son, distributing alms to churches, and finally their prayer was heard. The son of prayers, he was raised in the fear of God and the teachings of the book, and from his youth he loved to go to the church of God. The parents really wanted their only son to marry, but the young man refused, feeling an attraction to monastic life; besides, the parents died soon; After their death, the son, having distributed property to monasteries, churches and the poor, walked in rags, praying to God to show him the path of salvation and soon, by inner attraction, he entered “the monastery of the Most Holy Theotokos, which is five miles from Smolensk, in a place called Selishche.” 985 Here, clothed in monasticism, he underwent various obediences and worked with all his soul. In 1177 a miracle happened in Smolensk. Princes Mstislav and Yaropolk Rostislavich, blinded by the people of Vladimir, brothers of the sovereign prince of Smolensk, fervently prayed to St. Martyrs Boris and Gleb in their Smyadyn monastery and on the day of the murder of St. Gleb (Sept. 5) saw the light. 986 This could not but console such a servant of God as Abramius was. “He loved to transport his thoughts to St. places where the Lord Jesus spent his earthly life and sealed his love for people with his death on the cross; in the life of the Savior, I learned what righteous people can expect from a sinful world and where is their protection? The then Smolensk prince Roman, son of St. Prince Rostislav, loved education: he started a school in Smolensk, where they studied not only in Slavic, but even from Greek and Latin books. 987 Bl. Avramy zealously read the works of his fathers, especially Chrysostom and Ephraim the Syrian, as well as the lives of the saints: Anthony, Euthymius, Savvas, Theodosius of the East, Theodosius of Pechersk and others, trying, as far as possible, to assimilate into his soul the thoughts and feelings of the saints. 988 Like a hard-working bee, collecting soul-saving writings from everywhere, he copied some himself, and instructed scribes to copy others. “Earthly life,” he thought and said, “is war; but for war you need weapons, you need experienced knowledge: so for spiritual warfare you need to learn a lot from experienced saints. husbands, you need to learn from them which spiritual weapons are useful in which case; - From them we can also learn our enemies well. The blessed one worked diligently in his cell according to his good will, and he also worked in the monastery, carrying out with precision the tasks entrusted to him. – Seeing the virtuous life of Abramius, the abbot convinced him (1198) to accept the rank of priesthood. In the priesthood, the monk performed service every day and always with deep reverence. The abbot, knowing his extensive knowledge and gift of speech, entrusted him with the position of confessor and allowed him to receive those who wanted to listen to his instructions. It was under Prince. Mstislav Romanovich, when he is already more than 30 years old, Rev. Avramiy labored in the monastery. 989 But then temptations came for blessed Abraham, mainly from his brethren. - Looking with envy at the fact that his knowledge and eloquence attracted many to him, both monks and laymen, some began to invent various slander against the monk and inflicted various griefs on him; For 5 years he endured all the troubles, never ceasing to edify those who came to him. Finally, the abbot also rebelled against him. The blessed one gave way to hostility and left the monastery. The exiled righteous man moved to the city and began to live in the poor “monastery of St. cross." Here they began to flock even more to Abramia; The monastery church was full of pilgrims. Many brought him donations, which he used for the benefit of the monastery and the church or distributed to the poor: he decorated the church of God with icons, curtains, and candles. 990 He himself painted two icons: on one he depicted the Last Judgment, on the other the ordeal. He often focused his and others’ attention on these icons, inciting them to repentance. “He led such a strict life that from fasting and labor his life was extremely dry and pale. He did not taste wine at all and drank water in moderation; he did not like expensive clothes, but dressed in thin ones. While he himself performed the liturgy with reverence, he did not tolerate anyone talking during the liturgy and strictly instilled in them to stand in church with the fear of God. He diligently offered instructions, in the church and in his cell. “His mouth was not silent for people great and small, for slaves and free, for artisans and others who came, either for church singing or for conversations... When he put on priestly clothes, he looked like the great Basil, adorned with the same black braid, but with a hairless head.” The spirit of malice did a lot of dirty tricks on the ascetic of God, tried to confuse him with dreams and ghosts and then incited people against him. The city clergy rose up against Avramia, upset that he attracted many spiritual children to himself. They began to spread rumors that Abramius, either a heretic, reads “deep books”, 991 or lives uncleanly, covering up dark deeds with outward holiness, and finally raised such unrest in the city that the city nobility came to Bishop Ignatius and asked to put Abramius on trial. The anger against Avramy was so great that some demanded that he be burned at the stake, others insisted that Avramy be led through the streets with beatings and then thrown into the water. 992 Servants were sent to bring Abramia to trial. “Abramiy was standing in prayer when servants appeared at the monastery: they grabbed him and his two disciples and dragged him with dishonor and abuse to the bishop. At this very time, one pious monk, Luke Prusin, was performing the ninth hour of prayer in the monastery of St. Archangel Michael, 993 I heard a voice from heaven: “Here they are leading my saint Abramius and his disciples to the assembly, but do not be tempted by this”: blessed. Luke tried to reason with the oppressors of the righteous man. “The one you blaspheme is innocent,” he said. ABOUT! if only his sins were on me! But they didn’t listen to him. At the bishop's trial, which took place in the presence of the Prince and nobles, all the accusations brought against Abramius turned out to be slander. But “the disorderly priests, like oxen, roared at Abramius, and the abbots did the same.” The prince and nobles said that they did not see guilt in Abraham; and yet they did not take measures to curb the restless people who so brazenly insulted innocence. – The bishop, for the sake of general peace, ordered Abramia to retire to the Mother of God Monastery, forbidding him to talk with people and perform priestly services. The enemies of St. Avramia failed to do more than that the righteous man was removed to a country monastery with a ban. – But even from the prohibition imposed on Abramius, many harmful consequences came out. The weak people whom he kept from vices with his instructions now began to live as before, viciously. - The pious Smolensk priest Lazar, the same one who was a bishop after Ignatius, came to Bishop Ignatius and said: the city will be severely punished if it does not repent of its injustice against Abramius. And as if a terrible drought soon came in the country of Smolensk. – In vain were prayers for rain carried out with a procession around the city; there was no rain. Blessed Ignatius felt that he had admitted weakness by making a concession to the machinations of evil. He sent to tell Abramius' enemies to come to their senses and stop blaspheming Abramius. But they thought little of themselves. By their mercy, Abramius was under such severe disgrace that swordsmen stood guard on the roads and did not allow anyone to approach Abramius, and robbed others. But one reverent priest, appearing to the bishop, said: we prayed to God and were not heard, is it not because the innocent Abramius is forbidden to perform the priesthood? Then the bishop, calling Abramius to himself, allowed him to serve in the priesthood, asked him for forgiveness for himself and the city and his prayers for rain. The saint of God with deep humility called himself a sinner, unworthy of God's mercy, but obliged to fulfill the will of the saint. Returning to the monastery, on the way he prayed in his soul for rain and had not yet reached the monastery when heavy rain watered the thirsty land. Everyone saw in this the power of the prayers of the righteous man, everyone recognized the innocence of Abramia and began to highly respect him. Blessed Saint Ignatius, having built a new “monastery in honor of the position of the robe of the Mother of God” near the city, respectfully, through Archpriest George, invited the blessed one. Avramia and entrusted him with the leadership of the new monastery. The monk soon decorated the new church with icons and utensils. As before, boyars and commoners, rich and poor, began to flock to the monk to benefit from his instructions. There were many who wanted to enter the Abrahamic monastery; but the monk accepted them very selectively and after trials, so that he had only 17 brothers. Rev. Abramius survived his spiritual friend, Bishop Ignatius. 994 After his death, he began to prepare even more than before for the exodus from this life, prayed day and night so as not to be condemned at the judgment of God and inspired the brethren to remember death. Of the students, Rev. Avramiya became famous for the holiness of the life of the blessed one. Ephraim, who described the life of his teacher. What humility the student cultivated in himself under the guidance of the holy mentor is best demonstrated by Ephraim’s own words. At the conclusion of the life of Avramiev, bl. Ephraim writes: “I, sinful and unworthy Ephraim, am in great negligence and have not done anything good. I am called a monk, but in deeds I am not at all like that... And during the life of the Rev. Abraham, I was the last of his disciples, because I did not follow his life at all: patience, humility, love, prayer and other virtues. He cried in emotion, and I had fun: he zealously hurried to prayers, to the reading of holy books and praise in the Church of God: and I indulged in doze and deep sleep... He did not idle and did not condemn: but I condemned and said unnecessary things. He loved to remember the Last Judgment, and I thought about meals and feasts... He tried to imitate the lives of the saints; and I imitated the vain customs of bad people. He humbled and humiliated himself; and I was carried away by joy and pride. He loved the poor and gave everything to those in need; but I only collected and did not give to anyone, overcome by stinginess and lack of mercy... Lord Jesus Christ! accept the evil prayer of your sinful and unworthy servant Ephraim; have mercy on me and do not remove me from the saints. I have sinned much before You, I have angered You more than anyone: but I know no other God than You, who created everything... Instruct and teach me, Lord, to do Your will; eat the gracious help of Your servant, so that I, preserved by You, will be delivered from the attacks of the enemy. Give both the whole city and Your servant a helping hand. Lord, do not allow my soul to be taken from my body without repentance; accept this little repentance of mine; resurrect and revive me, a sinner, through the prayers of the Most Pure Mother of God and all the heavenly powers.” Since the Bishop of Smolensk Ignatius, in recent years, his spiritual friend Rev. Avramia, according to the chronicle, in 1206 was the ambassador of his prince Mstislav Romanovich to c. K. Vsevolod; 995 and his successor is Blessed. Bishop Lazar had already left his see in 1224, 996 then Blessed. The death of St. Abramia, who labored in monasticism until he was 50 years old, 997 followed no later than 1220, while his blessed disciple Ephraim died no earlier than 1238. RKP. service “in memory of Rev. Our father Abramius of Smolensk the wonderworker and his disciple Ephraim" prays to the saints: "Pray to Christ to grant the Orthodox people deliverance from filthy captivity... pray mercifully that He will deliver us from the Hagaran conditions." 998 Obviously, this service was compiled under the yoke of paganism of the Tatar yoke. Therefore, there is no doubt that, if not before, then at the end of the 13th century in Smolensk the memory of St. Abraham and his disciple. 999 In 1608, the people of Smolensk wrote that they promised the Lord and the saints Mercury, Abramius and Ephraim to stand for the house of the Mother of God until death. 1000 In the stone church of the monastery, one chapel is dedicated to St. Avramius. But it is not known where his relics were hidden during the Polish defeat of 1609. 1001 Looking at the life of Rev. Abraham, we see in her, either hard labors and exploits, or persecution and sorrow from people. Sad picture! Is it really impossible for a righteous person to have anything else? “The wicked,” said the suffering Job with sorrow, lift up their voices at the sound of tambourines and zithers and rejoice at the voice of the psalter. Their days pass in pleasure and in a minute they descend into the grave” (Job 21:12:13). But we Christians are ashamed to measure human dignity and life by earthly happiness. The Savior told us that the wide road is to hell, but the road to heaven is narrow. We are ashamed to be bored with our share of poverty and greedily thirst for earthly pleasures. We have already heard where the rich man hears the voice of Abraham: “child! Remember that you prospered in your life, but Lazarus was in poverty: now he is comforted here, but you suffer” (Luke 16:25). We already know from so many experiences how “blessed is the man who endures temptations: having passed the trials, he will receive the crown of life, which the Lord promised to those who love Him” (James 1:12). On the ancient icon of the Pechersk miracle workers of the Anthony Cave, St. Avramiy is named abbot; He is known in the RKP with exactly the same rank. Saints If so, then in 1396 he buried Prince Theodosius near the tomb. Skirigaila-John, killed by servants in Vyshgorod. 1002 Near Kalnofoysky Ave. The hardworking Avramy rests in a cave meal. 1003 This gives us the right to believe that St. Abramius spent the last part of his life asceticizing in a cave and here, after prayer, he worked on preparing everything necessary for the cave brethren, which earned him the name of a hard worker. Memories of Rev. Cornelia and Avramia of Paleo-Ostrov The wild fanaticism of the schismatics twice destroyed the Paleostrovsky monastery; 1004 why it was difficult to determine even the time when the founder of the northern desert monastery labored. 1005 Upon closer acquaintance with the monuments of the distant past, it turns out that although there are no means of determining; in what year did St. Cornelius arrive on Pali Island; but it is possible to determine the time of his exploits. In the scribe book of 1482 we see “the Hermitage of the Most Pure One on Paglia Island.” 1006 In the survey record of the Yuriev Monastery in 1381 we read, “the water of the Murom and Paleostrovsky monasteries will go between the waters.” 1007 By the end of the 14th century. The first divorce deed of the Paleo-Island desert itself also applies. 1008 Taking into account also the fact that before Rev. Lazar, as his will says, there were no monasteries or churches on Lake Onega, we come to the conviction that the exploits of the founder of the Paleostrovsk desert dated back to the end of the 14th century. and by the beginning of the 15th century. 1009 Since the Paleo-Island desert was only at the end of the 15th century. freed from the subordination of Novgorod. Vyazhitsky monastery, having hitherto been under its jurisdiction, 1010 then this gives the right to assume that the Venerable. Cornelius, a Pskovite by birth, began monastic life in the Vyazhitsa monastery and from there, with a love of solitude, was drawn to Pali Island. “His love for this island was not in vain. It is difficult to find a solitude more complete and more beautiful than Pali Island. The island is not large: access to it is possible only in one place. From the top of the steep cliff, a panorama of the entire Onega Lake opens up, in all its wild beauty. Occasionally you can only see a fishing boat, and even more rarely a barge with timber from Povenets. Only at the beginning of spring a caravan of Solovetsky pilgrims comes to the relics of St. Cornelius, then all year round there are no pilgrims or visitors in the desert - this is the case now. What happened here at the end of the 14th century? And on this island lived the Venerable. Cornelius, like God's bird, for the feats of fasting and prayer. His pious life, despite the remote and wild solitude of the island, attracted zealots of hermit life to him. The monk built a church of the Nativity of the Most Pure One and another, warm, with a meal, in honor of St. Elijah. The lover of desert life set up a hostel, according to the spirit of apostolic love, and with the church of St. Elias, he pointed out to the hermits the great hermit and faster, who was nourished by hope in the Lord. 1011 The Onega side is still poor in bread - such is its soil. But Pali Island could feed its hermits with fish: the nearby bays of the shores of the solid land are known for a special kind of fish, which gave the island its name: Pali - fish, a genus of trout. The monk himself, even when he was engaged in the construction of the monastery, often retired for solitary prayer to a cave, half a mile from the monastery. In the last time of his life, he remained in it constantly, devoting time to prayer and the feats of fasting. The heavy chains that were on his body serve as a monument to his severe asceticism. He rested in a cave around 1420 and his relics were transferred to the church of the monastery by his disciple Avramius. Avramiy also led an ascetic life; about him in the RKP. The calendar says: “Rev. Avramiy, hegumen of the Nativity of the Virgin Mary in Paleostrovsk, on Onig, Novgorod miracle worker.” - Now the relics of St. Cornelia and Abramia are buried under cover in the church of their monastery. 1012 Venerable Arseny of Komel The Monk Arseny, from the family of nobles Sukharusov, 1013 was born in Moscow and, while still a young man, took monastic vows at the monastery of St. Sergius of Radonezh. Here he taught himself piety through obedience; here in 1506, from the Pechenga list obtained by Prince Yuri († 1434), “the many-sinful monk Arsenishko-Sukharusov wrote the gospel,” which is now located in the Arsenievo Komel monastery. This gospel is precious for our time, both because it was written by a great ascetic, and because written without the arrangement of words, with a period and a colon, it is a list from a very ancient original. The monk in the afterword said: “If, due to sin, the inventory is in knowledge or ignorance: correct for God’s sake, for many Novgorod proverbs came, but the accursed one is poor in mind, judge on this is rude and weak, limited in mind.” 1014 Here is the saint’s instruction for unreasonable readers of antiquity! At the monastery of Sergius, Arseny succeeded so much in monastic life that he was not only awarded the rank of priesthood; but he was also appointed abbot of the Sergius Monastery. This was in 1525. With the wealth of income that the monastery of Sergius then had, Rev. Arseny did not change in his love for poverty and fasting. Once in J. Vasily came on a pilgrimage to the monastery of Sergius and on the abbot of the rich monastery he saw clothes torn and sewn with patches. To the question of the astonished one. The prince's brethren answered: “Our abbot is a true servant of God and lives in God; but he only thinks about how to leave us and retire into the silent desert.” V. the prince was sorry if the monastery lost such a rector, and the brethren asked him to keep the blessing. their mentor with them. V. Prince convinced Arseny to stay for some time in the Sergius Monastery, and Arseny fulfilled his will. prince But at the end of 1527 he left the abbess 1015 and went to the Komel forest. On the banks of the Kokhtyzha and Lezha rivers there was such wilderness at that time that the monk, carrying a heavy wooden cross on himself for humility, stumbled and the cross fell from the worker’s shoulders; a heavenly ray that illuminated the ascetic at that very moment forced him to stop in place; a worker planted a cross here. He built himself a hut near the cross and began to struggle in silent solitude. This place is 36 miles from Vologda, and is still surrounded by bogs and swamps. The peasants, who came here either to cut wood or to hunt animals, considered Arseniy’s cell a nuisance and killed the cell elder Arseniyev. Giving room to anger, the monk went to the Shilegon forest, to the Ingor or Maslyanka river, and here he began to struggle. Devotees of piety began to come to him for instructions. Meanwhile, the godless Tatars attacked the Vologda country, betraying everything to fire and sword. Residents fled in droves from villages to the Shilegon forest. The barbarians tried to penetrate here, but were restrained by an invisible force. And yet the desert silence had already been driven away from here by exiles who settled near the desert. 1016 The lover of silence, entrusting the silent “Arseniev Hermitage” to one of his students, decided to settle again in the Komel forest. He went to Moscow to seek protection from the self-will of people. Vel. Prince Vasily respected Elder Arseny so much that in February. In 1530 he issued a charter to protect his peace. The letter strictly prohibited everyone “near the desert of Elder Arseny Sukharusov, in the Komel forest on the river. Kokhtyzhe, chop wood, build a new settlement, chase animals and take over the land or forest.” 1017 Protected by such a letter, Rev. Arseny settled with his disciple Gerasim in the place where he had previously erected his cross and began to clear the forest. It was not people who began to disturb him, but animals; but with his prayer he humbled them, and the bears gave up their dens to him. When several disciples gathered to him: he, with the blessing of Vologda Bishop Alexy, erected a church in honor of the position of the robe of the Mother of God in Blachernae. In 1539 Prince Vasily issued an unconvicted letter to Elder Arseny, so that no secular authorities would extend their power, not only to those living in the desert monastery of Arseny, but also to the peasants who would begin to settle under the authority of his monastery, no further than 5 miles from the monastery. 1018 In 1543 Prince John Vasilyevich granted abbot Arseny his charter, by which his monastery with its estates was freed both from the jurisdiction of the worldly authorities and from standing. 1019 Rev. Arseny did not forget his Shilegon desert. From time to time he visited her. On the way from one desert to another, he had the custom of talking about the salvation of the soul with those who met him; stopping in villages, he edified ordinary people with a saving word. If he noticed that someone was working in the field on a holiday or on Sunday, he severely rebuked him for it. Once the villagers disobeyed him, they did not stop working on the holiday and a suddenly rising wind scattered all their sheaves. Having spent a long monastic life, 1020 in fasting, prayer and incessant labor, the monk before his death communed with St. secrets and peacefully surrendered his spirit to the Lord, Aug. 24. 1550 1021 The holy body of the ascetic of God was laid near the altar of the church he built. Subsequently, his relics were marked by many healings. 1022 A hundred years later, after his death, a stone church with a side chapel was built in the monastery in honor of St. Arseny, where his relics rest hidden. 1023 What does the life of a teacher say to everyone? Arsenia? “If you want to enter into eternal life, keep the commandments” (Matthew 19:17). “Not everyone who says to me: Lord, Lord; He who does the will of My Father who is in heaven will enter into the kingdom of heaven” (Matthew 7:22). This is what Venerable Arseny tells us through his ascetic life. Memory of St. Adrian Ondrusovsky In the life of Rev. Alexander of Svirsky, according to the description of his disciple, we read the following: 9 versts, from the place of the exploits of St. Alexander, lived in his homeland the nobleman Andrei Zavalishin, a hunter of wild animals. One day, in the midst of a hunt, Andrei saw a deer and rushed to catch up with it: the hunter rushed with such speed that he left his hunting companions far behind him, and yet the deer disappeared from his eyes. Zavalishin instead saw in front of him a hut and traces of a hermit, in such a wild place where, it seemed, no human foot had ever set foot. He knocked at the hut and a worker appeared before him, exhausted from fasting and labors, in shabby clothes. The ascetic’s story about his wondrous life made a deep impression on Andrei. This was in 1493. After that, Zavalishin often came to St. Alexander (it was he) to listen to his instructions and delivered bread to his associates. From conversations with the hermit, having learned the sweetness of desert life, Zavalishin decided to follow the example of his life. One of the villages of the Kamepun volost is still called Andreevshchina: but Zavalishin left his rich estate and retired to the Valaam desert; here he accepted monasticism with the name Adrian and spent several years here in the exploits of the hostel. Then, with the blessing of St. Alexander, he chose a secluded place for his stay on the peninsula, on the shore of Lake Ladoga. Disciples and followers gathered to him. A church was built in the desert in honor of St. Nicholas - Zavalishin was known in Moscow, and in. K. Vasily († 1534) granted alms from his treasury to the monks of the Andrian Hermitage with a letter, ordering them to give them in advance, “stepping over after two years, without red tape,” and at the same time forbade the governors to take fees from the monastery hunters and tones. According to local legend, Adrian met on his way with people who threatened not only the existence of the monastery, but also the lives of the hermits. The meeting was quite ordinary at that time, but how did it end? In the dense forest of the island of Sala (wild), opposite the Hadrian Desert, an unkind man, Ondrus, was hiding, with a gang of his own kind, living at the expense of the swimmers of Lake Ladoga. 1024 The close proximity of the hermit, who began to gather others to himself, worried the ataman of the robbers; he announced that the hermits should voluntarily leave the island, otherwise it would be bad for them. It was sad for Adrian to part with the deserted place, especially because his great mentor blessed him to live here. He begged the robber to give this place to peaceful workers; not having the money to offer a ransom for the place, Adrian promised the chieftain to intercede for him before God - and advised him to part with his evil trade. The robber laughed at the words of the hermit. Adrian begged the robber for a long time and with bitter tears; Finally the chieftain relented and said: live. On the rocky cape of Lake Ladoga, which is still called Storozhevsky, at that time there lived another robber with a gang, guarding the swimmers. Envying the happiness of Adrian's neighbor, he tried to capture and exterminate him. It happened that both chieftains, traveling with gangs for fishing, met and a battle broke out between them. The inhabitants of Sal were defeated, and their shackled leader was thrown into the boat of his enemy. The unfortunate man knew that after terrible torture, death awaited him; he remembered the advice of the hermit, bitter repentance penetrated his soul and - now he sees Adrian before him. “By the mercy of the Lord, for whom they asked you for mercy to the desert brotherhood, you are free,” said the one who appeared and disappeared; The ataman saw himself without shackles, on the shore and no one near him. Struck to the depths of his soul, he came to the monastery and found Adrian and his companions singing psalmody. It turned out that Adrian did not leave the monastery. The chieftain fell at the feet of the abbot and asked to teach him the ways of salvation. Left in the monastery, he ended his life here in quiet repentance. And his rival in the craft, through the prayers of Elder Adrian, finally came to his senses. Feeling the ruin of his life, he founded a monastery of prayer on the site of a den of robbers and labored in it under the name of the monk Cyprian. With his new life, charitable for many, bl. Cyprian not only brought his previous bad deeds into oblivion among his contemporaries, but enjoyed their respect; and the good and merciful Lord, for his feats of sincere self-denial, glorified the deceased ascetic with miracles. 1025 The life of St. Adrian was so beneficial for the remote region. In 1546, Tsar John Vasilyevich ordered the Novgorod authorities “from the birth of Christ, from year to year, to give instead of alms: to the abbot (Ondrusovsky) 5 boxes of rye, 5 boxes of oats, two pounds of salt, and a Novgorod hryvnia of money; for 12 brothers, for each brother 2 boxes of rye, 2 boxes of oats, and a pound of salt, and 2 altyns of money; Yes to the Most Pure One and St. Nicholas the Wonderworker 2 pounds of honey for the eve and 2 pounds of wax each for candles, and 5 sparrows of wheat for bread.” The founder of Hadrian's Hermitage was so famous for his holiness of life that he and Gregory of Pelsham received from St. baptism of King John's daughter Anna. This was in August 1549. 1026 - When St. the elder was returning from Moscow to his monastery and was no longer far from it: near the village of Obzha, evil people attacked him and killed him; The villains hoped to find money from him and found nothing. The brethren waited a long time for their abbot and, after a long wait, no longer knew what to think about him? Two years later, one night, in a sleepy vision, the monk appears to several of the elders of the Ondrus desert: he tells them about his suffering death, indicates the place where the villains hid his body and commands them to transfer it to the monastery. – The next day, May 17, the monks found the incorrupt body of the passion-bearer in the swamp and buried it near the wall of the church of St. Nicholas. So the whole life of the Rev. Adriana was mainly a struggle against evil people, and the Lord crowned him with the crown of a martyr. Therefore, it is not surprising that they soon began to honor his memory as Augustus. 26, and on May 17 the transfer of his relics. 1027 In the act of 1659 it is said: “by the grace of the venerable father of our superior, abbot Adrian, a contribution was given to the house of the reverend. Theotokos and the Wonderworker Adrian." 1028 Imperial Alexander, while inspecting the province (1819), wished to venerate the Venerable Martyr Andrian, took a peasant as a guide and, without an entourage, went to the saint’s tomb: here he prayed for a long time with tears and then sent vessels and books for the church. – In 1828, the relics of the saint were transferred to a new stone church - the introduction of the Mother of God into the church. 1029 Blessed Simon Bishop of Vladimir wrote in his letter to Polycarp: “How can I worthily glorify the holy men who were in the honest Pechersk monastery, for whom the pagans were baptized and became monks, and the Jews accepted the holy faith? But I also cannot keep silent about the blessed martyr and monk of this monastery Kuksha, about whom everyone knows that he drove away demons, baptized the Vyatichi, brought down the rain, dried up the lake, performed many other miracles and after many torments was killed with his disciple Nikon. Pimen the faster also died with them on the same day, having foreseen his departure to God two years before, prophesying many things, and healing the sick. Standing in the middle of the church, he said loudly: our brother Kuksha was killed at dawn. Having said this, he reposed on the same day and hour as the saints.” 1030 Rev. Nestor wrote: “Vyatko and his family settled along the Oka and from him they were called Vyatichi,” and he, having described the pagan customs of the ancient Russian Slavs, says: “the Vyatichi are doing this even now,” that is, at the end of the 11th century. 1031 At the end of the 11th century, the Vyatichi still had their own princes - and they supported the paganism of their tribe. 1032 Kursk in the first half of the 11th century was already a Christian city, as can be seen from the life of St. Feodosia, but other Vyatichi settlements - Mtsensk, Bryansk, Kozelsk - still adhered to paganism. And here the reverend preached with his disciple. Kuksha; Here he completed his feat as a martyr at the very beginning of the 12th century, approx. 1110 Following this, the “deputies of the Chernigov prince” also appeared at the Vyatichi. 1033 – The pagan name Kuksha and the very title of the preacher of the Vyatichi give the right to believe that St. Kuksha himself was a native of the country of the Vyatichi and his holy love for his fellow tribesmen suffering from paganism called him to his long-suffering apostolic deed among the Vyatichi. - Relics of the Ven. Kuksha and Pimena rest in Anthony's Cave. 1034 “Oh, Kuksha martyr, a rule for priests, an adornment for fasters and saints!” the Eastern monk says in delight, “You, like an apostle, died amid the preaching of the Gospel with your disciple; guide me with your prayers on the path of salvation.” 1035 Memory of the Pechersk saints resting in the Feodosiya Cave On August 28, the Kiev Lavra commemorates all those who rest incorruptibly in the Feodosieva Cave. Nowadays 46 decayed relics of God’s saints rest openly here. Kalnofoisky (1638) shows 33 saints in the Theodosius Cave; and in Gerbinius (1674) - 37. - Little Russian news, “about the lives of the saints in the cave of St. Theodosius of the rest,” speaks of 40 saints. Thus, from time to time the relics of the saints of God were revealed. 1036 – The Little Russian description of the saints, as can be seen from its content, was written after Herbinius’s description, around 1678. 1037 But even after that, a cave with a plaque was discovered, where the relics of the holy martyr Lucian rested. According to the RCP. The saints of Moscow are indicated in the Kyiv caves and such saints, about whom neither the Little Russian news nor the current description of the caves speaks. This means that their relics were once known, but then hidden by changes of time, as is revealed when reviewing the relics indicated by Kalnofoysky and Gerbinius. 1038 According to the monuments we indicated, we see in Theodosius Cave. a) Saints: Hilarion of Kyiv, Amphilochius of Vladimir, Theophilus of Novgorod. M. Hilarion, as the first Russian cave explorer, had a preferential right to rest in a cave and, moreover, in the Feodosieva Cave, since there was also Hilarion’s Cave, which was part of a general, multi-cave cave. In addition, he is not only called a saint according to the inscriptions of his works 1039 and in the power book, 1040 but is known among the Kyiv ascetics of the RKP. Saints, where it is said (according to one list): “it was laid down in the Pechersk monastery.” In the RKP. In the catalog of saints we read about him: “he was founded in the Pechersk monastery and the extreme for the sake of his virtue became holy and a wonderful miracle worker.” 1041 Meletius Sirig sings: “Michael, Hilarion, Peter - the divine hierarchy”! And Herbinius’s Kiev patericon says: “We rejoice about our planet Venus, about the philosopher Hilarion, who, even before the appearance of the Russian sun Anthony, dug a cave in Berestovo, in which he lived piously and rested.” 1042 Blessed Simon wrote to Polycarp: “You yourself read about Metropolitan Hilarion in the life of Saint Anthony, that he was tonsured by him and thus was awarded the priesthood.” 1043 According to the news of Rev. Nestor we know that Blessed. Hilarion performed priestly service at the church of the princely village of Berestov, where there was a palace. prince and where, following the example of his father, the blessed Yaroslav loved to live, enriching the apostolic church with his gifts; Hilarion was known, then, as “a good and bookish man, and also a faster.” Having dug a small, two-story cave in the Dnieper mountain, he labored here in solitude in fasting and prayer: - serving in the court Berestovsky church, he retired from the noise of everyday life into his cave, for prayers and contemplation of God. 1044 He received monastic vows from Anthony, probably not long before becoming a priest. He himself says in his confession: “I am also Presbyter Hilarion.” 1045 When Metropolitan Theopemptus died († 1049): Grand Duke Yaroslav decided to elevate the pious and enlightened Hilarion to the see of Metropolitan of all Rus'. The modern chronicler does not say for what reason Yaroslav did not send Hilarion to Constantinople for initiation, as previous metropolitans were ordained. It is likely that this involved a cooling towards Constantinople, aroused by the cruel actions of the Greeks with Russian captives. 1046 – They could not help but participate in the unrest that the pope was then causing in the Eastern Church, arousing distrust of St. Michael Cerularius. 1047 Be that as it may: blessed. Hilarion was installed as metropolitan in Kyiv by a council of Russian archpastors. “By the grace of the man-loving God, Presbyter Hilarion, by his will, was ordained by the pious bishops and enthroned in the great city of Kyiv, as if to be a metropolitan, a shepherd and a teacher in it. Bysha si in l. 6559 (1051), ruling noble kagan Yaroslav, son of Vladimer.” – This is what Hilarion himself says at the end of his confession. 1048 Early news shows that Hilarion, ordained according to the ancient rule, sought and received confirmation for himself in the rank of metropolitan from the patriarch. 1049 And the quoted words from the confession of Metropolitan Hilarion make it clear that the dedicated metropolitan wrote and sent somewhere his confession and trace. confirm the news of the new metropolitan's relationship with the patriarch. – During the reign of Hilarion, brilliant church events occurred in the Russian Church. In his time, the chronicle says, “the Christian faith began to be fruitful,” that is, to bear fruit in the consciousness and life of the people. In his time, spiritual enlightenment began to flourish - church schools multiplied; During his time, sincere piety flourished. The organization of church services dates back to his time. He consecrated the church in. m. George, which remained unfinished for several years and was established to be celebrated throughout Russia. m. Georgiy November 26. 1050 Blessed. Hilarion well understood and felt the needs of his great flock, and his living love for his homeland found means to satisfy them. It is not known for certain when his blessed death followed, but probably not before 1066. 1051 According to his writings, he remains forever an unforgettable teacher of faith and piety. His teaching on law and grace, praise to Kagan Vladimir, confession of faith and instruction on life 1052 are brilliant monuments of his living piety, bright mind and deep knowledge of the faith, living eloquence and strong feeling. The doctrine of the old and new law shows that at that time there was a need to speak against Judaism. It makes it clear that the preachers of Judaism, unsuccessful under Vladimir, did not abandon their hopes for success under Yaroslav: of course, their successes between the Kazars deceived them too much. From personal relations with Jewish teachers in Russia they knew about their cruel opinions about Christianity - this is what Hilarion’s teaching shows. The blessed teacher shows the superiority of the grace of Christ over the law, first of all, through the typical story of Hagar and Sarah: then he reveals the universal significance of Christianity and the local, temporary significance of the Law of Moses. “The Law existed before, but it did not rise for long and came. The Christian faith, although it appeared later, became more than the law and spread to many languages. The grace of Christ filled the whole earth and covered it like sea water. Everything, leaving behind the old, which has become corrupted due to the thinness of the Jews, holds on to the new... Previously, in Jerusalem alone there was a place for worshiping God: now the Holy Trinity is glorified throughout the entire earth, and receives worship from all creation: small and great glorify God.” Then the main idea of ​​Christianity is presented - the union of divinity with humanity and the blindness of the Jews, who did not understand the divine greatness in Jesus Christ and the teachings of the prophets about the Messiah, is exposed. Finally, the idea of ​​​​the universal significance of Christianity is presented in application to the Russian people, and it is shown what high benefits Christianity brought with it to Russia. “We are no longer without hope, but hope for eternal life; We are no longer building churches, but we are building churches of Christ; we do not slay each other as a sacrifice to demons, but Christ is slain for us and crushed as a sacrifice to God and the Father, we no longer eat the blood of victims and die, but we taste the most pure blood of Christ and are saved... We were blind, not knowing the true light and wandering in the darkness of idolatry; We were deaf, not hearing the saving teaching: but God had mercy on us and shed the light of knowledge on us... We were previously like beasts and cattle, we did not know how to distinguish between our right hand and our left, we were attached to earthly things and did not care much about heavenly things: but the Lord also sent us commandments that lead to eternal life.” “Praise to Kagan Vladimir” is an animated depiction of the merits and virtues of St. V. K. Vladimir, the Enlightener of Russia, ending with a prayer for Russia. In the “confession of faith” Blessed. Hilarion expounds his concepts of the dogmas of faith. More extensively than others, he expounds the dogmas about St. Trinity and the Incarnation of the Son of God; in short, he talks about the future judgment and resurrection, about the veneration of icons and saints. “I believe,” he says, in one God, glorified in the Trinity, the unbegotten, beginningless, infinite Father, the begotten Son, but also beginningless and infinite. The Holy Spirit, proceeding from the Father and appearing in the Son, but also without beginning, equal to the Father and the Son.... Thus I believe and am not ashamed, he says in conclusion; I confess before the nations and I am ready to lay down my soul for the confession.” The edifying “word of St. Hilarion, Metropolitan of Kyiv,” also included in the prologue, 1053 is offered here in full. 1054 I pray you, brothers and sisters, take care of the eternal bright life that the Lord, in His mercy, gives us freely; and let us move away from the pleasures of this temporary life as from poisonous snakes: do not touch them. The Lord has prepared life for us in heaven and is calling us. And we, pleasing our body with sweet foods, drink, sleep, lusts, criminal habits, living in a relaxed manner, renounce the heavenly kingdom and the one that calls us to it. He prepared a marriage for His son, that is, the kingdom of heaven, and He sent His servants to call (Matthew 22:2), that is, He sent prophets, apostles and martyrs. But we refuse and say: “I have bound my wife, I cannot go,” and again: “I have bought oxen, I am going to tempt them,” and again: “I have bought a village, I am going to see it” (Luke 14:18–20) - and with other deeds of this life we ​​renounce eternal life. – Do we not hear that the Lord says: do not worry about the morning, what to eat or drink or what to wear? Look at the birds of the air, how they neither sow, nor reap, nor gather into the barn; look at the flowers of the field, how they grow and do not labor (Matthew 6:34, 25:26)? Hearing this, brethren, let us arise as if from a dream and walk along the narrow path that leads to the kingdom of heaven. Let us give our body to work, to fasting, to prayer, to abstinence, to prostration. The kingdom of heaven comes with needs, and those who force themselves take it (Matt. 11:12). Why don’t we feel sorry for ourselves when, through our laziness, we deprive ourselves of eternal life? Let us force ourselves, brothers, for this short time. Even if we burn in fire, even that would only be until death. Why do we please this clay body? If you knew heavenly life, you would say - let us burn in fire, if only we could reign there with the Lord in great glory, forever. But I don't call you to burn. No, but let us labor and dry up our bodies. The Lord said: “Unless a grain of wheat falls on the earth and dies, it remains alone” (John 12:24). He clearly told those that if bodily lust does not die, it cannot bear spiritual fruit. He who does not love his soul “will eventually find it in this life” (John 12:25). Hearing this, let us strive. Will you say: we are weak? But just start, make the beginning of the feat according to your strength, as much as you can, and God, seeing your feat, will give you help as a doer of good. Let us not put off the feat. How long is our life? 50 or 60 years, and already many 100. How much work do we have to do? Meanwhile, we will reign there in heaven. If here we begin to eat and drink sweetly, and fulfill the lusts of the flesh uncontrollably, we will suffer there forever. So let's take care. Christ himself is calling us, not a man, but the king of kings and the Lord of all. Let us bow our minds to Him, let us live God-wise, in fasting and prayer, in work and singing, crying over our sins, always having the day of judgment before the eyes of the Lord. Let us not weaken as we have begun. The Lord said: whatever I find you in, that is what I judge. Let us take this word to heart, lest we weaken to the point of death. We do not know when the hour of death will come, snatch away an unprepared soul, and condemn it to eternal fire. If death finds us in repentance, then having rid ourselves of everything bitter, we will receive the promised benefits.” This is what the ascetic saint teaches. About Saint Amphilochius, Bishop of Vladimir of Volyn, whom the RKP. calendars are placed among the holy ascetics of Pechersk, the chronicles only tell us that he was consecrated in 1105 and died in 1122. 1055 One list of calendars says that “St. Amphilochius died in a cave.” Theophilus, who rests in the Theodosian Cave, is called the Moscow bishop by Kalnofoisky. This is the Novgorod archbishop, for whom the rank of archbishop was the cause of nothing but sorrow. He believed the beginning of monastic life was in the Oten monastery and under St. Jonah he was a protodeacon and sacristan of the department. After his death, by lot (November 15, 1470) he was elected archbishop. Monk Pimen, who was the housekeeper and had managed to enrich himself at the expense of the archbishop's treasury, strongly coveted the same honor. He joined the dissatisfied party. prince and announced to his friends: “send me to Kyiv, I agree to accept ordination from Gregory.” But the unscrupulous flatterer of human weaknesses soon lost everything: he was caught stealing the archbishop's treasury; he was robbed and driven out of the city. They sent to Moscow for permission for Theophilus to appear to visit the Metropolitan. 1056 Soon afterwards strong unrest began in Novgorod against the. prince In vain did the “Reverend” Theophilus persuade the restless seekers of vanity to come to their senses. Bearing in mind everything that was happening then in the Polish kingdom with the Orthodox, by the grace of the ultra-papist party, one had to be in Novgorod either too carried away by earthly calculations and cold to heaven, or completely blind to the state of affairs, in order to desire the subordination of Novgorod to the Polish king. – And yet Novgorod, at the request of selfish people, entered into an agreement with the Polish king. Theophilus wanted to retire to a monastery: but he was kept in the archbishop's house and forced to take part in this agreement; It meant a lot to Theophilus’s conscience that the agreement insisted that the Orthodox faith remain inviolable in the Novgorod possessions and that there would be no churches here at all; about the very consecration of the archbishop it is said that he will be consecrated anywhere in Novgorod. Thus, Theophilus did not want to sever ties with the Moscow Metropolitan, a faithful guardian of Orthodoxy. 1057 M. Philip more than once sent written admonitions to Novgorod to break ties with the king. 1058 Novgorod decided to go to war with V. prince, while at the same time a terrible fire destroyed many houses, 8 churches and even quite a few people. The Battle of Shelon (July 14, 1471), in which the archbishop’s regiment, according to his instructions, did not take part, ended in favor of V. prince Theophilus forced the Novgorodians to ask for mercy from the Orthodox sovereign and an agreement was concluded with him. 1059 In December, Theophilus was consecrated archbishop in Moscow and begged from V. the prince's freedom to 30 famous Novgorodians captured. 1060 The archpastor then peacefully occupied himself with church affairs and visited Pskov for ordinary court matters. 1061 In 1475, John was informed about the injustice of the Novgorod dignitaries; the accusation, unfortunately for Novgorod, was fair; The archpastor appeared twice to V. to the prince with a petition for mercy towards the guilty. John 3 showed some leniency. 1062 But in 1477, the Novgorod nobility, according to their calculations, themselves provided the Moscow Grand Duke with reasons to demand more from Novgorod than he had previously demanded. Some of the nobility, after coming to Moscow to demand justice against their enemies, arranged matters in Novgorod in such a way that two Veche officials came to Moscow - recognizing John as the sovereign of Novgorod. With such unrest, they demanded that Novgorod renounce all its ancient rights. – And indeed, the old order of affairs in Novgorod no longer agreed with the changed position of Russia. Blazh. Theophilus saw this, but many in Novgorod did not. The archpastor put in a lot of work to ensure that, as in. the prince softened his harsh demands, and Novgorod was not too insistent on its outdated rights; He appeared to V. more than once. to the prince with requests for Novgorod. John made some concessions, but not important ones. Novgorod dared to again enter into relations with the king, and Theophilus, with the rank of Archbishop of Novgorod, was involved in this matter. John (1478) entered Novgorod with troops; the Novgorod department was deprived of many villages and property collected over centuries; Then they forced Theophilus to renounce the administration of the diocese by letter, and for about three years he lived in the Chudov Monastery, first in close confinement, then sick. 1063 On the cave board that covered the relics of the blessed one. Saint, the following was written: “When Theophilus was lying sick in the Chudov Monastery: the Novgorod Bishop Niphon, resting in the nearby caves, appeared to him and reminded him of his promise to worship the Pechersk monks. He went to Kyiv and was already approaching the Dnieper, when his illness intensified and he received a revelation that although he would not reach the caves alive, his body would rest in them and this came true.” 1064 Kontakion to him: “For truly, according to my name, I have kept the life of Saint Theophilos, the venerable saint, who loved God, when Christ the Savior appeared to you, promising you eternal life and his kingdom, in which you rejoice today, do not forget us your servants.” b) Of those who have died in the rank of priesthood, those who now openly rest in the Theodosian Caves are: Abbot Pimen the Faster, Ignatius the Archimandrite, Hieromonk Euthymius, Pankratios the Hieromonk and Recluse, Lucian the Hieromartyr and Confessor Pamvo. In the RKP. The calendar also mentions the Monk Timothy the Abbot, St. Akindinus Archimandrite, and St. Dosifei Archimandrite. Abbot Timofey in 1127 was the predecessor of Pimen and the successor of Prokhor. In 1130, he overlaid the shrine of Theodosius Ave. with silver and gold, for which the Suzdal thousand Yuri Simonovich sent 500 hryvnias of silver and 50 hryvnias of gold. Pimen the Faster was abbot from 1132 to 1141. St. labored under him. book Saint, St. Spyridon and Nikodim; He accepted Spiridon into the monastery. - About his monastic feat, the ancient news says: “I smelt this grace, and once a thousand times a week I ate little, and constantly performed monastic obedience, and never became weak from fasting, and carried small things in the mounds and carried firewood on myself, and stood in prayer every other night.” Kalnofoysky refers to it this way: “the bones of St. monk Pimen." 1065 Rev. Archimandrite Dosifei was the first to bring St. mountains of Athonite rite of singing the twelve psalms and wrote an answer to the questions asked of him about the life of the Athonite monks, which did not fully survive in manuscripts. since the use of the order of the 12 psalms is already mentioned in the letter of Simon to Polycarp: then Rev. Dosifei should be called by the predecessor of the Venerable. Akindina. It is not known when he adopted the name Theodosius, whether in the small or great schema; only in his edifying narrative about the life of the Athonite people, according to the lists, he is called either Dositheus or Theodosius. “Novices,” the monk says here, live (on Athos) according to the will and blessing of the elder. And the brethren who live separately in their cells adhere to the following rule throughout their lives: every day they read half of the psalter and perform 600 prayers: Lord Jesus Christ! If anyone wants to add: it is in his will. In addition, they believe from 300 to 500 bows. But every hour, sitting, walking, lying down and doing handicrafts, they incessantly say with heartfelt sighing: Lord Jesus Christ! Those who cannot read and write perform 7,000 Jesus prayers, in addition to bows and church instillations. And for those who are weaker, there is an easier rule. The elderly are more required to perform the Jesus Prayer and pay mental attention, and bow according to their strength. The Svyatogorsk people are very fond of silence for God and avoid rebellion and worldly conversations. Tell, for God’s sake, to the other brothers who ask: while the holy fathers in Rus' are in the habit of reading the entire psalter during Lent and other fasts, the Holy Mountain residents do not live like that: they keep one rule throughout their lives. There, each brother must have an iconostasis or cross in his cell and follow the rule in front of it. Those who cannot read must serve through handicraft, obedience to the service, with the cutting off of their will.” 1066 According to the chronicle, Blessed. Archimandrite Akindinus was at the consecration of Rostov Bishop Kirill in 1231. 1067 Blessed Simon Bishop calls him a “holy man.” His zeal for spiritual life is evidenced by the fact that he ordered the pious and observant Polycarp to describe the life of the Pechersk ascetics, in memory and edification of the monks. Polycarp, as he himself says, fulfilled this blessed will. abbot "in the 15th year of his abbess". since Polycarp notes with sorrow that 160 years have already passed since, after the chronicler Nestor, no one wrote about the Pechersk ascetics; and Rev. Nestor wrote about the blessed fathers in the chronicle under 1074: then the 15th year of Akindinov’s abbess falls on 1234, his first year falls on 1219 and Akindinov was the successor of the blessed one. Dosithea–Feodosia. 1068 St. Lucian the presbyter, “having lived in the priesthood and monasticism of piety,” suffered martyrdom during the invasion of Batu in 1239 1069 Like St. Lucian suffered torment for his faith. Pamvo. According to ancient news, Pamvo “caught in monastic obedience from the filth, suffered a lot from them, not wanting to deny Christ, he said to them, your gods are curses, but I believe in Christ the true God, who created heaven and earth; He and I will deliver from your hands. The angels deigned (freed) him from his bonds and placed him healthy in his cell.” Troparion to the venerable one: “Having firmly restrained yourself by unlenent obedience and rejection of your will, you gave yourself up to torment and wounds for Christ, and from Him, most honorably, Father Pamvo, having been married, prayed for our souls.” According to this news, Rev. Pambo, not mentioned by Polycarp, suffered for his faith from the pagan Tatars. In all likelihood, this was in 1240 - when the monks, having locked themselves in caves from enemies, were forced to send Pamva for food; no matter how great the danger was, Pamvo took upon himself the task of obedience, but was captured by the Tatars, who subjected him to torture. Miraculously freed from death, he rested in seclusion in 1241. Rev. Ignatius, from 1435, archimandrite of the Lavra “for his holy life,” says the ancient news about him, “received from God the gift of miracles,” with his prayer he healed many sick people, “whoever was given a prosphora consecrated in his service, received healing.” Kontakion to him: “passing, all-blessedly, in virtue from strength to strength and exalting all those who are with you, you served Ignatius and pleased everyone - thus you were chosen by everyone in the house of the Mother of God to be an elder and leader, in the combing furnace of the Lord you pleased, shepherded His good flock; pray for us, your children.” 1070 About Rev. Euthymius the schema hieromonk, Kalnofoisky writes that with his belt cross those who come to him are blessed and some sick people receive healing; and in the RKP. In the calendar he is called a hieroschema-monk and a man of silence. 1071 According to an ancient note, “having taken monastic vows, there was nowhere with anyone, not enough, not much, not much, except for prayer in the church and in the cell; I am greedy for food (no food), which was crushed by fire, and did not eat except for the harsh potion.” Rev. Pankratius, a priest and wonderworker, says the same note, through prayer and fasting and anointing with oil, he healed the sick and, working tirelessly for his salvation, pleased the Lord. Kontakion to him: “You appeared great in fasting, but in priests you showed yourself specially and in working miracles you appeared glorious, holy Father Pankratius; Thus we honor and please you.” Of the deacons now openly reposing: Aquila, Macarius and Martyrius. According to an ancient note “Rev. Akila, not only never tasted tasty food, seasoned or boiled, but also ate little of the harsh food; His food was prosphora, eaten once a week. The kontakion also says that during such a fast, “he was steadfast in prayer vigils.” Rev. Macarius, being a sick child, was promised to God if he recovered, and upon recovery he was given to the Pechersk fathers; trained in the monastery in everything good, he was awarded monasticism and deaconry; In this rank he served God even more diligently with fasting and prayer and was honored with the gift of miracles. “Martyrius the Deacon,” according to ancient news, was awarded the deaconate and the gift of miracles for his great purity and fasting deeds. For whom he prayed, standing on the pulpit, he asked for what he needed, either health or a good thought; He was afraid of demons from afar, and drove them away with prayer; after long exploits and labors he moved to God, whom he served. Kalnofoysky wrote: “the body of St. monk Martyrius the deacon, who still rests in his surplice.” c) In the name of the miracle workers, Rev. rests. Agathon, Gregory, Hypatius, and Moses. According to an ancient note by Rev. Agathon “for his fasting life was awarded such a gift that whenever he laid his hand on a sick person, he received healing; he also had the gift of prophecy and knew about the time of his death.” Lavra prays to him: “Blessed Agathon, beauty of fasters, not a false prophet, healer of the sick! Tell us, insensible, if there is any path of iniquity in us, and guide us with your prayers on the eternal path.” Food Rev. Gregory served uncooked grass all his life; he gave this herb to those who came to him, and the sick were healed. “Rev. Hypatius the healer served the holy fathers during their illness; a man of prayer and a faster, he received such a gift from God that with the touch of his hand he healed the sick; and now whoever in illness comes to his relics receives healing.” Rev. Moses the wonderworker, wanting to present his body pure to God, tried to kill it in various ways: he wore an iron belt and an iron cross on his naked body, which he made for himself; For such exploits and labors he was awarded the gift of miracles. Kalnofoysky writes: “the two reverends, in St. in the spirit of the brethren. Martyrius and Moses were laid in one tomb, whole in their holy bodies." Now they rest separately. d) In seclusion they acquired salvation: Rev. Athanasius, Anatoly, Cassian, Laurentius, Paphnutius, Pior, Safronius, at Kalnofoisky and according to the RKP. Saints still Isidore. - Kontakion Rev. Athanasius: “Knowing the vain vanity of this world, you have turned away not only your eyes, but also your entire self, venerable one, having turned away; You shut yourself up in a dark cave, but in it you labored for many hours in prayers and tears and found endless joy in heaven, praying unceasingly for our souls.” According to the ancient saying, “the heavenly (spiritual) light of the luminary without a candle grants healing to those who come with faith.” According to the same lime, “Rev. Cassian, a recluse and hardworking faster, through holy obedience forced the demons to confess that in the Pechersk monastery there were many monks who could drive away demons and that the demons were greatly afraid of the Pechersk saints.” Kalnofoysky says: “the relics of the holy monk and faster Cassian lie.” In Herbinius the Rev. Cassian is also called a faster. Rev. Troparion to Lawrence: “I shut myself up for the Lord’s sake in a dark cave, Rev. Father Lawrence, who has pleased Him for many years and His goodness in her, grant us also to close all evil feelings and turn away from the darkness of passions and receive the grace of the kingdom of heaven.” “Rev. Paphnutius the recluse,” according to ancient news, “having found himself a lawyer (monk), he wept incessantly, remembering to himself that the hour would come when the soul and body would be separated: where would the angels stand? Who will get the soul? And what decree (decision) will Christ make? Where can the soul get it, whether to heaven or to hell? In which I cry, being kept until death, and while dying I saw choirs of angels who came for his soul and escorted him to heaven.” Rev. Troparion to Piora: “You who have shut yourself up, blessed Piora, in a dark place and are by no means able to see this light and all the things (anxieties) existing in it, do not want to see, but today you have been granted light that is not even in the evening, pray that you will be illuminated by the same light for us.” Kalnofoisky noted: “the relics of St. our elder and father Pior; only the legs are visible, and the rest of the body was covered with earth.” Rev. Sophronius the recluse, according to ancient history, read the psalter every day, always wore a hair shirt and also wore an iron belt on his body. Fasters: Benjamin, Zechariah, Zinon, Joseph; schema-monks: Silouan and Sisoi, in Kalnofoisky the elders: Eulogius and Daniel. According to ancient lime, Rev. Benjamin “was a great merchant. - That one hour in the church, listening carefully (attentively) to the piety (piety) of the church, he sensed this word from the psalm: destroy all those who say lies, took this as a memory, Movyachi: if the Lord God destroys those who say lies, then the merchants, for the merchants cannot get by without lies; and then, sensing the word that it would not be convenient for the rich to enter the kingdom of heaven, he distributed all his property to the poor and to the church and became a monk, pleasing the Lord God in fasts and prayers right up to death.” Kalnofoisky writes: “Holy Father Benjamin lies in a tarred log.” 1072 “Rev. Zechariah, a faster, decreed that “before he died, he would not eat anything baked or boiled, only harsh yaren (grains of spring bread) and then once a day, a little, after sunset, he ate, and so he was afraid of the demons, but whenever anyone remembered his name, he was afraid: he often saw angels.” “Rev. 3inon, a faster and a hard worker, many virtuous monastic feats of life, fasting, prayers, humility, obedience to please God.” Kalnofoisky wrote: “The blessed monk Zinon rested after his labors; lies in the body as a whole.” Rev. Troparion to Silouan: “For the sake of abstinence and immeasurable fasting, you received the grace of miracles and acquired great boldness towards God, beauty as a faster, Silouan, pray to Him, that He may give us peace and great mercy.” An ancient message says that since “the evil ones came to steal; He tied them with prayer, but they could not crumble (move) from the place after three days, and then, having punished them and brought them to repentance, he let them go.” According to the canon, Rev. Silouan “the zealot of cleanliness and the guardian of the garden, tatey - the fruits of those who want to color” tied. The Monk Sisoy the schema-monk, living in a cave “posnically,” pacified his sensual passions through fasting and prayer: he recognized the day of his repose and now gives healing to those who come with faith. According to the RCP. Saints he was a Canonarchist and of course before he accepted the schema. Rev. Joseph, sickly and ill for many years, promised to serve in the Pechersk monastery until his death if the Lord raised him. God heard him, and he recovered: having entered the monastery, he worked diligently until death, pleasing the Lord God with fasting and prayer and serving the brethren. The right hand of the deceased Rev. Joseph remains in the praying position: the first three fingers are joined together, the last two, without a name and a small one, are bent to the palm. e) Canonarchists: Gerontius and Leontius, “in your youth, take monastic vows and live pleasing to the Lord God in fasting and prayer, becoming like the perfect holy father.” f) The reverend lived a wandering life. Ammonius, Mardarius acquired complete selflessness, Theodore was saved by silence, Paisius and Mercury lived in brotherly love. Rev. Ammonius, according to the kontakion, traveled a lot in his life. According to ancient news, “for the blessing of the abbot he went to the holy mountain and to Jerusalem, bowing to the holy places and being jealous of the life of the holy great fathers, and then returning, he lived so holyly (holy), for whom many took a model of the monastic life from old age.” Rev. Mardariy according to the RKP. Saints “non-covetous”, according to the ancient inscription “beless”. From the time he became a monk, “he not only tried to maintain fasting, prayer and obedience, but he accustomed himself to complete selflessness, so that he did not want to keep anything in his cell except the clothes that he wore.” Rev. Paisius and Mercury “lived in brotherly love and asked the Lord not to separate them anywhere. The Lord gave them through their prayer: on earth they lived in one cell and after death they were laid together and in heaven they enjoy together the joy of Christ the Lord.” Love never dies, said the apostle. g) Hardworking: Arseny, Loggin the goalkeeper, Nestor the unbookish, Pavel and Ruth obedient. Oh Ave. An ancient message to Arsenia says that “he was never seen idle, but always, either praying or performing monastic obedience; I never took food before sunset.” According to Kalnofoisky, “lies above another in the cave.” 1073 Rev. Loggin fulfilled the obedience of the goalkeeper: “he had, according to ancient information, such a gift from the Lord that he knew the thoughts of people, with which one entered the monastery and with which one left: whomever he saw with bad thoughts, he reminded him to leave his evil thought, threatening him with the wrath of the Lord God.” 1074 Rev. Nestor, according to ancient information, “is not a bookish one, not the one that the chronicler wrote about Russia, but another”; This one was unlearned and of a simple nature. Leaving the light and worries of the world, he served the Lord so ardently that while listening to pious teachings, he never dozed off; while praying, he thought about nothing else but about God and what he spoke with his tongue: day after day, trying to be the best, he saw angels and Christ himself during his prayers and recognized the day of his death.” Rev. The obedient Pavel, having taken on the monastic image in the Pechersk monastery, meekly fulfilled the obedience that the abbot assigned him, and was never idle: during his free time from obedience, he diligently ground with millstones, exhausting his body. Rev. Rufus obedient kontakion: “honorable is your death, Reverend Rufus, before the Lord: honorable and venerable was your life in holy obedience; “We honor you as a novice, an image and a mentor.” According to ancient times, while fulfilling obediences, he constantly cared about being the best. He died in seclusion. h) Prince Theodore and Titus the warrior also rest incorrupt. 1075 According to ancient information, “Rev. Titus the warrior, when his head was pierced during the war, came to the monastery; here he cried about his sins to death; before his death it was given to him to know that the Lord had forgiven his sins.” 1076 Prince Theodore Vasilyevich (not Danilovich) Ostrozhsky, according to the chronicles, diligently built and decorated Orthodox churches in Volyn, while papism sought to destroy them. 1077 Sincere Christian and zealous son of Orthodoxy, Prince. Theodore was a courageous defender of the Orthodox against the violence of papism. When Jagiello, an apostate from Orthodoxy for Jadwiga, began to oppress St. faith and rights of the Russians: King Theodore, according to the modern Polish historian, “the bravest of all the princes of Lithuania and Russia and the most experienced in military affairs”, taking the side of the overthrown defender of the Orthodox Svidrigaila, in 1432 he defeated the Poles several times, took Smotrich and almost destroyed the Polish army. The following year he took Lutsk and Kamenets. – His victories forced Jagiell to protect the freedom of Orthodoxy by law, to equalize the Russian nobility with the Polish and to leave plans hostile to Orthodoxy unfulfilled. When Jagiello changed his attitude towards Orthodoxy, Prince. Theodore reconciled with Poland and, in 1435, freed from the hands of the cruel Svidrigaila, was showered with favors from Poland. In all likelihood, after a hot battle with the Tatars in 1438, when, according to a contemporary, “the flower of the Russian nobility fell,” Prince. Theodore retired to the Pechersk monastery and changed his princely mantle to monastic sackcloth. 1078 The ancient Pechersk news says about him: “having left the charm of this world and princely glory, taking upon himself holy monasticism, he labored hard for his salvation until his death”; According to the ancient kontakion, the former prince was distinguished by “humble obedience and silent life”: what a contrast with his former, independent and noisy life! The original depicts him: “Rev. Theodore, Prince of Ostrog, is the superintendent; brada - finally, hair from the ears; there is a black hood on the shoulders; venerable robe; holding his hands on the cross near his heart.” 1079 Thus, we see that most of the saints resting in the Theodosius Cave, according to the clear indications of the monuments, belonged to the death of the 13th–15th centuries. After this, it becomes probable in itself that those whose time is not indicated either in cave notes or in chronicles belonged to the same time. This is also evident from the fact that none of those who slept in the Antonova Cave completed their feats later than 1220, and none of those who slept in the Theodosius Cave were described by either Simon or Polycarp. The Seer writes: “And I looked, and behold, a Lamb stood on Mount Zion, and with Him one hundred and forty-four thousand, having the name of the Father written on their foreheads. - These are the ones who did not defile themselves with their wives; for they are virgins; they follow the Lamb wherever He goes. No one could learn that song except these one hundred and forty-four thousand redeemed from the earth” (Rev. 14:1,3:4). “Where is the Lamb going,” says Blessed Augustine, is he going in such a way that no one else can go with Him but virgin souls? Where is He going? What are these dwellings of rest? These are places where pleasures are infinitely higher than the vain, tasteless, deceptive pleasures of the world. “These are not even the places of rest that will be given in the kingdom of God to non-virgins.” These are completely different homes. The joy of the virgins will be Jesus himself, joy through Jesus and in Jesus. This is a special kind of joy, without communicating with the joy of other saints. Other saints who do not follow the Lamb will see the virgins accompanying the Lamb, but will not envy it: they will rejoice at their happiness. They will not sing songs, but will listen, and in the precious advantage that they will enjoy, they will find their joy.” Repose of St. Savva of Krypetsk Blessed Savva of Krypetsk, 1080, first asceticised on Snetnaya Mountain in the Monastery of the Mother of God, near Pskov. Then he lived for some time on Tolva with the Monk Euphrosynus. Finally, he withdrew into complete silence, 15 miles from Tolva, into the Krypetsk desert, which was then almost impassable. Here he settled alone on a hill, next to a small lake, now covered with mud; there were forests and mosses all around, where only bears and other wild animals lived; The hermit’s food was bread and water, and then in moderation, but on Wednesday and Friday he ate nothing; At the same time, he cultivated the land himself and ate his food from his labors. – In his life as a hermit, he suffered many attacks from unclean spirits, but defeated them with prayer. After several years of his hermitage, zealots of desert life began to gather to him; they begged him to establish a monastery and the church was built in honor of John the Theologian: but the hermit did not take over the monastery, but entrusted it to Cassian to manage it. Due to the high life of the founder, the monastery soon gained fame. The governor of Pskov, Prince Yaroslav Vasilyevich Obolensky, especially often visited Savva’s monastery and did charity to it. Once he was approaching the monastery together with his sick wife. Savva sent to tell him: “The old man, sinful Savva, tells you, prince, do not enter the monastery with the princess; We have a rule here - wives should not enter the monastery; if you break your father’s commandment, your princess will not receive healing from God for her illness.” The good prince asked the elder for forgiveness that, out of ignorance, he wanted to violate the charter; Savva went outside the gates of the monastery, there a prayer service was performed by the brethren, after the prayer service the princess at the feet of the monk asked for his prayers; making the sign of the cross over her, he said: “In the name of the Father and the Son and the Holy. Spirit, prayers of St. John the Theologian, be healthy and do not sin.” And the princess was healed. The grateful prince ordered the construction of a bridge across mosses and swamps to the monastery of Savva at 1400 fathoms in length, and this bridge is still called Yaroslav. Upon the conviction of the good prince, Pskov issued (1487) a charter for land for the monastery. 1081 Many from Pskov came to the strict elder for their edification. He freely offered cures for the ailments of that time to the laymen who visited him. He taught them to observe purity, reminding them of the apostolic judgment against those who desecrate the body. He told nobles and judges not to feed at the expense of the poor and to observe the truth. He admonished the rich “not to think highly of themselves and to put their trust not in uncertain wealth, but in the living God, who richly gives us all things to enjoy,” so that they “do good, be enriched by good deeds, be generous and social” (Tim. 6:17:18). He often reminded the rich and the poor to avoid quarrels and enmity, which were harmful to earthly happiness, to preserve love and peace and to cover the mistakes of others with leniency, so that we too would be forgiven. And then, when enough brothers and enough money had gathered at Savva’s monastery, there was nothing in Savva’s cell except two icons, a mantle and a matting on which he lay down to rest. He taught the same poverty to the brethren. He introduced a strict dormitory system in the monastery, so that no one had any property. He who loves this world does not have the Father’s love, he said in the words of God’s revelation. He bequeathed to his monks to cultivate the land with their own hands, which was and is preserved to this day in his monastery. At other times he said to his brothers: “Why do we call the ancient ascetics our fathers when we do not live their lives as children should.” They were homeless, beggars, spent time in dens, in deserts, and for the Lord with all firmness they subdued their flesh to the spirit, they knew no rest either day or night. Let us love, children, the good Lord, he also said, not only with sounds and clothing - we will show our love for Him, but with deeds: love for each other, tears, fasting, all abstinence, as the ancient fathers did. Rev. Savva, with his life and instructions, instilled strict asceticism in his monastery. 1082 His peaceful death followed on August 28, 1495. The Krypetsk hermit was tall, with hair as gray as snow; round, thick and not very long. In this form he appeared to the monk Isaiah in 1547, when, on the occasion of the construction of the church, they were looking for his relics and did not find them. - Sitting on his tomb, he said: “I am the sinful Savva, the head of this monastery, who endured many sorrows in this place for the Lord; the time has come, as God pleases, for my relics to be known.” The relics were found and the cathedral established to celebrate the memory of St. Savva. 1083 Of the saint’s afterlife miracles, three are especially remarkable. Once a gang of robbers approached the monastery at night to rob it and kill the monks. But in the monastery they saw among the people a splendid old man, who, holding a staff in his hand, said menacingly: “You want to rob and kill; go away and repent, so as not to be the same: if not so, it will be bad for you.” In the morning we learned that no one had been or walked in the monastery at night. This shocked the leader of the gang so much that he, having told everything about himself to the abbot, remained to live in the monastery. Prosviryak Patermufiy, who was suffering severely from a fever, strongly begged the monk for help, revealing that he had been working in the monastery for 25 years. In a dream the monk appears to him and says: why are you bothering me? Then, taking him by the head, he says: “In the name of the Father and the Son and the Holy. Be healthy in spirit and save your soul.” The sick man was healed. The monastery servant Ivan Doina suffered greatly from fever. A tall old man with a thick and gray beard appears not in a dream, but in reality, and taking the sick man by the head he says: “John! Be healthy; Serve faithfully in my monastery and sin no more, so that no greater misfortune happens to you.” The patient felt as if his skin had been removed from head to toe. - He recovered. 1084 Repose of St. Alexander Svirsky Blessed is God, who bestows such great ascetics of piety, such close servants to Him, for the benefit of poor people, as St. Alexander Svirsky. His life is wonderfully high, a reflection of the pure gospel life; and what he cannot receive from the Lord, having become so close to Him with his high life. 1085 The wondrous servant of God was born in the ancient Obonezh Pyatina, in the village. Mandera, which is now in the Olonets province. When he was sent to learn to read and write, at first he studied stupidly in comparison with others. This upset him greatly. Once he prayed with tears in the church for the opening of his understanding and heard a voice: “Get up, you will receive what you asked.” He returned to the house cheerfully and - from that time on, he quickly and easily began to understand book wisdom. He was a God-fearing child and the same as a youth - he constantly fasted and prayed at night. “Why are you, my son, exhausting yourself like this?” - the mother said with sorrow. The son answered: “Why do you, my mother, turn me away from abstinence that is pleasant to me?” His parents wanted him to get married, but he avoided it under various pretexts and thought about one thing, how to completely part with the world. Valaam monks came to the village where the parents lived; Seeing them, the youth approached them and bowed to them to the ground, saying: Bless me, holy fathers! The monks were amazed at the youth’s humility. The eldest of them, understanding the youth’s disposition, reported how the monks lived in their Valaam monastery, but added: “The abbot did not order us to take the children away from their parents and bring them to the monastery; go to your house; The Lord himself will direct your path.” The blessed youth decided to part with the parents he loved. Having received their permission to go to a nearby village on business, he leaves the house so as not to return to it again. He went straight to the Valaam island and here, at the age of 26, he put on monastic robes. Here he spent 13 years, as the strictest novice towards himself. Strong in health, he diligently served everyone, carried water, carried firewood from the forest, and did not even allow his soul to refuse the orders of his elders. He spent the night in prayer, and sometimes he gave his body, naked to the waist, as food for mosquitoes, and then went to Matins. After 13 years spent in the hostel, he received the blessing to labor in solitude. Even before that, he wanted to devote himself to this asceticism. But an experienced mentor held him back. “No, child,” said the abbot, without having established your feet on the level of community life by obedience, as if at the root, you cannot touch the top with silence and solitude; You should not indulge in your will at the wrong time; for all your time." In 1486, Alexander retired to Lake Roshchinskoye, where he had wanted to live even when he left his parents’ house; 6 versts from the river. Sviri chose a place for himself and where the Church of the Savior was later built, he was tied up in a cramped hut for 7 years. Here, by chance, the boyar Zavalishin found him and thought that he was seeing a ghost: so the servant of God exhausted himself with exploits. At the earnest request of the pious boyar, the monk revealed his life to him, under the condition of silence. I have lived here for seven years without seeing anyone, he said; I never ate bread, but was content with grass; sometimes I had to eat nothing but raw earth. Was it difficult for you to live like this? asked the amazed boyar. At the beginning it was hard, the monk answered; I suffered greatly from my stomach; at times he lay on the ground, unable to raise his head; I performed my singing while lying on the ground; Once I suffered very much and - now I see someone bright. What are you sick with? he asked me. Stomach, I answered. Show me the sore spot, he said. And when I pointed out, he laid his hand on me and said: “Behold, you are healthy; do not sin, but work for the Lord.” - Since then I feel healthy. There was also a struggle for the hermit. The spirits of evil more than once appeared to him in menacing apparitions, but he did not yield to their violence and through prayer dispelled their dreams. 1086 After 7 years, workers began to gather to him: but at first they also lived as hermits, not close to one another. Boyar Zavalishin occasionally delivered bread to the hermits, which strengthened the weak. By special inspiration, the monk began to build a monastery 130 fathoms from his hut; and his companions convinced him to accept the rank of priesthood and leadership. – In 1508 he was consecrated as abbot and at the same time the church of St. Trinity. 1087 – Having become abbot, blessed Alexander did not change his severity towards himself, but seemed to be the last in the monastery. The first one went out to work and worked harder than others: he kneaded dough in the bakery and baked bread, he carried water from the lake, he chopped and carried firewood, he came to where the rye was ground and then, while others were sleeping, he ground for others with his own hands. He never slept even on matting, but on a bare board or sitting. His clothes were sewn with patches. Some people laughed at him for wearing such clothes, but he remained true to himself. He zealously cared for the salvation of his children, the monks. In the late evening he came to everyone's cell to know who was doing what and then meekly let them know about the value of time. He begged the brethren to draw closer to God through humility, works of obedience, fasting and prayer. When the number of brethren increased, the monk began to build an extensive church of St. Trinity, and a stone one at that. The brethren, looking at the poverty of the monastery’s funds, said: “Where will we get the funds? The enterprise is unreasonable! The monk answered: “We certainly cannot do anything unless the Lord helps; but He helps those who trust in Him.” The church was consecrated with the blessing of the archbishop. Macarius, in 1526, the monk also built a fraternal meal and other buildings necessary for the hostel. The high spiritual life of the northern ascetic attracted many to him, from near and far places. Some came to the great Abba to ask for blessings and prayers, others went with the sorrows of earthly life, and still others revealed their sick conscience. The monk received everyone with gentle love. “The son of Abraham has come to us, Deacon Theodorit,” this is how the Monk Theodorit, the Solovetsky monk and future educator of the Lapps, greeted whom he went to meet. A contemporary, Prince Kurbsky, writes about this.” 1088 Boyar Aprilov, who only had daughters and who beat his wife for it, asked the monk to pray that God would give him a son. The holy elder said: “And now your wife is carrying in her womb a child, not a male, but a female. This is arranged by God, not your wife. Therefore, it is in vain, my son, that you insult your wife. Patriarchs received childbearing through prayer. Do as they did. A farmer, sowing the land with barley, does not think that wheat will be born to him. Give alms to the poor: they are our prayer books before God.” At Aprilov’s persistent request, the monk prayed for him, and a year later the boyar’s wish was fulfilled. One of the richest and most famous merchants of Novgorod, Bogdan Semenovich Koryukov, although he lived far from the saint’s monastery, was close to him in soul and respected him. At one time he visited the monastery of the monk. Falling at the feet of the saint, he said to him: have mercy on me, servant of God! Pray to God for me: I have one son and he is seriously ill, ready to die. The monk answered: “It is not in our will, child, to give what we would like. Believe God sincerely and pray to Him with contrition. He can provide everything useful for our soul. You had many children and they all parted with life, with the destinies of God, while still young; you will have to bury the one who remains, for your sins, of which there are so many. My son! at least now wake up and part with your sins: do not add more heights to heights (“do not add cuts to cuts”); be compassionate towards the poor, the orphaned and widows, feed the prisoners in prison; Do not extort interest from debtors. With such good deeds you will attract God’s mercy to yourself... You, my son, will be awarded the rank of angel.” According to the chronicle, we see that Bogdan Semenovich later came into special confidence. prince - he was entrusted (1536) with overseeing the making of coins in Novgorod. 1089 According to the information of Alexandrov’s disciple, Koryukov, before his death, became a monk. Here is another experience of the monk’s foresight! When he consecrated the church of St. Trinity: after the prayer service, people gave him money and things. – The villager Gregory also wanted to give something from himself, but the monk did not accept. Two and three times Gregory tried to place his gift in the venerable phelonion, but the monk pushed his hand away. “Your hand stinks,” the monk finally told him: “You beat your mother with it and thereby brought upon yourself the wrath of God.” What should I do? Gregory asked in dismay. “Go, ask forgiveness from your mother and do not dare to insult her in the future.” Not long before his death, the monk built another stone, warm, church in honor of the Intercession of the Mother of God, with a fraternal stone meal. Then he was consoled by a vision of the Mother of God, who promised him not to forget his monastery and to increase the number of her monks. Lecturer Alexander raised many devotees of piety. In the former Oredezh desert - a student of his reverend. Macarius, founder of the desert, died in 1532 1090 In the Vazheozersk Spasskaya Hermitage, in the 12th century. from the Siversky monastery, his associate and founder of the desert, Ven. Nikifor. The pupils of the Svir mentor died in the Oyat desert: Ignatius, Leonidas, Dionysius, Theodore, Ferapont, Cornelius and Athanasius. 1091 Alexander – great Abba. In his spiritual will, he wrote: “I command my brothers to live in love for Christ and not to keep intoxicating drink in our desert, not to have enmity among themselves and not to be considered in anything. God gave, so far there is nothing to count from - there is no monastery treasury: what God sent during my life, what kind of Christ-lover contributed to the monastery - everything went to the house of St. Trinity and the magnificent Transfiguration, for the church and warm church and for other monastic expenses.” 1092 The holy elder died at the age of 85, on August 30, 1533. His appearance: bald, his beard was wide and long, but sparse. Since 1547, Venerable St. Alexander church service, 1093 but his relics were discovered only in 1641 and c. In 1643, Mikhail arranged a silver shrine for them, in which they now rest. 1094 Repose of Saint John, Metropolitan of Kyiv After M. George, the successor of Blessed. M. Hilarion, blessed. John, probably a Bulgarian by birth, arrived in Kyiv with the rank of Metropolitan of all Russia in 1080 and soon earned deep general respect. 1095 Rev. Nestor, a contemporary and eyewitness of his deeds, admired by his high qualities, says: “there has never been anything like him in Rus' and there never will be; this is a man knowledgeable in books, skilled in teaching, merciful to the poor and widows, affectionate to everyone, rich and poor, humble and meek, a lover of silence, possessing the gift of speech and comforting the sad with holy conversations. 1096 Antiquity called Saint John the prophet of Christ. According to the tall image of Blessed John by St. We have no doubt about Nestor that, calling him a prophet of Christ, they connected with this the idea of ​​a seer. 1097 Of his deeds, the chronicle mentions only a few. According to it, in 1086 he founded the church of St. Andrew in the St. Andrew's Monastery - and he is called "Reverend Metropolitan"; in 1087 he solemnly buried the murdered prince. Yaropolk; in 1087 he consecrated the church of the Archangel Michael in the Vydubitsky monastery; 1098 1089 On August 14, he consecrated the wonderful, great church of Pechersk and then died. 1099 Chronicles after Nestor call him sometimes good, sometimes holy, sometimes blessed. 1100 According to RCP. According to the calendar, he is “St. John Metropolitan,” and in one list it is added, “he was founded in the Pechersk monastery.” Blessed John left several works for the Russian Church. 1101 The Epistle of M. John to Clement, Pope of the Elder of Rome 1102, is precious in its content, especially in the spirit of meekness with which it breathes. “Your love is pleasant in the Lord, man of God, worthy of the apostolic throne,” so wrote the Russian saint. “You, from a distant country, look at our thinness and humility, touch us with the wings of your love, greet us sincerely and with love, offer spiritual desires, accept the dogmas of our Orthodox and pure faith and are amazed at them, as the bishop of your Holiness announced to us and clearly showed us. Since things are in such a situation, and you turn out to be a bishop of God, unlike those who were bishops not long ago, troublemakers and insulters of the truth, then I, the least, greet and mentally kiss your sacred head. Be happy! May the divine, Almighty hand cover you! May the good and merciful God give you and your days to see the improvement of affairs between you and us! I don’t know where and how the temptations and obstacles on the path of God came? Why and how have they not yet recovered? I am perplexed and do not understand what cruel demon, an evil enemy of truth and piety, did all this, destroyed your brotherly love and the union that unites Christians. I won’t say that everything is ruined. We know that you are Christians from the beginning by the grace of God and in many ways we approve of you. But you do not agree with us on everything and differ on some points. Look here: Everyone recognizes the seven saints and ecumenical councils. On them the pious and Orthodox faith of Christians was explored, studied, received firmness with all its completeness and conviction; they are the seven pillars of theological wisdom: on them she built her holy house - the universal church. These holy ecumenical councils were unanimously followed by all the primates and successors of the see of the supreme of the glorious apostles Peter, some personally, being present and approving with consent of deeds and words, others through their trusted messengers, giving a co-operating voice to your apostolic see. These were: at the first ecumenical council Sylvester, at the second Damaz, at the third Celestine; The fourth ecumenical council was reinforced by the most blessed and glorious Pope Leo, who wrote a wise and holy letter to Flavian, which was considered the pillar of Orthodoxy by all the famous of that time. At the fifth council there was Vigilius, at the sixth Agathon, a venerable and spiritually enlightened man. At the seventh ecumenical council, His Holiness Pope Adrian expressed his consent through his envoys, holy and God-bearing men, Peter the Protopresbyter and the abbot of the Roman monastery of St. Savva. When all this is so, where did discord and division come from? Who sowed such tares in the Roman field? There really is a lot of impudence going on with you. Of the many things I will offer to your love, not much: Firstly, you are not observing the Sabbath fast legally. Then the first week, separating it from Lent, you force the people to eat milk, cheese and other daily food. You reject priests who have entered into legal marriage. Those who are confirmed by elders, you anoint them another time, as if this should be done not by priests, but by bishops. I’m not talking about unleavened bread: this is a clear part of Jewish service and faith. The worst thing is that you dare to change St. a symbol approved by universal definitions, and say that the Holy Spirit. comes not only from the Father, but also from the Son." Having then presented a refutation of each of the exposed willfulness of the West, in denunciation of the arbitrariness of St. Spirit says: “It’s amazing and scary how you dare to change the faith of 318 St. fathers and saints ecumenical councils. From end to end of the universe, in all Christian churches, it is sung unanimously: we believe in St. The Spirit of the Lord, the life-giving one proceeding from the Father, worshiped and glorified with the Father and the Son. Why do you not speak like all Christians, but make an addition? You are introducing a new teaching. But the apostle says: whoever preaches the gospel to you more than he eats, let him be cursed (Gal. 1:8). ABOUT! May you not hear this curse above you! It is truly terrible to change and spoil holy scripture, even if only by one jot or by one tittle! Don’t you already understand how great this temptation is? You introduce two reasons, two beginnings for St. Spirit; you humiliate His dignity and fall into the heresy of Macedonius.” In conclusion, he writes: “I ask and pray, and I fall at your sacred feet, to correct yourself in all this, especially regarding unleavened bread and the indicated deficiency, as it concerns St. communion, and this is detrimental to pure faith. Forgive whoever wrote this to you... “John the Russian Metropolitan, called the prophet of Christ, the church rule,” written for the monk Jacob, remained for a long time as part of the rules of the Russian church, as an explanation of the rules of the universal church in applying them to the needs of the Russian church. 1103 In canon 4 the saint wrote: “with those who serve on unleavened bread, eat meat during cheese week, eat blood and strangled meat, one should not partake (of the Holy Mysteries and perform divine services). But it is not at all forbidden to eat food with them, depending on the circumstances, for the love of Christ. If anyone wants to avoid this under the guise of purity or because of weakness, let him avoid it; but be careful that temptation does not come out of it or strong enmity and resentment are not revived. It is necessary to choose the lesser from the greater evil.” Excellent rule! Apostolic rule! In other rules of St. John condemns sorcery, pagan customs, seductive songs, shows how sinful it is to trade in baptized slaves in the land of the Polovtsians; priests are ordered to be an example of sobriety: princes are forbidden to give their daughters to Gentiles; imposes penances on those who violate purity and chastity; gives instructions about the sacraments and various sacred objects. “You asked me,” he writes to James, “about those who buy servants and, after praying with them and communing with St. secrets, sell them to the pagans, what kind of penance should they be subjected to? The law says: a Christian must not be sold to either a Jew or a heretic; whoever sells to the Jews is a lawless one; he is guilty not only before the law, but also before God. Imagine Ananias and Sapphira - and think. They promised up. Peter brought the price of the field to God, but then they kept only a small part and were condemned to death. Those who bought the servants put the sign of God on them (baptism) and sanctified them with prayer, as you write, then sell them to the pagans? - they commit not secret, but open theft from God, they steal the part that they brought to God. I think they sin as much as those who persecute our faith and lead many from faith to unbelief. They must be diverted from such an evil deed with all convictions and admonitions. If they do not listen, then consider them pagans and tax collectors.” “If the holy wooden table and the honorable crosses and icons become dilapidated, then do not throw them away, but repair them. If they are too dilapidated and the faces on the icons are not visible, then put them in a fenced place, where neither man nor animal can touch them with uncleanness, so that we do not become desecrators of the shrine. If a wooden church is moved to another place, the place where the altar stood and the bloodless sacrifice was performed must be fenced off and kept untouched, like a shrine.” “Those who make sacrifices to demons, swamps, wells, or take several wives without blessing, or let their wife go and start living with another, or never receive Holy Communion once a year. secrets, while they are not kept from it by their spiritual father - you yourself know that all such are alien to our pure faith, condemned by the conciliar church. Try with all your strength of conviction to direct them to the right path, admonish them not once or twice, but many times until they learn the truth and learn goodness. If they do not submit and do not abandon their bad habit, then they will be considered alien to the conciliar church, not belonging to the knowledge of its commandments.” “Those who perform sorcery and enchantment, whether a man or a woman, must be admonished with a word of instruction and converted from evil: if they do not convert, they must be subjected to severe punishment; but not to take life or disfigure: the latter is not allowed by church teaching.” 1104 Remember that in the west in the 11th and 12th centuries, according to the instructions of the biscups, magi and sorcerers were burned at the stake! How can we not speak from the heart: the words of St. Trinity, enlightening the shepherds of St. Orthodox Church! RKP. his life and word to him at Tsarsky No. 128 in music. Rumyantsev No. 364. Prologue Aug 2 Menaion for August, M. 1646 Step. book 2, 245. 246. The vision of Vasily in 1521. The Glory of the Mother of God (3, 40–42. M. 1853) is attributed by some to Blessed Basil. But: a) according to the legend about the ranks, the vision was to Vasily “the Novgorodian” (Vivliof.6:195–198), and blessed Vasily was a Muscovite; b) Blessed Basil became famous under the formidable king. Step. book 2, 245–248. Karamz. 8, pr. 173. The day of the terrible fire, June 24, correctly showing in the royal book: in the power there is inaccuracy. – This fire was preceded not so much by strong fires, April. 12 and 20. Song 6 of the canon in the Menaion for August, M. 1646. Father's son. 1839 part 12. news pp. 65–69. Collection l. 4, 320. New chronicle. page 28. Blessed memory. Vasily in the charter of 1608 among Rumyans, in the description. music p. 712. Icons of the blessed one. Vasily in the Khutyn monastery. according to the inventory of 1642 Zap. archaeol. total 9.431.459. RKP. life of the blessed Vasily. Stichera and troparion of the service August 2 in the Menaion M. 1646. Service of the bl. Vasily to the synod. RKP. No. 313. Tsarskogo No. 563. RKP. life of Rev. Anthony, according to all lists, is the work of his student Andrei. – (Review of spiritual literature § 28. 33. 133. 195). Printed in Orthodox. interlocutor in 1858. It is supplemented and modified in some places by Niphon, who described the miracles of the monk (note 14). Andrew writes, “Having the monk announce his departure to God, he called me and called me his spiritual father and confessed well with tears, telling my wretchedness his coming from Rome and about the stone and about the wooden vessel, that is, about the barrels.” See in profit. to creativity father 1860. It would be more beneficial for the honor of the historian Kostomarov if he did not say a word about ancient life, without having consulted the monuments. (Northern Russian People's Rights 2, 320. 321). If anything else, then these features of ancient hermit life, so little known to Russia in the 17th century. They undoubtedly convince of the accuracy of the fact that Anthony’s student Andrei wrote notes about Anthony’s life from his words. Diploma nap. in history Hier. 3, 123. in the form as it is written on the saint’s shrine. It is either mentioned or literally repeated in the royal letters of August 15. 1573 (Hist. Jer. 3:145), from Dec. 1592 (ibid. 3, 155. 158. 160–164), from 11 Aug. 1606 (ibid. 197. 198. 203. 210), from 25. Aug. 1621 ibid. 219. 222–226). The end of it is missing on the cancer, as can be seen from the letters. Life: “they began to build a monastery and bought land near the monastery from the mayors of the city and with the people living south of that land.” Collection l. 3, 4–6. 123.124.213; 4, 2. 8; 9, 150. 154. Life: “live 14 years from your coming until your abbess.” It was necessary to say: 24. Andrey could not have written that the construction of the stone church was carried out under Bishop Nikita, who died in 1108. Collected. l. 3, 4. 5. 214. The ancient list spoke, of course, about the construction of a wooden church. Notes of Russian. archaeol. 1, 23. 24. St. Petersburg. 1851 Izves. acad. Sciences 4, 377. Snegirev monuments pp. 35. 36. According to his life, Anthony took from the barrel “vessels of church gold and silver and crystal, chalices, dishes, and many other things from sacred church things, and gold and silver from the estate of his parents.” Nifontovo description. Anthony's miracles and words of praise. Spirit review. Literature § 27. Archim. Savva will indicate. synod. sacristy p. 250. M. 1868 Macarius of antiquity in Novgorod 1, 458. 459. Diploma ed. in history Hier. 3, 124. in the form as it is written on an ancient shrine, and in Karamzin 2 pr. 210. About her in the life: “on the great river Volkhov, buy fishing gear for the needs of the monastery and mark the boundaries and write a letter and write it in your spiritual letter... The reverend offers the brethren a commandment: if it happens, elect an abbot, but choose from the brethren whoever suffers in this place, and if the prince sends the abbot or the bishop, by violence or by reward, the saint will betray them to curse.” It is ed. into labor total ist. 1828 4, 122–128. with Khavsky's comments in the reading. total ist. 1847 No. 6. Monuments of the 12th century. pp. 173–203. The everyday life, service book and missal are described by Kupriyanov in the review. parchment handwritten No. 57. 72. and 78. Izv. acad. 6, 229–301. 314–318. In everyday life, the “testament of the monks” is preceded by the “prayer canon of Cyril the sinner”, St. Kirill of Turovsky. This indicates that the covenant belongs to St. Kirill and may have been sent to the Anthony monastery by Kirill himself. – In everyday life, the covenant is written with errors. In two miracle hands. 14th century Errors have been corrected, but clarifications have also been added. We retain the ancient text and subsequent amendments, without explanation. Testament ed. in mater. for ist. rus. cer. pp. 157–161. Collection l. 3, 10. 124; 4, 8. In the monastery the gospel is still intact with the note: “l. 7045 (1537) I gave this gospel to the Most Pure Nativity House and to the Reverend Father Anthony.” East. Hier. 3. 145. According to the RCP. two descriptions of miracles are known: one Nifontovo 1598, another unknown depicts miracles 1546–1576 Rumyants. music p. 209. 210. Otensky calendar: “his relics were found Bysha in l. 7105 (1597) July in 1 day and rest on the top of the earth; there is service and many miracles; memory of his St. The church celebrates August 3 days.” He was also celebrated on January 17 (Ave. Anthony in Egypt), but was canceled in 1678. Orthodox review 1861 1, 299. Stichera of the service in August. Mineya M. 1646 in Tolstoy 2, No. 190. Collection l. 1, 120; 2, 288; 7, 21. Nikon. l. 2.40. Collection l. 2, 3. 289; 1, 127; 3. 4. Collection l. 2, 6. Sl. May 2 about St. to Boris and Gleb. Word on St. Day to. Boris and Gleb at Pogodin in Izv. 7, 407. 408. Step. book 1.234.235. Collection l. 1, 128; 2, 9. Nikon. l. 2, 54. RKP. Saints: “St. Feoktist, Bishop of Chernigov, was in L. 6597=1089 Apr. at 39 days.” This is the year of Nikita’s healing. “It was founded in the Pechersk monastery.” it is said in the Oten calendar. Meletius Sirig in the canon, after Ephraim and Isaiah, prays to the hierarch Theoktistus. Akathist Kyiv. 1674 The legend of Polycarp about Pimen in the last. to Akindin. According to the RCP. The story of Polycarp about the tonsure of Pimen is also remarkable because it shows the same rite of tonsure that is still used today. “Behold, I came to him, like eunuchs, shining with candles, where Pimen lay, carrying with him the gospel and his retinue, and the mantle and the doll and everything that was in the cellar for tonsure, and said to him: Do you want to tonsure you? He joyfully promised them, saying: Lord, you have sent, my lords, to fulfill the desire of my heart. They then began to ask questions: what have you come, brother, falling to this holy altar and this holy squad? Did you want to be worthy of Mnishe’s great angelic image? And he did everything else according to the order, as it is written. She also tonsured him into the great image and wrapped him in a mantle and a cape, and everything was required, singing the great angelic image, ruling and arranging and kissing him, - she named him Pimen and burned the candle, deciding: until 49 days and night, let this candle not go out. The Vlasa was taken up and placed in the ubrus on the coffin of St. Feodosia." RKP. patericon. The Gustine Chronicle: “in the same summer (1110) the long-suffering Pimen died, and there is more about him in the patericon.” Collection l. 2, 288. For a quarter and a month. His memory is on August 7. Description of the K. Lavra p. 107. and Vershinsky attributed the death of this Pimen to 1139; but they confused this Pimen with Pimen the faster, about whom see August 28th. Description laurels p. 107. Kalnofoisky: “St. Father Pimen is a miracle worker.” Shrines of Kyiv page 54. Description. laurels 110. 292. Buslaev has “the legend of St. icon painters." Words and Art 2, 379. In Gerbinius, the relics of St. Gregory the icon painter are shown near the cave meal, but Kalnofoisky does not mention him. Description St. Sophia Cathedral 48. K. 1825. Shchekatova Dictionary 3, 157. 158. Nikon. years. 5, 179. Will c. K. John in the collection. gr. 1 part 144. Kaluzh. epar. led 1862 1, 4. 5. Collection l. 8, 253. Karam. 7, 32. 33. Kaluzh. epar. Ved. 1862 5. 85. 102. It is also said here that the memory of the righteous Lawrence is celebrated in Kaluga on August 10, the day of his death. There is an error 162 in the dictionary. The description of Lawrence’s miracles in the monastery is known from a list written under Abbot Karion, who was abbot-abbot from 1698, archimandrite from 1708 and died in 1722. He probably described both miracles and service to the righteous. Kaluzh. Ved. 8–13. 102. The Varangian caves go south from the southwestern corner of Theodosius Cave. See pr. 61. and August. 28. RKP. message to Akindinos. Collection l. 1, 155. 7, 17. Artsybashev 1, 55. RKP. Saints: “Reverend Martyrs Basil the Priest and Theodore suffered in l. 6610 months August on the 11th day." There is an error in the description about the year of death. Kyiv. laurels p. 107, and in Vershinsky’s monthly book. It could not have happened that Vasily, after Theodore, lived in a Varangian cave for 25 years, as the description says. laurel. Pech. Patericon L. 159. 160. Under Kalnofoysky (1632) St. The sufferers were already resting in Anthony’s Cave. The Varangian cave was severely damaged by the earthquake of 1614. And almost immediately after that, St. the relics were transferred from it to Anthony's Cave. Kalnofoisky: “The cave of the Varangians is otherwise called the robber’s cave, because the robbers buried their loot here.” Teraturg. r. s. m. Sylvester, conveying Vasily’s words about the cave and the treasure, says: “they (the Varangians) dug a cave for the first time.” Zywoty ss. Oycow p. 129. So, this is the meaning of the Varangians! Varangian work on the appearance of the cave. total ist. 3, 201. 202. Sementovsky Kyiv. caves discovered in May 1853 north. bee 1853 No. 216. Life of St. Tikhon was described by: a) his cell attendant John Efimov, in monasticism Tikhon, in letters stored in the Sofia Bible. No. 194, and in the extract included in Evgenie’s biography of Rev. Tikhon, ed. during the second edition of Tikhon's works; b) cell attendant V.I. Chebotarev in notes; to Orthodox review 1861 printed. Chebotarev's notes according to the list, where some notes by Tikhon are included and other notes by Chebotarev are omitted. Chebotarev, who, according to him, was with St. since 1770. Tikhon, wrote after the printed biography, and he not only says a lot of new things, but also corrects previous mistakes; c) several stories by Beksheev’s friend Tikhonov - in Muscovite 1843 No. 4, and several Yelets stories in Sunday. read 1838 No. 37; d) the pastoral activity of the Voronezh saint according to the consistory papers is described in the addendum. to creativity St. father 1862 pp. 181–223. Timofey's father was named Sokolov by Chebotarev Savely and Timofey Savelyevich in a decree of 1754 when he was appointed to the position of poetry teacher. Chebotareva zap. Tikhon speaks about it this way: “during his stay in Novgorod, being a teacher, he came, together with Tikhon of Ryazan, also a former teacher, to Simon Lagovsky’s apartment, also still in Beltsy, and going out onto his porch at night, he saw on the eastern side, like large doors, open heaven, which lasted for a quarter of an hour; his eyes darkened from this light.” It's a matter of architecture. Synod 1763 No. 150. "Instructions" ex. in add. in creative work father 1862 190–194. Orders Dec. 10 1763 and Aug. 9 1766 See detailed information about this in the addendum. to creativity father 1862 204–212. Zap. m. Evgenia. Works of Tikhonov 1, 46. From a priest up to 5 rubles, which was a large amount at that time. Prev. May 30 and June 23. 1765 Op. Nikon 3, 47; 1, 30. Zap. cell attendant John. Op. Tikhon 1. 13–20. Christ. Thurs. 1834 1, 314. T. 11, 172. Moskvityanin 1843 No. 4. p. 470. 471. Moskvityanin 1843 No. 4. p. 471. Risen. Thurs. 1838 No. 37. Tamb. diocesan led 1862 Sochin. Tikhon 5, 85.–109; 10, 285. Moskvit. 1843 No. 4 pp. 471–472. Sunday read 1838 No. 37. Chebotarev. Muscovites. 1843 No. 4. p. 472. Muscovites. 1843 p. 473. He is also Tikhon, Tambov. diocesan led 1861 No. 21. Moskvitian 1843 No. 4 p. 474. Chebotarev. Risen. Thurs. 1838 No. 37. The miracles of 1820–1862 are described in Part 2 of the Life of St. Tikhona, St. Petersburg 1862. The miracles of former times are also mentioned here. RKP. Epistle of Polycarp to Akindinus. The prayer of the Mother of God and the forerunner before the Savior was called in Greek δεησις, and among the later Russians Deesis. Epistle of Polycarp according to manuscript. The fire that destroyed the Rostov wooden cathedral church took place in 1160 (Nikon. l. 2, 191. Collected l. 7, 314, see about St. Leontius on May 23). In 1695, M. Joasaph decorated the Alipiev icon with a precious silver robe; on the sides of the chasuble there are 7 blackened images with inscriptions. Above the 6th image are the words: “Prince Vladimir Monomakh sent this holy icon to the city of Rostov in the stone church he built.” Above the 7th: “by the time this stone church in Rostov hoped, the holy icon would remain unharmed, found in the plinths.” Yaroslav Eparch. led 1860 No. 20. Patericon w Kiowe RUR 1,635 89. RKP. Saints: “Rev. Our father, Priest Alipius the icon painter, reposed in L. 6600 (1092) months. August at 17.00.” Description K. Lavra p. 105. 289. 293. In Kalnofoysky No. 11 “The Holy Monk Alypius lies in a tomb opposite the church” (the introduction of the Mother of God into the church). Snegirev monuments p. 12. Ancient. state grew up 6, 43. Ancient shrines are great. Rostov op. gr. Tolstoy pp. 21. 22. M. 1849. Ivanchina-Pisareva. Spasoandronikov Monastery p. 19. 82. M. 1842 East. Hier. 6, 593. Consolidated. about mon. 68. 69. Dictionary of saints. A contemporary is visible in the biography. “Having cut his hair,” he says of Abraham, as many lead the St. Mother of God monastery to the east, Selishe is called e.” About the fact that Abramius, the presbyter, performed the service every day, he says this: “just as many people led him until his death.” About the sweetness of his oral conversations he says: “to this many people listen.” - However, the life was written not before 1237, already under the Mongols: because to say: “destroy the filthy invasions... the Ishmaelite tongues scattered.” – Reduction of an ancient biography into four minutes. and in the prologue 2 Aug. Ephraim description ed. in the interlocutor of 1858 from the list of 1558 with many obvious omissions and scribe errors, and not everything was published, without Efremov’s afterword. - To the synod. b. RKP. 15 in No. 556. Unfortunately, in the scripture of Blessed. Ephraim clearly speaks artificially and eloquently, and does not even say when St. Abramius died. The Mother of God Assumption Monastery on Selishche was on the Roslav road, where the village of Bogorodichnoye is now, it existed in 1522 (Karam, 7. pr. 238. Description of the mon. 497). Collection l. 3, 17; 4, 15; 5, 167 Tatishcheva ist. 3, 238. 239. Collection. l. 2, 123. The biography writer not only here points to the “lives and words” of the saints, but he then makes extracts from the life of St. Savva, from the book The Golden Chain, from the story of a spiritual father to his son. “It is worthy to remember here the word from the life of St. Savva, O Patr. Jerusalem with Elijah... The holy father writes in golden caps of all the universes... And there is, like the above-mentioned story, a spiritual father to his son.” In Smolensk after Rostislav († 1167) there were princes Roman († 1170) and David Rostislavich, David, who took monastic vows in the Smyadyn monastery († 1197), Mstislav Romanovich until 1214, from 1214 Vladimir Rurikovich (Nov. 4:20), from 1223 Mstislav Davidovich † 1230 (Pereslavl chronicle 76. 104) Rev. Avramiy became a monk for 50 years; the title of confessor and mentor was entrusted to him “during the reign of the great and Christ-loving man. Prince Mstislav of Smolensk,” and died no later than 1220 (See pr. 129–132). Track. he was the confessor to Prince. Mstislav Romanovich. “As even now there is a vision for all those who come,” adds the blessed one. Ephraim for his contemporaries. According to the best lists, “deep”, or “deep”. - since the sound “ъ” in the ancient dialect replaced o, for example. in the word, vustok, then here, of course, is the mysterious pigeon book, about which the well-known verse about the pigeon book is composed, otherwise, of course, a peculiar teaching about the creation of the world. “No one, if not speaking about blessed Abraham in the city. The entire city, from small to large, was brought together: some say to imprison, and some to nail to that wall and set on fire, and others to drown and lead through the hail.” The stone church of the Archangel Michael was built by Prince. Roman Rostislavich, who ended in 1180 and, without a doubt, from the same time a monastery was founded at the church, which was known in 1486 and after that (ac. zap. Ross. 1, No. 87. Ak. ist. 2, 318. Description of the monastery. 496. 497.) “Monastery of St. cross" was located on Pokrovskaya Mountain, on the right side of the Dnieper, where now the cemetery church "in Sadra" (Information about the mon. 495. 496). “The bishop, having lived a little out of such love, reposed to God, but having decided on the truth - having labored from his youth to the very gray hairs of the great priesthood, so the great saint Ignatius of the city of Smolensk reposed to God, as at his repose many people will tell about him, saying, how great the light has descended on him from heaven, how fear has attacked everything, and so going up, rejoicing into heaven, having done good in God.” According to the RCP. Saints, “Saint Ignatius Bishop of Smolensk”, according to another list: “the wonderworker reposed. 29". Trinity years. at Karam. 3, pr. 118. In collection. l. 1, 178; 7, 114. According to one list, the bishop is named Mikhail, and according to others, Mikhail was the abbot of the monastery as a youth; the latter is true, but not the former. The Epistle of Simon is memorable. 12th century and at Karam. 3. pr. 171. In the letter, Simon speaks of the cathedral church he created in Suzdal; and she was consecrated Sept. 8, 6733 (1224). Collection l. 7, 133. About Bishop Lazar, Blessed. Ephraim says: “Speaking with the truth, as a champion and shepherd, “Christ’s churches and verbal sheep, for God’s sake he left his bishop and for many offenses against the holy churches, those who offend the rulers, taking away property and doing evil without truth and offending widows and orphans.” – These words, compared with the words of Simon, make it clear that Blessed. Lazar left the see in 1224, due to displeasure for offending the churches. In the oven prologue: “live 50 years from birth.” This is an error, the consequence of a misunderstood manuscript. In the RKP. life: “and blessed Abramius labored for 50 years, from his youth to the end of his life.” – St. Demetrius: “He (the Lord) until he is 50 years old cannot work lazily in monasticism.” Service with the life of Abraham in Nov. sofa b. No. 322. RKP. Saints "Ven. Father Abramy Archimandrite reposed in L. 6800 months Aug. at 21 d. Rev. Ephraim Archimandrite, disciple of St. Abraham." Description of the Smolensk diocese pp. 269–271. About the life of Avramia pp. 280–283, the information is not satisfactory, but about the Smolensk bishops pp. 70–76, and all are erroneous. Lithuanian Chronicle p. 40. description. laurels 137. Description K. Lavra pp. 110, 291, 293. East. act. 4. 254–256. 260. Kostomarov in the north. popular 2.360. Archive of history. legal information book 3. dept. 2. page 23. St. Petersburg. 1861 Bulletin of geogr. total 1851 mixture page 19. Lokhvitsky travel excerpts. in the Olonets province - in the fatherland. zap. 1864 Feb. page 709. Local legend, which considers the existence of the monastery to be up to 700 years old, obviously increases its antiquity, contrary to the acts. Lokhvitsky has a charter from the Vyazhitsky abbot in 1478: “and whoever deals with them (the monks of the paleostr. p.) is in trouble: otherwise call him our pozovnitsa, and his judgment is before me.” Nevolin has an inventory of 1582: “a common monastery, churches born. Theotokos, etc. Elijah”, the latter with a meal, “built by the former abbot Cornelius”; except for abbots. Jonah two hieromonks and 49 Pyativ brothers, app. p. 166. St. Petersburg. 1953 s. ist. act. 5, 258. East. Hier. 4, 451–454. Swedish about mon. 419. RKP. life of the Rev. Arseny at Tsarskoe No. 134. It was written after the fire of 1598, which destroyed the ancient life. That's why there are chronological errors in it. These errors are repeated even in the new edition of the Dictionary of Saints, pp. 36. 37. East. Hier. 3, 296. Mater. statistics page 70. Volog. lips led 1848 No. 40. Histor. description Sergius Lavra, M. 1742, p. 67. East. Hier. 3, 279. Information. about mon. p. 71. Vologda. lips Ved. 1848 No. 39. Gram. in history Hier. 3. 280–282. Gram. in history Hier. 3, 283–985. Vologda Bishop Alexy ruled the flock from 1523 to 1537. Hier. 1,350. Certificate in history Hier. 3, 286–290. Prologue: “The saint of all lived in his monastery in the Komel forest and in the desert on Shilenga for 45 years, in fasting, prayer and incessant labor,” 45 years were the years of his entire monastic life. Otherwise, from 1528, when he left the Lavra until Aug. 1550 22 years have passed. The prologue dates his death to August 1550 of the RKP. Saints: “Rev. Arseny Abbot of Komel, who was in the monastery of the Lord's robe, on Lezha Retsa, reposed in the summer of 7058 months. August 24th." If this testimony about the year of death is correct, then Gerasim, whom we see as the builder of the Arseniy Hermitage in June 1550 (story Jer. 3, 291. 282), was appointed builder during the life of the Venerable. Arseny, according to his appointment. In the RKP. The Life of the Tsar No. 134 describes 17 miracles of the saint, the last of which took place in 1657. In the history Hier. 3. 98 is not correct. Ondrusova Nikolaevskaya hermitage, abbot. Daniel, St. Petersburg 1856. In the Gatehouse of the Zaguba parish, near the church wall there is a chapel and in it on a stone slab there is an inscription that says: “St. sowing monastery chief - builder Rev. Cyprian, reposed in L. 7000. Stone church in honor of St. Nicholas and the Epiphany, and on the lower floor there is a throne in honor of the Dormition of the Virgin Mary. Swedish about mon. 422. 423., where, however, there are inaccuracies. On the site of the monastery is now the village of Storozhnya, otherwise Storozhevsky Nos, with an attached church. - So, Mr. Kostomarov’s doubts about Cyprian (Northern People’s Day 2, 361.) have been resolved. In the RKP. The Olonets Breviary on May 17 noted: “on this day the transfer of the relics of St. our father Adrian, abbot of the St. Nicholas Monastery, on Lake Ladoga, on Ondrus Island, in Olonets district, a new miracle worker; and his memory is celebrated on August 26.” RKP. Saints: “Rev. Adrian, abbot of the Nativity (Vvedensky) Monastery of St. Theotokos, which was located on Lake Ladoga, on Ondrusov Island, in Olonets district, miracle worker; reposed at the age of 7000 m. May at 17.” The murder of the saint and his appearance to the elders is depicted on the icons of the monastery. According to the inventory of 1582, in the Ondrus Monastery the Church of St. Nicholas is stone, but the other church is wooden, in honor of the introduction of the Mother of God, “the German people burned it down” - the Swedes. 1581 village the fence, the abbot's cell and 7 brethren's cells were also burned. Nevolin about Pyatyn. 156. Ondrusova Nikolaevskaya Hermitage, pp. 23–26. St. Petersburg 1856. In the news of the son of the fatherland in 1836, page 78, it is said that the emperor sent 25,000 rubles. for a new church, but the money for the new church was collected by the builder from various benefactors. Sob. l. 11, 28. In 1147 Svyatoslav Olgovich came to Dedoslavl; and the governors of Vladimir and Izyaslav fled from the country of the Vyatichi from Bryansk, Mtsensk and Blov. Svyatoslav “occupied the entire country of the Vyatichi to Bryansk and Vorobin, Podesenye, Domogoshch and Mtsensk.” Research about the ancient region of Vyatichi - in reading. total years. 1862 book. 2. Description laurels p. 107. 108. 229. 293. 289. Pimen the perspicacious and fasting man, who died on the same day as Kuksha, rests in the Anthony Cave (description of the laurels 107:108), and Pimen the fasting man and abbot rests in the Theodosian Cave (description of the laurels 287. 294. 132). Therefore, it is in vain to confuse (Christian Reading 1855 1.288) the latter with the former, although they were almost contemporaries. Meletius Sirig in the canon of Pechersk saints, akathists. K. 1674 When comparing the view of the Feodosieva cave near Kalnofoisky with the view of Herbinia (Kiowia subterranea, Ienae 1675), it is revealed that the line of the cave in the southwest, after 1638, was slightly changed and, no doubt, due to an earthquake that caused damage especially in the Varangian cave, which ran south from the southwestern corner of the present Feodosieva cave. “When repairing the damage to the cave, the relics of some saints were placed in other places,” it should be added that Gerbinius indicated several nameless relics in the drawing of the cave. Of course, the names of the saints were found later - from synodics and other records. This description with kontakions and troparia was recently published in the book: “short stories about the life and exploits of St. fathers of distant caves”, K. 1862. The publisher believes that the “description” was compiled at the same time as the kontakia and troparia, which he recognizes as the author of Meletius Siriga. It is impossible to agree with the idea of ​​his “description” time, both due to the number of saints described, and because Gerbinius does not have even a hint of this description. The Little Russian description is important because it was taken from ancient inscriptions that were on the boards covering the caves with the relics. Six of these boards are still intact and their Slavic inscriptions speak of six cave dwellers, as we see in the Little Russian description. The canon of the monk of the distant cave (K. 1855) was written later than the troparions and kontakions, and it is less important for history. Kalnofoisky shows in the Theodosius Cave the relics of the recluse Isidore, the elder Eulogius and the elder Daniel, but now they are not visible. Russian envoy St. places 1634 Vasily Gagara abbot “traversed many Polesti lands, Georgian - and Efion - and Mutyansk and Serbian - and nowhere did the wonderworker find so many holy relics that in Kyiv in the caves of many Saints in the flesh rest incorruptible, respect from God, miracle workers over 200, and some only relics lie, and more than one thousand Saints say those things.” - Tale. Russian people, ed. Sakharova, 2, 4, 121. Add. to creativity father 2, 219, 293. Catalog novgorod. sofa b. No. 203. Fatherly calendar of 1718 Kiowia Subterranea p. 112 Ienae 1675. Little Russian news says: “Rev. Hilarion the schema-monk had such abstinence, even though he ate little a thousand times a week, he was jealous of the reverend. Theodosius, for he was also his partner, and did many prayers and supplications day and night with kneeling and tears, he pleased the Lord God.” – Unfortunately, the cave board with the inscription covering the relics of the schema-monk Hilarion has not been preserved in order to judge whether the Little Russian news about the schema-monk Hilarion added anything of its own. Be that as it may, it is impossible to see in the Hilarion of Theodosius Cave that novice Hilarion of Theodosius, who is spoken of in Nestor’s Life of Theodosius: a) Hilarion of Theodosius’ Life is a novice, not a schema-monk; b) M. Hilarion had, as we said, special rights to rest in the Theodosius Cave, but there is no reason why one novice of Theodosius was left in the Theodosius Cave, while the ascetics contemporary to Anthony and Theodosius rest in the Anthony Cave; c) according to the RCP. the calendar is shown in Kyiv between the saints, Metropolitan. Hilarion, but no other Hilarion is shown; d) the reviews of the patericon and Sirig are clear. Simon's message in memory. 12th century p. 256. Simon uses the word “priesthood,” but when compared with Nestor and from the connection of thoughts, it is clear that he means priesthood. Add. to creativity father 2,255. Gieseler Kirchegesch. V. 2. Th. 1.8.342. Add. to creativity father 2, 287, 288. 255. Read. total ist. 1848 Konissky about the union, in read. total ist. 1846 p. 7. Sob. l. 1, 69. 247. 248. According to the monthlies, the consecration of the St. George Church was supposed to be in 1045. But this is a mistake, “and Saint Larion the Metropolitan,” says the 14th century prologue. ist. rus. Hier. 1, 149. 150. In the Kievite for 1850, pp. 66. 67. a legend was printed - an ancient prologue. Novgr. 2. letop. under 1055 he mentions M. Ephraim (collection l. 3:122); but it was compiled in the 16th century. and therefore does not have the right to complete self-confidence. According to Nestor's life of Ave. Theodosius in 1068 we see the metropolis of George (historical Russian hierarchy 1. 198). And so it is probable that St. Hilarion followed in 1066. One list of Saints says: “he died in 6579 (1071). But this is not true. Ed. in arr. to creativity father 2. Word ed. in arr. to creativity father 2, 293–295, with RKP. 14th century It’s the same according to the RKP. 13th century ed. in Izv. acad. 5, 223. 224. We will follow the latest edition in our translation. Collection l. 1, 119. 128; 2, 9. 287. 292; 7, 20. 24. Nikon. l. 2, 38. 54. East. ak. 1. No. 279. Collection. l. 3, 141; 4, 235. 236; 6, 191. Step. book 2, 102. Act. E. 1. No. 87. Step. book 2, 106. East. ak. 1 No. 380. 281. Step. book 2.106–107. Ak. E. No. 90. 91. 92. 93. Collection. l. 3, 142. Karam. 6. pr. 66. Step. book 2, 108–116. Collection l. 3, 183; 4, 150; 6, 194. Step. book 2, 119. Collection l. 4, 246, 254. His charter in Pskov about the saint’s court in history. ak. 1. No. 287. Collection l. 4, 252; 6. 201–205. Step. book 2, 120. 121. Step. book 2, 125–131. His diploma with renunciation of the department in the Academy. e. 1. pp. 476–477. Novgor. years. (collection l. 3, 138; 4, 152; 6:19) they say: “put him in the monasteries of Miracle and he sat for half a third summer, then he died.” - Since Theophilus was taken to Moscow in January 1480, his death according to that account should have been attributed to the middle of 1482. But it is incredible that even after his death, Sergius was not appointed as a successor for a whole year. So, we must assume that two and a half years were the time of the closest confinement; then the sufferer lay sick for six months; the patient was given the freedom to stay where he wanted, and in the spring of 1483 he went to Kyiv. Description Kyiv. laurels 112. 187. Shrines of Kyiv. 60. 61. Little Russian news: “Rev. Theophilus, Bishop of Novgorod, to whom the Monk Niphon was shown in the funeral, the Movyachi also promised to venerate the saints of the Pechersk, but did not fulfill it... but when they arrived to the Dnieper, Christ appeared to him, recognizing his death and promising to accept his soul, until they laid your body in the Pechersk and so died, who was abandoned in the deck by the Dnieper It floated right under the stove and it was laid there.” Description laurels pp. 131. 132. 113. But it is erroneously said here that Timothy was installed in 1124. Prokhor died on November 15, 1127 (Collected l. 2, 10. 12. 293). Pimen the fasting man of Theodosius Cave should not be confused with Pimen the much-sick. (August 7), nor with Pimen, Kuksha’s associate (August 27): these are both in Anthony’s Cave. The answer is printed. in addition to creativity. Fathers 6, 134. 135. According to Pogodin’s manuscript, the “rule” with the following inscription: “rule of St. mountains; brought by Archimandrite Pechersky Theodosius, as we are from St. the mountains have come." Tolstoy has 2, 63. also with the name Dosifei. This explains why M. Evgeniy in the 2nd ed. description of the Lavra excluded Dosifei from the list of abbots. Dositheus and Theodosius, who died in 1219 (Description of the Lavra, p. 133) are one and the same person. In the appendix to the life of Agapit, Polycarp writes: “since your reverence commands, I write as I comprehend with my mind and how much my memory helps, although unsuccessfully. May what is written remain in the future for our benefit, just like the blessed one. Nestor wrote in the chronicler about Blessed. Fathers Damian, Jeremiah, Matthew and Isaac and as in the life of St. Anthony wrote all their lives, albeit briefly. – I will talk about the monks openly, without hiding, as I already said about them. Here I am talking about them in the 15th year of your abbess, but for 160 years there has been no mention of them.” An inscription on an ancient board with an image of the saint: “Lukian the martyr suffered from Batu around 1243.” The indication is obviously uncertain. Description laurels p. 137. Here are the successors of Ven. Ignatius to Meletius of Bokurinsky are shown very confusingly and incorrectly. - Meaning the RKP. Sophia Synodik and having trusted him with letters, we present the successors of St. Ignatius: 27 - Nicholas in 1446 testified to the spiritual church of Vladimir Andreevich. (Description Mus. 111), - and in 1463 he listened to the story of the Easter greeting of the saints (Sept. 21); 28 – John 2; 29 – Joasaph; 30 – Theodosius Voinilovich from 1480 to 1491 (Act. Zap. Ross. 1. No. 66. 111); 31 – Macarius of Slutsk archimandrite from 1492 (ibid. No. 99); 32 – Filaret 1500–1505 (Act. zap. Ross. 2. No. 1. 46.); 33 – Vassian Shishka, mention. in grams 28 Nov 1506 (ibid. no. 1.46); 34 – Jonah was at the council of 1509; 35 – Sylvester; 36 – Gregory; 37 – Peter; 38 – Ignatius in 1522 asked for a charter for a hostel (act. zap. Ros. 2. No. 112); 39 – Anthony from April 23. 1524, but according to the charter on July 17, 1525, he gave way to Ignatius, and he himself entered the Ovruch monastery. In July 1528, at the request of Kyiv. Voivode Nemirovich, again the rector of the Lavra. (Act. Zap. Ros. 2. No. 126. 135. 154); 40 – Joachim was transferred from the Vydubitsky monastery in 1532; 41 – Protasius from 1535; 42 – Sophrony, known from the charters of 1540 and 1541 (Act. Zap. Ros. 2. No. 204. 210); 43 – Vassian gram. 1542 appointed from archimandrite. Minsky (Act. zap. Ross. 2. No. 216. 3 No. 1); 44 – Archimandrite Joseph. 1550 (Act. Zap. Ros. 3. No. 112); 45 – Hilarion Pesochinsky 1559–1566; 46 – Gennady; 47 – Meletius. According to the translation of the description of the Lavra (p. 288), Kalnofoysky’s cross of Euthymius is “ramen”: but in the original rzemienny krzyz. Kalnofoisky writes, “Rev. Hieroschemamonk Euthymius: the sign of this is a belt cross on the saint; those who come are blessed by it, and some sick people are healed.” Unfortunately, M. Evgeniy's translation is often inaccurate. Eg. Kalnofoysky definitely says whether the whole body of the saint lies or just his bones? – Under No. 52 “the two reverends, in St. The brothers, Martyrius and Moses, were laid in the same tomb, whole in their bodies.” M. Evgeniy has no last words. Under No. 36 are “the bones of the holy monk Pimen”, Eugene has the relics. Under No. 55. 56. 65 – much has not been translated. The inscription on the cave plaque: “Rev. Our father Benjamin, living in the world without number, was bound by the purchases of life. Whenever he heard the words of the gospel, as if the rich would be inconvenienced, they would enter the kingdom of heaven, and exchange wealth for arbitrary poverty for Christ’s sake, and having distributed all the property to those who demanded it, he himself joined the poor in spirit, Rev. Father of Pechersk, work kindly with them, go with your soul to the hero Christ to receive the crown of victory. His holy relics rest here incorruptibly.” The inscription on the cave board: “Rev. The hardworking Arseny was never idle, but always either praying or doing monastic obedience, not eating bread, except after sunset. Now, in the unflickering light, he enjoys the vision of the face of God.” Almost also in Malorus. news The inscription on the cave board: “Rev. Loggin, the goalkeeper of Pechersk, holyly and righteously undergoing monastic obedience, was honored by the All-Knowing God with the gift of miracles, as he knew the innermost thoughts of those coming to the monastery and those going out, affirmed the good in a good proposal, and mercilessly denounced the evil, leading to repentance. After a difficult life, having gone to the Lord, he is a never-sleeping prayer book for all who come to God.” Description laurels pp. 111–113. 288. Shrines of Kyiv countries. 60–65. Slav. An ancient inscription on a surviving cave plaque: “Rev. Titus the warrior, having fought in battle, was struck at the head with a weapon, almost mortally, and for this sake he left the war, little could be done, he came to the Pechersk monastery and was received by the living reverend fathers, put on the monastic rite and valiantly labored with fasting and prayer, against the invisible adversary, armed himself with incessant tears, and gained so much grace, as if he had been informed before death of the remission of sin, in his. Afterwards, he moved in spirit to heaven to the triumphant faces, while his good-moving body rests here.” The Ukrainian news is shorter. Perlstein prison in reading. total ist. 4. mixture of pp. 139, 140. On the majestic ruins of the castle’s Epiphany Church there is an inscription 6921 (1413). Church of the Most Pure One, built in the 17th century. According to the visitation book, the church was founded by Prince. Feodor Vasilyevich, allegedly in 1442 and allegedly for the Domicans, Metropolitan. Isidora. But in 1442 Prince. Theodore was no longer alive. Nesetsky (Aerbarz 6:178) at one time read in the city Lviv books a record that the prince. Theodore built a choir church in Galich and gave it to the village of Perechinskoye for its maintenance. Dlugos lib. 11, Kramer lib. 20. Zubritsky about Red Rus, p. 279. 300–309. 320. 323. In 1440 we no longer see the book. Theodora among the leaders of southern Rus'; in 1446 and 1447 we see Prince in Ostrog. Vasily Feodorovich. Zubritsky pp. 333. 335. 346–348. Kiev resident for 1840 pp. 83–85. 146. Buslaeva Russian verbal. and arts 2, 356. RKP. the legend about St. Savva belongs to the famous Vasily. It is printed with some changes. in the story about Pskov. pecher. mon. l. 45–66. M. 1831. To the synod. b. in the RKP. 16th century No. 633. In the prologue Aug. 28 reduction. East. Pskov Prince 3, 79. 103–107. Life of Savva L. 52. 53. Life of Ave. Savva L. 47–49. So in life and in history. about monas. 450. The prologue says: “his relics were found in l. 7062 (1554); The appearance of the same monastery to the priest Isaiah." But does this year refer to the establishment of the celebration, while the vision was in 1547? In the cathedral definition of 1547 there is no name of Savva a. e. 1, 203. Service of Savva Ave. at Rumyantsev No. 397. Tsarskogo No. 563. The story of Pechersk. monas. 53. 57. 60. Life of St. Alexander was described by his disciple in 1545. The writer says: “What I heard about this blessed and great father of ours Alexander from the first fathers who were with him, that is what I, sinful Herodion, wrote, the least of all in the monastery of the saint. And I was accepted by him into the monastery, tonsured by his hand and awarded the rank of priesthood, which I am not worthy of due to my sins and ignorance. Seeing and hearing the life of this reverend and God-bearing father Alexander, I rejoiced that in our last time he labored like this. Since no one wrote about his life, I grieved about it. Out of my love for the great father, I decided to briefly describe what I saw and heard about him.” To the synod. bib. No. 874. Stichera of the service for August 30 in the Menaion, M. 1646. Prologue August. 29. East. Hier. 6, 39. 40. RKP. Saints generally ist. No. 231. Mixed. about monasteries p. 422. According to the RCP. saints, “Rev. fathers: Ignatius, Leonid, Dionysius, Theodore, Ferapont, Cornelius and Athanasius, - students of St. Alexander of Svir, in the back desert on the Oyat river. in the monastery of the Presentation of the Virgin Mary, from the Svir river. 5 fields, along Oyat, up the village of Arkhangelsk Sermaks, where Alexander’s father and mother were laid.” Ave. Athanasius, the founder of the Syandem hermitage, is also considered a student of St. Alexander (information about the monastery. 423). But he, as he himself wrote, believed the beginning of his desert under the archbishop. Pimen, and Archbishop. Alexander, with a charter in 1577, protected his right to manage the monastery (Act. History 1. No. 197). Track. it was a long time after the death of Ave. Alexander. In a charter of 1577, he is named as the former abbot of the Svir Hermitage, but not a student of St. Alexander. According to the description of the Syandem desert. St. Petersburg 1866 Athanasius - associate of Alexander on Valaam. This is already beyond the bounds of probability. East. rus. c. 3, 201. 205. 239. A. e. 1, 203. In 1559, a chapel was built in Moscow in honor of St. Alexander Svirsky (Karamz. 8. pr. 587). In the charter of 1563, Rev. Alexander is a saint. (Hist. act. 1:320). Inventory of 1583 “in the desert latrine above the miracle-working tomb, the Church of the Transfiguration of the Savior is wooden, warm... the cells and the fence near the monastery were burned by German people” - 1581 Nevolin about Pyatyn. page 150. A. e. 3. No. 323. East. Hier. 6, 40. 41. Statistics materials p. 64. St. Petersburg. 1831. The service to St. Alexander (in the Menaion) was written after the discovery of the relics - very ineptly; it is a collection of pompous words, without thought or feeling. Collection l. 2. 276. Pogodin believes that John was not a Greek, but a Bulgarian who knew Greek. “How could a Greek become famous for his eloquence among Russians without knowing the Russian language? “We have this rule only in Russian.” Research 7, 39. “John the Russian Metropolitan, called the prophet of Christ, the church rule,” is how his rule is inscribed in all lists. The Latin-Greek Dictionary explains the word antistites with the words Iερέις, προφητα, επισχπϰ? But: a) John in the inscription is already called metropolitan and therefore there was no need to add another name of the same meaning; b) the ordinary popular meaning of a prophet is the meaning of a seer and so on. the inscription, speaking about the popular name of metropolitan, could only mean the meaning of a seer, and not the meaning of the primate of the church, invented by art. Collection l. 1, 89. Simon was sent. to Polycarp - about the consecration of the church. Collection l. 2, 276. 277. Step. book 1, 228. 229. This is the message known by some fame. RKP. without the name of the pope to whom it was written, the writer Palinodia and others attributed it to John 4. But in the inscription of the Greek letter there is the name of Pope Clement. Who is this P. Clement? Actually, there was no P. Clement in Rome, neither under John 2, nor under John 4. But by the will of the imp. Henry, Hildebrand's enemy, was elected pope by the Archbishop of Ravenna, who, with the name of Clement, remained pope from 1080 to 1099. – This contemporaneity of St. Clement to the learned M. John 2 serves as a solid basis for the belief that the letter of the Russian Metropolitan to St. Clement was written by M. John the second (Nevolin in the famous academician 2. No. 6). – The content of the message says the same. The West, according to the message, is seeking an alliance with the Russian Church. Henry, humiliated and persecuted by the proud Hildebrand, was forced to seek help for his cause in alliance with the Russian Church. Message to the Pope in Greek and Slavs. languages ​​printed in scientific. note acad. science book. 1. St. Petersburg 1854 3, 1–20. Ed. in Russian hon. vol. 1. M. 1815. Published according to other lists. from Macarius in history. r. c. 2, 345–352.