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Memory of Blessed John the Hairy In the Rostov Church of St. Blasiya rests under the cover of the relics of Blessed John the Hairy. On his tomb lie a silver cross and a psalter in Latin. On this last one it is written: “in l. 7089 (1580) September 3, into the kingdom of great. state c. and led. book Ioanna Vas. In the God-saved city of Rostov, the saint of God John the Hairy reposed and was buried in the Church of St. sacred Vlasiya, in Zarova. From his tomb healings are given to the sick who come with faith. - In l. 1702 into the reign of Led. state c. and c. K. Pyotr Alexievich, on the 2nd week of Lent, March 1st, he came to Rostov, his Eminence. Archbishop Dimitri and taking the throne of the Rostov and Yaroslavl metropolis. From the time of the repose of the blessed one. Hairy and merciful John, even hitherto on his tomb, this little book, very old, the psalter of David in the Latin dialect, even the saint of God, prayed to God, honoring; and seeing her old and torn apart, Rev. Metropolitan Dimitri ordered to re-bind it; updating the packs on the coffin of the blessed one. Lay John down so that he may lie forever in the last summer.” So honored was the blessed one. John St. Dimitri. Who was this blessed John? If he could read the Latin psalter, then this, at that time, meant that he received the best education and was not of ordinary rank. At that time, officials in Russia who served under the embassy command knew foreign languages. According to the RCP. life, blessed John labored in Rostov, but where did he come from and who was he? It leaves it in the unknown. Due to the circumstances of the time of the formidable king, it is very likely that he fled from Moscow from the horrors of the formidable one in order to serve the Lord in silence and obscurity. He lived in Rostov, it is said in his short life, in the form of a holy fool, enduring needs and sorrows; not having his own home and coming only from time to time to rest, either to one elderly widow or to his confessor, the All Saints priest Peter, he spent his time in mental prayer and attention to his soul. From the life of Irinarch of Rostov it is clear that Blessed. John, himself growing in spiritual life, also gave others advice about spiritual life; This is how he consoled Irinarch, who was expelled from the monastery. After many exploits, he died peacefully on September 3. 1580 and, in accordance with his will, he was buried behind the altar of the Blasius Church by the widow and confessor. Soon after his death, beneficial healings began to flow from his tomb. Rostov Metropolitan Kirill, being in advanced years, remained for a long time without the use of his legs and arms; Having heard about the miracles of the blessed one, he ordered himself to be carried to his grave and here, after prayer, he received healing. This was a year and a half before his death and so on. in 1618 Blessed memory. John is locally revered on the day of his death and on November 12. 1 Venerable Suffering Afanasy of Brest Medvedev already wrote at one time: “to have the Little Russian Church of Christ in Brest, a Lithuanian city, before 40 years of faith for the sake of the suffering hieromonk Athanasius, whose incorruptible relics remain to this day.” 2 George of Konissky at one time joyfully spoke aloud to Orthodox and non-Orthodox: “among the number of incorruptible saints we must include the venerable martyr of our church Afanasy Filipovich, killed by Roman Catholics for his faith in our Orthodox country Brest monastery, who has been resting safe and sound by the power of God for more than one hundred and fifty years.” 3 Blessed Athanasius, the son of noble and pious parents, received a high education in his young years, so that he could teach others the languages ​​Latin, Polish and Russian. – In 1622, Hetman Sapieha, by the will of the king, gave him the imaginary son of Marina Mniszek, nobleman Luba, to be raised by him; By order of Sigismund, up to 6,000 zlotys a year were released for the maintenance of a dear person: the blessed mentor lived with his pet in the Brest monastery. – Vladislav, who did not want to be a tool of the Jesuits, like his father was, reduced the salary to 100 gold. 4 – In 1627 the blessed one became a monk in Vilna; then he lived in the monasteries of Kuteinskaya and Mezhigorskaya. A sincere devotee of piety and an educated defender of St. Faith was appointed governor of the Dubovskaya monastery, near Pinsk. In 1636, by order of Chancellor Radziwill, the Dubovsky Monastery was given to the Jesuits, and the Orthodox monks were expelled from their monastery. Blazh. Athanasius moved to the Kupyatitsky monastery: but even here there was no peace from papism. In 1637, Afanasy went to collect alms in Belarus and then to Moscow. Full of thoughts and concerns for the good of Orthodoxy, presenting to Tsar Mikhail Feodorovich about his sad fate, he, for the success of St. faith over her enemies, advised to depict on military banners the image of the Mother of God in the cross, according to his vision. Upon returning from Moscow, he was appointed abbot of the Brest, Simeonovsky, monastery. In accordance with the duty of his rank, having entered into a dispute about the estates of the monastery, he sharply accused the pope’s fans of greed for self-interest and malicious intrigues. This got him into trouble: but Met. Peter Mogila defended him. 5 What is the sharp difference between an Orthodox minister of the altar of God and a Papist priest? To the Orthodox priest, his archpastor says in a letter: “Do not accept offerings to the altar of God from infidels, nor from heretics, nor from fornicators, nor from adulterers, nor from thieves, nor from robbers, nor from merciless rulers, nor from innkeepers, nor from moneylenders, nor from an oath breaker, nor from a slanderer, nor from a false shepherd, nor from a sorcerer, neither from a pimp, nor from an actor, nor from tormenting his servants with hunger and beatings.” 6 – The pope’s servant was not only not picky in accepting offerings, but he robbed other people’s property wherever he could. - Blazh. Athanasius, living his life in the fear of the Lord, taught the same to the brethren and persistently inspired them not to listen to new teachings spread by those who apostatized from the Eastern Catholic faith; - especially in the sorrows of the time, he expected everything from the grace of God and spent days and nights in prayer. Having made it a rule to read an akathist to the Mother of God every Saturday, he fulfilled his rule with precision. The Mother of God consoled her ascetic. “Go, my servant,” she said to the blessed one, speak boldly to the Senate and the king, so as not to tamper with the holy Orthodox faith: otherwise they will bring upon themselves the judgment of God—they will be betrayed into the power of a strong king and people.” The blessed one, obeying the Mother of God, announced in the ears of the senators what the Poles should expect for themselves for their bloody oppression of Orthodoxy. 7 At that time there were ambassadors of the Orthodox Tsar in Warsaw. Bl. Athanasius revealed to the ambassadors that the Jesuits were hiding a person dangerous for Russia, the imaginary son of Marina Mnishek, the nobleman Luba, who was in his education, and now has been living with the Jesuits for 15 years: the abbot also delivered to the ambassadors several letters from Luba, where he calls himself a prince. By the will of the king, the ambassadors demanded that the impostor be handed over to them. The Jesuits now feared a lot for themselves; they made every effort to ensure that Luba was not placed at the complete disposal of Russia. The lords announced to the ambassadors that Luba was a poor nobleman, innocent of anything, and Poland could not hand him over for execution. The firm confessor of God's truth boldly repeated to the senators that it is in vain that bad people are building feats against the Orthodox kingdom - they are persecuting Orthodoxy to their own detriment. They demanded proof from him that his pupil was not Marina’s son. Neither the late Sapieha nor Mnishki recognized Luba as a prince, he answered. “The abbot, who announced the thief, the ambassadors wrote to the Tsar in Moscow, was put in chains in Warsaw” and the condition of his freedom was the freedom of Luba. 8 The Jesuits strained their efforts to take revenge on Father Filipovich: they transferred him from the Warsaw prison to the Krakow dungeon - and subjected him to abuse, beatings and hunger. 9 – The ambassadors were very concerned about saving the innocent victim of anger. On their advice, the monk submitted a request to the king. Since they no longer demanded that Luba be extradited to Russia, then the innocent sufferer St. Athanasius was released from prison. This was already at the end of 1645. In Kyiv in 1646, he finished his diary or notes about his sad life, which was not left without heavenly consolations. 10 – When Bohdan Khmelnytsky rose up in defense of Orthodoxy: it is clear that Rev. Athanasius, as an open opponent of the union, could only repeat his sermon about the dangers of the union. The Jesuits could not forgive him for Luba either. Khmelnitsky described the then relationship of papism to Orthodoxy as follows: “the reason that forced the Cossacks to rebel against the Poles was not that the Poles unjustly took away our settlements and houses, not that they deprived us of our earthly homeland, and not that they mercilessly burdened us with work like the pharaoh (the Cossacks would not have refused to endure all this), but that the Poles forcing them to abandon Orthodox dogmas and join in error, they destroyed the mental villages and homes of imperishable souls with evil foolishness.” 11 From the one who lived all his life according to the rules of pure faith and who openly spoke about the harm of the union both for temporary and eternal life, they now demanded to recognize the legality of the union; for disagreement with human arbitrariness, they were imprisoned in the Brest underground dungeon and shackled hand and foot. – The firm confessor boldly declared the wrath of God on the Polish government for insulting the rights of humanity and the protection provided to those who brazenly insulted the revelation of God for the whims of man. And for all this it was decided to put him to a shameful death. When this was announced to him, he said in the hearing of everyone: “Of course, apostates from St. faiths, arrogant with false enlightenment, will continue to persecute the confessors of heavenly truth for some time to come; - but there will be a time when Orthodoxy will flourish in Brest and throughout the surrounding country and its glory will no longer fade; where my body will lie, the machinations of enemies, apostates from the St. faith will be powerless." The holy confessor was beheaded. 12 It was September 5th. 1658 13 His relics rest openly in the cathedral church of the Brest Simeon Monastery. 14 St. John, Archbishop of Novgorod In 1439, through the zeal of Saint Euthymius, repairs were carried out in Novgorod. St. Sophia Cathedral. In the vestibule of the cathedral, in the side church of St. Forerunners, a stone suddenly came off the wall and hit the roof of the tomb standing there so hard that the roof collapsed. The priest, who happened to be in the church at that time, hastened to tell the archbishop about this. The saint ordered the broken stone tablet to be raised in his presence, and the church was filled with a fragrance; the archbishop, with a candle in his hand, leaned towards the coffin and saw the incorruptible relics of the saint. But who is this saint? No one could say, either from legend or from references with records. 15 The saint ordered the tomb to be closed and, returning to his cell, he began to earnestly pray to the Lord, so that he would reveal, if it pleases Him, who is this saint? And then one night the saint clearly appeared before him, clothed in the robes of the saint. “Who are you, my lord, who came here secretly”? Euthymy asked him. “I am the one,” answered the one who appeared, whom you saw lying in the coffin and for whom you prayed; I am Archbishop John, honored to serve the miracle of the Most Rev. Theotokos, Her venerable sign. “I proclaim to you the will of God,” the one who appeared continued, “to commemorate the archbishops and princes lying here, October 4; I will pray to Christ for all Christians.” In confirmation of the same will of God, there was then another vision: the previously departed archbishops came out of the altar one after another in order as if on a great exit, stood in front of the Korsun icon of the Mother of God and began to sing and sang for a long time. 16 Let us ask first of all, at what time does the heavenly messenger appear with the will of God for the Russian Church? In 1437, Metropolitan Isidore went to the west to seek the will of God for the Orthodox Church. Two or three years later, he announced in the Russian church a new ruler of the universal church - the pope, with his strange statutes, which the Russian church had not wanted to know until then. This is the time when they declare to the Russian Church that it must value its saints and its rulers! This means that there is no need for her to look for light in the dark west - she has light. Let her only be attentive to her past, so rich in various gifts of grace, and she has had enough. Let us add to this that at the same time another saint of God, St. Sergius, announced the same will of God about the West to Simeon of Suzdal, who was in Florence with Isidore. 17 Novgorod, too busy with the present, began to forget about its past: it forgot the greatest of its saints, through whom wonderful help was provided to it. If Novgorod itself admits that it no longer has people who remember its great past, then it would be imprudence to accept without caution everything that only from now on it will talk about the great Saint John; Given this situation, it is natural that the two Novgorod legends about St. John turns out to have errors, 18 naturally, especially since the most ancient chronicles, so accessible to us, were not easily accessible to the contemporaries of St. Euphemia. Blessed John, before he was elevated to the degree of archpastor, served as a priest under the Hieromartyr Blasius on Volosovaya Street, on the Sofia side, where the idol of the hair once stood. 19 Then he accepted monasticism with the name Elijah. 20 His life was an example of godliness and brought him fame. In 1163 Bishop Arkady died. In his place, “by the prince, the council of monks and priests and all the people,” Elijah was elevated to the bishop’s court. 21 He was ordained to the rank of archpastor in Kyiv by Metropolitan John on March 28, 1165 and returned to Novgorod on May 11. In the same year, the Novgorodians sent abbot Dionysius to Kyiv to intercede with Metropolitan. John, so that their archpastor would be honored with the rank of archbishop and their request would be fulfilled. 22 So St. Elijah became the 10th bishop of the great Novgorod and its first archbishop. 23 One of the initial actions of his archpastoral service was that, having performed a procession of the cross near the wooden city on Trinity Sunday and served the liturgy in the monastery of White Nicholas, which is at the Nerevsky end, he ordered the abbot to set up a hostel in that monastery. 24 Probably at the same time the women's Forerunner Monastery was founded at the Nerevsky end. 25 Soon a difficult time came for Novgorod and its archpastor. Having rejected Prince Svyatoslav, sent by the Suzdal prince, and accepted Prince Roman, the son of the Kyiv prince Mstislav, the Novgorodians alienated Prince Andrei of Suzdal. He was especially irritated by the fact that the Novgorodians sent to collect tribute from the Dvina region, which deviated from them to Andrei, and defeated the army there. In the winter of 1169, Andrei sent a huge army of 72 subordinate princes against Novgorod. On the road to Novgorod, the troops gave no mercy to anyone or anything in the Novgorod region, robbed and burned settlements, and put people to death. – The Novgorodians hurried to strengthen the walls of the city, but everyone was in fear: their archpastor fervently prayed to the Lord and His Most Pure Mother. The siege of Novgorod had been going on for two days. The Novgorodians began to weaken, and the arrogant enemies were already dividing the streets of the rich city among themselves in their dreams. On the third night, when the blessed archbishop was praying before the image of the Savior, he heard a voice: “go to the Church of the Savior, which is on Ilya Street, take the icon of the Mother of God from there, take it to the city wall and you will see salvation.” As the day approached, the archbishop sent his archdeacon and the choir members to fetch the icon, but the icon did not move from its place. He himself went with the council of clergy and after the prayer service the icon was freely transferred to the city wall. The people prayed with screams and tears. The besiegers fired a whole cloud of arrows at the city and at the worshipers. The icon miraculously turned away from the enemies and turned to the city. The saint saw tears flowing from the eyes of the Mother of God; drops fell on his veil. The people of Suzdal suddenly fell into fear; in the general confusion they amazed each other. And the Novgorodians, leaving the city, quickly attacked them: they beat some, put others to flight, and took others prisoner. The people of Suzdal suffered a terrible defeat. So many were taken prisoner that they willingly took two nogat for a ransom from Suzdal. It was February 25, 1170. 26 The saint established a holiday in honor of the miraculous icon. It is remarkable that on it the blessing hand of the Savior is folded in a name, and on the sides of His head there is an inscription: Isa. Chr. 27 In the same year, the grateful archpastor founded the Annunciation Monastery at Lake Myachine, 3 versts from Novgorod and 2 versts from the Yuryev Monastery. 28 The Suzdal War, despite the fact that it ended in the defeat of the Suzdalians, left behind sad devastation in the Novgorod region; the archpastor needed to take care of bloodless poverty, of poor families devastated by the war and those suffering hunger in the devastated region - and - he generously gave help to the unfortunate. He convinced the Novgorodians to ask for peace from the strong prince. Andrei and remove the prince, who is unpleasant for him, from himself. Romana. The Novgorodians did both: but Andrei still showed displeasure against Novgorod. The saint (1172) himself went to Vladimir to reconcile Andrei Yuryevich with the Novgorodians and, giving him some right over the mayor of the free city, calmed the offended prince. 29 Novgorodians cannot be given the honorable name of quiet people; The most unfounded rumors created excitement in these free people and led them beyond the boundaries of truth and love. The archpastor's charitable love for poverty, to whom people of every rank and gender turned for help, was turned into food for slander. Rumors arose about the archpastor's unchastity. The people became agitated, gathered at the archpastor's house and made a decision to expel the archbishop with dishonor from the city. Said and done. They dragged the saint to the great bridge, lowered him onto the Volkhov River onto a joyless raft, and left the speed of the waves to carry him wherever they wanted, an unworthy shepherd, in their opinion. But the truth of God stood up for St. shepherd The raft, instead of being carried away down the river, went to St. George's Monastery. The peaceful monastery met the archpastor who came ashore. The Novgorodians came to their senses; they saw both their insolence and their frivolity, and with humility they asked the saint to forgive them. The kindly saint asked the Lord to forgive them their sins. In memory of this event, a stone pillar was erected at the Yuryev Monastery. And the chronicle noted in 1176 that “Volkhov walked against the current for up to 5 days.” 30 In 1179, the saint and his brother Gabriel built a magnificent stone Church of the Annunciation in their monastery; The church was founded on May 21 and completed on August 25, within 70 days. 31 In the same year, the stone Church of the Epiphany was laid over the gates of the same monastery, but it was completed in 1182. 32 In 1184 he built a stone church of St. Forerunners 33: this was the second church in honor of St. John, built under St. John the Archbishop; before that, on the Sofia side, a stone church was built in honor of the beheading of the head of the Predtecheva by Mikhail Domanezhich; and brother St. John, Gabriel, who served as priest in his place at St. Blasius, built a new wooden church of St. Vlasiya. 34 The blessed archpastor loved to talk with the abbots about spiritual salvation, told them the lives of the great saints and on every occasion taught the people of his flock not to forget eternity. 35 Domestik Kirik, contemporary of St. John, preserved up to 30 rules taught by the saint for his clergy. We repeat here the most remarkable of them: 1) about baptism: “if it is not known whether someone is baptized or not baptized, should one be baptized? If there is no witness (to baptism), baptize”; 36 2) about b confession: a) “if a person wants to go from his spiritual father to you, tell him: ask him for leave. If you do not want to anger that father and decide to secretly accept a new spiritual son, inspire him: you take a prayer from the former father and give him a gift, as before, and with me, keep your confession secretly and listen to me: but know that if you are the same with another, as you were with the former father, it will not benefit you.” 37 “If a person repents and has many sins, he should not immediately impose a large penance, but first assign something small and when he learns to do it, add it little by little, and not burden him too much; c) If someone under penance goes on a long journey: allow him to do so and read him a prayer of permission; just let him keep the commandment given to him by his confessor; if anyone goes to war or gets sick, give him the sacrament.” 38 “If a person wants to repent and says that he cannot leave behind sin: take him to confession, so that after hearing your reproof he will leave behind.” 39 3) Oh holy. Eucharist: a) if during the service it happens that the priest or deacon forgets to pour wine or water into the chalice and notices this after the words are pronounced: holy of holies, the body itself will be crushed and even part of it will be put into the chalice: then the priest, taking the chalice, let him take it to the small altar (on the altar), pour wine and water into it, pronouncing the words proskomedia: “one of the warriors with a spear,” then let him put the cup in its place (on the throne) and bless only it, saying: “and in this cup, the precious blood of Thy Christ,” to which the deacon will answer: Amen. Then let them receive communion according to custom, with an infusion of warmth, and finish the service without adding anything else or taking out the new Lamb. And after that, the deacon or priest, whoever is guilty of them, shall be subject to penance”; b) “If it happens that a mouse begins to gnaw the Lamb during the service and the priest sees this before or after the transfer of St. gifts: then, having cleansed what he started with a knife, let him continue the service, and not take out a new Lamb, let him put the crumbs on the liton and then let him go to the water”; c) If a priest allows another priest to give communion to his spiritual son, and meanwhile his guilt is known, for which it would be impossible for him to receive communion: should he be given communion? When you do not recognize the guilt, give; and when you find out, don’t give it, and tell that priest: why are you, my brother allows you to take communion, but he’s doubtful about you.” 40 The rule of St. John, “to the monks,” breathes spiritual anointing. The saint teaches: “Once they have followed Christ, monks, workers of the spiritual life on the cross, must live in solitary places, remote from worldly people. Let them not rob themselves of anything, nor of everything dedicated to God. They should not enter into worldly affairs, nor into feasts and meat treats; Let them not celebrate the Lord’s spiritual holiday in a carnal and worldly manner, but let them celebrate spiritually with the spiritual. There should be no lay people visiting the monastery, especially women. Those who have renounced the world and worldly things should not make friends with the laity and should not worry about their relatives. Let them not hide gold and silver, and let them not collect property. Let them be monks in everything, and at a place of residence separate from others, as they say according to the interpretation of 3 and 4 rules of the Council of Chalcedon. They must honor the elders of spiritual monasticism, i.e., abbots. For the love of God, leaving behind everything worldly, holding firmly to the Lord, a monk must be a monk at every time and in every place - both in sleep and in wakefulness, preserve the memory of death and be disembodied in the flesh. – Not for everyone the monastery serves as a cure for voluptuousness, just as silence for anger, death for greed for money, a coffin for burrowing. Therefore, we must be careful lest through lack of prudence and fearlessness we perish and destroy those under our control, without being careful of dangerous places and times, worldly beauties that console us to the point of carnality, addiction to perishable things, and friendship with the laity. Conversations with worldly people make the mind go blind, and when they are removed, darkness appears. Worldly conversations are a snare, they aggravate you with worldly purchases (2 Tim. 2:4), with iron sorrows, they weaken you in your Lenten struggle, they distract you from spiritual work, they alienate you from the high life of contemplation and lead you into fornication. – It is necessary, for fear of harm to the soul, to avoid conversations with them. - Monastic and worldly life are not combined, just as a camel and a horse are not harnessed together. The monk bowed his neck under the yoke of the Creator and must carry the plow in the valley of humility in order to multiply the beautiful wheat under the warmth of the life-giving Spirit and shine with drops of the mind of God. The devil does not control himself, “as long as you are led by the Spirit of God, you are the sons of God” (Rom. 8:14). “And he gave them, as he said, the power to become children of God” (John 1:12). And again: “You will be gods and you will all be called sons of the Most High” (Psalm 81:6). Being gods, beware lest you decay like people and fall from heights like the Light-Bearing Prince, the Great Faster. If the daughters of mankind love, that is, human glory, from them great things are born (Gen. 6:4), and arrogance is heard from human glory. God said: “My Spirit will not abide in these men, since you are filled with the lusts of the flesh (Gen. 6:3) in your spirit.” 41 Not long before his death, St. Elijah refused the throne, appointed his brother Gabriel as his successor and, having accepted the schema with the name John, died on September 7, 1185. 42 After the death of St. 670 years have passed since the archpastor, but his holy mantle is still intact: it is cornflower blue and of a material similar to dug velvet, with satin sources of white and red, with red tablets. It is kept in the Sofia sacristy. 43 The Suffering of the Venerable Martyr Macarius Bl. Macarius lived through the difficult times of the union and finally died as a martyr. He was born in the city of Ovruch, in Volyn, in the 110th century. from Kyiv. 44 His pious Tokarevsky parents raised him in the fear of God according to the rules of St. Orthodoxy. From a young age, Macarius loved prayer and the church of God; From household chores he went to church and from his parents’ house he was assigned to serve clergy in order to learn from them spiritual life: worldly vanity only brought boredom to him. The terrible time of union involuntarily turned everyone to piety, especially those who heeded their eternal salvation. Bl. Macarius entered the Ovruch monastery. Here prayer and studying the works of his fathers were his favorite pastimes. To this day, a book of works by St. is kept in the Pereyaslavl Cathedral. John Chrysostom with the handwritten signature of St. Macarius. In Ovruch he received the rank of hierodeacon and hieromonk, and then the title of abbot of the Ovruch monastery. He remained the rector of the Ovruch monastery for 16 years, from 1557, and suffered a lot of troubles and troubles from the fanatics of papism. These people more than once attacked his monastery, plundered church property and subjected its monks to ridicule and dishonor. The brethren languished and at times reached the point of despondency; the monk consoled them with hopes for God’s providence and for a blessed eternity. He especially loved the psalms of David and with them he healed the sorrows of his brethren. Repeat, he tells them, repeat often the words of David: The Lord is my enlightenment and my Savior: whom will I fear? If you rise up to fight me, I will trust in Him (Ps. 26:3). Once the predatory Tatars surrounded the monastery, with the intention of predators - robbers: having carried out robberies in the surrounding area, they kept the closed monastery under siege, so that the monks could not go out for water or bread. The monk prayed and finally, in council with his brothers, decided to go out against the Tatars with spiritual weapons: having performed a prayer service in the church, the council of monks with icons and banners left the gates of the monastery. “The Tatars were so frightened that they rushed to run and scattered, leaving even all the sick under the walls of the monastery. This miraculous deliverance of the monastery from the devastation that threatened it filled the hearts of the monks with grateful joy and inspired them with firmness. After that, the Latins, together with the Uniates, came in a crowd to the monastery and challenged the reverend abbot to unite with them in the spirit of love, or to argue with them about faith. The monk answered: “What kind of communication is possible for you and me? You abandoned the rules of ecumenical councils, accepted the traditions of lies, and instead of being under the head - Christ the Lord, you bowed down before the ruler of the earth.” When opponents said that they too had a Christian faith, he replied: “Show me your faith in deeds. Are your deeds Christian when you kill people and destroy institutions that foster Christian piety? ABOUT! The Lord will reward you with His judgment for your deeds! Soon after, the Poles, instructed by the Jesuits, destroyed the monastery of Macarius along with the city of Ovruch and devastated the entire surrounding area. The monks of Macarius scattered wherever they could. Chernigov Archpastor Lazar Baranovich, who was informed of his disaster by Blessed. Macarius, wrote to Fr. Archimandrite of Ovruch, dated May 16, 1671, “I am very sorry for that adventure, which you could not refuse. In this sorrow, seek consolation in God alone, Who loves whom He also punishes. You are like a rose between thorns: it grows between them, and they do not harm it at all: you will flourish in the Church of God for a long time, as in a heliport, until you reach heaven. And Christ did not easily acquire the crown with which He is now adorned: first on earth He endured thorns on His head and then received an unfading crown in heaven. The Lord knows how to deliver the godly from adversity (2 Peter 2:9). The righteous man has many evils, but the Lord will deliver him from them all (Psalm 33:20). I really wanted to live on friendly terms with you at the All-Merciful Savior (in the Novgorod-Seversky Monastery) or wherever you liked: but now these basts are not torn; Before it was much more convenient to find a place than now. At present, we ourselves are eating bread in exhaustion (Psalm 137:2): but we are ready to share the same with you, because there is nothing else anywhere, except where there is no sickness, no sorrow, no sighing. After many years, I wish you many abodes in heaven and with my prayers I send a blessing.” The guardian archpastor cared a lot about the sufferer. He wrote to the hetman: “his grace Fr. the archimandrite of Ovruch, being unable to live peacefully in his archimandry, robbed by hordes and Poles, deprived of servants who were killed, while the estates were taken away, went to worship the holy places of Kyiv; being my tonsure, he visited me as a father’s son and told me about his misfortunes. Deign, your nobleness, to graciously accept him as a worthy and deserved person in the Church of God: listen to him with confidence as fully worthy of faith.” 45 According to the notes about Blessed Macarius, he lived after that in the Kyiv Lavra and was then appointed abbot of the Kanevsky monastery. 46 When the untalented son of the great father, Yuri Khmelnitsky, did not know where to lay his head: the blessed abbot of Kanevsky gave him shelter at home. 47 Tradition has preserved several wondrous deeds of St. abbot of Kanevsky. One day a resident of Kanev came to him, having lost his sight from an illness that covered his body with scabs. The illness was partially alleviated with the help of medicines: but vision did not return and no advice from doctors was of any benefit to the blind man. On the advice of his relatives, he turned to St. Macarius for advice. The monk answered that he had no medicine, but offered evangelical advice: believe and pray to the One who gave sight to the blind: go, the monk added, to the eve of the Epiphany of the Lord and pray. The monk himself celebrated the vigil, praying for the blind man. When he said in the prayer of the church: “Great art thou, O Lord, and wonderful are thy works,” the blind man felt that a sharp ray of light passed past his eyes and he began to see everything. In gratitude, he built a church in honor of the Epiphany of the Lord. Another experience: the son of one mother, a young man, led an absent-minded life. The grieving mother revealed her grief to the monk and asked for his help. The monk undertook to heal his son, who was sick in soul, and either called him to himself, or visited his mother’s house, persuading the son to come to his senses. The absent-minded son, who had not listened to anything for a long time, once said: Why are they forcing him to pray for a long time? The monk answered: long prayers are performed by monks by vow, and this does not apply to you: but this is what applies to you: remaining without prayer is the same as condemning your soul to death by starvation: read one prayer: “Our Father” and in it you will find everything - the light of knowledge of God and lessons for life, and consolation and strength for the spirit; I think it’s not difficult to read this prayer with attention.” The absent-minded son obeyed. So what happened? Having read the prayer once, he wanted to read it again and a third time. The prayer improved him so much that he began to read it often and by reading it he learned to do good; he began to work, he began to live attentively to himself, he changed in everything and became his mother’s joy until the grave. The third case concerned a covetous judge who, despite poverty and tears, sold his court for money. The monk sent money every Saturday, sometimes on behalf of one, sometimes on behalf of another, with a note where one thing was repeated: “I am giving away my last, I have no more: spare yourself and me.” The judge, amazed by such a sermon, not only abandoned the covetousness, but also distributed what he had acquired through unrighteousness among the churches. Once, at the request of the residents, he visited Pereyaslavl. At this time, one father of the family was seriously ill. The grieving family asked the monk to perform the blessing of oil on the sick person. He fulfilled their request and the sick man returned to health. For two years, the monk predicted his painful death, he convinced the Kanevites to firmly adhere to St. Orthodox faith and said: “It is impossible to receive an incorruptible crown except by performing your feat legally.” In 1678, the Sultan sent a large army of Turks and Tatars to take Ukraine for Yuri Khmelnichenko. After the siege of Chigirin, “the Busurmans, so says the chronicler, on August 25 went from near Buzhin up the Dnieper. Having given themselves a rest after the military worries, they approached the glorious Cossack city of Kanev and on September 4, taking it, they devastated it and killed many people. Especially in the ancient and beautiful Kanevsky monastery, the Kanevsky people gathered in large numbers and locked themselves in a large stone church, hoping to escape here: but the Turks surrounded the church with straw and firewood, set fire to and strangled everyone in the church.” 48 The history of St. Macarius conveys the following details of this terrible event: enemies surrounded the monastery, where the monk fed the Kanevites with prayer and fasting: they tried to lure the Kanevites out of the monastery; but it failed. Having destroyed the gates of the monastery, they burst into the monastery. The Monk Macarius stood at the gate with a cross in his hands. They grabbed him and then, as the others scattered into storerooms and cellars, the barbarians began to beat the monk with whatever they could and cursed at the saint. cross. The monk prayed to them for one thing - to spare those imprisoned in the church. They dragged him outside the monastery and continued to beat him without mercy. – The sufferer, with his gaze turned to heaven, prayed: “Lord! add faith to me, so that I may appear faithful before You.” – The barbarians, tormenting the saint, forced him to say where the gold and property of the monastery were? He answered: “My treasures are in heaven; I did not collect or hide anything.” The barbarians listened to these words with mockery and, having released those who had managed to be captured in the monastery, they sent to tell those imprisoned in the church: let them surrender and give up everything, otherwise they will die. The monk sent with the same messengers to say: let them keep St. faith and remember the words of the Savior: if we endure, we will reign with Him, if we reject, He will reject us. The barbarians placed the monk between two pillars and began to twist his legs with iron weapons. He prayed and endured. They beat him in the chest and face and wanted to tear off his skin, but ended up cutting off his head; The saint's body was secretly taken to the church. The barbarians set fire to the church and killed everyone in it with smoke. After they left Kanev, the Orthodox found in the church the body of the venerable martyr in a hair shirt, with a cross on his chest and with a cross in his hand - and it seemed to be alive. 49 They buried him with love in the same church, under the altar. In 1688, during the restoration of the church, the monks opened the coffin and found the saint’s body completely intact. Healings immediately followed from the relics of the saint. But since the enemies of Orthodoxy did not stop from time to time attacking the Kanevsky monastery; then in the same year the monks moved St. the body of the martyr to the Pereyaslavl regimental church of St. resurrection; when the Pereyaslavl Bishop Zakhary Kornilovich, with the permission of Peter the Great, built the cathedral St. Michael's Monastery with a church: then in 1713 the relics of St. Macarius was transferred to the church of the monastery: after its closure, they were placed (August 4, 1786) in the cathedral church of the Ascension Monastery, where they still rest. Rev. Joseph of Volokolamsk Among the men glorified by God, St. Joseph, Abbot of Volokolamsk, is known not only as a strict ascetic of piety, but also as a mentor of faith and piety. Pupil of the Rev. Paphnutius of Borovsk, in 1479 he founded his monastery, where, under his leadership, strict ascetics of piety were formed; - with fiery jealousy he defended St. faith against the Judaizers. Both for the establishment of piety and in defense of the evangelical faith, he wrote many works and rested from his labors on September 9. 1515 50 We offer here from the “enlightenment” Rev. Joseph instructing him how to serve the one God. “First of all, the saint says, love the Lord your God with all your heart and with all your mind and strength; Let neither life nor death, neither the present nor the future, separate you from the love of God. Let all your rules and habits be pleasing to God... Speak little and think a lot: do not be impudent in speech, do not be excessive in conversation, do not be impudent in laughter, adorn yourself with modesty. Work with your hands, give thanks for everything, be patient in sorrow, guard your heart from pride and evil thoughts. – Do not look at the life of the lazy, but be jealous of the life of the saints; rejoice in the successes of the virtuous, but do not envy. Weep for those who sin, but do not condemn them - there is a Judge who will reward everyone according to their deeds. Do not reproach the one who turns to goodness. Do not justify yourself, but admit that you are a sinner before God and people. Don't talk flatteringly; do not slander anyone and do not listen to slander. Let not rage do you violence and let not lust control you; do not be angry in vain and do not think about revenge in order to repay evil for evil. Let them reproach you, but do not reproach you; let them beat you, but don’t hit you; let them offend you, but do not offend. Beware of women's conversations and wine: both of them cloud even the intelligent. When fulfilling the commandments of the Lord, do not be sad, but wait for a reward from God and seek eternal life. Instruct the disorderly, comfort the faint-hearted, serve the sick, accept the strange, maintain brotherly love. Have peace with those who are sincere in the faith, stay away from the heretic. Read bequeathed books and never read forbidden ones. Seek heavenly things and do not crave earthly goods - a net is stretched over them, you will get stuck like a bird. Give up worldly wisdom and become wise in Christ. Another thing is His wisdom and another is the wisdom of the world, which crucified Christ, the Lord of glory. Keep today's acquisition, and give tomorrow's to God. He said: let there be light, and there was light. He who gave the day accomplished it. Leave earthly things and receive heavenly things. Be poor on earth so that you can be rich in heaven. Abide in hunger and thirst on earth and in heaven you will be filled with endless joy. Lurking here and appearing there. Be silent here and there you will speak boldly before the Father. Be the son of resurrection and eternal life; seek your homeland, strive along the way until you reach the eternal city. While in the flesh, do not stop striving; strive day by day for salvation. Don't put it off until the time comes. There is no messenger before death. Be mournful and cheerful, sad in humility, not clinging to earthly gaiety; be joyful in the Lord. Cling to the Lord with faith and love and do not let the beauties of the world deceive you. Close your eyes to what is visible and look to the future. Enslave the body and free the soul. Do not give preference to the body: the flesh acts in favor. Give yourself over to work here so that you can rejoice there. This life is a bargain. Throw away the temporary and take up the eternal; let go of the unimportant and bring the great closer. Do not rest before eternal rest; do not be satisfied with earthly blessings before eternal ones. Let listening to useless stories be bitterness for you, and reading the stories of saints and divine scriptures - like honey... Let the fear of God open and close your lips. When necessary, see: when necessary, speak; if they ask, answer without being asked, in silence, so that the tongue, instigated by insolence, does not hurt anyone. Let words of consolation come from your lips, strengthening the love of others for you. Talk with a cheerful face, so that the person talking to you will have fun. When talking to a poor person, do not insult him: whoever offends a beggar insults the Creator. Do not be ashamed to bow to everyone, as created in the image of God. Try to honor your elder in years; Meet your equals peacefully; receive the younger ones with love; do not be lazy to stand before the venerable ones. - Feed the hungry, the thirsty, drink, as the Lord commanded, clothe the naked, bring the strange into the house, visit the sick, go to the prison and find out the misfortune of those there, what they demand, give, grieve, sigh and shed tears with them; remember that many of them suffer for one sin, but we constantly sin and yet live happily. So mourn over your sins, sigh over the temptations and downfalls of the city where you live. Look for a person who fears God and serves Him with all his soul, and cleave to him with soul and body. If you have found a person: be calm; you have found the key to the kingdom of heaven. Follow him in everything, listen to his words, do what pleases him. Let monasteries and houses of saints be a refuge for you; run to them, take part in them and comfort them in their poverty. If you have something they need, bring it to them: you will be putting it into the hands of God. Understand what the King of Heaven requires from his creatures? Small and easy alms. Give a little and you will receive something eternal; give a little and they will return you a hundredfold. He who has mercy on the poor gives a loan to God. Honor the feasts of God and the saints, not by getting drunk yourself, but by feeding the hungry. Open your house not to the rich and noble, but to the poor and needy, to orphans and widows who have nowhere to lay their heads. Whether your house is rich or poor: give thanks to the Lord God for everything. Everything is built by God's providence, everything is seen by the ever-watchful eye. Therefore, try to give a tenth to God, who gave you life and promised eternity after death. This world will pass by us, and its glory will disappear; and the Lord will come with heavenly powers and bring everyone to judgment and reward everyone according to his deeds. Remember that tomorrow you can see how the heavens will open up, the angels will descend and you will stand before the terrible judgment seat and will give an account of your life, deeds, words and thoughts. Take care of yourself, remember your sins, remember the judgment. – Remember that you are a mortal man, weak and subject to passions. Remember that you live in a sad life that has destroyed many good and evil, smart and stupid, rich and poor. Remember that you are a weak person, who could not endure the work of a single day, nor the vigil of a night. Remember how much you have sinned before God since your youth. Remember that day and night you fight sin like a lion. Think about how many souls there are underground who offended God, who wanted to get a little rest and did not receive it. Think how often the sea of ​​our life has risen from our flesh, how many storms and riots, how many winds, how many sins, how many tears in cities, houses and markets! Think about how many people there were after Adam and they all passed without a trace. Only those who lived according to the commandments of God were glorified in Heaven and on earth. What in this world is not a lie? Everything is full of sickness and fear. Our birth is filled with passions and death is terrible. And what will happen after death is unknown. All our paths are sad. Our flesh is undying. The healthy one fights, the weak one saddens us, don’t give her bread, she will weaken. Who has lived in this life without sorrow? Who has not drunk salt water and sipped the sea waves? Who didn't moan? How many are deceived by life! Think that soon - soon you will leave everything visible - this earth and this sky and these people. Think how insignificant you are in body and soul. A small sorrow shakes you, a small word crushes you, a small illness burns you like fire and plunges you into sorrow. Every joy of the world ends in sadness. Today they are celebrating a wedding, tomorrow they are crying over a dead man. Today we grow, tomorrow we rot. Today they give birth, tomorrow they are buried. Today there is joy, tomorrow there are tears. Today rich, tomorrow naked. Now noble, tomorrow seething with worms. Let us tremble and tremble. We don’t know what will happen to us. Let us repent now; there is no repentance after death. What we do here, we will find there; as we sow, so shall we reap. It will come and will not pass away. The sword of God will come upon us and will not bypass anyone. A person will leave everything and go alone, poor and naked, helpless, timid, unprepared. The one who has fallen down cries and grieves, sweats profusely, looks here and there, grinds his teeth, tears out his hair, wants to run but cannot, would like to get help but there is none. Small fire, but nothing; a minor illness, but everything is not good; one night, but deep, dark, terrible, painful; they are led as if condemned, to places of fear and trembling, where there is not laughter, but crying, not food, but tightness, where there is fear and trembling for sinners, great misfortune, inexplicable tears, indescribable sadness, uninterrupted sighing, unquenchable fire, an unquenchable worm; - darkness without light, the Judge is terrible. Let’s confirm all this to ourselves, but we won’t forget about it. Let's forget about the delights of the world, we will relieve ourselves. Let's say goodbye to the world and its benefits. Let's say goodbye to the worries and vanities of the earth and hide from them. All this is driving us to slaughter. Let us listen to ourselves and God. Let us surrender our body to sorrow and hardship: it is worth it. Let us repent with all our hearts and say: behold, we have left everything and are following You; They gave up everything out of fear of You. Let our repentance reach the clouds and let our lamentation approach the sky. Let prayers and alms come before God! Let us serve Him with fear and trembling. Let us endure everything sad and sorrowful in order to enjoy the blessings promised by the Lord for those who love Him. The commandments of God are light and life; it is in your will to fulfill or neglect them. Study them continually and abide in them; write this word on your heart, tie it around your neck. It brings to life. All the saints, of the Old and New Testaments, walked this desired path, in labor of sweat, in sorrows and needs, in fasting and martyrdom they pleased God; They served Him alone and rejoice with the angels in an eternal and indestructible face. Amen". 51 Here is another excellent instruction from the saint about public prayer. “Having arrived at St. church, stand here as if in heaven itself, with the powers on high; - not only do not hold your body indecently, but gather all your mind and heartfelt feelings - do not engage in whispering, laughing or empty talk; fold your hands, direct your thoughts and hearts to heaven and ask for mercy from God with tears and lamentation. The Lord loves quietness and strength. Whoever talks with the king of the earth, tries to show reverence for him, says only what pleases the king and, if he spoke about outsiders, he would be severely punished. And you, standing before the king of heaven, before whom the angels tremble, talk about empty things, leaving the conversation with him? What kind of trial are you subjecting yourself to for insulting? How are you not afraid, how are you not trembling, unfortunate one?.. It’s scary to fall into the hands of the living God. He tests hearts and wombs. The Prophet says with fear: “Out of the depths I have cried to You, O Lord” (Psalm 129:1). He sees how he speaks and prays from the depths of his heart, diligently, with pain of soul and contrition of heart. Such prayer ascends to God.... Whenever I was in sorrow, I called on the Lord and heard me (Psalm 17:1). Let us crush the soul with the memory of death, of responsibility for sins, with the memory of judgment without mercy, of a judge without forgiveness, of dark fire, of the abyss, of an impassable abyss, of an underground flame... If the prayer of one person has power, how much more does it have power when offered in a congregation of believers. What's colder than stone? But when we hit stone against stone, sparks will fly. When our souls come together in prayer, it will be strong and fiery. You can pray at home, but you cannot pray as in church, where unanimous singing ascends, where there is unanimity, harmony, a union of love... Here the prayers of the priests are offered. This is why the priests stand, so that the weak prayers of the people, holding on to their stronger ones, ascend with them to heaven.” 52 The schismatics-bespopovtsy, following the Strigolniks, interpret: “because those who anciently lived in the deserts did not partake of St. secrets, Oviy through many years, Oviy through his entire life, both of which were saved.” 53 St. Joseph says this about this: “there is nothing more necessary than divine baptism and the communion of St. Christ's most pure mysteries. In many of the lives of the apostles and martyrs, and the fathers, is it not revealed about this? fathers and martyrs and reverends? To her I was all baptized and all took communion. But for this reason I am not writing, as there is no need to write about these things: all people know that it is not powerful for a Christian to be called a Christian unless he is baptized or partakes of the mysteries of Christ.” 54 Memory of the teacher Joachim of Opocz According to the RCP. Saints "teacher" father Joachim abbot of the Opock monastery of St. The Prophet Elijah reposed on the Shelom River on September 9th.” According to other monuments, St. Joachim is called the founder of the monastery in the Opoch churchyard; that is now in the Porkhov district, in the 20th century. from Porkhov. According to the scribe book of 1584, we see in the Opotsky monastery abbot Nathanael with several brothers 55 et seq. death of the teacher Joachim followed around 1550, if only he lived as is believed. in the 16th century 56 His relics rest in the parish, former monastery, church of St. Elijah, and his memory is locally honored on September 9. on the day of his death. 57 Repose of Rev. Joasaph, in the world of Prince Andrew Life of Rev. The prince's love did not last long, but she was all beautiful. 58 Prince Andrei was the son of Prince Dimitri Vasilyevich of Zaozersk, a descendant of St. Prince Theodore of Yaroslavl. 59 Book. Demetrius lived in a town near the mouth of the river. Kubenki, where is now the village. Mouth. To this day, near the village of Cherikova there is a chapel - a monument to the courtyards and towers of the Prince of Zaozersky. 60 Benefits. Prince Dimitri provided benefits to Rev. Dionysius of Glushitsky during the construction of the Glushitsky monastery and was killed by the Tatars. Prince's mother Andrew was reverently revered by St. Alexandra of Kusht and sent alms to his monastery. The son of pious parents, asked from God by prayers, raised in the fear of God from the first days of the development of his soul, being left an orphan, he felt the vanity of worldly life, so sad for him due to the unexpected death of his father and the fate of the Zaozersk principality. For the kinship of the prince. Shemyaki with book. Demetrius, whose daughter (and sister of Prince Andrei) was behind Shemyakaya, in. K. Vasily in 1447 gave half of Zaozerye to the Mozhaisk prince. Mikhail Andreevich, and the other to his brother Ivan. 61 Thus, the sons of Demetrius ceased to be the sovereign princes of Zaozersky. 62 Book. Andrei did not even belong to the world by the disposition of his heart; and when the world drove him away from itself, he came to the Savior on Kamenny Island and asked the abbot to clothe him in monastic robes. And the youth of the prince (he was then no more than 20 years old) 63 and his high origin and the restructuring of the political life of Russia, carried out by the will of the leader. book Moscow (the prince favored Cassian, sent him to Constantinople on the matter of the metropolitan, but near the king near the fire), doubts about the prince sang in Cassian’s soul. Andrey, your place is not here, but in the Duma of the boyars or on the battlefield,” said the abbot to the prince. Andrey. “You are in vain to be embarrassed,” answered the young prince, my intention is firm - not to accept services from others, but to serve others and carry the cross in the footsteps of my Lord.” - The abbot, seeing the pure desires of the young prince, admonished him, so that once he had accepted the yoke of Christ, he would not hesitate later with thoughts of worldly greatness, but would firmly follow his chosen path. Then he clothed him in monasticism and called him Joasaph, the name of the prince who left the kingdom for Christ. Young Joasaph of Kuben was entrusted to the supervision of an experienced elder. 64 The blessed prince-monk fulfilled his vows of monasticism with all joy. He met with the brethren only in church; all his time was devoted to prayer and reflection on eternity; He observed the strictest fast. Pure in soul and body, he was honored with a heavenly visit while still on earth. Once he sang psalms in his cell and heard a voice, an answer to the prayer of his soul; the voice assured: “the vast desert surrounding the lake will be filled with hermits, singers of the glory of God, and if they keep the commandments of God, everything will be ready for their earthly life.” Blessed Joasaph told Abbot Cassian about this revelation in the simplicity of his pure heart. Book Boris Vasilyevich Rzhevsky had the idea to visit his nephew and offer him money in order to build his own monastery. The proposal is pleasant for vanity, but for this reason it is dangerous for spiritual salvation. Blazh. Joasaph answered his relative the prince: Christ-loving prince! we do not need silver and gold when we sincerely want to live in the desert; Give to the poor what you have appointed for us and you will receive a generous reward from the Lord.” Book Boris followed the advice of the sincere hermit. The young ascetic seemed to have a presentiment that the path of his exploits was not long and with fiery zeal he hurried to do good. In the last year of his life, and he labored in the monastery for only five years, he ate food only once a week, on Sunday, and on every Sunday he received holy communion. secrets His body was very weak from his exploits, but he thanked the Lord for that: during the continuation of his illness, whenever he felt some relief, he came to church. On the feast of the Nativity of the Virgin Mary, he ordered himself to be led to the liturgy, and St. secret And returning to his cell, he never got up from his bed. Having said goodbye to the brethren, he ordered the monk to read the canon for the exodus of the soul, he himself took the censer in his hands, burned it near him and, with a prayer on his lips, gave up his spirit to the Lord. On September 10, 1453, his clean body was laid in the church and miraculous healings soon began to flow from it. Young Prince Roman, son of Prince. Oleg Dorogobuzhsky, was mute from birth: having venerated the relics of blessed Joasaph, he began to speak freely. Maria, a woman from a rich house, was blind for a long time and with the relics of the monk prince she received her sight. In 1472, the Spassky Kamensky Monastery was devastated by fire and after that only the remains of the prince’s relics were collected in an ark, but they continued to exude healing. After the second devastation of the monastery by fire, St. The relics were transferred to the Vologda Spiritual Monastery, where they remain to this day. 65 Church service of St. The prince is known from the RKP. 16th century. 66 Memory of St. Afanasy, Abbot of Vysotsky and his disciple Afanasy, Abbot Ave. Athanasius, baptized Andrei, son of the priest Avksentiy of the Obonezh Pyatina, 67 in his youth was taught by his father to read books; the father and mother were pious and raised their son in the fear of God. God-loving people take care not to be ashamed of their life and faith before God and teach their children the same. These were Andrei's parents; his father was especially zealous in the affairs of his rank; I understood myself and inspired others that, without studying the word of God, people walk in darkness and destroy themselves and their children. The good youth Andrei, according to the instructions of his father, diligently went to the church of God and in this school of all that is holy he learned piety. With such an upbringing, a desire was born in him to withdraw from the world, but he was afraid to decide to do so. When he heard about the desert exploits of St. Sergius of Radonezh, he decided to entrust himself to the leadership of the great mentor. Leaving his homeland, he appeared in the desert of Sergius and the monk received the young man, tested him and clothed him in monastic robes. The new monk labored with zeal on the path of salvation. He opened St. to the elder every thought that troubled him, as the saint demanded. old man This made it easier for him to improve himself. “In many words there is salvation for people,” and the advice of one experienced in spiritual life means a lot for both the young and the old monk. How easily inexperience can mistake plausible, but essentially harmful, thoughts for saints and end up on a dangerous path. An experienced mentor, removing the burden from the repentant’s conscience, points out to the student either dangers invisible to him or the best methods of life. Under the leadership of St. Sergius Afanasy matured in spiritual life. The holy elder loved him and especially distinguished him for his good knowledge of St. books, and Athanasius, says the biography of Sergius, was very knowledgeable in the sacred scriptures, and many books from his hand to this day testify to this, and that is why he was very loved by Sergius.” The job of a good prince, like any good leader, is to take care of his own soul and the salvation of those entrusted to his care. This is what the good Prince of Serpukhov Vladimir Andreevich thought. Having founded Serpukhov, he considered it necessary to establish a monastery in the new city as a school of Christian piety and all that is good. He invited St. Sergius to come to him so that he could take his disciple Athanasius with him, and discovered St. to the elder his thoughts about the monastery and asked for his advice. The holy elder blessed the good prince’s desire and, together with the prince, examined the site of the future monastery. The place was called High and lived up to its name. It was on an elevated bank of the river. Nara and near the river. Oki, in the forest, a mile from the city. The holy elder blessed the place and the forest was cleared. 2 Dec. 1373 68 Ave. Sergius founded the monastery church in honor of the conception of the Mother of God of St. Anna and founded a hostel monastery. The prince asked that Afanasy be left as the builder and abbot of the new monastery. I didn't want St. The elder did not want to part with his beloved student, and even more did not want to bliss. Afanasy to part with his wondrous mentor, but it is the Lord’s will, said Sergius, and after spending several days in conversations with the prince and the new abbot, he left Afanasy in Serpukhov. 69 Athanasius, with the help of the pious prince, built cells and a church. Soon the brothers gathered to see him. Rev. Sergius sent Nikon, the future abbot of the Lavra, to him. This was the first monk of Serpukhov; He was soon awarded hieromonasticism here, but did not stay long in the new monastery. With the blessing of Athanasius, he went to visit St. Sergius, and Sergius left him in his monastery. Then the future successor of the founder of the monastery arrived. The son of noble Yaroslavl parents, Amos appeared with ardent zeal for monastic exploits; Rev. The abbot tonsured him into monasticism with the name Athanasius. In the seventh year of his stay in the monastery and in the third year of monasticism of the younger Athanasius, the pious Prince Vladimir built a stone Cathedral of the Mother of God in the monastery and a warm church during the fraternal meal. At the consecration of the main church, the younger Athanasius was ordained a hierodeacon. The church was consecrated by Bl. Metropolitan Cyprian. Of course, after this personal meeting, the Metropolitan wrote an extensive message to Abbot Athanasius with various instructions, at the request of Athanasius himself. 70 The abbot, the founder of the monastery, zealously cared for the spiritual perfection of his children. The monastery was a dormitory. The abbot strictly monitored the deanery in the church and the life of the brethren’s cell. He often offered teachings. According to his rules, his monks must maintain purity of soul and body, have a gentle gait, a downcast gaze, a not loud voice, moderation in food and drink, wear hair wool, be idle as little as possible, and read books as often as possible. The reverend himself The abbot spent a lot of time copying books. “To this day,” says the news of 1698, his handwritings have been found in the Vysotsky monastery.” Nowadays the book of Nikon the Montenegrin is known, written in 1381 “under the sinful abbot Athanasius,” with his blessing. 71 The venerable abbot ruled the Vysotsk monastery until he was 11 years old. When Metropolitan Cyprian was forced to leave Moscow for Kyiv at the beginning of 1383, he wrote to his spiritual friend Athanasius about his intention to seek protection from the patriarch. “But you,” said the saint, be diligent with your flock, knowing that you will give a word about them; If anyone does not listen, be more diligent and teach, for weigh the word of the Lord - our life is short-lived. Write to me,” so that I have information about the state of affairs. 72 The chronicle says: “with him (with M. Cyprian) the Vysotsk Serpukhov abbot Afanasy went to Kyiv.” 73 This means that the displeasure raised against Cyprian also affected the abbot and blessed one, who was sincerely devoted to him. Athanasius retired to the saint he respected. – When in 1387 Bl. Cyprian went to Constantinople, then Athanasius “went to Constantinople, leaving the abbess for God’s sake.” 74 Here, in the Forerunner Monastery, he bought himself a cell and lived with several disciples, busying himself with prayer, books, and charitable works. Satellite of M. Pimen Herod. Ignatius, describing his stay in Constantinople in 1388, writes: “On July 1 we went to the monastery of St. John, in Greek prodrome, in Russian the Forerunners, and here they performed worship: the Russians living here calmed us down very well.” 75 This is St. Athanasius and his disciples. One of his students, who in 1392 copied the collection at his will, wrote this in the afterword: “I wrote this book with the blessing and advice of my elder, the most sacred among the monks, Cyrus Afanasy, who was formerly the head of the hostel and brethren in the monastery on Vysokoye. Having examined life with his prudent mind, he left the monastery and everything that was dear to him, his relatives, noble acquaintances, and retired to Constantinople; here he dwells as one of the poor; forgetting everything earthly, he cares only about the future. Metropolitan Cyprian strongly begged him (1389) to agree to go to Russia and accept an honorary position there. But he refused. “My cell is dearer to me than those honors,” he said. ABOUT! Reasonable mind! O bright gaze! You loved the bitter and sorrowful. How it pains me that I don’t know how to enjoy the same things. Those who taste this bitterness, according to the prophet, it is sweeter than honey. I marvel at your ascetic life; You taught a lot, but I don’t listen; You applied a useful plaster to my wounds, but I throw it away.” 76 Beautiful sorrow in a disciple! What a mentor! One of St. Athanasius’s favorite pastimes in his cell in Constantinople was copying the best books, and not just for himself. The collection, copied according to his will, contains 400 chapters of Maximus, chapters of Mark, and the word of Simeon the new theologian. In 1401, in the royal monastery of Iperivleto, “sinful Athanasius, the least of the uniform” copied, and perhaps translated, the church charter, which he called the eye of the church, and added: “brothers, as you go through this book, do not reproach (do not pronounce), for God’s sake, a burden on my soul, even if you see inconsistency (imperfection), or you will find sin.” 77 Lists in Russia were later copied from its charter. 78 The chronicle calls St. Athanasius a virtuous, teaching, knowledgeable saint. scripture and adds: “his writings bear witness to this to this day.” 79 Based on these words, there is no doubt that St. Athanasius wrote edifying works. Thus Rev. Athanasius also worked for St. in Constantinople. the Russian Church in a way that not many have worked in Russia. The news of 1698 says that St. Athanasius sent “7 waist-mounted icons” and 3 more icons from Constantinople to the Vysotsk monastery. “And now, the news also adds, those icons in that monastery in the church of St. The Mother of God stands above the royal doors, 7 icons, visible from everyone and honored with worship.” 80 Probably in the same year 1401, in which the church charter was written by St. Athanasius, he retired from his labors in the Constantinople monastery. 81 Before leaving the monastery of Vysotskaya Ave., Afanasy himself appointed his disciple Afanasy as his successor at the monastery. The younger Athanasius justified all the good hopes for him. He increased the number of brethren in the monastery, led an ascetic life and encouraged the brethren to live a life worthy of the title of monk; Before his death, he was ill for a long time and died on September 12. 6904 (1395) “The cellar was directly opposite the western church doors, where now a special stone arrangement has been made over his tomb”; says the news of 1698 In the RKP. The calendar says: “pr. Athanasius, abbot of the Vysotsky Conception Monastery, also in Serpukhov, a new miracle worker, reposed in L. 6904 Sep. at 12 days student rev. Athanasius, the wonderful student of St. Sergius, who later was in Constantinople and died there.” According to the story of 1698, during the burial of the younger Athanasius, the brother, who did not enter the burial, due to contemptuous negligence, was struck by illness and, having come to his senses in front of the tomb, was healed. Then more than once the monk was seen walking with a censer on coffins or with burning candles in his hands. During the attack of the Crimean Tatars on Serpukhov, both the enemies and their own from the city saw an old man on a white horse with a staff in his hand, with a dark complexion and a thick, black beard; Having left the monastery, from which, however, the monks had all previously left, the elder drove around the camp of the enemies and then, with a threatening look, rushed towards the enemies. This instilled such fear in the horde that they immediately began to flee away from the city. Repose of St. Vassian of Thixen Rev. Vassian, in the world Vasily, from the village. Strelitsy, which is near Totma, was Swedish in his worldly life, married and had two sons. Then, having become a monk at the Totem Monastery, he spent two years in feats of obedience under the supervision of Abbot Ferapont. Jealous of the highest perfection, with the blessing of the abbot, he settled 50 versts from Totma on the river. Tiksne at the Church of St. Nicholas. At first he lived here on the porch of the church, then he begged the clergy and surrounding residents to give him a place 20 fathoms from the church for a hut. They set him up a cell, and he began to struggle in solitude in fasting and prayer. This was in 1594. He came to the church for every service, and in his cell he performed the monastic rule. With the blessing of his mentor Ferapont, he placed chains on his body, a chain on his shoulders, an iron hoop on his loins, and an iron cap on his head under the doll. In this attire he labored for 13 years. He did not receive anyone into his cell except his spiritual father, and ate alms, which he accepted at the window of the cell. Thus, the servant of God labored in strict seclusion, purifying his spirit through the suffering of sinful flesh, for heavenly life. Realizing his imminent death, he invited his confessor, confessed and received Holy Communion. secrets and quietly surrendered his spirit to God, September 12. 1624 Only at the burial did they find out with what weights he humbled his body. After his death, on the site of his exploits, a monastery was founded in honor of the miraculous icon of the Savior. The veneration of St. Vassian began with the pestilence of 1647, when many received healing at his tomb. Now the relics of St. Vassian rest in the parish, former monastery, Church of the Savior. 82 Memory of the righteous. Simeone Verkhotursky In the RKP. in the calendar we read: “St. righteous Simeon of Merkushinsky, the new wonderworker, reposed in the year 7150 (1642).” Righteous Simeon was from the nobility, 83 but, hiding his nobility in Christian humility, he led the life of a poor man. Moving from village to village, he sewed clothes, mainly for the poor; Having finished work, he left home early in the morning, when everyone was asleep, in order to avoid not only payment, but also a word of gratitude for the work. He was also pleased that they provided food and shelter. Most often he lived in the Merkushi churchyard, 50 versts from Verkhoturye, where there was a pier for ships sailing along the river. Ture. He loved to enjoy nature in the quiet of solitude and praise its Creator. When there was no work, he took his udu, sat on the river bank and took out from there only what he needed for the day. The spruce tree is still intact, on the rocky bank of the river. Tours where the blessed one loved to sit while fishing. The Vogulichs and other foreigners of the region were then new Christians. Blazh. Simeon entered into conversations with them and taught them Christian piety. 84 Endeavoring the poor with his helpfulness, he found their hearts open to accept his instructions and diligently sowed in their hearts the rules of the fear of God. “He never stopped attending church services, and especially the Merkushevsky church. His pure life served as an example for everyone; and this example was especially necessary and beneficial for the still wild region, which had recently seen the Christian light. Blessed Simeon, suffering from abdominal pain, died not old, about 35 years old, in 1642 and was buried at the church of Archangel Michael. 85 The miracles that occurred from the relics of the righteous man, and the incorruption of his relics, forced the Tobolsk archpastors to testify to his power more than once, and Metropolitan Ignatius experienced the power of the prayers of the righteous man. 86 In 1704, by order of M. Philotheus and at the request of the region, the relics of the saint of God were transferred to the Verkhoturye Nikolaevsky Monastery and it was established to celebrate September 12. By this time, people converge and come to Verkhoturye not only from nearby villages, but even from distant places. The righteous man performed many miracles in Merkushi, and performed many in the monastery. The peculiarity of his appearances is that he taught instructions for the soul along with the healing of bodily illnesses. Under Metropolitan Ignatius, a resident of the Verkhoturye district, Jacob, lay sick and dying. A man in white clothes appeared to him and ordered him to tell the Verkhoturye sexton to refrain from drunkenness, fast and confess his sins to his confessor, and ordered the sick man himself to go and pray over the tomb of the righteous Simeon. Waking up from sleep, the patient felt relief, and in Merkushi at the tomb of the righteous man he completely recovered. The priest of the Verkhoturye cathedral church, Pavel Pravednikov, was given severe reproaches for his drunkenness. The frightened priest asked for mercy and relief from his illness, promising not to drink wine. Who will be your guarantee? asked the righteous one. The priest pointed to the cross. The righteous man later convicted the priest of other sins. The healed priest fulfilled his promise to the grave. In 1711, Simeon appeared to Elder Jacob and terrified him with menacing words, so that he fell insensible. Having come to his senses, he announced to the archimandrite and others that the righteous man had ordered the archimandrite and the governor to instill in the people to refrain from swear words and unclean deeds, otherwise the execution of God was ready - pestilence and famine. In 1749, a resident of the Nevyansk factory, where the schism stubbornly persisted, Vasily Maslennikov, who had been lying paralyzed for three years, without a tongue, with his hand brought to his neck and with a twisted mouth, in a dream he saw a man in white clothes, with light brown hair, the same as the righteous Simeon is written on the coffin board. Do you want to be healthy? asked the one who appeared. When Vasily answered that he wanted and asked about the name of his guardian: “I am Simeon of Merkushinsky,” the one who appeared answered: go to Verkhoturye, to the monastery of St. Nicholas, pray there with zeal, serve a prayer service over my relics and you will be healthy; Yes, depict the sign of the cross on yourself in the image of St. Trinity, with the first three fingers. Listen, otherwise it will be worse.” Vasily was a schismatic from childhood. After the apparition, he felt relieved and the next day in the Nevyansk office he told everything that had happened to him. Then he went to worship his healer in Verkhoturye. 87 The Verkhoturye monastery contains: a) silver. plate with the inscription: “for the miraculous deliverance from a serious illness through the prayers of St. righteous Simeon is dedicated to the college. council Ivan Likharev, 1793"; b) silver. cross with the inscription: “Righteous Simeon the Wonderworker of Verkhoturye, healed by prayers, who suffered from broken legs, 1822. 88 Repose of St. Cyprian, Metropolitan of Kyiv Blazh. Cyprian, originally a Serb, from the mountains. Ternova, 89 performed monastic feats on Mount Athos. – The letter of Patriarch Euthymius of Ternov to the monk Cyprian on Athos shows that Cyprian gained fame through his labors on Athos. 90 Both his life and education attracted the special attention of the Patriarch of Constantinople, so that he brought him closer to himself and made him a confidant. When, in the last years of the saint, the princes of Western Russia turned to the patriarch with complaints against the metropolitan: the patriarch “sent,” the council says about Cyprian, his own monk, a peace-loving and God-fearing man, able to make good use of circumstances and manage affairs; sent him to reconcile the princes with each other and with the metropolitan.” Cyprian managed to calm the unrest for a while. But then “the dissatisfied princes sent a large embassy with letters to the patriarch, begging him to give them” a metropolitan, otherwise “they will be ready to move on to another church.” After the conciliar deliberation, Patriarch Philotheus ordained Cyprian as Metropolitan of Kyiv and Lithuania. And in order for the ancient order to be preserved and for Russia to be in future under one metropolitan,” it was ordered at the same time, that after the death of Saint Alexis, Cyprian should be metropolitan of all Russia. 91 This was in January 1376. 92 In accordance with these thoughts of the patriarch, Blessed. Cyprian let Novgorod know about his consecration as Metropolitan of Russia. They answered him from Moscow that Metropolitan Alexy was still alive in Moscow. 93 Blessed Cyprian, out of duty, used all his pastoral care to correct matters in the southwest. There was a lot here that required his attention. This is how he himself described the situation in the southwest and his activities for it: “let no one judge me for what I say. If I was in Lithuania, then I delivered many Christians from bitter captivity; many who do not know God came to know the true God and turned to the true faith through baptism; I built churches, established Christianity, restored the long-destroyed holy places and annexed them to the metropolitanate of all Russia. The Lithuanian Novgorod disappeared long ago, and I put it in order, receiving tithes for the metropolis and the villages. In the Volyn land, how many years did the Vladimir bishopric remain without a bishop! I installed the Bishop and St. places restored. The original Sofia villages passed to the princes and boyars, and I am looking for them, so that after my death I will own whoever God appoints.” Holy Alexy, not only due to senile infirmity, but also due to the obvious hostility of Olgerd and Vytautas towards him, had not been in the south for a long time. “Due to the lack of saintly supervision, each bishop lived according to his own will, as he wanted; priests, monks and all the laity are like sheep without a shepherd. Now, with God’s help and our labors, the affairs of the church have been put in order.” 94 After the death of St. Alexia (February 12, 1378) blessed. Cyprian, in accordance with the will of the patriarchal council, was to accept the entire Russian church into his administration. But a wonderful thing! From the first days of his priesthood until almost his grave, Blessed Cyprian had to endure amazing sorrows! The Grand Duke of Moscow, carried away by his passion for Mityai, wanted, at all costs, to see Mityai as Metropolitan in Moscow. All the best people were against Mityai, especially since the will of the patriarch was already known. The violent Mityai brought things to the point that when blessed. Cyprian was traveling to Moscow, he was captured and locked up, everything that was with him was taken away from him - and “what couldn’t I bear? he writes. Blades, abuse, ridicule, hunger; My monks were locked up separately, my servants were locked up separately”; then “they sent my servants away on exhausted horses, without saddles or bridles, robbed of their shirts and shoes.” Blazh. The Metropolitan sent an extensive message to St. Sergius and St. Theodore, where he expressed the sincerity of his love for V. to the prince and the injustice of the prince in relation to the church and the baseness of the dishonest Mitya, and at the end he pronounced a pastoral condemnation of those who insulted the rank of hierarch in his person. 95 Going to Constantinople, he wrote: “I am not looking for fame or wealth, I am looking for my metropolis, which the great holy church gave me; I wish you peace and church unity” – between the south and the north. 96 On the road he was consoled by the love with which he was received in his native city of Ternov. “The people poured out like waves to meet the saint: merchants abandoned their shops and trade; artisans, servants, natives of Ternov and foreigners - all went out of the city; and the eternal virgin and the elders and children hurried to see him; some fell at his feet or kissed his right hand, others were pleased that they saw him from afar.” This is what his relative Grigory Tsamblak writes. 97 Mityai drowned in the sea: but Pimen deceived himself to the point that he was ordained Metropolitan of “Great Russia,” while Cyprian was recognized only as Metropolitan of “Little Russia.” 98 He remained in Constantinople due to special circumstances. He was present at two councils, of which one deposed Macarius from the patriarchal see, and the other condemned the Iconian metropolitan. Then he was visited by a serious illness, which almost brought him to the grave. He turned with a sorrowful prayer to St. Peter and experienced miraculous help. “When the third year came,” he writes, I went to Constantinople, hoping to find some peace, but I found great disorder. – I stayed there for up to 13 months. It was impossible to leave Constantinople due to the cramped conditions surrounding it: the Latins (Genoese) ruled the sea, and on land there were godless Turks all around. While I was in this prison, an illness attacked me, so severe that I barely remained alive. As soon as I came to my senses, I turned to St. for help. Peter the Wonderworker; - I prayed to him: servant of God and saint of the Savior! I know that you have boldness towards God and can help me in trouble and illness; if it pleases you that I, your servant, reach your throne and bow to your miraculous tomb: give me relief from my illness. “And believe me, at that very hour my serious illness ended and a few days later I left Constantinople. “The saint of God helped me to bow to his honorable tomb and the Grand Duke of Moscow received me with honor.” 99 The Grand Duke only just heard about Pimen’s machinations and the return of the blessed one. Cyprian to Kyiv, sent his confessor, Abbot Theodore, to invite Cyprian to Moscow. On May 23, 1381, the saint was met outside the city. prince and people. 100 Moscow then celebrated the Kulikovo victory, 101 which elevated it above other cities. Blazh. Cyprian, describing the life of the patron of his wonderworker Peter, then reminded Moscow that its rise began from the time of the saint. Peter moved his pulpit to it: - he also recalled the relationship between the princes. John Danilovich and Saint Peter: “The prince obeyed his father in everything, according to the command of the Lord, who said: listen to you; he listens to me; and the saint took care of his son, the prince, both in his spiritual and earthly needs.” 102 The Battle of Kulikovo, along with its joy, brought Russia many bitter losses. Comforting those who mourned the death of those killed in battle, the saint established commemoration of the dead every year on Demetrius Saturday. It seemed in. the prince fell in love with the blessed one. Cyprian: when concluding a peace treaty with Oleg, Prince of Ryazan, the Metropolitan also took part. 103 Blessed Cyprian, together with St. Sergius (in August 1381), baptized the prince's son. Vladimir Andreevich Serpukhovsky. 104 – On the way to Moscow, Pimen’s insignia of rank were taken away and he was sent to Chukhloma, from where a year later he was transferred to Tver. Blazh. Saint Cyprian diligently carried out the work of his pastoral ministry: he then wrote an extensive letter with various instructions to Abbot Athanasius. 105 Meanwhile, after Tokhtamysh’s invasion of Moscow, displeasure flared up again. Cyprian. This invasion was so unexpected that he himself... the prince was forced to leave the capital in order to gather troops in the north. The Metropolitan returned from Novgorod only two days before the siege of Moscow; in left in. The prince in the capital was all worried - most of them wanted to escape, but others did not let them in; murders and robberies began. The Metropolitan tried in vain to calm the excitement: they did not listen to him. In this situation, it is not clear why the Metropolitan needed to stay where no one listened to him. When together with V. He wanted to leave the Kremlin as a princess: that’s for him and for. The princess had to endure many insults until they somehow managed to break free. The Metropolitan retired to Tver; Rev. also strayed here. Sergius; and Bishop Gerasim of Kolomna took refuge in Novgorod. – Tokhtamysh terribly devastated Moscow. Whereas in. the prince greatly mourned this disaster, and the prince of Tver did not take any part in repelling Tokhtamysh and even asked him for confirmation on the throne, which was not difficult to put before the prince. the prince questioned the presence of the metropolitan with the prince of Tver. 106 – At the same time, another trouble arrived. The Patriarch, having learned about Pimen’s imprisonment, “considered it a bad deed that a person ordained by the Church, in any way whatsoever, would be given over to bodily suffering by worldly power and sent him to. letter to the prince, begging him to accept him as bishop of his land.” 107 V. The prince summoned Cyprian from Tver and, declaring his displeasure for Tver, said that he would accept Pimen. Blazh. Cyprian had to retire to Kyiv. On the way, he wrote in grief to his friend Abbot Afanasy: “I didn’t want to live without my children: but what to do? Who is forcing me to work? May the Lord God grant him (the Grand Duke) to learn the truth again! I need to be with you soon from Tsariagrad. God will expose the flatterer and the deceitful person.” 108 The saint was received with joy in Kyiv. The chronicle says that his orders in the southern region were accepted with love; the king showed him favor. - It goes without saying that when Blessed. Cyprian learned that Pimen had been received in Moscow at the request of the patriarch himself; he had to postpone his trip to Constantinople for the time being. But he did not forget the goal of his life - to unite the churches of the two states under one metropolis. “I am working,” he wrote to St. Sergius, to return to the metropolis the places that have fallen away from it, so that there is no division.” - When in Novgorod they rose up with displeasure against Pimen, and even in Moscow they did not respect him: Cyprian went to Constantinople; Pimen was also invited there. - However, this time Pimen retained Moscow and Cyprian (1386) returned to Kyiv. His spiritual friend, the abbot, also arrived here. Afanasy." 109 – Sooner or later, Pimen’s lies had to be revealed. The following year, the patriarch himself summoned Cyprian to Constantinople. On this way in Moldavia, Cyprian brought (Aug. 20) the Moldavian governor Peter to the oath of allegiance to the Polish king. Then we see that in Constantinople, in the Studite monastery, he humbly occupied himself with copying books. 110 Blessed Athanasius also now retired here, who was also engaged here in copying things useful for the Russian Church; Quite a few Russians lived in the Forerunner Tsaregrad monastery at that time. 111 Cyprian was not left without government activities: the emperor sent him on his business to the Slavic lands. 112 Meanwhile, the case of Pimen, which required many and lengthy studies, was finally brought to an end. The Council (1389) deprived Pimen of power and declared Cyprian metropolitan of all Russia. - “And the rebellion in the metropolis ceased and the metropolitan areas of Kiev and Galich and all Rus' became united.” 113 Cyprian's long stay in Constantinople exhausted his meager funds: he went into debt, however, not alone for himself, but together with the envoy. prince, Bishop of Rostov Theodore. 114 During an autumn voyage across the Black Sea, a storm scattered the ships on which Cyprian, together with several bishops, was returning to Russia. – The separated travelers already considered each other dead: but finally they all gathered to Belgorod on the Dniester and with the most lively feelings thanked the mercy of God for their salvation. 115 Looking at the series of sorrows that visited the blessed one. Cyprian over the course of several years, one cannot help but repeat the words of Gregory Tsamblak about St. Cyprian: “The Lord usually sends adversity to the saints, so that through suffering they may become more glorious.” In mid-February 1390, Cyprian was in Kyiv, and in March he was solemnly welcomed in Moscow. 116 For some time he was preoccupied with Tver affairs. He went to Tver and there at the cathedral the affairs of the Tver bishop Euthymius, about whom the prince had complained, were considered. In place of Euthymius, blessed one is dedicated to them. Arseny. 117 Cyprian, while still in Constantinople, prepared some measures to organize affairs in Novgorod, where the strigolniki were worried. Following his arrival in Moscow, a message from P. Anthony was received denouncing the self-will of the Strigolniks. 118 The saint went to Novgorod. But the self-will of Novgorod, having found food for itself in the teachings of the Strigolniks, decisively refused to the Metropolitan in the court of menstruation. 119 Cyprian presented the patriarchal letter, which he had requested back in Constantinople, to assert his rights in Novgorod. But this did not stop the persistence of the Novgorodians. 120 Remained in. the prince to humble the self-will of Novgorod with the sword, and he humbled him. 121 The saint, for his part, acted with pastoral measures on the Pskovites, who were compensated by the Strigolniks, and wrote several messages to them. 122 The Novgorodians, who complained about the metropolitan to the patriarch, received the patriarch’s advice to obey the metropolitan in everything; after that they received Cyprian with honors, allowed him to conduct a monthly trial, both now and in the future, and he stayed with them from spring until Peter's Lent. 123 During the unpleasant struggle with the willful Novgorod, the Saint had a truly Christian consolation - to baptize three famous Murzas: he solemnly baptized them in the river. Moscow, in the presence of the Grand Duke and the court. 124 At the same time, not without consolation for Cyprian, the affairs of the Galician metropolitanate took place. Despite the fact that he who was called Metropolitan of Galicia asked (1391) to consecrate the patriarch as priest. Simeon into the Galician Metropolitan, and the Lutsk bishop himself (1393) appeared to the patriarch with a request to consecrate him as a metropolitan, the patriarch recognized Cyprian as the metropolitan of all Russia and instructed him to consecrate a worthy Lutsk bishop in the place of the unscrupulous Lutsk bishop. 125 In 1395, Tamerlane, having devastated the Ryazan principality, was approaching Moscow; his name was terrifying. V. Prince decided to meet him with weapons in his hands. In Moscow, the Metropolitan and the people prayed tearfully, especially during the fast of the Mother of God. The saint sent the clergy to Vladimir to bring the miraculous Vladimir Icon of the Mother of God to Moscow; procession with St. the icon approached Moscow; On August 22, the Metropolitan with all the clergy and residents of the capital went outside the city to meet the coming Protectress. There was not a single one who did not cry and pray. “Mistress! save us"! everyone cried from the depths of their hearts. And the prayer of contrition was heard. On the very day when Moscow unveiled the icon of the Mother of God, Tamerlane left the banks of the Don, where he stood for two weeks. Not only Moscow, but all of Russia, was saved by the protection of the Queen of Heaven. And everyone said: “It was not our commanders who drove him away, it was not our troops who frightened him, - he had countless troops, - an invisible force sent fear to him and - he fled from the borders of Russia.” When in. The prince returned to Moscow: the saint decided to build a monastery at the site of the meeting of the miraculous icon, which still retains the name of Sretensky, and at the same time it was established to celebrate August 26, the day of Russia’s deliverance from Tamerlane, everywhere. 126 The needs of the southwest, where Cyprian had not been for so long, forced him to visit the dioceses of the southwest. In April 1396 he went with V. prince to Smolensk to Vytautas and consecrated Bishop Cassian of Smolensk here. Vitovt then at the congress of princes gave his word not to suppress Orthodoxy and to recognize Cyprian as the head of the entire Orthodox clergy. Cyprian went to Kyiv. 127 King Jagiello of Poland, the humble servant of Jadwiga and the prelates, at times tortured those who did not agree to replace Orthodoxy with papism. 128 Cyprian had to have a lot of patience and prudence, so as not to damage the church either through inappropriate jealousy or criminal coldness. He stayed in Kyiv for 9 months, correcting the affairs of Orthodoxy. 129 After so much work and anxiety in life, the love for silent solitude did not weaken, but intensified in Cyprian. Upon returning to Moscow from the south, avoiding the noise of the city, he sought solitude, and his favorite place was the village of Golenishchevo, then surrounded by forest. Here he built the church of the three saints. 130 At other times he retired to the Holy Lake in the Vladimir volost, where he also built the Church of the Transfiguration of the Lord. 131 In solitude he was engaged in scientific works, but did not abandon the affairs of management. Here he thought about how to protect his rights with rules, in accordance with the spirit of the Gospel and history. He was not inclined to interfere in matters not directly related to spiritual authority. He expressed this in his letter about the orders of the Suzdal archbishop. 132 But he considered it fair to want the civil authorities to protect by their law the inviolability of the rights of the church. And in the unfortunate times of Mongol enslavement, the metropolitans of Russia received labels from the khans, which granted them the right to trial and reprisal against clergy and people subordinate to them. Now that in. the prince of Moscow presented only himself as obligated to have relations with the horde, at his discretion, but everything else began to depend on him, the metropolitan had to wait for confirmation of his rights from the. the prince of Moscow, especially since the metropolis helped him so much and so sincerely to rise above all other princes. As a result, in 1402. Prince Vasily Dimitrievich wrote in his charter: “Here I am, Grand Prince Vasily Dimitrievich, I reasoned with my father, with Cyprian, Metropolitan of Kyiv and all Rus', and decided on church courts in the old days. Having found the old nomocanon, as my great-grandfather ruled, the holy Great Prince Vladimir and his son the Great Prince Yaroslav of all Rus', as they, having reasoned with the metropolitans, decreed about church courts and compiled a nomocanon according to the Greek nomocanon, defining what ecclesiastical courts are and the rights of the church, according to the ancient order: so we have now decreed, so that it remains indispensable forever and henceforth, neither to increase nor to decrease, but it would stand unshakable, as those great holy princes wrote and strengthened.” 133 Blessed Cyprian, as a monk, did not consider it useful for monks to own inhabited lands. 134 But as a metropolitan, who had received volosts and lands from his predecessors, he considered it legal to protect what was given to the Church of God, especially since his house was not a cell, but a palace, 135 with him served were boyars and stewards, a printer and a stable boy, who demanded rewards for their labors. 136 V. Prince Vasily Dimitrievich, asserting, in consultation with Cyprian, having at his see: a) freed those living in the metropolitan and monastic estates from their taxes, with the exception of the time when it was necessary to pay tribute to the horde; b) freed them from his court and from customs duties. 137 V. the prince, by agreement with the metropolitan, determined the amount of collection from churches in favor of the metropolitan and his house. 138 In June 1404, Blessed Cyprian again went to Kyiv. Significant unrest broke out there, so that it was necessary to change both the metropolitan governor and all the employees under him. 139 Then he was in Lutsk, where he ordained a bishop; in Mirolyubov, a Volyn city, he saw a cor. Jagiel and with V. K. Vitovt and both were received with respect: but, to his regret, he was forced to replace the Turov Bishop Anthony. Vitovt complained that the bishop had contact with Khan Shadi-Bek and called on him to rule in Kyiv. - In fact, against the blessed one. The shepherd rebelled with all the anger of the Latin clergy for his zeal for his duty. It was angry that in Lithuania, as the Grand Master said before the courts of Europe, the success of Latinism was not noticeable, the Lithuanians were increasingly converting to the Russian faith.” 140 It could not forgive Anthony for the fact that the shepherd denounced the arbitrariness of papism and freely baptized Lithuanians into Orthodoxy. Saint Cyprian, having learned the state of affairs, wanted to limit himself to keeping Anthony with him for a while. But Vytautas threatened to take away the western dioceses from Cyprian if Anthony was not deposed, and the saint was forced to yield to force. 141 January 1, 1406 St. Cyprian returned to Moscow. Weighed down by old age and the sorrows of life, he began to feel the approach of death. In the village Golenishchev, he was now primarily engaged in prayer and reflection on eternity. At the beginning of September (1406), already ill, he consecrated Bishop Mitrofan for Suzdal in Golenishchev; then he wrote his spiritual will and on September 16. 1406 gave up his spirit to the Lord. 142 His relics, discovered in 1472, rest in the Moscow Assumption Cathedral, hidden under cover. 143 “Translate many holy books from Greek into Russian and leave enough of the scriptures for our benefit,” says the ancient message about St. Cyprians. 144 "Spiritual Letter" of St. Cyprian was also read at the burial of his successors. “The race of earth-born people! Let us pay our common share, we who are so unhappily enriched. ABOUT! How the lofty creation of God, the image and likeness of God, has been humbled! It lies breathless, full of unclean worms, and emits a vile stench. How wisdom has disappeared, the word has fallen silent, the dual nature has disintegrated!.. Alas passions! The earth is our composition, the earth is our cover, although the earth will rise again. Alas for passion, alas for me! I went out naked as a baby to cry, and naked I am leaving. Why work? Why worry when we know our end? We emerge from darkness into light and depart from light into darkness. With weeping we leave the womb of our mother into this world, with weeping we depart from the sad world into the grave. Both the beginning and the end are tears. What's in the middle? Sleep, dreams, shadows; such are the blessings of life! Alas, alas passions! Life disappears like color, like dust, like shadow.” 145 The “life of St.” breathes the same living piety. Metropolitan Peter,” the fruit of the blessed one’s gratitude for delivering him from troubles. 146 Tatishchev’s chronicle says that St. Cyprian wrote “many lives of Russian saints.” Nowadays these many lives are unknown, unless of course the lives included in a dignified book. The message to Abbot Athanasius offers smart advice and reflections. “Woe to us,” writes the saint, that we have abandoned the right path. We all want to command, we all want to be teachers without being students. The newcomers want to rule over the long-term ones and become highly intelligent. I want to cry and shed tears. I especially grieve and cry for the lies that prevail among people. Without fearing God or ashamed of people, we weave lies against our neighbors, carried away by envy. A terrible disease is envy: many murders have been committed in the world, many countries have been devastated.... The Lord Himself was crucified by the Jews out of envy... Let us acquire brotherly love and compassion. There is no other way to salvation except love, even if one wears out one’s body with labors, so says the great teacher Paul. He who has achieved love has reached God and rests in Him.” 147 He wrote to the Pskovites: “I heard that in Pskov the laity judge and punish priests in church matters. The laity should neither judge nor punish the priest; they should neither condemn him nor speak ill of him. The saint who appointed the priests judges, punishes and teaches them. My children are Pskovites! None of you, from small to great, should judge or punish them: do not take sin on your soul, do not make a vow about it for the whole of Pskov. I have heard that some young priests, having become widowed and still holding the priesthood, get married. And it is not for you to judge or limit arbitrariness. The saint who installed them knows this: he installed them, he will overthrow them, he judges, punishes, and teaches. You shouldn't interfere in such matters. Whomever the Church of God and the saint proclaim, him you should honor. Whether the church received land or a village by purchase or as a gift before death: do not enter these lands, so as not to offend the Church of God, which would be a grave sin before God. According to the rank and authority given to me by God, I teach you my children, obey.” 148 He said to the priests: “Keep the priesthood which you have received in purity and integrity; live in a troubled world as people of God. Whoever wants to teach, pay attention to yourself first. He who speaks and teaches, but does not create, is like ringing brass.” He reproaches the priests because they do not humble sinners with penances, but look at how to take money.” 149 The saint cared a lot about the correctness and decency of church services. He sent out lists of the liturgy and other sacred rites, offered explanations for the sacred rites, and denounced the arbitrariness in their performance. 150 – He translated the missal, various canons and prayers from Greek. 151 According to the summer. Tatishcheva, Cyprian “prescription of the cathedrals that were in Rus'.” And according to literacy in. K. Vasily, it is clear that the saint collected canonical articles of Russian saints and princes. In the 16th century The helmsman of Cyprian's translation was kept in the Moscow Assumption Cathedral. 152 The noise pointed to her. Elijah in dispute with Zizanius. 153 The guardian saint, with his own messages, protected the legitimate church government from human self-will. 154 St. Blagov. Prince Fyodor of Yaroslavl Theodore Rostislavich Black, the noble prince of Smolensk and Yaroslavl, was the son of the Smolensk prince Rostislav Mstislavich and the great-grandson of Monomakh. According to his ancient biographer, 155 brought up in the fear of God, he was God-loving even in his youth, and at the same time he was distinguished by his military courage and courage. – He had two brothers, princes Gleb and Mikhail. After the death of his father, his brothers treated him unfairly: they gave him only Mozhaisk from the principality, but he did not argue with them. The smart, kind prince of Mozhaisk knew how to arrange his small town in such a way that it soon became both crowded and not poor. - He married the daughter of the Prince of Yaroslavl, Prince. Vasily Vsevolodovich, Maria, the only heiress of the Yaroslavl principality. This was around 1267. 156 - It seemed that this marriage union was happy; but his mother-in-law loved to be first and was a woman with a strong character. Only displeasure on the part of the brothers forced the prince. Theodora lived in Yaroslavl, where Maria gave birth to his son Mikhail. In 1277, he and some other princes, at the behest of Khan Mengu-Temir, went with troops to the horde to fight together with the khan’s troops against Iasi, who did not want to pay tribute to the Tatars. The Russian princes reached Derbent and subdued Iasi, taking rich booty and captives. The Khan was pleased with the princes; but the courageous Prince Theodore especially drew his attention to himself. 157 Having then married his daughter to the son of the Prince of Belozersk, Prince. Theodore, at the behest of the khan, went (1278) with his son-in-law to war in Bulgaria, where some tramp took upon himself the face of a man destined by heaven to free Bulgaria from the Tatars: the impostor was defeated. Theodore's exploits brought him favor in the horde, where he was received with excellent attention. 158 Prince Theodore served at the khan's court as a favorite, highly respected. His courageous beauty, tall stature and the same intelligence captivated the queen so much that she offered him the hand of her daughter. 159 Theodore replied that he had a wife, the daughter of a prince, and he, as a Christian, could not have another. But when he, at the risk of his life, rejected the flattering offer of the powerful Khansha, upon his return to Russia, his mother-in-law, Princess Ksenia, did not let him into Yaroslavl, showered him with abuse and declared that there was a legitimate prince of Yaroslavl, Prince Mikhail. Even the mediation of the Horde ambassador could not overcome the stubbornness of the power-hungry mother-in-law. The good prince did not want to call upon the khan’s formidable wrath against his homeland; and the Lord sent him another help: the death of his brothers brought him the Smolensk principality in 1280: here he appointed his nephew Alexander Glebovich as his governor in order to have freedom to deal with the affairs of Yaroslavl. 160 Spouse of St. Prince Maria died. “He went to the horde, where he was received with the same favor. There was only one obstacle left for his marriage to the khan's daughter - her faith. Hansha was not averse to her daughter being a Christian. The Khan took it upon himself to submit the matter to the patriarch for permission. Bishop Feognost of Sarai went as ambassador from Mengu-Temir to Constantinople. The Patriarch allowed the marriage of Prince Theodore with the khan's daughter so that she would accept Christianity; 161 at that time, the emperor’s daughter Euphrosyne was already married to Nogai, khan of the Nogai horde. 162 The daughter of Mengu-Temir was named Anna in baptism and entered into a Christian marriage with Prince. Theodore. The Khan assigned several cities to his son-in-law and daughter for maintenance; With the permission of the khan, the pious prince built more than one church in the uluses of the horde. This was a great blessing for thousands of Christians, who were either in the retinue of the Russian princes under the khan, or who were converted into involuntary servants by the Murzas. - Blazh. the prince did not change in happiness: as before, he loved his Lord more than anything and tried for the glory of His name. 163 Meanwhile, the dreams of the power-hungry Ksenia dissipated: book. Mikhail died. Blagov. Prince Theodore went to Yaroslavl with his wife and two sons David and Konstantin, born in the horde. The residents of Yaroslavl even now did not want to accept him: but Prince. Theodore and the Smolensk army forced them to submit, and the perpetrators of the indignation, in accordance with the will of the khan, were punished. Letter of 1284 to the Bishop of Riga on trade relations between Smolensk and Riga, written on behalf of Prince. Theodore Rostislavich of Smolensk, shows that Prince. At the same time, Theodore diligently cared about the happiness of his subjects in the Smolensk principality, remaining the main ruler there. 164 A letter to him from the Archbishop of Riga, written around the same time, says that he is blessed. the prince strictly stood up for the grievances of his subjects who were conducting trade business with the Germans. 165 This, however, did not prevent him from deciding at the same time: “I judged Borel and Armanovich about the German bell. Borel is right, and Armanovich is wrong. “I gave Armanovich and his court to the Germans for the bell.” 166 The decision is exemplary in terms of impartiality! But it almost gave rise to the fact that in 1285 the Bryansk prince Roman rebelled against Theodore and Smolensk: They complained to Roman about the insult of the Vitebsk residents by the Riga residents, which, according to the court of Prince. Theodora turned out to be unproven. And Roman dreamed of being the best judge-prince in Smolensk. But Smolensk was not given to him: the city was well fortified. 167 Blagover. The prince cared a lot about the well-being of Yaroslavl - he spread it and surrounded it with an earthen rampart. He built several churches in it, endowed them with books and utensils, St. I decorated the icons with stones and pearls. He especially loved the Spassky Monastery: he often visited it, prayed there, gave alms to the poor, and fed the brethren. His pious grandson, Prince, also testifies to this love for the monastery of the Savior. Vasily Davidovich: in his letter he writes that, in accordance with the letter of his grandfather, he determines the salary of 2 rubles for the monks of the Spassky monastery. 168 Prince's wife Theodora Anna imitated him in virtues; she built the church of the Archangel Michael, supplied him with everything he needed. 169 Given the frequent unrest and civil strife of that time, it is not surprising that the pious Prince Theodore was involved in the sad events of that time. According to the chronicles, from 1293 he took the side of Prince Andrei against his brother V. K. Dimitri. We cannot doubt that Prince Theodore was offended mainly by the fact that Prince. Dimitri sought and found help from Nogai, who acted insidiously and hostilely against the son of Mengu-Temirov and subjected Russia to the tyranny of two cruel rulers. - Book Andrei, in order to further win Theodore over to his side, offered him Pereyaslavl: but then, having made peace with his brother, he forced Theodore to leave this city in shame and the Tatars burned Pereyaslavl. 170 This variability of the book. Andrei was even more difficult for the prince. Theodora, that when (1297) his nephew, Prince. Alexander Glebovich declared himself the sovereign prince of Smolensk, Prince. Andrey, now he was driving. Prince, and did not think of protecting the prince. Theodora against her nephew. - Blagov. The prince was already old: but he did not want his children to lose their legal part in the hereditary Smolensk principality. In 1298, he went with an army to Smolensk, which his nephew completely took possession of, in violation of the rights of both him and his children. 171 Tsar John the Terrible, who in his irritability did not spare anyone or anything, wrote to the book to justify his deeds. Kurbsky, descendant of blessings. Prince Theodore: “Prince Theodore Rostislavich, your ancestor, shed a lot of blood in Smolensk on Easter and is due to the saints.” 172 The chronicle says this: “Prince Theodore of Yaroslavl gathered a large army and went to war to Smolensk against his nephew Alexander Glebovich and, fighting, retreated and returned to Yaroslavl,” 173 or as another chronicle says: “he fought for many days near the city and did not take it, for it was very strong, and returned to Yaroslavl.” 174 If book. Theodore could not enter the city, but fought only under the city, so he could not shed much blood. Track. the formidable king, in his desire to justify his savage cruelty, says more than should be said about St. prince Out of the inspiration of pride, we excuse our weaknesses with holy examples that are not at all applicable to us. Upon returning from Smolensk, Blagov. the prince, burdened by old age, began to feel the proximity of death. In September 1298 he lay ill. 18 Sep. they rang the bells in the yard of St. Mother of God. People gathered at the prince's courtyard and began to cry. The prince was carried, at his request, through the entire city to the Spassky Monastery. - When they placed him here in the church vestibule: to the abbot’s question: what have you come, brother? Do you want to be worthy of the image of an angel? The prince, raising his hands to the sky, said: “With all my soul, my Lord and Creator, I am ready to work for You,” and turning to the abbot, he added: “Yes, honorable father.” After he was tonsured, they carried him to the abbot’s courtyard, where he spent the whole day saying goodbye to everyone, confessing to everyone the sins and mistakes of his life and giving forgiveness to others. Calling the princess and the children to him, he said goodbye to them, ordering the children to follow his instructions. Late in the evening he asked the abbot to clothe him with the schema and then told everyone to leave except the abbot and a few brothers. During the morning singing, when the third glory of the psalter began to be sung, he protected himself with the sign of the cross and gave up his spirit to God; it was 19 September. 1298 175 His sons David and Constantine inherited the piety of their father: the younger died celibate and was laid next to his father in the Spassky monastery; David ruled the Yaroslavl principality for 23 years and, leaving two sons Vasily and Mikhail, died peacefully. The chronicle from 1463 says: “in Yaroslavl in the monastery of St. Three princes lay on top of the Savior's ground, Prince Theodore Rostislavich of Smolensk and Yaroslavl, his sons Konstantin and David; Prince Theodore is a tall man and they were lying under his arms. The abbot and the cathedral priests laid it down at a meeting, planning to place the relics right there in the ground, in the church itself. They announced this to the head of the city, Prince Alexander of Yaroslavl. He agreed to this and wanted to build a stone tomb, cover it with an expensive cover and put candles. When the priests, monks, laymen and Prince Alexander, their great-grandson, gathered and when they took the relics: God healed first of all the Theotokos priest and his son; They washed the relics with water, and from that water two blind women received their sight. After that, they notified everyone and started calling; people began to come and venerate the relics. And they no longer lowered them into the ground. They reported this to Bishop Tryphon of Rostov, since the city was in his bishopric, but he did not trust it. On April 3, God healed a demon-possessed and blind man at their tomb; Apr 20 a blind girl and a demon-possessed husband and wife were healed: on May 10, a blind girl and a sick youth were healed by miracle workers; June 25 - four women were healed - three were blind, and the fourth was one who was gnawing her body.” In 1467, Archbishop Tryphon sent Archpriest Constantine to examine both the relics and the news of their miracles. Upon arrival in Yaroslavl, the archpriest considered himself greatly offended by the fact that he was not met by the abbot and angrily demanded that the church be immediately opened to him and the relics shown. Not only that, but he boldly tore it from St. the prince's piece of monastic clothing. But this did not cost him cheap: suddenly he fell, struck by an invisible force, became numb and his body seemed to have died. The hegumen arrived and served a prayer service to the miracle workers, sprinkled the poor man with water, and he came to life, but still remained weakened. Archbishop Tryphon, hearing about this, was horrified, became weak and refused the throne in order to spend the rest of his life in repentance. 176 Kurbsky wrote that the body of St. book Theodora remains incorruptible for so many years, smelling better than the aromas and grace of St. The spirit exudes healing, as the king himself knows. The terrible king, in his answer to Kurbsky, could not help but admit that “St. good Prince Theodore Rostislavich with his prayers, according to the action of St. Spirit, raised Queen Anastasia from the gates of death.” 177 The suffering of St. Prince Mikhail of Chernig. and his boyar Theodore and the memory of his grandson Prince. Mikhail, Prince Oleg of Bryansk Mikhail, Prince of Chernigov, son of Vsevolod the Black, from a young age was distinguished by a pious mood of soul; in his youth he did not enjoy good health, on the contrary, he was completely relaxed; According to rumors about the Pereyaslav stylite Nikita, he went to ask for the prayers of the righteous man and, by his faith, received (1186) full health. 178 In 1224 we see him in the council of princes, deciding whether to go to meet the Tatars, at the call of the Polovtsians, and at the end of that year he was already with his squad in Torzhok, ready to help. Prince Yuri, to whom his sister was married. The Novgorodians, not accepting Yuryev’s son, willingly accepted Mikhail. - Yuri, despite having made peace with the Novgorodians, took the Novgorod treasury from Torzhok; book Mikhail appeared with a request to return his property to Novgorod, and George respected his request. The Novgorodians enthusiastically thanked their prince for his service, which restored their fortune to hundreds. With his intelligent and complacent actions, Mikhail won the love of the Novgorodians. “Our entire region,” says the Novgorod chronicler, blessed its lot, without feeling any burden.” But in the terrible Kalka battle, Mikhail’s brother Mstislav, who reigned in Chernigov, was killed along with his son. K. Mikhail announced that he must return to his hometown. In vain did the Novgorodians ask him to stay with them, in vain did they say that the prince, beloved by Novgorod, could not leave Novgorod without insulting his kind heart. Mikhail replied that Chernigov and Novgorod should be one with each other and he was going to strengthen the bonds of friendship and trade relations between them. 179 Mikhail took up the organization of his native principality. In 1227, he was ready to fight with his neighbor, the Kursk prince Oleg. Fortunately, M. Kirill reconciled the princes. At that time of unrest and civil strife, the peace-loving prince could not help but get involved in civil strife, and Mikhail, at the call of the prince of Kyiv, had to go to Volyn for a war with the Galician prince, but this campaign ended without troubles, in peace. At the end of 1228, the Novgorodians, pressed by Prince. Yaroslav and their troubles, sent ambassadors to ask Michael to Novgorod. Mikhail hurried to Novgorod all the more because the stormy ambassadors of Novgorod were detained in Smolensk by the will of Yaroslav. The people received him with delight. The prince, having sworn an oath to protect the ancient truth to Yaroslav, first of all set about ending the troubles in Novgorod. In accordance with the ancient Novgorod law, he decided to stop all disputes and litigation regarding the collection of quitrents from villagers transferred or passed from one owner to another: “as the ancient princes commanded, so should he pay, he said: whoever lives where, pay there: whoever moved to a new land is free from tribute, even for five years.” The villagers, hitherto oppressed and ruined by rich landowners, blessed the good Prince Mikhail. Having arranged other internal affairs of Novgorod, and with his love of peace he persuaded Yaroslav to make concessions in favor of Novgorod, Mikhail left his young son Rostislav to the Novgorodians, and he himself returned to the south. He reconciled the prince with Chernigov and Kiev. Yaroslav, who threatened war. In 1235 Vladimir, Prince of Kyiv, and Daniil, Prince of Galich, led troops to Chernigov; Having besieged the city, they burned the suburbs and ravaged the surrounding area. Mikhail skillfully led his troops out of Chernigov and completely defeated the prince of Galich. Izyaslav, an ally and relative of Mikhail, came to the rescue and Kyiv was taken for Izyaslav, and Mikhail took Galich for himself. 180 A terrible time has come. In 1238, the Tatars devastated Ryazan, Suzdal and Vladimir. In 1239 they turned to southern Russia. At this time, Mikhail owned Kyiv. The Mangu ambassadors demanded that Kyiv and the prince submit voluntarily to the khan. Mikhail and his squad saw that they had no strength to defeat the terrible enemy, but they recognized it as baseness to ask for chains from a proud enemy. The Khan's ambassadors were killed for their impudent comments. Michael hastened to seek help for his homeland outside its borders - he turned to Bela, the King of Hungary. Kyiv was taken and even before that Chernigov, dear to Mikhail, was devastated. Book Mstislav, Mikhail's cousin, exhausted both the courage and the military means to save Chernigov. The city was heavily fortified; The defenders fought the Tatars, not sparing their lives. The Tatars set up battering machines - huge stones were flying at the city 100 fathoms away, such that four people could barely lift one stone. Mstislav yielded to the stubborn pressure of a numerous enemy: many of his troops fell in battle; the city was taken and set on fire: Bishop Porfiry was taken prisoner, but exhausted by years and sorrows, they were released from Glukhov, and he died. Book Mikhail did not find help from the strong Bela - he remained to wait for his turn, which reached Hungary after Kyiv. Mikhail traveled from country to country. Robbed by the Germans near Sirad, he returned to Kyiv and lived on an island, opposite the ruins of the ancient capital; then he moved to devastated Chernigov. Meanwhile, his son Rostislav knew how to win the love of Bela and the Hungarian king gave his daughter to him. Mikhail, thinking of finding a faithful ally in a relative, arrived in Hungary another time: but again he met there the reception of blind self-interest. Distressed, the prince returned to his homeland. 181 Khan's officials enumerated all remaining residents in the Chernigov region to collect tribute; They demanded from the princes that they enter into the administration of the regions in no other way than by appearing in advance with obedience to Batu. Prince Mikhail, who could not find help for his homeland anywhere, saw that it was necessary to submit to the khan - such was the will of God: but what to do if he had to face the paganism of Batu’s court? One must value the Holy Faith more than anything else, he thought. Pious Michael turned for advice to his spiritual father, Bishop John. He told him: “Many princes went to the horde and acted according to the will of the pagan; seduced by the glory of this light, they walked through the fire and bowed to idols. But you, prince, do not take any food or drink into your mouth; but profess the Christian faith, say that Christians should not worship creatures, but only the Lord Jesus Christ.” The prince answered: “Let the will of God be accomplished through your prayer!” I desire to shed my blood for Christ and for the pure faith.” Mikhail's boyar Theodore said the same. If you do this, said the bishop, you will be new martyrs, for the approval of others. The prince and the governor promised to do so. The spiritual father gave them St. communion on the way and sent him away with a prayer: may God, for whom you wish to suffer, strengthen you! Arriving at Batu’s camp with his grandson Boris Vasilkovich, the Rostov prince, and with the boyar Theodore, Prince Mikhail announced that he wanted to introduce himself to Batu. He was reported. Batu ordered to call the priests and said: “Do over the Russian prince Mikhail everything that follows according to your regulations and then present him to me.” The priests demanded that the prince and his boyar pass through the fire. The prince answered: “A Christian worships the Creator, not the creature.” - They announced to Batu about the disobedience of the Russian prince. Batu became furious and sent his nobleman Eldega to announce to the prince: “How dare he not fulfill the will of the king? Let him choose one of the two, either worship the gods and calmly rule the principality, or he will die an evil death.” “The prince answered: I am ready to bow to the king,” God entrusted him with the fate of the earthly kingdoms: but I am a Christian and cannot worship what the priests worship! This is what a contemporary writes. 182 What is this action that was demanded of Prince Mikhail and which he refused? According to the confessor-bishop John, this was a pagan affair. Was it so? 183 About Khan Mangu, the Western traveler says: “he made sacrifices to the sky, the sun, the moon and the mountains.” 184 We agree that Batu “did not belong to any sect and worshiped only one God.” 185 – But Chinggis’ yasa was the ruling law of the Mongols; and in the jar it was prescribed, along with the worship of the supreme worship of good and evil spirits, the worship of the sun, moon, elements, and ancestors. - No matter how Batu thought for himself: Mongol law with its priests ruled in his camp. Prince Daniel of Galich, three years after Michael, saw here vile magical services and nonsense established by Genghis - kings, princes, nobles, the law led near the bush to bow to the sun, moon, earth, devil, fathers, grandfathers and mothers who died in hell. 186 – It is known that even Buddhist lamas were forced to preserve the worship of fire among the Buryats - their ancient delusion. 187 It was natural for the pride of the Mongols to take pleasure in the fact that the Russians paid respect to their religion. If for anyone, then especially for the book. Mikhail Batu could not cancel any of the demands of the Mongol priests. He saw in Mikhail someone who tried to ward off Mongol power. “The Tatars were looking for an opportunity to kill him”; says a Western eyewitness to the events. – This Roman missionary did not describe the Prince’s reception quite correctly and too briefly. Michael in the horde: but he also wrote: “they worship the southern side as God and force other noble people to do the same, who submit to them. Recently, Mikhail, one of the great Russian dukes, came to Batu; he was told to bow to Tsingis Khan to the south. Michael refused... They have idols made of felt; they worship the sun, luminaries, fire, water, earth, worship and sacrifice the first fruits of food and drink.” 188 – So blessed. Prince Mikhail and boyar Theodore were brought face to face with paganism: they had one of two options left - either to act according to the conscience of a pagan, or to die with a Christian conscience. And our chronicles call the prince’s feat no other way. Michael, as a feat “for the holy faith”, 189 suffering for disrespect for paganism. 190 Let us turn to the history of high Christian feats. When Eldega heard the prince’s refusal to fulfill what was demanded of him, he said: Do you understand, prince, that you are pronouncing a death sentence on yourself? “Yes,” the prince answered calmly; I wish to suffer for my Christ, I am ready to shed my blood for pure faith,” the young Prince Boris of Rostov, to whom Batu also declared his will about Michael 191, spoke with tears to his grandfather: “Sovereign Father! bow down." The Borisov boyars said: “We and our entire country are ready to accept penance for you, prince.” Michael answered: “I don’t want to be a Christian only in name, but do the deeds of a pagan.” - This meant that St. the prince did not want to be a hypocritical Christian and dishonor Christianity before the pagans; he wanted to be the best Christian, whom Christians on earth and in heaven could look upon with triumph. Meanwhile, the boyar Theodore thought: if his prayers had not persuaded the prince to betray his conscience, the struggle they evoked in the prince’s soul with love for life, for his dear family, for everything dear to him would not have ended in the victory of the worst. And he said to his beloved prince: “Do you remember, sir, the words of our spiritual father? The Lord said: “Whoever wants to save his soul will destroy it; and if you lose your soul for the sake of Me and My Gospel, you will save it. What good is it to a man if he gains the whole world and loses his soul? Whoever confessed Me before men, let us also confess him before My Father; But if he has denied Me before men, I will deny him and I before my Father.” - Prince Boris and his boyars, for their part, did not stop convincing Mikhail to spare himself. “If I don’t listen to you, I won’t destroy my soul,” said St. resolutely. prince. And taking off his princely cap, he threw it away with the words: “away with the glory of this world, I don’t want it.” 192 Seeing that no convictions could change the prince’s resolve, the Khan’s nobleman went to Batu to convey the prince’s answers. Mikhail. “Many Christians and pagans gathered here to listen to Prince Michael’s response to the Tsar,” says the descriptor of the feat. This is how both the Christian and pagan world looked at the feat. book Mikhail. The Christian world saw with joy and triumph that the Christian prince did not humiliate the name of a Christian, to the temptation of his brethren; no, he set an example for others of what a sincere Christian should be. – The pagan world had to admit that Christianity raises people of high spirit, who love their faith not to the first danger to honor or life, but give everything for it. They say, and it is quite probable, that Batu, after listening to Mikhail’s answer, said: “this is a great man.” 193 – Without a doubt, the firmness of St. Prince Michael, having triumphed over Mongolian pride, delivered St. the service to the church that after Michael the Russian princes were no longer brought face to face with paganism when they were received into the horde. When Eldega left, blessed Michael and his worthy boyar began to sing psalms and, having finished singing, communed with St. the secrets that were given to them by their spiritual father, who blessed them to suffer for Christ. 194 Prince Michael! the Tatar officials said again, they are coming from the khan to kill you; submit and stay alive. The Grand Duke and Theodore answered for one thing: “we don’t listen to you, we don’t want the glory of this world.” And they began to sing to themselves: “Your martyrs, O Lord, have not rejected You, have not departed from Your commandments.” Then they sang other martyrdom poems. In this way they strengthened themselves to complete the high feat. The killers appeared. Jumping off their horses, the Tatar executioners grabbed Prince Mikhail, stretched him by the arms and legs and began to beat him on the chest with their fists and sticks, then turned him face to the ground and kicked him. This atrocity lasted a long time. Even the apostate from Christianity, Dementiy of Putivlya, was offended by this and cut off the head of the saint with a knife. martyr. They began to persuade the boyar Theodore not to follow the example of the prince and promised him honors. He answered: “I cannot bow down to the creature, I want to suffer for my Christ, just like my sovereign prince.” “They began to torture him, just as they tortured the prince, and finally they cut off his head. It was September 20th. 1244 195 The holy bodies of the martyrs were thrown as food for dogs. They lay there for more than one day, but remained safe and sound. The Lord, for whom the martyrs suffered, showed his sign to strengthen the faith of the weak and to humiliate paganism. A pillar of light stood over the holy bodies, candles were burning and heavenly voices were heard. - God-fearing Christians, who saw this, with joy and tears, secretly took St. bodies and brought to Chernigov. 196 Since the legend of the martyrdom of St. The prince and his governor were written by their confessor, Bishop John: there is no doubt that their memory began to be honored in Chernigov following the bringing of their relics to Chernigov. 197 In 1572 St. their power according to the will of the c. John were transferred to Moscow, out of fear that they would not be subjected to reproach by the papists when Chernigov came under Polish rule. Now they rest in the Archangel Cathedral. 198 Holy book For his great feat, Michael was awarded a heavenly blessing on earth. While the branches of other descendants of Equal-to-the-Apostles have long since died out, the branches of St. book Mikhail is still green today: book. Boryatinsky, Gorchakov, Dolgoruky, Yeletsky, Zvenigorod, Koltsov Mosalsky, Obolensky, Odoevsky, Shcherbatov. Piety was constantly alive in his descendants. We are not talking here about his famous daughter - St. Euphrosyne. 199 I imitated the great parent in piety his son prince. Roman Bryansk, and even more so his grandson Prince. Oleg Romanovich. In the RKP. In the calendar we read: “The holy noble prince Oleg Romanovich of Bryansk, Leonty of the monastery, reposed in l. 6740 and was founded in the Peter and Paul Monastery.” There is an error in the time here. Prince Oleg Romanovich, grandson of St. book Michael, in 1274 he was with his father in the war against Lithuania. “At the end of the war, says a contemporary, Oleg came from Novgorod, Lithuania, to Vladimir (Volyn) to visit his sister (Olga - Elena Romanovna, wife of Prince Vladimir of Volyn). – Vladimir diligently called his father-in-law to him. “Sovereign Father! he said, come and visit your house and look at the health of your daughter. But Roman refused. My son Vladimir! he answered, I cannot separate myself from my military squad; I live on the side threatened by war; who will manage my squad without me? Let my son Oleg go instead of me. They kissed and each went to their own place." Therefore, we see the news as in the book. Vladimir, a respectful son, although according to other news he cut his beard, so in the book. Romane is a prince who takes care of his subjects, sacrificing the most innocent pleasure for duty. 200 According to the news of the beginning of the Svensky Monastery, Prince. Roman Mikhailovich is a pious prince and his spiritual dispositions attract the special mercy of God to him. Following this news, the prince was very ill and miraculously healed on Svenskaya Mountain in front of the icon of the Mother of God. “He then erected a cross at the place of healing, which was still intact; then he built a church and a monastery on the mountain, and the miraculous icon was decorated with an expensive frame. 201 – Brave book. We see Roman Mikhailovich still fighting in 1285. 202 But the book. After 1271, Oleg is no longer seen in any worldly anxiety. In ancient synodics they commemorated: “v. K. Roman of old Chernigov, and Princess Anna and his son Prince. Oleg Romanovich led. Prince of Chernigov. Leonty, who left twelve people and took on an angelic image, joined Vasily’s monastery.” 203 Synodics give us to see in blessedness. book Oleg moral courage, parting with the tempting power of the hereditary century. the prince of Chernigov, who could still command hundreds of thousands of people. According to the chronicles, we see that after the book. Roman was succeeded by his father's eldest son, Prince. Mikhail, and then in 1309 Vasily Mikhailovich was the Prince of Bryansk. 204 It is clear that the book. Oleg, seeing the fragility of earthly happiness that did not soothe his favorites, gave his brother and his son the principality of Chernigov and Bryansk, and he himself decided to serve the Lord in the garb of a monk and began to build the Peter and Paul Monastery. According to the pious dispositions of the children and grandchildren of St. book Mikhail, we cannot doubt that the sister of the blessed prince. Olga, having received rich estates in Volyn in 1289, according to her husband’s will, 205 generously helped her brother in setting up the Bryansk monastery. – Prince Monk Vasily died a strict ascetic. His relics rest hidden in the stone church of his monastery, which P. Nikon, out of reverence for St. prince ascetic, raised to the degree of stauropegia. 206 Memory of the Saints of Anthony's Cave A general remembrance of all the saints who rest in the Anthony Cave is celebrated on Saturday after the feast of the Exaltation of the Cross of the Lord (September 14). Probably, this memory was established when, during the restoration of caves damaged by an earthquake, several relics of ancient ascetics were discovered and the Church of the Holy Cross was built, which was around 1670. 207 Nowadays, in addition to those known on special days of remembrance, St. apparently rests in the Antonieva Cave. Mercury Bishop of Smolensk. A saint's robe hangs above his tombstone. The Lavra sings to him: “Glory to the city of Smolensk, Mercury is the shepherd, who kindly shepherds his chief sheep, but with a spirit of grief I will endure to be inseparable from the face of the saints of Pechersk: after the same death, the wonderworker sailed in the treasure and in the cave of the saints he rests in body, but his soul rejoices with the saints in glory forever.” 208 In all likelihood St. Mercury at the Smolensk see was the successor of the blessed Bishop Lazarus; So he and his flock experienced the horrors of Batu’s invasion. Before his ordination to the rank of hierarch, he labored in the Pechersk monastery, where, following the example of other cave dwellers, he found his final rest. 209 On the ancient icon of the Pechersk saints, “Saint Simeon, Bishop of Pereyaslavl” is depicted in holy robes. Meletius Sirig in the canon of the Kyiv saints prays: “Hierarch Simeon! you first offered the Lamb of God as a sacrifice to the Almighty, and then you offered yourself as a lamb as a sacrifice; save me with your prayers." 210 – According to the chronicles, Simeon the Bishop of Pereyaslavl ended his days with a painful death during the Tatar attack on Pereyaslavl, in 1239, at the very time when some hordes of Mongols were sent by Batu against Chernigov, others, like waves, attacked Pereyaslavl. The enemies of Christ's name did not spare anything sacred here: the churches were robbed and desecrated; residents were beaten without mercy; the city with its cathedral was put on fire, and Saint Simeon was put to death. 211 Nowadays the saints apparently rest incorrupt in the cave: Luke the Economy, Elladius, Alexius, Sisoi, Onesimus and Theophilus. Rev. Luke the Economist in the canon of the Lavra is glorified as a good doer of God’s commandments. Rev. Helladius is called by Kalnofoysky a faster and a miracle worker, and Theophilus is known to him by the name of a miracle worker. The Lavra sings: “Theophilus is sung in graceful miracles, for in life many miracles surprised with their action, but now the gift of giving to others is even greater, for you have preserved your commandments, O Savior.” Rev. The church hymn calls Sisoya radiant in fasting. His relics, like the teacher. Alexia opened after 1675 212 In the Anthony Cave lie 12 brothers, stone makers and icon painters of the great Pechersk church. They lie in one common retreat, having accepted monasticism after finishing their work. Blazh. Simon says about the icon painters: “their retinues (convolutions) are still in the chambers (in the choirs) and their Greek books are preserved as a memory of the miracle.” 213 During the time of Metropolitan Sylvester, “their Greek books” were still kept in the Pechersk storeroom. 214 – For icon painters, the most natural thing was to bring with them to Kyiv bundles of written instructions on icon painting. And in the Eastern Church of those times, the so-called “originals” were known to us, which in their entirety consisted of three sections: the front original, the rules of icon painting and instructions on the composition of paints. 215 According to Simon, the blessed “masters and painters ended their lives in the monastic order and were placed in their vestibule,” that is, in a special cave cell where they labored. During the time of Kalnofoysky (1638), other saints, whose relics were subsequently hidden, openly rested in the Anthony Cave. “Opposite Elijah of Murom (in the picture, next to Elijah), lies the incorrupt body of Saint Ephrem, who was a presbyter, as can be seen from the sacred vestment on the relics”; further – “Reverend Jerome is a recluse and wonderworker; holy elder Meladius the wonderworker; holy elder Pergius; Saint Eustathius, former goldsmith in the world; Holy Father Paul, a wonderfully obedient monk.” 216 About Eustathius the canon sings: “Eustathius the righteous; you were an honest worker of silver and proven gold and then moved on to doing spiritual virtues; decorating your soul with them, you made it pure as gold and now you sing: blessed is the God of our fathers.” “Ephraim the priest” is also glorified here. 217 All the saints of Anthony's Cave mentioned by us are shown among the saints in the RKP. Moscow calendar of the 17th century. 218 When did these saints struggle? Since bl. Simon mentions only 12 brothers and both Simon and Polycarp do not mention others; and on the other hand, the saints Mercury and Simeon, known from the chronicles, completed their earthly feat at the beginning of the 13th century, after the stories of Simon and Polycarp ended, then all the mentioned ascetics of the Anthony Cave lived, in all likelihood, no later than the first half of the 13th century. This is also confirmed by the fact that all the saints of Anthony’s Cave, to whom special days are dedicated to their celebration, undoubtedly belong to the 11th and 12th centuries. Ancient news about an event that took place in the Antonieva cave under St. M. Jonah, says: in 1463, under the pious Kiev prince Simeon Alexandrovich and under the Pechersk archimandrite. Nicholas was in charge of the cave, Hieromonk Dionysius Shchepa. On the great day - St. Easter he entered the cave of St. Anthony to offer honor to the departed saints. Arriving at the place called community or meal, and the cada he said: “St. fathers and brothers! today is a great day. Christ is risen! And suddenly I heard, as if the voice of thunder: “He is risen in truth.” – So those who were alive before the Lord, by the power of the risen Lord, gave the news of their participation in the joy of the earth about the risen Lord. 219 Repose of the Lord Avramia Mirozhsky In the RKP. in the calendar we read: “Rev. Avramiy abbot of the Spassky Monastery, also on Mirozh Retz”, in Pskov. The only monument to the works of the founder of the monastery, but a durable and beautiful monument, remains the stone church of the monastery, intact from the 12th century. It is entirely made of flagstone and to this day retains its ancient square appearance. In the altar on a high place, the remains of frescoes from the 12th century are preserved. accidentally discovered recently during the repair of the church. Above the middle window there is a deisis - the prayer of the Mother of God and the Forerunner before the Savior. Below was a whole series of images: on the right side the Savior teaches St. bread to the six apostles; the rest is hidden under a layer of later plaster. – Since the monastery is located outside the city, on the road from Lithuania and Livonia, it was easily plundered by enemies and everything that could be carried away, destroyed and burned was lost. Rev. Avramiy died on September 24. 1158 His relics rest hidden in the Spassky Church of the Mirozh monastery, assigned to the bishop's house; His memory is locally honored on September 24. At the same time, the Mirozh icon of the Mother of God, located here, glorified in 1567, is celebrated 220 Repose of Rev. Nikandra of Pskov In the Videlbye churchyard of the Pskov district in 1507, a son, Nikon, was born to pious villagers; 221 in the house of his parents he learned to read in order to understand the books indicating the way to heaven; From his youth he feared God and attended the church of God. The example of an older brother who became a monk with the name Arseny, and the glory of the recently deceased saints. Savva and Euphrosynus, aroused in the young soul the determination to renounce the permitted comforts of life and serve the only Lord. After the death of his father, seventeen-year-old Nikon convinced his mother to distribute the estate partly to churches, partly to the poor, and retire to a monastery of prayer. He himself visited the monastic monasteries of Pskov for his edification. Noticing his insufficient ability to read useful books, he went to work in the house of a devout Pskov resident, and he gave him to an experienced book teacher for training, and Nikon acquired “an understanding of the scriptures.” Having heard about a deserted place on the river. Demyanka, between Pskov and Porkhov, he decided to retire there for silence. Blazh. Nikolai, meeting him on the road, told him that bitterness awaited him: but this did not stop him, just as the wildness of the desert place did not change his intentions. And now they have difficulty reaching the Nikandrova monastery through swampy soil covered with forest. What happened here in the 16th century?.. Having built a hut on the river. Demyanka, Nikon spent several years in silent feats of prayer and ate desert plants. – Having learned about the new hermit, people began to visit him and unwittingly broke his silence. Nikon, avoiding worldly fame, went to the cenobitic hermitage of Savva of Krypetsky and accepted monasticism here with the name Nikandra. - With the severity of his life, he soon attracted the attention of the brethren and therefore returned again to his former desert. Silent and secluded, without any protection from people, the hermit lived in conversation with the Lord and with hopes for Him. Once evil people entered his cell, robbed the hermit’s icons, books and other poor property, beat him mercilessly, and one pierced his side with a spear. Barely alive, covered in blood, he thanked the Lord with tears and prayed to forgive the poor, carried away by the sins of self-interest and anger. He healed quickly; the predators, having lost their way, wandered around the lake for three days; two of them felt and repented of their sin against the elder; and the other two, becoming embittered, showered his name with abuse and soon fell into the river and drowned. Those who came to their senses returned to the hermit what had been taken from him and asked him to pray for them; the hermit sent them away in peace. The people began to gather to him, wanting to hear instructions from the lips of the ascetic. The hermit had already spent 15 years in solitude: but even now he was afraid of human glory. Fleeing fame, which was dangerous for the soul, the monk again came to the Krypetsk monastery. Here he was assigned the position of inspector and then cellarer. His life here was as strict as in his hermitage. For five days he was content with only bread and water and only on Saturdays and Sundays he ate a little boiled food. During the day, in addition to the assigned obedience, he carried water and firewood for the brethren, and at night he prayed. From time to time, leaving the monastery for the forest, he exposed half his body and gave it to insects for food, while he himself spun waves or sang psalms. His strictness in rank and his life, unlike the lives of others, seemed difficult for the weak. He, leaving the monastery, 3 miles from it, built himself a hut on the island and again began to labor as a hermit. But from now on, his life pricked the eyes of the weak. - When the zealots of piety began to come for the advice of the hermit, the brethren of the monastery became even more indignant at him and said: Nikander is taking away the income from the monastery. The saint went again to the river. Demyanka. On the road to the desert, in the village. Lokotah, drunken peasants beat him on suspicion that he was one of the evil people who had previously burned the house of one of them? The monk generously forgave them. “In recent years, the gift of insight and miraculous power has been revealed in him. He called the landowner Peter by name when he was standing outside the door, and predicted the fertility of his barren wife. He predicted the imminent death of another. The peasant Nazariy, who had been sick for a year and a half, ordered to be carried into the desert to the Venerable. old man; brought, he tearfully begged the elder for help. The elder ordered him to be taken to the living room hut, which stood near the oak tree where those who came stayed, and protected him with a cross; the patient, having fallen asleep sweetly, got up the next day completely healthy. Every year on Great Friday, Rev. the hermit came to Vespers at the Demyansky Monastery and the next day after confession he communed with St. secrets; and 8 years before his death he received the schema from the Demyan abbot. Those who lived in the surrounding area sometimes secretly came to the hermit's hut and always heard that he was praying with bitter sobs; when he noticed the proximity of people, he suddenly fell silent. No one found him lying down to rest: he only fell asleep while sitting. His constant food was desert plants, and after sunset he ate a little dry bread if they brought it; During Lent I ate food only once a week. In the last years of his life, the pious deacon Peter often came to him for conversations about spiritual salvation. “Once the monk said to him: “My brother!” I suffered a lot with my legs, but by the grace of God I was freed from the disease.” “Then the monk revealed to him that he would soon die and asked that his body be interred. How will I know about your death? asked Peter. “Without sorrow it is impossible to tell you about my outcome,” answered the monk: on that day Pskov will be enveloped in a storm of war, it will be kept under siege by the Lithuanians! But when you hear about my death, serve me.” And so it happened. 24 Sep. 1581, a peasant found the monk stretched out on a matting with his hands folded on his chest, having just departed to the Lord. – Batory really besieged Pskov at that time and devastated the Pskov side. 222 – The deacon, having heard about the death of the saint, invited the clergy and laity to salute the ascetic of God and, although the Lithuanian army was scattered throughout the Porkhov and Pskov districts, the zealous safely completed their pious work. The first benefits of the deceased righteous man were experienced by the monk Isaiah. He had barely settled in the deserted place of St. Nikandra when the cleric Andrei, who lived with him, stole from him at night everything he had: clothes, books, icons. Isaiah fell with tears at the saint’s tomb, and at the same time the cleric saw in front of him a gray-haired old man reproaching him for theft, and threw away everything that had been stolen. The same Isaiah suffered greatly in his legs, so that he could barely move, and through prayer he received healing. Grateful to Rev. Nikandra, Isaiah built (1584) on the site of his exploits a monastery with the Church of the Annunciation of the Mother of God. The hermits soon gathered at the new monastery, including the cleric Andrei, who deeply repented of his sin. Various miracles began to flow from the saint’s tomb. Novgorod nobleman Jacob Muravyov, grieving over the loss of children, turned with prayer to the reverend. Nikandru and a year later his son was born; he built a house church in honor of St. Nikandra, with the blessing of M. Nikon. The relics of St. Nikandra was witnessed by order of P. Joachim in 1686, and then it was established to celebrate the memory of the saint. 223 Murder of Rev. Galaktion of Vologda By the will of the formidable king, the prince and boyar Ivan Ivanovich Belsky was deprived of his life. 224 – To save the life of his prince’s innocent seven-year-old son. Gabriel, the relatives of the deceased prince secretly took the young prince to the city of Staritsa. – In adulthood, the young prince saw that he had only to hide as far as possible from the menacing gaze of the king, and he retired to Vologda. Here, true to his position, he settled with a Chebotar, and the former prince learned the craft of shoemaking; this provided him with the means to live. Having entered into marriage, he did not find comfort in his wife for long: she died, leaving his daughter in his arms. - Weighed down by the vicissitudes of earthly life, Gabriel begged himself from the residents of Vologda for a place on the river. Sodenke dug it in with a ditch, set up a cell for himself and began to labor in fasting and prayer, without abandoning his craft. He divided what he received for his work into three parts: he dedicated one to God, gave the other to the poor, and ate from the third. Growing from time to time in spiritual life, he finally determined himself to live the most joyless life for the flesh: in order to deprive himself of the pleasure of seeing people close to his soul, he chained himself to the wall; God-fearing people served him food through the window; when sleep overcame him, he knelt down and, holding the chain, fell into a light and fitful sleep; His food was only dry bread and water. Secretly taking upon himself monasticism with the name Galaktion, he had nothing in his cell except one matting and the poor clothes that were on his shoulders. People began to come to the recluse for advice, and he accepted everyone equally, rich and poor; his word was full of power, comforting the sad and admonishing the forgetful. His prayer reached spiritual strength. – Once there was no rain on the Vologda side; the bishop came with a religious procession to the church of St. Trinity, who stood near Galaktion's cell, and sent to ask the recluse to pray together with everyone about the common disaster. 225 – The recluse, obedient to the word of the saint, contrary to his rule, left his cell and came to the church for public prayer. And the Lord sent abundant rain to the thirsty land. The time of the saint's death and a terrible time for Vologda were approaching. It was revealed to the ascetic of God about the coming disasters for Vologda. He left his cell in his chain, appeared in the zemstvo hut and announced: “sins have called the Poles and the Lithuanians against us; let them begin fasting and prayer and hasten to build a church of the sign of the Mother of God and the heavenly Queen, as before Novgorod, will deliver Vologda from the wrath of God.” But one of the famous Nechai Proskurov said: “He is not concerned about us, but about himself; he only wants to have a church near him; And what will happen to the church, he added with mockery, when you die, old man? The elder answered sternly: “anger is close to Vologda; As for me, God will be glorified in my place, and a monastery will be built.” Then he announced that the Trinity Church built by Nechay would be burned, and Nechay’s house would be desolate. Passing by the Church of St. Demetrius of Prilutsk, he said loudly: “The wonderworker Demetrius prayed to the Savior for the city; but he was insulted by the fact that shops were set up around his church and a trading noise was made; you will see that this church will also be destroyed.” – To what extent Vologda needed a sermon about repentance and how the prophecy of the righteous was fulfilled over those who did not repent is shown by the news of the modern saint. This is what Vologda Archpastor Sylvester wrote to Moscow: “of the current 121 (1612) September. 24 days from Monday to Tuesday, at the last hour of the night, the destroyers of our pure, Orthodox faith and scoffers of the cross of Christ, the Poles and Lithuanians with the Cherkasy and Russian traitors, came to Vologda in an unexpected raid, took the city, killed people, desecrated the churches of God, burned the city and towns, - the governor, Prince Ivan Odoevsky, left, and the okolnichy and the governor book Grigory Dolgoruky and clerk Istoma Kartashev were killed; They took me, a sinner, captive, held me for 4 nights and more than once forced me to execution, but the Lord had mercy on me - they barely released me alive. When the Poles and Lithuania came to Vologda, due to our sins, due to the negligence of the governors, there were no traveling guards, no watchmen on the towers, on the city wall and in the fortress; there were several people on guard at the gate, and even they did not hear the Lithuanians enter the city, and the large gate was not locked. – On September 25, the enemies left Vologda. Voivode Grigory Obraztsov with his regiment arrived from Belaozero and occupied Vologda: but no one listens to him, they rob each other.... It’s all from drunkenness: the voivodes drank Vologda.” 226 According to the life of the recluse, the house and church of Nechai were burned, as was the city church of St. Dimitri. “Rev. Galaktion the recluse was killed quickly by the Poles and Lithuania in L. 7121=1612 m. Sept. at 24 days." 227 The reverent ones buried the body of the ascetic of God in his cell. – From time to time, miraculous healings took place here. – Under Bishop Varlaam (1627–1645), a church was built over the relics of the monk in honor of the sign of the Mother of God and a monastery was established; and under Archbishop Marcellus (1645–1663), a famous zealot for the correct writing of St. icons, 228 built a cathedral church in honor of St. The Spirit and the monastery of Galaktion began to be called the monastery of St. Spirit. 229 Thus the prediction of the sufferer was fulfilled! “Life is in the path of righteousness” (Proverbs 12:28). “The way of a fool seems right to his eyes, but a wise man listens to counsel” (Prov. 12:15). “Today if you hear the voice of Him (the Lord), do not harden your hearts” (Psalm 94:8). Repose of Rev. Euphrosyne of Suzdal Rev. Euphrosyne, in the world of Theodulia 230 was the eldest daughter of the Chernigov prince Mikhail, later a martyr. 231 The fragrance that suddenly filled the house of her parents, who asked God for children, and the vision in a dream of a beautiful dove voluntarily flying into their hands, predicted for Michael and his wife the birth of an extraordinary daughter, Theodulia. Her mother Feofania raised her in piety; the educated boyar Theodore was her mentor. Her beauty and intelligence attracted many suitors to her: but her heart was wounded by love for the heavenly bridegroom Christ. Among those who sought her hand was Prince Mina Ivanovich. This was a descendant of the pious Varangian prince Shimon, the beloved reverend. Theodosius; Shimon's son Yuri in 1130 was a thousand in Suzdal 232 and acquired real estate here, which was owned by Mina. 233 Theodulia's parents preferred the book. Minus other suitors and wanted Theodulia to marry him. The obedient daughter did not resist the will of her parents; but secretly she prayed to the Lord to keep her virginity. – The prayer of a pure soul was heard. - While the Chernigov princess was already on her way to Suzdal, the groom died and she, no longer returning to her father and mother, decided to enter the monastic Robe monastery, which was behind the earthen city rampart. 234 This was in 1227. Blessed Theodulia, in monasticism Euphrosyne, began to fulfill her vows of monasticism with fiery zeal. At first she took food once a day, then she began to eat it every other day, and sometimes once a week; fulfilled all obediences with unrequited submission; She often spent nights without sleep reading books and prayers; I unforgettably visited the church of God, where I sang and read. She endured many temptations and sometimes these temptations greatly embarrassed her. She asked the abbess: why does the Lord allow such temptations? “Without the attacks of the enemy,” answered the experienced old woman, there would be no strong servants of the king; and - the Lord allows those who love Him to endure temptations, so that their virtues may be revealed.” - Blazh. Euphrosyne suppressed the unclean movements of the flesh with intense fasting and physical labor, and finally, in her bodily composition, almost only bones remained. The rumor about the holy life of the princess attracted many pilgrims from the city to the monastery. Her education, illuminated by spiritual experience, became visible to ordinary people. The abbess at times forced her to teach instructions to the sisters at meals and in church. These instructions and the high spirituality of life produced an extraordinary effect: many widows and girls entered the monastery to learn piety from her, and those who lived in the monastery looked at her as a model for themselves. The monastery of the Robe had then reached the most flourishing state: there was no monastery in the Suzdal side where there would have been such order (“establish”) and deanery, where such God-fearing slaves would have been brought up, as was the case in the monastery where Euphrosyne labored: the monastery of the Robe was lent especially to the spiritual wisdom of Euphrosyne. The monastery was then divided into two halves: virgins lived in one, widows in the other; Everyone gathered in one church to pray. Ave. Euphrosyne convinced the abbess to build a special church of St. for widows. Trinity and thus complete their separation from the virgins, so that the conversations of widows do not leave unnecessary and even harmful thoughts in the innocent hearts of virgins. 235 – The abbess died, prepared for the outcome by the conversations of the wise Euphrosyne, who foresaw her imminent death. The venerable woman remained the head of the monastery. It was revealed to her that the Lord wanted to test the Russian land with a terrible visit, with the sword and yoke of the infidels, for cleansing from sins. – Having informed the sisters about this, she prepared them for this with prayers. – In 1238, Batu appeared with hordes in Suzdal: “he stood on Yarunovaya Mountain near the river. Kamenki"; the ferocious savages betrayed everything to fire and sword. “The Tatars,” says the chronicle, burned churches and monasteries in Suzdal; The Lord preserved only the maiden monastery of the position of the robe of the Mother of God, where blessed Theodulia, daughter of the Grand Duke Michael of Chernigov and martyr, named Euphrosyne in monasticism, suffered a monastic struggle: through her prayer, the Lord covered that monastery in a miraculous way.” 236 The venerable woman, having glorified the Lord for the miraculous preservation of her monastery, continued her exploits. “She had sorrow and at the same time consolation to hear about the martyrdom of her father, St. Prince Michael and his mentor Theodore († 1244); in the vision they consoled her with their appearance. 237 – The former princess and now abbess did not differ from others in the monastery in anything except her holy life; her clothes were thin and shabby. One of the wealthy Suzdal residents, seeing the princess in torn rags, brought her new and expensive clothes. She said to him: Why do I need this? Fish in the cold, covered with snow, does not spoil, does not stink, and is even tasty: so we are monks, male and female, if we endure the cold, we become stronger in soul and are pleasing to God.” Knowing that the one who brought it was stingy and cruel to his family, she asked him to bring only oil for the lamp and incense to the monastery, and to take care of his family with love and without stinginess. After a short illness, having communed with St. Mysteries, the saint died on September 25. 1250 238 Miracles were performed at her tomb, and in the 16th century. a service was performed for her; 239 but her relics were found incorrupt on September 18. 1698 and then, with the blessing of Saint Adrian, they were placed in the cathedral church of her monastery. 240 “Having endured the illnesses of fasting, you, pure one, have received the grace to heal mental illnesses, to drive away spirits with your spirit and to intercede for everyone. In your prayers ask for healing for everyone, Venerable Euphrosyne.” “The shrine of your relics, blessed Euphrosyne, exudes sight to the blind and healing to all the sick who come with faith. Ask us great mercy in your prayers.” 241 Repose of Rev. Sergius of Radonezh What Anthony and Theodosius were in the south of Russia from the 11th century, the same was in the Moscow principality. Sergius in the 14th century. This is a great lamp of monastic life, beneficial for civil life. “Thanks be to God, let us say with blessed Epiphanius, that he gave us in the Russian land such an old man, the holy and reverend Sergius.” Thanks be to God, let us also add, for the fact that the life of the God-bearing Sergius was described by his sincere disciple, who collected information about him with all zeal. 242 The saint's homeland was Rostov and his parents were the pious boyars Kirill and Maria. Even before his birth (in 1313), 243 the providence of God made it known about him that this would be a holy branch of the pious root. Once Mary stood with the wives during the liturgy in the church. Before reading the Gospel, the baby in her womb suddenly screamed, so loudly that the voice was heard by others. At the beginning of the cherubic song, the baby's voice was again heard throughout the church and the mother was horrified. When the priest exclaimed: holy of holies, the baby screamed for the third time and the frightened mother began to cry. The women wanted to see the baby and the mother was forced to say that the baby was screaming not in her arms, but in her womb. The pious Epiphanius, in explaining this case, thoroughly points to the example of John and other saints, whose birth was foreshadowed by extraordinary events. After the extraordinary adventure, Sergius’s mother became especially attentive to her condition. During the rest of her pregnancy, she did not consume meat, milk, fish, or wine, but ate only bread and water and prayed to God. The born son was named Bartholomew. Soon the mother, and then others, noticed a wondrous feature in the baby: when the mother was fed with a fat beggar, the baby did not take her nipples; the same thing happened on Wednesdays and Fridays. They thought it would be explained by illness, but the child did not suffer, and the phenomenon resumed. In his seventh year, Bartholomew was sent to learn to read and write. His brothers Stefan and Peter studied well, but Bartholomew was not given a letter. The teacher punished him, his comrades laughed at him, his parents admonished him, but Bartholomew wanted to study, but he studied stupidly. The good child was greatly upset by this. Once his father sent him to look for horses and the same thing happened to him as to Saul. Bartholomew saw an old man in the field under the oak tree of the monk, standing in prayer and shedding tears. Bartholomew meekly approached and waited for the end of the prayer. “What do you need, child?” asked the elder, “I am learning, but I don’t know how to read and write,” he answered, pray to God for me, Holy Father, so that I can learn to read and write.” The elder with prayer gave Bartholomew part of the prosphora. “Do not grieve,” he said, from this day on the Lord will give you the understanding of literacy.” When the elder wanted to leave, Bartholomew fell at his feet and asked to visit his parents’ house: “My parents,” he added, “really love people like you, father.” The elder with a smile of love went with the boy to his parents’ house and was greeted by them with respect. They asked to share a meal with them. The elder went to the prayer church and, taking Bartholomew with him, ordered him to read the psalms of the hours. The embarrassed boy said that he could not read. The elder repeated the order and the boy, taking his blessing, began to read the psalter correctly and clearly: he himself, his parents, and his brothers were amazed at how well he read, who had hitherto studied so stupidly and knew little. During the meal, the parents told the elder what had happened to his mother in the church, and the elder, saying goodbye, said mysterious words: “the youth must become the abode of the Holy Trinity and lead many to understand Her will.” 244 Having so unexpectedly received success in his studies, Bartholomew diligently began to go to the church of God and read St. scripture After some time, he began to observe strict abstinence: on Wednesdays and Fridays he did not eat anything, and on other days he was content with dry bread and water. His mother, warning him, said that his body was still growing and needed food. “Didn’t you,” the son answered, tell me that I was still fasting in the cradle? Shouldn't I beware of sins? “You are only 12 years old,” your mother said, should you talk about your sins? “My mother answered, son, you are carried away by love for me: you have heard that no one is pure before God, even if he lived only one day.” Bartholomew continued to tame his body through abstinence and labor to preserve purity in soul and body. All this happened in Rostov: but it was not in Rostov that the lamp of God was supposed to shine. He was transported to Radonezh through the ordinary paths of human affairs. His father Kirill was one of the famous rich boyars at the court of the Rostov prince. But he became poor from various troubles. That journey into the horde with the prince, then the famine of the country, then the attacks of the Tatars, weakened him. Then the Moscow prince Ivan Danilovich, having bought the appanages of the Belozersk and Uglich princes, which once formed one whole with the Rostov principality, laid his hand on the reduced appanage of the Rostov prince. 245 The governor Vasily Kochev, who he sent to Rostov, acted here with unbridled self-will, imposed various burdens on the rich and robbed them without attention to truth and love; His insolence extended to the point that he hung the senior Rostov boyar Averky upside down. These violence forced Kirill, along with many others, to leave Rostov. They moved to Radonezh, which was given by Prince Kalita as an inheritance to his younger son, Prince Andrey, and where various benefits were promised to those who wanted to settle. 246 This was not earlier than 1330. 247 In Radonezh, Bartholomew continued his exploits. His two brothers got married: Bartholomew, excited by the sorrows of his parents, asked permission to enter into monastic life. “Be slow,” they told him, “we are old, weak and poor; there is no one to serve us; your brothers, Stephen and Peter, got married and take care of their wives: take care of us; You do well that you try to please the Lord: - but your good part will not be taken away from you; take us to the grave and then you will fulfill your good wish.” The blessed son obeyed his parents. A wonderful example of judicious parental love and filial obedience! Cyril and Maria do not extinguish his holy desire in their son, do not force him to connect himself with the vanity of the world through marriage, but only point out to him their needs, keeping in mind his youth, which still requires testing. The son does not follow the example of self-willed children who do not value the wishes and needs of their parents; he feels the dignity of his intentions: but he decides to torment himself for the time being with unfulfilled desires in order to rest, if possible, the old age of his parents. After some time, Cyril and Maria themselves entered the monastery and, after living there for a short time, went to God. Bartholomew prayed for 40 days at their tomb, fed the poor, served requiem services; then he transferred the estate to his younger brother Peter and decided to fulfill the long-standing desire of his heart. The elder brother Stefan, having lost his wife, accepted monasticism in the Khatkov Monastery, where their parents were also buried. Bartholomew, wanting deep solitude, convinced Stephen to look for the most convenient place for an ascetic life. They walked through the forests for a long time until they found a place in a dense forest that was not waterless and remote not only from dwellings, but also from human paths; 10 versts from Radonezh and Khatkov, a small square rises above the surrounding area in the form of a poppy, which is why it is called “poppy”. “Here the hermits set up a cell for themselves, and then a small church. The younger brother, submissive to the elder, asked in whose name this church would be? The elder, reminding Bartholomew of the words of the wondrous old man, said that the church should be dedicated in honor of St. Trinity. Then the younger one said that this was also his thought. The small church was consecrated with the blessing of M. Theognost. Having called Abbot Mitrofan to himself, Bartholomew received Oct. 7. tonsure into monasticism with the name Sergius. This was when he was 24 years old, in 1337. Stephen soon moved to the Moscow Epiphany Monastery. 248 Here is Sergius in a deep forest, on a monastic feat, without a mentor and without an assistant, with only the Lord! God is strong and ready to help those who call on Him. But there are also many dangers for the solitary ascetic, against which one must call on God’s help. How many battles must he experience before he becomes stronger in the power of God! Hunger, thirst, cold, fear of animals, fear of perishing from poverty, burden of the flesh, despondency of the soul, confusion and scattering of thoughts require struggle and deeds, so that otherwise the soul does not fall. And invisible enemies, when they notice that a person, having parted with the world, is trying to penetrate into the spiritual realm, to enter into communication with the holy powers, they invade the realm of his imagination and begin to pursue the ascetic with various fears. So it was with the zealous ascetic Sergius. More than once during night prayer he saw frightening visions that threatened him with death, and heard a menacing voice: run away from here, don’t expect to live here. The courageous ascetic protected himself with the sign of the cross and beat the warriors in the name of Jesus. With humble but tearful prayer he strengthened his soul, and prayer brought down the power of God upon him. As for warfare with the flesh, he taught his flesh to moderation from a young age; in the desert, who will count strong standing in prayer, frequent kneeling, long fasting? At times, herds of hungry wolves prowled around his dwelling and howled for whole nights; their eyes burned menacingly in the forest; at other times, bears approached his cell. This is a tangible and sensory reality. In helpless solitude, Sergius armed himself with prayer against such dangers. Once he saw a bear in front of his hut and noticing that he was not so much fierce as hungry, he took pity on him, brought out a piece of bread and offered him a desert lunch on a stump. The beast fell in love with the hermit who was kind to him, often came to his cell and waited for the usual treat. Each time the monk had mercy on the beast, sharing the last piece of bread with it, remaining without food himself. Like a fragrant flower, although hidden in the wild grass, cannot hide; its wonderful smell can be felt from afar: so is the blessing. Sergius, although he was hiding from people in the depths of a wild forest, the fragrance of his holy life was heard from afar. He remained alone for about three years, 249 when they began to come to him and ask permission to live near him. He exposed the difficulties of desert life, but they promised to endure everything with the help of God; Sergius acted according to the word of the Savior: “He who comes to me will never be exhausted.” Little by little, up to 12 brothers gathered to him and each built his own cell. Midnight Office, Matins, Hours, Vespers and Compline, and often prayer services were celebrated in the church daily. To perform the liturgy, they called on the presbyter or abbot - there was no one yet. Finally, Abbot Mitrofan, the same one who tonsured Sergius, came to live with them. The monk was glad to see him, because of the need for a priest of God: but the old old man did not live long and died. – Sergius, out of humility, did not think of accepting the rank of abbess; he wanted to lead a hermitage life. “His example of life governed the brethren. He was the first in that he was a servant to everyone. He chopped wood and brought it to the cells; ground the rye with a millstone; baked bread; He carried water on his shoulders in two buckets and delivered it to everyone’s cell. - The brothers saw a lot of instructive things in his example; but they also felt the need for an abbot - a mentor. Communicating this feeling to one another, they gathered together, came to the monk and said: Father! We cannot live without an abbot and we want you to be our abbot, so that we come to you with repentance and, revealing our sins, receive instruction and permission; It is also necessary that the Liturgy be celebrated and that we partake of the Holy Spirit from your pure hands. secrets Sergius refused. The brothers said that it was for him that they came to the desert. “Sergius said: now let’s each go to his own cell and pray to God.” A few days later, the brethren again gathered to the monk and begged him to accept the abbess. “It is not my business to perform angelic service, it is my business to cry over sins,” said Sergius. The brothers cried and finally said: if you do not want to care for our souls, we will be forced to leave this place, we will go astray like sheep, and you will answer for us before God. -What a wonderful feud! The humility of the elder fights with the love of the younger! In worldly societies they fight with each other for power and cause disorder in affairs, disorder in hearts, destroying themselves and others with a thirst for power. How beneficial is Your law, O Lord! I would rather obey than command, Sergius finally said: but fearing God’s judgment, I entrust the matter to the will of the Lord. - Taking with him two elders, he went to Pereyaslavl to Athanasius, Bishop of Volyn, to whom St. Alexy, during his absence in Constantinople, entrusted the affairs of the metropolis. - Presenting himself before him, Sergius asked to appoint an abbot for his society. “I heard about you,” said the blessed one. Afanasy; My hand will help him, said the Lord about the chosen one; The Lord has chosen you; you will be the abbot of the monastery of St. Trinity". Sergius also tried to divert from himself a matter difficult for humility. But the blessed shepherd said: you have no obedience and thereby disarmed him. Sergius was ordained presbyter and abbot. This was in 1354 250 Sergius, having accepted the leadership, did not change his monastic life. He did not teach the brethren in many words, but when he taught, his word was filled with power and life; more than that, he taught by example. – Every day he reverently performed the liturgy, was the first to appear at the church for each prayer, and during the service did not bend towards the wall, standing completely before the Lord; he made candles and prepared prosphora, not allowing anyone to participate in the last work. At the beginning of the abbess, about three years old, the number of brethren did not exceed 12, so that a new brother entered upon the death of one of the former. The first to arrive beyond that number was Smolensk Archimandrite Simon; he appeared with zeal to be in obedience to Sergius, and Sergius accepted the zealous one; With his significant donation, a more spacious church of St. was built. Trinity. From that time on, the number of brethren increased. Before the monk tonsured the new brother, he ordered him in a long black retinue to get acquainted with the brethren and get used to the monastic rules. He then dressed one in a cassock, and clothed the other in a monastic robe. It was laid down as a rule for everyone that after Compline the brethren should not walk from cell to cell, except in extreme need, and should not spend time talking, and everyone in his cell would be engaged in prayer and handicrafts. To observe, the monk, after performing his cell prayer, in the late evening, especially on long nights, secretly walked around all the cells of the brethren. If I heard idle talkers in any cell: I hit the door or window to stop the conversation; and in the morning he called him to his cell and brought him to consciousness of his vows - but if anyone persisted, he severely rebuked him. 251 Another rule was not to send any of the brethren to collect alms to the monastery, no matter what shortage there might be in the monastery. The rule is difficult to fulfill, especially for the hermits of Sergius. For more than 15 years, only a path through the forests led to his hermit desert. Only in management. John 2 (1353–1355) farmers began to settle here and there in the surrounding area, and then, as the blessed one says. Epiphanius, “distorted the desert and did not spare and created many villages and courtyards.” Then a road was built past the monastery from Moscow to the northern cities. However, even under Rev. Nikon's forests were still so dense that beavers were caught along the rivers. 252 In such a wilderness, who could visit the desert of Sergius and bring something? But Sergius believed in God with firm faith, tested by sorrows, and according to his faith it was with him; He taught the same faith to his disciples. It happened that there was not enough wine for the liturgy, incense for burning, and wax for candles. Then they lit a birch and pine torch and performed Matins under such lighting. According to the testimony of Rev. Joseph in the monastery of Sergius there was such poverty, such lack of wealth that “the books themselves were written not on charters, but on birch bark.” 253 It happened that the abbot himself had neither bread nor salt, and the entire monastery was in extreme poverty. The abbot spent three days without food, and at dawn on the fourth he went to his brother Daniel and said: I heard that you want to add a vestibule to your cell; I will build them for you so that my hands will not be idle; it won't cost you much, I want rotten bread, and you have it. Daniel took out pieces of rotten bread that lay behind the rot. “Save it,” said Sergius, until the ninth hour; I don’t take payment if you haven’t worked.” He began to hammer pillars, hew boards, and by evening he had built a canopy. Daniel brought him rotten pieces; Sergius prayed, blessed what was offered, and finished his dinner with just water, even without salt. The brothers grew stronger in patience, looking at the example of their mentor. Finally they weakened and began to grumble. “We are dying of hunger,” said the weak; You do not allow people to go for alms: but tomorrow we will leave here, each in his own direction, and will not return again.” The monk gathered everyone and urged them not to weaken in temptation; pointed to the Savior’s commandment to first of all seek the kingdom of God, which promises its diligent seekers the sending down of everything necessary for life. I believe, he finally said, that God will not abandon those living in this place. And indeed at that very time they heard that someone was knocking on the gates of the monastery. The goalkeeper saw through the hole that a lot of bread had been brought. In joy, he ran to the monk. “Father,” he said, they brought a lot of loaves. - bless you to accept.” The saint ordered those who brought the bread to be let in. He invited everyone to the meal, and before that he served a grateful prayer service to the Beneficent Lord. During the meal, he pointed out to the weak the experience of God's providence. Where are those who brought the gift? he asked. By your order, we invited them to a meal and asked: who sent them? They replied that he had sent him who loved Christ, but they still needed to hurry to fulfill another assignment. This is what the monks said. Do you see, brothers, said Sergius, the Lord does not leave this place? Let us strive without weakening. And another was a test of patience for Sergius’s disciples. There was no water not only in the monastery, but also near the monastery; it was necessary to follow her far, downhill. The brothers complained more than once about the lack of water. Finally they began to grumble a lot. Why did he create a monastery in such a place? They told Sergius. Sergius answered: “I wanted to be silent here alone. God was pleased to establish a monastery here. But, he added, if it pleases Him to build a monastery here, then He will also provide the water necessary for it.” Then he turned to God in prayer and through his prayer, water flowed where there was none. The brethren called this source Sergiev for a long time. But the humble “Sergius forbade calling him that.” This is on the north side of the monastery. 254 Once in the late evening the monk prayed for the brethren of his monastery. Suddenly he heard a voice: “Sergius!” Having said a prayer, he opened the window and saw an extraordinary light from the sky. “Sergius! The Lord has heard your prayer for your children; Look what a multitude of monks you have gathered in the name of St. Trinity! The monk saw many beautiful birds flying not only in the monastery, but also around it. “So,” continued the voice, the number of your disciples will increase, and after you those who follow your footsteps will not fail.” The monk, in surprise and joy, called Simon to him and he still managed to see some remains of the phenomenon. After some time, those sent by P. Philotheus came to the monk and brought him a cross, a paramand and a schema, and a message from the patriarch for blessing. Are you sent to someone else? said the humble Sergius. “Having given them peace, I myself went to M. Alexy with a report. The Patriarch wrote: “By the grace of God, the Archbishop of Constantinograd, Ecumenical Patriarch, Cyrus - Philotheus about St. Spirit to the son and colleague of our humility, Sergius. Grace and peace and our blessing be with you. We heard about your virtuous life and greatly approved of it and glorify God. But you lack one thing - a hostel. You know, reverend, and the Godfather prophet David, who embraced everything with his understanding, praises community life. Whatever is good or good, let the brethren live together. That’s why I’m giving you useful advice: create a hostel. May God's mercy and our blessing be with you." 255 What do you command, holy master? Sergius asked Alexy after listening to the message. The Metropolitan, for his part, advised to organize a full hostel. The monk did just that. He built the buildings needed for the hostel and distributed hostel positions. - he put everything in common and forbade having property or calling anything his own. When the construction of the monastery was completed in this way, the number of disciples increased and abundance settled in the monastery. The monk then introduced into the monastery the reception of strangers, the feeding of the poor and the giving of alms to those who ask. He told his disciples about this institution: “If you maintain this institution of mine without grumbling, then after my death the monastery will spread and will stand for many years, by the grace of Christ.” 256 It seemed that after that the monastery of Sergiev was safe from vicissitudes on all sides. But suddenly a storm arose - due to the mercy of human weaknesses, the storm almost deprived the monastery of the keeper of the monastery. One Saturday, St. Sergius stood at the altar, performing the evening service himself. His brother Stefan, who again came to the monastery, stood on the left choir. Who gave you this book? Stefan asked the canonarch. Hegumen, he answered. Who is the abbot here? Stephen said angrily; Was it not I who first founded this place? And he added other harsh words. The monk heard all this in the altar. “He had an idea that the secret indignation of many against the new order of the monastery was poured out here. - Due to dissatisfaction with the hostel, others secretly left the monastery of Sergius, 257 others no longer wanted to have Sergius as abbot. 258 The monks of that time, due to insufficient spiritual reasoning, did not like community life. It took a lot of work for the pastors of the church to organize the life of the apostolic community in the monasteries. The monk, leaving the self-willed to their conscience, at the end of Vespers, did not go to his cell, but left the monastery. The best monks were alarmed by this, but still thought that Sergius would return. But the expectation was not fulfilled; Sergius settled on Kirzhach. Some went to St. Alexia and begged him to return the abbot to them. The saint knew well how needed Sergius was for the monastery of St. Trinity; I also saw how badly the self-willed, indignant both against their father and against the patriarch, grieved the blessed soul. The saint sent an honorary embassy to Sergius, two archimandrites; those sent on behalf of the saint said to Sergius: “appoint someone you know as a builder in the new desert; return yourself to your former monastery, so that those who love you do not grieve over your separation from you; and I will drive the disobedient and evil ones out of the monastery.” “Tell my lord the Metropolitan,” answered Sergius, that I accept everything that came from his mouth as coming from the mouth of Christ.” And having made some arrangements in the new desert, he returned to the monastery of St. Trinity. The meeting of the returnee was a triumph of good over evil. The disciples, hastening to meet their teacher, kissed his hands, feet, and even his clothes. He also rejoiced for his children, whom he now saw as children. 259 Soon after, and precisely in 1375, Blessed. Sergius was so ill that they feared for his life; he lay sick from Lent until October 1. “Let them not be surprised,” the chronicler says, that sorrows and illnesses are sent to the righteous: through many sorrows it is necessary to enter the kingdom of heaven.” 260 – Subsequently, to console Sergius, during the fight against those dissatisfied with the hostel, St. Nile sent his message: he called the habitual way of life of Russian monks the life of worldly people and the work of a wild country; On the contrary, he called the community life introduced by Sergius a matter of high spiritual wisdom and offered instructions on the need and dignity of obedience. 261 Blazh. Metropolitan Alexy, seeing his closeness to death, calls on the blessed one. Sergius and orders to bring a golden cross for him. “Forgive me, holy lord,” said Sergius, bowing, “in my youth I did not wear gold, especially in my old age I must remain in poverty.” I know, the saint said, that this has always been your life: but show obedience and accept this gift as a blessing.” Having said this, he laid a cross on Sergius with his own hands. Then the saint announced to the monk that, feeling his weakness as an old man, he wished to appoint a worthy successor for himself and chose him in accordance with his desire. prince, why he intends to consecrate him as a bishop. “Forgive me, holy master,” answered Sergius, you want to place a burden on me that is beyond my strength: you will not find in me what you are looking for; I am the most sinful and worst of all.” For a long time the saint persuaded Sergius to accept the great rank. The humble and perspicacious worker said decisively: “Holy Master! if you don’t want to drive my poverty away from your shrine, don’t talk about my badness.” The saint wanted to see Sergius as his successor especially because c. the prince, carried away by his passion for his treasurer Mityai, wanted to see the unworthy Mityai as metropolitan in Moscow. Otherwise, Metropolitan Cyprian of all Russia had already been ordained patriarch, and both Alexy and Sergius revered the will of the patriarch. In this state of affairs, as the godly Sergius saw, accepting the proposed rank meant increasing church unrest or taking on the very difficult task of pacifying strong unrest; – deep humility did not take over the latter either. That is why Sergius so decisively refused high rank. - All that he could undertake for the good of the church was to convince. the prince to receive Cyprian. He convinced the prince, making it clear that the division of the Russian metropolis, desired by the prince, was harmful for the saint. churches. But the prince did not listen to the godly Sergius. After the death of Alexy, Mityai did not think about putting on the robes of a saint, even without being ordained a metropolitan, and threatened to ruin the monastery of Sergius. The humble Sergius, having heard the threats of the proud one, said: Mikhail not only will not receive rank, but will not see Constantinople. And it came true. 262 The world sees in the hermits people useless for civil societies, thinking that he with his will, he with his mind, he with his noisy regulations is the only benefactor of societies. But the world does not understand the importance of moral forces for societies; knows neither the power of prayer nor the vastness of spiritual vision. Mamai, the proud and formidable ruler of the horde, moved not only his own, but also his hired hordes, against Russia, deciding to put her in the same relationship to himself as she was to Batu. V. K. Dimitri Ioannovich, in fear of a terrible disaster, came to the reverend. Sergius and asked: should he go against a strong and formidable enemy? The monk, having prayed, said: to the prince: “since proud Mamai rejects offers of love: then go, sir, against the wicked - they will be humiliated, and for you - the God of righteousness.” - V. Prince, alarmed by the news of Mamai’s approach, wanted to rush to Moscow. “Don’t worry, prince,” the monk said calmly, eat the monastic meal with prayer: the Lord will preserve you for eternal glory and the crowns of the sufferers are ready for your companions. Sergius sent with him two of his monks, Alexander Peresvet and Andrei Oslabya, clothed in the schema; the first was once a boyar of Bryansk and both were brave and experienced warriors, and now they were burning with the desire to lay down their lives for the Christian faith. V. Prince, having entered the field against the Tatars, bravely crossed the Don: but others still hesitated with doubts. Unexpectedly appeared to V. sent to the prince from the monk with the prosphora of the Theotokos and a message; The monk wrote: “Go, go boldly, prince, hoping for God’s help.” This inspired the courage of the prince and his associates. A bloody battle took place on the banks of the Nepryadva. The novice’s novice, Peresvet, courageously entered into battle with the Tatar giant, Temir Murza, proud of his strength and stature, and both fell dead. 263 Complete victory was won over Mamai (September 8, 1380). During the battle, the monk, standing with the brethren in prayer, to their consolation, spoke about the successful course of the battle and about courage. the prince, spoke about a decisive victory and even named those who fell in the battle, for whom he offered prayer. The Grand Duke, returning in victory, thanked the monk for his advice and prayer and with delight confessed God’s mercy over Russia. And this was not the only experience of love for St. homeland in desert Sergius. In 1385 St. The abbot set off on foot to Ryazan to convince the restless prince. Oleg stop the bloody feud against V. prince More than one ambassador had already sent the same message to Oleg, and Oleg did not want to hear about peace. The monk softened Oleg's heart, and he made peace with V. a prince, cemented by sweat and family union. 264 With the increase of the brethren, poverty occurred in the monastery of Sergius. Sergius did not lose hope in the Lord; no, he grew more and more in spirit and was already great before the Lord, although not before himself. In the dead of night, Sergius sang an akathist before the icon of the Mother of God and prayed to the heavenly Queen, may She look upon his monastery. After completing the rule, he sat down to rest, but suddenly said to his disciple Micah: “Watch, child, we will have a wonderful visit.” He had barely uttered these words when a voice was heard: “The Most Pure One is coming.” St. Sergius hurried from his cell into the vestibule and a great light shone around him, brighter than the sun. He saw the Mother of God, accompanied by the apostles John and Peter. Sergius fell to the ground. The Good Mother touched him and said: “Do not be afraid, my chosen one! your prayer for your disciples and for this place has been heard; with you and after you, I will not retreat from your monastery and will cover it.” Having said this, she became invisible. The saint, having come to his senses, found his disciple half dead from fear. He picked it up. “Tell me, father,” asked Micah, who had somewhat come to his senses, what is this wonderful vision? My soul almost separated from my body.” But Sergius could not yet speak from the movements of his soul: only his face shone with joy. Minutes later, he ordered to call two reverent brothers, Isaac and Simeon, and told them what had happened. Everyone together performed a prayer service to the Mother of God: the saint remained awake all night, reflecting on heavenly mercy. It was on the Nativity of Christ, on Friday. 265 After that, Prince Vladimir of Serpukhov sent his boyar to offer a meal to the brethren of Sergius; The boyar was idle on the way about what he was ordered to deliver to the brethren. The perspicacious Sergius meekly told the boyar that without a blessing there is no need to touch food. The grace of God apparently acted through Sergius to admonish people. Someone forcibly took possession of a neighbor's fed pig. “Do we believe,” Sergius told him, that there is a God who is the avenger of our iniquities? Without fear we rob and offend our brother.” He promised to pay his neighbor for his pig, but did not pay. And - the pig boiled with worms in winter; Involuntarily, they threw the rotten meat to the dogs, but they did not eat either. One of those who lived near the monastery of Sergius lay in a severe illness, so that he neither ate nor slept for 20 days. A good thought came to his brothers: the Lord performs so many miracles through the hand of St. old man; will he not have mercy on us too? they brought the sick man to the elder. - Sergius sprinkled him with St. water and he felt relief, and then fell into a deep sleep and woke up healthy. 266 According to a heavenly vision, beautiful birds fluttered in and around the monastery of Sergius. Under the leadership of the great mentor, wonderful students were truly formed. Some of them remained until the grave in the monastery of Sergius; others founded monasteries in different places. The first associates of Sergius in the difficult life of a hermit were Vasily the dry, who came from the banks of the northern Dvina, Jacob, who served unrequitedly in fulfilling the limited needs of the hermits; Onesimus, an elderly deacon who served as the gatekeeper of the still poorly fenced monastery; 267 Simon the Archimandrite, who exchanged power for the title of novice of Sergiev and was awarded a glorious vision of his disciples. Isaac was Sergius's favorite student. The monk wanted to leave him as the head of the Kirzhach monastery; but he asked Sergius for his blessing to remain silent; Tomorrow, Sergius told him in response to his request, when we perform the Divine Liturgy, I will bless you. And the next day, making the sign of the cross over him, he said: May the Lord fulfill your desire. It seemed to Isaac that some kind of flame, but not a burning one, came out of the monk’s hand and embraced him completely. - Once, Rev. Sergius performed the liturgy. The silent Isaac stood in the church and saw someone at the altar serving Sergius and wearing light robes. At the entrance with the gospel, the wonderful one followed Sergius and his face shone with such a strong light that Isaac could not look at him. The miracle opened his mouth, and he asked the reverent Macarius: who is this? “I don’t know,” answered Macarius, and horror penetrates me, “I thought at first that this was the presbyter who came with Prince Vladimir,” but the boyars said no; without a doubt this is an angel serving Sergius.” At the end of the liturgy, both students begged the teacher to tell them: who served with him? And Sergius discovered that this was definitely an angel who always served with him. Isaac the silent, adorned with humility, purity, non-covetousness, gentleness and tearful tenderness, reposed before his mentor, in 1388. 268 Simeon the ecclesiarch, like Isaac and Macarius, was a participant in the vision of spiritual mysteries: he saw heavenly fire on St. throne when Sergius celebrated the liturgy. 269 ​​Then, after St. Micah and Nikon, Bartholomew and Nahum are known from the appearance of St. Sergius during the siege of the Lavra. 270 All these disciples of Sergius and also Ioannikios, Elisha and Epiphanius are depicted together with the teacher on the icon of the Trinity Cathedral of the Lavra. 271 They are also included among the saints in the description of the saints of the Russian Church. – Sergius’s disciples founded many monasteries in different places in Russia. Well-known saints of God are Theodore of Simonov, Andronik of Moscow, Methodius of Peshnosh. Savva of Zvenigorod, Avramy of Chukhloma: Sergius and Pavel of Nurom. Afanasy the student founded the Vysotsky Monastery in Serpukhov, and Nikita founded the High Monastery in Borovsk. 272 Leonty and Savva, disciples, were the heads of the Assumption hermitage in Stromyn. 273 Gregory the student - the first abbot of the Golutvin monastery in Kolomna: Xenophon the student founded the Tutansky monastery in the Tver district: Sylvester was the founder and abbot of the Resurrection Monastery on Obnor; 274 Athanasius the “iron staff” lived as a hermit on the site where the Resurrection Cherepovets Monastery was founded. 275 What wonderful strength of spirit is in the mentor Sergius! Six months before his death, the monk called the brethren, entrusted them to Nikon’s management, and he himself entered into complete silence. - In September, he felt sick, called the brethren again and gave them the last instructions. Just before the departure of the soul, St. secrets and gave up his pure soul into the hands of God. It was September 25, 1391, in the 78th year of the reverend’s life. 276 – At the moment of the soul’s release from the body, a heavenly fragrance spilled into the cell and the face of the monk, the image of a pure soul was pure and bright. 30 years after the burial, according to a special vision, St. body of the reverend, July 5. “When the coffin was opened, an extraordinary fragrance spread again. And not only his body turned out to be incorrupt, his very clothes were unharmed, although there was water on both sides of the coffin. Since then, his honest tomb has remained an inexhaustible source of grace-filled healings. The work is beyond human strength to describe all the posthumous deeds of Rev. Sergius. 277 Let's point out some. For 8 years the youth Leonty had a withered hand attached to his ribs and wandered to many places. The monk appeared to him and ordered him to go to his monastery. He came and began to pray at the shrine of Sergius. “To all the brothers who are present and to me, unworthy Pachomius, who wrote miracles, I saw all the miracles terribly. As if he had made the third bow, the youth fell to the tomb and cried out in a great voice: behold, my withered hand is healthy! And this river, raising up the mountain, saying: behold, I see Saint Sergius standing at his tomb and commanding maniacally to stretch out his dry hand. I give thanks to you, great in miracles! At the Florentine Council, Presbyter Simeon was with Isidore; not agreeing to the union, he suffered a lot from Isidore and finally, together with the Tver ambassador Thomas, decided to flee to Russia. They pestered traveling merchants: but before one city, the merchants drove them away, fearing to suffer for unknown people. On one mountain, not knowing what to do with themselves, Simeon and Thomas lay down and dozed off. The presbyter, in a drowsiness, sees the elder, who, taking him by the right hand, said: Have you been blessed by the one who followed in the footsteps of the Apostle Mark, Bishop of Ephesus? Simeon answered: He was blessed. The one who appeared says: Blessed is this man of God: none of the vain Latins bowed him down either with wealth, or with affection, or with the fear of torment. - Preach what the saint commanded you. Mark's teaching to all Orthodox Christians, wherever you go. Do not mourn your journey: I am with you and will lead you through the city; After a short walk, you will see two chambers and next to them your wife Evgenia, she will take you into her home and calm you down; then you will pass through the city freely. The presbyter asked the elder who he was? “I am Sergius Makovsky,” he answered. You promised to come to my monastery, but you didn’t come, and now you won’t fulfill your promise, but you will be there in captivity. Having awakened, the presbyter told his vision to Thomas, and they went with joy. Everything happened as predicted. Eugenia invited them to calm down; They passed through the city among armed people and were not detained. Having reached Russia, for some reason the presbyter did not rush to the monastery of Sergius. Isidore arrived and locked the fugitive in chains; then the liberated Simeon was given to the abbot of the Sergius Monastery. In 1551, Sviyazhsk was founded in the Tatar side and there was a monastery of St. Trinity. Then, from the image of the wonderworker Sergius, many miracles were performed in this monastery. The elders of the mountain Cheremis came to Sviyazhsk with obedience to the tsar and said: “five years before the founding of this city, when it was empty here and Kazan was calm, we often heard Russian church bells here; they sent light young people here to see what was happening; they heard the voices of those singing beautifully, as if in a church, but they saw no one, only one old monk walked with a cross, blessed in all directions and seemed to measure the place where the city is now, and the whole place was filled with fragrance. When they shot arrows at him, the arrows did not wound him, but flew up and broke, falling to the ground. We told our princes about this, and they told the queen and the nobles.” During the disastrous time of the invasion of the Poles, when the Sergius Lavra was under siege, one Sunday after matins the monk appeared to the sexton Irinarch during his nap and predicted an attack by enemies. Then the same old man saw him walking along the fence and sprinkling the buildings with holy water. An attack followed the next night, but the enemies met unexpected resistance and were defeated. At other times, the besieged were greatly oppressed and grieved that they could not send to Moscow with a request for help. The monk, appearing to the same Irinarch, said: “Tell the brethren and all the military men: let them not mourn. I sent from myself to Moscow to the house of the Most Pure One and to the Muscovites. to the miracle workers, with prayer, to my three disciples: Micah, Bartholomew and Nahum, at the third hour of the night. Your enemies saw them. Ask your enemies: you saw the elders, why didn’t you catch them? You will get into trouble from them." From negotiations with the besiegers and from the interrogation of the prisoner, it was revealed that the besiegers that night saw and pursued three elders riding nags, but could not catch them. One sick old man, having heard about this, entered into childish doubt: on what horses did St. Did Sergius send them? Ave. Sergius, appearing to him, said: they were sent on blind horses, on those who were driven out of the fence for lack of food, and at the same time healed him of illness and unbelief. Having commanded that this be announced to everyone, the monk also said: “The stench of laymen who sin fornication is not as disgusting to me as that of monks who are inattentive to their vows; and I will destroy the enemies under the walls of the monastery, and I will destroy those who live in the monastery in ambiguity, and I will deal with those who are defiled.” On the same day on which there was a vision of the departure of the monks to Moscow, in Moscow, which was also under siege, many saw: behind a gray-haired old man was a convoy of twelve carts with baked bread. When asked about himself, the elder answered that he was from the house of St. Trinity. When they asked: how is the house of the Most Holy. Trinity? the elder said: The Lord will not give up His name as a reproach to the wicked; Only you, brothers, do not be disturbed by earthly thoughts. Under arch. Dionysius's sacristan John the Hen, in great grief over the misfortunes of his homeland and the strength of his enemies, reached despair and thought: there will be no Orthodoxy in Rus'. At this very time he hears a voice through the window: who are you who think that there will be no Orthodoxy in Rus'? You don’t know that Vasily V., Demetrius of Selunia, etc. Sergius, the miracle worker, is praying to God for you.” John trembled and went to tell the archimandrite about what he had heard. But then it turned out that Sergius actually worked miracles at that very time. A man who was hitherto mute, whom everyone knew, says the following: at that moment I was sitting in a cell in which a relaxed monk was lying facing the wall. Two monks, fair-haired and with gray beards, entered, approached the paralytic and, having prayed to the name of Jesus, told him to turn his face to them. He said he couldn't. They repeated the demand. The sick man answered angrily: get away from me, don’t you know how sick I am? How should I turn? The godly elders, turning his face to them, put him on his feet and said: “You are in vain to be called sick, you are healthy.” Then, leaving the cell, they told me: “Go, tell the archimandrite how this disobedient one spoke to us.” The famous ascetic for the fatherland Kozma Minin from time to time prayed in a special room. Here the reverend appeared to him. Sergius orders to collect the treasury for the military people and go to cleanse the homeland of enemies. The vision was repeated a second and a third time. For the last time the monk told him: such is the will of God to have mercy on Russia; the elders will not agree with him as much as the younger ones, but the matter will end in success. Kozma made up his mind, not trusting himself until then. Soon the city elected him to be the zemstvo elder. He began to talk with tears about the misfortunes of his homeland and the need to act to save it. Some walked away with ridicule, others, and especially the younger ones, were touched and began to tell their fathers that the enemies would probably take everything from them - let the property go to save the homeland. And things started to boil. This is what Arch Kozma himself said. Dionysius. Blazh. Metropolitan Plato wrote in one book of the life of the saint: “and in the past 1782, as everyone knows, a single wife, having had her legs tied for more than ten years and having never been able to walk in any way, which has been completely explored, crawled on the ground: she crawled to this shrine, as if to some source of healing power, suddenly stood up on her feet and walked and jumped and praised God and the one he had chosen.” One of the miracles of modern times, the healing of a sick noble girl, is remarkable for the duration of the healing, “You will be healthy, but not soon; “otherwise you will soon forget,” the monk said to her at his first appearance; and for the last time he said: “Now they will believe,” when his crooked leg straightened when his hand was laid on him.” 278 Repose of Rev. Ephraim of Perekop A solitary life attracted Eustathius from his youth. 279 Trained to read and write, he loved to fast and pray in the house of his parents, Stefan and Anna, and did not like the amusements of his youth. At the behest of his soul, he secretly went to the Kashinsky monastery. 280 His parents, having learned about his whereabouts, spent a long time trying to persuade him to return to their house; after talking with him, they yielded to his desires - they devoted themselves to a solitary life and died in monasticism. After staying for three years in the Kashinsky monastery, he came to the monastery of St. Savva of Vyshersky, which was then “sparsely fenced, with a small wooden church in it.” Here, at the 25th year of his life, he took monastic vows with the name Ephraim and went through monastic obediences with all zeal. - Under the leadership of the great ascetic Blessed. Ephraim lived 25 years. He acquired so much spiritual experience from the great Abba that Rev. Before his death (1462), Savva entrusted his monastery to Andrei and Ephraim, as the most experienced of his disciples. 281 After the death of Rev. Savva, blessed Ephraim did not stay long in the Vishera monastery; he retired to the western shore of the lake. Ilmen, to the mouth of the river. Verenda and on the banks of the Chernaya River he built himself a cell. The place here was desolate, silent, the most pleasant for a hermit. One of the surrounding residents accidentally came across Ephraim’s hut and was amazed that a man lived in such a wilderness; He then brought bread and flour to the helpless hermit. The hermit thanked the Lord. Then the ascetic Thomas arrived to Ephraim with two disciples; They set up a cell for themselves near Ephraim’s cell. Others followed them. At the request of the new followers of their saints. Ephraim assumed the rank of priesthood and abbess. The favorite student of the wondrous Savva, who labored under his leadership for so many years, was known to many in his life. He was soon given the means to build first a wooden Church of the Epiphany, and then a stone one, in honor of St. Nicholas. - It was much more necessary to use labor and time to make the area of ​​the monastery, swampy and unhealthy, comfortable for staying there. The monk dug canals to drain the place; and in order to deliver clean water to the monastery, he built a channel from Verenda into the lake. That is why its desert was at one time called Perekopskaya, and along the Verenda channel - Verendovskaya. - Blazh. The abbot was the first in all works and obediences. – I went to the bakery to prepare bread and prosphora, carried water and chopped wood; He often went to the service ward and during the rest of the brothers, he ground rye for others. According to his establishment, each brother ground the assigned part of the rye at night; after Matins, the brethren also went to work in the field or garden; after the liturgy and meal they worked again. In feats of labor and prayer, St. Ephraim reached the age of eighty and died peacefully on September 26. 1492 282 His hardworking body was laid near the church of St. Nicholas. Subsequently, due to frequent floods, the monastery was moved to another place, safe from floods, and a chapel was erected over the tomb of St. Ephraim; in 1545 May 16 St. His relics were transferred to the monastery and then it was established to celebrate his memory. 283 In 1582, the main stone church of the monastery with a chapel in honor of St. Ephraim stood without service from the attack of the Poles and the 13 cells of the monastery remained empty, 284 but then the monastery was restored. 285 Repose of St. Savvaty Solovetsky With good led book Vasily Vasilyevich and under M. Photius at the monastery of St. The monk Savvatiy labored under Kirill of Belozersk. 286 Where did he come from and where was he from? remains unknown. According to the notes of Abbot Dosifei, he labored long and diligently at the Cyril Monastery, performing various services with complete obedience to the abbot. According to one church song, he had to endure “annoyance and dishonor.” 287 Having made vows of monasticism, he did not spare himself any more than before: with tearful prayer, vigil and hunger, he served the Lord day and night. Unrequited obedience to the abbot, meek love for the brethren and strict life began to gain him respect in the monastery. But the general attention in the crowded Cyril’s monastery began to weigh on him, and he decided to hide in a silent place. Having heard that on the Novgorod side of Lake Nevo (Ladoga) there is the island of Valaam and on it a monastery, separated from the world by water, the lover of humility and silence got ready to go to the quiet island: the Belozersk monks parted with the ascetic of God, not without sorrow. On Valaam, Savvaty appeared as an obedient monk and unrequitedly carried out orders, without asking himself why they required this or that? During strict fasting he was meek and always the same. The abbot and the brethren distinguished him with respect: but this alone worried the humble elder: he was afraid of losing a heavenly reward for an earthly reward. On the other hand, although life on Valaam was not easy, the Elder of God craved greater severity for himself and his soul yearned for silent loneliness. On Valaam, Savvatiev heard that even further to the north there was the Solovetsky Island, uninhabited by anyone, not very easy to stay on, and rarely accessible even to fishermen. The soul of the deserted, beloved old man was eager to live there in amiable silence. When he announced his desire to the abbot and the brethren: they did not want to part with the great elder. Wonderful jealousy for harsh deeds! The gray-haired old man fled from Valaam at night. When he reached the shore of the White Sea and began asking coastal residents about Solovetsky Island: they told him that the island was large, with lakes, forests, mountains, but not inhabited, because communication with it was very inconvenient. This story inflamed the old man’s desire to settle there even more. Noticing this desire in the old man, the interlocutors, no matter how accustomed they were to the harsh northern winter, looked at his gray hair and smiled at his intention. How will you eat and dress there, old man, when you are so poor and decrepit? they asked. “I have,” answered the monk, “a Master who gives strength to fresh youth even in decrepitude and feeds the hungry to satiety. The holy elder decided to stay for a while in the chapel, which stood near the mouth of the river. Vygi, in a place called Soroki. “Here he met the hermit Herman and from him learned even more how favorable the island is for silence. Herman expressed his readiness not only to accompany him to the island, but also to settle with him there. On a small boat, two of them set off across the restless sea and, protected by the Lord, on the third day they happily reached the shore. Near Mount Sekirnaya, at a distance of 12 versts from the current monastery, they erected a cross and their own tents. These were the first hermits on the distant Solovki. And their exploits since 1429 have sanctified the inhospitable island of the harsh north. This hermitage is far more difficult than the eastern hermitage. It was impossible to have any plant food on the local soil, and the terrible cold of winter and the dampness of autumn squeezed the very life in the body. – The ascetics of God patiently endured all the climate changes in their poor huts, warmed by the love of the Lord: they prayed and sang psalms, awaiting a blessed eternity. No matter how unattractive life on a cold island is: it hurt people’s envy that others lived there. Those who lived near Kem sent one family from them to Solovetsky Island so that, having become more familiar with the island’s facilities there, it would open up the conveniences for others to settle. But the Lord greatly enlightened human stupidity. Once Savvaty sang the Sunday all-night vigil with his friend and left his cell to worship the cross placed in front of the cell. Suddenly he hears a scream and a cry and, in embarrassment, rushes to his cell to tell Herman about it. Protecting himself with the sign of the cross, Herman follows the voice of the cry and sees a woman sobbing bitterly. Why are you crying so much? he asked. “I was going to my husband,” she answered, and suddenly two bright young men met me, with anger they began to cruelly beat me and said: “run away from here, this is not a place for you, hosts of monks will glorify God here - run away, so that otherwise a quick death will not befall you.” And they instantly disappeared. – Herman told the elder what he had learned and both glorified the Lord for His wondrous will. In the sixth year of Solovetsky hermit life, Herman went to the dry bank of the river for the needs of his cell. Onege. After him in the same year St. the elder was notified of his imminent release from bodily bonds. - He hurried to solid ground to commune with St. secrets and in two days reached the shore on a fragile boat. 10 miles from the mouth of the river. Vyga he met abbot Nathanael, who lived in the chapel on Vyga; Having told about himself, where he lived, Savvaty asked to give him permission and to introduce St. secrets – Nathanael hurried to admonish the sick man and asked St. The elder should go to the chapel and wait for him there until the morning. “You don’t know what will happen in the morning,” said the elder and asked not to delay the fulfillment of his request until the morning. The abbot fulfilled the desire of St. the elder and asked him to wait in the chapel to enjoy a spiritual conversation. “As the Lord wills, so it will be,” answered the elder and went to the chapel. At this time, the Novgorod merchant John arrived ashore. After praying in the chapel, he went into his cell and here he saw a handsome old man. In the conversation of love, St. the elder gave him instructions for life that penetrated deeply into his soul. - The rich merchant, enjoying the conversation of St. the elder, offered him a rich alms. “I don’t need this,” the elder said, “give it to the poor,” and explained how much giving alms means to the soul. - The merchant was saddened that St. the elder did not accept anything from him for himself. The elder said with the caress of love: “stay here, friend, until tomorrow: you will not regret it and your path will be calm.” The merchant replied that he must go to sea now. But as soon as he left his cell, a storm arose on the sea. I had to resist my desire to stay on the shore. In the morning, a good merchant came to receive the blessing from the elder, pushed the door with a prayer, there was no answer, he went into the cell and saw the elder sitting in a doll and robe, with a censer in his hand, but did not hear an answer to the greeting, the elder died with prayer on his lips. It was September 27th. 1435 The visiting abbot Nathanael buried the saint together with John at the chapel. 288 30 years later, when a monastery had already been established on Solovetsky Island, the elders of the Kirill monastery wrote to the Solovetsky monastery: “you are deprived of a great gift, - the reverend is not with you. Savvaty, who before you worked for God in your place, spent his life in fasting and labor, labored in all virtues, like the ancient fathers; Having loved Christ with all his soul, he withdrew from the world and died a blessed death. - Some of our brethren who were in the great Novgorod heard about the elder Savvaty the story of the God-loving John that while traveling on trade affairs he was honored to see the Venerable. Savvaty was alive, heard his spiritual teaching and, together with Abbot Nathanael, buried his deceased. The same John told our brethren that through the prayers of St. The Lord saved Savvaty from drowning at sea his brother Theodore. “We heard that signs and wonders were performed at his tomb. He pleased the Lord. “And we ourselves are witnesses of his virtuous life: the blessed father lived with us for quite a few years in the house of the Most Rev. Mother of God, in the Cyril Monastery. - Therefore, we write to your holiness and advise, do not be deprived of such a gift, bring the Venerable and Blessed Savvaty to you; let his relics be placed where he worked for many years.” - Excited by this, St. Zosima and the brethren decided to transfer the monk to the monastery. When they dug up the secluded grave, the air was filled with incense, and when they opened the coffin, they saw an incorruptible body, not damaged in the slightest, and all the clothes were intact. The transferred relics were placed behind the altar of the Transfiguration Church of the monastery. This was in 1465. From that time on, the sick began to receive healing at the tomb of Savvaty. The merchants John and Theodore, favored by the monk, sent an image of Savvaty, which was placed on the tomb. In 1566, August 8, the relics of St. Zosima and Savvaty were moved to the chapel of the Transfiguration Cathedral dedicated to them. 289 In the letter of P. Philaret we read: “Elder Daniel was sick and lost his sight; he did not see anything for six weeks. 27 Sep. in memory of the wonderworker Savvaty, the wonderworker Sergius and the Solovetsky wonderworker Savvaty appeared to him at night, in a subtle dream. Savvaty begged the wonderworker Sergius for the healing of Elder Daniel to forgive and heal him. At his request, the wonderworker Sergius anointed his eyes and healed him. At that same hour he received his sight and began to see as he had seen before. Now the elder builder, by the grace of God, is healthy.” 290 In 1822, Zosima and Savvaty healed a deaf, dumb youth with crooked limbs. 291 Repose of Rev. Herodion of Ilozersky Lecturer Herodion was a student of St. Cornelius of Komel and was tonsured a monk by him. Under the guidance of the great ascetic, the student matured in spiritual life. - After the death of his mentor (1537), when many of the brethren began to disperse into the deserts, blessed. Herodion retired to the Belozersk side and at first lived in a wretched hut on the shore of Lake Udro, where he spent quite a bit of time in solitude. Then, at the inspiration of the highest, he moved to the island of Iloozero, bought from a peasant an island, which had long been called Ozadsky, 15 versts from Beloozero, and built cells and a church on it in honor of the Nativity of the Mother of God. This was the beginning of the Ilozero Ozad Desert. Since the surrounding residents did not have parish churches, they converged on the monastery church for prayers. Here their children were baptized, funeral services were held for the dead, and marriages were celebrated. At times, noisy meetings of the laity disturbed the monk, and he secluded himself in his cell: but he endured these inconveniences for the needs of the saint. faith, and deprived those who violated reverence of their blessing, which simple hearts treasured. The monk exhausted his body with fasting, spent his nights in prayer, and every Saturday he communed with St. secrets - An angel informed him of his imminent death; having accepted the schema and communed with St. Mystery, he rested peacefully on September 28. 1541 and was buried in the chapel built by him. A certain Zephanios did not reverently thrust his staff into the grave of the monk and suddenly became blind; Having been blind for a long time, he fervently prayed in the chapel for the forgiveness of his sins; Herodion, who appeared, restored his sight; The delighted Zephanius ordered an icon of the saint to be painted in the form in which he appeared to him and placed it in the chapel. Monk Vassian, an icon painter, was sailing on the lake in a boat. A terrible storm arose: despairing of life, Vassian called for help from the blessed one. Herodion; on one board he was brought to the shore and here Herodion, who appeared to him, said: “Here you are saved, my brother! go and live with Elder Herodion.” – In 1653, with the blessing of Metropolitan Nikon, the Belozersk archimandrite testified to miracles that were occasionally performed in the name of Herodion. After that, a stone church was built in honor of the Nativity on the site of the chapel. The Virgin Mary with a chapel in honor of St. Herodion of Ilozersky. 292 Repose of Rev. Cyprian of Ustyug “During the time of the Rostov prince Konstantin Vsevolodovich, so says the Ustyug chronicler, the landowner of the Dvina third and the Ustyug volost, despising the delights of the world, took on the monastic image and was called Cyprian. When he accepted monasticism, the citizens of the great Ustyug convinced him to build a holy monastic monastery near the city of Ustyug in a convenient place. - Having walked around the city, examining the places convenient for the monks to live, he chose a place near the lakes, behind the Ostrog talus. Here he set up a small cell for himself. In 1212, the monk Cyprian began to build a monastery in honor of the introduction of the Mother of God into the church and St. Archangel Michael. Citizens, seeing his godly life, brought what was necessary for the establishment and maintenance of the monastery; and others began to live with him. He received everyone with joy and love, and by example of life he taught how to achieve salvation and get rid of eternal torment. - Subsequently, he gave the monastery all his property, villages, villages, arable and hay land, which he had in Ustyug and many other volosts. From that time on, his holy monastery began to spread and had no need for anything. “Reverend Father Cyprian was recognized as the head of the holy monastery and the shepherd of Christ’s flock.” So says the chronicler. 293 To this day, a wild stone is preserved in the monastery - a monument to the exploits of the saint: this stone either served as his head, or he held it in his hand during the night, so as not to allow himself to sleep and to pray cheerfully in spirit. 294 “In 1276 Sept. 29 d. continues the chronicler, monk Cyprian, head of the Arkhangelsk monastery, died and was buried in his monastery near St. gate Subsequently, a church of pre-sexuality was built over his tomb and his tomb remained inside the church behind the left choir, against the wall; a tomb was built over him.” 295 According to the news of the 17th century. in 1621, one of the monastery servants, returning from Verkhoturye, near the Pyskorsky monastery, carelessly gnawed the root of some plant, given to him in the form of medicine, and as a result he became so sick with his stomach that they could hardly bring him, barely alive, to his monastery. Here he lay sick for a whole year. Having tried various medicines and received no benefit, he turned with fervent prayer to St. Cyprian, “promised to serve a requiem mass in the chapel over his tomb and to lay a veil on the tomb.” As soon as the funeral service was over and the veil was laid, the sick John became as healthy as if he had never been sick. 296 Repose of the Venerable Gregory of Pelsham The son of the Galich nobles Lopotov, raised in piety, Rev. Gregory loved the Lord from his youth. 297 At the age of 15, his parents wanted to marry him: but before they fulfilled their intention, which disagreed with their son’s dispositions, they moved into eternity. Gregory, having distributed his property to the poor, entered the Galich Monastery of the Mother of God, which is near the lake. Here, having accepted monasticism, he willingly served the brethren, humbled his body with labor and lived godly. Here, for his pure life, he was awarded the rank of priesthood. His exploits of sincere piety, given the fame of his family, soon earned him the respect of many, so that he was an adoptive father to the children of the Galich prince. - Weighed down by the fame and closeness of his relatives, he left the monastery of his homeland and went to worship St. Leonty of Rostov. He liked the cell of the Abramian monastery for its silence, and he remained here to asceticize. The monks of the Rostov Spassky Monastery, on the sands (now within the walls of the Yakovlevsky monastery), having recognized Gregory, wished to have him as their abbot; Rostov Archbishop Dionysius added his will to their desire; The monk rejected the honor and only out of obedience to the archpastor did not remove it from himself; Having accepted the title of abbot, he redoubled his efforts and his edifying life attracted many visitors to the monastery. since his spirit constantly strived for a silent life, two years later he secretly left the Spassky monastery and retired to the Vologda forests. In the cell of the Sosnovets Hermitage he found the peace he desired and in spiritual friendship with the Venerable. Dionysius of Glushitsky began to perform feats illuminated by the advice of experience. Here, over the course of several years, he gathered quite a bit of spiritual experience, not just for himself. – The silence of a solitary life was pleasant to him: but he felt the need to serve the salvation of others. His spiritual friend and mentor Dionysius approved of his thoughts. 298 With a cross on his shoulders, Gregory went to look in the forest for a place convenient for monastic stay and on the banks of the river. Pelshemy planted a cross at the base of the monastery. The first to come to the desert cell was his priest Alexy and was tonsured by him with the name Alexander; then others began to come. The reverent and wealthy villager Martin donated land and forest for the new monastery. And in 1426 the first church was built. Rev. Dionysius, having lovingly visited his spiritual friend, brought for his new church “icons of the feasts of the Lord and books of the prologue, to this day, says the ancient life, visible in the monastery.” With the blessing of Saint Ephraim, Dionysius consecrated a new church in honor of the Cathedral of Our Lady. The Monk Gregory himself copied various sacred books for the monastery. Such books were multiplied by the monks for the benefit of others. “These are not the books and little books of which so many are now multiplying and from which there is nothing to pass into the immortal soul except emptiness and vanity, except food that corrupts and poisons our God-created nature. The monks offered books either with examples of holy life or with cures for one or another of our sins. - Under the influence of the instructions of Rev. Gregory, his monastery blossomed with brotherly love and monastic deeds. Therefore, many lovers of Christ diligently donated the fruits of their labors to her. He had to endure a lot of troubles for his monastery. One night, various household tools of the monastery were stolen. The brethren were greatly saddened; but the monk, comforting them, said that everything would be returned and, indeed, soon everything was taken away from the caught thieves. Whose soul was full of love for the Lord, he could not be indifferent to the worries and troubles of his homeland. In 1433, Rev. Grigory went to Moscow, where Prince Yuri Dmitrievich then ruled the Grand Duchy, expelling Vasily Vasilyevich from Moscow. The monk convinced Yuri to return his inherited property to Vasily, to general peace, and Yuri returned to Galich. The following year, Yuri's son, Prince Dimitry Shemyaka, began to devastate the Vologda country belonging to Vasily; residents left their homes and some died of hunger, others wandered, not knowing where to lay their heads. Crowds of people gathered for food at Gregory's monastery, and he generously gave help. Inflamed with holy jealousy, he went to Shemyaka. “Prince Dimitri! the hermit said, you are doing the works of a pagan, go towards the pagans, to those who do not know God; Christian widows and orphans cry out against you before God: how many people are dying because of you, both by hunger and cold! Shemyaka, enraged by pride, ordered the old man to be thrown from the bridge. The monk lay unconscious for several hours, severely broken. Having come to his senses, he said to those around him: “Like the master, so are the servants, but the unfortunate ones will perish.” Shemyaka, callous as he was, yielded to the monk’s denunciations and left Vologda. 299 – This courageous intercession of the saint for the unfortunate, rewarded so beautifully by Shemyakoy, strengthened the people’s respect for the saint and his monastery. The ascetic elder did not change his rules until the grave, combining humility with exploits of love for God and neighbors; After a prayerful conversation with the Lord, his consolation was to accept strangers and provide possible help to those in need. – Approaching his death, he appointed his disciple Alexander to the abbot of the monastery; then St. received communion. Mysteries and having given instructions to the brethren, he said about himself: “When I die, do not give me any honor, but take me by the feet and drag me into the swamp.” 30 Sep. 1441 he gave up his spirit to the Lord. 300 His relics rest hidden in a stone church built in his name, and the monastery still retains his surname, calling it Lopotova. It stands 40 versts from Vologda and 7 from Kadnikov. 301 “Therefore, brothers, we are not obliged to the flesh to live according to the flesh. If you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the flesh, you will live” (Rom. 8:12-13). “We know love in this, that He (the Son of God) laid down His life for us: therefore we too must lay down our lives for the brothers. My children! let us love not in word or tongue, but in deed and in truth” (1 John 3:16:18). Yaroslav. epar. led 1860 No. 26. 1862 No. 18. 19. RKP. Saints: “Holy and blessed John, the Fool for Christ’s sake, reposed in L. 7089 Sep. 3 d." Description RKP. synod. 2; 3, p. 442. In the history Union of Kamensky p. 314. 315. Abbot's announcement. Athanasius: “Sapega sent (Luba) to the Brest-Litovsk Simeon Monastery to study with him Athanasius in Russian literacy, Polish and Latin, where he remained for seven years.” (Collected gram. 3:41). since after that until Sept. 1644 Luba lived in Brest “in a Jesuit monastery for more than 15 years” (Soloviev history 9:343): it turns out that Luba was given to Filipovich in 1622. Sl. correspondence between Russia and Poland 1613–1644 in reading. total ist. 1862 book. 4, 132–137. Record. Filipovich to the synod. b. 2, 67. Description RKP. synod. b. 2, 67. Certificate of M. Sylvester in the act. zap. Ross. 111, 117. “A brief description of the life of St. Afanasy Filipovich, abbot of Brest, new martyr", ex. in Vilen. epar. Ved. 1864 No. 1. At the end of the life it is said: “composed in 1648.” To the synod. RKP. “about the death of the glorious memory of the celestial Fr. Afanasy Filipovich, the Orthodox abbot of Berestey, - the story was copied through his novices, and became the fate of 1648.” O. Sava index synod. b. p. 159. M. 1858 “Everyone can understand,” the monk wrote, that if Luba had been Mnishkova’s son, then the Mnishkovs would have made their participation known. Previously, from the lips of the late Sapieha, I, being a teacher, heard the following: “I asked to put a carpet over his (Luba’s) bed, he said loudly with anger; What's this for? Who knows who he is? And he barely ordered to buy a rug and a blanket.” Solovyova ist. 9, 344–350. 493. Life: “St. Athanasius suffered wounds on his body, reproaches, chains in prison, of which the first was in Warsaw, the second was in Krakow.” Description synod. RKP. 1, 66–68. Petition to the Tsar in 1659 on Thursday. total ist. 1848 No. 8. The first universal of Khmelnitsky, who called for war with the Poles, was written on May 28, 1648. zap. Ross. 5, no. 23. Life of St. Afanasy, in lit. epar. Ved. 1864 Slavic list of lives, delivered to the author, differs somewhat in words from the printed text. Description of the synod. RKP. 2, 68. July 20 is the day shown as the day of memory of St. Athanasius in history Hier. 111, 456. 557. Of course there is a day for the opening of his relics. Mixed. about the monastery page 94. Collection years. 3, 183. “After many years and many pestilences, the ancient memorials have worn out and the relics of him (Archbishop John) are unknown where they lie.” 3, 112–113. “That same summer (1439), Archbishop Euthymius smeared the entire Saint Sophia with lime. That same summer the body of the archbishop was found. John, with whom the Suzdal people were under the new city.” Also in Russian. times 1, 297. At 4 Novgor. years. collection years. 4, 122. and RKP. tell about the appearance of the saint. John. Forgetting about St. John, discovered in 1439, is all the more strange because in 1355 a special stone church was built for the icon of the sign of the Mother of God, where it was transferred from the Church of the Transfiguration. Collection years. 111, 84. 228. 275; 4, 62. See September. 25. Simeon, on his way back from the west, was in Novgorod: “he spent the whole summer (1439) with Bishop Euthymius.” Review Russian. literature. $89. Description Blush. music page 38. The story of the discovery of the relics of St. John written under St. Euphemia; another legend, about a journey to Jerusalem, is the work of the famous Basil, who wrote the service of St. John. Blush. music No. 397. Sl. Russian review liter. § 90. First Novgorod. letop. (collection l. 3. 14–18) calls him in the rank of hierarch only Elijah. Later chronicles: “And Elijah was in the world, Ivan was spoken of as a foreigner” (collection of years. 3, 215. 180). In the RKP. charter of the 12th century. modern postscript: “in the summer of 6694 (1186) Elijah, Archbishop of Novgorod, reposed, and his schema name was John.” If the schema is a great angelic image, then the name of John was also the name of baptism, and the name of Elijah was a monastic name. Collection l. 3, 13. “In l. 6671 (1163) appointed (elected) the great Novograd bishop John and served as bishop for three years.” 3, 2. 15. Collection years. 3, 13. 215. 125. Collection years. 3. 215, 182. No. 233. Novg. 1 years under 1179 he speaks of the death of the first abbess of this monastery, Elizabeth (Collected years 3:17). Sl. ist. Hier. 4, 310. Collection years. 3, 15. 215; 4, 12; 7, 87; 9, 241. 242. Separate story ed. in time total ist. book 16, and in the famous academician. No. 1. 291–293, somewhat decorated in the collection. years. 5, 8–10; 9, 241. 242. In step. book 1, 302–305. Celebration of the sign of St. Mother of God 27 Nov. we see in everyday life in the 13th century, in Rumyantsev’s museum, p. 404. About icons. Russian signs hon. Part 2, p. 302, M. 1843 Ancient. grew up state dept. 1, 15–20. The holy icon was corrected in 1527 by Archbishop Macarius and it was probably then that the Novgorod miracle was depicted with a plan of Novgorod. St. Petersburg years. 6, 284. See Krasov about the place. ancient Novgorod 138 and 139. Tikhomirov's tale of miracles. icon of the sign of Novgorod. 1861 Macarius of Antiquity 1, 232–233. 301. 302. 2, 21. Collection years. 3, 15. 125; 4, 13. On the parchment charter of the synod. bib. 12, in No. 320. Modern postscripts: “in years. 6678 (1170) installed Elijah as archbishop. and his brother Gabriel monastery of St. Theotokos Annunciation and in the years. 87 (1179) stone church of the Postavista.” Then the years of death of Archbishops Elijah and Gabriel are recorded and then the prayer “Lord, through the prayers of You who gave birth to Ty and our venerable father John and Gregory and Your Archangel Gabriel, preserve, visiting this house until the end of the age, and grant us salvation to find.” The charter apparently belonged to the Annunciation Monastery and, according to the letter, dates back to the end of the 12th century. Collection years. 1. 170; 3, 15; 4, 12. 13. Step. book 1, 304. Collection years. 3, 16; 4, 14. The story of the discovery of the relics. Collection years. 3, 17. 216; 4, 15. Sl. approx. 24. The Tale of the Construction of Benefits. mon. printed in the memory of old. liter. 1, 258 Already Karamzin (2. pr. 414) noticed the injustice of the story - that “as if John, even before entering the department, built the stone Annunciation Church with the help of miraculously obtained gold.” God does not lavish miracles unnecessarily; and the Novgorod department had the means to build churches and monasteries. (Novgorod Department 37–40. St. Petersburg, 1851. Belyaev’s stories from the river. Ist. 2, 126. 127). The chronicle indicates the year of the church. Equally take in the meaning of history the story of the journey of St. John on demon to Jerusalem means passing off popular rumors as history, based on nothing. Chronicle: “they (the Novgorodians) took away his (Archbishop Sergius’s) mind with magic and said: John the Wonderworker, who rode on a demon, do it to him.” Collection years. 6.236. Collection years. 3, 18. 126. 316. 10, 15. Collection years. 3.18.216; 4, 16. Macarius of antiquity 1, 283. 286. Collection years. 3, 16. 126. 18. 216; 4, 16. The Gospel written by “the priest St. John the Baptist by Maxim Teshinich,” remarkable also because in it in many places the name of the Savior is written: “Jesus” (Reader. General History, 1861). - According to the legend, St. John built at his own expense the churches of three of Daniel's friends, St. Elijah is right. Lazarus, St. Nicholas and Theodore the Studite. - But the Church of the Three Youths was built after his death by his brother Gregory in 1189 (Collected years 3, 20.) Church of St. Nicholas, stone, on the Settlement, built in 1165 by Prince. Svyatoslav (Collected years. 3, 13. 215). Monuments of Slovenes. 12th century page 203. Ibid., pp. 200, 202, 203. Monument to words. 12th century page 223. Into the spirit. Vestn. 1863 edition by Nevostruev. Collection l. 3, 19. 126. 180. 216. Makaria Novg. ancient 1, 71. 72. – About how St. was depicted. John icon painters, see Sakharov’s “original” p. 38. St. Petersburg. 1849 Description of the life of St. Venerable Martyr Macarius of Ovruch. It contains a lot of information about the Kanev life of the teacher. Macarius, but the chronological testimony is incorrect. – Errors were repeated even in the 2nd edition. Dictionary of Saints. St. Petersburg 1862 Letters from Rev. Lazarus in black diocesan known 1863 Rev. Lazar called Macarius his “ tonsure ” in the sense that in 1657, after the death of M. Sylvester, he ruled the metropolis and appointed Macarius as abbot of Ovruch. - RKP. The life says that St. Macarius was ordained both as a hieromonk and as an archimandrite by M. Joseph, the new edition of the dictionary repeats this news. But there is an obvious mistake here. In the RKP. and the printed life of Macarius says that he was assigned to Kanev 10 years before his death by M. Cyprian. But the first is inaccurate if in the same year 1671, as he was expelled from Ovruch, he was assigned to Kanev, and his life also says that he lived in Kyiv for 2 years, which is no longer probable, due to the care of the Reverend. Lazara. Metropolitan of Kyiv Cyprian at that time was not at all on the right bank of the Dnieper, he ruled the churches and monasteries of M. Joseph Nelyubovich-Tukalsky, and he, of course, as a result of the intercession of the Reverend. Lazar before Hetman Doroshenko, assigned Macarius to Kanev. And Cyprian was not some foreign archpastor who was in Ukraine and took part in the fate of the Venerable. Macaria? At that time, quite a number of foreign archpastors lived in Ukraine. Konissky “Yuri became a monk in Korsun in October 1662 (Velichko 2, 36. chronicle. Belozer. 29).” In 1664, he was imprisoned in Marienburg together with Joseph Tukalsky and in 1668, leaving Uman for Kyiv with the abbot of Uman, he was captured by the Tatars and sent to Constantinople (Letop. Belozer. 76. 78. 79. Velichko 2:334). According to the time of determination of pr. Macarius in Kanev (pr. 47) he received Yuri in Kanev in 1672. Sl. Maksimovich. Geographer. Dictionary M. 1861 1, 949. According to the RCP. life of the death of St. Macaria and the ruin of Kanev date back to 1653. But this year the ruin of Kanev is not visible from any monuments. And what is said about his ruin in his life is in accordance with the chronicle description of the ruin of 1676 (Stories about Kanev in the Kyiv Provincial Gazette, 1846, No. 2–5 and 46). Letter from the archbishop. Lazarus is left in no doubt that St. Macarius suffered after 1657. The day of his death is shown as 7 a.m. Sept. in Saints' Dictionary, p. 175, 1671. The life of Rev. is described in detail and clearly. Joseph in added. to creativity father c. 1849. pp. 225–270. According to the RCP. “The life and exploits of the teacher. Father Abbot Joseph the Wonderworker, who created the monastery of St. The Holy Mother of God of Her Dormition near the city of Volokolamsk, was written off as his disciple by the humble Bishop Savva of Sarah, said in black, with the blessing of the Most Reverend. Metropolitan Macarius." Enlightener pp. 361–373. Kazan 1859. Spirits. gram. Ch. 1. word 7. Dissenter of spirits. sword part 3 dep. 1. Ch. 3. Nevolin about Pyatina in approx. p. 116. 81. St. Petersburg. 1853. The dictionary page 129 even believes that he lived at the end of the 16th and beginning of the 17th century, which is irreconcilable with the scribe book. – According to the inventory of 1662, there are 12 courtyards behind the Opotsky Ilinsky Monastery. East. Hier. 5, 366. 367. Information. about the monastery 456. RKP. legend in Tolstoy 2. No. 368. and 53. in Tsarsky No. 124. 134. This legend is slightly supplemented in the news of Paisiy Yaroslavov about the Kamensky monastery. ed. to the right interview 1861 1, 210–213. Miracles taken from a note by an unknown person. The author, as he himself says, also wrote a service to the saint. Pedigree. book pp. 55. 57. 58. 149. Paisiy directly names the book. Andrei's grandson of Prince. Vasily of Yaroslavl, and not his grandson. book Vasily of Moscow, as others call it. Yaroslav. lips led 1853 No. 3. Collection gram. 1. No. 63. 64, Pedigree: “book. Dimitry Shemyaka married Prince Dimitry of Zaozersky.” They write: “he (Andrey) remained the only heir to the inheritance.” (September p. 156). This is not true. It is equally unfairly said by Savvaitov that, Prince. Andrei “married the prince. Kuben took Ivan from Dey as a dowry, and the Grand Duke took Kuben from him.” (Known. archaeological society. vol. 2. p. 10). According to the genealogy book, this relates to the prince’s brother. Andrey to the book. Semyon; his other brother, Prince. Theodore, according to genealogy. book, childless, like Andrei, i.e. monk. Pedigree book pp. 58. 149. 232. 234. According to the RCP. According to legend, Andrei was 12 years old when he entered the monastery; according to the topographical description of Vologda (Dictionary of Saints 1836, p. 26), he took monastic vows for 20 years. The first is undoubtedly not true. If Andrei was born in the same year 1429 as his father was killed (see about St. Alexander Kusht. June 9), then he died (in 1453) - 24 years old and entered the monastery in the 19th year. Paisiy “and will give him to the spiritual elder to punish his monastic life.” Writer of the life of the book. Joasapha calls the elder Gregory and passes him off as the same Gregory who was the Archbishop of Rostov. But Gregory was the Rostov archbishop from 1395, i.e., long before K. Andrei entered the monastery. Is. ep. 4, 332. 333. Compiled. about monas. 67. Vologda. lips led 1849 No. 34. Tsarskogo No. 124. Tolstoy 2 No. 368; 3, no. 53. RKP. “a word about the life of St. our father Afanasy Vysotsky and his disciple abbot. Athanasius”, written in 1698 in Undolsky No. 288. to the synod. RKP. 18th century No. 85 along with the lives of St. Serapion Novgorod. and Dionysius of Radonezh. The word, as a word, is written eloquently and edifyingly, but with little historical information and with errors against history. In syllable and tense it belongs to Karion Istomin. Here and further in the table, for the convenience of readers, the dates in the dates have been swapped with the date and month; in the original, the month comes first, then the date - note from the electronic editors. Nikon. years. 4, 38. 39. 232. 233. Collection. years. 8, 21. Lviv. years. 2. 149. Russian. times 1, 277. It says here “bless your disciple Athanasius, a native of Rostov.” But according to the word about St. Athanasius, a native of Rostov was Athanasius’ student and his successor, Athanasius the Younger. In this regard, one must trust the word, according to the details with which it speaks about the parents of the student Sergiev and the student Afanasiev. Pisan. synod. hands 2, 3. pp. 6–11. Message ex. in Orthodox interview 1860 Troitsk years. Karamz. 5. Project 122. Also Nikon. years. 4, 139. Nikon. years. 4, 39. O blessed one. Cyprian Sept. 16, pr. 75. Description Blush. music No. 360. p. 516. 517. Description music No. 445. “Industriousness has touched this book, which is the eye of the church... But our diligence has fallen into desire for such a purchase of labor; Even though this is not an artistic achievement, it is difficult to reach the edge, I live in flight 6909 May 30.” Tolstoy has a statute of 1409 with the same afterword that Athanasius wrote. 1. No. 11. in the library. cauldron University list of 1429, copied by Jonah in the Sergius Monastery. F. m. enlightenment part 75. otd. 3, 71. 12. The icons are still intact. Mixed. about the monastery page 237. After what is said according to modern monuments about the stay of St. Athanasius in Constantinople, there is no need to prove the injustice of the news of 1698 that Athanasius was the patriarch in Constantinople. However, the author of the news of 1698 begins his story like this: “evidence is not found in many scriptures, if not little,” and then more than once expresses his doubt about the accuracy of such evidence. East. Hier. 3, 632. 633. Nikon. years. 4, 39. “For God’s sake (Athanasius) leave the abbess and go to Constantinople and buy yourself a cell there, Androfat gave; and lived in silence with the saints, the elders, and so in old age he deeply reposed in the Lord.” East. Hier. 6, 366. 367. Consolidated. about the monastery p. 78. RKP. note about Ave. Vassian. RKP. a legend about the life and miracles of rights. Simeon, op. m. Ignatius. (Review of literature. § 243); RKP. Siberian chronicler of the Tobolsk seminary under 1692 Macarius, a legend about the life and miracles of St. Righteous Simeon, St. Petersburg 1867. The Merkushi churchyard was founded in 1620, and Verkhoturye - in 1598. Acts of Verkhoturye in time. total ist. book 25, mixture pp. 3–13. The area where Verkhoturye was founded is called in the acts the Peipus settlement - Narymkura. See Slovtsova history. review Siberia. St. Petersburg 1838 pp. 39–41. Solikamsk Chronicle. in Barkh p. 514. In addition to the RKP. life of the righteous, Siberian chronicler: “Reverend John, Metropolitan of Tobolsk, rode to Tyumen (with the governor, Prince Gagarin), for the testimony of St. relics." North. arch. 7. 19, p. 249. In the RKP. The legend of the life and miracles describes up to 50 miracles of the righteous man. Geographer's Bulletin. total part 10. 1854 p. 31. Life of St. Cypriana is described in the appendix. to creativity father 1848 But after that monuments, hitherto unknown, were discovered. “Epistle of Saint Euthymius to Cyprian the monk who lives on Mount Athos. grief and I ask you to write about church things” contains answers to the questions: a) about bowing on the days of Pentecost and in the 12 days between the Nativity of Christ and the Epiphany; b) about the communion of St. the mysteries in the absence of a priest in the desert. Description synod. RKP. 11, 208. The cathedral act of 1389 in the Kalachov archive. Book 3. St. Petersburg 1861, pp. 8. 10. 17. Acta patriarh. constant 3, 118. Collection l. 3, 91. Epistle of Cyprian to the abbots. Sergius and Theodore dated June 23, 1378 Collection l. 3, 91. Nikon. l. 4, 48. 92. Message to the abbots. Sergius and Theodore in Orthodoxy. social security 1860 Message to the abbots. Sergius and Theodore in Orthodoxy. interview 1860 pp. 85–102. The first message was written from Lubutsk on June 3, 1376, the second on June 23, the third on October 18. 1378 Third letter to the abbots dated October 18, from Kyiv. Interview. page 104 seq. Nick. l. 4, 92. Probably Cyprian went from Kyiv to Constantinople and followed Mityai, who left Moscow in July 1379. This should also be because, according to him, he stayed in Constantinople for 13 months, while in Kyiv we see him at the beginning of 1381. Ave. 91. A word of praise for Cyprian, spoken 3 years after his death (1406). It says here that this meeting with the homeland took place 30 years ago. Protocols of the Patriarch No. 35 and 43, g. min. enlightenment June 1847 Acta patriarh. Const. 2, 12–18. Vindob 1862. Step. book 1, 422–424. Acta patriarch. 2, 6. 7. Typogr. years. p. 147. Collection. l. 1, 233. Nikon. l. 4, 77, 78. 92. 93. “In l. 6889 on the feast of the Resurrection of the Lord, His Grace Metropolitan Cyprian came from Constantinople to Rus' to his metropolis in Moscow; the great prince Dimitri Ivan. receiving him with great honor." Even Karamzin (5 pr. 53) noted that according to the Trinity of Rostov and other chronicles, except Nikon's, 4, 93. 96. 99. Cyprian arrived in Moscow in 1381 after the Battle of Kulikovo. In Orthodox interview 1862 1, 34–36 – incorrect. Collection l. 1, 183; 4, 238; 6, 121; 8, 43. 47. Nikon. l. 4, 139. The conciliar act of 1389 at Kalachov in the arch. ist. legal St. page 12. Message to the Orthodox Church social security 1860 2, 105. Whom did Cyprian call flatterers and a deceitful person? Of course Pimena. At the time, like Cyprian was in Tver, he was imprisoned in Tver and probably, through his supporters, brought it to the. The prince began to hear unfair rumors about Cyprian, and in Constantinople he complained about Vel. prince – Cyprian arrived in Moscow from Tver on October 7. 1382 (Karam. 5. pr. 101). Therefore, it must be assumed that he left Moscow for Kiev at the end of October. Nikon. l. 4, 139. 140. 145. 39. Collection. l. 4, 91. 92; 5, 239. 243. A letter to Athanasius with the notification: “I’m going to Tsar-City on the Volosh land” - without year or date. The publishers place it at the beginning of 1383. Palauzova Romanian states in the fatherland. zap. 1858 Oct. p. 544. In 1387, in the Studite monastery, a ladder was painted by M. Cyprian. Handwritten RKP. in b. Moscow spirit. acad. No. 152. The letter summoning Cyprian to Constantinople was written on May 27, 1387. Acta patriarch. 2, 98. Conciliar act of 1389 “Cyril Cyprian also arrived in accordance with the patriarch’s writings to him. Some time passed before this last one, sent on royal business, returned.” Kalachov's archive p. 14. Council act of 1389 pp. 13–16. Acta patriarch. 2, 116–127. Collection l. 1, 233. East. ak. 1. No. 182. What is also remarkable here is that the Metropolitan promises to take those sent from Notara with goods to the Bug “until all Russian lands are finally gone.” Doesn’t this indicate both the dangers of the path experienced by Cyprian and the then borders of Russia? Nikon. l. 4, 171. 172. 193. Nick. l. 4, 192. 193. Collection. l. 5, 244; 1, 233; 8, 60. Note about Euphemia from Karamz. 5 Ave. 232. Nick. l. 4, 185–199. Letop. at Karamz. 5. Wed. 232. Messages in history. act. 1 No. 6. Acta patriarch 2, 181–187. 194–197. Collection l. 4, 140; 5, 96. Archangel. l. 91–96. Archangel. years. 95. 96. Nick. years. 4, 195. 200–202; 8, 61. 62. Nick. l. 4, 253. 254. Collection. l. 3, 95. 96. One was sent to Novgorod. archbishop John in 1392, another in 1393, three in 1395, all ed. in 1 volume. ist. ak. No. 7–11. Collection l. 3, 97. Nick. years. 4, 257. Step. book 1, 252. Acta patriarh. 2, 177–203. The Novgorodians “gave him (M. Isidore), judgment according to the old days,” in 1437 (collection l. 3, 112. Kings l. 1:203). It is clear that the relationship of Novgorod to the metropolitan after the patriarchal court did not remain in an uncertain state. The same can be seen from the treaty of 1471 (collection of state charters 1. No. 20). Acta patriarch. constant 2, 157. 180–181. Collection l. 5, 245–249; 8, 68. Nick. l. 4, 259–264. Prologue August 26. Step. book 1, 554. 555. 522. 523. Vladim. lips led 1849 No. 22. Years. at Karamz. 5. pr. 165. 166. Nick. years. 4, 268. Step. book 1, 525. 526. Letop. at Karamz. 5. Ave. 254. under 1398 Nik. l. 4, 268. step. book 1,526. Step. book 1, 556. 558. Nick. l. 5, 2. 3. Nikon. l. 5, 37. a. e. 1. 111. source Hier. 6, 70. Description music 296. Rosenkampf about the helmsman, in note. p. 209. 210. Nevolina about the church. court, pp. 147–151. St. Petersburg 1847. Cheat. last his Athanasius in history. ak. 1.149.480. Years. at Karamz. 5. Project 170 and 254. A. e. 1. No. 266. A. and. 1. No. 50. Letter dated June 8, indictment 12 next. 1404 In total, each church received up to 75 silver money, or up to 75 spools of silver. Narbut Dz. nar. Lit. 5, 507. 591. Nikon. l. 4, 315. Lvov, l. 2, 236. Karamz. 5. Ave. 232. 254. Narbut Dz. nar. Lit. 6, 87. Nikon. years. 4, 318. 5, 1–7. Lviv. years. 2, 239. Russian. time 1, 218. 219. Collection. years. 8, 78. According to the RCP. life (in Tsarsky No. 481. 694) and printed. prologue: “he reposed before God in l. 6914. sept. at 16 days.” But according to the chronicles, he died on September 16. 6915 (next 1406) At the council of 1667 they said “below Cyprian and Photius metropolitans and others who were appointed bishops in Constantinople, wearing white hoods... A white hood was sent to Basil, Bishop of Novgorod from Patriarch Philotheus.” But historical monuments tell a different story. Nikon. years. under 1392 (4:231) and Russian. times 1, 276. show: “white hoods were from the beginning all the burdens of all in Rus', both metropolitans and bishops.” About Metropolitan Pimen, returning from Tsaryagrad in the rank of metropolitan, is told: “at Kolomna I took off his white hood.” (Karamz. 5. pr. 60). About Anthony the Bishop of Turov under 1404 it is said: “I took away from him (M. Cyprian) the episcopal rank and his sacristy and the white hood.” (Karam. 5, pr. 232). Council 1564 He said that the ancient Moscow metropolitans Peter, Alexy, Cyprian, the Novgorod saint John, the Rostov saints Leonty, Ignatius, Isaiah, are depicted on icons in white hoods, and therefore he determined: the Moscow metropolitan should wear a white hood. East. ak. 1. No. 173. Collection years. 6, 195. 196. Step. book 2, 89. Lviv. years. 3, 26. In the charter of the 16th century. "16 Sep. repose of St. Metropolitan Cyprian." Tolstoy 1. No. 100. Also in. Tolstoy's Psalter 1 No. 113. The prologue is printed and handwritten. About the scientific works of St. Cyprian's review of the spirit. liter. § 74. 75. End of the will in Nikon. years. 5, 3–7, in acts related to legal matters. Life, 1, 544–547. It says here: “at the end of the day, such letters are attributed philosophically.” Step. book 1, 404–424. Prologue. East. ak. 1. No. 253, p. 481. 483. Act. ist. 1. No. 7. Sl. No. 8. Act. ist. 1. No. 8. 11.253. Review Russian. spirit. liter. § 75. Shevyreva ist. rus. words 3, 208–212. 231–233. 182. 183. Karamz. 8. Ave. 173. Step. book 2, 248. Rosenkampf about the helmsman 72. 73. Act. ist. 1. No. 10. 252. 253. 255. A. e. 1. No. 11. Life is good. book Theodore was described by the priest. Anthony under Metropolitan Philip 1, shortly after the discovery of the relics of St. prince, trace around 1470. This description is placed, but with changes, in Art. book 1, 392–397 and in Nikon. l. 3, 62–68. The oldest list of him is in muses. Rumyantsev No. 305. The description is distinguished by a flowery and refined style and the writer, apparently, did not know much about St. Theodore. Collection years. 7, 170. Daughter of the book. Theodora was given in marriage to the prince. Mikhail Glebovich of Belozersk in 1278 (Karamz. 4. pr. 158). In the genealogy of Prince Theodore (temporary general history 10:54) it is said: “the daughter of the prince understood for himself. Yaroslavl took Vasilyev Vsevolodovich of Yaroslavl, Princess Marya, as a dowry and reigned in Yaroslavl for years. 6788 (1280)". The latter is incorrect, unless we mean the reign that followed the death of the prince. Mikhail Feodorovich. Collection years. 1, 227; 5, 199; 7, 173. Nick. years. 3, 64. Collection years. 7, 174. Years. at Karamz. 4, pr. 158. Nick. years. 2, 66. According to the RCP. "original" St. Theodore “is old in years, grey-haired in appearance, with a gray, unforked beard, a tall and handsome body, with an intelligent look; on the head of the schema." Sakharov on icon painting p. 45. St. Petersburg. 1849. According to the RKP. and the printed prologue “the king always commanded him (Quarter Theodore) to stand before him and took the cup from his hand and kept it with him for three years.” He spent about a year (in 1278) on the Bulgarian campaign; then he remained in the horde until 1280. Collection years. 7, 174. Nikon. years. 3, 64. 67.62. About the embassy of Bishop Theognostus in 1279. Collected. years. 7. 174. Nikon. years. 3, 68. Karamz. 4. pr. 181. Pachymer hist. lib. 3, p. 26. r. 149. Degree. book 1, 395 says that the khan gave his son-in-law 36 cities to support him - Chernigov, Bolgars, Kumans, Korsun, Arsk, Kazan. Karamzin wants to consider Anna the daughter of Nogai: but if he knew the work of the priest. Anthony, which repeats the degree. book, then he would not distrust the latter and come up with arbitrary assumptions; he considers Mengu-Temir a fanatic of Mohammedanism, and he was a pagan, a strict adherent of Chinggis's law. Grigoriev on the reliability of labels p. 46. M. 1643 Collection gram. 2, No. 3. Sreznevsky in addition. to review memorable language. Certificates of demolition. Russia with Riga No. 3, St. Petersburg. 1857 Letop. at Karamz. 4. ex. 171. sl. rig. gram. No. 3. Karamz. 4. Ave. 328. East. Hier. 6, 229. So according to the RKP. life of the book Theodora and to the steppe. book 1, 383. In 1692, a case was made about the relics of princesses Anastasia, Ksenia and Prince Michael, found on the occasion of the construction of the new Peter and Paul Church, the former monastery, (Rumyants. musical p. 224). Some then called Anastasia the wife of St. book Theodora, and Prince. Ksenia - his mother-in-law; others said that St. book Theodore did not have a wife, Anastasia, (Synod. RKP. No. 781). But it is most likely that Anastasia’s name was the monastic name of the prince. Anna. In this case, we see churches in Yaroslavl: Petropavlovsk on the banks of the river. Volga, Dimitriev, Nicholas the Wonderworker of Belsky, Leontievsky, Ilyinsky, Bogoslovsky, St. Duha, Vlasiy, Vozdvizhensky, Simeonov, Nikolsky in the Kremlin, Arkhangelsky and Zlatoust. Collection l. 3, 65; 4, 44; 1, 282. Nikon. l. 3, 89–92. About Nogai Butkov to the north. archive of 1824, parts 12–14. Collection l. 1, 382; 4, 45. Nikon. l. 3, 95. East. formidable 2, 29. 126. Collection years. 1, 202. Nick. l. 3, 85. Collection l. 6, 185–187; 5, 274; 8, 150. Sochin. Kurb. 2, 16. 96. Memory of St. K. Theodora - in the calendar of the charter of the 16th century. Tolstoy 1. No. 100, and psalters of the 16th century. Tolstoy 1. No. 1/3. See about St. Nikita May 24 Life of the Blessed. book Mikhail, described. his confessor, Bishop John, was consecrated. to Chernigov. diocesan lime 1864 description of Andrey in the collection of Novgorod. b-ki 15th century. (Izvest. Acad. 6:310), from the synod. b. No. 556. It is also in the collection. l. 5, 182–184; 7, 150–156. In the steppe book 1. 340–353. composed of a long-winded story in which the compiler presents his own thoughts and words as the thoughts and words of martyrs. Collection l. 3, 41. 42; 1, 217. Collection l. 5, 182–184; 7, 154–156. The tale of the spirits. John the Bishop, ex. to Chernigov diocesan Izv. 1864 Unfortunately, offensive reviews about St. the prince was expressed more than once in print by Polevoy, the Artsybashevs and others. Histor. rus. c. 2, 15. 16. Rubrukvisa journey ch. 36. Khondemira history of the Mongols p. 49. St. Petersburg. 1839 Lama Gomboeva about ancient Mongolian customs. Notes from archaeologists. total 13, 237. Plano Carpini journey p. 187. 85. 89. 93. 180. Sl. Lama Gomboeva 13, 247. 242. Collection l. 1, 201; 2, 181. Rostov, l. at Karamz. 4. Ave. 41. Nikon. l. 3, 22. 23. Plano-Carpini speaks about this, only he is mistaken when he calls the prince the son of Yaroslav. Collection l. 7, 155. John. “And let us take off our horns, and put them down.” – Koch – princely epancha or mantle. In spirits. will of 1331 Vel. book John will give his sons “the great ring with the barms” (collection of state gr. 1:31). The Volyn chronicle calls this princely clothing by its Western name - myatlya mantel "and the sight of Yaroslav sitting on the fire in the place of myatlya and in the klobutz." Collection l. 2, 72. Nikon. l. 3, 22. Step. book 1, 350. Karamz. 4. Ave. 43. Nikon. l. 3, 26. 26. “And Michael called his priest, and received holy and divine mysteries from him.” A contemporary says something else. Even step. book 1, 351 does not speak here of a priest. After St. Michael, our princes actually appeared in the horde with their confessors, and there was even a bishop from Sarai. - But this was due to the strength of the saint. book Mikhail. Collection l. 1, 201; 2, 181; 4, 38; 7, 156. Nikon. l. 3, 25. Plano Carpini also writes that Prince Michael was encouraged to a feat of courage by a Russian nobleman, and that the latter was deprived of his head, like the prince. Collection l. 5.155; 7, 159. Nikon. l. 3, 25. 26. Step. book 1, 352. The Legend of John. To Novgorod 15th century missal in prayer before the liturgy, along with other saints, St. book Mikhail and boyar Theodore. – Izv. acad. n. 6, 317. Snegirev is remembered. Moscow ancient 66–67. At St. book Mikhail had 5 sons and 2 daughters, Prince. Rostislav, K. Roman, K. Semyon Glukhovsky and Novosilsky, K. Mstislav Karachevsky and Kozelsky, K. Yuri Torussky, K. Feoduliya - St. Euphrosyne, K. Mary - wife of St. book Cornflower of Rostov. For descendants, see book 10. times total ist. genealogy pp. 46–50, 66–71, 155–157, 240–244. K. P. Dolgoruky's genealogy book. 1, 47–120. In the synodics: Yeletsk (“written down from ancient times”), Seversk and Lyubetsk, relatives and descendants of St. K. Mikhail, “k. Dimitry Mstislavich Chernig. killed by the Tatars for the Orthodox faith" (unknown to Stroev and Pogodin), "k. John of Putivl, the passion-bearer and wonderworker, killed by the Tatars for Christians” (son of Prince Roman Igorevich, who died in 1211), “K. John of Minsk, book. Roman of Novosilsky, who took on the angelic image (grandson of St. Prince Michael), Prince. John (Titovich) of Kozelsky, who took on the angelic form” (great-grandson of K. Mikhail). Collection l. 2, 205. 206. 220. Probably when Oleg was returning to his father, the pious Prince Vladimir Vasilkovich “before the Chernigov ambassador to the bishop’s euangelium was oprakos, written in gold, and bound in silver with pearls and among him the Savior with enamel.” Collection l. 2, 223. The legend about the beginning of the Svensky monastery. in ancient times vivliof. 19, 284–293. East. Hier. 6, 36–39. The testimony of some (Dolgoruky genealogy. 1, 49. Karamz. 4. pr. 270. 271), as if the book. Roman, who was killed in the horde in 1275, is not worth any trust, since according to the chronicle he attacked Smolensk in 1285. Collection l. 7, 109. Nikon. l. 3, 85. The best genealogy (temporary general history 10:68) simply says: “and his other son (St. Prince Michael Roman) after his father reigned in Chernigov and Bryansk, and the king killed him in the horde.” Synodics: Yelets, Lyubets and Seversky. Karamz. 4. pr. 119. 252. Nikon. l. 3, 106. Book. The Bryansk novel, mentioned in 1319, which perplexed Karamzin (4, 128. pr. 270), is without a doubt not the son of St. book Mikhail, and the son of his grandson, Prince. Mikhail Romanovich. The synodikon distinguishes the son of St. Mikhail with the title “Roman of the Old”, and about another book. They say to Roman Mikhailovich: “v. K. Roman Mikhailovich Chernig. killed by Father Yuri of Smolensk.” And in the chronicle K. Roman of 1319 is called the prince’s son-in-law. Lev, and the book. Roman Sr. himself was the father-in-law of Vladimir, Lev's brother. Collection l. 2, 215. Prince Vladimir gave the mountains to his wife back in 1286. Kobrin entrusted the apostolic monastery he created with several villages and to her care, adding the village of Berezoviki to the latter. Collection gram. 2, no. 4. Mixed. about monas. 430. East. Hier. 3, 460. In 1662, “behind the Petrovsky (Bryansk) monastery there are 95 courtyards.” Record. Russian archaeol. 2, 415. St. Petersburg. 1861 Archim. Innocent in a letter dated March 2. 1674 to Herbinius (Kiowia Subterranea p. 43. Ienae 1675) wrote: “over 60 years ago, the caves collapsed in some places due to an earthquake.” When comparing the caves of Kalnofoisky with their view from Gerbinius, received from Archimandrite. Innocent, we see the following: a) after 1640 and before 1674, the relics of St. Gregory the icon painter were discovered in the Anthony Cave - in the cave meal, St. Onesimus St., St. Erasmus St., St. Matthew the Seeful - on the western line, St. Mercury bishop. Smolensky on the north-eastern line, St. John and Theophilus - on the middle line, b) at the same time, the relics of many saints who rested under Kalnofoysky on the western line, including St. Perga and Theophilus, moved to other places; c) at the same time the Church of the Holy Cross was built and from its altar a passage was built to the altars of two cave churches. Canon to the monk of the near cave, K. 1855. Shrines of Kyiv, p. 47. The description of the monastery says (p. 109) that “St. Mercury Bishop of Smolensk was killed by Batu in 1247 and is remembered. its November 24th.” - But here the Smolensk bishop Mercury is mixed with the Smolensk torment. warrior Mercury, who is commemorated on November 24. - However, we have no doubt that St. Bishop of Smolensk Mercury was the same bishop of Smolensk who is mentioned in the chronicles during the Batu invasion of 1238 without his name. Count it as the historian considers. Hier. 1, 324, the successor of Bishop Simeon, mentioned in 1197 (collection l. 1, 150. 151), does not allow the life of St. Avramius of Smolensk, where Simeon’s successors are Ignatius and Lazarus. Collection l 1, 200; 3, 388. Nikon. l. 3, 4. 5. Relics of St. Sisoy and Alexy are not yet found in either Kalnofoisky or Gerbinius, while in the latter we see St. Onesimus, which Kalnofoisky does not yet have; see pr. 208. Nowadays two canons are known to the venerable Antonina Cave: one Meletius Siriga, ex. in the akathist of K. 1674 another - unknown, for example. in the services of the monk of Pechersk, K. 1855. Since the reverend. The sisoya sung in the last canon is not visible in Gerbinius: this makes it clear that this canon was written after 1675. The songs of the Venerable Anthony Cave by Sirig, and unknown, were compiled, no doubt, from the inscriptions of the boards that covered the caves of the deceased. Not many of these boards that covered the mouths of the caves in Theodosius Cave are still known today. See Aug. 28. pr 161. The legend of the creation of the Pechersk church. Shrines of Kiev, pp. 55. 56. Paterikon r. 66. w Kiowie 1635. Christian Antiquities. Prokhorova tet. 1. 1862 Sarahov on Russian icon painting, St. Petersburg. 1859 Teraturgima r. 16–28. Description K. Lavra p. 289. 290. In the RKP. The calendar also mentions “priests Meletius, Serapion, Philaret and Peter.” Canon to the venerable, K. 1855. Since now there are no open relics of St. Eustathius, nor Matthew and Ephraim, whom the canon nevertheless glorifies: then the canon of the unknown, although written after 1675 (note 212), but the composition must be attributed to the end of the 17th century. Herbinius also speaks about this. Kiowia Subterranea r. 69. 70. Judging by the appearance of the Kalnofoisky cave on the western line, not far from the meal, many saints rested - Jesuit Alonsius Kulesh in his work. Wiara prawoslawna, Warsaw 1710 recognizes ρ. 72–81 of the Pechersk ascetics as saints (swietemi), only as a Jesuit tries to prove by all means that the “Saints of the Pechersk Kyiv” were in union with the Roman Church - they were Uniates. – The work of Mr. Kulesh was published with two approvals, with the approval of Tovius Arent, the head of the Jesuits of Lithuania and the Vilna bishop Konstantin Brzhostovsky. Gr. Tolstoy of Pskov antiquity p. 66. 67 Μ. 1861 East. Hier. 5, 67. Service to the Mirozh icon of the Mother of God in hand. 16th century in the Rumyantsev Museum No. 397. RKP. life of the Rev. Nikandra, described by an unknown person, to the synod. RKP. 17. No. 620. With additions it was printed in St. Petersburg. 1805, 1807 Collection years. 3, 263; 4, 319; 5, 52–55. East. Hier. 5, 183. Jerome. Joseph about religious processions in Pskov pp. 38–40. St. Petersburg 1858 RKP. life of the Rev. Galaktion, written in 1857, in Tolstoy 1. No. 171, in Tsarsky No. 134. In hand Life, the bishop who invited the monk to common prayer once is called Cyril, and another time Cornelius. – But we don’t see either Cyril or Cornelius in the lists of Vologda bishops contemporary with Galaktion. This was, without a doubt, blessed Bishop Anthony, who from Archimandrite Boldinsky entered the Vologda see in 1586 and died on October 28. 1588 (source Jer. 1, 350–352). According to the RCP. to the saints he is among the saints and with the name of a wonderworker; his body rests in the cathedral and his memory is honored in Vologda, performing funeral services over him. Mixed. about monas. 80. Printed report in Shchekatov’s dictionary 1, 988. 989. Sl. new chronicler p. 157. M. 1853 Complaint to Tsar Alexy: “Mr. Reverend showed good zeal for Bose. Markell, Archbishop of Vologda in his bishopric, - in the end, he ordered bad masters not to paint icons for great humiliation... he anathematized those who would dare to paint St. The image of Christ or the Mother of God." Dictionary of saints 72. Service of St. Galaktion was written ca. 1700 by Ivan Slobodsky, reader and singer of the Vologda archpastor. In the preface, he writes that in 1697, Archbishop Gabriel examined the relics of St. Galaktion and found them incorrupt. Izv. acad. 6, 96. According to the ancient inventory of Vologda. Bishop's House "Certificate of Andriyan Patr. about the testimony of Rev. Galaktion and Gerasim of Vologda was written in 7199 (1691). The life of Ave. Euphrosyne is described. monk Gregory at the end of the 15th century. (review of literature. § 118) The writer says: “I was honored to listen to reliable information in the city of Suzdal from the monk women who told me about the venerable monastery.” Synod. b. No. 869. The eldest of Theodulia's 5 brothers, Rostislav, was mounted on a horse in 1231, and this happened in the 12th year, married in 1238, i.e., in the 19th year, and died in 1249. born in 1219 and Theodulia, according to her life, was born in 1212, see Sept. 20. Collection years. 2, 12. In 1130 “George, Rostov thousandth, fettered the coffin of Theodosius.” Hoping for cancer pr. Feodosia; “in the summer of 1130, decorated with the shrine of St. Theodosius - the chest of Georgy Simonovich, the commander of a thousand, one of the Varangian princes, who lived in the city of Suzdal.” Description laurels p. 300. According to the description books of Suzdal to the south of Suzdal in the 3rd west. they showed "Minino's village" with the city market. Here was the house of Prince Mina Ivanovich. Anania about Suzdal p. 96. M. 1855. Mina Ivanovich was called a prince by birth, and Suzdal from an estate located in Suzdal, while the sovereign prince of Suzdal and Vladimir was in. K. Georgy Vsevolodovich. Everything else that the monk Gregory says about the family of Shimon is not true. Ananias about Suzdal 56, 57. The Rizpolozhensky Suzdal monastery was founded in 1207 Rumyants. music p. 213. Ananias has a letter of confirmation of this division of the monastery. Russian times. at Karamz. 3, pr. 364. at the Polevoy source. 4, app. p. 25. 26. Karamzin (3, pr. 364:366) in vain confused Theodulia with her sister Maria, who was married to the Rostov prince Vasilko, and thereby cast doubt on the history of Theodulia. Maria was also a nun, only this was after the battle of the City, where the prince suffered martyrdom. – On Yarunovaya Mountain there is now the Kozmodemyansk Church. The imaginary prediction of the death of Batu in Hungary is a folk fable. Her relics were found, according to legend, 450 years later. after her death, in 1700, this determines the year of Rumyants’ death. No. 167. Ananias about Suzdal 57. Inscription on silver. ladle: “humble Arseny Archbishop. Suzdal gave to Monas. Venerable Princess Euphrosyne, in l. 7132 (1624)". Service with Tsarsky in the RCP. 1592 No. 563. RKP. life, supplemented by news of miracles, in Tsarsk. No. 95. 408. 411. Rumyants. No. 167. Ananias about Suzdal 57. Service at the Tsar's No. 563 and in the collection of services written in 1698. “I grieved,” writes Epiphanius, “that for 27 years no one wrote about him (about Sergius). “Two years after the death of the elder, I, poor man, dared to do this; sighing before God, and calling the elder to prayer, I began to write down a little something about his life. This is how chapters about the life of the elder were compiled, some in bundles, others in notebooks. “I found sensible elders and asked them if they would approve of my desire, should I write?” Just as one should not, they answered, describe the life of wicked people, one should not consign the life of the righteous to oblivion. If the life of a righteous person is described, this will benefit both the writer and the readers. Having read it, they are jealous to follow in the footsteps of the righteous. From then on, I began to ask the ancient elders even more willingly about what they knew about the life of the monk. And everything that they told me, that I saw with my own eyes, that I heard from the elder or from his disciples, and especially from the one who poured water on his hands, that I heard about birth, upbringing, young age before tonsure from his elder brother Stefan - I collected everything as worthy of faith. Other eyewitnesses spoke about his initial desert life and his appointment as abbess and about the labors of the elderly.” Epiphanius' Life of St. Sergius, but revised by Pachomius and supplemented by miracles, was published in M. 1647. The oldest list was “written off in fol. 6939 in the holy mountain of Afonsets, - follow the command of Mr. Zinovy, abbot of the Sergius Monastery, write off as the sinful Jonah, abbot of Ugresh" (Rkp. Sergius Lavra). To the synod. b. life in the RKP. 15th century No. 491. According to Epiphanius, St. Sergius was born “brought into the great reign of Tver.” book Dimitri Mikhailovich, under Archbishop Peter the Metropolitan of All Russia, when Akhmutov’s army came into existence.” Dmitry Mikhailovich became the Grand Duke and Akhmyl, the Uzbek ambassador, appeared with his army in 1322 (collection l. 1, 229; 5:216). According to this indication, the year of birth of St. Sergius should have recognized the year 1322. But the chronological testimony of Bl. Epiphanies are generally unsuccessful, see example 246. Since Rev. Sergius died in 1391, 78 years old (243), then he was born in 1313. Collection l. 6, 120. Russian. times 1, 268. 269. 270. Dimitri Donskoy says in his will: “And I bless my son Andrei with the purchase of his grandfather - White Lake, and my son Peter with the purchase of his grandfather Uglich.” Russian Vivl. 1, 105. Nikon. l. 4, 188. The Tatar army with the temniks Turalyk and Chik devastated the Tver and partly Rostov principalities in 1327 (Novgorod and Resurrection under 1327). since in 1337 Bartholomew was already Sergius, then Turalykov’s attack on Rostov, mentioned by the biographer of St. Sergius, there could not be any reasons for the removal of Sergius’s parents from Rostov; - if it could have an influence on the fate of the parents, then only insofar as it concerned the real estate of Sergius’s parents, which perhaps remained in the Rostov region after they were settled in Radonezh. Nikon. years. 4, 203–205. Russian times 1, 269. 270. Epiphanius has immigrants from Rostov: “Yuri Protopopov with his family, Ivan Feodorovich Tormasov with his family, his son-in-law Duden with his family, his uncle Onisim, who was later a deacon, that Onesimus, about whom they say that he came with the thousand Protasius.” Andrei Ioannovich was born in 1327 and in the spiritual will of K. Ioann Danilovich, drawn up in 1328 on the occasion of his departure to the horde, the “village of Radonezh” was assigned to the inheritance of the city. princesses “with small children.” Collection gram. 1, 30. 31. Collection l. 6, 120. Nick. l. 4, 206–211. “So then the names of the prophets, - on the same day, if the saint’s memory is restored, at that time the name of the prophetess is tonsured.” Sergius was tonsured on October 7. in memory of St. m. Sergius and Bacchus Russian. times 2, 271–274. Epiphanius “the church was sacred in the name of St. Trinity with the blessing of Rev. Theognostos - at c. K. Simeon Ivanovich, I remember that he said at the beginning of his reign.” It is clear that Epiphanius, speaking about the consecration of the church under Saint Simeon, is speaking fortune-telling. If Sergius was tonsured in the 24th year of his life and soon after the consecration of the church: both were brought. book John Danilovich, in 1337. Slich approx. 238. Epiphanius: “I stayed in the desert alone for two years or more or less, God knows.” According to Russian times 1, 274 Sergius lived “alone in that desert for two or three summers.” Collection years. 6, 120. 121; 5, 228. Nikon. l. 4, 211–220. Russian time 1, 274. 275. So according to the oldest list of the life of Sergiev. In later times, the well at the Pyatnitsky Monastery began to be considered a miraculous source of Sergius. But this opinion is without basis. P. Philotheus was elevated to the patriarchal see for the second time in 1362 and left the throne in 1376. The letter to St. Sergius was sent probably at the same time as the letter to Metropolitan Alexy about the new metropolitan of the West, in 1372, see February 12. In the steppe book 1, 519. The patriarch who sent the letter is called Athanasius, but there was no Patriarch Athanasius during the life of St. Sergius. Nikon. l. 4, 223–225. Simon in the preface. to new miracle Russian times 1, 275. Collection years. 6, 121. Simon in the preface: “How much did that patient soul endure reproach and murmuring from the brethren.” Collection l. 6, 121. Nikon. l. 4, 225. 226. Message ex. in Orthodox interview 1860 1, 459–461. Neil was patriarch 1380–1388, and not from 1377, as the publisher of the message says. And Nile was preceded after Philotheus by Macarius; M. Cyprian was present at the council that deposed Macarius, as he writes in the life of St. Petra. The message of St. Nil to St. Sergius was sent, no doubt, at the same time as St. Nil wrote to. to the prince so that he would receive Pimen, that is, on September. 1382 see 14 Sep. Nikon. l. 4, 233. 234. 63. 64. Epistles of Cyprian to the abbots. Sergius and Theodore in Orthodoxy. social security 1860 2, 84–105. Cont. Nestor pp. 163–165. Nikon. years. 4, 111–114. 121. Ancient letop. 11, 25. 43. 44. 56. St. Petersburg. 1774. In the RKP. Saints: “The venerable martyrs were laid here on Simonov near the ancient church. birth Mother of God, disciple of Sergius in the foreign workshop Adrian (Andrey Oslabya), in the foreign workshop Alexander (Peresvet) that were sent from St. Sergius on the godless Mamai." Nikon. years. 4, 125. 147. 150. 151. Collection. years. 7, 243. Even before that (1365), Sergius went to Nizhny to reconcile the princes (collection years 5, 230; 8:13) and on this way founded the St. hermitage in the Gorokhovsky district. Trinity and St. George. (Certificate of 1592 from Ivanov in the description of the state archive, M. 1849) Ave. Sergius was present at the death of St. K. Demetrius and in the prince’s will, beautiful in Christian spirit and political significance, one cannot help but feel the spirit of Sergiev. Nikon. years. 4, 191. Step. book 1, 505. Sl. July 7. Collection years. 6, 112. Nikon. years. 4, 236–238. This was probably in the last year of the life of St. Micah, who died on May 5, 1385. Nikon. years. 4, 152. Cathedral, years. 6, 122. Palitsyn about the siege p. 164. RKP. 17th century in b. Moscow spirit. acad. No. 209. About Epiphanius, Pachomius. About Athanasius 12 Sep. About Nikita in the life of Paphnutius on May 1. In Buslaev (literature and art 2:355). Nikifor mistakenly Vm. Nikita. According to Trinity years. (Karamz. 5. pr. 124), Lviv. 2, 164 and Nikon. 4, 84. Stromynsky Monastery was founded in 1378 in the RKP. Saints: “July 20 commemoration of our venerable father Savva, abbot of the Stromyn monastery. Rev. Mother of God, on the river. Dubenka." In the collection of M. acad. 17 in No. 201. “Rev. Sergius’s disciples – St. Savva and Leonty, heads of the former Stromyn monastery, with the blessing of St. Sergius.” RKP. Saints: “Rev. Athanasius the hermit, called by an iron staff, was a disciple of St. Sergius the Wonderworker; reposed in L. 6900 (1382)." Mixed. about monas. 404. Buslaev (literature and art. 2, 355. 356) has only 21 students, but others are missed. Nikon. years. 4.205" in l. 6900 months 25 Sep. repose, Rev. Hegumen Serius of Radonezh.” Also in other years. personal years. 1, 233; 5, 245; 6, 119. Step. book 1, 519. According to the account from January, Sergius died on September 25. 1391, not 1392. According to one list of the life (Shevyreva’s historical Russian words 3:153): “commit your pure and sacred soul with the prayer of the Lord to l. 6905 m. September 28, the monk is alive for 70 and 8 years.” But here, in vain, I mistook the letter “e” for a number, whereas it is an ending sign. It should be read, “six thousand nine hundredth”: 1397, the year of Sergius’s death, cannot be agreed with 1398, the year of the founding of Savvin Storozhevsky Monastery. The miracles of St. Sergius were described by: a) Pachomius, who in the legend about the presbyter Simeon says: “And this humble Takha Hermonach Pachomius, who came to the monastery of the saint, dared to write, as soon as I heard and saw”; b) By the will of c. Alexey Mikh. cellarer Simon Azaryin wrote a story about new miracles of Sergius. Both of these, together with the life of Sergius, were published in Moscow in 1647, although some articles were excluded from Simon’s story, about which he complained; c) M. Filaret: some features of the life of St. Sergius after death, for example. with the life of Sergius, M. 1852; d) Monastic Letters, M. 1863 Christ. Thurs. 1823 9, 112–120. Another miracle, the healing of a mute man in Christ. Thurs. 1833 1, 401–408. RKP. life of Ave. Ephraim in general. ist. No. 45 in Tsarsky No. 136. It is called the work of Roman, a student of Efremov. – But due to many chronological and historical errors, some, but not all, are indicated in the story. Hier. 5, 470. 472. 474., there is no doubt that the now known life is an adaptation of the notes of Efremov’s student, compiled by a person like Fr. Vasily; verbosity and richness indicate the same thing. According to the RCP. According to his life, Eustathius retired to the Kolyazin Monastery, but this monastery was founded later than 1433. The cohabitation of Macarius of Kolyazin with Eustathius in the Kablukov Monastery introduced an error, which was repeated in the dictionary. The life says that Ephraim left the Vishera monastery in 1450. But Pachomius, who wrote the life of St. Savva ok. 1465 says that Ephraim in 1462 was still in the Vishera monastery and listened to the will of the teacher. Savva about the monastery. – The dictionary repeats the old mistake here too. According to the RCP. The saint reposed in his life under the archbishop. Gennady, next. no earlier than December 9th. 1484. On the other hand, in 1462 he could not have been less than 50 years old. Therefore, his death can only be attributed to 1492. East. Hier. 5, 473. 474. The service to St. Ephraim on May 16 (Mineaion of May, M. 1646) is an almost literal repetition of the service to St. Savva (Oct. 1); Unfortunately, some historical features of the life of the Rev. are not excluded from it. Savva. In the calendar of the 16th century charter. (Tolstoy 1. No. 100) May 17 “transfer of the relics of Ephraim Abbot of Perekop.” Nevolin about Pyatiny p. 71. East. Hier. 5, 475–479. Mixed. about monas. 386. 387. Dositheus's Life of Ave. Zosima and Savvati, with minor changes in the part of St. Mena. Dimitri Apr 17 Stichera of the service for August 8, M. 1646 This is how the year of Savvaty’s death is shown in the Solovetsky Chronicle. According to the following psalter, he died in 1462. But this is a mistake: at that time there was already a monastery on the island and therefore there was no reason for Savvaty to look for a confessor on Vyga. – The dictionary has its own strangeness, the reverend died on September 27. and was buried in May. Chet-menaion of St. Demetrius, April 17, l. 237. Described. Solovets. monas. pp. 42–44. 304. 305. The widespread celebration of St. Savvatius was established by the cathedral of 1547 A.E. 1, 203. Service to St. Savvatiy at Tsarskoye in the RCP. 1592 No. 563. Certificate dated January 23. 1628 in description Solovetsky Monastery 2, 216. 217. The miracle is described in Christ. Thurs. 1822, part 7, 360 – 364. RKP. Life of Ave. Herodion in the imperial. bib. No. 726. RKP. Saints: “pr. Herodion the hermit, who was on Lake Ile, a disciple of St. Cornelius, reposed in L. 7050 Sep. 28 d. Consolidated. about monas. 403. In Savvaitov's description. Ustyuzh. monas. pp. 34–40. St. Petersburg 1848 East. Hier. 3, 692. 312. Karamz. 3. pr. 186. Savvaitova described. mon. p. 140. Mixed. about mon. 60. In Savvaitov's description. monas. 44. Saints: “Rev. Cyprian, builder of the Arkhangelsk monastery. like on Ustyug.” The life of St. Gregory is described by an unknown person from the words of one who served St. Tikhon. And in the RKP. Life and Prologue September 30 It is said that St. Gregory lived in the monastery from 1412 and lived until 1422. But this was not so. Dionysius Archbishop Rostov, who ordained Gregory as Archimandrite of Spassky, ruled the Rostov flock 1418–1426. If Dionysius appointed Gregory as archimandrite: then he arrived in Soskovets at the beginning of 1421. Since in 1426 the church on Pelmsha had already been created, then Gregory lived in Soskovets for no more than 5 years. Sl. Artsybashev narration. 2, 182. 183. Prologue 30 Sep. ist. Hier. 5, 21–23. Mixed. about monas. 65. Memory of St. Gregory Ave. 30 September. in the calendar of the 16th century charter. in Tolstoy 1. No. 100. 113. Service to St. Gregory, the “new wonderworker,” in the collection of 1698. According to the original, St. Grigory "gray-haired". You might be interested in: