Октябрь

Rev. Savva, 302 native of the mountains. Kashin, was the second of the eight sons of Ivan Vasilyevich Borozda, from a glorious family, distinguished by courage in battles. 303 Raised in piety, even then, as in the first years of his youth, he did not like a distracted life: wearing worldly clothes, he fasted and diligently went to the church of God. Then he retired to the Savvina hermitage in Tver, where they then kept an approximately strict life. Here, in all monastic services, he was a servant of God, obedient and sincerely zealous. The brethren respected his high life so much that they elected him abbot. But the affection and respect of his acquaintances became heavy on his soul and he, giving up command over others, went to Mount Athos. 304 It is not known how long he stayed on Athos: but the impressions of Athos remained in the soul for a long time, as we will see in life; It is also known that he brought with him from Athos to Russia a list of the helmsmen of the book, which Vassian, the Archbishop of Rostov, later used. 305 Probably, he, “the unworthy and thin and lazy Savva,” says: “having heard and seen the calico psalter (with the charter of a monk and a white man who wanted to tremble the psalter in silence), he wrote in Greek, taking pity, - for now I did not understand the good Greek, but - according to the power of the exposition, the power comprehended and handed over to you a merchant, and you will make a purchase for them.” The collection with this charter is also remarkable because it also contains interpretations of various places of St. writings, with comments against various Russian weaknesses. 306 Upon returning from Athos, Rev. Savva wandered in the guise of a poor monk through the monasteries of Novgorod, looking for a place for a solitary stay. Seven miles from Novgorod, on the river. Vishera, he liked the quiet place. He erected a cross here, 307 and a hut nearby, and began to live as a hermit. Here you can see the living memory of the Athonite hermitage. But Rev. Savva lived like few others lived and live. One of the Novgorodians happened to pass by the place where Savva labored. The day was hot, and the deserted monk stood motionless in prayer; his face was covered with mosquitoes and torn to the point of bleeding, but he seemed to feel nothing, immersed in prayer. The Novgorodian, amazed at this, told others what kind of servant of God he had seen. – When word reached Archbishop John that an unknown hermit had appeared in his diocese: he sent to ask how he allowed himself to live in his diocese without his blessing? One girl, Savva instructed to answer, was sitting at the window near the square and shamelessly looked at everyone passing by; the other, sitting at another window, carefully preserved the purity of her soul. Good people condemned the first and approved of the second: there will be no good, they said, in that vain and distracted one. Having settled in this desert, I am running away only from the world, and not from the archpastor, whose prayers and blessings I crave.” The Archbishop understood from this answer that the answering elder of spiritual life wanted to visit him. He met Savva on the way and, not recognizing him, covered in rags, barely persuaded him to go with him to Savva’s cell. A conversation during the journey showed the archbishop a humble servant of God in his companion, and the archbishop fell in love with Savva before he recognized him. In front of his cell, Savva called himself by name, and the archpastor blessed Savva with the liveliest joy of love. - Having shared the desert meal with him and enjoying his spiritual conversation, Archbishop John then sent his gifts for the desert of Sava. On the occasion of a dispute raised by the monks of the Fox Monastery over land, Rev. Savva turned to the leaders of the Slavic end with a request to give him a place on the river. Vishera for a deserted monastery and - they took it with love. 308 In 1418, with the blessing of Blessed. Archbishop Simeon, the monk built a wooden church in honor of the Ascension of the Lord and erected cells for the brethren. 309 When he was building a church with his own hands, brave fellows came to him, hoping to profit from other people’s goods. “Children,” Savva said, “help me lift the tree onto the wall.” He pointed them to the thin end of the log, and he took the thick one. They could not raise their end; and Savva easily lifted and put his end in place. The robbers looked at each other; It will be bad for us, they thought, if such a monk decides to deal with us, and they hastened to leave him. 310 K teacher Devotees of desert life began to appear to the ascetic. He received them with love, meeting them still far from his monastery, where the cross was erected. The monk worked more than others for the new monastery. A monk from another, distant monastery, remaining in Savva’s monastery to rest, heard how in the neighboring cell Savva was grinding rye with a millstone all night until matins and at the same time reading psalms, and then went to the morning singing. After the monastery was established, the monk built himself a pillar not far from the monastery and began to labor on it in prayer. Wonderful freedom of spiritual life! A visitor to Athos fell in love with the Athonite hermit life, but having learned from experience that its exact form is not entirely compatible with both the terrain and its location, he chooses a new type of solitude - life on a pillar. For what exact fidelity to your rule of life! His brother, who had not seen Savva for a long time, came to see him; Savva came down from the pillar, silently blessed his brother and returned to the pillar. Lecturer stylite, that’s what Savva is called in the RKP. Saints, went down to the brethren from the pillar on Saturday, listened to the Sunday service, shared a meal with the brethren and then retired to the pillar. “Having settled in a foreign country and gone into the silent desert, here you, venerable one, created a pillar and on it acquired heavenly wealth: having sowed in fasting and tears, you cheerfully reap the fruits of your labors. Do not leave the monastery with your disciples, acquired by your heaps; Pray to Christ, Father, that our souls may be saved.” 311 Thus the monastery sings to the famous Savva. Even in his earthly life, although he lived on a pillar, apparently removed from the monastery and concerns about it, he preserved it with his prayers. One day, unkind people approached the monastery to rob it. The monk, seeing them from afar, from the pillar, and understanding their intention, began to knock on the wall with his staff, and the thieves ran away in fear. 312 At another time, the monk brought a bear to the meeting and, complaining that it had killed two of his work horses, asked for a trial by the mayor. The bear was condemned to work instead of a horse and worked until the death of the saint. Of course, this was also a lesson for the mayors, who were not very kind to poverty. Under the leadership of Savva, people of high life were formed. His disciple Andrei, who after him took over the leadership of the monastery, so exhausted his body with fasting and vigil that he was left with only skin and bones; Rev. Ephraim of Perekop was also his student. At the age of 80, approaching death, professor. Savva communed with St. secrets and peacefully surrendered his spirit to the Lord, Oct. 1. 1460 (6969) years. Soon after the death of the saint, the monastery and its pillar burned down: but the chapel over Sava’s tomb survived the flames. This was the first miracle by which the Lord indicated in the deceased Savva a servant pleasing to Him. Then a certain Zacharias saw an old man in a dream, who told him: if you want to see Savva, follow me and you will see. It seemed to Zacharias that he followed the elder, reached the tomb of the monk, saw several saints and among them the venerable one. Savva, who said a few words for his edification. The abbot of the Savvina monastery, Gelasius, fell ill from poison; in his extremity, he turned with prayer to St. Savva; Having dozed off later, he saw an old man in light clothes praying for the church, and upon awakening he found himself completely healthy. The Novgorod saint Jonah, having learned about the miracles of the monk, ordered to paint an icon of St. Sava, compose a service in his honor and describe his life, which was performed by the enlightened monk Pachomius. 313 In the chronicle we read that in the fall of 1522, a stone church of the Intercession of the Mother of God over the relics of the saint was consecrated in the Savvina Hermitage: “here is the coffin of St. Savva Vyshersky,” she notes. 314 Healings continued to flow from his tomb, 315 etc. Savva was known with the name of the Novgorod miracle worker. 316 The sins of people continued to create their own - destruction and death; The grace of God, dwelling in the holy, brought life and prosperity into the very society of sinful people. In 1571, on June 7, the chronicle says, in the Savvina Hermitage on Vishera, the Church of the Intercession was consecrated, where the relics of St. our father Savva of Vishera, the Novgorod miracle worker, and they built a new shrine; this is another year after the sovereign’s military men destroyed the tomb of the miracle worker.” 317 On the silk cover with the image of St. Savva, the inscription says: “in the summer of 1721, the mayor, mayor, Thomas Ivanov, son Larin, laid this cover on the holy wonderworker Savva, according to his promise from the flood, for himself and for his parents.” 318 Nowadays the relics of the saint rest in secret in the Pokrovsk Church; on the new tomb stands an ancient icon of the saint; There are two churches in the monastery in his name. 319 “Do not be deceived, St. tells us with his life. Savva, you cannot deceive God: whatever a man sows, that he will also reap. Let us not become weary in doing good; for in due season we will reap if we do not give up” (Gal. 6:7:9). Repose of Rev. Cassian of Uglich Rev. Cassian, known in the world as Constantine, was from a foreign princely family and arrived in Moscow together with Sophia, his fiancée. K. Joanna, daughter of the Morean owner. 320 How long he stayed at the court of the Grand Duchess is unknown. The biography writer only says that court life was not to his liking and that he loved a quiet life and strictly watched his conscience. 321 According to the early RKP. Life of St. Paisius of Uglich. Before his arrival to the Rostov Archbishop, Konstantin lived with St. Paisius of Uglich. 322 In 1481, he chose for himself a modest position as a boyar under the Rostov Archbishop Joasaph, the former Prince Isaac Mikhailovich Obolensky, although they offered him a place at the court of the Grand Duke himself. So he no longer sought happiness on earth after his homeland began to suffer from the wicked Turks. – His choice was quite reasonable! This is what his intelligent contemporary wrote: “in the winter (1482) Grand Duchess Sophia returned from flight; she ran from the Tatars to Beloozero, but no one chased her away. Those places where they went got it worse than from the Tatars, from the boyar slaves and from the Christian bloodsuckers. Reward them, Lord, according to their deeds! Their wives lived there; and they loved their wives more than the holy faith; they were ready to betray the holy churches in which they had been enlightened by holy baptism. – The merciful God did not despise Christian tears. - Brave Russian warriors! try to protect your fatherland, the Russian land, from the wicked, so that your eyes do not see the plunder of holy churches and your houses, the murder of children and the disgrace of wives and daughters, as the Bulgarians, Greeks, Trapezonians, Moreans, Albanians, Croats, Bosniaks, Mankups and residents of Kafa suffered from the Turks. They wander miserably in foreign lands, deservedly reproached for their cowardice. Others fled with great property, with wives and children, but along with the gold they lost their earthly happiness. God is my witness, with my own eyes I saw sovereigns who ran away from the Turks with their property, wandering as strangers and asking for death as mercy.” 323 This description allows us to see with what disposition of soul the poor and noble stranger Constantine was in Russia: he could not reproach himself for the past, because he was still young when he arrived in Russia, and was almost a child when the Turks captured the Christian southeast. But he also felt the wrath of God above him and considered it a sin to seek a cheerful life; he wanted to work and pray. In 1489 Blessed. Joasaph, aggravated by the unjust anger of the Grand Duke, refused the see and retired to the Ferapontov Monastery, to the place of his monastic exploits. 324 Prince also came here with him. Konstantin. Here, in prayer and reading books, he found peace for his soul. “Cassian, a former prince, very virtuous, was tonsured as a venerable. Father Martinian,” says the ancient news. 325 This was not during the lifetime of St. Martinian († 1483) and not at the will of Prince. Konstantin. – The latter did not want to take on monasticism, although the blessed one persuaded him. Joasaph and others; Martinian, who appeared to him in a dream, threatened to subject him to severe punishment for resisting good advice. “I saw in a dream,” he told Joasaph and Elder Philaret, a magnificent church with monks; in the middle of it there is, as it were, a pulpit and on it is the abbot. Martinian, with a staff in his hand. “Take your hair, the abbot tells me.” I won’t cut my hair, I answered. “If you don’t listen,” he continued, “I will beat you with a rod,” and he wanted to hit me. I woke up out of fear and shouted: Filaret, Filaret. Constantine then, at his request, was tonsured with the name of Cassian. 326 He did not live in the Ferapontova monastery for long. With several brothers, he retired from Beloozero to the inheritance of the good Uglich prince Andrei, with whom he had been friends in the world. 327 15 fingers from Uglich, on the banks of the Volga and the river. Uchma he erected a cross, erected cells and, with the blessing of the Rostov archbishop, built a church in honor of the Dormition of the Mother of God. “But the church was damaged by the Volga flood. The good Prince Andrei provided him with funds to build a church and cells in a new place and also assigned him benefits for the maintenance of the monastery. All this happened no later than 1491, since in September of this year Prince Andrei was imprisoned by the Grand Duke, from which he never left until his grave. In Uglich, Cassian's spiritual friend and interlocutor was St. Paisiy. - Blazh. Before his death, the abbot of Pokrovsky entrusted the supervision of his monastery to “Rev. Cassian, commander of the desert on Uchma." 328 Paisius respected Cassian so much! The blessed founder of the Uchem monastery “is content to live in his monastery for the summer,” representing in himself an example of monastic virtues. Having foreseen his departure to the Lord, he gave instructions to the brethren 329 and, having communed with St. died on October 2, 1504 330 The Uglitz Chronicle, speaking about the events of 1609–1611, writes: “the pitiful Poles, having burst into the monastery of the wonderworker Cassian, met here a few citizens: some of them rushed to the cathedral church, with the intention of breaking down the doors: but at the request of the Rev. Cassian was struck with blindness and in horror, not knowing where to go, as soon as they were led away by their own people they all went back.” 331 In the first of the 25 miracles described, a year before the invasion of the Poles, St. Cassian was seen in white robes and with burning candles in his hands walking around his monastery. Seventh miracle: abbot. Herman suffered from his legs for a long time and was healed by sprinkling earth from the saint’s coffin on his wounds. To the priest-painter, who wanted to paint the image of the monk, as accurately as possible (9th miracle), the monk appeared and said: paint my brotherhood longer than that of the prince. Romana, but the gray hair should be slightly visible. The priest wrote, but felt that it was not accurate. The monk appeared to him in monastic vestments, with a brad reaching down to his chest, which was not black and did not split into two, but seemed to be overlaid with silver. At the end of the 17th century. St. Cassian was called the great among miracle workers. 332 Now his relics rest in secret, in the church of his monastery, closed since 1764. 333 According to the RCP. Saints “Holy blessed Cyprian, the Fool for Christ’s sake, was in the Resurrection village on the Uvoti River, the Suzdal wonderworker, reposed in L. 7130 Oct. in 2 d.", next. in 1622 334 Blessed. Cyprian lived on a small island at the mouth of the river. Uvodi (in Kovrovsky district), and on Sundays and holidays he came to pray at the church in the village of Voskresensky. The place where he stayed, 7 versts from Voskresensky, is now known as the Cyprian desert, and the pits of the area are called Cyprian caves. Otherwise, these are monuments to his asceticism, while to the majority he seemed weak-minded or a simpleton. “Simplicity is the true guide of the righteous, but the wickedness of lawbreakers destroys them,” says the wise man (proverbs 11:3). I experienced this bliss. Cyprian. His coffin is still seen under the floor of the Church of the Resurrection. 335 In 1751, a church was built in his memory in the village. Voskresensky. 336 St. Nikon of the Black Mountain wrote about foolishness in his 38th epistle, etc. Kirill Belozersky wrote this in his collection: “about foolishness the previous fathers said that this is an optional path, but a matter of good reasoning - it can even serve as a temptation and to harm. In the life of St. Simeon the Fool for Christ is written that he prayed for those who were tempted, so that sin would not be counted against them. - Because St. The council forbade that this should not happen now.” 337 We will not be mistaken if we add to it that the most harmful thing for us is the passion for a spacious life. - Let them fear this passion most of all on every path! Memory of St. Vladimir Yaroslavich, Prince of Novgorod, and about his mother St. Anna Vladimir Yaroslavich, eldest son of Prince. Yaroslav the Great, born in 1020. In 1034, Grand Duke Yaroslav put him in Novgorod and gave the Novgorodians a letter with the command: “according to this letter, give tribute.” 338 At this time, Vladimir was still only 14 years old and, without a doubt, was under the leadership of an experienced commander, such as Vyshata, and the pious Bishop Luke. The matured prince was distinguished in military affairs by the courage and courage characteristic of his family. In 1042, he went with the Novgorod squads against the Yam - the current Finns, and defeated them. 339 The next year, Yaroslav sent Vladimir with a strong army to punish the treacherous Greeks for insulting Russian merchants and for killing one of them. Ambassadors of the Emperor Monomakh came to a meeting with Vladimir, with a promise to punish the perpetrators. But those who have deceived many times are not believed, and the prince moved forward. The emperor ordered to take into custody all the Russians who were in Constantinople and sent ships against the ships of Vladimir. Three galleys with Greek fire crashed into the middle of the Russian ships and set them on fire; The storm that arose scattered and sank small Russian ships, including Vladimir's ship. Tvorimich from the princely squad saved his prince and governor Yaroslav, taking them to his boat. Those who escaped on the shore, numbering 6,000, decided to return to their homeland by land with Vyshataya; and the prince with the rest of the ships set off on their return journey by sea. The Emperor sent for the Russians by land and sea; 24 galleys overtook Vladimir and stood in the bay; the prince defeated them head on and came to Kyiv with many prisoners. Vyshata bravely fought with the Danube Greek army: but the remaining 800 people were taken prisoner and only three years later were released to Russia. 340 The son of the pious builder of the Kyiv St. Sophia Cathedral left behind him a lasting monument of piety in Novgorod - the St. Sophia Cathedral, which is still intact. The church, magnificent for that time, was founded in 1045 and consecrated on September 14. 1049, 341 and before that a stone fortress was built in Novgorod. 342 The pious prince diligently studied the law of the Lord: at his request, the prophetic books with the interpretations of the fathers were written down (1047), it meant a lot that a useful book was written down; the priest wrote it for 7 months; and even more important is that the books of the word of God were written down, and not the words of man. 343 The Lord took the good prince to himself while he was still young: the prince died at the age of 32, October 4. 1051 and was laid in the Sofia church created by his pious zeal. 344 According to the chronicle, already in 1180 in the marble tomb of blessings. Prince Vladimir was appointed by the sincerely Christian prince Mstislav 345 et seq. the incorruptible relics of the blessings were already known. Prince Vladimir and a special shrine was arranged for them. “In 1439, Archbishop Euthymius platted the coffin of Prince Vladimir, the grandson of the great Vladimir, and a signature: likewise put signatures and a cover on his coffin, and set out to commemorate them for every summer of October 4th.” 346 The holy mother of Holy Prince Vladimir, wife of Grand Duke Yaroslav, reposed on February 10, 1051 347 Blessed Hilarion Metropolitan. in his animated speech he says to Equal-to-the-Apostles Vladimir: “Look at your faithful daughter-in-law Irina; look at your grandchildren and great-grandchildren, how they maintain the faith you have devoted to them: how often they visit holy churches, how they glorify Christ, how they worship His name.” 348 From this praise we see that the blessed princess was pious not only for herself, but cultivated piety in her children and grandchildren. From the life of St. Theodosius we see that when Mother Theodosius announced her desire to enter the monastery (and this was in 1036), St. Anthony “told the princess about her and she accepted her into the convent of St. Nicholas.” 349 This shows how glad the Grand Duchess was to do good deeds and how she respected people like Anthony. Convent of St. Irina, built by Yaroslav in Kyiv, of course, was built according to the zeal of his pious wife Irina. The tender mother and her firstborn moved from Kyiv to Novgorod and spent the last time of her life here. The daughter of Olaf, the king of Sweden, who was called Ingigerda in her land, in Greek Irina, before her death she accepted monasticism with the name Anna, and was the first to set an example to the Russian princes and princesses of how pleasant it was for the soul to exchange magnificent princely clothes for monastic rags. On ancient Novgorod icons she is called Saint Anna. Her relics still rest openly in the St. Sophia Cathedral, where her memory is celebrated on October 4. and 10 days Feb. 350 Memory of Rev. Damian, Jeremiah and Matthew of Pechersk “Rev. Damian, writes St. Nestor, zealously imitated the life and humility of the Venerable Father Theodosius. Many testify to his good life, obedience and submission to everyone; especially those who lived with him in his cell saw his meekness and how he did not sleep for whole nights, diligently reading books and returning more than once to prayers; they told many other things about this husband. 351 The presbyter and wonderworker Damian was such a strict faster that he ate nothing but bread and water until his death. When a child who was sick with something was brought to the monastery to Blessed Theodosius, or an older person was possessed by some kind of illness, Theodosius ordered Damian to pray over the sick person. Damian immediately prayed, anointed with oil, and those who came received healing. 352 Finally he fell very ill and was already at the end of his life. Lord Jesus Christ! so he prayed then, deign me to be an accomplice of the glory of Thy saints; do not separate me, Master, from my father and mentor, the Monk Theodosius. When he prayed like this, his blessed one suddenly appeared at his bedside. Theodosius fell on his chest, kissed him lovingly and said: my son! what are you praying to the Lord about, now I have been sent to inform you about this - your request will be fulfilled, you will be numbered among the saints and will be with them in the kingdom of the heavenly Lord, - we will be together in the next world. Having said this, he became invisible. - Since Damian did not see Theodosius entering the door, and the one who appeared at the place where he appeared became invisible: from there Damian realized that this was a phenomenon from God. - Then he called the one who served him and sent for the blessed one. Theodosius. When the blessed one soon came, he said to him with a cheerful face: Father! Will it be as he now appeared to me and promised? Blessed, not knowing what happened to him, my son answered! I don't know what promise are you talking about? Then he recounted how he prayed and how the monk himself appeared to him. Having heard this, Theodosius, smiling a little and shedding tears, said: “My son!” It will be for you as the angel who appeared in my image promised you. When the brethren gathered, he said goodbye to everyone and thus in peace gave his soul into the hands of God when the angels came for it. Then the blessed one ordered the beater to be struck so that the rest of the brethren would gather and thus, with decent honor and singing, they would bury his honest body, where they would bury all the brethren.” 353 From this description it is clear that Rev. Damian died before Rev. Feodosiya and probably in 1070. According to the RKP. Saints, the day of his repose was the 5th of October. His relics rest in Anthony's Cave. 354 About St. Jeremiah, Nestor writes in the chronicle: “there was another brother, named Jeremiah, who remembered the baptism of the Russian land. He was given a gift by God: he predicted the future and if he saw evil thoughts in anyone, he denounced him secretly and exhorted him to beware of the devil; if a brother wanted to leave the monastery, then he looked at him and came to him, denounced his thoughts and consoled his brother; if I told him that something pleasant or unpleasant would happen to him, the elder’s word came true.” 355 Since Rev. Jeremiah still remembered the baptism of the Russian land in 988 and lived under the abbess of St. Theodosius: then if we assume that he died in 1070, his life lasted until he was 90 years old. His relics rest in Anthony's Cave. 356 “There was also Elder Matthew,” writes St. Nestor. He was a seer. Once, when he stood in his place in the church, raising his eyes, he looked at his people, who stood and sang on the sides. - And then he sees a demon in the form of a Poles, in the lud 357 and in a field with flowers called lipok. He walked around the brethren, took stickies from the womb (from the underbelly), threw them on one or the other, and if the flower stuck to one of the singers, then, after standing a little and relaxing his thoughts, under some pretext he left the church, went to the cell, fell asleep and did not return to the church until the end of the singing. If he threw it at someone else, but the flower did not stick to him, then he stood firmly during the singing and then only went to his cell when Matins ended. Seeing this, the elder told his brethren about it. And the elder also saw this: according to custom, when Matins ended before dawn, the brethren walked to their cells, and the elder left the church after the others. Once, upon leaving the church, he sat, resting under the beater, since his cell was far from the church. And then he sees a crowd coming from the gate. - Looking up, he saw that one was sitting on a pig, and the others were walking near him. Where are you going? asked the old man. – The demon sitting on the pig answered: for Mikhail Tolbekovich. The elder protected himself with the sign of the cross and went to his cell. - When it was dawn, the elder said to the cell attendant: go and find out if Michael is in the cell? They told him that he left through the fence after Matins. “The elder then told his vision to the abbot and the brethren. “Theodosius died under this elder and Stefan was abbot, and after Stefan Nikon - the elder was still alive. Once during Matins, he raised his eyes and wanted to see Abbot Nikon and saw a donkey standing in the abbot’s place; he realized that the abbot did not get up. The elder saw many other things and rested in this (Pechersk) monastery in old age.” 359 According to the news of Polycarp, St. Matthew the perspicacious under Abbot Nikon (1074–1088) prayed with others for the healing of the seduced Nikita. 360 Blessed His death followed, probably in 1088, his relics rest in the Anthony Cave. 361 Repose of Rev. Kharitin princesses According to the monuments, Ave. Kharitina was born a Lithuanian princess and labored in the Novgorod nunnery of St. Apostles Peter and Paul on Sinichya Mountain. 362 The time of her exploits is not definitely shown in the monuments, 363 so it remains to be determined by consideration; and yet this time can show a peculiarity in the life of the spiritual princess. It is known that the stone church of the monastery, where the relics of the saint rest, was built in 1192. 364 If the Church of Peter and Paul existed already then, as Blessed. Kharitina began to live in Novgorod: that time of her life in Novgorod must be attributed to the 13th century; on the other hand, it is known that the second half is table 13. was a stormy, bloody time for Lithuania. In 1265, many members of the princely Lithuanian house hastily left Lithuania for Russia, Prince. Dovmont is in Pskov, and the prince’s son. Tovtivilla and his court fled from Polotsk to Novgorod. 365 According to the chronicle, the Novgorodians then wanted to kill the Lithuanians who had come running to them, for Lithuania’s previous grievances against Novgorod: but Prince. Yaroslav did not allow them to do that. 366 Thus, it is revealed that the Lithuanian princess Kharitina was one of those people driven by the storm of time, in addition to her personal affairs. Pushed away by the world, she no longer sought anything in the world and devoted her entire life to serving the Lord. Having accepted monasticism, she was made the head of the monastery for her virtuous life and until her death she was a model of humility, purity and strict abstinence for those subordinate to her. Thus, Christian virtue does not need happiness for its success; it grows stronger and stronger through misfortune, and transfers its worshiper from earth to heaven. On monuments, book. Kharitina died on October 5. 6000 l. or 7000 l. Turning this uncertain time into a certain one, after what has been said in the chronicles, we believe that St. Princess Abbess completed her exploits in 6790=1281 Oct. 5 days. Since 1764, the church of St. Peter and Paul, where her relics rest in secret, is the cemetery on the Sofia side. Her memory is honored locally on October 5. 367 Memory of the teacher Sergius obedient The name of the obedient one with whom St. Sergius is resting. in Anthony's Cave, 368 is worth a story. – It shows us that obedience is a great thing in Christian life, a feat glorified by the Lord. “Recently, we have also begun to say, as the unfortunate Reformation said, that “in our time, submission to someone else’s will is unnecessary, now everyone is able to choose the best for themselves.” Completely, is this what God’s revelation teaches us? Doesn't it say that self-will is the most dangerous thing, a thing that has destroyed not only people, but also spirits stronger than people? ABOUT! May the Lord deliver every Christian soul from the thoughts and deeds of Satan! How is a saving transformation accomplished in the soul through blessed obedience? Self-love is the most terrible evil in our soul: all sins are branches of it. Obedience is the scourge of pride. As one rejects one’s will and devotes oneself to the will of God, self-love is constrained, weakened, and suppressed in the soul. This constraint of self-love by obedience is painful: pride is indignant against someone else’s leadership and wants to defend its own will. But the less the obedient one spares himself, the more victories he gains over the dominant evil of the soul. In the obedient, instead of self-love, love for the Lord develops and grows stronger: for whom, if not for the Lord, does he renounce his will? Thus he scourged self-love with obedience throughout his life and the saint died. Sergius of Pechersk is a servant of God and rests incorrupt! Repose of Rev. Sergius of Nuromsky Rev. Sergius of Nurom 369 laid the foundation for monastic life on Mount Athos. Then he spent a considerable time in the monastery of St. Sergius of Radonezh, under the leadership of this great ascetic. Loving silence, he retired, with the blessing of the Radonezh mentor, to the Vologda forests. Here, on the rocky bank of the river. Nurma, he settled then, just as Pavel Obnorsky lived in the hollow of a tree. Having erected a cross and built a chapel with a cell, he labored in deep silence. He was attacked here twice by unkind people. The first time they beat him to the point that they left him barely alive; but through his prayer he soon recovered. “Another time they wanted to attack him during his midnight prayer. They had the instruments of death in their hands; Sergius only had a rosary. “God help me,” cried the hermit. Fear fell on the robbers, and they fled from his cell, pursued by no one. “Rumor spread about the strict hermit and those who thirsted for spiritual salvation began to come to him. Some came to receive instruction for life, overwhelmed by earthly worries and - from them, others brought him food; others remained at the cross of Sergius to strive according to his instructions. Little by little, up to 40 brethren gathered to him. He built the Church of the Transfiguration of the Lord and the monastery of the hostel. From time to time he went for conversations of love with St. Paul of Obnor, who lived not far from the desert; at other times Paul visited him. – Ave. Paul respected Sergius so much that he accompanied him more than two-thirds of the distance from his monastery. The place where Paul and Sergius usually reached is marked by a chapel. - Feeling the proximity of his death, Rev. Sergius communed with St. secrets and gave up his pure soul to God, Oct. 7. 1412 According to the appearance of St. Sergius was gray-haired, with a sparse beard, and thick hair on his head. 370 Several years after his death, Sergius appeared to one reverent monk of his monastery, at night, when he was in a subtle sleep, and ordered him to tell the abbot and the brethren to open his coffin, according to the will of God. Who are you? asked the embarrassed monk. “I am sinful Sergius, the ruler of this place,” answered the one who appeared and pointed to the place of his tomb. The vision was repeated a second and a third time. “The monk became very ill and then decided to reveal a vision to the abbot, fearing until then that he would be deceived by his dream. The coffin was opened under the church porch and here, above the coffin, the sick monk received healing from his illness. When it was placed over the relics of the shrine with the icon of the saint, healings began to flow for the pilgrims. Until 1584, up to 80 miracles of the saint were described. The monastery of St. Sergius, closed in 1764, was located 4 versts from the Pavlovsk monastery, downstream of the Nurma, in the Gryazovets district. Now the relics of the saint rest in the church under a shrine and a canopy. 371 “I beseech you,” St. Sergius tells us with his life, act in accordance with the calling to which you have been called, with all humility, meekness and generosity, bearing with one another out of love, trying to maintain the unity of the spirit, in the bond of peace” (Eph. 4:1-3). “How beautiful are the feet of those who preach peace, who preach good things!” (Rom.10:15). This exclamation of the prophet, repeated by the apostle, we can repeat when thinking about the blessed. Tryphon of Vyatka, preacher of faith and goodness, from his youth to his grave. 372 The son of pious farmers of Mezen (Arkhangelsk region), the village of Malaya Nemigozhka, 373 Tryphon from a young age felt the desire to live for the Lord alone. - They wanted to marry him, and once the brothers laid the girl in the cage where he slept: but as if from a demonic obsession, the chaste young man fled from her. - Secretly leaving his parents' house, he, dressed as a beggar, came to Ustyug and lived here for some time under the guidance of the pious parish priest John. Then, with his blessing, he lived in the neighboring volost of Shemokse, earning bread through labor and secretly laboring in prayer. - The owners, having fallen in love with him for his love of work and meekness, wanted to tie the knot with him and had already betrothed him to his bride: but remembering the promise of his conscience to live in chastity, he secretly fled to Orlets, the town of the Stroganovs. Here he settled near the parish church and for a whole year endured either heat or cold, in torn clothes. Once, in a severe frost, the Stroganovs’ people met him on the street and, in a malicious joke, pushed him down a steep mountain to the river; the snow covered him with its blocks and he barely escaped from near death. Without complaining to anyone, the humble young man disappeared from Orlets to the village. Nikolskoye, which belonged to the bishop's department. After spending some time here in feats of prayer, at the parish church, he went to the river. Kamu. At the Pyskor monastery he studied monastic life and took monastic vows from Abbot Varlaam. He was then 22 years old. And this was not until 1565. 374 Without skipping a single church service and laboring from the heart in the bakery, he went out into the swamp at night and, half naked, allowed insects to torment his body. From exhaustion from his exploits, he became seriously ill and lay sick for 40 days. Saint Nicholas appeared and healed him and said that he had come to help him so that he would be even more established on the good path. Blazh. Tryphon decided to seek deeper silence. He went down the Kama to the mouth of the river. Mulyanki, to the site of the present mountains. Perm. Out of a secret desire, having walked 5 versts along Mulyanka, he went ashore, climbed the mountain and saw a wonderful area: surrounded by a dense forest, it was fragrant with flowers. It was impossible not to fall in love with such a place for a lover of silence. He soon learned that this was a prayer place for the Ostyaks, where they were going to make sacrifices. For the ardent ascetic of the faith, this was a new reason to choose this place for his stay. When the Ostyaks heard that some strange man had settled in their treasured place: foreman Zevenduk with 70 Ostyaks came to see who this brave man was? They found him digging the ground and the farming tools seemed scary to them. Zevenduk began to ask who he was? and why did you come? “I am a servant of my Lord Jesus Christ,” answered Tryphon. Who is your God and why are you His servant? asked the pagan. Tryphon in his answer explained the vanity of idols, showed the Provider and Creator of the world, told the story of the creation and fall of man, the coming of the Savior of the human race, pointed to the future world judgment and the bitter eternity of sinners. The simple children of nature listened in amazement to the teachings of the hermit and told Prince Ambal about him. “Neither we nor our fathers heard anything like this,” they said about what they heard from Tryphon. Ambal said that in due time he would look at the strange alien. - Feodor Sukhoyatin, who had long been familiar with this side from his trade affairs, gave Tryphon an ax of Takiki iron, better in comparison with the Russian one: he also told how the Ostyaks and Volugians respect the treasure trove near which he lives and how everyone is afraid to touch the revered, but formidable tree with an ax. – Tryphon fasted and prayed for up to six weeks, and then, taking the icon of Deisis (an image of the Savior with the Mother of God and the Forerunner praying), he went to the idolized fir tree. She differed from the others in both height and thickness; its volume was two fathoms and its branches extended four fathoms from the trunk. – Kneeling down in front of the icon, he fervently prayed to the Lord for the destruction of the demonic flattery that kept poor people in destructive darkness. Then, loudly repeating the name of the Lord Jesus, he began to cut down the tree and finally felled it. - The offerings hanging on the branches of the spruce tree, and consisting of silk flies, furs, gold and silver, were put on fire, like the tree. “Prince Ambal, having heard about this, came with many burdens and marveled at how a formidable tree could be incinerated by a hermit!” “For one intention to insult the spruce,” he said to Tryphon, others were punished with death: are you already stronger than our gods? The monk answered: “You have already heard what kind of God I preach to you, by His power I, His lesser servant, accomplished this deed, which you marvel at, I accomplished it so that this tree would not destroy you and your children.” Great is the Christian God, He is stronger than our gods, exclaimed the Ostyaks. Nevertheless, they went to the town of Sylva to the head of the town. - “A Christian monk, they said, settled in the forest in thin clothes, cut down and burned our prayer tree and, preaching Christ, commands us to be baptized; What should we do with this person? The Stroganovs' clerk, Tretyak Moiseevich, who had already heard about the reverend. Tryfone, said to Prince Ambala, “I know the man you are talking about; he is a good man: if he teaches you to believe in Christ the Lord, do what he commands you; By obeying a holy man, you will receive eternal life.” – The Ostyaks expressed indignation at the extermination of their god, but after admonitions they calmed down somewhat. Meanwhile, a new circumstance caused displeasure among the Ostyaks against Tryphon. It became known that the Cheremis were robbing ships along the Kama and going to war with the Ostyaks. They learned this from the Russians who fled to the Ostyaks from the Cheremis. The Ostyaks came to the idea that Tryphon would open the Ostyaks' homes to the Cheremis, out of displeasure for their dislike towards him. - Zevenduk and others decided to kill Tryphon. They came to his place of residence, but by the grace of God they did not find Tryphon, although he stood in his cell praying. After that, little by little, the Ostyaks began to respect the man of God, then to the doctrine he preached. Before others, the daughters of the Ostyak prince Ambal and the Vogul Bezyak accepted Christianity. Many others were baptized after them. Those who were baptized began to bring honey, wax and some other things to Tryphon. Rejoicing in the appeal to St. faith, Tryphon lovingly accepted offerings and turned them either to glorify the name of God or to help the poor. Monuments of the appeal of the Aul Ostyaks to St. The faith is served by the St. Nicholas Church in the upper mules and two chapels of the lower mules, known from the scribe book of 1624 375 The brothers of the Pyskor monastery, having heard about the glorious exploits of Tryphon, really wanted to see him in their monastery; they asked the clerk of the Stroganovs to bring Fr. Tryphon. The monk, having arrived at their monastery against his will, spent little time here: but in a short time he managed to convert the Ostyaks who lived near Solikamsk to Christ, including the rich landowner Irteg, whose descendants of the Irtegs still live today. 376 According to his desire to live in solitude, the Stroganovs Jacob and Gregory suggested to him that he could live in their homeland on the river. Chusovoy. – Trifon moved to Chusovaya. Here, dispelling the fear of superstitions about the place where he decided to live, he erected a chapel with holy icons, and then built a monastery in honor of the Dormition of the Mother of God. 377 – But here a temptation was encountered that removed Tryphon from Perm. To prepare the land for sowing grain, he lit stumps and roots of felled trees near his cell. The fire, intensified by the wind, spread through the forest and destroyed the huge reserves of firewood prepared for the Stroganovsky salt trades. Local settlers, embittered by the loss of firewood, chased Tryphon to kill him. Stroganov Grigory put him in chains; then advised him to leave his possessions. Father Tryphon entrusted the monastery to his disciple John, and he himself decided to move to Khlynov. 18 Jan In 1580 he came to the first Vyatka city and went to Khlynin. – The wanderer walked around the churches of God in Khlynovo and most often visited the church of St. Nicholas, where the miraculous Velikoretsk icon of the saint stood. The deacon of this church, Maxim Maltsov, fell in love with the servant of God and hosted him. Then other Khlynovites began to invite him to their homes. Having become familiar with the surrounding area of ​​Khlynov, he chose a place for a monastery and, appearing at a meeting of Vyatka people, asked permission to build a monastery outside the city near two churches, of which one, dilapidated, was in honor of the Dormition of the Mother of God. Everyone was delighted with this proposal. With the request of the Vyatchans for a monastery, the monk went to Moscow. The saint ordained Tryphon as a hieromonk - the builder of a new monastery; and Tsar John Vasilyevich gave a charter for the land for the monastery. 378 Upon returning to Khlynov, the monk began to build a stone church on the site of the dilapidated church. Soon the brethren gathered at the new monastery. The new Vyatka governor, Vasily Ovtsyn, a faithful servant of the king and a God-fearing ruler, especially helped the monk in protecting the monastery from extreme needs: he often talked with the monk about the salvation of the soul. At his suggestion, the Vyatchans willingly delivered donations for the new extensive Church of the Dormition of the Mother of God and the church was built. The number of brethren increased to 40, but the means of subsistence were insufficient. The monk went to Moscow again: he asked for c. Theodore to give land to the monastery. The good king mercifully accepted the request, “ordered to give land, villages and lakes with fishing to the brethren for food.” This is what the monk himself writes in his will. Probably at this time the patriarch honored him with the rank of archimandrite and gave many icons, books and utensils for the monastery. In Moscow, he was received by Prince Ivan Mikhailovich Vorotynsky, who grieved with the princess over his childlessness. The monk said to the boyar: “Prince, you have looked upon me, a poor old man, for God’s sake; but you did not honor me, but the Lord, you fulfilled his commandment; know that you will have a son, Alexy.” The prince and princess were embarrassed by the pleasant news for them; They asked for the saint’s prayers, gave him a lot of alms for the monastery, and a year later the elder’s word came true. After that, Vorotynsky was the most zealous benefactor of the Tryphon monastery. – The monk, having become the archimandrite of a crowded monastery, did not change his ascetic life: he did not allow himself either tasty food or soft clothing; On his body he wore heavy chains and a stiff hair shirt. He gave everything that was sent to him to the monastery treasury, and in his cell there were only books and icons. The strict life of the monk was not liked by some. Little by little the displeasure against him increased. The elder decided to evade evil, especially since he could, he thought, serve the edge on a different path. “He handed over the management of the monastery to his disciple Jonah Mamin. The latter, being one of the Moscow nobles, easily achieved in Moscow that he was appointed rector of the Vyatka monastery. The elder went on a journey. Nikita Stroganov built a cell for the exiled elder in the Solvychegodsk Vvedensky monastery and supported him at his own expense. The elder wished to pray at the Solovetsky monastery. Stroganov gave him a ship with supplies and people to deliver to the island: but the elder, as Stroganov later complained, released the people, sold the supplies and the ship, and, having visited Solovki, used Stroganov’s gifts for the Vyatka monasteries. – Stroganov did not quite understand the elder. The soul of the elder burned with the desire to promote the Christian enlightenment of the remote region, while the Vyatka side had a need for monasteries, churches and even chapels. At this time, a monastery was being established in Slobodskoye in honor of the Epiphany of the Lord. 379 And the elder gave part of Stroganov’s gifts to the construction of this monastery. The blessed one understood what he would get from Stroganov for inaccurately fulfilling his will. But love is patient. To this day, the chapels along the banks of the Kama and Vyatka, which Trifon built on the way from the Stroganov Varnitsa to Khlynov, are still intact. – On the road from Slobodskoye to Kai in the village of Verkhosvyatsky there is an “ordinary” church, now very dilapidated, built by Blessed. an old man during illness. 380 This is what the blessed elder used Stroganov’s gifts for! In the new Slobodskaya monastery they joyfully laid to rest the elder who cared for her. He didn't want to be a burden to anyone; on the contrary, he was burning with the desire to make it easier for others. With his disciple Dositheus, he went to Solvychegodsk for alms for the new monastery. With the simplicity of a loving soul, he appeared to his benefactor Nikita Stroganov, but he drove him away with anger. The monk calmly went to other houses, and in the evening he said to his disciple: patience is necessary for good; Tomorrow you will appear alone to Stroganov in the church, after Matins. Stroganov, having learned that Dositheus was a student of Tryphon, received him with humble love beyond his expectations. “I suffered a lot that night for insulting the servant of God,” he said. Then he said that he had known Tryphon for a long time and had helped him a lot, and that Tryphon’s act with the ship assigned to Solovki aroused from his soul the anger with which he had received it yesterday; I feel and confess my sin, added the good Christian; ask about. Tryphon to visit my house with a blessing.” – The Elder of God, received with love by Stroganov, received generous alms for the monastery. In the last years of his life, Tryphon once again traveled to the Solovetsky monastery to worship the wonderworkers. The Solovetsky elders advised him to stay in their monastery, pointing out his decrepitude. His soul yearned for his beloved Assumption monastery. The patient was taken to Khlynov. But when he sent a novice to ask Abbot Jonah to accept him into the monastery, the cruel disciple refused. Deacon Maxim took the patient into his home. He stayed here for two months and since he felt that he would not live long, he asked the archpriest and priests to beg the abbot to accept him into the monastery. Jonah’s heart softened and when they met, he asked his mentor for forgiveness. “May God forgive you, my son,” answered the elder; what happened is the work of our old enemy, he has been fighting for a long time with those who fear the Lord.” Jonah, expecting reproaches, was struck by the meekness of the teacher; The monk was glad to be back in his monastery. 381 He wrote a spiritual will for his beloved monastery, which he founded. Having spoken about the labors it took him to found and protect the monastery of the Mother of God, he says this to the brethren: “the flock gathered in Christ, fathers and brethren! listen to me, a sinner. Although I am rude and worse than everyone else, God and His Most Pure Mother allowed me, the bad one, to manage my house. I pray you, for God and His Most Pure Mother, have spiritual love among each other. Without it, no virtue is complete before God. The mouth of Christ spoke to the disciples: “Love one another.” They understand this in c and, as my disciples are, if you have love among each other.” According to the apostle. Paul, “bear one another’s burdens.” Do not judge one another before God, whether in church or in a cell, alone or in fellowship with the brethren. Perform cell prayers with fear. And don’t skip church singing at all; even if this is the case, run to the church of God for spiritual singing. First of all, give the things of God to God, and then do other things. “Do each other great honor.” I bless the sinful Archimandrite Tryphon that my disciple, the cell elder Jonah Mamin, will be in my place in the house of the Most Pure Mother of God. And you, fathers and brothers! obey him in everything, listen to him. When he calls one of you to serve: for God’s sake, perform the service without grumbling. Take care of the monastery; for the monastery, without the blessing of the abbot, do not give, and do not make friends with anyone or relatives with monastic goods, do not give anything monastic without the blessing of the abbot. And don’t take it as your own property, either from money, or from buildings, or from anything else. You, brother and master, Elder Jonah! For God's sake, both for the Most Pure Mother of God and for your parent, be diligent in obedience to our prayer. Take care of the house of the Most Pure One and the flock-brotherhood gathered in Christ, about the estates and lands... For God's sake, be jealous of St. fathers, as they legitimized to live in monasteries and laurels - that is, St. Euthymius the Great, consecrated by Savva, Theodosius the Kinoviarch, also the holy fathers who shone in Russia: Sergius, Varlaam, Cyril, Zosima and Savvaty. I pray you, for God’s sake, have love for your brethren and bear the burden. It is written: “You bear the weaknesses of the weak. Let there be no chaos. According to the apostle, infuse, reprove, rebuke in time and in time.” I ask you, for God’s sake, do not introduce intoxicating drink into the house of the Most Pure One. Just as during my lifetime there was no intoxicating drink and no tables in cells, so let there not be the same after me. First of all, let you not have bread drinks or tables for yourself or for your guests. For the brethren at the meal, let there be enough food and good kvass. Comfort the brethren so that there is no scarcity in the meal. The house of the Most Pure One will not become poor because... If you have love for each other, then the house of the Most Pure One will never become scarce. For God's sake, do not forget me, a sinner; remember me at litias and memorial services, large and small. Always remember and God will remember you. May the peace and mercy of our Lord Jesus Christ and His Most Pure Mother and my blessing be with you, forever and ever, amen.” 382 The monk died on October 8, 1612. His relics rest in secret. Local memory of him is celebrated on the day of his death. Every year on the Saturday of the 4 weeks of Lent, people from the surrounding villages gather for pilgrimage to the well, which he dug himself. 383 The repose of the blessed Andrey Totemsky Blessed Andrey, 384 native of the village. Ust-Tolshchemsky, after the death of his parents, he lived in the Galich Resurrection Monastery with a monk. The ascetic Stefan, who lived here, advised him to accept the yoke of foolishness for Christ, and Andrei became a fool. In winter, he walked without shoes and in torn clothes; His only food was bread and water. Every year he walked around the surrounding monasteries to worship the shrine and again returned to the Resurrection Monastery. – After the death of his mentor Stefan, he moved to Totma and settled near the Church of the Resurrection of Christ on the bank of the river. Sukhony. – Here he continued his feats of foolishness: during the day he walked here and there, and spent the night in prayer; What good people gave him, he secretly distributed to the poor. Finally, during his lifetime, he discovered in himself the grace of God, healing ailments. “Once in the winter he walked, as usual, barefoot, to a church festival, 50 versts from Totma. The foreman of the savages, Azhbakai, who suffered from eye problems, met him on the road; Knowing Andrei by ear, he begged him to heal his eyes and gave him a significant amount of money. - Andrey ran away without taking anything; Azhbakai washed himself with the snow on which the holy fool stood and received healing. - Feeling the proximity of his death, the blessed one called to him the Resurrection sexton John, whom he loved, and asked to invite the priest Athanasius for confession and communion with St. secrets. - Having received Holy Communion secrets, asked the cleric to leave him alone; then he called him and said: “brother, the time has come for the separation of the soul from the body.” - John, in tears, lit a candle in front of the icon and smoked incense. Then the blessed one quietly died with his hands folded crosswise on his chest; he was buried, according to his wishes, under the bell tower. Andrei played the fool for ten years. His death followed on October 10. 1673 when he was 35 years old. After his death, blessed Andrew became famous for his miracles. On Cancer Rev. Feodosia totem. 1800, the stamps depict: Rev. Vassian of Thiksen, Andrey the Holy Fool of Totem, Procopius the Holy Fool of Ustyansky and Blessed. Maxim Totemsky. 385 Memory of Rev. Feofan Pechersky The relics of St. Theophan the Faster rest openly in the Anthony Cave. The circumstances of his life are not described in the monuments of the Lavra. – The name of the faster with whom he is known makes it clear that strict fasting was the way by which he approached the Lord. 386 Memory of the teacher Amphilochia, Macaria, Tarasia and Feodosia of Glushitsky Blazh. Amphilochius 387 already came as a monk from Ustyug to the Venerable. Dionysius of Glushitsky, when he founded the monasteries of Glushitskaya and Sosnowiec. “Father! save me,” said Amphilochius to Dionysius at the first meeting. “Why did you take such trouble” to come here? answered Dionysius. “I came,” said Amphilochius, to bow to the Most Pure Mother of God and ask for your prayers.” Dionysius called his disciple Macarius and said: “The monk Amphilochius, mentored by God, came to our monastery and wants to offer prayers to God with us.” Macarius answered: “Forgive me for being ignorant, father, I don’t understand what to say”? Tell the novice what God puts on your heart, said Dionysius, and Macarius said: “Blessed is God, who wants all men to be saved.” “May God grant you to speak usefully,” added the abbot. Seeing such simplicity of mentor and student, Amphilochius fell at the feet of Dionysius and said: “Now I understand your ways, father, and how, without seeking human glory, you seek only the glory of God.” Dionysius, picking him up, said: “Why are you, my brother, aggravating a sinful man? Glory to God. He alone can save both me and you.” Amphilochius announced with tears that he had decided to become a novice of Dionysius. The abbot did not hide the fact that life in his monastery was harsh and difficult. “If you want to stay here,” added Dionysius, let us make a covenant not to be separated from each other while we remain on earth.” Amphilochius decided to do everything and fulfilled the rules of the hostel with all precision. He was an assistant to Dionysius in the construction of a new, more extensive church. His meekness and humility were exemplary and his concern concerned only the soul. Before his death, Rev. Dionysius, calling Amphilochius, said to him: “I see that death is close to me, but the Lord commands you to live, commit my body to the earth; do not leave this place, strive every day. Which of us can pay anything to the Lord Christ? When Amphilochius began to cry about the separation from the teacher: “You have not yet labored hard enough,” he said, to receive the reward assigned to you,” and entrusted him with the management of the monastery. 388 – By hand. description of the saints, Rev. Amphilochius died 15 years after St. Dionysius and so on. in 1452. The day of his death, October 12, was noted in the monastery. The monk was of average height, with a small and silver beard. 389 His relics rest in secret, next to the relics of his teacher, in a church dedicated to their name. The shrine over the relics was built in 1645 through the diligence of the guest Bakhtiyar Bulgakov. 390 According to the life of Rev. Dionysius, blessed Macarius, born in Rostov, was taken from his parents' house to the monastery of Dionysius when he was still twelve years old by Matthew and was tonsured as a monk. He lived in the abbot's cell and, under his supervision, studied monastic life. Abba fell in love with him for the purity of his soul and, at his request, Macarius was ordained as a hieromonk. Archbishop Dionysius (1396–1416). Blazh. Macarius lived in his cell until the death of his venerable mentor. After Amphilochius, he was abbot of the Glushitsa monastery. His relics rest hidden, overshadowed by a shrine. Services are held for him in common with other Glushitsa monks, according to an ancient handwritten monastic book. 391 Blessed Tarasius was the abbot of the Perm monastery: but he voluntarily left his superiors in order to be in obedience to another. – When Dionysius was told about his arrival at the Glusitsa Lavra, he went out to meet Tarasius. “For a long time, I have wanted to see your face, honest father, and I prayed a lot to the Lord for this,” said Tarasius when meeting Dionysius. “Blessed is God, who sent to us an unworthy man, experienced and reverent,” answered Dionysius. “The Lord has glorified you according to what you have done,” said Tarasius; allow my humility to imitate you and fulfill your will: here is the small property that I brought with me; count me among your flock." “Weren’t you, as an imitator of the true Shepherd Christ,” said Dionysius, yourself a shepherd and healer of people wandering in the darkness of paganism in the land of Perm? “Tarasius said that he felt the need to be a student of another, more experienced one. From that time on, Abbot Tarasius led a harsh desert life along with others, maintained a strict fast and acquired blessed tears of tenderness, which often flowed from his eyes. He lived under Rev. Dionysia is 10 years old and reposed in the abbot’s presence. Amphilochia, soon after his mentor, in 1440. He served in common with St. Macarius. His relics are overshadowed by a shrine. Oh blessed. Theodosius only knows that he was a student of Rev. Dionysius and his relics rest near the relics of Tarasius. 392 Repose of Rev. Nicholas Svyatoshi, Prince of Chernigov The son of the pious Chernigov prince David Svyatoslavich, Prince Svyatoslav-Svyatosha, in baptism Pankratiy, and in monasticism Nikolai, was married and had children: one daughter was the wife of the blessed one. Prince Vsevolod-Gabriel. 393 In 1097 we see him as the prince of Lutsk, but in the same year, besieged by Bonyak and David, who blinded the unfortunate Vasilko, he voluntarily left Lutsk for Chernigov. 394 Although the formidable king unfairly calls the prince. Svyatoslav-Nicholas the Grand Duke of Chernigov, 395 but the tsar, of course, had in mind the monuments that the prince, who lived in Chernigov from 1097, owned lands in the Chernigov principality and thereby ensured the peace of his family - his wife and children; Chernigov legend firmly remembers that Navoz and Pakul with their surroundings, located on the banks of the Dnieper, belonged to the blessed one. Prince Nicholas Svyatosha and they were then given to the Lavra, which owned them until very late times. In 1107 he left his wife, children, worldly fame and on February 17. took monastic vows at the Pechersk monastery. 396 “Three years,” writes the blessed one. Simon, he spent time in the kitchen, working for the brethren: with his own hands he chopped wood for boiling the brethren’s peas; often carried water from the shore on his shoulders. His brothers Izyaslav and Vladimir could not keep him from his exploits. As a sincere novice, he lovingly begged permission to cook millet gruel for the brethren for a year. After that, he was assigned, as proven and capable, to the gates of the monasteries and stayed here for three years, without leaving anywhere except the church.” 397 It took a lot of firmness to bear the reproaches for the prince’s determination on the life of an unrequited novice. At that time, none of the princes, in the years and position of Svyatoslav, doomed themselves to the labors and humility of monasticism. Svyatoslav's brothers tried to return him to the world, especially through the doctor who settled for Svyatoslav in Kyiv. The doctor pointed out how harmful the harsh life of a monk was to the prince’s health. “And your pious brothers, Izyaslav and Vladimir,” said the doctor, suffer humiliation from your poverty. Which prince did this? Is your blessed father David, or your grandfather Svyatoslav? Which of the boyars wished for this, except Varlaam, who was the abbot here? But the blessed one answered: Brother Peter! I thought a lot and decided not to spare my flesh, so as not to raise a fight against myself; Let her, oppressed by her labors, resign herself. You say the truth, that none of the princes did this before me: but let me be the first and whoever wants to follow in my footsteps. I thank God that He freed me from worldly work and made me a servant to His servants, these blessed monks. Let my brothers take heed to themselves. Dying for Christ is my gain.” Experience showed who was right in their thoughts. The ascetic prince was sometimes unwell, but each time he recovered before the doctor arrived. Once a doctor fell ill and very seriously. The prince sent the monk to tell him that if he did not drink grass, he would be healthy; and if he does not obey, he will suffer a lot. The doctor did not listen and barely escaped death. The doctor was seriously ill another time. The blessed one sent to tell him; “If you don’t get treatment, you will be well on the third day.” The doctor obeyed and recovered. “After that, Peter began to change his thoughts, then he decided to become a monk and, as the blessed one had appointed, he soon died. The last time was in the sixth year of Svyatoslav’s stay in the monastery; and the prince monk lived for another 30 years after that. 398 After the position of gatekeeper, “he was commanded,” writes Blessed. Simon, to serve at the meal, then by the will of the abbot and the brethren he was forced to have his own cell. Having built it, he started a garden with it, where he planted plants with his hands. They also say about him that he was never idle throughout his monastic life: he was constantly engaged in handicrafts, singing psalms, and thereby earned his livelihood. Although he received property, he did not use it for himself, but distributed everything to the poor and for church buildings.” 399 Last words of the blessed one. Simon give credence to the legend that the church of St. Trinity over St. gates and the hospital church of St. Nicholas were built through the zeal of St. prince-monk. 400 According to Kalnofoysky, the Trinity Church above the gates is of the same facade as the Church of the Annunciation above the Golden Gates of Yaroslav. – This serves as a new justification for the idea of ​​the builder of St. gate - prince goalkeeper. “You have many of his books,” Simon also says to the Pechersk monk. It is now known that St. the prince diligently encouraged others to study books. At his request, the monk Theodosius translated the message of St. into Slavic. Leo Pope against Eutyches. 401 In 1142 we see the prince monk as a peacemaker between the princes. At the request of prince, he reconciled the princes of Chernigov with his brothers. K. Vsevolod. 402 This was the last service of his church and homeland. The following year, on October 14, he rested from his labors. 403 “All of Kyiv gathered for his burial. “His brother Izyaslav begged for the blessing of the deceased’s cross.” After some time, Izyaslav was so ill that they despaired of his life. – Lying unconscious, the patient asked for water from the Pechersk well. The abbot sent water, which was used to wash the relics of St. Theodosius, and the hair shirt of St. Nicholas. The messenger had not yet returned when the sick man said: “Go to meet St. Theodosius and Nicholas.” When the messenger entered the house: “Nikolai, Nikolai Svyatosha”! said the patient. They gave him the water of Theodosius to drink, covered him with Nicholas's hair shirt, and the patient instantly recovered. “The prince then put on the monk’s hair shirt when he went to war, and remained unharmed. King John, retelling Simon's story about St. Nicholas, he says, “and after his death, demons ran from the wooden bench on which he sat at the gate.” 404 Blessed. Simon, having finished his story, says to the monk Polycarp; necessary for others: “What did you do like that? Did you leave behind any wealth? But you didn't have it. Is it glory? But you didn't own it? You have moved from poverty to fame and happiness. Think about this prince. None of the princes did anything like him; none of them willingly went into monasticism: truly he is higher than all Russian princes. - How can your baseness compare with his hair shirt? You were born for nakedness and are adorned with clothes. For this reason, will you not be deprived of incorruptible clothing and condemned as one who does not have a wedding garment?.. Yesterday you were a monk and are already renouncing monasticism. Having not learned monasticism, you desire episcopacy and present yourself as a formidable legislator. – Having not learned to be humble yourself, you want to humble others. You think highly of yourself, you command proudly, you answer in defiance. I learned about this from your lips. You think about earthly things and not about heavenly things, about carnal things and not about spiritual things, about lusts and not about abstinence, about wealth and not about poverty. You have moved away from the light and into darkness. Taking up a weapon against the enemy, he plunged it into your heart. Wake up, brother, and think carefully about your life.” 405 Repose of St. John Bishop of Suzdal Blazh. John, at a young age, entered a monastic monastery and here labored in God-loving asceticism. 406 – Prince Konstantin Vasilyevich, having fallen in love with Nizhny Novgorod, made it instead of Suzdal the main city of his vast principality. This was in 1350. 407 At the same time, he wished to have with him a special bishop, separate from Rostov and Vladimir, and made a request for this to the patriarch: in accordance with his desire, the pious John was consecrated (1350) by the patriarch as bishop of Nizhny Novgorod and Suzdal. 408 This dedication was not without trouble. Blazh. m. Theognost obeyed the order of the patriarch: this is not how he was received in Suzdal. – In the chronicle we read: “in 1351, Rev. Metropolitan Theognostus gave his blessing to serve Bishop Daniel of Suzdal; he was excommunicated for some guilt and again assumed his former rank.” 409 – What was Daniel’s guilt? It is very likely that the Suzdal bishop rebelled with a murmur against the orders of the patriarch for the consecration of John as bishop of Nizhny Novgorod and Suzdal, and for this he was banned. After that, the news of the chronicle about Daniel’s permission should be attributed only to the priesthood, and not to the independent management of the Suzdal diocese, 410 since after that Bishop John ruled the Suzdal monasteries. When the pious Prince Boris Konstantinovich wished to establish a new monastery in Suzdal, the blessed Saint John not only appointed Rev. Euphemia as an executor of the prince's good will, but he himself consecrated the place for the monastery and then (1352) Euphemia as an archimandrite. 411 – The blessed archpastor, rejoicing at the successes of the courageous prince Constantine, who subjugated the wild Mordovians to his power, diligently sowed the seed of the word of God in a new field, among the Mordovians. 412 He won the hearts of St. faith especially with its high goodness and living piety. - Unselfish and compassionate, he cared more about the peace of others than about his own. It seemed to him that the peasants who lived on church lands were subject to heavy taxes and he eased their duties. He established almshouses for the sick and elderly. He aroused and supported piety among the people by periodically performing processions of the cross. Once on the feast of the Transfiguration of the Lord, he served the liturgy in the Euthymian monastery. Prince Boris saw that someone clothed with light and glory was serving with the saint. At the urgent request of the prince, the saint said that this was an angel of God who served him at other times. The pious Prince Andrei Konstantinovich, telling the saint that while sailing along the Volga he was in great danger from a storm and then made a vow to build a convent in honor of the Intercession of the Mother of God, asked for his blessing and advice on building a monastery. The saint blessed the good wishes of the prince, appointed a place for the new monastery and appointed the niece of the monastery as the abbess of the monastery. Euphemia, who until then lived in the Suzdal Alexander Monastery. This was in 1364. 413 Soon after that, the saint buried the pious Prince Andrew; and then strong disputes arose between the prince brothers - Boris and Dimitri. High Hierarch Alexy on the grounds that under M. To Maxim, it was not only Vladimir who belonged to the Vladimir See, but also the cities of the Suzdal principality, who included Suzdal, Nizhny Novgorod and Gorodets in the Metropolitan See. 414 From that time on, Blessed John, abandoning the affairs of government, began to spend his life in solitude. In a peaceful monastery he performed feats of prayer and fasting in silence. 415 A wall inscription from 1635 in the Suzdal Cathedral says: “l. 6882 Oct. 15 days (1373) Saint John rests here.” His relics rest hidden in the Suzdal Cathedral. The inscription on the sewn cover says: “l. July 28, 7086 (1578) - I placed a cover on the coffin of the great wonderworker Ivan the Bishop of Vladimirov, Princess Eupraxia of the Appanage. – On the same cover is embroidered a troparion, in which St. John is glorified as a wonderworker. “He commanded and taught the malicious churchman to quickly see the light through prayer, like the debate of St. Leonty, “bless the connection and again.” 416 – So in 1578 Saint John was already venerated among the saints. Churches were erected in his honor on the Suzdal side; and the service to him was written at the beginning of the 16th century. 417 – A century ago, and precisely in 1743. This is what happened with the saint’s cancer: Suzdal resident Ivan Zhilinin, since March. paralyzed, he was deprived of the use of his tongue, arms and legs. On October 27, he confessed in the hearing of everyone in the church that in a dream vision a man appeared to him dressed in light clothes and, calling himself John the Bishop of Suzdal, ordered him to go to the cathedral to receive complete healing there. The patient woke up and did not feel sick; barefoot he ran into the church and kissed the saint’s holy shrine with delight. 418 After this, the synod confirmed to honor locally the memory of Saints Theodore and John, as they had hitherto honored. 419 Repose of St. Dionysius, Archbishop of Suzdal From a young age, devoting myself to serving God. bliss Dionysius, in the world David, following the example of the Kyiv Pechersk ascetics, dug a cave for himself on the banks of the Volga, 5 versts from Nizhny Novgorod. In his Pechersk monastery, the Pechersk icon of the Mother of God with the upcoming Anthony and Theodosius, brought by Dionysius from Kyiv, is preserved. 420 This makes it clear that blessed. David was tonsured a monk in the Kyiv cave monastery and from here he brought his love for cave life to the banks of the Volga. In his cave, blessed Dionysius first lived alone as a hermit. When those who wanted to strive monastically with him appeared, he founded (around 1335) a monastery in honor of the Ascension of the Lord. 421 Through a strict ascetic life and extensive knowledge of the rules of faith and piety, he acquired fame and respect for himself. He was seen as “a meek, prudent man, knowledgeable of the Holy Scriptures, a teacher, glorious in his fasting and filled with love for everyone.” 422 Under his leadership, St. Euthymius of Suzdal and Macarius of Unzhensk received their initial monastic education. He taught the instructions of the blessed. Princess Theodora. - In the Pechersk monastery, under his leadership, teaching elders were formed, like the tall Paul. With his blessing, 12 of his disciples, including Rev. Evfimy, planted monastic monasteries in different places in the country of Suzdal and Nizhny Novgorod. 423 Saint Alexy, personally knowing the virtues and education of Dionysius, in 1374 ordained him bishop of Suzdal. 424 Next year Blessed. the archpastor had to put his own life in danger to save others. The people, irritated by the willfulness of the Mamaev ambassadors, killed several of them; By order of the prince, the chief ambassador, Murza Saraiko, was imprisoned with his retinue in the fortress, for his own safety. But since it was discovered that the wild squad was plotting murder, they wanted to take the Tatars to different places. Having learned about this, Saraiko rushed with his servants to the ruler’s house, set fire to the courtyard and began shooting at the people. Dionysius tried to calm both strangers and his own: but he almost lost his life; - one Tatar arrow pierced his robe. The irritated people killed the angry steppe inhabitants. 425 In 1377, the saint mourned the death of the troops of Nizhny Novgorod and Moscow on the river. Drunk and the subsequent devastation of Nizhny by the Tatars. 426 – After the death of Saint Alexis († 1378), Rev. Sergius, who first recognized Dionysius in the Pechersk Monastery (in 1365), proposed c. To. Demetrius to elect Dionysius as metropolitan. But in. the prince and boyars certainly wanted to see Mityai, the court priest, as metropolitan. “Unfortunately, secular people are ruled by “Mityai” - dexterous and easy people, for whom piety is an unimportant matter. – Mityai was elected metropolitan. Favorite led. The prince did not even observe decency in his new happiness. He behaved so proudly and arrogantly that those not ordained to the rank of saint clothed themselves in the metropolitan mantle, wore a white hood, treated the clergy imperiously, and took the income of the high priest for themselves. 427 He asked in. prince, so that his dedication would take place in Moscow. Vel. the prince invited bishops to consecrate Mityai. Blazh. Dionysius, appearing before the leader. Prince, boldly said: “Who is it that teaches you, sir, to change the law at your own discretion? What is desired from you and from us should not be.” V. the prince refused his desire. Mityai was greatly offended by the destruction of his dream and seethed with annoyance at Dionysius. “Why,” he said to Dionysius, “haven’t you been with me until now and accepted my blessing?” Dionysius replied: “Because I am a bishop and you are a priest, you have no right to bless me.” Mityai trembled with anger and threatened with a cry that he would deprive Dionysius of the priesthood and with his own hands would tear off the tablets from his mantle. After that, Mityai hurried to Constantinople. Dionysius went there because the patriarch had called him to him, and he needed to seek protection for himself. This was in 1380 428 Dionysius stayed in Constantinople for more than a year. He used this time for the benefit not only of his flock, but of the entire Russian church. For his flock, he sent from Constantinople two exact copies of the icon of the Mother of God Hodegetria, then acquired part of the life-giving tree and the relics of some saints. 429 The most important thing was that he explained to the Patriarch the danger that the Russian Church was in from the Strigolnik heresy, which had intensified in Pskov and Novgorod. The Patriarch, having personally recognized the high merits of Dionysius, honored him with the rank of archbishop, gave him a phelonion with crosses and a surplice with sources. If Dionysius had desired the highest honor: if the patriarch was in favor of him, he, after the unfortunate death of Mityai, could have asked for the rank of metropolitan. But he did not seek earthly honor, but desired the glory of God. “We found him,” the patriarch wrote in his letter, “worthy of all praise: we saw his fasting and tears, prayer and alms, everything that signifies a spiritual man of God; He was also present at the holy council, spiritually talked with the bishops about the Holy Scriptures, and showed zeal for the faith and a deep understanding of the sacred rules. That is why he was awarded an honorary rank, with the elevation of his department to the level of archbishopric, second after Novgorod; He was given a surplice with sources and a phelonion with four crosses and the faces of the evangelists.” 430 The Patriarch instructed the enlightened and zealous archpastor to personally be in the Novgorod flock and make efforts to exterminate heresy there. “Our humility and the great council, the patriarch wrote to the Pskovites, sent to you the God-loving Archbishop of Suzdal Dionysius, an honest, pious, virtuous man, a famous keeper of the sacred canons: on our behalf he will visit and bless you, teach and instruct you, arrange what is due and unite you with the Catholic Apostolic Church of God; you must learn that those who are excommunicated from the church are excommunicated from Christ God himself; whatever you hear from his mouth, accept it as our own word.” 431 Equipped with patriarchal letters, Blessed. Dionysius returned to Russia at the end of 1381. He was in Novgorod and Pskov and managed to greatly shake the pernicious heresy of the Strigolniks there. 432 At the same time, he established a hostel in the Pskov Snetogorsk monastery. “With God’s help,” he wrote in a letter to the monastery, as the Most Holy Ecumenical Patriarch, caring for the salvation of souls and the conversion of the lost, commanded me, I return those who have deviated from it to the right path, to the monastic community.” Having resolved those guilty of self-will, he decrees: “neither the abbot nor the brethren should have anything of their own; They must neither eat nor drink in their cells; the necessary clothes must be taken from the abbot, and simple clothes, made from ordinary, and not from German cloth, lamb fur coats without edges; shoes, onuchi, take from the abbot: do not have an extra dress.” He then justifies such an establishment with the words of Vasily V., Ephraim, the Ladder and others. 433 On the feast of the Epiphany (1382) he arrived in Suzdal and then was in Nizhny. In his beloved Pechersk monastery, he mourned the death of the great elder Paul, the ascetic teacher. 434 V. the prince now saw the virtues of the blessed one. Dionysius and in June 1383 sent him to Constantinople to be appointed metropolitan, in place of Pimen, who had acquired a high rank in addition to the Grand Duke. The merits of Dionysius were known in Constantinople, and therefore they agreed to fulfill the Grand Duke’s request for him if the plenipotentiaries of the council found Pimen’s case wrong. Blessed Dionysius, returning to Russia through Kyiv, was detained here by the Lithuanian prince Vladimir Olgerdovich. The Prince of Lithuania announced that if the Prince of Moscow, of his own free will, expelled Cyprian, Metropolitan of all Russia, from Moscow, then the Prince of Kiev, following him, detains Dionysius. In relation to St. Church this meant that human arbitrariness brings with it into the Holy. the church is only suffering and disorder. In relation to the blessed For Dionysius, this meant that the Lord was once again, and for the last time, subjecting him to purifying sorrows. “The Lord loves whomever he loves to teach St. Scripture punishes him: he beats every son in whom he is pleased” (Heb. 14:6). “It is good for me that I suffer, so that I may learn your statutes (Psalm 119:71), confesses the sacred singer. Blazh. Dionysius spent time in the cave cell in prayer and contrition of heart. 435 The ascetic shepherd died in a Kyiv cave on October 15, 1384. 436 His body, the chronicles say, is intact and incorruptible to this day.” 437 According to ancient monuments he is called a miracle worker. 438 In the Pechersk canon they pray to St. Dionysius. 439 Memory of St. Princess Eupraxia of Pskov Blessed Eupraxia, in the world Euphrosyne, was the daughter of the Polotsk prince Rogvold Borisovich 440 and the wife of Prince Yaroslav Vladimirovich. Yaroslav's father, Prince Vladimir Mstislavich, who reigned in Pskov, despite the fact that he was married to the daughter of the Riga bishop, suffered a lot of insults and troubles from the Germans and was forced, together with the Pskovites, to fight against the insidious order more than once. 441 – Yaroslav, not taught by his father’s experience, thought to live happily among the Germans: the unkind husband abandoned his good wife, left Pskov to join the knights and there married a German woman: having taken possession of the town of Odenpe (Bear’s Head), in common with the Germans he more than once attacked Russian settlements; in 1231 he captured Izborsk: but the Pskovites captured him here and imprisoned him in northern Pereyaslavl. 442 His pious wife, abandoned by her frivolous husband, turned to exploits of piety. She founded the convent of St. in Pskov. John the Baptist. The stone temple of the Forerunner, built by her, is still intact and speaks of itself both about its antiquity and about the piety of the builder. It is made of a strong, hewn slab, interspersed with quadrangular bricks of such clay, firing and color, which are not seen in Pskov; the bricks are very similar to Dutch and English. So the righteous woman did not spare expenses for the house of God and ordered bricks from foreign places at a high price. Not finding consolation in the world, she sought them in the Lord: having accepted monasticism, she became the abbess of the women's monastery she founded. Her abbot's black staff still stands at her tomb. The righteous woman suffered martyrdom at the hands of her stepson in the city of Odenpe. The chronicles do not explain why the stepson did this with good material. But taking into account that the stepson was the son of a German woman, Pope Gregory tried to persuade Yaroslav to accept papism, about which he wrote a letter to him, and according to the instructions of the disinterested Germans, Yaroslav refused to the Dorpat church “half of his legal inheritance,” which he did not have; 443 adding to the fact that the death of the righteous woman followed the next year after the famous victory of Nevsky over the Germans, 444 we consider it quite probable that the martyrdom of Eupraxia was the work of German papism, greedy for self-interest, pouring out its revenge on her for the failures of Yaroslav and for its own ignominy. The relics of the righteous woman were brought to Pskov and those buried here were soon marked by a miracle; she was killed on May 8, and on May 18 a sign was revealed. A contemporary writes: “on May 18, 1243, in the Pskov monastery of St. A sign appeared to the Forerunner from the icon of the Savior standing over the tomb of the princess, the wife of Prince Yaroslav Vladimirovich, who was killed by her stepson in the Bear's Head: for 12 days the myrrh flowed from the icon and filled 4 wax bottles like flasks. Two waxworts were brought to Novgorod for blessing, and two were left in Pskov. Glory to Thee, Lord! who gave us sinful and unworthy slaves such a blessing! We trust in You, Almighty! You, the philanthropist, look upon us poor people with great mercy.” 445 – Relics of St. the princesses-nuns rest in secret in the Church of the Baptist; Her cell attendant, nun Sandulia, is buried at her feet. The face of the righteous princess is depicted in ancient writing on two icons: on one she prays before John the Baptist and the Apostle. Andrey; another icon is next to the miraculous icon of the Savior. The memory of the righteous woman is locally honored on October 16. 446 Repose of Rev. Anthony Leokhnovsky The son of the Tver boyar children of the Veniaminovs, Anthony, 447 for his love of desert life, lived as a hermit 12 versts from Novgorod on the river. Transition, in the Rublevoy Pustosa. Then, wanting to put on the monastic image, he came to the desert monk Tarasius, who lived 3 versts from Rubleva, on Leokhnov, and was tonsured by him. The hermits built a church here in honor of the transfiguration of the Savior. This was no later than 1556. Tsar John, at the request of Anthony, gave the new Leokhnovskaya desert land and fishing in Lake Ilmen. 448 Those who were zealous for spiritual salvation, including noble ones, gathered in the Anthony Hermitage. Anthony served for them as an example of strict asceticism and was honored with the rank of abbot. 449 In total, he lived in monastic life for 56 years - and achieved so much in spiritual life that in recent years he was known for his experiences of spiritual insight. When the Swedes began to devastate the outskirts of Novgorod in 1611; Metropolitan Isidore summoned the respected elder and his disciples to Novgorod. Anthony was then already 85 years old. – On the feast of the Exaltation of the Cross of the Lord, he received Holy Communion. tain; Then he said aloud to others that his body would rest in his deserted monastery. On October 17, he peacefully surrendered his spirit to the Lord. 450 His body, due to military dangers, was interred in Novgorod near the Church of St. Evangelist Luke. 451 When the Swedes left Russia and the devastated inhabitants began to return to their places: Anthony’s beloved student, Gregory, came to the ashes of the Anthony monastery; Having buried the bodies of the beaten brothers, he erected a cell for himself and a chapel near it in honor of the Transfiguration of the Lord. A few years later, Anthony, who appeared to him in a dream, said: “Brother Gregory! go to Novgorod, tell Metropolitan Cyprian and the elders of the city to put me in the place of my monastery.” The vision was repeated three times and on the third time the one who appeared threatened with punishment for disobedience. The Metropolitan made a religious procession to the church of the evangelist and when they dug up the grave, the relics of the saint turned out to be incorrupt. “Then the blind man Joseph received his sight; and when they carried the relics, another man received his sight on the road.” By order of the Metropolitan, the Yuriev archimandrite with honor conveyed the relics of the saint to the Leokhnovsky monastery; Several more miracles took place here. The transfer of the relics took place on July 13, 1620. Nowadays the relics of the saint are venerated in secret, in the stone Church of the Transfiguration, where one chapel was consecrated in 1788 in the name of St. Antonia. 452 Repose of Rev. David Blessed David began the monastic life under the supervision of St. Paphnutius of Borovsk, in his monastery. 453 Then he labored in silent solitude. In 1515 he built on the river. Lopasne, in 23 ver. from Serpukhov, the Church of the Ascension of the Lord and thereby marked the beginning of a desert monastery, known under the name of David’s Ascension Hermitage. - Relics of the Ven. The elder, who died on October 18, 1520, rests in the cathedral stone church of the monastery, where the coffin of St. Moses Ugrin, ascetic of Pechersk. 454 Memory of Rev. Theophilus and Jacob of Omuch Rev. Theophilus and Jacob first asceticised on the island of Konevets together with the Venerable. Arseny. Then in 1396 they founded a hermitage in honor of the Dormition of the Mother of God on the river. Omuche, in the area of ​​the Demyansky churchyard, in 65 ver. from Porkhov. Theophilus was the founder of the desert, and Jacob was the organizer of the monastery. Their blessed death followed around 1412 October. 21 d. Their relics rest in secret, in the Assumption Church, a parish church since 1764. 455 Memory of Rev. Theodora and Pavel of Rostov In the RKP. In the calendar we read: “Reverend Fathers Theodore and Paul, Abbess of the Boris and Gleb Monastery on the Ustya River, formerly in l. 7000, month October at 22 days.” According to the RCP. stories about the beginning of the Boris and Gleb Monastery, 456 Theodore came to the black forest of the river. Mouths from the Novgorod side. Near the road that went from Kargopol and Beloozero to Moscow, he built himself a hut from brushwood, and on a tree, right next to the road, he hung a box to accept alms from those passing by for his food. He lived like a bird of heaven, without worries about earthly things, and spent time in prayer: this is how he lived for three years, alone with the Lord! Three years later, Paul came to him and began to share his desert life with him. With led. book Demetrius Ioannovich and M. Alexia, when Konstantin 3 Vasilyevich reigned in Rostov, and Ignatius 3 occupied the bishopric. Sergius came to his homeland in Rostov. This was in 1363, when Constantine had to be reconciled with the new century. J. Demetrius and the holy work of reconciliation was accomplished with success. 457 Desert dwellers Theodore and Paul considered it a holy thing to turn to the great desert dweller for spiritual advice. They asked him to inspect the site for the new desert monastery and bless it. Sergius walked around the forest desert with them and on the river. Ustye, where the monastery church now stands, ordered the construction of a church in the name of St. martyrs Boris and Gleb. “The Lord will look upon this place: great passion-bearers will help you; it will be established and become famous,” said the reverend. Sergius. K. Constantine and Bishop Ignatius lovingly allowed the construction of a new monastery. Inspired by the words of St. An ascetic whom everyone respected, the hermit began to cut down the forest to clear the place for the church and monastery and soon saw confirmation of the words of Sergius. Once, when they were resting from work, two warriors in princely robes appeared to them and said: “Work here: God will not leave you and we will be here relentlessly, with help for you and for your successors.” Who are you? asked the hermits, waking up from sleep; but they only heard the answer of the heavenly warriors: “I am Roman,” said one; “And I am David,” said the other. After that, the hermits redoubled their zeal for the construction of the monastery. Little by little, zealots of desert life gathered around them. The hermits built two churches - one in honor of the passion-bearers, the other, warm, in honor of the Annunciation of the Mother of God. The brethren begged Theodore to accept the title of abbot. The place of zealous ascetics became known: for the feast of the martyrs of the princes, many pilgrims gathered and bargaining began. 458 Many of the rich people of the Rostov region began to want to be buried in the deserted monastery of the martyrs and made contributions. Thus, arable land and draft animals were established, and the monastery acquired everything it needed. Blessed Theodore, having reached old age, desired to labor in silence. Having entrusted the Borisoglebsk monastery to his fastman Paul, he and two disciples went to Lake Kubenskoye and here on St. Luke he set up a cell. But the Chud, who had not yet parted with the rudeness of wild paganism, swept away his cell and forced him to leave Luke. Crossing to the other side of the lake, he walked through remote places on the river. Kovzhu and at its mouth fell in love with the place; Here he decided to establish a holy monastery. Nicholas. He went to Moscow to the appanage prince. Andrei Dmitrievich, in whose region the Belozero-Vologda side was located, and asked him for a charter for fishing and land for the monastery. 459 Returning from Moscow, Theodore convinced Paul to accept the rank of abbot of the Boris and Gleb monastery and then retired to Kovzha. At the confluence of Kovzha and Beloozero (40 versts from present-day Belozersk), he built a church in the name of the wonderworker Nicholas, and a satisfied number of ascetics gathered here to join him. Finally, feeling the approach of death, he chose an abbot for the new monastery, and he himself returned to the place of his initial exploits and died here on October 22. 1409 (6918) Blazh. Pavel, to whom his friend, in accordance with the letter of Prince Andrei, entrusted him with observing the Kovzhenskaya desert, did not live long after that. 460 The Boris and Gleb monastery honors his memory on the same day as the memory of the founder Theodore, Oct. 22 d. Memory of the righteous Jacob of Borovichi Who was this saint of God? No exact information has been found. “We don’t know who he is and where he comes from,” says Slavenitsky. “We only thank blessed Jacob. He shone with Christ's power of miracles, like the great saints of old. In the blessed youth, a strong and wondrous man came to us in the Russian country to protect and observe our faith in Christ.” 461 According to rumors, blessed Jacob was a simple, but zealous shipmaster, and took upon himself severe foolishness; killed by thunder died. 462 The very first appearance of the glorified servant of God was wonderful. One must imagine the speed of the current of the Msta, especially its terribly stormy strength in the spring, when the strongest and most dexterous hand of a rower can hardly steer a boat near the shore. Along this river, against the flow of its waves, during its opening, on the third day of Easter, in 1540, a huge ice floe (nakra) was carried. It was at the formidable Borovichi rapids, but the ice floe rushed in defiance of the masses of water dumped from the rapids. Thick steam, like smoke, rose from the ice floe floating between the stones. – On it they saw an oak log: a coffin without a lid, with a deceased youth. No matter how wonderful the floating of the ice floe was, the peasants were faced with the thought of being responsible for the dead body - and decided to carry out the coffin outside their village; They brought poles and used long poles to push the ice floe away from the shore. The ice floe, however, did not obey and returned to the shore. Having wrapped the log with ropes, they dragged it with the ice floe down the Msta River and took it two miles away from the village. Borovich. At dawn the next day, the ice floe again appeared off the coast, in the same place. She was again taken along the river: but for the third time she returned to the same place. At night, to the elders, not one or two, a youth appeared in a dream, the same one they saw in the log and said reproachfully: “Why, being Christians, do you unmercifully persecute me, a Christian? If you want to know my name, then I am Jacob, the same name of St. to the Apostle James." “In the morning, the elders conveyed the vision to one another, and after them, the people hurried to the shore to reverently remove the coffin from the ice. The relics are placed in the chapel. 463 When they began to reverently kiss the incorruptible and pure body, miraculous healings appeared. They reported this to the Novgorod archpastor. In June 1544, by order of Archbishop Theodosius, the Sofia priest John, in the presence of many clergy and secular persons, examined the relics of the righteous man and the miracles performed with them. From 6 Oct. 1544, the archbishop blessed with a letter to transfer the relics from the chapel where they stood to the nearby church of St. Spirit; together it is prescribed to perform a solemn service on the day of transfer of the relics. 464 After this, streams of miracles flowed from the relics of the righteous man. In 1572, the Novgorod archbishop ordered that stories about miracles be strictly believed on the spot. Those sent reported that with the relics of St. Jacob, “many healings” are performed. 465 Slavenitsky at one time wrote: “I started writing down miracles and when they were filled with eighty and eight weeks, I stopped writing.” 466 The canon to the righteous Jacob was written, as can be seen from the acrostic “Ivan,” probably by the same priest of Sofia, John, who for the first time testified to the relics and miracles. 467 Venerable Arefa of Pechersk This is what the blessed one wrote about this saint. Bishop Simon, who knew him personally. 468 “There was a Monk Aref, originally from Polotsk, in the Pechersk monastery. He had a lot of wealth in his cell. But he never gave anything to the poor. One night thieves came and stole all his money. In despair, he almost committed suicide. The spiritual elders persuaded him to cast his sorrow on the Lord. But he did not want to listen to anyone and responded with rudeness to all convictions. From extreme grief over the loss of property, he became ill. But even with his last breath he did not stop grumbling about his fate. The merciful Lord wonderfully enlightened him. One night he lay as if dead and after a long silence began to cry out in a strong voice: “Lord have mercy! Lord forgive me! I have sinned, Lord! Everything is yours and I don’t regret anything.” He got up from his bed and told the assembled brethren about the phenomenon that had happened to him. I saw, he said, how angels and a regiment of demons came to me. They began to argue among themselves about the wealth that had been stolen from me. The demons said that I did not glorify God for the theft, but blasphemed, and therefore should be handed over to them. The angels told me: unhappy man! if you thanked God for the property stolen from you, it would be counted to you as alms, like Job. It is a great deed before God if someone gives alms according to his own will. But if he gratefully endures loss, then the struggle with temptation replaces the work of willing will, when he pleasingly surrenders everything to God. - When the angels told me this, I shouted: Lord have mercy! It’s yours, I don’t regret it. Then the demons disappeared, and the angels rejoiced. - Since then blessed. Arefa has completely changed. He, who could not be restrained by anything from grumbling, now only praised God and repeated with Job: The Lord gave it to me, the Lord took it away, as the Lord pleased, so it happened; Blessed be the name of the Lord forever! 469 Blazh. Arefa spends his last days in seclusion and here, with tears of contrition, he softened his heart for love for the Lord and his neighbors, to the point of complete renunciation of everything earthly. His relics rest in the seclusion. Since blessed Simon lived with Aretha in the Pechersk monastery much earlier than 1205, in which we see Simon already as an archimandrite in Vladimir: then the death of the blessed one. Arefa followed no later than 1190. 470 According to the RKP. Saints "Ven. Arefa passed away on the month. October at 24 days.” “Glorious Aretha, drowned by streams of tears of the serpent of love of money! As one who has boldness before the Lord, pray to the Lord for us.” 471 Repose of the recluse John In the chronicle we read: “October 24. (1616) Ivan reposed, having lived in the wall for 22 years; but he ate fish, but did not eat bread, but lived in the city, as in the desert, in great silence.” 472 It was in Pskov. – It was a hard time for Pskov, when Blessed. John, by his good will, performed his amazing feats within the city wall. In 1592, the Swedes besieged Pskov: from 1608, for seven years in a row, Poles Lisovsky roamed around Pskov with his bandits of robbers. Gustav Adolf besieged Pskov with his Swedes, that Gustav who preached imaginary evangelical Christianity with fire and sword. Blazh. All this time John only prayed and endured an amazing fast; amid the noise of military battles, amid the excitement of a proud mind and cowardly lack of faith, he lived as in the desert, talking with the Lord and crucifying his flesh for Him every day. What a high state of mind! Has the faith of the supposed evangelists produced even one such ascetic as John? No, she didn’t, and she never can. This is the trouble with Lutheranism, that its faith weakens and extinguishes the high asceticism of the Gospel: deceiving themselves with hopes of faith, they calmly follow the broad path. Blessed Hopes John, the hopes of Orthodox, sincere, Christian piety did not remain in shame. – October 17, 1616 Gustav Adolf retreated from Pskov. “Then, says a contemporary, the God-loving governor and the citizens of Pskov gave thanks to the life-giving Trinity, held an all-night vigil in all churches and offered praises before the miraculous image of the Most Holy One. Mother of God, which was brought from the Pechersk monastery to Pskov for the defense of the city. Thus the Pskovites glorified God and His Most Pure Mother, who delivered Pskov from the godless Germans.” 473 Righteous John died 7 days later. 474 The one who described with a beautiful pen the deeds of the first Russian princes and the exploits of the first ascetics of the Russian Church and the suffering of its first martyrs, remained almost forgotten by descendants if heavenly goodness had not left us his decayed relics. We're talking about Rev. Nestor the chronicler, about whom subsequent times cared so little to know. 475 Homeland of the Rev. Nestor was Kyiv: here we see him according to the chronicle in 1064, when he was still living in the world. 476 According to his own words, he entered the Pechersk monastery for 17 years, during the life of the Venerable. Theodosius: but he did not live with him for long - he only passed through the path of novice life. 477 He was tonsured into monasticism by Theodosius’s successor, Venerable. Stefan. According to the Greek church rule, those entering the monastery remain on probation for three years, “without being awarded the monastic image,” and those ordained as a deacon must be at least 25 years old. 478 And so on, Theodosius established: do not rush to tonsure someone entering a monastery, but order him to walk in his clothes until he becomes familiar with the monastic rites, then dress him in black clothes and test him with obediences: and then put him in a monastic robe. So it is for the blessed. Nestor's three-year trial ended already under St. Stephen, under whom he was also awarded the rank of deacon, not earlier than 1078. 479 In the Pechersk monastery there were then many high men from whom one could learn spiritual perfection. The monastery then flourished with spiritual life. Blazh. Nestor writes about this himself: “When Stefan ruled the monastery and the blessed flock that Theodosius gathered, the Chernets shone like lights in Rus'. Some were strong fasters, others were steadfast in vigils or in kneeling prayer: some fasted every other day and every two days, others ate only bread and water, others - boiled potion, others - only raw. Everyone was in love: the younger ones submitted to the elders, not daring to speak in front of them and expressing complete submission and obedience; and the elders showed love to the younger ones, instructed and consoled them, like fathers of small children. If any brother fell into any sin, they consoled him and, out of great love, divided the penance of one into two or three. Such was mutual love, with strict abstinence! If a brother left the monastery, then all the brethren grieved for him, sent for him and called his brother to the monastery, then went to the abbot, bowed and begged to accept his brother and received him with great joy.” 480 Blessed Nestor, under the influence of such examples, under the guidance of such mentors, with his zeal for asceticism, hastily grew in spiritual life. How deep was his humility; this is visible every time he touches on his personality in his writings. He does not call himself anything other than the bad, unworthy, sinful Nestor, the least of all in the monastery of St. Father Theodosius, 481 or the accursed one, with a rude and unreasonable heart, Nestor the sinner. 482 If he reminds others of the need for repentance, of the need to remember their relationship to God, then he hastens to turn to himself with reproach. Thus, having told about the victory of the Polovtsians, which followed on the eve of the memory of St. Boris and Gleb, he says: “there was weeping in the city, and not joy for the sake of our sins... We were executed in depravity more than anything else. Behold, I am a sinner and I sin much and often all the days.” 483 The experience of his high success in spiritual life is also served by the fact that he participated (c. 1088) in prayers that healed the deceived Nikita. 484 In 1091 he was instructed by Abbot John to look for the relics of St. Theodosius and he carried out this assignment with complete zeal, which was crowned with success. “I will truly and truly tell you,” he says in describing the discovery of the relics, “I did not hear about it from others, but I myself was the performer of the deed. Abbot John came to me and said: let's go to the cave to Theodosius, and I went with the abbot, while no one knew; Having examined where to throw the earth and having appointed a place where to dig, except for the hole, the abbot said to me: do not tell anyone from the brethren, so that no one knows; take whoever you want to help you. In 7 days I had already prepared the spades (rogalia) with which I was supposed to dig. On Tuesday evening I took two brothers with me, but the others did not know; came to the cave and chanted psalms and began to dig. Getting tired, he gave it to another brother and we dug until midnight; They were tired, but couldn’t get to the bottom of it. I began to grieve whether we were digging in the wrong direction. Taking a spade (rogalia), I began higher; my friend was resting in front of the cave and said to me: they hit the beat; and at that very moment I dug to the relics of Theodosius. “He told me: they hit the beater,” and I tell him: I’ve already dug. When I got to the bottom of it, fear attacked me, and I began to cry out: “Lord have mercy!” Having told about the signs that others saw at the same time, he continues: “When I got to the bottom of it, I sent to tell the abbot: go and take out the relics. The abbot came with two brothers. I dug wide, and when we entered we saw: the relics lay there, the compositions had not disintegrated, the hair on the head had dried up; we put them on the mantle and brought them out in front of the cave.” 485 In the chronicle of St. Nestor mentions himself when describing the events of 1096 and 1106. 486 His blessed death followed, in all likelihood, in 1114. 487 Thus, if we assume that blessed. Nestor entered the monastery only a year before the death of the Venerable. Theodosius († 1074): then it turns out that he spent 41 years in the Pechersk monastery and died at 58 years old. Polycarp already wrote to the archimand around 1226. Akindinus: “if your reverence commands, we will write for the benefit of those who will live after us, following the example of the blessed one. Nestor wrote in the chronicler about the venerable fathers: Damian, Jeremiah, Matthew and Isaac.” It is clear that Nestor was already revered then as a man of holy life. In the RKP. in the calendar we read: “Rev. Nestor the chronicler reposed in October on the 27th day.” The relics of St. Nestor the Chronicler rest incorrupt in the Cave of Anthony. 488 Rev. Nestor is known to St. the church not only by the holiness of life, but also by its edifying writings. The first of his works was the life of St. Princes Boris and Gleb, “reading for the benefit of the obedience of younger ones to elders.” 489 In this story, written when Nestor was not yet very rich in historical information, there are several such news, which he himself later corrected in his chronicle. 490 These are unimportant inaccuracies that do not prevent us from recognizing the work as quite edifying and valuable for history. It was written with a living, pious feeling, by a person in whom the insight of the mind, and without the aid of witnesses, guesses the historical truth. The best page in this work is the beginning of the story, where, after a prayer for the enlightenment of his heart, he speaks about the creation of man, about his fall, about the spread of idolatry on earth, about the appearance of the Son of God on earth, about the spread of the gospel in the world and in Russia. “While Christians multiplied everywhere and altars to idols were abolished; the Russian country remained in its former idolatrous charm; because I did not hear a word from anyone about our Lord Jesus Christ: the apostles did not come to them and no one preached the word of God to them.” The properties of St. are beautifully depicted. princes and the story of martyrdom ends with the words: “It was I, the sinful Nestor, who wrote about the life and suffering of the blessed passion-bearers Boris and Gleb: but, if God commands, we will say something about miracles, to the glory and honor of the great God.” A separate story about miracles ends with the news of two miracles that followed the transfer of St. relics in 1072. So this story was written shortly after 1072. The very inscription of this story: reading about the life and destruction of the blessed. Boris and Gleb,” shows that it was offered in the church. “After it was written about the life and murder and miracles of Boris and Gleb, I, sinner Nestor, forced myself to turn to another story,” this is what the monk says at the beginning of the life of St. Feodosia. This essay is an example of an excellent biography in spirit, style, and presentation. The monk, both at the beginning and at the end, says that reverent love for the Monk Theodosius controlled him in this activity. And exactly everything in this work says that it was written with holy love. The monk tried to collect the most detailed and correct information about the saint. Feodosia and the word flows like a stream from a heart animated by a holy object; he follows the life of Theodosius from childhood step by step, conveys events in order and with instructive entertainment: he depicts the works and exploits of the great abbot with particular detail; He also does not leave the persons with whom Theodosius was in relations. The work was written with a holy purpose, “so that future monks after us, reading his life and seeing the valor of a man, would glorify God, glorify His saint and be strengthened for feat, especially because such a man and saint of God appeared in this country.” Nestor's life of St. Theodosius in all centuries has served as the most edifying reading for both monks and all Orthodox Christians. It is also valuable for science, as one of the oldest and most reliable sources of history. 491 “Nestor wrote the chronicler, - Blessed Nestor wrote in the chronicler about the blessed fathers,” so wrote the Pechersk monk at the very beginning of the 13th century. In one copy of the chronicle, Nestor, speaking about the discovery of the relics of St. Theodosius, writes: “I am a sinner, who also wrote the chronicle at that time.” 492 This note, if it did not belong to only one list, would show that Nestor began to write his chronicle around 1091, after two biographies had been written. Chronicle of the Rev. Nestor is written as eloquently, with the animation of sincere piety, as with prudence, which greatly values ​​​​the truth. She speaks briefly about ancient times, and verifies rumors and news. The stories of 90-year-old Jan, the stories of Russian traders, warriors and travelers, are supplemented in it by short written notes of earlier times, the manual includes Greek stories translated in Bulgaria, Palen (historical collection), the chronicles of Malala and George Amartol. – Recent criticism has proven that Nestor’s chronicle is superior to similar Western chronicles both in historical accuracy and presentation of events. 493 We would insult both the monk and the truth if we said that his chronicle is important and is needed primarily for civil history. On the contrary, without his chronicle we would not have known the circumstances of the enlightenment of the Russian land by St. by faith. What the monk Jacob says about Vladimir’s baptism was very little and turned out to be incorrect in many respects. In the chronicle of Nestor, St. Vladimir can be called the main person in the chronicle. His exploits are depicted in full detail and with lively animation; his conversion to faith, the baptism of the Russian people are described in a way that no one else could in ancient times. We will not offend the truth only when we say that Nestor’s chronicle is as important for civil as for church history and that by its nature it is neither a church chronicle nor a civil chronicle, but a chronicle of the Russian people, a chronicle of their life in its most important provisions. That is why it was read with such love at all times, and the name of Nestor was replaced by the name of the chronicler. 494 “Wonderful times and years of the church, the lives and virtues of the early fathers, who depicted for us in writing and their zealous zealot, the glorious Nestor! Blessing you in the ranks of the fathers, we sing: Blessed is the God of our fathers.” 495 Finding the relics of St. Andrew, Prince of Smolensk In 1540, Rev. Daniil of Pereyaslavl, 496 being in Moscow, proposed to. to John the Terrible, that the Pereyaslavl churches of St. Forerunners and St. Nicholas, standing at the city gates, are very dilapidated, so it is necessary to build new ones; At the same time, the monk announced that at the dilapidated church of St. Nicholas in the ground lie the relics of St. Prince Andrei of Smolensk, for whom in former times, as he firmly remembers and knows, there was a service with stichera and a canon and his face was painted on icons, but why singing is not performed now is unknown. The monk reported the same to Saint Joasaph. V. the prince and the metropolitan ordered the construction of new churches and together allowed the monk, together with the local clergy, to examine the tomb of St. Prince Andrey. In Pereyaslavl they were very happy about Daniel’s news about the prince’s tomb and wanted to call to gather the people. “Let’s wait,” one of the priests remarked, “until it pleases God to reveal the relics of his servant; Let’s perform prayer singing without ringing.” The prudent recall was carried out. After the prayer service, the tombstone was dismantled and the grave began to be dug. The people gathered in large numbers - and some of the spiritual ones came with candles; everyone prayed to the Lord for the revelation of His good will. Finally, they opened the coffin and in it were the relics, wrapped in birch bark, the relics were imperishable and emitted a fragrance: the hair was brown and long, the clothes were intact with copper buttons, laid on the side. The grains of birch bark that fell off when raking the earth were taken by the sick with faith and healed. The monk sent priest Constantine to notify the metropolitan and grand duke about this. The Miracle Archimandrite Jonah, later the Suzdal Bishop and Bogorodsk Archpriest Gury, were sent from Moscow to verify the report and transfer the relics to the church. After the prayer service in the cathedral, the archimandrite asked Daniel: “for what reason and with whose permission did he begin to look for the relics?” The elder replied that he had previously notified the metropolitan and the sovereign about this and, with their permission, opened the relics of St. prince; Moreover, he presented the archimandrite with an ancient icon of the prince and his service from previous times. This was not written by me, the monk added, “the book is old, as you can see; ask the people what they know and how the sick were healed.” Those who were healed were called. Bailiff Ivan Oklyacha announced that he had suffered from headaches for many years, so much so that he could not bow, and as soon as he touched the relics, the pain stopped. A woman from Pereyaslavl said that her throat hurt for three years, so she could not speak; but when, after finding the relics, she swallowed several grains of birch bark with which the saint was wrapped. body, the pain suddenly stopped and she said that the neighbors could confirm. Another woman announced that her blind woman had been brought to St. she was blind for many years, but from touching the relics she began to see. Archimandrite Jonah even after that told Daniel that “the Metropolitan knew nothing about this and did not order anything.” The elder began to cry and said: “Let us not tempt the Holy Spirit who works in his wonderful servants. Also, do not say that our great father and saint know nothing. God is my witness that I informed him myself and not only him, but also the pious autocrat, and by their will I dared to reveal the holy relics.” The monk later said that those who are overly inquisitive, or for other, worse reasons, oppose St. the deed will be punished; the metropolitan will lose his throne, the archimandrite and archpriest will suffer cruelly. - Word of St. the old man later turned into reality. This word at first confused the investigators, but then they declared it to be the fruit of decrepit old age. - However, the obviousness of the matter forced the criminal dispute to end. The relics of the blessed prince were placed in a new coffin, they were wrapped in a shroud and a service was performed. Church of St. Nicholas from that time began to be called the Church of St. Prince Andrew of Pereyaslavl the Wonderworker; the convent that existed under him was closed in 1761 497 Who was this righteous prince and when did he live? According to the story about him, after his death they found a note: “I am Andrei, one of the Smolensk princes”; They also found a gold chain and a ring, which he later took for himself. Prince John Vasilyevich also gave a salary for the church of the saint. Nicholas. According to legend, the prince left his native land due to sedition; in Pereyaslavl he lived as an unknown poor man and filled the position of sexton at the Church of St. Nicholas; Due to poverty he suffered every need, but he was a zealous prayer worker in the church and led a pure and strict life. He spent 30 years like this! 498 These are the data about the life of one who did not want to be known during his earthly life! From these data it is clear that the blessed Prince Andrei of Smolensk lived before c. K. John (1464–1506). According to the genealogical lists of the Smolensk princes, two princes Andrei are known, who lived before the century. John, - Prince Andrei Vladimirovich and Prince Andrei Fedorovich Fominsky. But the first was killed in 1224 on the river. Kalke et al. did not end his days as an ascetic in Pereslavl. The father of Prince Andrei Fominsky, Prince Theodore the Blind Fominsky, was a contemporary of V. to Simeon the Proud († 1353), while the Smolensk principality, with the multiplication of the Smolensk princes (there were at the same time up to 17), was fragmented into small parts. It is not surprising that during the division of property, quarrels arose between relatives, as happened then. According to the ancient monument, the son of Prince. Andrey, book. Theodore retired to Tver. 499 Of course, at the same time, blessed. book Andrei, bored with the anxieties of life and their moral burden, disappeared from Smolensk to perform feats of piety in the unknown. Book time Andrei Feodorovich Fominsky is not far from the time. John 3, so that the ring and chain of the first could easily have been preserved until the last. But for such considerations the blessed death of St. book Andrew did not follow until 1390. Around the same time, the death of the blessed prince in the RKP is expected. Saints 500 Repose of Rev. Job of Pochaevsky Rev. Job, baptized John, the son of Orthodox parents from Pokuttya, nicknamed Iron, 501 began his ascetic life in the Ugornitsky Spassky Monastery, one of the Carpathian ones. He entered here for 10 years and two years later he was tonsured a monk. – Growing in obedience, purity and meekness in spiritual life, he consoled his friends of piety with his life. Here he was awarded, against his will and at the will of the abbot, the rank of priesthood, which was, of course, not before the 30th year of his life. In the priesthood, Job doubled his zeal for asceticism. The fame of his virtues spread throughout Ukraine. For the love of piety and pure faith, Prince. Konstantin Konstantinovich Ostrogsky, having learned about his spiritual firmness, begged him from the Ugornytsky abbot for the post of abbot of his Dubno monastery. 502 The Dubno Cross Monastery was located on an island, washed on three sides by a river, near the city of Dubno. The pious prince therefore called the blessed one. Job to his monastery in order to support sincere piety in the monks of the monastery, amid the spreading corruption of morals chanted by papism. Book Constantine, despite all the fact that he owned enormous wealth, tried to live according to the rules of the Orthodox Church, during Lent he ate bread and water and was engaged only in prayer. To maintain Orthodoxy, he maintained schools, published books, such as the Bible, the works of Vasily V. and others. But papism invisibly corrupted people. So the union appeared - the conductor of corrupting papism. While the prince was alive, he protected Orthodoxy as much as he could, even outside his domains. But in 1608 he died. Uniat Potsey, first the Bishop of Vladimir, then the Metropolitan, treated the Orthodox like an executioner. The Jesuits, his mentors, did even better. According to their instructions, the unworthy, half-crazed son of the great father, Prince. Janusz of Ostrog became a fanatic of papism: in 1615, through the Jesuits, he disinherited his nephews Konstantin and Ivan, because they did not agree to be papists. So the city of Dubno fell into the clutches of the Jesuits. 503 – You can imagine what bliss it was like. Abbot of Dubensky in this state of affairs of Orthodoxy! He gathered a large brotherhood to his monastery, which, according to his instructions, diligently studied the writings of St. fathers. Many came to him to listen to his instructions in piety. The strict ascetic firmly fought the sorrows of time and consoled others in their sorrows. The cruel suffering endured by Orthodoxy from the Jesuits and the gentry seduced by them, not only did not weaken piety, on the contrary, they elevated it. Here is what contemporary Kopystensky writes about Galician Rus': “in our Russia, in 1621, a desert dweller reposed in the Galician forest, in a monastery above the river, called Bartemov, there was a reverend man, named Iov in the great schema, in the little Ezekiel, in baptism John, who in the holy Mount Athos for many years in labors and exploits the monks who honestly passed through, wandered to their fatherland by the will of God, founded a monastery in the predicted place and many inquisitive children in it, the heirs of the saints, forced the first desert dwellers to become hermits.” 504 Blessed abbot of the Dubno monastery more than 20 years. ruled the monastic monastery of Dubno: but when he saw that he could no longer remain in that region without harming himself and others, he retired to the Pochaev monastery. 505 The Carpathian Assumption Monastery of Orthodoxy was already famous then for the miracles of the Mother of God. 506 And blessed Job had to see them together with the affairs of papism and Protestantism. The latter loves to call itself the name of the Gospel teaching. And this self-pleasure is a sure sign of sad delusion. Protestant practice is too far from the spirit of the Gospel, no matter how you look at it. The heir to the estates of Anna Goyskaya, the pious benefactor of the Pochaev Monastery, was the same in Protestant clothes as Potsey was in a Uniate cassock. “He took away from the monastery the estates donated to it by Goyskaya, and in every possible way oppressed the monks, dispersed its pilgrims and wanted to completely ruin it. In 1623, June 19, he sent a crowd of servants to the monastery to plunder it. – In fulfillment of the master’s will, all the precious utensils of the monastery were robbed and the miraculous image of the Mother of God was taken away. For Firlei this was not enough. He dressed his wife in sacred clothes and gave her St. chalice, and she began to utter blasphemy against St. the Eucharist of Orthodoxy and the Mother of God. But at the same time, an evil spirit took possession of the blasphemous wife. Her terrible torment ceased only when the miraculous icon was reverently returned to the monastery. 507 It was then, like Bl. Job was the abbot of the Pochaev monastery. 508 – He performed the position of abbot here with the zeal of an ascetic. During the day he worked for the monastery: either he planted trees in the monastery gardens, or he strengthened the dams near the monastery fence; He worked from the heart, like a day laborer, but for the Lord. He treated his brothers meekly and kindly: no one heard a harsh word from him. The words most often heard from his lips were: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Once, while passing through the monastery threshing floor, he found someone stealing wheat. “The thief fell in fear at the feet of the abbot and begged him not to announce his act. The monk not only did not reproach him with a single word, but he himself lifted his bag onto his shoulder and sent him away in peace, reminding him only of the answer that we must give for our deeds before the judgment of God. – The Firlei, the persecutors of Orthodoxy, finally ended their quarrels “with monks not in a union” by an act of reconciliation: this was in 1642 under the Venerable. Job. 509 Blazh. Job, having finished his business with the Firleys, accepted the great schema with the name of John. He now spent most of his time in the cave, in strict feats of fasting and prayer. “If the stone cave in which the monk labored secretly had a mouth, says his disciple Dosifei, it would tell a lot.” However, he did not abandon concerns about the monks of the monastery, and in 1649, under his supervision, a magnificent church of St. Trinity! 510 He sometimes secluded himself in the cave for three days, sometimes for a whole week, to shed tearful prayers for himself and for the poor Orthodoxy of the region. One day, during a fiery prayer, his heavenly light illuminated his cave and was reflected from the depths of the cave on the church of the monastery. The witness of this miracle, Dosifei, fell in horror. – From the feats of standing in prayer, the saint’s legs became swollen and covered with wounds. – This can still be seen today on his incorruptible relics. The rotting of the suffering legs was so severe that the body fell off the bones in pieces: but the monk endured everything with patience, following the example of ancient Job. Then, as he led such an ascetic life, he lived to be 100 years old and, having set the day of his death, quietly, without any suffering, he rested on October 28, 1651. A light appeared over the relics of the saint. The monk himself appeared to Dionysius Boloban, Metropolitan of Kyiv, and said that the Lord was pleased to reveal his relics. The vision happened a second time and a third time. For the last time St. the elder appeared with the threat of God's wrath for not fulfilling God's will for him. Finally, Metropolitan. Dionysius with Archimandrite Theophan and the brethren of the Pochaev monastery (Aug. 8, 1659) opened the coffin of the saint and his relics were found incorrupt. At the same time, healings followed. The most remarkable healing took place over the sick Pochaev abbot Dosifei. On the eve of the Feast of the Exaltation of the Cross of the Lord, the noble Panna Domashevskaya, who arrived at the monastery, heard extraordinary singing coming from the church with her servants, while fire was shining in the windows. At first they thought that the monks were performing an all-night service. The sent servant Anna found the church doors open, heard singing in the church, and when she entered the church, she saw the Venerable. Job among the bright men performing prayer. “She stood motionless in fear, but the monk, turning to her, said: “Don’t be afraid, girl, go and call the abbot of the monastery Dositheus to me.” “He’s lying on his deathbed,” answered Anna. The monk handed her a silk cloth dipped in myrrh and ordered her to take it to the sick person. Anna went and at the door of the cell began to call the abbot to the church on behalf of the Venerable. Job. The patient at first mistook this call for a dream; then, protecting himself with the sign of the cross, he took the cloth, put it on himself and felt stronger, got out of bed and went to the church. The Ecclesiarch, who arrived at the beginning of Matins, was amazed to see the one who was lying on his deathbed yesterday. How did you come here, father? he asked the abbot. “Our Father Job prays for us and sent me healing,” the abbot answered with delight and told what happened. - The church built by Panna Domashevskaya is still intact and her will of 1655 is intact, with which she asks to bury her in the church she built, “according to the rite of the Eastern Orthodox confession.” Leaving behind the ancient miracles of St. Job, let us remember the miracle of our times. – In 1832, the maiden Matrona of the Orenburg province, who had suffered from a headache and aversion to everything holy for three years, in Kyiv saw in a dream an old man, adorned with gray hair, and next to him a certain wife in a white robe. According to rumors about the miracles of the Pochaev Icon of the Mother of God, she went to the Pochaev Monastery and here over the relics of St. Jonah received relief, and before the miraculous icon, complete healing. 511 Repose of St. Dimitri Metropolitan of Rostov In the same year, the wondrous ascetic of the south, St. Job of Pochaev, in the southern town of Makarov, Daniel was born to the pious centurion Savva Grigorievich Tuptala, 512 who in due time, even in earthly life, will become a great lamp not only for the south, but for all of Russia. God's wonderful providence for the Russian Church! Young Daniil Savich, after being educated at home, was sent to the Kyiv college and here he studied in order, zealously and with excellent success. When the college was upset during the war and for two years (1666–1667) they did not teach any doctrine at all: Daniil Savich, having parted with her in the rhetoric class, on July 9, 1668, took monastic vows and the name of Demetrius in the Kiev Cyril Monastery; this was when he was 18 years old and where his father was a ktitor of the monastery. Savva Grigorievich was distinguished by his living love for piety. Dedicating his dear son to the service of the Lord, he built a refectory church in the monastery in honor of Vm. Demetrius - to the angel son of a monk. His three daughters, the sisters of Daniil Savich, were, one after another, abbess of the Jordan convent, and this monastery itself was established through the care of the God-loving Savva Grigorievich. Praskovya Tuptalovna, the youngest of the abbess, died in 1710. Mother († 1693) and father († 1703) were buried in the church of the Kirillov Monastery. 513 The young monk Demetrius was ordained a hierodeacon in 1669; in Kanev, Metropolitan. Joseph Tukalsky. Cell prayer, strict fasting, constant visiting of the church of God, reading books were his activities, which cleansed and enlightened his soul. Abbot of the monastery Fr. Meletius Dzik, his former rector at the college, loved him like a son and completed his scientific education at the monastery. - In 1675, Lazar Baranovich, Archbishop of Chernigov and guardian of the metropolis, at the request of the good abbot, ordained Demetrius as a hieromonk and, having recognized his talents, left him at his pulpit as a preacher. At this time, “hieromonk Dimitry Savich” in the book: “irrigated fleece,” described the miracles of the Chernigov Ilina icon of the Mother of God. 514 – Two years of preaching service at the Chernigov see brought so much fame to Fr. Demetrius, that his name became famous in Ukraine and Lithuania and different places wanted him as a preacher. He himself sought only food through piety. Compelled by pious zeal, he went to the Novodvorsky Monastery to venerate the miraculous icon of the Mother of God and was in the Vilna Monastery of St. Spirit. The Belarusian bishop Theodosius Vasilevich invited him to Slutsk; here in the fraternal Transfiguration Monastery, taking advantage of the love of the ktitor John Skochkevich, he preached the word of God for more than a year. He left Slutsk more than once to worship various shrines of Orthodoxy. – Having honored Skochkevich with a funeral oration, St. Demetrius returned to Ukraine in 1679, where the hetman “received him very graciously and beneficently,” as he himself says. In the Krupitsky Nikolaevsky monastery he spent time in prayer, and on holidays he preached in Baturin, at the request of the pious Samoilovich. The following year, they invited him to become abbess at the Kirillov Monastery: but he refused, of course, because he himself was afraid of the monastery, where his relatives could disturb him, and the hetman who loved him did not want to part with him. In 1681, he was offered the abbess of the Maksakov monastery, and he came to Lazar Baranovich with a letter from the hetman. - “Without reading the letter, I say: may the Lord God bless you not only with the abbess, but by the name of Demetrius I wish you a miter; Let Demetrius receive the miter,” this is what the clever archpastor said when meeting Demetrius, rejoicing for his flock, which will have such a rare abbot. He also blessed him with his staff. March 1, 1682 Demetrius was transferred to the abbess of the Krupitsky monastery: but after a year and a half he abandoned his leadership in order to lead a hermit life. Archimandrite Innocent Gisel, fulfilling the idea of ​​Metropolitan Peter Mogila, asked Patriarch Joachim for the chetier-menaion of Metropolitan Macarius, so that with their help he could compile the lives of the saints. His successor, Archimandrite Varlaam, begged Demetrius, as he was known both for his life and for his gift of speech, to take upon himself the work of compiling lives. Demetrius did not refuse pious work, although difficult. In June 1684, he moved to the Lavra and began writing chetyi-menaia. In 1685, he had two visions that showed that the celestials favored his new occupation. In one, it seemed to him that a cave with the relics of saints was entrusted to his supervision and he transferred the relics to them. Barbarians in the best cancer; at the same time St. Varvara, appearing as if alive, responded to his words: “My benefactress! beg God for my sins,” she answered: “I don’t know whether I will beg; you pray in Roman style,” that is, as the humble Demetrius understood, briefly and rarely. When he was embarrassed by this, she added with a cheerful face: “Don’t be afraid.” This was on August 10, 1685. Another vision was in November 1685. St. m. Orestes, appearing with a cheerful face, told him: “I suffered more torment for Christ than you wrote.” Showing a great wound on his left side, passing through the inside, he said: this was burned through me with iron.” Pointing to the wound on the elbow of his right hand, he added: “They cut it for me.” He said the same thing, showing a wound on the elbow of his left hand. Having then opened the wounds on the bend of both knees, he said: “And they cut this for me with a scythe. “You see,” the martyr added, “have I not endured more suffering for Christ than you wrote?” Demetrius, listening to this, thought: “Which Orestes is this? Isn't it the one celebrated on December 13th? To this thought the martyr replied: “I am not one of the five, but that Orestes, whose life you just wrote.” For two years, Demetrius studied the lives of the saints, free from office. In January 1686, the hetman convinced him to accept the abbess at the Baturinsky monastery. Although his studies at the monastery, and especially in the then noisy Baturin, took him a lot of time from studying the lives: but in a letter dated March 15, 1688, he wrote that he had already “written the lives of the saints for six months.” The following year, the Lavra began publishing the first part of the work. Meanwhile, alarms arose from Moscow against the Little Russian Church over a dispute about St. Eucharist raised by the Likhuds. – P. Joachim first asked Metropolitan Gideon and Archbishop Lazar: what does Little Russia think about union? and how does he think about the time of the Transubstantiation of the Eucharist? St. Demetrius, on behalf of the sick metropolitan, then wrote to the hetman: “we do not consider ourselves obligated to follow those few Russians who are drawn by flattery into a union with the Roman Church and from the autocracy of the pope are infected with many heresies and are of the same mind with the pope. us; We confess as we learned from our fathers; God willing, under the direction of your nobleness, reviews will be submitted about this from knowledgeable and pious people.” These worries did not go away without trouble for St. Demetrius with the Lives of the Saints. P. Joachim, not trusting the Orthodoxy of the Little Russian scholars, as being under the influence of the West, demanded the Menaion of Macarius to Moscow and in a letter expressed strong displeasure for printing the first part of the Menaion without his consideration, pointing out several errors in its printed edition. In half of 1689 St. Dmitry himself was in Moscow with the new hetman. “We visited him – the patriarch – often,” he notes in his diary. Personal explanations easily resolved misunderstandings and “the Holy One, says Demetrius, blessed me, a sinner, to continue writing the lives of the saints.” Upon returning from Moscow, Dimitri diligently continued to engage in his pious work, and the oversights noticed in the first part only forced him to redouble his caution. In order to have more freedom for his work, he began to live in a monastery near the Church of St. Nikolai Krupitsky. The new Patriarch Adrian sent on October 3. 1690 letter of commendation to Demetrius. “God himself,” wrote the patriarch, reward you, brother, with every blessing for your godly labors in writing, correcting and quietly publishing the book of soul-helping lives of the saints in the first three months. May the same bless, strengthen and hasten to work for you even for the whole year.” In response to this message, Demetrius poured out his deepest gratitude to the good shepherd of the church for his attention to work for the saints and asked to send the Menaion of Macarius, which had been taken from him. Having received menaion for the whole year, St. Demetrius imprisoned himself in the new cell of the monastery and abandoned the management of the Baturinsky monastery, which he had been in charge of for six years. A year before, the wonderful Adam of Chernigov, who was finishing his precious work on the procession of the Holy Spirit, died under the shelter of Dimitrieva’s love, in the Baturin monastery. from the Father. – In May 1693, Demetrius sent the second part of his work to the printing house; but having received “Bolland’s books” in the same year, he also corrected this part according to a new source, and it was published already in 1695. In the preface to the second part, he also corrected the errors of the first part. The Patriarch again sent a letter of approval. - After that lesson, St. Demetrius's lives of the saints continued calmly and in 1700 the third part was published, and in 1705 the last. Meanwhile, the worker of God was called to various ministries of the church. In 1694 he was entrusted with the Glukhovsky Peter and Paul Monastery, and in July 1697 he was ordained archimandrite of the Chernigov Eletsky Monastery. But the higher his position became in the sight of people, the more humble his soul became before the Lord. “I am not,” he wrote to his friend Theologist, “what your love considers me to be. I am not good-natured, but malevolent; full of bad skills, and in meaning far from smart people; I am stupid and ignorant, and my light is darkness and dust. I beg your brotherly love to pray to the Lord for me, so that I may enlighten my darkness and bring the honorable out of the unworthy... I consider it a matter of your love that you thank God for elevating me to the archimandry of Yelets. But I, unfortunate one, am unworthy of either your love or the archimandry. I know that the Lord God allows the unworthy, among whom I am the first, to receive honorary titles; He does this according to unknown destinies. That is why I am in fear, bearing honor not according to my dignity.” During the administration of the Yelets monastery, there was a severe famine in the Chernigov region. The Yeletsky abbot fed all the subjects of the monastery from the reserves of the monastery, and for other poor people he bought bread at his own expense. - This is how he fed the needy during all the hungry times. 515 When in 1700 it was necessary to present an educated and strict archimandrite to occupy the hierarchical see of Siberia: St. Dimitri. In Feb. 1701, he greeted the Tsar with a speech in Moscow and on March 21 he was ordained Metropolitan of Tobolsk. But his health was too weak to cope with the harshness of the Siberian climate, and he became ill. Peter the Great visited him and allowed him to remain in Moscow until a new appointment. 4 Jan In 1702 he was appointed Metropolitan of Rostov. During his year-long stay in Moscow, he became acquainted with the new order of affairs that Peter the Great was introducing, formed a bond of friendship with Metropolitan Stephen of Yavorsky, the guardian of the patriarchate, and delivered several sermons. On March 1, 1702, he arrived in Rostov and, stopping at the Yakovlevsky Monastery, pointed out the place for his burial in the right corner of the monastery cathedral. The saint turned his pastoral attention first of all to the ministers of the church and, to his deep sorrow, he saw that his ignorance was gross to the extreme and his neglect of his rank was amazing. He addressed them with two “district messages.” - In the first, he exposed their ignorance and negligence regarding the secret of confession. In the second, he examined negligence and rude opinions about the sacrament of the Eucharist. In order to prepare some worthy servants of the altar of God, he started a school of three classes at the bishop's house; He often visited classes himself, monitored the progress of the students, suggested questions and aroused love for St. truths; sometimes he himself corrected the position of the teacher, at other times he explained the Holy Scriptures to those who were capable. The saint of God served as a model of zeal for the high duty of a shepherd. On all Sundays and holidays he served, and rarely without preaching the word of God. In June 1705, while in Yaroslavl, he was alarmed by the childish thoughts of some of the old men of his flock. Shaving the beard and mustache, which the king demanded, seemed to them the same as distorting the image of God. When leaving the cathedral after the liturgy, they stopped him with the question: “What should they do? They are ready to put their heads on the block, but not to shave their beards.” What will grow? head or beard? asked the saint. Beard, they answered. “Well, it’s better for you not to take care of your beard, which can grow more than once,” said the saint. The guardian archpastor then wrote a discourse for his flock: “about the image of God,” which was subsequently published many times for all of Russia. He also sent out other instructions to his flock, such as questions and answers about faith, where he spoke about laying the finger on the cross, “the mirror of the Orthodox confession,” instructions about the Eucharist. At the end of 1705 and in 1706 he was in Moscow for another engagement in church affairs; there he often preached the word of God. Knowing that the Russian Church lacks the history of people’s existence and confident in the usefulness of this history especially for the people’s shepherds, the saint decided to start compiling a chronicle of people, and before that he wrote a set of different calculations of time. He sent his work piece by piece for consideration to the guardian of the patriarchal department, Metropolitan Stephen. He had many sorrows in managing, sorrows that at times forced him to think about peace. The Rostov saint, both in the fate of people of past times and in his own, saw how inevitable sorrows are on earth and consoled the high priest and himself with Christian thoughts, the surest medicine against earthly sorrows. He wrote bliss. Stefan: “As much as I can, I pray to the Lord, strong and strong, that He will strengthen your bishopric in bearing the heavy cross. Do not weaken, O saint of God, under heavy burdens. The branch bears fruit under its weight. Do not think that your labors are in vain. “Come to Me, says the Lord, all you who labor and are heavy laden.” “Great is the reward for those who endured the toil and heat of the day. Those who cleverly steer the ship of Christ's Church amidst storms are not in vanity. Your Eminence considers solitude blissful. And I will please him. But is St.’s reasoning bad? Macarius of Egypt about hermits and those who work for the benefit of others? He writes: “Some (hermits) with the help of grace care only about themselves; others (teachers) try to benefit the souls of their neighbors. The latter are much higher than those.” Strive, then, ascetic of Christ, for the strengthening Jesus. The burden was placed on your priesthood not by chance, but by God’s will. The crown of righteous reward is also ready for you. It is good to bear the yoke of Christ; may his burden be light!” The chronicle work was stopped by the sowers of lies. The teachers of the schism, penetrating from the Bryn forests into Demetrius’s flock, demanded denunciations from the shepherd. In 1708, he began an extensive “search” about the Bryn faith. Then, recognizing in one priest an arrogant defender of superstitious beliefs, the saint dismissed him from his place so that he would go to a monastery. The sneaky priest found protection for himself with the good Tsarina Praskovya Feodorovna, who greatly respected Saint Demetrius and was respected by him. To the queen’s request for the nosy priest, the saint answered: “He caused me a lot of annoyance, in front of many people he reviled my humility, called me a heretic, a Roman, an infidel. And I forgive him all this, for my Christ, Who, having been reproached, did not reproach and endured suffering patiently. Looking at the kindness of my Savior, I forgave the priest, did not forbid him the priesthood, but allowed him to choose a place for himself in the monastery. “But I fear the wrath of God if I let a wolf dressed in sheep’s clothing into Christ’s flock—to destroy human souls with schismatic teachings.” So, I beg your royal honor not to be angry with me because I cannot accomplish the impossible.” Saint Demetrius depicted on his seal the coat of arms of his noble family and the signs of the priesthood. Tromonina to the hon. Moscow page 33. This meant that he allowed people who were not humble to see, to their understanding, their advantages given to him from above, just as he remembered in his soul about his weaknesses. Above all else were matters of rank for him. He sent his “search” about the Bryn faith in parts to his learned friends - the monk Feolog and the inquiry officer Polikarpovich for preliminary revision, and having completed it by Trinity Day 1709, he sent it out throughout his diocese. Finishing the search, he wanted to return to the continuation of the chronicle. But the Lord judged differently. The illnesses of the body, exhausted by scientific labors and exploits, became more frequent and severe, and the end of his earthly life was approaching. And the man of God is ripe for a blessed eternity. The ascetic of God observed strict abstinence throughout his life and ate little food. In the first week of Lent, he ate food only once; During Holy Week I ate only on Thursday. Himself sincerely pious, he nurtured and supported piety in those who served in his house. He advised them to remember death at every strike of the bell and, protecting themselves with the sign of the cross, read: “Our Father” and “Rejoice to the Virgin Mary.” Visitors were presented with icons and advice of love. He made love for the Lord crucified for us the main principle of his life, and this love expanded his heart to embrace everyone with love. Three days in advance he predicted his death, and death found him kneeling in prayer, in the 58th year of his life, on October 28. 1709 42 years after his death, the saint’s body was found incorrupt, although it lay in a damp place and without a stone vault. The omophorion and sakkos, miter and silk rosary were unharmed; and the oak coffin rotted. From the time of the opening of the relics, healings began to flow from the living saint before God: those sick with fever, others with mental insanity, received health; people who had been unable to use either their legs or arms for several years returned to using the affected members; those possessed by demons, as they saw, were overshadowed by the saint and became healthy. After that, by decree of 1757 it was established that the entire Russian church should celebrate October 28. the day of the saint's death and 21 September. the day of the discovery of his relics. 516 Saint Demetrius - St. church teacher of all times. Is it possible not to enjoy his teaching? 517 From the dogmatic writings of St. Demetrius’s most important work is “the search for the Bryn faith,” written with a clear and deep understanding of Christianity. – The writer exposes the schism in its complete inconsistency with the spirit of the Gospel. He pays little attention to the private opinions of schismatics and presents them only as oddities or as evidence of the main sin of the schism; He does not deal with them either because, as he wrote, “it is enough for me to be too thin to write about this, which is not written in those books (the veil and the rod); there is no real need to repeat what is written.” 518 The faith of the schismatics is wrong, their teaching is harmful to the soul, their deeds are repugnant to God: these are the three thoughts that he reveals in three parts of the search. Nowadays it has become fashionable to praise the schism for its morality, and they even say that hitherto they looked only at the theoretical thoughts of the schism and did not value its life. Let them listen to the saint, what price he gives to the life of a schismatic. The search for enemies of St. is accurate and powerfully striking. churches. That's why they are angry with the author of the search. In 1766 a gang of schismatics decided to steal and burn the relics of the saint, but were unable to complete the attempt because the saint himself informed the archimandrite of the villains’ plan. 519 After the search, the “mirror of the Orthodox confession” and “answers about faith” are worthy of attention - both are a kind of short catechism applied to the needs of the time; the latter is distinguished by systematic rigor, and the former by imitation of the well-known “confession of faith.” The essay “on the Transubstantiation of the Eucharist” brings St. the mystery to the general understanding by comparisons with natural phenomena, borrowing expressions from school learning. "Cheti-menaion" of St. Demetrius is an exemplary work in the art of presentation, in critical caution in the selection of news and in the spirit of piety. “Let me not lie against the saint,” said the writer and fulfilled his word, offering the most edifying reading. All the saint's sermons have been published up to 94 and two more speeches. Sincerity of conviction and deep piety constitute their best property. With liveliness of speech and strong expressions, the preacher maintains the attention of the listeners to him and does not allow them to get bored even with the dryness of contemplative truths. The subtle taste of the pious preacher is especially visible in the fact that he rarely, unlike Yavorsky, comes across strange speech techniques used by the school, for example. witticisms of Polish scientists or allusions to the gods. “The inner man, studying and praying in the cage of his heart” is an excellent instruction for practicing inner prayer. “The prayer of confession to God” is the cry of a sinner who repents with living sorrow for sin and with quiet hope for the Good. “Confession of sins before the priest” recounts sins against God, neighbors and ourselves, which the sinner himself would not dare or would not be able to express. In reflecting “on the sufferings of the Savior,” one hears the voice of a soul breathing that love for Him crucified for us, which said in the apostle: “Let me not boast except about the cross of our Lord Jesus Christ.” One of them is written in poetry. Spiritual songs (cants) of St. Demetrius was taken, on his orders, in the last hours of his life. – This alone shows their significance for spiritual edification. Songs: “You are my God - Jesus; My most beloved Jesus; I cry to God in my trouble” - such songs that can always bring food to both the heart and mind. Finally, the “spiritual testament” of the saint is a lesson for monastic and pastoral life. Let's repeat it here. “I am the humble Bishop Dimitri, Metropolitan of Rostov and Yaroslavl, I listen to the voice of my Lord, who says in the Holy Gospel: “Be prepared, for at that very hour, do not forget, the Son of Man will come. You don’t know when the Lord will come to your home, evening, or midnight, or at the sound of a loop, or in the morning, lest he come suddenly and find you sleeping.” Listening to this voice and fearing it, especially because I am often exposed to illness, my body is exhausted day by day, I wait every hour for that terrible hour indicated by the Lord and, to the best of my ability, I prepare for the departure from this life. In this disposition, I considered it necessary to notify with my spiritual letter anyone who would want to look for my cell property after my death: let him not work in vain and not disturb those who served me for God. Let him know that I have not collected treasures and wealth since my youth: (I am not talking about this out of vanity, but I am informing those who seek my property). From the time I took on the holy monastic image, took monastic vows in the Kiev Cyril Monastery, in the eighteenth year of my age, and made a promise to God to love arbitrary poverty - from that time until I approached the tomb, I did not acquire property except holy books, I did not want to have extra clothes, or things other than the most necessary. Both in soul and in deed I tried, as much as I could, to observe poverty and non-covetousness. I didn’t care about myself, but relied on God’s providence, which never left me. I used the alms that came to my hands from benefactors or from income from my positions for my own needs and for the monastic needs, where I was abbot or archimandrite. In the same way, when I was a bishop, I did not collect cell income, which, moreover, was not large, but I used some for my needs, others for the needs of those in need, as God provided. So, let no one bother after my death to find any cell treasure. “I don’t leave anything even for my burial.” Let monastic poverty appear before God especially at death. I am convinced that it will be more pleasant for Him if not a single penny remains after me than if the multitude of what I collected were distributed. If no one wants to give me, such a poor man, an ordinary burial: I ask those who remember their death to drag my sinful body to a wretched house and throw it there among the corpses. If the will of the authorities commands me to be buried according to custom: I pray to the Christ-loving burials to bury me in the monastery of St. James Bishop of Rostov, in the corner of the church where I indicated the place; I humbly pray for this. Whoever wants to remember my sinful soul free of charge, for God's sake: may he be remembered in the kingdom of heaven. He who demands a bribe for commemoration, I ask, let him not bother to remember me, a beggar who left nothing for commemoration. May God be merciful to everyone and to me, a sinner, forever. Amen". Venerable Abraham of Rostov Rev. Avramiy, in the world Averky, in his youth was taught by pious parents book wisdom and piety. 520 Zealous for spiritual life, he left his parents’ house and accepted monasticism. According to the highest inspiration, he came to Rostov, built a hut near Lake Nero and began to struggle in fasting and prayer. 521 – There were still pagans in Rostov at that time: “the Chud end worshiped the stone idol” Veles. This filled the God-loving soul of Abram with deep sorrow: he grieved over the blindness of people and over the appropriation of that honor to a soulless idol that belongs to the only God. Sorrow forced me to fervently pray to the Lord to destroy the works of the spirit of malice. He deeply felt his weakness for a successful feat against the long-standing delusion of people and asked for help from above. In deep thought, he once sat near Veles and saw: an old man was coming. Where are you coming from, man of God? Abraham asked the elder. “I am a stranger on your side,” he answered and added: “you are grieving about something!” Yes, said Abramy, I pray to God for the destruction of the idol and my prayer is not being fulfilled. “If you want,” the elder said, for your desire to be fulfilled: go to the east, find the house of John the theologian and pray to his icon.” Avramiy was saddened that he had to go so far. The elder said: The Lord will shorten your path. – Avramy decided to carry out the advice and as soon as he crossed the Ishnya River, which is 4 versts from Rostov, he met an old man, whose appearance involuntarily forced him to revere him. His face was majestic and clear - gray-haired, with a long beard and an almost hairless head. Avramiy involuntarily fell at his feet. “Where are you going”? asked the wondrous old man. To the house of John the theologian, Abramius answered. “Take this cane of mine,” said the elder, go to Veles and hit the idol with it with the words: in the name of the Lord Jesus Christ, John the theologian commands you to lament.” – He said and became invisible. Abramius fulfilled the will of the apostle, and the idol crumbled. At the place where the evangelist appeared, Abramius built a church in the name of the evangelist: to this day in 4 ver. from Rostov, on the bank of the river. Ishni, there is an ancient wooden church of John the theologian, as a reminder to posterity of the apostle’s good deed to the country. 522 – On the site of the destroyed idol, the monk built a church to the glory of the Epiphany of the Lord and founded a monastery with it. -The pagans more than once planned to burn the monastery of Avramiya, but the power of God and the patience of Avramiya defeated the anger of the people. According to Abraham's beliefs, many pagans were baptized. The monk tried to act especially on pagan youth: he taught children to read and write, baptized them and then tonsured them into monasticism. – When the number of monks increased: Avrami, with the help of benefactors, built a spacious church in place of the small one and purchased books, icons and utensils for it. The monk set an example for the monks: he himself participated in all the labors of the brethren, worked in the bakery, chopped wood, and washed hair shirts for the brethren. The bishop suggested the book. Vladimir established the monastery of Avramy as an archimandrite, and Avramy was honored with the rank of archimandrite. The holy zealot of the holy faith did not escape even after that persecution of evil people: on the basis of a false denunciation that he had found a rich treasure, they took him into custody and presented him to Vladimir Klyazmensky. - His meekness and sincere piety saved him from torture: book. Vladimir found the denunciation to be slander of malice and ignorance. The acquitted Avrami began to be an object of love and respect more than before. Finally, he died at a ripe old age and was buried by his disciples in the monastery he created. This is the ancient news about St. Abrahamia! According to this narrative, compared with the chronicles, the exploits of St. Avramia against Veles must be attributed to the time following the death of St. Leontius, and not by 990, as others have shown. Vladimir on Klyazma, where the reverend was. Avramiy at the trial of the prince. Vladimir, built by Vladimir Monomakh. 523 The rank of archimandrite, to whom Abramius was honored, has become known since the 12th century, and even from the fact that before St. Ignatius Archimandrite of the Epiphany, since 1261 bishop, according to the synodik there are only 7 abbots, successors of the Venerable. Avramia, it is clear that Rev. Abraham died at the very beginning of the 12th century. 524 On the other hand, when St. Isaiah arrived (in 1077) in Rostov: he found in Rostov those who were not confirmed in St. faith, but not the pagans. Thus, the saint’s exploits against Rostov paganism began in 1073, and his ascetic life in the monastery continued for more than 30 years. As for the news relating to St. Avramia to the time of Equal-to-the-Apostles Vladimir: then those who trust them find in them obvious fabrications and arbitrariness of later times. 525 Under the grandson of Monomakh v. K. Vsevolod Georgievich (1176–1212) the incorruptible relics of St. Avramia. 526 Now they rest openly in a silver shrine, in a stone church built in 1553 by order of the formidable king. Here, with the relics, is the archimandrite’s hat. Avramiya, not tall, embroidered with gold, with ermine trim. – Here is a copper cross, part of the rod with which Abramius crushed Veles; the rest, most of it, was taken by the terrible Tsar to Moscow. 527 “Zealot of the apostles, reverend! you were honored to talk with the Theologian and, having received the rod from him, you crushed Veles and, having destroyed the intrigues, led the infidels to the faith of Christ. Now pray to Christ God for those who read your memory.” “You have appeared as a source of blessed water, blessed Abramius! give me a source of tears, so that I may wash the passions of my soul and whiten my blackened soul with the light of repentance.” 528 Rev. Spiridon and Nikodim prosphora bowls, etc. Anatoly – Pechersk It is instructive and gratifying for Christians of all times to see simple, unlearned people among those who pleased the Lord. The power of that faith is especially visible in them, which, having been preached by fishermen, transforms and elevates minds and hearts, like no human philosophy. Their example shows that the truth of Christ, life-giving and miraculous, is not the property of any selected class of people, as is the case with human wisdom, but it is given for all people and can be assimilated by everyone. – Their example shows that if some educated people do not accept heavenly truth, do not turn it into the life of their soul: this depends in them, as in uneducated people like them, not on heavenly truth, but on the nature of their hearts, on the fact that they are corrupted by passions. Rev. Spyridon and Nikodim were simple people: but how they rose in spirit! Their occupation was very simple - baking prosphora: but they did it with love for the Lord and the brethren, and love turned a simple occupation into spiritual service. Spiridon was from a village. With abbot. Pimen (1132–1141) he came to the Pechersk monastery to work for the Lord. The abbot assigned him to bake prosphora. Humble and hardworking, full of the fear of God, he carried out the assignment with full zeal. He considered this assignment to be the great mercy of God, remaining with the conviction that the bread he prepared was intended for the bloodless service of God, for the great mystery of God. Spiridon entered the monastery completely illiterate - he “came not from the city, but an ignorant peasant.” “But he realized that God’s law is the light of our paths.” And therefore, although he was no longer young, he began to learn to read and write and then studied the psalter. He so internalized this holy book in his soul that he knew it all by heart. After that, whether he was chopping wood, kneading dough, heating the oven, or preparing prosphora for the oven, he constantly read psalms. This is how the servant of God labored! And what spiritual courage, what miraculous strength he acquired by struggling in this way! One day the roof of his cell caught fire from the fire from the stove. The blessed one, taking his mantle, covered the stove with it; and having tied up the sleeves of his hair roll, he ran to the well, poured water, brought it to the cell and poured on the fire. “Neither his robe was burned by the fire, nor water spilled from the sleeves of the scroll. The brothers who came running saw this. St. Spyridon’s friend and co-worker was St. Nicodemus, a simpleton like him, but wise for the Lord. He shared with Spiridon the labors of baking prosphoras, carried firewood and water, kneaded dough, and at the same time remained in prayer and sang psalms. Thus they spent 30 years and the servants pleasing to the Lord died peacefully. 529 – Ave. Spyridon rests in the position of a praying man. The first three fingers of his right hand are connected completely evenly, and the middle and little fingers are bent to the palm. The hand is folded so tightly that if anyone wanted to give a different position to its fingers, he could rather break them than fulfill his desire. Here is a loud sermon for the imaginary Old Believers! M. Sylvester notes that the life of St. Spyridon extended until 1139: 530 but since St. Spyridon was under abbot. Pimen (1132–1141) had just arrived at the monastery, and his exploits ended, in all likelihood, not before 1148. Rev. Father Anatoly, following the example of the great Father Anthony, labored in the retreat, at the same time as Spyridon and Nikodim labored in the hostel. The Lavra sings: “Spyridon, the flower of kindness, and Nicodemus, the same name as victory, both holy prosphora bakers, preparing clean bread as a gift to God, prepared themselves as a fragrant sacrifice; Anatoly is also counted among them. We call them all." 531 Rev. Anatoly rests incorrupt in the Anthony Cave, in the same place as the relics of St. Spyridon and Nicodemus. In Kalnofoysky it is described as follows: “St. Elder Anatoly the Wonderworker." 532 So Rev. Anatoly, laboring in seclusion until a very old age, achieved the gift of miracles. “Spiridone is kind! You extinguished the fiery furnace with your mantle, because in your heart you ignited the fire of love for the Lord. I beg you, extinguish the shooting of the Belial directed at us.” 533 Life of the teacher Savva, described by Pachomius, in the menea of ​​Makaria. Pachomius says: “I could not describe in detail all the affairs of such a husband.” Surprisingly, he says nothing about Savva’s stay in the Savvina Hermitage; He only says: “I took monastic vows in a certain monastery, where I live a cruel life.” He describes only Savva’s stay in the Novgorod side. Also Kostomarov (Northern Russian Narodopr. 2:349–352). About the Furrow genealogies. book in time total ist. 10, 115. 175. “Ivan Borozda has eight sons, big Ondrej Yushko and Sava Yarya are childless and Feodor Chelei (and from that came the Cheleevs)” and so on. Further it is directly stated that this Savva is the Vishera miracle worker. - At St. Joseph Savva Borozdin, called Era.” Spiritual Ch. 10. Kings. book 345. Furrow is the ancient military name for a trench. Sl. Laquiera heraldry page 408. Spirits. gram. Joseph Ave., ch. 10. Sl. about St. Savva Tver Mar. 4 days Collection of the 15th century. is now in the archives of the minister. foreign business See Kalachev's archive, book. 2. 1 floor pp. 20–28. The cross still stands in the chapel at the monastery, but it is covered with boards and on the front side there are images of saints cast from alabaster. Macarius of antiquity 1, 628. Since Rev. Savva later saw Archbishop John (1387–1415): his settlement on Vyshera was no later than 1415, and the erection of the cross is in vain attributed to 1417. There is a well-known seal with a cross in the middle and with an inscription around it: “the seal of the Slavic end,” and on the back with an image of a saint in a crown and with the inscription: “Paul the Confessor.” (Laquiera Heraldica p. 50). This shows that the Slavic end had its own government. Certificates given by the board of the end to the Vishera Monastery and preserved in the lists, ed. in history Hier. 3,559. Collection l. 3, 236. “In l. 6926 (1418) – staged the Ascension of Christ in the Savina desert near the Vysher Sava.” This is also stated in song 6 of the canon. Menaion for October 1645. Stichera in the service of St. Savva October 4. The stichera of the service also sings about this. Pachomiev Service, teacher. Savva at Rumyantsev's No. 397. at Tsarsky's No. 563. She is also in the oven. less. Repose of Rev. Savva on October 1 in the calendar of the charter and psalms of the 16th century. Tolstoy 1. No. 100. 113. Collection l. 6, 281. Letop. at Karamzin 9. Ave. 398. 383. In the Menaion of Macarius, in addition to the Life, there are 17 miracles of St. Savva. According to the chronicle, in 1552 “book. Feodor Troyekurov was in the Savvina Hermitage, at the tomb of the wonderworker... The abbot blessed the prince with the image of the wonderworker Savva” (Collected fol. 3:156). Also in 1558 (ibid. 3:158). In 1572, Archbishop. Leonid “went to pray to the wonderworker Savva of Vishera” (ibid. 3:171). In the monastery there is a gospel with a postscript: l. 7080 (1572) – gospel tetra – laid down – Archbishop Leonidas c. Novgor. to the most honorable monastery of St. our father Savva the wonderworker, who was above the Vyshera River”... In this gospel the name Jesus is written Is and Iis. Macaria ancient novg. 2, 311. Mixed. about the monastery page 372. Prologue May 21: “from the Italian countries, from Amoria, the princely family, the city of Mavnuk.” But: a) the Crimean Mavnuk was owned by the Goths until 1473 (Genealogy of the Golovins, pp. 6–8. M. 1847); b) Morea is not part of Italy, and Mavnuk was neither in Morea nor in Italy. All that remains to be accepted as true is that Constantine was born in Morea from a noble family; but it must be considered probable that he was a Slav, since most of the Slavs lived in Morea at that time. According to the complete life of Paisius, Blessed. Constantine was in the Paisian monastery at the foundation of the stone Pokrovsky Church in 1479 and at its consecration in 1482, and at the same time he was in relations with the Uglich prince Andrei. Lviv. years. 3, 174–176. Collection l. 6, 232. Gennady in a letter to Joasaph: “It came to my ears that he was leading. the prince sent for you more than once and you did not go... If God puts it in the sovereign’s heart to send for you, do not refuse, go to him; You can show firmness in your business as you please, if only the sovereign asks you.” Russian times 2, 136. 150. This is what it says in the full life of Paisius of Uglich. According to the prologue, Cassian baptized the prince. Andrew's son Dimitri, but Dimitri was born in 1477 and onwards. Cassian perceived it from the font even when he was in the world.” RKP. complete life of Paisius. According to the source. Hier. 4, 358 teachers Cassian died on October 2. 7072 (1563), according to the RKP. Saints – 2 Oct. 7076 (1567 g). But both indications are not correct. If Constantine arrived in Moscow in 1472, being 30 years old, and then in 1520 he was 68 years old, and in 1562 he would have been 120 years old, meanwhile, neither in the prologue nor in other monuments is there a hint of such an extraordinary old age; on the contrary, according to the vision, he was no older than 65 years. The letter of grant dated June 1, 1522 to the Uchemsky Mother of God Monastery was given under Abbot Pachomius (ac. e. 1. No. 171.) and so on. She decides that Ave. Cassian died before 1520. 1504 is set as the year of his death in words. saints, page 146. In Kisel's history Uglich page 343. Yaroslavl 1844 So in the RKP. the complete life of St. Paisius. Yarosl about miracles. diocesan led 1861 No. 29. East. Hier. 4, 358. Consolidated. about the monastery page 558. According to another piece of news, “Saint Cyprian, Fool for Christ’s sake, Suzdal, was in l. 7140 (1632), July at 25 days.” Hardly this year and on this date were they not verified that the relics were incorruptible. Fatherland notes 1857 July p. 170. Vladim. lips led 1857 No. 8. Review of manuscripts. Rev. Kirill Beloz. - in read. total ist. 1860 p. 61. Collection years. 3, 1; 5, 130. 136. Collection years. 1, 66. 67; 5, 137. 138, Zonara Annal. 1, 2; 253. Collection years. 1, 67; 3, 2. 121; 5, 134. Supralsk. years. 13. In new years. the consecration is dated to 6560. But according to others it was September 14. 6558 Collection. years. 5, 138; 7, 332. A study on the translation of the prophecies included in the list of the priest Upir in the descriptions of the synod. handwritten 1, 112–120. Overview of interpretations - in the description. synod of hands 2, 113–117. Collection years. 1, 69; 3, 2. 121. 212; 5, 138. In the Novgorod Synodikon, the wife of Prince. Vladimir book Alexandra, and her mother is the Christ-loving Princess Anna. Description Room. music 571. Description of new sofa personal pp. 103. 104. Collection years. 3, 216. Description of the new sofa personal pp. 102. 103. Collection years. 3, 113. Charter of the sof. personal page 3. 5. In reading. total ist. 1861 book. 1. Collection years. 1, 63; 5, 138. February of March 1050 belongs to the year of January 1051. Therefore, the tombstone inscription rightly shows 1051 as the year of the death of St. Anna. M. Hilarion's praise to Kagan Vladimir - added. to creativity father 2, 279. Hilarion spoke his praise earlier on February 10, September 6559. Nestor's life of Ave. Theodosius in the scholar. zap. acad. 2, 2. 140. Collection years. 1, 65; 2, 24. Synopsis 62. Karamz. 2. pr. 34. Recently they erroneously wrote: “Vladimir’s mother in St. baptism named St. Anna." It’s a shame to tell such lies now. Nestor's life of Feodosia in the scholar. zap. acad. 2, 160. Chronicle of Nestor in the collection. years. 1, 81. Nestor’s Life of Theodosius – ibid pp. 160–161. RKP. Saints: “Rev. Father Priest Damian the Healer reposed in the month. Oct. in 3 days,” description. laurels 104. 290. 292. Description Kyiv. laurels p. 105. 290. 292. RKP. Saints: “Reverend Jeremiah the clairvoyant, his memory is month. Oct. at 5 days.” The appearance attributed to the demon by the luda shows that the luda was worn by Poles; it was clothing in which the demon resembled a Poles. Nestor: “and Yakun tu (in the battle) ran away (lost) a lud of gold.” The above reading of the chronicle about Yakun should be as follows: “and Yakun was woven with gold, his luda was woven with gold,” and this Yakun was beautiful (stately), his luda was woven with gold. The meaning is clear, simple, consistent with both the letter and the connection of thoughts. - Therefore, it was in vain to make a blind Yakun out of the stately Yakun. “Luda,” says Senkovsky, was worn on the chest and on the back, this is a kind of Polish armor.” “Library. for Thurs. 1 department 3, 7. 6), for us to tin means to cover. Berednikov reads in another chronicle: “taking an islo for sculpting,” and notes: “an islo, perhaps a knot.” But there is no point in this. Simple and clear reading of other sp. “taking from the bosom of molds”; and in Nikonova years. this is explained as follows: “taking moldings from the floor.” Letop. in collection years. 1, 81. 82. 259; 9, 104; 7, 344. 345. Description of Kyiv. laurels 105. 290. 292. RKP. Saints, St. Matthew the Perspicious; his memory m. October. at 6 days." Today is October 5th. RKP. calendar: “the holy princess nun Kharitina, who was also in the maiden (Oten. Petrovsky) monastery, was in l. 6000 months Oct. at 5 days.” According to the later inscription on the shrine, she is “a Czech princess” and at the same time “from the line of the Lithuanian kings” (Makaria ancient 1:556), an obvious inconsistency. According to the RCP. The calendar shows its time of 6000 years. (pr. 61), and on the saint’s shrine – “7000 l. Oct. 5 d." Collection years. 5, 191:7, 164. About St. book Dovmonte see May 20. Collection years. 3, 58; 5, 192. Otensky calendar: “memory of October. at 5 days.” Macaria ancient 1.556.557. Description K. Lavra 110. 289. 292. Rkp. Saints: “teacher. Father Sergius the faster." From Kalnofoisky: “pr. Father Sergius"; in the canon “Sergius the only equal to Nectarius the obedient.” RKP. the life of St. Sergius, described in many words by the monk Jonah in 1584 - Tsarsky No. 154 and 487. Afterword: “the life of this saint was written - to the then-former Metropolitan Dionysius and Bishop Varlaam of Vologda, in the summer of 7092 (1584). The life of this wonderworker Sergius was written by the monk Jonah, who in that year was at the veil of the most pure monastery of Dionysius the wonderworker, also on Glushitsa, abbot.” The Life was compiled according to the notes of Obnor Abbot Protasius, who discovered the relics of St. Paul in 1546. Buslaeva words. and art. 2, 352. East. Hier. 5, 366. Compiled. about mon. 73 Vologda. lips Ved. 1848 No. 19. RKP. Life of Ave. Tryphon, written by a Vyatchan, in b. Moscow spirit. acad. and Tsarsky No. 136. The first half of it, where the Vyatchan wrote from rumors and stories, sometimes gullible, requires special caution and verification. The narrator did not notice the strangeness that Tryphon, at a young age, 20 years or so, works miracles every now and then, but Tryphon the elder ascetic did almost nothing miraculous. Spiritual life doesn’t work that way. Life in full edition. See Vyatka dioceses. Ved. 1863 No. 15. The Pyskorsky monastery was founded in 1558–1560 (Hist. ier. 2, 604. 605. Addition to the historical act. 2, 110. Perm provincial reports. 1857 No. 23. 24. Gorokhom Orlets or Orlov on the Kama was built in 1564. The royal charter about its construction in add. to source ac. 1. No. 117. F. m. enlightenment 1857 Feb. page 250. The document on the division of the estate between the children of Irteg and his relative Shurteg dates back to 1579. Nowadays there is the village of Chusovskoye, hitherto called a monastery. The royal charter of June 2, 1580 into act. e. 1. No. 305. Letter from P. Job dated January 4, 1599 on the construction of the Epiphany Monastery in Slobodskoye, ed. and e. 1. No. 11. Here Tryphon is called archimandrite and abbot of the Vyatka monastery.” From this it is clear that Jonah was abandoned by the blessed one. Tryphon in the form of treasurer of the monastery and that after 1599 he obtained for himself the title of abbot. J. min. internal Affairs 1843 4, 420. 421. 1844 5, 542. Vyatsk diocesan Ved. 1863 No. 15. Proceedings of the community ist. 3, 1 p. 265. Described. monas. page 93. RKP. life of the blessed Andrey Totemsky. Nathanael described. Totemsky Monastery page 45. M. 1850 About pr. Vassians see 12 September, about St. Maxima – January 16 In the RKP. Saints: “St. righteous Procopius of Ustyansky, wonderworker, like on Vaga, his relics were found in l. 7200 (1692)." According to the note about the Vologda saints, the relics of Procopius rest openly in the Ustyanskaya church of the Velsk district, and were witnessed in 1696 and 1739 by the Kholmogory bishops - his local memory is on July 8. Vologda. eparch led 1864 pp. 16. 17. Description laurels p. 110. 290. In the RKP. Saints, "pr. Fathers Theophan and Pimen are fasters.” In Kalnofoysky's “St. Father Feofan is a faster.” RKP. life of the Rev. Dionysius of Glushitsky. Image of Ave. Amphilochia by Prokhorov in Christ. ancient 1864. room 7. East. Hier. 3, 701. 702. – To the synod. RKP. 17 in No. 610, in addition to the service to one Ave. Dionysius, the general service to Dionysius and Amphilochius. Buslaeva words. and art. 2, 351. RKP. life of Dionysius; ist. Jer 5. 38. According to the RCP. Macarius reposed in the Saints on May 13th. – In the calendar of the 16th century charter. (Tolstoy 1, No. 100) under May 13 “Rev. Macarius of Glushitsky." RKP. Life of Ave. Dionysius, ist. Hier. 3, 701. 702. RKP. Saints. Karamz. 2. pr. 211. About his wife and children he himself is with Simon: “I have left everything for Christ’s sake, both wife and children, and house and power.” Vsevolod took his daughter for himself in 1123 (Collected fol. 3:5) et seq. after removing him to a monastery. According to the synodics, his wife is K. Anna. Collection years. 1, 115. 11; 5.155; 7, 20; 9, 140. 11, 287. 1 Epistle of Simon to Polycarp on the RKP. Simon in the Epistle; step. book 1, 235–240. Simon; step. book 1, 236. 336. Description laurels p. 32. 33. Shrines of Kiev p. 36. 37 It is in vain that the construction of the gates is dated to 1106. This translation with a preface and afterword ex. in reading total ist. 1848 No. 7. “My lord Cyrus Nicholas knows that there is no transformation worthy of your aspirations... I call upon your servant Theodosius my patriarch of prayer.” Epistle of Simon; step. book 1, 239. 240. Sl. Chernigov, p. 39. Chern. 1863 Epistle of 1578 in history. act. 1, 381. Life of St. Nicholas in the RCP. prologue 17th century at Rumyantsev No. 325. RKP. message about the book Saintly. RKP. life of St. John, described by the monk Gregory, in Undolsky No. 318. Nizhegorsk lips led 1847 No. 2–4. There was a strange confusion regarding the consecration of John as a bishop: they wrote that he was consecrated as a saint after his death. Alexy († 1376), they said that he was the predecessor of Archbishop. Dionysius (from 1374) and appointed St. Euthymius as rector. – It depended on the fact that they wanted, but were not able, to reconcile the dedication of John under Daniel, Bishop of Suzdal. Collection l. 7, 215. Nikon. l. 3, 193. According to the chronicle, Daniel Bishop of Suzdal died in 1362 Nikon, l. 4, 1. RKP. life of St. John, life of St. Euthymius. Ananias about Suzdal, pp. 25. 26. 126. Nizhegorsk lips led 1847 No. 4. RKP. life of St. John; Ananias about Suzdal pp. 27. 28. 179. 180. Nikon. l. 4, 10. Karamz. 5 Ave. 137. RKP. life of St. John, Ananias p. 133. Ananias about Suzdal p. 127. 28. 140. RKP. conversation in 1785 about the antiquities of Suzdal “the great saint and wonderworker John, Bishop of Suzdal, who was also the bishop of Nizhny Novugrad and Gorodesk, reposed in L. 6882 Oct. 15 d. and his holy relics were placed in the Suzdal cathedral church, which remain incorruptible to this day, rays of miracles flowing with faith, the holy church solemnly celebrates his memory on October 15. 15 d." Ananias pp. 117–150. Stichera and canons to John and Theodore, the Suzdal wonderworkers, are in the inventory of the Euthymius monastery. Vladimir collection p. 165. Anania p. 132. Ananias about Suzdal p. 144. 145. Suzdal Bishop Porfiry wrote to the Holy Synod in 1751: “Would you be pleased to witness the relics of Saints Theodore and John?” Synod decree 27 August. 1755 answered: “Before Saints Theodore and John were Orthodox bishops, in the Suzdal country they were pious shepherds and at the end of their lives they remained and now remain incorruptible and after such a long time they were and are revered as saints by former successors and the people, then without having any doubt about them, there is no need to testify again, but to leave them in the same way as they were until now, in a state of veneration." Ananias page 145. 146. Memorial church Antiquities p. 383. St. Petersburg. 1857 Step. book 1, 526. In 1343, St. Euthymius departed from the Pechersk Dionysian Monastery to found a monastery in Suzdal; and before that time he lived with Dionysius, of course, for at least 8 years. Degree. book 1, 528. Collection. l. 8, 20. 21. RKP. Life of Ave. Euthymia. Sl. Apr. 1 day Nikon. l. 4, 38. Collection. l. 8, 20. Karam. 5, 20. pr. 31. Collection. l. 8, 21. 22. Degree. book 1, 516. Nikon. l. 4, 52. 66–68. Collection l. 4, 73. Nikon. l. 4, 70. 71. 82. 83. Typogr. l. 140. 141. Cont. Nestor pp. 140–142. Assembled. l. 8, 30. Charter of the Patriarch in history. act. 1. No. 251 “Great Prince - release Dionysius on the word that he should not go to Constantinople, but wait until the year of the Mitya Metropolis.” If Dionysius promised only not to prevent Mityai from receiving rank in Constantinople, then he did not change this word either. Art. book 1, 625. 626. Step. 13. One copy of the Hodegetria icon was sent by Dionysius to the Nizhny Novgorod Spassky Cathedral, where it is still preserved. Macarius is remembered. church ancient p. 43. 44. St. Petersburg. 1857 East. act. 1. No. 252. Certificate to Novgorodians in act. patriarch. 2, 31–34. Collection l. 3, 93; 4, 83. Nikon. l. 4, 129–131. 299. 300. Step. book 1, 527. 528. Joseph the Illuminator p. 596. 597. Nikon. l. 4, 141. Typ. l. page 183. Nikon. years. 4, 142. 144. 147. 148. Typogr. years. pp. 184. 185. Cont. Nestor pp. 137–142. 185. Collection l. 8, 48. 49. The conciliar act of 1389 in Kalachov’s archive p. 15. By cont. Nestor died on October 15. 6894. To Sunday years. (sob. years. 8:49) died on October 15. 6893 (1384). By Lviv. years. 2, 186: “Then (6893) Metropolitan Dionysius reposed in Kyiv, on October 25, and was laid in a cave.” In the synodikon of Nizhny Novgorod. Pecher. monas. it is said: “Reverend. Metropolitan Dionysius, who was also the Archbishop of Suzhdal, and before that was the head of the Pechersk Monastery, reposed on October 6983. on the 15th day, and his memory on the 26th day of June.” Below is about him: “in memory of Rev. our father David (June 26) and on his death on October 15. on both days serve as a cathedral and place large feeds for the brethren.” This was written down, of course, soon after the death of Dionysius. Typogr. years. 184. 185. Lvov. years. 2, 186. “they say that to this day he lies in the body.” (Step. book. 1:528) “they say, as if to this day he lies in the body.” Sunday years (collection of years 8:49): “he was laid in Anthony’s oven and his body is still intact and incorruptible to this day”; and below, under 1389, “lies in the Theodosius Cave” (p. 342 - In Sofiys. (5:239): “it was laid in the Ontoniev oven.” Nowadays in the Theodosius Cave, St. Dionysius. Synodikon 1552 Nizhny Novgorod. Pechersky mon. “written in the Pechersk Monastery of the Ascension of Our Lord and the Venerable Wonderworker Dionysius.” (Makarius monuments p. 364). In Lyubetsky's monthly book, St. Petersburg. 1730 and in others, as well as in Vershinsky’s new monthly book (St. Petersburg, 1856). Memory of St. Archbishop Dionysius Suzdal on June 26. Meletia canon, dog. 9 trails 2. Words from Pogodin's chronicles, research. 6, 323–325. Collection years. 3, 48. 49; 4, 177. 178. Karamz. 3, 158. 159. Collection years. 3, 54; 5, 182. Step. book 1, 353. “Wax bowls” - waxed bowls over painted wooden candles, where candles were placed. Samples of them in ancient times. state grew up 1, 159. Gr. Tolstoy shrines in ancient times of Pskov p. 70. 71. Compiled. about the monastery 453. RKP. The life of St. Anthony, written by the cellarer Cornelius, unfortunately, is not entirely clear: Cornelius, although he speaks about the monk in colorful and pretentious language, but not being able to master the matter, he speaks very darkly and with omissions of what is needed. East. act. 5, 368. Since his death, at the age of 85, followed in 1611, he was born in 1526 and was 30 years old at the time of his acceptance of the priesthood in 1556. According to the senior list of saints: “pr. Anthony, abbot of the Ivetsky Monastery, also under the old Rusaya, on Leokhnov, was in the summer of 6900 Oct. at 17 days.” Oten calendar: “Rev. Anthony of Leokhnovsky, behind Lake Ilmen in the Leokhnov Hermitage, reposed in L. 7100, from Novgorod 50 fields; the relics are hidden, there is no service, there is a troparion and kontakion; memory October at 17 days.” Sl. approx. 145. Stone Church of St. Luke - on the Sofia side of Makaria ancient. 1, 172. Here the death of Ave. Anthony is attributed to 1524. This is a mistake. East. ep. 5, 11. 12. RKP. life; mixed. about the monastery 401. East. Hier. 5, 11. 12. Mixed. about the monastery 246. East. Hier. 4, 1. According to one list of calendars, the monk reposed on October 18, and according to another - on June 26. The first one is more trustworthy, based on other examples of proven accuracy of testimony. According to the Otensky list of saints, “Rev. Theophilus the Hermit in the Theophilus Hermitage, on the river. Sheloni, in l. 6904 (1395) m. Oct. in 21 days the relics are hidden, there is a troparion and a kontakion. Ave. Jacob is the head of the Assumption Monastery on Shelon.” – According to the senior list of saints: “Rev. Fathers Jacob and Theophilus, Omuch, abbots of the Nativity of the Virgin Mary of the Konevsky Monastery, which was on Lake Ladoga in l. 6904 (1395) m. Oct. at 21 days." – According to a note from 1580, the “Feofilova Hermitage” was built: 6 rubles were paid for it. 3 altyns and 4 money.” (Temporary general history book. 24. p. 38. 39). This indicates that even earlier than that time they began to honor St. Theophilus and Jacob. Sl. ist. Hier. 6, 845. Ratshina reduced. about monas. 456. “The Tale of the Boris and Gleb Monastery, from how many years to how quickly it began” - in the collection of the Sergius Lavra No. 20. The story was written after how in 1524 Abbot Theophilus began to build a new stone church in the Boris and Gleb Monastery. Since Dimitri Ioannovich became a. prince from 1362 and in 1363 obliged K. Constantine to recognize him with a charter. prince of Russia (collection gram. 1, 200. Nik. let. 4:5), who was with him, Ignatius was the bishop of Rostov no later than 1363 (Shrines of Rostov p. 58. 71) and in 1364 Konstantin died of the black death: then a visit to Rostov by Sergius, and then. and the foundation of the Boris and Gleb monastery undoubtedly dates back to 1363. Then there is no doubt that St. Sergius came to reconcile with the century. K. Dimitri K. Constantine, who fought unsuccessfully for the princes of Suzdal. (Nikon. years. 4, 5. Artsybashev 2, note 795. 797). In the royal charter of 1652 it is written: “from the beginning of the venerable father Theodore and Paul in May 2, on the feast of the passion-bearers Boris and Gleb, trading people of all ranks came from cities and districts with all sorts of trades and traded duty-free, and they were given to the Boris and Gleb Monastery for candles and incense and for church wine.” “Nearby the foolish people living around, still a miracle fiend, drove out this venerable one and scattered the cell... But Prince Andrei gave a place for repairs and reaping and fishing.” “According to the charter of Prince Andrei Dmitrievich, the abbot of Boris and Gleb and his brethren were ordered to build a church of St. Nicholas the Wonderworker and a monastery on Bel Lake, beyond the lake, at the mouth of Kovzha, and repairs were given to that monastery.” So it is said in Tsar. charter of 1615 Nikolsky mon. on Kovzha was abolished before the establishment of states. East. Hier. 6.548. RKP. Sergius Lavra No. 8. Synod. RKP. No. 234. East. Hier. 4.192. Dictionary of Saints, St. Petersburg. 1836 p. 127. East. Hier. 4, 192. Synod. RKP. No. 234. d. 349–352. Tale L. 328. Synod. RKP. No. 234. l. 349–355. Collection l. 3, 168. Miracles of St. Jacob to the synod. RKP. 234. l. 356–375. Synod. RKP. No. 234. d. 328–348. Synod. RKP. No. 234. l. 313. Transfer of the relics of Jacob of Borovichi Oct. 23 d. - in the calendar of the charter and psalter of the 16th century. Tolstoy 1. No. 100. 113. Service with Tsarsky in the RKP. 1593 No. 563. Simon says: “We all prayed to him... we, having heard this, glorified God.” Description K. Lavra p. 108. 289. 292. “The Tale of the Coming of the Svean King Gustav to Pskov” - Joseph: about religious processions in Pskov, pp. 47. 50. 64. St. Petersburg. 1858. The story of the siege of Pskov by Gustav, ed. in 5 volumes collected. years. East. Prince Pskovsky 3, 80. Dictionary of Saints p. 135. In the oven The patericon contains a legend about him, written in the 17th century, a verbose legend, but poor in content. Collection l. 1, 71. “The child was thrown into Setoml, and his fisherman threw him up in a net, and he was devoured until the evening.” According to another chronicle (Karamz. 2. pp. 329). Setoml “on bolovne” - on the pasture, at Oleg’s grave; it is 4½ versts from the Pechersk monastery. Collection l. 1, 69. “And I came to him (Theodosius) thinly” (in the forwarded chronicle on the field: “Nester”) “and received me, I am seventeen years old from my birth.” In another place (collection 1.91), turning to St. Theodosius, he says, “I am a sinner, your servant and disciple, and am at a loss as to how to praise a good life.” See Rosenkampf about the helmsman, p. 557. App. p. 182. 180. 189 Russian. hon. 1, 104. 105. Life of Theodosius: “The venerable man was accepted into it.” Stephen, since he was tonsured and received monastic robes, and because he was elevated to the rank of deacon, he is not even worthy.” There is also about the Theodosian rule. See note. 167. Life of Theodosius: “it exceeds my strength; I am unworthy of this, being rude and unreasonable, and also not trained in science... I am the sinful Nestor - I laid the foundation... I did not describe the sinful Nestor, the least of all in the monastery, Rev. our father Theodosius." Reading about the life and death of St. Boris and Gleb: “look at my humility and give reason to my heart, so that I may confess the accursed one... O Master! weigh the rudeness and foolishness of my heart... Listen, brothers, do not behold my rudeness. - Behold, I am a sinner and write about living. “Behold, Nestor is a sinner.” Vostokova described. music pp. 200. 201. 1096 “the Polovtsy (Polovtsians) came to the Pechersk monastery, we living in cells, resting after matins.” Collection l. 1, 99. “In this (1106) Jan, the good old man, passed away, and from him I heard many words, even written in this chronicle.” Collection l. 1, 120. Collection l. 1, 8. “The same from the death of Svyatoslavl to the death of Yaroslavl is 85 years, and from the death of Yaroslavl to the death of Svyatopolch is 60 years.” V. K. Svyatopolk died on April 19, 1114. Collection. 1, 127. Description laurels 109. 292. In Herbinius (Kiowia subterranea. Ιenæ 1675) Nestor chronographus, in Kalnofoisky “St. monk Nestor the chronicler." Parts of the essay are printed. Kubarev in history. collection book 4. pp. 440–446. Vostokov in the description. music pp. 200–202, the entire work by Sreznevsky: St. Princes Boris and Gleb, St. Petersburg. 1861 In the story he says that Vladimir was baptized in 982, that after the death of his father Gleb was in Kyiv and fled from Svyatopolk to the north. - Cheat. Butkova, analysis of three ancient monuments of Russian spiritual literature, St. Petersburg. 1852 In Russian translation printed. in the notes of academician Sci. The original text is in read. total ist. 1858 Karamz's Sunday list. 2. pr. 151. After the defense of Butkov’s chronicle (St. Petersburg, 1840), the best essay on the chronicle is Sukhomlinov’s on the ancient Russian chronicle, St. Petersburg. 1856 The best edition of the Nestor Chronicle in 1 volume. collected. l. Service to the monk of the nearby cave. This is what the story about St. says. K. Andrey in the RCP. Sergius Lavra, Tsarskogo No. 44. Rumyantsev No. 371. RKP. narration; step. book 2, 230. 231. Rus. times 2, 312–314. In RKP. Rumyantseva No. 371 service block. to the prince. RKP. story about St. book Andrey, step. book 2, 230. Rus. time 2, 312. Pedigree book, ed. K. P. Dolgorukov, 1. 141–143. St. Petersburg 1854 According to the ancient genealogy (temporary general history 10, 106. 107. 54. 174. 247. 251): “another son of Prince Konstantinov, Prince Theodore the blind had a son Andrei Korobya, and Andrei had a son Theodore and he came to Tver.” It also says here that... j. Proud Simeon married his elder brother Theodore the blind, and his wife Evdokia to Theodore the red; and K. Konstantin, the ancestor of the Fominsky princes, was the son of Prince. Yuri, but not Svyatoslavich, but Konstantinovich. Thus it is clear that the father of Prince. Andrey, book. Theodore Konstantinovich died no later than 1370. According to the Oten list and the list of general ist. No. 231 “reposed in the year 6800,” i.e. 6898 (1390). The life of St. Job is described by his disciple Dosifei. In the wanderer of 1864 there is a biography of St. Job, comp. sacred Ev. Strumensky, but very poor. Rev. Job, who died in 1651, lived to be 100 years old and beyond. entered the Ugornitskaya monastery in 1561, became a hieromonk in 1581. He took control of the Dubno monastery around 1588. Kiev resident for 1840 pp. 95–97. 115 116. Lighthouse 7. 23. Page. 43. 44. In 1636, the Jesuits reached the point that 40 priests were expelled from their parishes by a tribunal verdict. - East. Christ cer. in Volyn - in Christ. Thurs. 1855 2, 14–20. Description synod. RKP. 2, 3. countries. 341. This is the same John Vishnevsky, who at the beginning of the union wrote letters from Athos to Little Russia to reinforce Orthodoxy. Spirit review. lit. 1, § 158. Life of St. Job. Lighthouse 1845 liters Mater. p. 44. According to Dosifei, the monk continued to manage the Dubno monastery for up to 20 years. If the administration began in 1586 (Project 191): then the end would have occurred in 1606. But it is incredible that the latter happened before the death of Konstantin (1608) and it is very likely that the fanatic Janusz drove out the blessed one. Job from the Dubno monastery after the death of his father, in 1610 or 1611. The miracle of the icon of the Mother of God over the Tatars happened in 1607. Anna Goyskaya, in her entry in 1597, says: “on my estate near the village of Pochaev, from these times there has been a stone church of the Dormition of the Most Holy One. Mother of God, so that the glorification of God would constantly take place in that church, I intended to build a monastery there and give it a fundush,” the monks of this monastery “should be of no other confession than the Greek Eastern Church.” – Sigismund 2, in a letter of 1554, confirmed the privilege given to the Assumption Pochaev Church in 1527 (Acts in the Pochaev Monastery.) Monks lived at the Assumption Church before Goyskaya, but from time to time they were dispersed by the Tatars. Glory to the Mother of God 3, 2. pp. 114–115 Information about the mon. 83. “Mount Pochaevskaya” ex. in the Pochaev Monastery 1793. 1803 Mount Pochaevskaya: “later (after the return of the holy icon) the monks even had great care together with their abbot, the most honorable one, first in the mantle in the name of Job, and then in the schema, who is in the holy great angelic image, John Iron (his body still rests incorruptibly in a cave in the local monastery) about That is, if it were possible to find the stolen church things, especially felons, beads, silver and gold, but it was not possible.” According to the source. ter. 6, 560 Abbot of Pochaev John in 1626 The act of reconciliation in the archives of the Pochaev monastery. F. m. pros. 1845 7. 45. Mixture p. 5. Mountain Pochaevskaya p. 6. Sl. approx. 164. Christ. read 1834 1, 113–116. Glory to Our Lady 3. 2. pp. 119–121. Life of St. Demetrius is described in great detail and clearly in the work of V. Nechaev: St. Dimitri Metropolitan of Rostov, M. 1849 In 1710, Abbess Paraskeviya Tuptalovna bequeathed to the Kirillov Monastery “her fatherly courtyard, near St. Nicholas in Pritis.” In 1684, Kirillovsky abbot Innokenty of the monastery bought a house with a garden for the monastery on Podol, “near the Saltanovsky dance, where now (in 1684) Pan Savva Tuntalo, the centurion of Zhozatsky of Kiev, lingers.” – At a non-parish Jordanian church, given in 1605 to the care of the Kirillov abbot Vasily Krasovsky, the nunnery was mentioned for the first time in the will of M. Gideon in 1689 and its first abbess were the Tuptalovnas. – See Kyiv. diocesan Ved. 1863 No. 22. Author of the book: Irrigated fleece, Novgor. 1678 Chernig. 1680, which was also attributed to Lazar Baranovich to Lavrentiy Kreshchanovich (dictionary of writers 1, 126; 2:25) is visible in the four verses of the preface: “hieromonk Dimitri Savich.” Monasteries of the Chernigov See, Chernigov. 1862 Pech. life of the saint with service. Description of the Rostov Yakovlevsky Monastery. pp. 42. 43. 55–59. Revision of all the works of St. Dimitri is the spirit in the review. liter. § 250. A similar thing is in the description of Rostov. Yakovlevsky Mon. pp. 60–62. M. 1850. RKP. Life of Ave. Avramia, the eldest, written no later than the 14th century. (description of music, p. 212. 598. 600. Synod. b. No. 556). It is with minor changes - in the prologue and at least 29 Oct. Second RCP. life, beginning with the words: “even marvel at the holy works of good” (description of music, p. 208) written in the second half of the 16th century. Third Life, with extracts from part of the Menaion of St. Demetrius and the following psalter - in the Valaam charter and written no earlier than 1706, just as the second narrator supplemented the first, so the third - the second. The first life, in contrast to the second, is printed. in memory old rus. liter. 1, 221–225. According to the second life, Avrami lived on Valaam before Rostov and was tonsured here. The third life adds that Avramy the Chukhloma pagan Iverk was baptized with the name Averkia on Valaam “in the monastery of St. Trinity". But how can one not notice that the monastery church on Valaam is dedicated to the transfiguration of the Savior? It is not difficult to see that Iverk is a common name for Averkia, and a bold storyteller based on a name that was misunderstood, built a legend about the baptism of the pagan Iverk on Valaam. The story about Averky's tonsure on Valaam is late and is not justified by any ancient monuments. - At the monastery of St. Trinity tonsured Rev. Avramy of Chukhloma, not Rostov. Ts. Theodore Ioannovich, with his letter, confirming his father’s letter, secured a theological settlement on the river behind the Epiphany Monastery. Ishna with transportation and fishing. (Yarosl. Diocese. Gazette, 1861, No. 33). The tsar, with his letter, without a doubt, only confirmed the orders of the princes of Rostov” - about the theology. Letop. at Karamz. 2. Project 238 dates the construction of Vladimir of Klyazmen to 1116. In 1096, Oleg came from Murom to Suzdal, from Suzdal to Rostov, captured the Suzdal and Rostov people, but neither Vladimir nor the Vladimir people were seen on his campaigns. According to the history of Oleg, it is likely that the population of Vladimir on the Klyazma began in the wake of the victory over Oleg, to counter the plans of the restless Oleg. The historian Pogodin believes so. Yaroslav. diocesan led 1861 No. 33. Christ. Thurs. 1850 1, 59–63. 1853 1, 413–418. The writer on pp. 415–417 himself points out fictions in the second and third lives of the monk. East. Hier. 3, 64. 65. Services Rev. Avramia - in the RKP. Rumyantsev No. 397. Tsarsky No. 563. And in the oven. less for Oct. M. 1645 was written under the terrible Tsar. Rev. Abraham the Wonderworker in gram. 1563 East. act. 1, 320. and in grams. 1652 East. ak. 4, 172. East. Hier. 3, 64. Tolstoy shrine of Rostov p. 45. 46. Stichera and trope. 9 pes. canon in min. for Oct. M. 1645 Polycarp in the last to Akindin, stove. patericon. Meletius Sirig in the canon: “Nicodemus, the brightness of the faster, who never forbade you to sing in psalms to the Lord! Don’t stop praying diligently to Him to deliver everything from corruption and troubles and sorrows, Reverend.” Akathists. K. 1674 Zywoty ss. Oycow. r. 137. Service to the fathers of the nearby cave. K. 1855 Description laurels p. 110. 290. Teraturgima r. 17. According to the RCP. Saints commemoration of St. Spyridon and Nicodemus Oct. 31 d., Anatoly Ave. will be remembered without indicating the day of remembrance. Meletius Sirig in the canon. Akathists, K. 1674 You might be interested in: