Ноябрь

Reverend Princess Anna Vsevolodovna The series of saints of the Russian Church begins with Equal-to-the-Apostles Princess Olga. Princesses, before princes, take upon themselves the yoke of monasticism. Of the princely family, the first to take monastic vows was the wife of Grand Duke Yaroslav, Irina; Anna. The second nun, but the first virgin, from the princely family was Blessed Anna, daughter of V. K. Vsevolod. She took monastic vows in 1086, 534 while the first voluntary monk among the princes was St. Nicholas the Svyatosha, who entered the monastic monastery in 1106. 535 - Magdalene, before the apostles, visited the tomb of the Savior and saw Him risen. That's what wives are like! Father is blessed. Anna V. K. Vsevolod Yaroslavich, according to the chronicle, “from childhood he loved God and truth, gave to the poor, honored bishops and priests, especially the monks, abstained from drunkenness and lust; That’s why he was dearly loved by his father.” 536 – He loved education and spoke five foreign languages. Anna's mother was a Greek princess, daughter of the emperor. Constantine Monomakh; her piety brought Russia an invaluable treasure - St. power vm. Barbarians. 537 Anna's brother Vladimir Monomakh, with his virtues, acquired such love from the people that his later descendants also enjoyed its warmth. He loved monasticism and clearly understood its meaning. He bequeathed to the children: “receive bishops and abbots with love - empower them so that they pray to God for you.” And the chronicle says: “he loved the monastic rite, he gave water and nourishment to the monks and nuns who came to him, like a mother to her children.” 538 In such and such a family, blessed Anna was born and raised. Under the beneficial influence of intelligence and piety, she formed herself into a model of virgin beauty - the honor and glory of the princely house. The object of her parents' tenderest love, she was called by the diminutive name Yanka, or today's Annushka. 539 The noble princess loved the Lord from a young age. Her parents, no matter how tenderly they loved her, did not put any obstacles in her love for God. They revered the words of the apostle: “The unmarried woman cares about the things of the Lord, how to please the Lord, so that she may be holy in both body and spirit; but a married woman worries about worldly things, how to please her husband. Therefore, whoever does not give away the girl does better” (1 Cor. 7:34:38). The young princess chose virginity over all the pleasures of a secular young life and - not in vain. - “Virginity, says Anthony the Great, is likeness to the angels, a spiritual and holy sacrifice, a fragrant rose that revives those close to her, a most pleasant aroma for the Lord Jesus Christ, a great gift of God, a pledge of future inheritance in the kingdom of heaven.” 540 Book. Vsevolod built a stone church to St. Andrew and his monastery; Princess Anna dedicated her virginity to the Lord here. This was in 1086. 541 Following this, she took the monastery under her jurisdiction and took measures for its external and internal improvement. 542 Three years later she took a trip to the then capital of Orthodoxy, Constantinople. This journey was quite pious. The nun princess wanted to see the best monastic order in order to learn it for herself and others. 543 – She brought with her observations useful not only for her monastery, but also for other monasteries. “Anna,” says the ancient narrator, did not go there (to Constantinople) in vain, but in order to be doubly useful to herself and other nuns of the Russian land.” 544 She returned to Kyiv (in 1090) with the new metropolitan John the eunuch.” 545 The pious princess nun, by her example, aroused a strong movement in the hearts of her contemporaries, to their better happiness. Her sister, Princess Eupraxia, in 1106, following her example, accepted monasticism. 546 Second wife c. K. Vsevolod, her stepmother, wished to be buried in her monastery. 547 Blessed Anna gathered many monkworts into her monastery. “This was all the more a great and beneficent feat on the part of Blessed Anna, since the Russian women's society of her time had not yet forgotten the customs of riotous paganism, at times indulged in the most unclean gaiety and did not like strict virginity. 548 Self-denial is good. princess, her strict life inspired those who lived with her with zeal for the exploits of spiritual life. The princess, like everyone else, lived according to monastic rules, in fasting, prayer and deep humility. 549 She taught young girls reading, singing, writing and some useful handicrafts. 550 Blessed Anna spent 26 years in monastic exploits. In the RKP. In the calendar we read: “in the St. Andrew’s Monastery, the holy princess Anna Vsevolodovna reposed as a nun. 6624 (1116) months. May at 6 pm." According to the chronicles, she died from her labors on November 3. 1112 551 Therefore, May 18 was probably the day of remembrance of her on the occasion of the discovery of her relics. The monastery where the blessed one labored. Anna, was called Yanchin for a long time, preserving reverent memory of its founder. 552 It stood near the St. Michael’s Monastery: but it was destroyed by Batu; its ruins are located in the garden and under the residential buildings of one inhabitant. 553 The repose of the blessed Simon Yuryevsky Blazh. Simon, 554 the son of villagers who lived not far from Yuryevets of the Volga region, in his young years accepted the yoke of foolishness. He secretly left his parents' house into the dense forest. The villagers of the village of Yalnatsky saw a half-naked man in rags in the forest, but they could not find out from him who he was and where he came from. Out of compassion they brought him to the priest. In the house of the good shepherd, he obediently went about his work and even helped others in their work, never remaining idle; he diligently visited the church of God. But being weak-minded, he was subjected to ridicule and insults. One shirt, in winter and summer, was his clothing, and the earth served as a bed; He didn’t wear shoes even in the cold. So he lived in Yalnatsky for 15 years. Having moved to the city of Yuryevets, he no longer had any shelter here. Still barefoot and half naked, he wandered the streets, collecting ridicule and insults; Only in severe frosts did he go into the inn, but here he met impudent pushes and jokes. His favorite place was the porch of one or another church, where he spent time in prayer; He especially loved the Epiphany monastery. Those who were attentive saw traces of his kneeling prayers in the deep snow. From the harsh life his skin was completely blackened and from fasting it stuck to his bones. Through such feats of self-denial, his spirit was purified and strengthened by grace, so that he saw what others did not see. Once, acting like a fool, he entered the house of the governor Tretyak Tregub; The governor was angry that such a beggar had come to him and ordered him to be pushed out. Driven away, Simon hinted at the misfortune that awaited the governor, but for this he was subjected to new beatings. The next morning, Tregub's wife fell from the porch of the house and was killed to death. At the coffin of his wife, the stern governor remembered the words of the holy fool and, repenting of his action, began to respect Simon. At other times the blessed one said: “Pray, there will be a fire.” But no one paid attention to the holy fool’s words. A few days later, the city caught fire at noon. Tretyak remembered Simon’s words and sent to find him. He was found on the porch, praying with tears before the icon of the Mother of God. The governor and others asked him for help against a terrible disaster. The blessed one, acting like a fool, hit the governor on the cheek and pointed to the place of the strongest flame, but this flame immediately went out. The Yuryevets resident Zubarev, crossing the Volga in a boat, was caught in the middle by a strong storm, and his boat was ready to sink. Seeing the blessed one on the shore, he mentally begged Simon to pray for his salvation and promised to give him new clothes and shoes. The storm subsided, but the rescued one forgot about his promise. Some time later, Simon, meeting him in a secluded place, said to him: “You forgot the promise you made as you drowned in the water.” Zubarev confessed to his sin and was ready to immediately fulfill his promise; but the blessed one said: I don’t need it, give it to the poor and don’t forget them, alms delivers from misfortunes. Close to his death, Simon went to the house of the new governor Petelin. He, not knowing him, beat him severely, to the point that the blessed one became very ill. Abandoned in the governor's basement, he begged the servant to call his confessor; how he rejoiced at the great mercy of God when the priest came with St. gifts; Confessed, received Holy Communion. secrets and gave up his spirit to God. The body of the blessed one was buried in the Epiphany Monastery on November 4, 1584. In 1619, during the construction of a new church, the tomb of a righteous man was found in the monastery. At the same time, the woman Solomonia came and asked to serve a memorial service for her healer Simon. “I lay sick for two years,” she said, and already wanted to die. Once, in a thin drowsiness, someone appeared to me in only a shirt, barefoot, with long and black hair, with a round beard, and said: go to the Epiphany monastery, tell the priests to serve a requiem mass over the tomb of Simon, the Lord will heal you through his prayer.” The patient instantly woke up and felt healthy. In 1635, the Epiphany abbot Dionysius reported to the patriarch about the life and miracles of Simon, as well as about the crowded gathering of people to his tomb. The Patriarch blessed to paint the icon of Simon with radiance. The abbot also arranged a shrine. “After that, the people of Yuryev many times witnessed the miracles of the blessed. Simone. They honor him as their prayer book to this day, although the Epiphany monastery no longer exists. 555 Repose of St. Jonah Archbishop of Novgorod “I was left an orphan, as St. himself said. Jonah, in the world John, after his father 7 years, and after his mother 3 years. God put it on the heart of the widow Natalia, the mother of Yakov Dmitrievich Medovartsev: she took me into her house, fed and clothed me, and gave me to the clerk to learn to read and write. There were many students at the school; I was quiet from poverty. One day the children were playing after Vespers; a blessed man walks down the street; the children rushed at him, throwing pebbles at him and rubbish in his eyes; and I stood there without moving. The blessed one, leaving the children, ran to me, took me by the hair, raised me higher than himself and, without knowing me at all, called me by name: Vanyusha! He said, learn to read and write, so you can be an archbishop in Novgorod. Then he hugged Vanya and ran away.” It was bliss. Mikhail Klopsky. 556 In his mature years, John retired to Otnya Pustyn, 50 versts from Novgorod; The desert was then poor and had only recently been founded by an archimandrite who had retired from the south from persecution. Khariton. 557 – Here John took monastic vows with the name of Jonah. For a pure and ascetic life, the brethren, after the death of the founder Chariton, elected Jonah as abbot. The Novgorodians, seeing the selfless zeal of the new abbot for their monastery, fell in love with the abbot and his monastery, and began to generously do charity to the latter. In 1452, a magnificent stone church of the Three Saints was built in the poor Otney Hermitage. Skilled painters, the best of that time, painted icons for the iconostasis; the walls of the church were also with St. images; St. the vessels were made of silver and were decorated with stones; St. the gospel was overlaid with an expensive salary. 558 In 1458, the Novgorodians elected the zealous abbot Jonah as archbishop of Novgorod and in February. In 1459 he was dedicated in Moscow by High Hierarch Jonah. 559 He had barely returned to Novgorod when the violence of the proud Roman ruler caused alarm in the south-west of Russia and in Moscow: the favorite of Isidore Gregory arrived from Rome in Lithuania, ordained Metropolitan of Russia by the Uniate Gregory Mamma. Saint Jonah sent the Novgorod archpastor a letter with convictions to protect himself and his flock from relations with the envoy of predatory Rome. 560 The blessed archpastor in his first time had to work doubly. He reviewed the cases left unfinished by his predecessor and kept an eye on dubious persons. To the consolation of his flock, he showed in court as much truth, regardless of nobility and wealth, as leniency towards weaknesses. 561 Especially, remembering his orphanhood, he used measures to care for orphans and to calm helpless widows. “The widows’ lips blessed you, blessed saint, having been worthy of your protection; You pleased God, following the example of Job, and delivered the oppressed from violence”: this is how the church sings to him. 562 In Jan. 1460 arrived in Novgorod. K. Vasily with his sons Yuri and Andrey. This time he arrived here peacefully, with the caresses of love, to bow to the Novgorod shrine and receive tribute; and before that, he came here twice with formidable anger at Novgorod’s affection for Shemyaka. The Novgorodians were now conspiring to kill the prince. Vasily. “Madmen! said bl. Archpastor, having appeared in their meeting, if you kill the Grand Duke: what will you gain? More grief and troubles for Novgorod. His eldest son John, having heard about your villainy, will appear against you with a strong army and devastate your country.” The conspirators understood their position. - The Novgorodians accepted the Vel. prince with honors and respect. 563 Blessed The archpastor, for his part, showed all the love and respect for V. to the prince. – The prayers of the saint of God Varlaam most of all endeared him to. prince in favor of Novgorod. During your stay in. Prince in Novgorod, a miracle happened. The young man, the prince's bed servant, became so ill that he lay dead for several hours; but at the grave of St. Varlaam he came to life and became healthy. Muscovites, led. The prince, his sons and boyars saw this miracle and had to admit that Novgorod was under the cover of heaven. Saint Jonah then decided to commemorate this wondrous event in the memory of posterity. 564 Vel. The prince, bidding farewell to Novgorod, invited St. Jonah to Moscow. It was impossible not to fulfill this desire. the prince and out of respect for him, and even more out of love for Novgorod. The saint went to Moscow with heavy gifts for the leaders. prince: it was both a tribute of gratitude for visiting Novgorod and a request for mercy. Moscow received the virtuous archpastor with great honors: boyars and honorable people met him several miles from Moscow. The High Hierarch of Russia Jonah also received him with love. When the Novgorod archbishop went to V. to the prince, he was met in the courtyard by the boyars, and his sons led him up the stairs under the arms of his sons. prince; I drove it myself. the prince took him by the hand and led him into his chambers, and “the heaviness of the gifts brought by the former archbishop was joyfully received by the prince.” On one of the subsequent visits he led. the prince complained strongly to the archbishop about the citizens of Novgorod and threatened to punish Novgorod with war. The patriotic archbishop begged the leader. The prince should not raise weapons that could harm innocents. “If the Sovereign, despite my prayer,” said the archpastor, raises his hand against the innocent, then let him not forget that discord and envy will arise between his children. The end of your life, prince, is not far away. For the happiness of your heir, I and my flock will fervently pray to God - He will send him freedom from the burdens of Horde power, strengthen and spread his power.” The promise of freedom from the Horde kings pleased the leader. the prince, and he gave his word to be merciful to Novgorod. The elder archbishop began to cry and wept bitterly. Vel. book and the Metropolitan, in surprise, asked about the cause of the grief. “Who is able to humiliate and humble such a strong and populous city of mine,” said the archpastor, if the discord of the citizens does not overthrow it? At least in my presence, may the Lord give silence and peace to my people!” The archpastor asked V. To. mercy for Otney's beloved desert is “its own judgment.” 565 According to the decision of the Moscow Council of 1460, Logofet Pachomius, an educated Athonite monk, wrote the life of the saint. Alexia. 566 Blessed the archbishop, in agreement with the high priest, instructed the same Pachomius to compile a biography and services of the Novgorod saints, generously giving him the means of living, gifts and benefits for work. First of all, the life with the miracles of St. Varlaam was revised; then the lives of Euthymius and Moses, archbishops, 567 Sava of Vishera Ave. and blessings were compiled. Princess Olga, 568 further services to St. Onuphrius, Baptist, St. Euthymius, Savva Ave., book. Gabriel, the Chir Icon of the Mother of God. 569 Several liturgical books have come down to us, written “with the blessing of Archbishop Jonah.” 570 Before his death (March 1461), the great Moscow saint Jonah wished to see the blessed one in Moscow. archbishop for advice about his successor and with the idea of ​​appointing him to this see. The humble archbishop answered: “I am already old, my legs are weak, I cannot fulfill your desires, holy father; I'll see you in that life." - He sent only his ordinary consent to the election of the one who would be recognized as worthy by the council. 571 – The new Metropolitan Theodosius sent the Novgorod Archbishop confirmation to protect his flock from relations with the Uniate Gregory. 572 Leaving no concern for his flock, St. Jonah turned his caring love to the Hermitage. In 1462 he built a stone church in it in honor of St. Forerunner and in the same church a chapel in honor of St. Onufria. The following year they built a warm stone church of St. Nicholas with a brotherly meal. Taking away the deserts through the zeal of the saint from the poor became very sufficient: he gave her several lands and fish lakes, which he bought at his own expense. 573 Vasily's son John III was already sitting on the grand prince's throne (from April 1462). According to some matters, they saw in Novgorod that the new grand duke was dissatisfied with Novgorod. Blazh. the archbishop decided (1463) to go to Moscow. John received the virtuous archpastor respectfully, asked for his prayers for himself and reminded him of the promise of freedom from the horde. The saint answered: “The Lord will not ignore the tearful prayer of so many oppressed, he will scatter the horde with whatever fate he knows, if only the sovereign remains in piety and watches over his region with quiet eyes.” – At the same time, he reminded. to the prince that his father, firmly believing in the imminent freedom of his homeland from the Tatar power, wrote in his spiritual testament not to demand from the Novgorod region the tribute that was assigned to the horde. 574 – M. Theodosius received the Novgorod archpastor with special love. With his charter he confirmed the hierarchical rights of the archbishop and inspired both the clergy and the laity to give him all their due. 575 For his part, the Novgorod archpastor, on his way to Moscow, promised to build a church of St. Sergius, to whom until then not a single church had been dedicated in Novgorod, and returning to Novgorod he built and consecrated a church of St. in his house. Sergius. On the icon of Sergius that is intact to this day, the monk is depicted wearing a belt, giving a name-giving blessing. 576 – It is impossible not to pay attention to the fact that the Church of St. Sergius was the only one built by St. Jonah in Novgorod; and his predecessors were so diligent in building new churches? What does it mean? That, like the predecessors of St. Jonah saw the need for new churches for Novgorod, so St. Jonah no longer saw this need in his time. At St. Jonah had more than 200 churches in Novgorod, including 100 stone ones. At St. Ione Novgorod enjoyed civil peace. John 3, respected the saint until his grave and even defended his ancient rights to Pskov. In 1464, Pskov twice sent its ambassadors to Moscow to ask the government. the prince that a special archpastor for Pskov should be consecrated in Moscow. John first replied that this was a great matter and required conciliar consideration; 577 then, after communication with the Metropolitan, he announced a decisive refusal to Pskov; and the Metropolitan, for his part, sent a letter with strict condemnation of the vanity of the Pskovites. Blazh. Jonah tried to soften with his love the discontent of the Pskovites regarding the dependence of the Pskovites on the Novgorod ruler. – For two years they used the lands and waters of the Novgorod department; the archpastor did not demand any reward from them when in 1465 they expressed their submission to him. 578 – The next year he went to them in Pskov and they met him with honor; He stayed with them for a month, performed services, decided court cases, collected the usual offerings from churches, and in the fourth week he left for Novgorod with honor. 579 At the end of 1466, the Novgorod flock suffered greatly from a pestilence; and in 1467 the plague broke out over her in a terrifying form. In Novgorod alone, the number of deaths extended to 48,000 people, including 7,650 monks and nuns and 300 parish priests; In all Novgorod Pyatina, 250,652 people were kidnapped by the infection. “You can imagine the sorrow that grieved the heart of the good, patriotic archpastor. He cried and prayed day and night. In grave sorrow for his flock, he heard a voice: “go in procession to the Nerevsky end, where the image of the God-Receiver Simeon appeared and the pestilence will stop.” - In the Animal Monastery, at the Nerevsky end, there was then a vast monastery for the burial of the unfortunate. The saint went with a procession to the Zverin Monastery, made a kneeling prayer before the revealed icon of the righteous man for the quenching of the wrath of God, consecrated an ordinary church in honor of the righteous man and served the liturgy. Then the pestilence stopped. 580 In 1469, Pskov once again disturbed its archpastor. On the occasion of the disasters of pestilence and famine, the spiritual people of Pskov offered to support piety at the veche, which, among other things, had weakened due to the bad life of widowed priests and deacons. - At the veche, a spiritual administration was established, independent of the archbishop, and it was decided to remove widowed clergy from the priesthood. The saint, decrepit from age, hurried to Pskov. - He was received with respect: but when he said that illegal government should be replaced by legal one, they answered him that the unrest of the clergy was great and required the closest supervision. The good-natured archpastor answered: I see, children, that there is truth on your side; let St. decide the matter. Metropolitan! 581 – Metropolitan Philip 1 sent a meek admonition to Pskov and Pskov again submitted to the administration of the archbishop. – Saint Jonah demanded all the widowed priests and deacons in Novgorod to come to him and, after a strict test, gave written permission to those whose behavior was unquestionable to perform sacred acts, and subjected others to prohibition. 582 Blessed Jonah, having reached a ripe old age, felt the approach of death and wrote the spirit. a will in which he entrusted his beloved desert to the protection of his successors, and his mortal body to the desert. Having received Holy Communion secrets, he died peacefully on November 5th. 1470 583 His holy body was laid in a grave that he himself had prepared in the Forerunner Church of the Otney Hermitage. The coffin remained forever unclosed and the clean body of the saint did not emit the smell of decay. 584 St. Jonah is called the miracle worker. Let us give a few of his miracles. The princely warriors, passing into the city of Korela, began to plunder the village of Otney Hermitage. When they announced to their chief that this village was the property of St. Jonah, he said: do not touch the village - the great saint Jonah saved me from the death penalty, to which I was sentenced by an angry king. – The servants of the Streltsy head Dmitry Tretyakov seized a rich farmer from the monastery village of Pamphilus and, forcing him to give him part of his estate, they put him in chains. Not expecting help from anywhere on earth, he prayed to Saints Nicholas and Jonah to save him. And then, in a subtle dream, two men in light clothes appeared to him and said: “Get up and get out of here.” “I am in chains,” he answered. “Follow us,” they said. When he woke up, he did not feel the shackles on himself, and after those who had appeared, he jumped out of the room and ran into the house. Many sick people were healed at the saint’s tomb, including three blind men who received their sight. The monastery servant Jacob was possessed and ran into empty places; bound with irons they brought him to the monastery; Once he fell asleep in his cell; a bright man in holy clothes appeared to him and said: “Jacob! The Lord Jesus heals you through me, his servant.” And Jacob became sensible, calm and healthy. This was in 1540. 585 Under Metropolitan Kirill (1568–1572) there was a fire in the Otney Hermitage. Two of the brothers, remembering that the saint’s coffin was only covered with boards, hastened to take it out of the church. The church burned down; the flame was near the saint’s tomb: but the relics remained safe and sound. Then, at the proposal of the Novgorod archbishop, it was decided to celebrate the memory of St. wonderworker Jonah. 586 Repose of Rev. Varlaam of Khutyn According to Varlaam Ave., it is clear that he was the son of rich parents and received a rich inheritance from them. “Behold, Barlaam the son of Michael gave everything,” says the monk. 587 According to synodics, his parents are Mikhail and Anna. According to a strong local legend, they lived in Novgorod, on the Sofia side, at the former Nerevsky end. Here Alexei Mikhailovich, the future great ascetic Varlaam, was born and spent his youth. This place was later distinguished by a stone cross, and then by a chapel. In the charter of Patr. Nikon we read: “a chapel was built in 1645 on Doslannaya Street, where previously there was a stone cross, and in ancient times the wonderworker Varlaam lived.” 588 According to ancient life, 589 Alexy Mikhailovich, even during the life of his parents, was not engaged in earthly, but in heavenly things, he fasted and prayed. Strangers came to his parents’ house, and from among them the monk Porfiry especially aroused in Alexy’s soul a passionate jealousy for his exploits. Alexy then retired to the Fox Monastery, where his parents also found eternal peace. Not content with monastic life, Alexy, in monasticism Varlaam, decided to subject himself to more severe labors in solitude. A secluded hill in the forest, on the banks of the Volkhov, 10 ver. from Novgorod, the hermit liked it. And indeed the Khutyn hill is the most beautiful place of all the outskirts of Novgorod: from the hill, even with a thicket of forest, you can see the surroundings for a long distance. – It’s true that this area did not stand highly in popular opinion: Khutyn is a bad place, a bad place, a place of evil spirits: right there is the Viden swamp, where the evil spirits are seen. But the servant of God is called to not fear the unclean - he is given a weapon - a cross; he must drive away the unclean from the hearts of men. “With such thoughts, the monk set up a cell for himself in Khutyn and began to labor in fasting and prayers. 590 – How strict his desert life was is shown by the monuments that are still intact. In a hair shirt it is 18 pounds, in chains it is 8 pounds. 591 So 26 pounds of weight were constantly on his body and the tough hair shirt was constantly itching and tearing his body. People learned about the strict hermit, no matter how much he hid from people, and those who longed for the heavenly homeland came to listen to his instructions. The hermit, who was strict with himself, could not refuse the good request of those who wanted to live with him. And there were quite a few of them. At that time there were quite a few monasteries under the jurisdiction of the Novgorod ruler: but they were urban, standing either in the city itself, or about two miles from the noisy trading city. Khutyn was a deserted place, where there was nothing to entertain oneself, where it was quiet and silent, a welcoming space for silent asceticism and prayers. When quite a number of desert-loving people gathered around the monk, he erected a small wooden church of the Transfiguration of the Lord and several cells at the church. 592 – So it was afterward in the deserts! – In the desert of St. Sergius, and until the very end of his long life, there was no stone church. The desert of Varlaam began to bloom with ascetics. The example and instructions of the monk led them to perfection. Varlaam himself dug the ground and sent out other work: the well he dug near his cell, which was also built by his hands, is still intact. 593 – The monk did not spare himself either in fasting, or in vigils of prayer, or in enduring sorrows. The monastery subsequently honored St. Varlaam as one of the great fasters, recognizing fasting as his distinctive feature. 594 – Insults were inflicted on him by people who feared damage to their self-interest. The monk forgave offenses to his selfless soul. 595 To this day, the letter of the Venerable is still intact in the Khutyn monastery. Varlaam shows that he, not yet being abbot, gave her and a trace. not yet being an abbot, he tried to protect her peace from the needs of earthly life and from the claims of self-interest. This is what he writes in his letter: “I gave Barlaam to St. I will save the land, the vegetable garden, fishing and goldeneye fishing and reaping: 1) rel (water meadow) opposite the village beyond Volkhov; 2) on Volkhovets fishing, called Kol; 3) I catch Measles; 4) I catch the Vine; 5) the land of Volmina and the land on the island with cornfields; I gave all that land to St. I will save with the servants (villagers) and livestock. The villagers: 1) a young man with his wife; 2) Vlasiy; 3) the girl Fevronya with two sons; 4) Bad luck; in addition there are six horses and a cow. I also gave St. I will save another village on Sludice, in which the church of St. George, with arable land and hayfields, fishing grounds and everything that is in it. - All this I Varlaam, son of Michael, gave to St. I'll save you. If anyone, according to the teachings of the devil and evil people, wants to take away anything, whether from arable land, from hayfields, or from fishing grounds: let the Holy One be his opponent. Savior in this age and the future." 596 In the monastery of the saint there is still a cross made of silver copper, with the inscription: “Icon of Michael” and another above the crucifix; "king of glory Is Xs." This is a monument to the reverend’s respect for his parent. This cross was already known from the description of the miracle of 1460. Also intact are the saint’s priestly robe made of coffee-colored mukhoyar, his vestment, armlets 597 and missal, 598 monuments of his reverence for worthy priestly service. Ave. Varlaam gave a charter for his monastery: but, unfortunately, the precious charter of the saint has not been preserved for our time in its entirety. It is known that its charter prescribed that alms should be given to the poor and all strange people should be given food and drink. 599 One foreigner wrote down an article in the charter about the abbot: “first, the brethren, as the charter says, ask the prince to elect a worthy abbot and leader according to the commandments of the Lord. The chosen one, until confirmed in his knowledge by the authorities, is obliged by oath and subscription to live in that monastery according to the rules of St. fathers, honestly and reverently; to appoint faithful people for every position and for every monastic obedience and to be careful about the benefit of the monastery; about needs and matters, consult with three or four of the older brethren, and then propose matters to the general deliberation of the brethren and carry them out in no other way than with general consent; to lead a sober life and not to hold anything extra against others for your food, and therefore always go to a common meal and be content with food common with the brethren; It is unacceptable to keep all annual receipts and expenses and place profits in the treasury without concealment. He promises to fulfill all this under fear of punishment from his superiors and deprivation of his rank. At the same time, the elders of the brethren swear an oath to the exact fulfillment of all the above and to complete obedience to their superior.” 600 The affairs of the great ascetic Varlaam were revealed to people. Noble people and common people, rich merchants and homeless monks came to him, all with the hope of receiving spiritual benefit. His strict, non-covetous life, his experience in recognizing mental illness, his word, full of strength and spirit, left a deep impression on those who listened to him. He told everyone his own thing: he inspired the rich not to forget that there is eternity with torment for the cheerful and forgetful, he suggested that those in power remember that they rule over their own kind and must give an account to the Lord. High feats of self-denial purified his spirit and he demonstrated experiences of insight. Once he went to Novgorod to see the bishop. On the bridge, people were ready to throw a convicted criminal into the Volkhov. “The monk, looking at the poor convict, said to the people: “He will atone for his crimes in Khutyn, give him to me.” And the people gave it to the respected hermit. – At another time, exactly the same meeting happened with Varlaam; this time they even asked the monk to save the condemned man from death: but he silently passed by. - What does it mean? Why did he save one, but did not want to show the same mercy to the other? the amazed disciples asked him. “The Lord wants everyone to be saved,” said the monk. The first condemned man was condemned in truth: but the Lord gave him, the repentant, time to cleanse himself by repentance, and he repents in the monastery. The latter was condemned unjustly: but for innocent suffering he received the crown of the righteous, whereas otherwise earthly flattery could have spoiled his soul.” Prince Yaroslav arrived in the desert to visit the saint. “Be healthy, good prince, and with your son,” said the monk at the first meeting. The prince was amazed, but then found out that he had a son. At the request of the prince, the monk baptized the newborn. The grateful prince gave the monastery land. 601 This was in 1190 602 The monastery fishermen, having caught a successful catch, hid the large sturgeon and brought only small fish to the monastery. The monk said to them with a smile: “You brought children to me, where is their mother?” The embarrassed fishermen confessed their sin. The reverent villager diligently provided the monastery with what it needed and unexpectedly lost his only son. He brought the dead man to the monastery and the monk returned him to his father alive. At another time, people were sailing along the Volkhov and one fell from a boat into the water; they pulled him out lifeless and brought him to Varlaam. The monk prayed, and the drowned man came to life. 603 One experience of the monk’s foresight was imprinted with public praise to God. The monk happened to be with the archbishop and the saint (it was Blessed Gregory, brother of the great John), releasing him after the conversation, said that the elder should visit him a week later. “If the Lord wills,” answered the monk, on Friday of the first week of St. the apostles I will come to your shrine on a sleigh.” – The Archbishop was surprised, but did not demand an explanation. – On the night before the Friday shown, deep snow fell and there was severe frost. The monk arrived to the bishop on a sleigh. – The archpastor grieved that frost could damage the bread. “Do not grieve, holy lord,” said the monk: we must thank the Lord for his mercy, - the frost destroyed the worms that would have destroyed the bread at the roots, “and the snow will only water the thirsty earth.” Indeed, the next day the heat of the day melted the snow, and the water watered the dry soil, and worms killed by frost were found at the roots of the rye; As a result of both, there was such a grain harvest as had not been seen for a long time. – In grateful memory of this event, on Friday, in the first week of Peter’s Lent, a religious procession is held from Novgorod to the Khutyn Monastery. 604 The action of the last year of the saint's life was the construction of a stone church in the monastery. - During the consecration of the church to the glory of the Savior, the monk was honored with the rank of abbot. - We will not be surprised that so late St. Varlaam was invested with the rank of abbot. Rev. Anthony of Novgorod, his predecessor, was also dedicated to the abbot only at the consecration of the stone church of his monastery (1130), although before that time he had already labored for 24 years to build the monastery. 605 Both Anthony and Ave. Varlaam, not bearing the name of abbot out of humility, throughout their lives were leaders over the conscience of the brethren, and the brethren submitted to them. – Ave. Varlaam, feeling the proximity of his death, appointed his disciple Anthony as his successor and died peacefully on November 6, 1192 606 In 1461, the first church in Moscow was consecrated in the name of St. Varlaam of Khutyn. From that time, the chronicle says, the memory of St. Varlaam began to be celebrated in Moscow. – But in Novgorod we see a church in honor of St. Varlaam of Khutyn 50 years earlier, in 1410 607 The saint’s relics, says the ancient life, were seen incorruptible by the blessed one. Archbishop Euthymius (1429–1458). It was like this: the saint, calling the Khutyn abbot Tarasius, commanded to fast for three days and perform private prayers in order to find out the will of God about the founder of the monastery. “Three days later, the archbishop, the abbot, and with them subdeacon Jacob entered the church, removed the stone roof from the coffin and saw the incorrupt body, the face and brad turned out to be similar to the image of the monk on the icon that stood above the coffin. The saint glorified God; and the subdeacon, struck by the miracle, accepted monasticism. This was after Saint John, who appeared, commanded to honor the great men of the Russian Church. 608 The relics of the monk remained closed even after that. In 1471, Grand Duke John 3, having devastated the Novgorod region, ascended to Novgorod as a formidable winner. He arrived in Khutyn to worship, as he said, the monk. 609 – Why, he asked, do they not open the coffin of St. Varlaam? For a long time, no one dares, answered Abbot Nathanael, to see the relics of the wonderworker: neither for princes, nor for archbishops, nor for boyars do they open them until the Lord deigns to express his will. The Grand Duke, thinking that when the sword was handed to him, he could dispose of the saints with impunity, with menacing anger he ordered the relics to be opened. But, apparently, if there are menacing ones on earth, they are also in heaven, and it is impossible to be the first to argue with the latter. As soon as they began, according to the menacing order, to lift the stone slab and dig the ground, smoke burst out from the wonderworker’s coffin and behind the smoke, a flame that scorched the walls. - The Grand Duke rushed out of the church with all his retinue in horror, so that he dropped his cane in the monastery; 610 this cane is still intact in the monastery; The door, burned by the flames, is intact. 611 It is difficult to describe all the miracles that St. Varlaam. More than once they began to write a description of them. 612 The monk healed the sick of all kinds, the monks of his monastery and the laity. We see him as a warm prayer book, sometimes for Novgorod, sometimes for the whole of Russia. – The last one was in 1521 during the attack of Magmet-Girey 613 and in 1610 during the disastrous occupation of Moscow by the Poles. 614 – Regarding Novgorod, this is what a contemporary story tells. Monk Tarasius prepared candles in the church at night for the morning service. And then he sees: the candles lit themselves, the church was filled with incense, the Monk Barlaam rises from his tomb and stands in the middle of the church praying aloud for Novgorod, so that the man-loving Lord would turn away his anger from him. – Tarasy fell to the ground in horror. The monk, picking him up, said: “Do not be afraid, Tarasius; I want to reveal to you the grief that is ready for Novgorod, whose untruths cry out to heaven; go, climb onto the church roof and see what is happening in Novgorod? Tarasius ran and saw that the waters of Lake Ilmen had risen and were ready to flood the city; He came running in fear and told what he had seen. The monk prayed with tears to the Lord for the salvation of the city. Then he again sent the monk to look at the city. Tarasius saw many angels throwing fiery arrows at crowds of men, women, and children. - When he said this: the monk again prayed tearfully. Then he said: “through the prayers of the Mother of God and the saints, Novgorod was saved from drowning, but there is a strong pestilence on the people.” And again he sent Tarasius to look. The monk imagined a fiery cloud approaching the city. In trepidation, he told the saint about this. “After the pestilence there will be a fire in Novgorod, and its entire trading side will burn,” said the monk and lay down again in his coffin and the candles went out. The chronicle notes that the pestilence and fire occurred in 1509 under Archbishop Serapion, and the revelation to Tarasius was 4 years earlier, in 1505 615 In his monastery the monk is a vigilant abbot, sometimes very strict. He cruelly punished two abbots of his monastery with the abbot’s staff, and after the punishment one fell ill and died, the other suffered a severe illness. Treasurer Tarasius, who at first lived strictly, then began to use the monastery property for cheerful entertainment for those like him, was also punished with a cane and barely recovered, having brought repentance, and his cheerful interlocutor died weakened. The cellarer Joasaph, punished but unreformed, gave up the ghost with a healthy cup in his hand. – For monks who were attentive to themselves, the monk was very merciful. He appeared to the monk Irinarch, who had been suffering from a hernia for three years and was already preparing for death, dressed as a presbyter with a hierodeacon and several monks, as if in a procession of the cross. Having stained the icons, he blessed the sick man and said: “Here you are, healthy; my brother, taste the food,” which was brought at the same time. The patient got up healthy. It was Easter. 616 In 1408, Konstantin Dmitrievich, Prince of Novgorod, was brought sick to the monastery of the monk and they were already thinking about preparing his burial. Having performed a prayer service, they left the sick man in the church and here little by little he came to life: when the abbot came from the meal to the church, the prince himself was already kissing the saint’s shrine. 617 The miracle that happened over the prince’s young bed-boy is instructive in its particulars. The kind young man became seriously ill and wanted to bow to the saint. Varlaam in his monastery. The monk who appeared promised to heal him; when they took the patient to Khutyn, he died on the road; but when they brought him to the gates of the monastery, he woke up and, with the relics of the monk, completely recovered. – Asked about what happened to him, he said the following: “I saw many demons around me and one of them was holding a scroll where my sins were written down. Appearing St. Nicholas said: few of his good deeds are more significant than his sins, which were revealed to the spiritual doctor. The demons disappeared. Angels appeared and the great one with kindness led me to some bright place, where there were many beautiful trees and flowers. - I see St. Barlaam the Wonderworker with a staff in his hand, as it is written on the icon. Gregory! approaching, he said, I did not have time to come to you at your departure; now do you want to stay here? I want to stay here, I answered. St. Varlaam said: it would be good for you to stay here: but your parents will grieve, go, comfort your father and mother, I am your helper. Taking me by the hand, he led me, and that angel in a deacon’s robe walked ahead. – Passing past the flowering trees, the angel disappeared; and St. Varlaam protected me with the sign of the cross and the icon of St. Nicholas, said: “Gregory! you prayed led. He called upon the wonderworker Nicholas and me to help: pray to him and go ahead, and I am your helper.” Having walked away a little, he looked back and said: “After 7 years you will be with me,” and he became invisible. 618 “Having taken up the cross of the Lord, Reverend Barlaam, you firmly followed Him who crucified on the cross for us: having left everything, you loved one Christ. Standing before Him with the angels, pray to show mercy to the world and save our souls.” 619 Repose of St. Herman, Archbishop of Kazan Blessed Herman, in baptism Gregory 620 was from the Polev family, descended from the princes of Smolensk. The Polevs were distinguished by their diligent civil service and zeal for piety. Alexander Borisovich Pole was a boyar. K. Vasily Dmitrievich. His grandson Feodor Dmitrievich served with Volokolamsk Prince Boris, the spiritual friend of the saint. Joseph. Vasily Fedorovich Sr. served in Uglich with Prince. Dmitry Ivanovich; and his son Nicephorus took monastic vows from St. Joseph with the name Nila. 621 The son of Afanasy Feodorovich, brother of Vasiliev, Theodore was the father of blessed Gregory. 622 The Polevs Serapion and Simeon also labored in Joseph’s monastery. 623 These were most likely the nephews of Afanasy Fedorovich, Ivan and Vladimir Vasilievich. 624 Under the influence of pious relatives and the monastery of the blessed Joseph. Gregory, while still at his parents’ house, observed strict fasting and loved prayer; and then he retired to the Joseph Monastery and here he accepted monasticism with the name of Herman. His parent also came here, accepted monasticism with the name Philotheus and donated his village to the monastery. 625 In the Volokolamsk monastery, Herman labored under the leadership of Hegumen Gury Rugotin, later the first saint of Kazan. With his blessing, “the last of the monks,” as Herman called himself, worked on copying books. Thus, the Theotokos 626 and the Gospel copied by him are known; and besides, in Joseph’s monastery there were “printed psalms in honor of Archbishop Herman of Kazan.” 627 Although the Volokolamsk monastery was the place of the most severe imprisonment for the blessed. Maxim the Greek, but blessed. Herman lovingly studied the instructions of the blessed one. Maxim, as a high man of enlightenment and an innocent sufferer. 628 The Staritsa brethren summoned Herman to manage the monastery, and he was ordained (at the beginning of 1551) as an archimandrite by the Tver bishop Akakiy. After spending two and a half years in Staritsa, he returned to Joseph’s Monastery to be under the command of others and teach himself humility. In 1553, Archimandrite German was at the council against Matvey Bashkin, and this evil enemy of Christianity was given to him for admonition to the Volokolamsk monastery. 629 By the Council of 1555 Blessed. Gury was elected and consecrated Archbishop of Kazan, and Blessed. Herman was instructed to build a monastery in Sviyazhsk so that it would be a hotbed of piety and faith of St. in the Mohammedan country. Having received rich benefits from the king and the saints, blessed. Herman zealously set about fulfilling the assignment entrusted to him: he built a stone church of the Dormition of the Mother of God with a bell tower and cells for monastics. According to his correspondence with St. Gury, the work on building the monastery was carried out by day laborers, who were paid money per day of work, and yet the monk complained to the saint that the price of the work was very high. “This shows how expensive money was back then!” Not long ago the cell where St. Herman spent his time in prayer and labor. The cell under the bell tower is no more than three square arshins. In this not wide space there was also a stove; There is only one window, less than an arshin in height. In the front corner is an icon of the Mother of God and in front of it is a mica lantern. The needles, threads, and thimble that he used in private practice remained with his tomb. 630 So simple was the life of the Sviyazhsk abbot! The monk was so strict with himself! The rumor about his virtuous life spread throughout the outskirts of Sviyazhsk and far from it. Many came to the new monastery, to its ascetic abbot, one to receive the blessing of the man of God, others to receive monasticism from his hands. The monk, strict with himself, was merciful and generous to all those in need. His Christian charity, which did not distinguish between one's own and another's, neither faithful nor infidel, neither friend nor enemy, itself showed to the infidels what the spirit of the Christian law was. And in order to preach about faith to the children of nature through benevolence, Blessed Herman was given sufficient means: 631 Neither Blessed Herman nor the others thought then that nothing other than instructions could transform wild souls; on the contrary, they understood well then that it was impossible to teach children Plato’s philosophy; they needed the alphabet. “Monks should be like the apostles whom the Lord sent to teach and baptize,” the tsar wrote to Archbishop Gury. Blazh. Herman was quite such a monk. The listener to the instructions of the wise Maximus was able to offer a clear sermon about St. faith to both Mohammedans and pagans. The Sviyazhsk monastery was the center from which the preaching of St. faith along the right bank of the Volga and in it the catechumens of the faith were predominantly baptized. This significance for Herman’s monastery remained for a long time even after Herman. According to the scribe book of 1568, we see that with the care of Blessed. Herman collected up to 152 books of various contents in his monastery; 8 of them were written on parchment. – Psalter, book of Antiochus, prologue, etc. 632 Blessed Herman was a zealous assistant to his holy archpastor in matters of faith and diligently carried out his instructions for the diocese. For his part, St. Gury showed him his special trust - he entrusted all the rural church clergy of the Sviyazhsk district to his trial, and the monastery freed him from his trial. 633 This is how 8 years of life passed in the Kazan country, when St. died. Gury. The Council of 1564 recognized Blessed. Herman worthy to occupy the chair of St. Guria and he was consecrated (March 12) in Moscow as Archbishop of Kazan. He “shepherded the church of God three summers and eight months.” 634 Actually, he had to live in Kazan for no more than two years: but even in these few years he left behind the memory of the great saint. So in the Zilantov desert, where children learned to read and write and the law of God, a hostel was introduced for them, which made it possible to support the brethren and students more than before. 635 In 1566 (May 12), Metropolitan Athanasius resigned from the see due to illness. Blazh. Herman was then in Moscow and was an intercessor for the famous Prince Vorotynsky before the Tsar. 636 The king knew the high virtues of the saint. “Herman,” wrote John’s former courtier, Prince Kurbsky, was a man of the noble Polev family and as tall in mind as in stature, a man of pure and holy life, a zealous student of the Holy Scriptures, a spiritual ascetic; he also adopted somewhat the teachings of Maximus the philosopher; “He was a simple, sincere and firm man, ready to help those caught in misfortune and misfortune and a zealous caretaker for the poor.” 637 – John sometimes came to his senses at this time, but was already suffering from mental weakness, which tormented him and especially his subjects. He appointed Herman to the metropolitan; bliss Herman could not desire a high see because it was not easy to live with a wild beast, such as John was then: but by the will of the tsar he occupied the metropolitan house. He highly respected the duties of the dignity with which they were preparing to invest him in the church, Herman did not want to tie his hands with silence; Before he was invested with high rank, he decided to talk with the king. Once John visited him at the metropolitan house. During a conversation, Blessed. the shepherd turned his speech to the lofty and necessary subjects of life, quietly and meekly speaking to the king about the terrible judgment of God, before which everyone, subjects and kings, must give an account, and before which despisers of the law of God, no matter who they may be, will be afraid. The Tsar became thoughtful and left Herman gloomy, with an anxious soul, suffering from suspicion. He recounted the saint’s speeches to his dirty favorites and asked: what do they think? They knew Herman and understood that at the first opportunity he would insist before the Tsar to drive out the scoundrels, as a dishonor to the Tsar and a terrible evil to the state. And therefore they answered with one voice: “God save you, Tsar, from such an adviser, do you really want to be in captivity, more severe than that of Sylvester and Adashev?” They began to beg the Tsar on their knees, and most of all Alexey Basmanov and his son, not to allow Herman to reach the high pulpit. John sent to tell Herman to leave the metropolitan house and instructed him to convey to him the following words of the king: “You have not yet been elevated to the metropolis, and you are already taking away my freedom.” 638 – Having disgraced the saint, faithful to his duty, they did not let him go to Kazan: but at first they secretly kept him somewhere in prison; why was he not at the council that elected St. Philip to Metropolitan; That's why they thought he was either poisoned or strangled. 639 But he was at the dedication of St. Philip to Metropolitan. 640 – “Reposed in L. 7075 Nov. 6 days in Moscow, during the pestilence, he was buried in the rite of the saint, as ordered, in the church of St. Nicholas, also called the wet one, was led by his flock Archimandrite Herodion (Sviyazhsk) and Spassky (Kazan) Jeremiah, who later became the Archbishop of Kazan”: this is what the Kazan news says. 641 27 years later, in 1595, Sviyazhsk citizens asked the Tsar and Patriarch for permission to move St. the body of their archpastor in Sviyazhsk. Archbishop Hermogenes testified and then found the relics of the saint incorrupt. When they placed them (Sept. 25) in the altar of the monastery church he created, a fragrance spread not only in the church, but throughout the monastery. At the same time, they healed several sick people, including two blind men who received their sight. Then, under the icon of the saint, two clerks from Sviyazhsk were also healed, one deaf and dumb and paralytic, the other suffering from drunkenness. 642 Memory of St. Onisiphorus of Pechersk “I heard a wonderful thing,” says St. Simon, heard from the reverent elders; and they, according to them, heard from self-witnesses a wondrous miracle that happened during the abbess of Pimen (1132–1141) in the Pechersky Monastery. There was a perfect man, adorned with all virtues, with the name Onesiphorus, and the rank of priest. “He was granted by God the gift of clairvoyance, so that he saw in others his sins. – But I’ll tell you one thing. This blessed Onesiphorus had a spiritual son, a monk and a friend. He tried to imitate him and seemed to be fasting, but falsely; He pretended to be chaste, but secretly ate and drank, and spent his time in uncleanness. But this was hidden from the spiritual man. - None of the brethren understood him. “One day, being healthy, he suddenly died. “And no one could get close to his body because of the stench that came out of his corpse. Everyone was terrified. Denying the need, not finding themselves able to perform the usual singing over it due to the stench, they laid it out separately and stood from a distance to sing, and some, covering their noses, carried it somehow and laid it in the cave. Many times a cry was heard, as if someone was being tortured. Rev. appeared to that presbyter. Anthony said menacingly: “Why did you put such a vile lawless person here? This has never happened here before. He has desecrated a holy place." The presbyter, getting up after that vision, fell on his face and praying to the Lord God said: Why, Lord, did you hide the deeds of this man from me? “Then, an angel appeared to him to show him to all who sin and do not repent; Let them see and repent.” Having said this, he became invisible. The presbyter told Abbot Pimen about this. - The next night he heard again: “Throw him out quickly, as food for the dogs; he doesn’t deserve to be here.” The presbyter, hearing this, turned to prayer and a voice came to him: “if you want, help him.” “After consulting with the abbot, they decided to have someone hook him with a rope, drag him out and throw him into the water, since due to the stench no one could get closer to where the cave was. “Then the saint appears again and says: “I felt sorry for that brother.” Those who are here with me are no worse than those who pleased God before the law. I prayed to the Lord God for the salvation of those living in the monastery and - the Lord told me, - I heard: I said to Abraham, “for 20 righteous people I will not destroy a city, much less for you and those who are with you will I have mercy on the sinner.” Onesiphorus recounted everything he had seen and heard to his boss and to all the brethren. The brother's body stopped emitting a stench. One of the brothers, at my request, told me this event from the words of those first monks.” 643 Such is the story of Simon! Kalnofoisky writes about the cave of St. Anthony: “here lie the incorruptible two brothers Spiridon and Onesiphorus. Of these, when one first went to the Lord, the other moved him from his place to rest next to him.” The memory of Ave. Spyridon is October 31, and Onesiphorus is commemorated on November 9. So, Onesiphorus rested after Spyridon, and it was he who moved the deceased to rest next to the beloved and respected spiritual son of St. Spyridon; 644 thus blessed. death of St. Onesiphorus, a contemporary of the abbot. Pimen (1132–1141) and others. Spyridon followed on November 9. 1148 Blessed. Metropolitan Sylvester, having conveyed Simon’s story about St. Onesiphorus, says in conclusion: “by this story, monk brothers, St. Simon reminds us to carefully guard our blessed title, so that we are not fed by sheep or house wolves, so that we are not poor in the courtyard, but rich in the cell, fasting before people, like the Pharisees, but gluttonous in the cell. The righteous judge will pay for everything done in secret, openly, at His judgment. 645 Holy Scripture teaches us: “Whoever hides his misdeeds will not be happy; but whoever confesses and leaves, he will have mercy” (Prov. 28:13). “If we judged ourselves, we would not be judged. Being judged, we are punished by the Lord, so as not to be condemned with the world” (1 Cor. 11:31:32). 646 Repose of St. Maxim the holy fool A holy deed, a deed pleasing to the Lord, is to promise the Lord this or that donation with your free will, to choose this or that path of salvation. “Offer praise as a sacrifice to God and fulfill your vows before the Most High” (Psalm 49:14). By vow we take away pleasant property from ourselves and offer it to God; by vow our changeable will is restrained and confirmed on the good path, for the glory of the name of God. To give or not to make a vow is in our will: “if you do not promise anything, there is no sin. But whatever has come out of your mouth, you must keep and do, as you promised to the Lord your God” (Deut. 23:22:23). The good God will not remain in debt for the sacrifice made to Him: but His truth will punish the deceiver for deception (Deut. 23:21). Blazh. Maxim decided to strive before the Lord for eternal life on the path of foolishness. And he walked the chosen path to the grave, faithful to his vow. The path he chose was difficult. What a strong will is needed to walk naked in the cold and still endure hunger! Blazh. Maxim led such a life until his death. “Even though the winter is bitter, heaven is sweet,” he said, running through the streets of Moscow almost naked: “let’s endure it, and we will be people: little by little, even damp wood will catch fire. For patience God will give salvation.” Yes, enslaving the sinful flesh to the spirit with such firmness, it eventually became the dwelling place of the saint. Spirit, - this is how contemporaries saw it. His voluntary suffering served to save not only him, but many. His time was disastrous for Russia: either the Tatars, then drought and famine, or the Black Death tormented the people. The blessed one, with his free patience, taught the involuntarily suffering people patience, transferred the thoughts of people to paradise, for which he willingly endured everything on earth. He used to tell the people: “not everything is different, and vice versa. The lascivious pig has a log on its neck. Don’t turn your head around like a mad goat: they wouldn’t sell you to the Tatars. They will beat you for the cause, obey and bow lower. Don’t cry, you’re beaten, don’t cry, you’re not beaten.” He used to say to the merchants and nobility of Moscow: “The goddess is domestic, but conscience is corrupt. Abraham by beard, Ham by deeds. Everyone is baptized, but not everyone prays.” He was strict with us unclean people and said to them: “Amen, amen, but with your head in avin (for debauchery). God will find out every untruth. Neither He nor you will deceive Him.” Blazh. Maxim died from his hard labors in November 1433 and was buried near the church of St. Boris and Gleb on Varvarskaya Street. In the chronicle of 1501, they recorded the healing of a man with a crooked leg, which took place at the tomb of the blessed one. Maxima. In 1547, the cathedral decided to honor his memory locally, as a result of the miracles that took place at his tomb. In 1568, during the construction of a new church, its relics were found incorrupt and they began to celebrate their discovery. In 1698, during the construction of a new church of St. the relics were placed openly in a new shrine and the church was consecrated in his name. 647 In church songs we sing the blessed one. To Maxim: “You are a bright star among the mire of passions, leading to life: you force unclean wives to live chastely and drive away serious illnesses.” 648 “You were scorched by the sunny heat and severe frost. We are burned by sinful passions. Water us with your prayers and deliver us from anger and sorrow, blessed Maxim! 649 Near the Komel monastery, in a monastic village, the youth Theophilus appeared and began to live with God-loving people, feeding on the name of Christ. Every day he went to church and fervently prayed to God. His meekness, love of prayer, and contentment with little things amazed the villagers, and they brought him to St. Cornelius. The monk asked: who is he and where is he from? The boy began to cry, fell at the feet of the elder and could hardly say from his tears: “My name is Theophilus, but who are my parents? Don't know. I am an orphan and I wander, eating what is given for God’s sake. Have mercy on me, honest father! order me to stay in the monastery, and I will work here.” - The monk took pity on him and entrusted him to the sacristan; Theophilus was then 12 years old. Three years later, meek, obedient and zealous in prayer, Theophilus was tonsured into monasticism by St. Cornelius and named Philip. The young monk was placed under the guidance of the experienced monk Flavian. As appointed by the abbot, Philip worked either in the bakery or in the kitchen, carried firewood and water, served the elders, and prayed at night. Seeing Philip's exemplary life, the brethren asked Cornelius to honor him with the rank of priesthood, and the zealous novice became a priest of God. Striving for higher achievements, blessed. Philip decided to look for a secluded place for his exploits. So, after fifteen years spent in the monastery of Cornelius, he set off to wander through the deserts. He passed by Vologda to the Spasokamensky Monastery, and from there he came to the Beloozersk side on the river. Andogu and in the Andogu volost fell in love with a place in the forest under a spreading pine tree. At the pious prince. Andrei Shelespansky, the owner of those places, begged for his favorite place; The pious prince rejoiced that a prayer book settled on his estate and, after the unfortunate death of his brother, he took away the blessing. Philip the land between Big and Small Irap: this is 45 versts from the city of Cherepovets. 650 Here the hermit erected for the first time a chapel in honor of St. Trinity and then, instead of a dugout, he began to live in a cell. After some time, with the help of reverent people and especially Prince. Andrew built the Church of St. Trinity. Diligent souls brought the hermit everything he needed for worship, and he often made a bloodless sacrifice for the salvation of his Christian brothers. He endured much sorrow in the desert, but firmly prayed to the Lord. One day the reverent villager Meletius came to him and, after a long conversation about spiritual salvation, was left to spend the night. At midnight, waking up, he began to call the elder, but he was not in the cell: looking out the window, he saw: the elder was standing at the church with his hands raised to the sky and his hands glowed like candles. Meletius later split this up for many people. This is how the venerable ascetic labored in the desert. Philip came close to death. When he became weak in his legs, so that he could not go to church: the monk German, who knew him before, came to him and begged from the saint. the elder's permission to live with him. During conversations, Herman asked the elder about his past life and secretly wrote down what he heard. Not another time later, St. the elder said to the disciple: “I ask your love: when you see me dead, do not leave me lying on the ground, bury me; I was decrepit; today with you, and tomorrow you will find me dead”; having received Holy Communion Mystery, St. the elder rested peacefully in the evening; The disciple, having completed his rule, found him already dead. Herman, not ordained to the priesthood, did not know what to do? At dawn he left his cell and the elder was coming towards him. It turned out that it was the Svir monk Jonah, who had heard about the hermit of Irapa and wanted to see him. The holy body of the elder was buried by the river in the place intended by him. Rev. Philip died on November 14, 1527, at the age of 45. Soon after that, on the site of his exploits, a monastery was established, which was called Krasnoborsk, and after the founder Filippov. The relics of the saint rest hidden in the stone church of St. Trinity. Above his tomb stands his icon, painted by the monk Theodosius from a vision. Theodosius suffered from his leg for a long time, so that he could not leave his cell. He prayed for the healing of St. Trinity, calling for help from St. Philippa. The monk, appearing to him in a dream, ordered him to paint an icon and made the sign of the cross over him. Having awakened, Theodosius no longer felt any pain in his leg and instructed the icon painter to paint an icon of the monk from an ancient icon sent from Moscow by Princess Krivoborskaya. This was under Tsar Alexy Mikhailovich. 651 Monastery of St. Philippa was closed in 1764, but then restored again in 1792. 652 Memory of Rev. Philip of Raban Ave. Philip laid the foundation for monastic life in the monastery of St. Dionysius of Glushitsky. In 1447 he founded on the river. Sukhona and Rabang monastery with the Church of the Transfiguration of the Lord. This is in the current Kadnikovsky district, in the 32nd century. from Vologda. Here he rested on November 15. His relics rest hidden in the church of the monastery, closed in 1764. 653 Repose of St. Sergius of Malopinezhsky Blessed Sergius served as priest for 62 years at the Malopinezh parish church in Solvychegodsk district. Feeling the approach of death, he accepted monasticism and schema and rested on November 16. 1585 in the ninety-second year of his life. His memory was established to be celebrated in 1655 654 Repose of Rev. Nikon, abbot of Radonezh Rev. name Nikon, even during his lifetime, “as if some kind of sanctification was carried around,” says the ancient biography of him. 655 Born in a place not far from the desert of God-bearing Sergius, in the city of Yuryev in the Volga region, in his early youth he heard about the angelic life of Sergius and wished to hear his instructions. Ave. Sergius sent him to study with his student Afanasy Vysotsky, the founder (1373) of the Serpukhov monastery. Athanasius accepted him not without testing: but seeing his tears and firm determination for everything, he tonsured him into monasticism. Nikon zealously performed monastic virtues and was awarded the rank of priesthood. Blazh. Athanasius loved Nikon: but Nikon's soul longed for the desert of the great Sergius. He spent no more than two years in the Vysotsk monastery and, with the blessing of Athanasius, went to visit Sergius; Sergius, seeing his pure desires, kept him in his monastery. 656 The great mentor first assigned him ministry at the monastery and introduced him to the brethren of his desert. Then he took him into his cell. Here Nikon found in the example and instructions of Sergius both spiritual wisdom and motivation for higher exploits and reinforcement in spiritual sorrows. Nikon's heart was constantly open to his mentor. This in itself meant a lot for improvement in spiritual life. “The very announcement of evil thoughts to the father, says an experienced mentor, destroys them and weakens passions. Just as a snake, brought into the light, tries to run away and hide, so evil thoughts, being revealed in confession, run away from a person.” 657 How much of the holy and spiritual passed with the instructions of Sergius into the soul of Nikon, which was open to them! In recent years, Sergius first entrusted Nikon with part of his care for the brethren, then, 6 months before his death, he completely transferred the leadership of the monastery to Nikon. Nikon, having accepted the leadership (from 1392), decided to carry out with precision everything that the great founder of the monastery commanded and shared their labors with his brothers. But, burdened by fame and striving for silence, he first avoided the rumors of the authorities in his cell, and then allowed the brethren to elect another leader. So he spent another 6 years in silence. When the chosen Savva refused to be in command, the brethren convinced Nikon to again take over the work of the abbot. “It is indecent for you,” they said, to seek benefit for yourself alone; take care of the salvation of your neighbors.” Love forced Nikon to part with his beloved solitude, but with the condition - to give him a part of every day for himself. Desert life flowed quietly and godly. But the rumor about the approaching Edigei with a fierce army led (in 1408) all of Russia into fear. Ave. Nikon prayed to the Lord for protection and called on his mentor, who had moved to heaven, for help, so that the fruits of his desert labors would not perish. Once, after a long night of prayer, he sat down to rest and was half asleep or in a light sleep. Suddenly Saints Peter and Alexy appeared to him, and with them St. Sergius. “It is the will of God,” said Sergius, that the invasion of foreigners should touch this place. But you, child, do not grieve, do not be embarrassed: the temptation will not last long and the monastery will not be deserted, but will spread even more.” Then, having taught the world, the saints ceased to be visible. - The prediction came true. The monastery was burned. Lecturer Nikon and the brethren, preceded by heavenly notification, temporarily removed from it and had the opportunity to save some shrines, books and cell things from fierce predators. Thus, some books and utensils of St. Sergius were saved, still intact. – 20 December Edigei retreated from Moscow and disappeared into the steppes. - Nikon and the brethren returned to the ashes of the monastery. The abbot had to rebuild the entire monastery. The Great Sergius followed the hard path, the path of extreme hardship, of his own free will. His disciples had to follow the path of need and deprivation, unwillingly. After the heavenly instructions, Nikon worked on building the monastery with calm firmness. In less than three years, the buildings necessary for the monastic hostel were built; For common prayers they probably gathered in the refectory church. Wooden Church of St. Trinity, on the site where the Church of the Descent of St. now stands. Spirit, consecrated in 1417 on September 25, the day of the repose of St. Sergius. 658 Blessed Nikon enjoyed the love and respect of the princes. At the request of the good Prince Vladimir Andreevich, he testified to his spiritual will on the division of the inheritance between the children. 659 V. book. Vasily Dmitrievich was considered blessed. student of St. Sergius, as shown by the prince’s letters of grant. 660 Under Nikon, the monastery of Sergius acquired several lands, either through contributions or purchases, 661 and more benefits to protect its peace. 662 – The monk was most concerned about establishing spiritual salvation in himself and others. St. Isaac the Syrian, whose teachings were copied in the monastery during the reign of St. Sergius, wrote: “from the memory of worldly objects, the fervor of love cools and the soul falls into vain and reckless desires.” 663 Rev. Nikon carefully protected the brethren from this spiritual danger. Under him and on his instructions in the Sergius Monastery, in addition to several liturgical books, two copies of the ladder with the chapters of Gregory of Sinaite, the teachings of Abba Dorotheus, the Diopter of Philip the Hermit with the answers of Abba Barsanuphius and with the instructions of Hesychius were copied. 664 “Friend of silence, worker of vigil, model of chastity, invincible home of prayer”, 665 Rev. Nikon was mainly engaged in divine services, cell prayer, reading books, and also encouraged the brethren. The monk recognized the discovery of the relics of his great teacher St. Sergius as the sweetest reward for his labors for the monastery. This was while digging ditches for the stone church of St. Trinity. The holy relics were temporarily placed in a wooden church on July 5, 1422. The stone church, as a resting place for the relics of the great Sergius, was created and decorated with reverent love and with fervent prayers: St. relics of St. Sergius were transferred to the new church during its consecration. 666 That's why the church of St. Nikon remains unshaken for centuries, sanctifying those who now pray in him. Jealousy and vigor did not leave Nikon even in old age. Finally, feeling the approach of death, on his sick bed, he called the brethren and gave the last instruction: to observe the rite of prayer, day and night, not to leave the monastery often, to be patient in temptations, to observe obedience to those in authority, to hate idleness, to love silence, and not to neglect poverty. It is clear that revelation showed him the peace prepared for him. He did not clearly reveal this to the brethren, but in extreme exhaustion he unexpectedly said: “Take me to the bright church prepared for me by the prayers of my father,” and he died on November 17, 1420. 667 His holy body was laid near the relics of his great teacher. Memory of Rev. Nikon was established to be revered everywhere in 1547, but the service to him was written almost a century earlier, by order of St. Jonah. 668 St. Sergius and Nikon were close to each other in earthly life; remain close in the afterlife. More than once they both appeared together and worked miracles. So they appeared to the sick merchant Simeon, Sergius with a cross, Nikon with an icon, and granted him healing. Here is another experience from very recent times, 1846. In the monastery hospital, the novice Gabriel suffered severely from nervous fever. On the night of remembrance of St. Nikon, he sees that his soul seems to be separated from his body and rushes into some kind of abyss. He mentally began to pray to St. Sergius and Nikon to bring him back to life for repentance. And he lay, as others saw, without memory or movement. Suddenly he sees the doors open, luminous elders enter, one with a rod, which the sick man recognized as St. Sergius, the other was St. Nikon. Rev. Sergius, pointing his staff to Nikon at the patient, said: help. Ave. Nikon approached and by his very approach filled the patient with strength and joy. The patient stood up and crossed himself. The monks became invisible. Gabriel came to his senses and the illness passed. 669 Repose of Rev. Varlaam of Pechersk “Prince Izyaslav, says Ave. Nestor, had John as the first of the boyars.” This is the father of the Rev. Varlaam, the famous commander Jan Vyshatich, famous for his military exploits against the Polovtsians, 670 like his brother Putyata. 671 The father of Jan and Putiata Vyshata was in power during the century. k. Yaroslav. 672 Jan Vyshatich was not only a skilled commander, but also a sensible Christian who knew how to admonish people like the Magi. 673 Rev. Nestor, who used his information for the chronicle, calls him kind and intelligent. 674 Rev. Theodosius, being abbot, loved Ian and his wife Maria, since they, says Nestor, lived according to the commandments of the Lord and loved each other. 675 It is not surprising that the son of such parents was a kind young man. He often came to the reverend. Anthony and Nikon listened to their instructions and his heart flared up with love for the Lord. Finally, he “decided,” Nestor narrates, to live in a cave, despising everything in this life and imputing fame and wealth to nothing. The word of the Lord touched his heart, “For it is convenient for me to pass through the ears of a needle, before a rich man can be brought into the kingdom of heaven” (Matthew 19:24). “He announced his intention to Anthony alone. I would like, father, he said, if God pleases, to be a monk and live with you. The elder says to him: a good desire, my son, and a gracious thought: but beware, child, lest the wealth and glory of this world bring you back. When the Lord said: “No one, who lays his hand on his head and turns back in vain, is ruled in the kingdom of heaven” (Luke 9:62): then even a monk who returns to worldly thoughts and cares about worldly things cannot achieve eternal life. “And the elder talked with the young man about many other things, and his heart became even more inflamed with love for God. The young man went home. The next day, dressed in bright and glorious clothes, he mounted his horse and rode to the elder. The youths surrounded him, and others led the horse, richly decorated. So he rode magnificently to the cave of the fathers. When they came out and bowed to him to the ground, as befits a nobleman, he also bowed to them to the ground. Then, taking off his boyar clothes, he laid them before the elder; He also presented the dressed horse and said: here, father, are all the beautiful delights of this world; do whatever you want with them; because I, having despised all this, want to be a monk and live with you in this cave, and will never return to my home. The elder says to him: look, son, to whom are you promising? whose warrior do you want to be? For behold, the angels of God stand invisibly, accepting your promise. When your father comes, he will drag you away with the violence of power, and we cannot help you; Look, do you not appear before God as a liar and an apostate? The young man said to him: I believe in my God, father, that if my father begins to torment me, I will not listen to him to return to the world. I ask you, father, to cut my hair quickly. Then the Monk Anthony ordered the great Nikon to tonsure him and clothe him in monastic clothes. This, according to custom, having performed prayers, tonsured him to the monastic rank, clothed him in black robes and named him Varlaam.” “Boyar John was inflamed with anger for his son. Taking many youths, he went to the holy flock to disperse them. Entering the cave, he took his son, reverent Varlaam, and led him out of it. Then he took off his holy mantle and threw it into the forest; He also took off the helmet of salvation that was on his head, threw it away, and at the same time clothed him in bright and glorious clothes, as befits the boyars. The son threw her to the ground, not wanting to see her, and did this several times. Then his father, in anger, ordered his hands to be tied, dressed in commemorative clothes, and in this form he should go through the city to his home. Varlaam, flaming with sincere love for God, saw a hole on the road and hastily entered it, with God's help, threw off his clothes and trampled them in the mud, trampling at the same time the evil thoughts of the evil enemy. After they entered the house, his father ordered him to sit with him at the table. He sat down at the table, did not taste the food at all, and leaned over all the time, looking down. At the end of the table, his father sent him to his chambers and assigned the youths to watch him so that he would not leave. And he ordered his wife to dress in a shiny dress to seduce the young man and serve before him. But Christ's servant Barlaam entered one room and sat down in the corner. His wife, as she was ordered, looked after him and asked him to sit on his bed. - Seeing the insolence of his wife and learning that his father had prepared this to seduce him, he prayed in the depths of his heart to the all-wise God, who could save him from delusion. He stayed in that place for three days and did not get up, did not eat food and did not put on clothes, but was in only a monastic shirt. The Monk Anthony and those with him and Blessed Theodosius in grief prayed to Christ God for him. The good God, seeing the young man’s humility and patience, turned his father’s strong heart to mercy. The youths came to the boyar and told him: the fourth day has already come, and your son does not eat food and does not want to put on clothes. Hearing this, his father took pity on him, fearing that he would die of hunger and cold. Having called him, he kissed him warmly and released him. Then an amazing thing happened: there was great crying, as if for the dead. The male and female servants wept for him because their master was leaving them; father and mother cried that they were separated from their son and everyone saw him off with great crying. The warrior of Christ left his house and like a bird freed from a net or like a chamois from a snare (Prov. 6:5), so he quickly ran and reached the cave. Seeing him, the fathers rejoiced, stood up and glorified God for hearing their prayer.” When the number of brethren in the cave increased to fifteen people: “Reverend Anthony shut himself up in the cave cell, and in his place he appointed the reverent Varlaam, the son of the boyar John, as the head of the brethren.” - Blessed Varlaam built a small church above the cave in the name of St. Mother of God, commanding the brethren to gather there for divine praise. “From that time on, this place became visible to everyone, but before it was unknown to many”: in the dense forest that covered Mount Berestovskaya, it was not easy to find a cave that hid the hermits from the eyes of the world; when the church was erected on the mountain, above the cave, it pointed towards the cave dwellers. Blessed. Varlaam did not remain abbot of the cave brethren for long; by the will of Prince he was transferred “to the monastery of St. M. Demetrius and was appointed abbot there.” 676 This was in 1057. 677 Monastery of St. Demetrius was built in. K. Izyaslav in honor of his angel Vm. Dimitri. 678 In the 17th century “The place of the Demetrius Monastery was visible, not far from the Lavra.” 679 Blessed Varlaam tried to introduce the spirit and rules of the venerable fathers of Pechersk into the new monastery. Since in his time in Russia Christianity was still a new phenomenon and many of the ancient rules of the Eastern Church had to be introduced; but it was necessary to occupy from the east: then blessed. Varlaam, having the means, traveled to the east twice, both for the benefit of his soul and for the good of the church. These works, together with monastic feats, were so difficult for the boyar’s son Vyshatich that, exhausted by illness, he died on the way. “Blessed. Varlaam, says Rev. Nestor, son of boyar John, abbot of the monastery of St. Demetrius, built by the Christ-loving Izyaslav, went to St. the city of Jerusalem and bypassing St. place, returned to his monastery. Some time later he went to Constantinople. Here he visited all the monasteries and, having bought everything useful for his monastery, set off on horseback to his own country. During the journey, he became very ill, so that, having reached the city of Vladimir (Volyn), he entered a monastery located near the city, called the Holy Mountain, and there he rested in peace and ended his life. He gave the commandment to those with him to conduct his body to the monastery of St. Theodosius and put it in it; and everything that he bought in Constantinople, icons and some other necessary things, he ordered to give to the blessed one. By order of Nikon, his body was brought to the monastery of Blessed. our father Theodosius and laid him in it on the right side of the church, where his tomb is still located.” 680 Since the dying Varlaam instructs to deliver St. icons of St. Theodosius and at the same time St. his body was brought to the cave church, “by order of Nikon”: this is the earthly feat of the Rev. Varlaam ended without a doubt in 1065, when Nikon came from Tmutarakan to Kyiv and, by the will of Theodosius, sometimes took charge of his monastery. 681 Killing blessings. Prince Yaropolk - Peter Izyaslavich “During the lead. book Vsevolod (1078–1093), says ancient news, there were many people pleasing to God, monks and laymen, male and female, by whom miracles were performed.” 682 – Among Vsevolod’s high-spirited contemporaries was Blessed. Prince Yaropolk - Peter Izyaslavich. He was the great-grandson of Equal-to-the-Apostles Vladimir. - Under his father, Grand Duke Izyaslav Yaroslavich, he was an exemplary son, an assistant to him in both happiness and misfortune. In 1070 he defeated Vseslav of Polotsk, who had previously robbed Novgorod. 683 From 1073, when his brothers drove his father out of Kyiv, he shared his exile from his homeland with him for almost 5 years; was with him both at the King of Poland and at the Emperor, then, on behalf of his father, he sought help from the then powerful Pope Hildebrand. The reverent prince reverently bowed to the relics of St. Peter and Paul, paid homage to the Roman archbishop, strong in the west, and complained about the Polish king Boleslav, who had robbed his father. The pope, excited by dreams of power, wanted to see religious and political obedience to the pope in the politeness of the Russian prince, and in this spirit he wrote to Izyaslav about his son. 684 But these were dad's dreams, nothing more. In 1078, after the death of Svyatoslav, Izyaslav, without any outside support, again became the Grand Duke of Russia, and Yaropolk received Vyshgorod. In the same year, together with his generous father, Yaropolk helped Uncle Vsevolod and lost his father in the battle. The new Grand Duke Vsevolod gave his nephew the fatherland of his father Turov and added Vladimir to it. 685 Yaropolk complacently accepted what was given and did not look for the senior prince’s table, on which his father sat. 686 He firmly followed the good rule of his fathers: “from old memory, the younger ones should have the oldest one instead of a father.” 687 – He tried to do good to others according to the means that were in his hands. - Princes Rurik and Volodar Rostislavich, who had no hereditary inheritance and were expelled from Tmutarakan, did not know where to lay their heads. – Yaropolk gave them shelter in his inheritance. They repaid him like the pagans. In 1084, the devout Yaropolk went to Kyiv to spend the bright days of Easter with Vel. prince In his absence, the Rostislavichs fled from Vladimir, hired wandering squads for money almost received from Yaropolk and captured Vladimir. – Vel. the prince sent his son Monomakh against the Rostislavichs and he drove them out of Vladimir. Yaropolk entered his city with honor and formed a close friendship with Monomakh. 688 Unfortunately, this friendship was soon disturbed. – Anxious nephews did not give peace to Vel. to the prince, seeking inheritance. The unruly David Igorevich robbed Greek traders and harmed Russia's trade with the east: the Rostislavichs were even more willful and impudent. In order to somehow pacify the restless, the Grand Duke gave Dorogobuzh to David, and Przemysl and Terebovl to Rostislavich, while these cities were one with Vladimir. 689 After Yaropolk’s father laid down his life for Vsevolod, Yaropolk could not hope that Vsevolod would take away parts of his possession from him, because it hurt him that Vsevolod was not treating him according to his hopes; his advisers told him that Vsevolod, having taken little, would want to take everything: therefore it is necessary to prevent violence; but the good prince did not want to rebel against his uncle; he blamed the restless Rostislavichs for everything and therefore ordered an army to be gathered against them. Vel. the prince, understanding the matter in his own way, sent his troops against Yaropolk. Yaropolk was forced to flee to Poland to find help there; Yaropolk's mother, wife, estate, squad were captured in Lutsk and passed into the hands of Vsevolod; Vladimir was given to David: that means they did everything that Yaropolk’s advisers expected from Vsevolod and what he himself did not expect. The following year, through the efforts of the good Monomakh, Vladimir was returned to Yaropolk. But soon after that, the painful death of the good prince unexpectedly followed. For some business, Yaropolk left Vladimir for Zvenigorod in Galicia. “When the prince, says a contemporary, was lying on a cart on the way: Neryadets, one of his retinue, riding a horse, at the instigation of evil people (probably the Rostislavichs), pierced the prince with a saber. Yaropolk jumped up, took out his saber and said loudly: oh! a treacherous enemy killed me.” The Nerdyanets fled to Przemysl to Rurik Rostislavich; and Yaropolk died from his wound. It was November 22. The youths took his body and took it to Vladimir, and from there to Kyiv. - “Vel. book Vsevolod, Monomakh, Rostislav, all boyars, blessed. Metropolitan John with the monks and presbyters, all the people of Kiev wept bitterly over him; accompanied with psalms and songs to the monastery of St. Dimitri; having prepared his body, they laid it with honor in a marble coffin in the church of St. Petra, which he himself began to build; it was December 5th.” A contemporary then says about the blessed prince: “he suffered many troubles, without guilt he was kicked out by his brothers; offended, robbed, he suffered a violent death. But he was awarded eternal life and peace. This blessed prince was quiet, meek, humble, and brotherly; Every year he gave tithes from all his property to the Holy Mother of God. He always prayed to God like this: “Lord God! accept my prayer - give me death, like my two brothers Boris and Gleb, from someone else’s hand, so that I can wash my sins with my blood and get rid of this vain, rebellious world, like an enemy’s snare. And now his prayer was not rejected by God! He received blessings that neither eye had seen nor ear had heard, and that had never entered the heart of man, those blessings that God had prepared for those who loved him.” 690 This is what Rev. writes. Nestor in his chronicle! Kyiv Chronicle, speaking about the daughter of the blessed one. book Yaropolk, wife of Prince. Gleb Vseslavich, writes: “this blessed princess, together with her prince, had great love for St. The Mother of God and to Father Theodosius, jealous of his father Yaropolk. For this Yaropolk gave (to the Pechersk monastery) all his property, the volosts of Nebolskaya, Derevskaya and Lutskaya and near Kyiv; and Gleb gave, together with the princess, 600 hryvnias of silver and 50 hryvnias of gold during his lifetime; upon the death of the prince, the princess gave 100 hryvnia of silver and 50 hryvnia of gold; upon her death she gave away 5 villages with servants and everything down to the canvas.” 691 So blessed. Yaropolk, as pious as he himself was, instilled piety in his family. Other news also adds that blessed. the prince did not like drunkenness and ridicule, and loved tears of tenderness, did not take revenge on anyone and was very educated. 692 So the monuments of the church, starting with St. Nestor to the sedate book and the Nikon Chronicle show that the murdered prince Yaropolk Izyaslavich was considered among those who pleased the Lord with his life and especially with his suffering, innocent death. In the RKP. descriptions of saints of the 17th century. he is also placed among the saints and his memory is shown on November 21. The suffering of St. Prince Mikhail Yaroslavich of Tver Prince Mikhail Yaroslavich was born after the death of his father, Prince. Yaroslav Yaroslavich, in 1272 693 and therefore grew up an orphan. So the first years of his life were already marked with sorrow. He was brought up by the intelligent and pious mother of the prince. Xenia in the fear of God; The throne of the Prince of Tver was occupied by his elder brother Svyatoslav, who was remembered by the church and the fatherland by the fact that, having reigned in Pskov during his father’s life, he baptized Lithuanians who had fled from the troubles of their homeland in Pskov. 694 We meet Michael for the first time as the Prince of Tver in 1285. “The stone church of Cozma and Damian was founded in Tver, says the chronicler, by the noble Prince Michael and its structure by Ksenia and the Venerable Bishop Simeon and gave it another name - St. Savior Transfiguration." 695 A wonderful start to a new reign! In the same year, “Lithuania attacked the volost of the Tver ruler Oleshnya. The residents of Tver, Muscovites, Volochans, Novotorzhites, Zubtsovtsy, Rzhevichs, with their combined forces went and on the eve of Spasov's day beat Lithuania in the forest. God helped the Christians, the Prince of Lithuania Domont was killed, some were intercepted, others were killed, all those taken prisoner were taken away, others fled.” 696 The new prince of Tver had to go to the horde in order to be confirmed on the throne. But when he was in the horde: by the grace of K. Andrew, the unworthy son of St. Prince Nevsky, the Tatars (1287) captured Moscow and were ready to devastate the possessions of the Tver prince. Book Mikhail, on his way back from the horde, not knowing anything about Andrei’s affairs, was almost captured by the Tatars in Moscow, but was warned in time by a priest who showed him a safe road to Tver. One can imagine with what delight Tver greeted its prince, expecting the ferocious Tatars from hour to hour. “God protected the prince, says the chronicle, with the prayers of his grandfather and father, and did not despise the tearful plea of ​​his mother.” Prince Andrei and Murza Duden, having learned that Mikhail was ready to meet them, did not go to Tver, but went to plunder Volok-lamsk. 697 Book. Dimitri, Andrei's elder brother, having heard about the removal of the Tatars, wanted to get into his Pereyaslavl: but on the way he was almost captured by his unworthy brother; Leaving his treasury in the hands of Andrei, he could barely leave for Tver, where Mikhail received him with honor and volunteered to be a peacemaker between the brothers. The Tver bishop went to Andrei in Torzhek, convinced and begged Andrei for peace, and finally succeeded in a good cause. Demetrius renounced the rights of his seniority, content with Pereyaslavl alone, and soon died as a schema-monk. 698 Good Michael at the end of 1295 entered into holy marriage with the good daughter of the Rostov prince Anna. A year later, the insane power-hungry and greedy predator Andrei, not respecting either conscience or contracts, wanted to take Pereyaslavl from Dimitriev’s young son John: but Prince. Mikhail and Prince Daniel of Moscow forced Andrei to abandon his enterprise. After that, the Lord saved the life of the good prince from obvious danger: in a night fire that broke out when everyone was sleeping, the prince and his wife managed to jump out of the window of the burning palace, and many burned along with the palace; This shocked the prince so much that he was then seriously ill. 699 After the death of the restless Andrei († 1304), he was right in. the prince belonged to the prince. To Mikhail of Tver: he was now the eldest of all the princes. But Yuri of Moscow arrogated these rights to himself. When Mikhail went to the horde for a label, then Yuri went there too. M. Maxim tried in vain to keep Yuri from looking for what did not belong to him; in the name of his mother Mikhailova and in his own, he assured him that any city would be added to Moscow, as long as he did not go to argue with the horde, to the joy of the enemies of the Christian name. Yuri was not ashamed to lie before the saint; he said that he was not coming for the name Vel. the prince, but about his own affairs. In 1305, Mikhail returned to Russia as Grand Duke; the princes willingly recognized his primacy; Yuri was forced to do this; even self-willed Novgorod had to humble himself before Mikhail, 700 especially since he saw how Yuri’s selfish and power-hungry machinations were harmful to Novgorod, while Mikhail cared about the peace and happiness of all of Russia. 701 In 1313, Uzbek Khan took the throne. And things changed. Uzbek not only himself accepted Mohammedanism, but declared it the dominant faith among the Tatars. “He turned his people to Islamism,” says the Eastern historian. 702 Islamism was everywhere distinguished by fanaticism, especially when it first appeared among the people; He used cruel measures and strong temptations in his favor, while in himself he is a bait for sinful sensuality. An ancient narrative says that when Uzbek accepted “besermism, he especially did not spare the Christian family.” None of the khans killed as many of our princes as Uzbek. It is clear that a sincere Christian, such as the prince was. Mikhail could have been less pleasant to Uzbek than some Yuri, for whom Christianity was not a very necessary thing. Fortunately for Russia, Islamism was accepted by the Mongol-Tatar horde without the abolition of the yasa - the Mongol state law that sanctified the tolerance of religions. Government procedures remained the same. Prince Mikhail must appear to the new khan in order to be confirmed by him in his rights. prince Yuri, not yet being in the horde, found out how things would go under the new khan and began offensive actions against Mikhail: while he was in the horde, he occupied Novgorod, where Mikhail’s governors had been until then. Mikhail complained about this to the horde and was given a label, and Yuri was demanded to answer to the horde. Yuri left a lot of trouble for Mikhail in Novgorod: he was busy for two years. The prince, with the agitated stubbornness of Novgorod, forced the offended leader to pay the debt. to the prince. 703 Meanwhile, Yuri groveled in the horde for three years, gave gifts to nobles, and finally managed so much that Uzbek gave up his sister for him and with her the great reign. With crowds of Tatars and their commander Kavgady, he returned to Russia and demanded not only honors for himself. prince, but also lands belonging to Mikhail. “Be the Grand Duke, if it pleases the Tsar,” Mikhail told Yuri, just leave me as my inheritor.” Yuri began to burn the villages and cities of Tver. Mikhail gathered the bishop and boyars for council. “Try me and my nephew,” he said. The Khan established me in the great reign; I paid tribute to the king. Now I give up my dignity and cannot soften Yuri’s anger. How much evil he has done on my ancestral property! He is looking for my head. My conscience does not reproach me: but maybe I am mistaken. Tell me, am I guilty before Yuri? The bishop and boyars unanimously answered: you are right, sir, in everything before Yuri; your humility is amazing; In our eyes, you suffered so many insults from Yuri. What else can we expect? Is it really possible that the Tatars will come and desecrate our shrines? Go against your enemies: God and we are with you; ready to give their lives for you." “Not for me alone,” said Mikhail. How many people are deprived of shelter, freedom, cleanliness, life! The Lord said: whoever lays down his life for his friends is great in the kingdom of heaven.” The prince, leading a courageous army, met the regiments of Yuri and the Tatars for 40 years. from Tver, where the village of Bortenevo is now. The battle has begun. Helmet and armor of the book. Mikhail was cut and shot, but he remained unharmed. Yuri - broken on the head and almost captured; Yuriev Konchak's wife Agathia, brother Boris, many boyars remained in the hands of Mikhail; (this was December 22, 1317); Kavgady himself appeared in Tver; “We are yours from now on,” he said, we are guilty before the khan, we shed so much blood without his will.” Mikhail received Kavgadai with honor and, believing Murza, released him and his Tatars with gifts. Yuri did not calm down. He led the Novgorodians against Mikhail. Peace was barely concluded through the archbishop. – Unfortunately, Yuri’s wife died in Tver. The evil Yuri went to the horde with a denunciation that Mikhail poisoned the khan's sister; Kavgady hurried there and showered Mikhail with slander before Uzbek. Mikhail, feeling his innocence, sent his youngest son Konstantin after Yuri, and he himself began organizing his devastated region. 704 In August 1318, Mikhail prepared to join the horde himself. On the banks of the Nerl he said goodbye to his family and boyars. And he immediately confessed to his spiritual father, Abbot John. “Father,” the prince told him, I cared a lot about the peace of Christians: but due to my sins I could not stop civil strife; Now bless me, if necessary, to shed my blood for them, if only they could rest a little, and the Lord would forgive me my sins.” – In Vladimir, the Khan’s ambassador met him and said: “Hurry to the horde; if you don’t arrive in a month, the regiments will enter your region: Kavgady surrounded you in front of Uzbek and says that you don’t think of coming to the khan at all.” The boyars, frightened by these news, said to Mikhail: “one of your sons is in the horde, send another”; the sons said: “Dear parent! don't go to the horde; Send from us whomever you want: let the wrath of the Uzbek, before whom they slandered you, pass.” “It is not you, my children, that the king demands, but me,” answered the Christian prince; if I evade the ready death: my homeland will be devastated and thousands of Christians will be exterminated or taken captive; Everyone needs to die, but it’s better to die for others.” Having taught instructions to the children, shared his fatherland with them, and written a letter, Mikhail went to the horde and found Uzbek at the mouth of the Don, on the Sea of ​​Surozh or Azov. According to custom, he presented gifts to all the princes of the horde, the khan’s wives, and the khan himself, and lived without worries for a month and a half; it seemed that everything was calm: the khan had given a bailiff so that no one would offend the prince. Kavgady had previously, irritating the proud Uzbek, said: “Mikhail is proud, he will never come here”; and at the same time, fearing his appearance in the horde, he wanted to grab and detain him on the road. Now he and Yuri used other measures to more successfully destroy Mikhail; with slander and flattery he lured powerful nobles to his side and against Michael. Finally, Uzbek said to the nobles: “You told me about Prince Mikhail, judge him with the Moscow prince and tell him who is right and who is wrong.” The matter is set up in such a way that even if Uzbek wanted to know the truth, he would not have known it. One can understand what the composition of the judges was like when Kavgady was the first judge, he who was both the accuser of Mikhail and himself was guilty of the extermination of people committed against the will of the khan. The trial began: Mikhail was brought twice to a meeting of Horde nobles, indictments were read to him: “You were proud, disobedient to the khan; you dishonored the Khan's ambassador Kavgady, fought with him and beat the Tatars; you took tribute from the khan; you wanted to run to dad; You poisoned Princess Yuri.” Mikhail answered: “How many treasures did I give to the khan and his princes, that is, you have a signature: I fought with the prince. Yuri, and saved the royal ambassador from death and released him with honor; Princess Yuryeva, God knows, poisoning was not on her mind.” The judges only wanted to accuse, and not accept the prince's excuses. For presentation to the khan, they wrote down only what they wanted. - They tied up the innocent prince, assigned guards to him, plundered his clothes: they drove away from him his servants, the boyars, the spiritual father of Abbot Alexander, who all had to endure a lot of beatings. The next morning, which was Sunday, a heavy wooden block was placed on his neck. “Glory to Thee, humane-loving Master! The saint said that You have deigned me to begin a suffering feat; deign to finish it.” Khan went hunting; K. Mikhail was dragged behind him in the block; at night they hammered his hands into the same stock that was on his neck. The pious prince had previously been in the habit of reading the psalms of David every night; now he wanted to fulfill his holy rule more than before; since his hands did not use freedom at night, the youth sat in front of him and turned over the leaves of the psalter. During the day he was constantly cheerful. “It was pleasant for you, my friends,” he told his friends, to look at me in happiness; and now looking at my block, are you sad? in vain: having experienced happiness, why not endure misfortune? What does this misfortune mean in comparison with my sins? I must suffer more, much more, in order to receive forgiveness of my sins. Does the block make you sad? Soon she won’t be around my neck.” When it became hard on his soul, he repeated with David: “How sorrowful are you, my soul? Why are you embarrassing me? Trust in God, for we will confess to Him: the salvation of my face and my God.” The horde finally stopped across the river. Terek, on the river. Sovenets, near Tetyakov, not far from Derbent. 705 During the Uzbek hunt, the youths said to St. Mikhail: “Prince! the guides and horses are ready; run to the mountains and save your life.” “God forbid we do this,” he answered; All my life I have never run from enemies; and if I alone am saved, and my people remain in trouble: what glory is that to me? No, the will of the Lord be done! For 24 days he had been in such a shameful and painful position. Kavgady wanted to scold the unfortunate man even more and add to his torment. The happy villain ordered him to be brought out to auction, called his creditors, ordered the prince to kneel before him, spoke taunts and insolence to him, boasting of his happiness. Then he said to him: “Know this, Michael! This is the khan’s custom - if the khan is angry with one of his relatives (this was a hint at Yuri), he will also order him to be kept in the stocks, and then the anger will pass and honor will be returned to the disgraced person: and tomorrow or the day after tomorrow you will be released.” Turning to the watchmen, Kavgady jokingly said: “Why not take the decks off him now?” The watchmen understood that every word of Kavgady was a caustic mockery of the prince. And so they answered with a smile: “We’ll take it off tomorrow or the day after tomorrow.” At least support the block so it doesn’t crush his shoulders,” Kavgady said, as if out of compassion. One simple-minded watchman began to support the block. Having scolded the unfortunate man, the villain ordered the prince to be taken away. But the sufferer was so exhausted by the scene of the insolent villain that he needed rest and ordered his youths to bring a chair. There was a crowd of idle people - Greeks, Germans, Lithuanians, Russians. “Sovereign Prince! said one of his relatives, you see how many people are standing and looking at you: they heard that you are a sovereign prince; wouldn’t it be better for you to go to your tent?” “Shame on the angel and the man,” said Mikhail and got up and walked away with tears in his eyes. From then on, they often began to see him in tears: there was no doubt that death was close to him. On the very day of his death, he ordered the service of matins, the hours, read with tears the rule of communion, confessed and received holy communion. secrets - with him were two priests and an abbot; Having called his son Konstantin, he announced to him his orders about the fatherland, about the boyars, about the servants, and not forgetting the very last servant, he ordered to reward everyone. Then he took the psalter and, unfolding it, read: “My heart is confused within me and the fear of death attacks me.” What does the psalm say? he asked. Not wanting to embarrass him, they answered him: the psalms are known to you, sir! It is also written there: “Cast your sorrow upon the Lord.” The prince continued: “Who will give me a krill like a pigeon? and fly and rest”... At that very time, a youth ran in with his face pale with fear and said: Kavgady, Prince Yuri and many people are going to the tent. “I know why,” answered Mikhail and immediately sent his son to Queen Boyalina under her protection. 706 – Yuri and Kavgady stopped not far from the tent, on the square and sent the killers into the tent. “Like animals, the killers jumped into the tent and dispersed all the prince’s people. – Mikhail stood and prayed. They grabbed him by the block and hit him against the wall so hard that the tent broke. Despite this, Mikhail, in good health, jumped to his feet; then the crowd rushed at him, knocked him down and kicked him without mercy; one of them, Romanets, plunged a knife into the ribs and turned it there. This was on Wednesday November 22nd. 707 – The mob broke into the headquarters for robbery, according to Mongolian custom. Yuri and Kavgady, having learned that it was all over, mounted their horses and rode up to the tent. - Body of St. The prince lay naked. - Kavgady said with annoyance to his comrade of crime: “He is your uncle; Why do you see that his body is thrown naked? Yuri's servant covered his body with his clothes. 708 By order of Yuri, the body of St. They put the prince on a plank in a cart and tied him with a rope and drove him across the river. Adeja-Gorky. 709 – At night two watchmen were supposed to guard the body. But on the first night, fear attacked the guards, and they went to headquarters. In the morning they did not find the body on the board - it lay by the cart, with a wound to the ground, bleeding a lot of blood; The prince's right hand was under his face, and his left was near the wound, and he was dressed in clothes. All night no animal touched him, and many of them wandered in the steppe. Many not only the faithful, but also the unfaithful saw that two bright clouds overshadowed the body of the saint at night. In the morning they said: the prince is a saint, innocently killed. In Madzhar, merchants who knew the deceased wanted to cover his body with expensive fabrics and place it in the church with honor, with candles. 710 But Yuri’s boyars did not even allow him to look at the deceased and, with abuse, put him in a stable behind the guard. Here, too, at night they saw a light pillar, bending in an arc towards the stable, where St. the body of a sufferer. - In Bezdezh, an insolent watchman lay down on the sleigh where the saint lay. body, but an invisible force threw him off the sleigh and he could barely get up from the ground; He himself spoke about this with repentance to the local priest: “and from him, adds the biography, we heard and wrote down.” – Having brought the body to Moscow, they buried it in the Spassky Kremlin Monastery. 711 In Tver for a long time they knew nothing about Prince Mikhail; They also did not know that his body was buried in Moscow. Many of the prince's retinue were chained in iron as villains; Only those who managed to escape to the queen were saved from the violence. Then the Uzbek ordered to give up the book. Constantine and all the boyars of the murdered Mikhail into the hands of the prince. Yuri, who held them as prisoners. – Yuri arrived in Vladimir with the name of the Grand Duke in June 1319. – Then they only learned about everything. 712 The wife and sons of the murdered man sent to ask Yuri to release the body of K. Mikhail to Tver. Only then, as the book. Alexander Mikhailovich made peace with Yuri in Vladimir, Yuri agreed to fulfill the request for the prince. Mikhail. Abbots and priests were sent to Moscow from Tver. Princess Anna, sons, Bishop Barsanuphius with the clergy, boyars and people met the deceased prince and from the cries of those sobbing the sacred singing could not be heard. His body was laid in the Spassky Church, which was built by the prince himself, on September 6. To the consolation of those who mourned, the body of St. Prince, despite the fact that during the spring and summer it lay either in the ground or in the open air, it turned out to be completely incorruptible. According to the chronicle, St. the prince was large in body (broad in the shoulders, but not tall), strong and courageous. 713 – In the RKP. In the calendar we read: “gray hair is small, bald, there is a hat on the head, a cross in the right hand, and a sheathed sword in the left; His relics were found in l. 7141 (1632) Nov. 24 d., and brought in l. 7163 (1654) September. 1 d." 714 Now his relics rest in a silver shrine. “Come, let us praise the wonderworker and martyr, who suffered legitimately and victoriously, and now stands before Christ in glory and joy. Let us glorify his memory with songs of love and sing: Rejoice, protector and helper against enemies; Rejoice, physician of the sick and driver of demons; Rejoice, beloved of Christ Michael! Pray to the Holy Trinity for us, that the world may be at peace and our souls may be saved.” “Having understood the passing life with pure understanding, you considered your earthly reign as a small thing and, striving for the heavenly kingdom, you submitted to your nephew: but like a gentle lamb, the fierce ones stabbed you with a knife. That is why you rejoice with the angels, Saint Michael! Pray to Christ God to grant forgiveness of sins to those who honor your memory.” 715 St. Prince Alexander Nevsky Blessed Prince Alexander Nevsky, 716 son c. K. Yaroslav Vsevolodovich, was born in 1220, when his father was an appanage prince of Pereyaslavl. His family was remarkable for its love of piety: there was someone to learn good things from. His grandfather Vsevolod was smart and remembered eternity, his grandmother Maria was pious from her youth, his father Yaroslav was an educator of the Korels, who suffered from the Tatars; mother - Theodosius, in monasticism Euphrosyne, is called a saint in the chronicles, uncle George is a martyr, another uncle Svyatoslav Gabriel is pious, cousin Vasilko is a martyr, cousins ​​are also saints. 717 For the first time the chronicle speaks about the book. Alexandra in 1228, when Yaroslav left him and his elder brother Theodore to reign in Novgorod; the next year the brothers left Novgorod; in 1230 they arrived here again. – The first years of life in Novgorod, the young prince. Alexander could not manage affairs himself; his father's boyars ruled for him: but from 1236, when his father retired to Kiev, he was left to his own devices. In another year of Alexander's independent rule in Novgorod, the prince had to enter into a formidable struggle with the Tatars. Batu, having devastated the principalities of Ryazan and Vladimir, quickly walked towards Novgorod. At the beginning of 1238, Volokolamsk, Tver and Torzhek were devastated. When Batu was at Torzhok, people in Novgorod were in awe. The Tatars were closer than 100 versts from Novgorod: but, the chronicle says, “with the prayers of the Novgorod saints, princes and saints, the Lord protected Novgorod from them, from the Ignatus Cross (present-day Krestsy) Batu unexpectedly turned to Kozelsk.” 718 In 1239 Prince. Alexander married the daughter of the Polotsk prince Bryachislav Alexandra; The marriage took place in Torzhok, and the wedding feast took place in both Torzhok and Novgorod. 719 – It is clear that the wedding feast in Novgorod was actually because the smart and kind prince wanted to share his joy with the people; he wanted the people to be his family and his home life to be inseparable from the life of the state. The prince then showed through other experiences that the affairs of his home life did not suppress his concerns about Novgorod. In the same year, on the advice of the council, he began building fortresses along Shelon. Concern for the construction of fortresses along Sheloni was then necessary. Lithuania and the Germans grew stronger year after year and year after year more often broke into the Novgorod and Pskov possessions; and the Novgorodians now could not expect reinforcements from the outside. The Germans soon understood Alexander. In the spring of 1240 720 Andrei Vilven, master of the Livonian knights, or as our chronicles expressly say about them, “as the servants of God are called,” arrived in Novgorod for a meeting with the prince. Alexander. Without a doubt, they negotiated about the displeasures that often arose between Novgorod and Livonia at that time. The chroniclers, for whom the secret subjects of the prince’s relations with his neighbors were not always known, knew only about the review that Vilvain said aloud about Alexander. “I have seen many countries,” Vilvain said, “I know people and sovereigns: but I must give priority honor to Alexander.” The glory of Alexander, transmitted by the master to the West, aroused anxieties of envy and fearful lust for power in the Swedish king. Birger Jarl, King Eric's closest relative, counting on the Swedish throne due to Eric's childlessness, took advantage of these worries for his own purposes. By brave exploits on the borders of Novgorod and in Finland, he hoped to gain the love of the people: most of all, the Pope raised the Swedes against Russia, causing a crusade against the schismatics. In the Burger's army, composed of Swedes, Norwegians, and Finns, there were several guardians with their vassals, which gave the militia the full meaning of a holy war. St. Alexander did not expect attacks and received news that the Swedes were going to Ladoga: it was in the same year that the crafty German began to pour out praises on his merits. Birger sent a proud challenge: “defend yourself if you can, and I’m on your land.” The randomness of the attack gave spirit to the arrogant Birger. It was bitter for the prince that he did not have an army ready: firmly trusting in God, he decided to go against the Swedes with a small army. Waiting until all the troops had gathered meant giving time to the enemies to establish a firm foot on Novgorod soil. He hurried to the church of God, where Archbishop Spyridon was already praying with the people for God’s help against the enemies of the pure faith and fatherland. Blazh. Alexander in his prayer called for judgment on those who want to steal the property of others and insult those who are not guilty before them. Then he hastened to enter into battle with the servants of the pope on the day of Equal-to-the-Apostles Vladimir, who knew the pope so much, calling on him and his saint for help. sons - Boris and Gleb. “There are not many of us,” he said cheerfully to the squad; but God is not with many, but with those who are upright.” Alexander's animated, living piety inspired everyone. Whoever could from among the people joined the military squad. Alexander's hopes were not deceptive. On the night of July 15 (1240), the Izhorian Pelgusius, baptized Philip, a pious man, was awarded a vision. When the prince approached the battlefield, Pelgusius, having spotted the location of Birger's forces in advance, gave him the necessary information. St. Alexander instructed him to continue his observations. During this night watch, in the morning, at the first sunrise, he suddenly hears the noise of a boat floating on the water. He wondered if these were enemies, and began to peer more closely. The rowers seemed to be covered in darkness. Only the knights standing on the boat were visible. Their bright faces seem familiar to him: their features, like their clothes, remind him of St. the faces of the passion-bearers Boris and Gleb! Now he hears the elder saying to the younger: “Brother Gleb! order to row; we need to help our relative Alexander.” The rumor confirmed what the eyes saw. And Pelgusius happily retold the blessings. to the prince what he saw and heard. The prince attacked the Swedes on the same day. The battle was stubborn, it lasted from morning to evening. The enemies, defeated at all points, having lost their bravest, did not even dare to stay on the battlefield until the morning: having filled two pits with their corpses and taking the famous dead with them on ships, they hastened at night to move away from the inhospitable shores. The prince's damage was insignificant. The noble prince concluded his high feat with living gratitude to the Lord, which he offered solemnly in the St. Sophia Church. The victory on the Neva forever left the name of Nevsky behind Alexander. It brought joy to our entire fatherland by the fact that it was won at the most bitter time for Russia. The Novgorod warriors saw with their own eyes the courage and intelligence of the prince. Alexandra in battle; the whole of Novgorod saw how insignificant was the squad with which Alexander went against a strong enemy with a huge number and means. That is why Novgorod was delighted with this victory. And what would have happened to the Novgorod region if it had fallen into the hands of the pope’s zealous servants? Papism brought with it violence and disorder everywhere. That is why the Livonian knights also remembered the lost battle on the Neva. 721 Always restless and daring, the Novgorodians soon insulted the Nevsky winner, raised a murmur against him for something, so that it came to a rebellion. As meek as he was courageous, the Christian prince did not want to stay where he was no longer considered necessary. In the winter of the same year (1240), after he won such an important victory for Novgorod, he, together with his mother, wife and court, left Novgorod for Pereyaslavl. The frivolity of Novgorodians is amazing! Besides the fact that by removing Alexander they showed black ingratitude towards him, they were too inattentive to their position. The Neva victory excited the knights of Livonia. They hastened to weaken the formidable power of Novgorod. At the same time as the Novgorodians were seditious against St. Prince, the Germans, having taken Izborsk, 722 approached Pskov, burned its outskirts, installed the traitor Tverdila Ivanovich as its chief commander, who began to rule here as an assistant to the Germans; many Pskov families were forced to flee to Novgorod. Encouraged by this success, the knights entered the Vody Pyatina in the winter, imposed tribute on it, built a fortress in the Koporye churchyard, took Tesov, 50 versts from Novgorod, carried out robberies and murders even 30 versts from Novgorod - they extended raids along the Luga River to the Sabel churchyard. 723 Novgorodians came to their senses, but not quite yet. Stupid pride did not allow the first time to directly ask Prince Alexander to hurry up and protect them from harm. They sent only to ask for help from Grand Duke Yaroslav. Yaroslav sent an army to them with his third son Andrei. An army without a smart military leader doesn’t mean much. It was impossible for Novgorodians not to see this. - They had quite a few squads: and yet the Germans walked freely along the Vody Pyatina - they took them along the river. There were horses and all the cattle in the meadow, so there was nothing to plow in the spring. Necessity also taught the Novgorodians humility. They sent the archbishop and boyars to ask Yaroslav for the prince Alexander Yaroslavich they needed. The Christian prince forgot the insult; in the winter of 1241 he arrived in Novgorod “and the Novgorodians were glad.” “With his arrival, everything changed. The prince gathered squads from Novgorodians, Ladoga residents, Korelovians and Izhorians and led them to Koporye; took and destroyed the German fortress, some of the Germans sitting in it were beaten, some were taken prisoner, and the Chukhon traitors were hanged. 724 Unfortunately, Alexander would soon have to leave Novgorod without finishing all his business. Batu was waiting for him to come to his place. “God has subjected the nations to me; Are you the only one who doesn’t want to submit to me? If you want to save your land, come to bow”: this is what Batu instructed him to say. The reverent prince obeyed the will of providence and was with Batu. 725 In his absence, the Germans laid a heavy hand on Pskov; they planted their tiuns in Pskov and began to rule in the Pskov side. He would have dealt with them after the destruction of Koporye; Then he was still eager to teach them a lesson for their boastful antics: “The Slavs cannot be anything other than our tributaries,” they said. Now he begged his father for the lower regiments and hurried with them to Novgorod. Having given the order to gather Novgorod squads, and for the grassroots to occupy the Pskov roads, he shed warm prayers with tears in the Church of Sophia for the suffering fatherland. Then he quickly moved to Pskov and captured it before the master sent help; 70 knights - the uninvited masters of Pskov - laid down their heads, the prince sent many other chained Germans as a gift to Novgorod and cleansed the homeland of the blessed Olga from German evil spirits. However, he did not stop there. It was necessary to strengthen the peace of the northern region and teach a lesson to the Germans. The prince entered Livonia, sent troops into the Chud settlements, over which the Germans ruled; What was worth taking, they took, others were burned, the Germans were beaten; but one detachment of Alexander was defeated and put to flight. The prince stopped with all his might on Lake Peipsi, which was covered with solid ice. He wanted to lure the Germans out of their stone holes - from their castles; in the open field their strength is liquid. He knew it if they didn't. His calculation was a success. The Germans poured out and gathered in huge numbers. “Let’s go, they said, let’s capture Alexander to finish the settlement with him.” The Danish king sent them help from himself. The reverent prince prayed: “God judge, and judge my life with a eloquent tongue.” Russian squads were eager to attack the Germans; “Their hearts beat like the hearts of lions,” says a contemporary. “Dear prince! they said, now is the time for us to lay our heads for you.” On the 1st day of April (1242), on a commendable Saturday, at sunrise a battle began, known in the chronicles as the ice battle. The Germans miraculously crashed like a “pig” - a sharp column into the Russian army: this did not stop them from beating them like pigs. The knights who had lost formation rushed to run: they were chased after them for 7 miles; Chudi was beaten without number, 500 knights fell under Russian axes, 50 were taken alive. Of the huge number of enemies, few returned to their own. Master Herman Valk, struck with horror, waited for Alexander under the walls of Riga and sent to ask for strong help from the king. But Alexander - not a German - was not looking for someone else's; he praised the Lord for saving his people. He was pleased that his daring enemies would remember the lesson. 726 “There were many prisoners in his regiment; those who called themselves Knights of God (Gottesritter) were led barefoot next to the horses.” All of Pskov “with crosses, icons and banners” came out to meet the winner and sang praises to the Lord and the prince. Alexander: “helpful, Lord! to the meek David to defeat the foreigner and to our faithful prince, with the weapon of the godfather, liberate the city of Pskov from the foreigners by the hand of Alexandra.” Book Alexander wanted to believe that the people of Pskov would not forget this good deed of his, and would also be grateful to his later descendants. “If you forget this in front of Alexander’s great-grandchildren,” he told them: you will be like the Jews, whom the Lord miraculously fed in the desert, and they forgot about the One who brought them out of Egypt.” 727 In Novgorod, even in the 16th century, they prayed for the repose of those who fell “in the ice battle.” The Germans were in a hurry to ask for peace and freedom for the prisoners; They not only abandoned Pskov, Luga and the Vodsk region, but also returned to Novgorod part of Letgallia, where the Latvians had long been baptized into the Orthodox Church. 728 Grassroots shelves of benefits. Alexander sent him to his father with his brother Andrei, and he himself, without waiting for the German embassy, ​​set off against Lithuania, another enemy that was disturbing the Novgorod regions. In one and the same campaign, he defeated seven Lithuanian armies one after another, captured several princes and made the wild but warlike Lithuania fear his name. 729 The following year, in the Yuryev monastery, he buried his pious mother, who, apparently, constantly lived with him in Novgorod, loving the good Alexander and being loved by him. 730 In 1245, Lithuania, having rested from its defeats, came in huge numbers to plunder the Novgorod possessions, near Bezhetsk and Torzhok. Her appearance set the entire region in motion. The Novotorzhians attacked the Lithuanians first, but were defeated; the residents of Tver and Dmitrov were happier; having united with the Novotorzhites, they caught up with Lithuania near Toropets; After the battle, the Lithuanians were forced to lock themselves in Toropets. Meanwhile, the formidable Alexander was in a hurry with his retinue and the Novgorodians; with his appearance in the morning, things took a happy turn. Toropets was taken; the Lithuanians were defeated, losing 8 princes; everything they plundered was taken away. The Novgorodians, satisfied with this success, returned to their homes. Alexander and one of his retinues caught up with the fleeing Lithuanians at Lake Zhitsa and completely destroyed them, all their princes died and there was no one to return home to tell their friends about the disaster. - Near Usvyat he met with another Lithuanian army, rushing, as likely, to help his own, and he defeated it headlong and returned to Novgorod without damage. 731 In 1246, Alexander mourned the death of his father, who died on the way from the khan. Throne c. The prince was approved by Batu for the prince. Svyatoslav Vsevolodovich. The pious and charitable Svyatoslav, famous for the construction of a stone church in Yuryev and the cross 732, could not offend his nephews with injustice. He gave them inheritances according to their father's appointment. Prince Alexander respectfully accepted his uncle's order. His younger brother Andrei was in no way like his elder brother. Throughout his life, stupid lust for power troubled him and brought grief and bloody troubles to Russia. And now considering himself entitled to the throne of his father under his uncle and under his older brother, he went to Batu. Blagov. Alexander was forced by his brother’s behavior to join the horde. Batu received Alexander with honor, very pleased that he would come to him another time. But in his heart, more satisfied with the enmity of the Russian princes, Batu sent both brothers to the Great Khan. Alexander's difficult journey across the desert steppes lasted for three whole years. Andrey returned with the name Vel. Prince Vladimirsky, Alexander - with the name V. Prince of Kyiv. It is not clear on what the khan’s decision about the brothers was based: whether on the fact that the good Alexander did not want to deprive his uncle of the throne given to him, or on the fact that the horde was afraid to give a strong principality to the already formidable Alexander, but gave it to the insignificant Andrei. - Be that as it may, in Kyiv, plundered and burned, where a predatory horde roamed, Prince. Alexander had nothing to do; in 1250 he appeared in Novgorod “and there was great joy in Novgorod.” 733 Although the name of the Grand Duke did not bring with it either power or income to the prince. Alexandru; but in the Batu Horde, which roamed the Volga, it produced a powerful effect. The name of Alexander, the formidable conqueror of the Germans and Lithuania, is now Prince. The great one became afraid: “Be quiet, Grand Duke Alexander is coming,” the Tatar women said to their noisy children. Andrey has both power and the name V. the prince remained insignificant, as he had been insignificant before that time. 734 In 1251 Blagov. the prince with reverent love received in Novgorod Saints Cyril the Metropolitan and another Cyril the Bishop of Rostov, who consecrated the Archbishop of Dalmatia for Novgorod; then he was seriously ill, so that they began to doubt whether he would remain alive; but “God increase his life: for he loves the rank of the church, the priests; metropolitans, bishops, honoring Christ himself, and loving all Christians,” says the chronicle. 735 Having barely recovered, the guardian prince sent an embassy to the Norwegian king Gakon, asking the king to forbid his Finnmark subjects from plundering Lop and Karelia; as a result of this peace was concluded; The embassy was also instructed to personally see Gakon's daughter Christina, whom Alexander thought to see in marriage to his son Vasily, but the prince was forced to postpone the completion of this matter until time. 736 Lust for power book. Andrei was called only by disasters on Russia. Book Svyatoslav, who brought a complaint to Sartak about the insult inflicted on him by Andrei, probably informed the khan that Andrei was not doing everything he should in relation to the khan. This aroused the khan's anger against Andrei, and he sent Nevryuy with a strong army to drive Andrei out of Vladimir; Meanwhile, in February 1252, Svyatoslav died and Alexander then went to Sartak, who gave him the throne. Principality of Vladimir. 737 The new leader was received with joy and triumph. prince in Vladimir. M. Kirill with all the clergy and the people with icons and banners met him outside the golden gates. And good. Alexander did not deceive the hopes of either the state or the church. He began his ministry with exploits of philanthropy and piety, gathered the people scattered by the attack of the cruel Nevruy, helped the devastated in any way he could and restored the damaged churches. 738 The pope, after his measures of violence were so victoriously repelled on the Neva and Lake Peipus, decided to test his firmness. K. Alexandra with caresses and flattering promises. He sent two learned preachers to him and with them his message. Having begun the message with a lie, as if Alexander’s father K. Yaroslav, following a report from his ambassador, “promised obedience to the Roman Church” and urging him to join the Roman Church, the pope wrote: “Our request promises you benefits. – We are taking the place of God on earth. In obeying us there is no humiliation for the honor of the sovereign; on the contrary, in this way temporary and eternal freedom increases. “We will consider you the most famous among all the Catholic princes and will always try with special care to increase your glory.” In response to this message, an Orthodox statement of faith was sent, and the preachers were told: we know the history of faith from the beginning of the world to the birth of Christ and from the birth of Christ to our time; Why do we need new preachers? 739 The pious prince was consoled by the news of the victories won by the Novgorodians and his son K. Vasily over Lithuania and the Germans. 740 But in 1255, the willful and ungrateful Novgorod expelled Prince Vasily and accepted the restless Yaroslav. Insulted c. the prince led troops to Torzhok and, without shedding blood, after long negotiations, forced the Novgorodians to accept Vasily. 741 In 1256, the most important works of the blessed Alexander began in terms of their consequences. The plenipotentiary of Khan Berki and his relative Ulavchiy came to Russia to announce the order of the Great Khan of Mogolia on taxes and mail. V. Prince himself appeared to Ulavchiy in Nizhny and sent gifts to him with Father Boris. Then we see him the same year already in Novgorod and not just to supervise the state of affairs. The Pope (in 1255) vested the Riga archbishop with the right to open a biscopian diocese in the Votsk land, Izhera and Karelia. Albert, not trusting the greedy Livonian knights, turned to the Swedes for help. Birger Jarl in 1256 sent an army to the Votsk land so that on the banks of the river. Narova built a strong fortress. Alexander, as soon as he arrived in Novgorod, led the army into the Votsk land. The Swedes hastened to leave. Alexander, having increased his army in Koporye, led him to Em or Tavasland, which had been conquered by the Swedes shortly before (1249). Having passed through mountains and swamps, Alexander unexpectedly appeared in enemy country. The Swedes, struck by the surprise and speed of Alexandrov’s campaign, could do nothing in their defense; Moreover, the natives, irritated by their cruel management, helped the Russian squads to pursue and beat the Swedes. Alexander returned with captives, forcing Albert and dad to give up their dreams and pacifying their restless neighbors for a long time. 742 In 1257, Alexander was with several princes in the horde and conducted monetary negotiations with Ulavchy; He sent other princes with gifts to the Supreme Khan and his ministers - all for negotiations on the situation in which Russia should be in relation to the horde. Strength of mind and flexibility of will were needed to understand the importance of time with its consequences and to extract everything possible for the good of unfortunate Russia. Following Alexander, the “numerals” came to Russia and rewrote the lands of Suzdal, Murom and Ryazan. The clergy is not included in the census; Tax collectors were introduced, but the Russians retained their own faith, their own laws, their own language, their own nationality, their own government. Russia will subsequently become stronger, refuse to pay tribute to the horde, and everything ancient Russian will be inviolable. And she will owe all this to the mind of her faithful prince Alexander. 743 The census of the three principalities had barely ended when in 1258 Alexander again went to the horde to Ulavchiy to honor him with gifts. Now the matter was about the census of the great Vladimir principality: it was left without a census not for itself, but for Novgorod. Alexander understood that Novgorod, with its unbridled self-will, could bring terrible troubles to all of Russia. Novgorodians, having heard in 1257 that the census would reach them too, spent the whole summer in riots and unrest, even leading to murders. When in 1258 St. Alexander went to Novgorod with the enlisted men; it turned out that his son Vasily, Prince of Novgorod, was carried away due to inexperience by the suggestions of the rebellious people and fled to Pskov. A new grief for a father is grief for his son. V. the prince knew how to persuade the numbers, and they agreed for the first time to take only gifts from Novgorod to the khan. He later enlightened the Novgorodians, and they, understanding Alexander’s intelligence and love, hurried to make amends for him with the caresses of love and respect. He summoned his disobedient son from Pskov to send him to the Suzdal land as punishment, and ordered his rebellious advisers to be tried to the fullest extent of the city law, instilling saving fear in others.(204) In 1259, on the road from Novgorod, the pious prince was in Rostov to venerate the Mother of God and see the princes for advice. In winter, when The prince was in Vladimir, a rumor spread to Novgorod that the khan had prepared a formidable army against Novgorod if he did not accept his enlisted men. The frightened Novgorodians accepted the khan's officials who came after them, with whom he arrived in Novgorod and V. prince. And yet the matter was not without rebellion. “The self-will of the officials was also his fault. But in. the prince understood that the weak are always to blame before the strong and that the khan’s anger could have dire consequences; He decided to use an unexpected measure to bring the rebels to their senses. Together with the khan's officials and his retinue, he left Novgorod, making it clear that after that both the khan and the great prince were against Novgorod. This had a strong effect on the violent people: reluctantly they agreed to the census. However, the prince, who loved the Novgorodians, with whom he lived for so long, with whom he shared glory and labors, managed to leave behind Novgorod an advantage that other cities did not enjoy - he left the right to deliver tribute either directly to the khan, or through the city. the prince, and not through the Baskaks. 744 The last good deed of St. The prince for Novgorod was an agreement concluded by him in 1259 with the ambassadors of the Hanseatic League on free trade of Novgorodians in the cities of the Hanse and Hanseatics in Novgorod. 745 The next two years were years of mental rest for St. prince In all likelihood, at this time he built a women's monastery in Suzdal in the name of his angel, where Princess Maria, among the nuns Martha, reposed in 1262. 746 He still had one feat of love for his homeland ahead of him, and this would be his last. For some reason, the Tatars decided to replace their collectors in Russia with tax farmers from Khiva. For their greed for self-interest and cruelty, the Russian people nicknamed them Besermen. Seeking their own benefits, they distributed the tax at their own discretion and extorted it without any mercy. The people suffered and endured, but lost patience. In 1262, the inhabitants of Vladimir, Suzdal, Pereyaslavl, Rostov, Yaroslavl, at the sound of veche bells, rebelled against their inhuman oppressors and killed everyone, without thinking about the consequences. Already a terrible horde has risen from the horde to go through the Russian land with fire and sword for the rebellion against the khan. V. the prince hurried into the horde - to intercede for the people, or to lay his head there. Having sent his son Dimitri and brother Yaroslav against the Germans to Dorpat, he went to the horde in 1262, and returned from there in the fall of 1263. It is clear how much work, requests, gifts, bows, and negotiations it took to appease the angry Tatar authorities. The success exceeded expectations. Blagov. The prince managed to beg not only forgiveness for the simple-minded people for their crime, but also freedom from the obligation to fight with the Mongols, which would have been an unbearable burden for the exhausted people. 747 He returned to his fatherland with good news. But - having left Russia with poor health, he felt unwell in Nizhny; Having rested here, I went further, but before reaching Gorodok, I fell so ill that I stopped. He was still only 43 years old: but which of the princes suffered as much labor, feats, and mental anguish for Russia as Alexander suffered? Sensing that his end was near, he took on an angelic image with the name Alexia and on November 14. 1263 died in bliss. In Vladimir they did not know about the death of St. prince During the service, Saint Cyril suddenly announced to the people: “the sun of the Russian land has already set.” The people did not understand or did not want to understand these words. The saint, overwhelmed by grief, paused for a moment and added: “The blessed Grand Duke Alexander has now reposed.” At this news, expressive words came out of the mouths and hearts of the people: “we are perishing.” This is how the people's feeling about the greatness of the loss for Russia with the death of Alexander was expressed! - All of Vladimir came out ten miles away to meet the funeral procession of the defender of the Russian land! – During the funeral service for the prince in the cathedral of the Nativity monastery, the cry of the people was inexpressible. And here, to the consolation of orphaned Russia, the Lord showed that her defender was alive before Him. When M. Cyril, at the end of the funeral chanting, approached the deceased to place a farewell letter in his hand, the blessed prince extended his hand, accepted the charter and again folded his hands crosswise. For the first moments, horror gripped all the hearts, but then they merged in grateful praise of the goodness of heaven and blessedness. to the prince and to all of Russia. It was November 23rd. 748 In 1380, when book Dimitri entered into the decisive Kulikovo battle with Mamai for the freedom of Russia, the reverent monk prayed in the silence of the night in the church of the Nativity monastery. And then he sees - there are blessings at the tomb. The prince's candles lit up by themselves, two radiant elders approached the coffin and said to St. to the prince: “Arise Alexander, hasten to the aid of your relative. K. Dimitri; he is overcome by foreigners.” St. Alexander stood up and everyone became invisible. The humble monk, struck by fear, kept silent about the vision. But when it turned out that the vision happened precisely on the night of the famous Battle of Kulikovo, he was already afraid to remain silent and told the Metropolitan about everything. The saint announced this. prince and opened the coffin of St. prince 117 years after the burial of St. the body turned out to be incorrupt. With honor they laid him in a shrine on top of the ground. And various healings flowed from him: the blind received their sight, the paralytic were strengthened, the possessed were freed from unclean spirits. 749 Repose of St. Mitrofan Bishop of Voronezh “I was born of pious parents and was raised by them in the immaculate piety of the Eastern Church, in the Orthodox faith,” says Saint Mitrophan in his spiritual testament. 750 He was born in 1623 from parents of clergy - his family recorded in the synodics begins with persons invested with the priestly rank. “His worldly name was Mikhail and he was obliged by marriage,” he says in a letter to the archimandrite of the Chartroche Monastery about his son Ivan Mikhailov. Most of his life was spent in family life: having lost his wife, at the age of 40 he renounced worldly life and entered the Zolotnikovsky monastery, which is not far from Suzdal. Soon they began to talk about the strict life of the monk Mitrofan. The brethren of the neighboring Yakhromskaya monastery asked the spiritual authorities to appoint the good elder Mitrofan as abbot, and Mitrofan was ordained as abbot by the Krutitsy metropolitan, guardian of the patriarchal department. He was the abbot of the Yakhroma monastery for 10 years. Taking care of the splendor of the house of God, he purchased a richly decorated gospel for the monastery. 751 Seeing the cramped conditions of the church, with the help of benefactors he built a more spacious church in honor of the Savior and equipped it with new utensils. These monuments of his zeal for the house of God are still intact. In 1675, P. Joachim entrusted him with another, more famous monastery, the Unzhenskaya monastery. Macaria. Here he stayed for 7 years. 752 Here, under his care, a warm church was built in honor of the Annunciation of the Mother of God with a meal and a bell tower. In the cathedral Trinity Church, local icons of the Savior, St. Macarius, Dormition of the Mother of God, Descent of St. Spirit, John the Baptist; in the church of Rev. Macarius is an image of the Savior, with the inscription: “1680 - according to the promise of the monk Mitrofan.” All other mentioned icons were painted, according to inscriptions, in 1679 and 1680 under Abbot Mitrofan. The Patriarch lovingly saw in Abbot Mitrofan a monk zealous for spiritual life, a caring abbot, a man experienced in life and educated by diligent reading of useful books. He entrusted his supervision to neighboring monasteries and churches, to maintain the order and decorum that belonged to them. The Unzhensk monastery was then in the special attention of the royal house, and Tsar Theodore had occasions to see Abbot Mitrofan more than once. Of the courtiers, the boyar Bogdan Matveevich Khitrovo especially loved the Makariev monastery and its abbot: whenever the abbot visited Moscow, he was always received with love as a devout boyar and the abbot loved him for his love for the monastery. In 1682, when it was necessary to elect the first bishop of Voronezh, Tsar Theodore, reverent of the Venerable. Macarius, chose “his disciple and viceroy, Abbot Mitrofan, a truly righteous and holy man,” as a modern monastic note says. 753 New dioceses, including Voronezh, were opened then so that the closest supervision of the saints could see in time the intentions of the schism and take timely measures to counteract the schism. Mitrofan was consecrated Bishop of Voronezh on April 2. 1682 patriarch with 16 archpastors. Soon, in Moscow itself, he had to see what the schism meant for the church and the fatherland? - Since the pious Tsar Theodore soon died, and the bishop of the new diocese needed to prepare a lot for the new see, stock up on advice and things necessary for the bishop's service - (he received many utensils and books from the archpastor of the neighboring Ryazan diocese), Saint Mitrofan was present at the wedding of Tsars John and Peter Alekseevich. At the same time, in his eyes there also occurred the bloody rampages of the archers against the boyars and the subsequent rebellion of Pustosvyat with the same archers, who sought to transfer all the highest government positions to the management of the schism. He was in the Kremlin on that terrible day (July 5, 1682), when Khovansky, on behalf of the schismatics, announced to Sofia that if the patriarch and bishops did not appear in the square to the schismatics, they would break into the palace and kill the patriarch and all the clergy. He was at the cathedral that same day in the faceted chamber, when schismatics, some drunk, burst into the chamber with noise, with images, lecterns, candles, and presented a petition that had to be heard. He saw how the empty saint Nikita, who was forbidden to speak by the will of the king, spoke insolence to the patriarch, and when the Kholmogory Archbishop Afanasy noticed his rudeness, the drunken empty saint in a fit of rage rushed at the archpastor, began to beat him and was barely restrained by force. The firmness of the ruler Sophia and the intelligence of the patriarch then saved the church and the fatherland from terrible troubles. 754 It was impossible not to hold in my soul until the grave these terrible scenes of the rampage of corrupt people. And Saint Mitrofan, until his grave, was as much a firm denouncer of the self-will of the ignorant schism as a zealous guardian of the good of the state. Having arrived at the place of his archpastoral ministry, the saint first of all addressed a district message to the pastors of local churches. “Honorable priests of the Most High God! wrote the saint, leaders of the flock of Christ! you must have bright, intelligent eyes, enlightened by the light of understanding, in order to lead others along the right path; according to the word of the Lord, you must be the very light: “you are the light of the world.” You, as shepherds, must teach the manna of God's word to the sheep, just as the angels prepared sensual manna in the wilderness. You, as intercessors, should imitate in your prayers Moses and Paul, who prayed to God with such zeal for their people! Moses said to God: “Lord! Now, if you forsake their sins, then leave them; otherwise, blot me out of the books, in which I wrote ec and . Paul said: I myself would pray that I might be excommunicated from Christ according to my brethren, my kinsmen in the flesh, who are the Israelites.” So you too should be zealous for the salvation of God’s people. Good shepherds were such that they were ready to lay down their souls for the sheep. This is how you arrange yourself. “Shepherd the flock of God that is in you, not through need, but by the will and according to God; below the gain of the unrighteous, but diligently.” Christ the Savior, when he presented St. ap. To Peter, tending his sheep, he said three times: feed. This, obviously, is also due to the fact that shepherds shepherd the flock entrusted to them in three ways - by the word of teaching, by prayer and by the power of the Holy Spirit. secrets, and way of life. Perform these three types of shepherding with diligence: teach people the word of teaching, show yourself as an example of life, diligently offer prayers to God for the flock entrusted to you, try to edify them with the holy mysteries, that is, enlighten the unbelievers with St. through baptism, try to lead those who have sinned after baptism to repentance and correction of life; vouchsafe those worthy with the most pure mysteries of the body and blood of Christ; take care of the sick, so that they especially do not leave this life without the Holy Spirit. secrets and were not deprived of the last consecration of oil. – Together with the divine Paul, I testify before God and the Lord Jesus Christ: preach the word, insist in time and in time, reprove, rebuke, entreat with patience and teaching. “I beg you, brothers, admonish the disorderly, comfort the faint-hearted, protect the weak, be patient with everyone, pray unceasingly, give thanks in everything, for this is the will of God for you in Christ Jesus.” Be an example for the faithful in word, in life, in love, in spirit, in faith, in purity; do not give temptation to anyone, so that your service may be blameless; In everything, imagine yourself as God's servants. If you observe all this, then when the chief shepherd appears, you will receive an unfading wreath of glory. ABOUT! When would we all receive this glory, by the grace of our Lord Jesus Christ, to whom belongs glory and power with the Father and the Holy One? Spirit, forever and ever! The blessing of the Lord is upon you, by His grace, always, now and ever, and unto ages of ages. Amen". This message shows how living, what a fatherly love the saint’s heart was filled, how highly he understood the duty of a shepherd and how he tried to fulfill it himself! The new place of the hierarchical department, which had not yet seen archpastoral service, required many and different concerns from the archpastor, especially since Voronezh in those days was also subject to attacks by the Tatars. - Here is an order, which by its content shows how many other orders the archpastor had! The ruler of spiritual affairs, the Resurrection priest, “by decree of July 29, 1683, His Eminence Mitrofan, Bishop of Voronezh,” wrote: “to the Streltsy head Semyon Fedoseevich. According to the rules of St. apostle and saint Fathers, the bishops of God with the entire consecrated cathedral must, on the feast of the origin of the honorable cross, go out of the city to the source to consecrate the water. The head of Semyon Fedoseevich has to order, in order to protect the city and all people from the raid of enemy people, at 1 o'clock in August, on the origin of the honorable cross, to be the Voronezh archers with guns and watch that no misfortune happens. Voronezh and city people. The Eminence also ordered that on the river. In Voronezh, for the date shown, the Jordan was built, and in the Jordan an ordinary ark (box), as is the case with other bishops of God, so that the honest and life-giving cross could be immersed.” 755 Soon after his arrival in Voronezh, the saint began to build a stone cathedral of the Annunciation of Our Lady. – He was not destined to perform services in this church: he served in the wooden church of St. Peter and Paul. - He took great care that the utensils and vestments were suitable for the sanctuary of God; He arranged quite a lot of utensils at his own expense. He vigilantly ensured that everything donated to the church of God was kept carefully and reverently. - A humble monk in his cell and in his soul, he appeared in the church of God, before the flock, clothed with the signs of his high rank. At first, his diocese, in addition to Voronezh, included six cities - Yelets, Kostensky, Zemlyansk, Orlov, Uryv and Korotoyak. The diocese is not extensive! Since then the maintenance of the department with all its clergy depended on the collection of a certain, but insignificant, amount from churches and monasteries; it is clear that the Voronezh saint could not be rich and struggled with the needs of maintaining his house. True, some lands were assigned to the house, and specifically the lands of the Borshchevsky Monastery: but they were of little use due to their remoteness. In a letter dated April 17. 1692 The saint asks the Ostrogozh colonel Pyotr Alekseevich Bulart to quickly lease a well-known estate at the same price. 756 In a letter to Ostrogozh Colonel Fyodor Ivanovich Kukol, he writes: “the feast of the Annunciation of the Blessed Virgin Mary is coming. Do me a favor, Fyodor Ivanovich, order for such a holiday and for the arrival of the sovereign to get fresh sturgeon and fresh beluga, or newly salted fish; here in Voronezh there’s nowhere to get catfish.” 757 Despite the small number of cities in the new diocese, the spiritual leaders of the Ryazan diocese, to which the cities of the new diocese previously belonged, came in with complaints about the appropriation of some churches by the Voronezh authorities - and the matter was brought to the attention of the patriarch. 758 Joachim by letter dated January 30. 1696, accurately defining the boundaries of the Voronezh diocese, he wrote that those who settled along the river should also be included in its circle. Osered, Bityuk and Ikorets; this was not so much an expansion of the borders of the Voronezh diocese as its precise designation at points that were not clearly defined. Tsar Peter the Great did much more. Having often visited Voronezh to build ships, he saw closely the needs of the new department, saw the terrain of the Voronezh region, as well as the character of the inhabitants. 759 Places along Userd and part of the Korotoyak district were inhabited by Little Russians of the Ostrogozh regiment. The regimental town belonged to the Belogorod diocese. Thus, some churches of the Ostrogozh regiment were under the jurisdiction of the Voronezh saint, while the largest part of the Cossacks belonged to the distant Belogorod archpastor for spiritual matters. Tsar Peter, in a charter of 1699, wrote: “since the Belogorod and Ryazan dioceses are not poor, but the Voronezh one is insufficient, and some cities are far from them: then add to the Voronezh diocese from the Ryazan cities Usman, Ostrozhki, Belokolotsk and Demshin, and from the Belogorod diocese the city of Ostrogozhsk and with them counties." To maintain the archpastoral house, mills and the village of Boerak in Lebedyansky district were also given. 760 Blazh. the archpastor, imbued with the spirit of the teachings of Christ, was a sincere admirer of the royal power and a zealous trustee for the good of the Orthodox kingdom. Sovereign Peter the Great was then preparing for war with the Mohammedan kingdom and, in order to deliver decisive blows from the sea to the Azov fortress, built (since 1694) ships of various sizes at the Voronezh shipyard. The saint of God tried to help St. deed and prayer, and word of exhortation. He explained on every occasion how beneficial the sovereign’s intentions were for the fatherland and the church, which had suffered for so many years from wild Mohammedanism. When the construction of the ships encountered difficulties, despite the efforts of the king, due to lack of money; the saint hastened to avert this obstacle. Having collected all the money that he had at the department, he brought it to the sovereign and said: “every son of the fatherland must, from his income, help the needs of the state: accept, sovereign, the remaining money from my expenses and use it against the infidels.” Touched, Peter accepted this benefit from the hands of the saint, as a guarantee of God’s favor towards his enterprise. The construction of ships proceeded quickly. - With the onset of spring 1696, the tsar had the consolation of sending his fleet to the Don - two warships and 30 small ships with 4,000 troops. Azov fell at the feet of the king. Grateful Peter, celebrating the conquest of Azov, ordered Saint Mitrofan to be called Voronezh and Azov. And subsequently St. Mitrofan donated his property to the needs of the state. During the Swedish War, military expenses depleted the treasury to the extreme. In 1709, Saint Mitrofan sent 4,000 rubles from himself. on the stopped construction of ships in the Voronezh Admiralty. The following year he donated 3,000 rubles. for soldiers' salaries. Peter the Great wrote in a letter to the saint: “It has been reported to us that for the common benefit of Christians, to assist in the war against the enemies of the Holy Cross, out of benevolent zeal for our royal majesty, for the construction of ships and the military men of the naval fleet, you gave 4000 rubles from your house treasury. in Voronezh. We, great sovereign, graciously accept and praise your zeal for all Christian people. For this, in the future, the mercy of our royal majesty will inalienably remain with you, our pilgrim, in which you can be trustworthy forever.” This letter was written on April 20, 1700, and another with the same content was written on May 18, 1701 761 The man of God, reverent for God's anointed, firmly kept in his soul that St. the will of God is above all and the salvation of Christian souls, entrusted by this will to the Christian shepherd, should be the subject of pastoral zeal. The prophet Elijah was zealous against the temptations sown among the people, and spoke about the wickedness of the temptation to the kings of Israel. And Saint Mitrofan was not afraid to tell the truth to the king, in view of the dangers of the formidable royal anger. Peter the Great sometimes lived for several weeks in Voronezh to supervise the construction of the military fleet. His palace stood near the Admiralty. According to foreign custom, the royal building was decorated with statues of pagan gods. Once the king invited the saint to his place. According to the simplicity of the Gospel, the elder went on foot to the king. He had already crossed the bridge and entered the island of the river. Voronezh, where the Admiralty was located, how his gaze was met by pagan statues at the gates of the palace. The chaste gaze of the saint was offended and his reverence for the heights of Christianity, which was here replaced by paganism, was indignant. The saint did not go further, but returned to his cells. The sovereign, who was told that the bishop was at the palace and left, was offended by the archpastor’s act in a secular way of thinking. He sent to call him again. The saint answered the messenger: “Until the sovereign orders the overthrow of the idols that seduce the people, I cannot appear in the palace before his royal eyes.” Hearing such a decisive answer, Peter was indignant. How dare he disobey the royal authority? said the angry Peter. The king sent to say that if he does not appear immediately, the offender of the royal will will be executed. “My life is in the power of the king,” the saint answered the messenger: but for me it is better to die than to violate the duty of my priesthood. It is better to die than to approve of paganism by your presence or fearful silence. It is indecent for an Orthodox sovereign to install pagan fools and thereby seduce the simple hearts of the people.” Meanwhile, Peter’s anger cooled down somewhat, and when the saint’s words were conveyed to him, he listened to them patiently. For his part, he is holy. Mitrofan, well aware of Peter’s severity, knowing that the royal word that announced his death would not be fulfilled unless by a miracle of God, hastened to prepare his soul for eternity. He ordered that the news be announced for the all-night vigil by ringing a large bell. The Emperor, having heard the good news, asked: “What kind of holiday is tomorrow?” They answered him that there was none. He sent to ask about the reason for the good news to the bishop. The saint answered the messenger: “I, as a criminal, have been ordained by the royal word to die; Preparing for death, I want to make a conciliar prayer with the church for the forgiveness of my sins, so that the Lord will show His mercy over me.” Peter was amazed at the saint’s determination to die out of zeal for the cause of God. He immediately sent to calm him down with his merciful word and asked not to disturb the people with the unusual ringing. Then he immediately ordered the removal of the statues that had offended the shepherd. Having heard about the latter, the next day the saint came to the king and humbly thanked him for the destruction of the statues that were tempting the people. So the shepherd of God accomplished the feat of confession. From this experience, the Emperor saw the greatness of spirit in the saint and began to respect him even more than before. 762 Saint Mitrofan kept the thought of death close to his soul at all other times. Its synodik serves as proof of this. Here are admonitions not to be carried away by temporary happiness, nor wealth, nor power, nor honor, but to remember that one must die and appear at the judgment of God. This synodikon also serves as a monument to the saint’s firm faith in the need and beneficial effect of prayers for the dead. Here we also see how spacious the saint’s heart was - it embraced both the sheep of his flock and the people who faithfully served the Orthodox Fatherland. Here we remember the soldiers from the regiment of boyar Alexei Semenovich Shein, who died on the way to Azov and killed under the walls of this city - the soldiers from the regiment of boyar Boris Petrovich Sheremetyev, killed in battle and died in captivity. The saint also showed through other experiences that Christian love was the life of his soul. His house was a rest for everyone tired of life - in it the poor of every kind, widows and orphans, found help for themselves. After this, it is quite natural to see that in a letter to the abbot of Unzhensky (dated September 16, 1693) St. Mitrofan humbly asks the abbot not to deprive his son Ivan of his love and to protect him from insults and from all sorts of bad people; 763 and in a letter to the Chartomandrite archimandrite to ask for his son’s protection when he is at his monastery, on his way from Voronezh to the Unzhensky monastery, to his post, to the post of clerk of the monastery. 764 Through his pastoral care, two monasteries were founded in his diocese - in 1690 Donshchinskaya and in 1693 Bityugskaya, and he himself often lived in the first. 765 Blessed The archpastor was easy to deal with: access to him was open to everyone, rich and poor, famous and unknown. Twenty years of St. Mitrofan ruled the Voronezh flock and reached a ripe old age. Anticipating his imminent departure from the earthly world, he prepared a spiritual testament. His testament is instructive and edifying. “By the destinies of God,” he says, I have reached the age of seventy and am already exhausted in my bodily strength. Therefore, remembering death, I decided to write my last scripture in order to help my soul and body.” With deep humility, God's bishop confesses his faith to everyone, which he remains a servant of until his last breath. When my sinful soul, he continues, is freed from the bonds of the flesh, I entrust it to the goodness of the all-wise God who created it, may he accept it graciously, as the work of his own hands; and I commend the sinful bones to the mother of all, awaiting the resurrection of the dead.” Then he turns his fatherly concern to the pastors of the church and convinces them to walk worthy of the title. “The simpleton who has sinned will give an answer only for his soul; and the priests will be tortured for many - those who did not take care of the sheep, collecting milk and waste from them.” Addressing the judges, he says: “I command the judges of our diocese to care about justice in civil matters; let them carry out righteous judgment. Untruth in the courts and deceit between people have greatly increased; there are a lot of people crying because of poverty and insults - people of every rank suffer insults, widows, orphans, the weak. I bequeath to the judges - according to the will of the sovereign, to govern people truthfully, so that they live about God in spirit, without vain rumors and unnecessary vanity. May all Orthodox Christians abide in the ancestral faith, in all that is good, in purity, abstinence, holiness and repentance. I command you to have all-soul love for the Orthodox-Catholic faith, to honor the one Church in the entire universe as a mother and to remain unswervingly in it, to firmly adhere to the tradition and teachings of St. fathers - without deviating from them in any way. Just as without correct faith it is impossible to please God; and outside St. Eastern Church and without its bright teaching, betrayed by God, no one can be saved.” Then he turns to himself and writes: “if in any way I have sinned as a man, if I have offended anyone in my rank: with tears I ask everyone to forgive me: I ask for the petition of the entire Church of God and the entire sacred cathedral: I ask for the prayers of the entire Orthodox people for my sinful soul, so that the Lord may have mercy on it through the intercession of His Most Pure Mother and vouchsafe me the kingdom of heaven. Do mercy for me, offer your last debt to God for the benefit of my soul: remember my sinful soul, so that you too will be remembered by the Lord on the day of righteous judgment. This verb of mine will appear before you on the day of righteous judgment. Do not reject my request, - I ask with tears your last love for me, a sinner, - do not forget me, a sinner, in your prayers, according to the commandment of the Apostle: brethren, pray for one another.” At the end of everything, he asks to be buried in the Archangel chapel, and not in the cathedral itself, and to be sure to clothe him with the schema before his death. The saint died on November 23, 1703. By the will of God it happened that on that very day the sovereign arrived in Voronezh. According to his custom, he hastened to visit the good archpastor, but already found him at his last breath; the king kissed his hand and waited for his death, which was not slow. The Emperor himself closed his eyes and ordered everything necessary to be prepared for the honorable burial. On December 4, everyone gathered in the cathedral, and Peter the Great appeared with all the ranks of the Admiralty. The funeral service was performed by Alekseevsky Archimandrite Nikanor, with abbots and priests. When it was necessary to carry out the body and the priests came up to raise the body: the sovereign, turning to the ranks of the sea, said: “We will be ashamed if we do not testify to our gratitude to this beneficent shepherd by paying our last respects; We ourselves will carry out his body.” And with these words, the sovereign lifted the saint’s coffin and carried it with the senior military leaders to the cathedral; then he himself carried the body to the tomb and lowered it into the grave. “I don’t have such a holy old man left - may he be eternally remembered!” said the grateful king. Marvelous are the ways of God! The cathedral, built by the saint for fifteen years, turned out to be unreliable and remained unused. 766 What is this for? For an earthly person, no matter who he is, grief is needed to cleanse his soul. Blessed Mitrofan also needed it. But at the same time, the fragile church was also intended for the glory of Mitrofan, purified by the sorrows of time. The Archangel chapel of the cathedral, where the body of the saint was laid, required many amendments. The saint's coffin had to be moved to another church and was transferred to the church that was under the bell tower; then 15 years later they installed it in the new Annunciation Cathedral. On both occasions the body of the saint was seen incorrupt. Therefore, his flock expected his complete glorification, and meanwhile, at his own will, they often performed memorial services for the reassurance of the blessed. archpastor. Since 1820, the number of admirers of the saint’s memory increased; people from neighboring dioceses also came to perform funeral services. In 1830, this volume was brought to the attention of the synod. One should have expected the clear will of God. – In the autumn of 1831, during the repair of the cathedral foundation, the incorruptible body of the saint was discovered. 1832 April 19 the testimony of the relics was performed; information about miracles had been subjected to rigorous research even before that. Many miracles happened. Here are some of them! In 1829, the Lipetsk landowner John Ladygin, weakened to the point that he was carried on sheets, after a prayer service before the icon of the Mother of God standing over the tomb of the saint and after a memorial service for his eternal rest with the righteous, was able to go out on crutches, and a few months later, visiting again the tomb of the blessed one. Mitrofan has completely recovered. “The next year, Mitrofan appeared in a dream to his eleven-year-old daughter, who was lying in a fever, in holy vestments, and she recovered from that night. The Voronezh landowner Solntsev, after a renewed nervous fever, was sentenced to death by doctors: but covered with the saint's mantle, he fell asleep and a week later became completely healthy. Daughter of a manor from Oct. 1829, from a cold of measles, she was all covered with scabs: but having been anointed with oil from the saint’s lamp, in half of Lent she became healthy, and by Easter her whole body was completely cleansed. The eight-year-old noble maiden Maria suffered from the twisted dance and then completely lost the use of her arms and legs. For three days they placed the mantle of Saint Mitrophan on her and each time she felt relief; on the third day she saw an old man in monastic clothing at her bed and recovered, and according to the icon of St. Mitrofana recognized the old man she had seen. Memory of St. much Mercury Smolensk St. Mercury was born somewhere in the west, probably in Moravia, of noble parents. 767 “Fenced by true faith, and not by half-faith of pain” and so on. not a German, but a Slav; out of love for orthodoxy, which had no room in the west, he entered the service of the Smolensk prince. Tall, courageous and strong, he was a warrior in full power of speech: but he led the life of an ascetic in secret, was a strict faster, spent his nights in prayer - and kept virgin purity; He not only professed the Orthodox faith in words, but was ready to die for it. 768 In 1238, hordes of Tatars approached Smolensk, destroying everything on the way and brazenly swearing at the shrines of Christianity, they stopped 25 miles from the city, at a place called Dolgomostye; this place, still known by the same name, with its many graves indicates a bloody battle. 769 The Tatars were led by a giant, proud of his gigantic height and strength. - It was hard, bless you. Mercury to see that pure, holy faith is brazenly insulted by happy paganism; his soul suffered, he burned with the desire to lay down his life for St. faith, but in such a way that as much glory as possible comes out of it for St. faith and more shame for wickedness. He prayed about it fervently. In the Smolensk Cathedral, where the miraculous icon of the Mother of God stood, a reverent sexton heard a voice at night during prayer: go to my servant Mercury in Podolia - you will see him in the middle of the courtyard, and tell him quietly: Mercury! go in military armor, the Lady is calling you.” The sexton went to Podolia and in the middle of the courtyard stood a warrior with his hands raised to the sky. The sexton quietly declared the heavenly will to him and they both went to the church. Here Mercury is told to go to Longitude and fight the giant - he is promised heavenly help. Mercury mounted his horse and hurried to the indicated place. 770 He passed the military guard, unnoticed by anyone, and among the enemy camp he saw a giant. Having protected himself with the sign of the cross, calling for help, who called him to the feat, Mercury killed the proud Murza and with him many other Tatars. Embittered enemies rose up against the city, and the giant's son killed St. Mercury. Before his death, the martyr prayed for the city and the steppe inhabitants, horrified by the death of the best of their army, hastened to leave the borders of Smolensk. The grateful residents of Smolenk reverently buried the body of Mercury in the Smolensk Cathedral. It was 24 Nov. 1238 771 His weapon was hung over the burial place of the warrior of faith. His iron helmet and iron shoes, whose simplicity of decoration indicates their antiquity, are now kept in the cathedral sacristy. In the 16th century, the people of Smolny still knew the place of blood where St. was killed. Mercury; it's outside the city, in a field. 772 Smolensk sings St. To Mercury: “As a pillar and a solid wall, Christ gave you, Mercury, to this city; here now you exude a stream of healing and help defeat the wicked.” 773 Now the relics of St. Mercury rests in the Smolensk Avramiev Monastery, where there is a church in his name, consecrated in 1755 774 Repose of Rev. Simon Soiginsky A native of Solvychegodsk, Simon began his monastic life in the Cornelius Monastery. – After the death of the great mentor († 1537), he left the Komel monastery and in his native land he helped (in 1540) Venerable. Loggin to found a desert monastery on the river. Koryazhma. Following this, he retreated 60 miles from Koryazhma and at the mouth of the river. Soiga, flowing into the Vychegda, in the then wild desert, built the Church of the Savior, consecrated on May 17, 1541. To Blessed. lovers of the desert gathered together with the hermit. A strict faster and zealous man of prayer led them by the example of St. life to blissful eternity. The Rev. lived as an ascetic for twenty years. Simon in his monastery and died on November 24, 1562, his relics rest hidden in one of the three churches of the abolished (1791) monastery. 775 Repose of St. Innocent Bishop of Irkutsk Branch of the ancient noble Volyn family of Kulchitsky, blessed. Innocent received his mental education at the Kyiv Academy. 776 In the Kyiv Lavra he was tonsured a monk and here he received the priesthood. In 1710, he, along with two others, was sent to the post of teacher at the Moscow Academy; in 1714 he received the title of prefect here and in the same year he was transferred to the Nevsky Lavra with the title of cathedral hieromonk. Here he served as chief hieromonk of the fleet, otherwise he was the head of the naval hieromonks, supervised their behavior, resolved their doubts and communicated with the synod about spiritual needs. In 1720, Archimandrite of the Lavra Theodosius Yanovsky was consecrated Bishop of Novgorod, and Innocent was entrusted with correcting the position of vicar of the Lavra. 777 When Emperor Peter 1, on the recommendation of the Siberian governor, ordered that at the Russian Beijing mission there should be, as at the Roman mission, a bishop: for such a great service, Blessed was appointed. Innocent. - At the same time, he is holy. Synod 14 Feb. 1721 reported to the sovereign: “Hieromonk Innokenty Kulchitsky, who was appointed to the Khin state as bishop of Irkutsk and Nerchinsk, for proximity to this state, should he be consecrated and separated from the Siberian diocese for the most convenient treatment?” The Emperor answered: “To ordain them as bishops, but it would be better without the title of cities, since these cities are bordering Hina, so that the Jesuits do not misinterpret and cause disaster.” 778 Blessed Innocent March 5 In 1721 he was consecrated bishop, and so that, in accordance with the conciliar rule, he was called a bishop of a certain church, he was named bishop of Pereyaslavl. – The Chinese government at that time was well disposed towards the Russian court and was very pleased with the first Russian mission for Beijing, of which Archimandrite Hilarion was the head. - This gave hope that the blessed one. Innocent will be favorably received by the Beijing court. – April 19 the new saint left St. Petersburg with two hieromonks, five choristers and 3 ministers. – Silver vessels and an omophorion were given to him from the patriarchal sacristy; other utensils, by order of the synod, were taken in Suzdal from the sacristy of Metropolitan Ephraim. 779 In March 1722, the saint arrived in Irkutsk and in Selenginsk, beyond Lake Baikal, he had to await orders on the way to Beijing. To support him and his retinue, 1,500 rubles were allocated from Siberian income. The Emperor, who knew the people well, saw and made it known that the Jesuits could harm St. business and therefore caution is needed in business. “Unfortunately, in his absence (he went on a Persian campaign), the Senate wrote a letter to the Chinese tribunal in the following form: “in the place of the deceased archimandrite, for the conduct of church services and for all other church affairs, at the will of the sovereign, a clergyman, Mr. Innocent Kulchitsky, with two hieromonks, two deacons and several ministers is sent. “The Senate kindly asks that the Khin Majesty allow the aforementioned Mr. Kulchitsky and those with him to perform divine services in Beijing according to Christian custom and to visit their fellow believers in other places. “For this, the Tsar’s Majesty promises to fulfill the wishes of Bogdykhan within the Russian borders.” – Envoy Izmailov, who was supposed to open the way for the mission in Beijing, was kindly received by the Beijing court. He did not conclude an agreement with the court of Bogdykhan, because border affairs had not yet been resolved: but they promised to give him a place in Beijing for the Russian merchants and build a courtyard for the Russian mission. After that, one must regret that the Senate’s attitude towards the mission did not find Izmailov in Beijing. Of course, he would have been able to dispel the suspicions of the Chinese, aroused by the careless paper of the Senate, with personal explanations. Without him, the Mungal tribunal sent an answer: “by Bogdykhan’s decree, it was not ordered to allow Mr. Innokenty Kulchitsky to enter Beijing, because there is no letter about him from the Siberian governor and there is no seal attached, which was given to Izmailov. 780 They hastened to send the attitude of the governor and the press. But the tribunal then directly wrote: it cannot let Innocent pass, because he is called a spiritual person and a great lord. So Saint Innocent had to stay in Selenginsk and wait for a solution to his perplexities. And he stayed here for three whole years. – One can imagine how painful this uncertainty of the situation was! How hard it was to wait and wait and see no end to the waiting! This time was the time of cleansing the depths of the saint’s heart. Now his soul was learning patience and complete submission to the will of God. But the saint also found in Selenginsk objects for his activities that were consistent with his purpose. - By the Holy Synod he was appointed preacher of St. faith, although not within Russia. – The saint tried to fulfill this assignment within the circle accessible to him. He preached to St. faith in the pagans who wandered around Selenginsk, the Buryats and Mungals. – And his preaching was not fruitless: he converted a significant number of pagans to the light of Christ. In the handwritten akathist the saint reads: “Bitter trials, you patiently endured, arguing with the hordes of infidels and superstitious.” Another akathist sings: “having heard the cunning verbs of the Khinns, as if it was not fitting for you to be accepted into their kingdom, you turned with the gospel to the language of your kingdom, Mongolian.... Rejoice, for by preaching the gospel, brought by you to the Mongolian language, the deception of human souls was cruelly put to shame.” The saint's stay in Selenginsk was also beneficial in that it strengthened the faith and piety of the native Christians, who were quite weakened by the influence of the temptations of paganism. The akathist hymn sings to him: “thou hast enlightened the unbelieving Mongolian tongues with the light of the Gospel of Christ; thou hast firmly established the believing Orthodox churches in obedience with the charter.” In March 1725, by decree of the synod, the saint moved to the Irkutsk Ascension Monastery to await new orders about his mission. Here he met his temptations. The rector of the monastery, Archimandrite Platkovsky, sought and hoped to be the rector of the Beijing mission; and at the same time there was a man with the most unbridled passions: everyone he touched complained about him; he was already on trial, by decree of the synod: but he did not want to answer anyone about his actions. When the saint arrived at the monastery, the offended turned to him with complaints; the saint consoled the unfortunate as much as he could. Inquisitor Iovlev more than once asked the saint to protect him through trial from the attacks of Platkovsky. The saint declared that he had no right to consider the affairs of an archimandrite who was not under his jurisdiction; The archpastor's very servants received strict orders from him not to enter into intercourse with anyone from the monastery. The Metropolitan of Tobolsk, having heard about the call of Blessed. Innocent in Irkutsk, wrote to him: “Most Reverend to the Bishop of God! my benefactor! Many many Irkutsk clergy, by lack of structure and inventiveness, to investigate the affairs of their worthy workers, forcing you to work, Your Eminence, asking that you deign to order to investigate those of their affairs, to whom Your Eminence pleases. “I am devoted to the hope of your inalienable love in everything, which we clearly believe here.” Three cases are presented, including the one about the Irkutsk archpriest. Then M. Anthony and Governor Prince. Dolgorukov, at a joint meeting, asked the blessed. Innokenty to investigate, by decree of the synod, the wild affairs of Platkovsky. But the saint did not take upon himself anything, either in one respect or another, since the highest authority showed him other activities. 781 In June 1725, by the will of the Emperor. Catherine was ordered to send Count Vladislavich-Raguzinsky as a plenipotentiary envoy for the final resolution of affairs with China and go with him to His Eminence Innocent, if there is no obstacle from the Chinese. – Raguzinsky was ordered not to announce to the Chinese about Innocent’s episcopal rank, but only to call him a clergyman. In the spring of 1726, the Right Reverend Innocent went to Selenginsk to await the envoy. – Chinese border officials greeted Raguzinsky with honor at the border; it was also honorably received in Beijing: after some difficulties they agreed to a treaty; Raguzinsky instructed Commissioner Lang to write and conclude an agreement: but about the mission of Blessed. There was no sign of Innocent. 782 And Raguzinsky did not want to do anything for the saint. When he was in Selenginsk: he did not honor St. Innocent even to see him. Back in Irkutsk, he gave his word to the fellow Platkovsky that he Platkovsky, and no one else, would be the head of the mission in Beijing. Therefore, even when Raguzinsky had not yet left China, in St. Petersburg, in the Supreme Privy Council, a matter was decided on a subject related more to the church than to the state. Saint Innocent, staying in Selenginsk, March 24. 1727 received an unexpected decree. “This January 7th,” said the decree, in the decree of Her Majesty from the Supreme Privy Council of St. It is written to the synod: the Illyrian Count Savva Vladislavich, sent to the Chinese court by Her Majesty's Extraordinary Envoy and Plenipotentiary Minister, reported to Her Majesty from the Chinese border from the Bura River on August 31. (1726) that the Chinese ministers (?), who received him at the border, did not let your Eminence go there with him as a count to China without the Khan’s decree and he does not expect the Chinese to receive your Eminence; “Only because of his efforts, when he was at the Chinese court, where he had already gone from Siberia, the archimandrite and priests would be accepted in Beijing, but your eminence would never be allowed, and he represented Count Vladislavich to send the Ascension Archimandrite Anthony, who lives near Irkutsk and teaches several children the Mungal language and has been to Beijing.” The council decided to make an order in agreement with the envoy's opinion. The Holy Synod ordered His Grace Innocent to remain in the Irkutsk Ascension Monastery. 783 Why is it so that St. was the cause of the gospel in ruins? There is no doubt that the intrigues of the Jesuits were at work here, fearing that the eyes of the Chinese would be opened to them. It also meant a lot that the then reigning Yong-Chiseng, on the occasion of the discord that occurred between the missionaries of the two Latin orders, declared a ban on the adoption of Christian law. But both of these reasons do not yet explain the whole matter. The plenipotentiary envoy managed to force the Beijing court to do many things that were far more important for the Beijing court than receiving the Russian bishop. 784 In the handwritten akathist to the saint we read: “You have patiently endured all sorrows and bitter trials, Father, like a good warrior of Christ, enduring slander and slander from the treacherous head of the mission and his detractors.” According to these words, Archimandrite Platkovsky strongly opposed the sending of the saint to Beijing. This is natural for him: as frantic in bad deeds as he is cowardly in the face of misfortune, he used all measures to get rid of troubles by appointing him to Beijing. The unfortunate man did not escape God's judgment. No matter how much he hid behind Raguzinsky, in 1731 They took him from Beijing past Irkutsk shackled. 785 But if Platkovsky could act against the saint with slander, it means that there was someone who accepted the slander and spoiled the whole holy work. Who is this? Of course, Envoy Raguzinsky. Was he acting out of a passion for slander? The Raguzin merchant, under the protection of Menshikov, was a robber of Little Russia. 786 Platkovsky offered all the monastery granaries at the disposal of the merchant, as they would open later, and the merchant presented Platkovsky as the most capable missionary for Beijing and not needed by the saint. It is pleasant for every Orthodox Christian that Platkovsky was appointed to Beijing without any participation of the church board. The council acted at its own discretion, without even asking the synod for information about who Platkovsky was? This is why people are pitiful because, while they dream of their wisdom, capable of knowing everything and managing everything, they do things that only bring them shame and dishonor. The Holy Synod, for its part, did not hesitate to withdraw St. Innocent from his difficult situation. He decreed the same definition of blessedness. Innocent, which he believed even under Peter v. By decree of January 15. In 1727, the Irkutsk church, which had hitherto been part of the Tobolsk diocese and since 1707 had been governed by a suffragan bishop, was placed among independent dioceses, and Saint Innocent was named bishop of Irkutsk and Nerchinsk. Thus he began the ranks of saints of the Irkutsk church! It was not long before the definition of the synod reached St. Innocent, but it got there. Upon receiving the decree, the saint sent out a district letter to his flock with pastoral instructions. “With the blessing of God,” he wrote, Her Imperial Majesty, having her gracious heart in the hand of God, according to the report of the saint. Governing Synod, by its merciful decree, deigned to appoint me to the Irkutsk diocese as a real bishop and title myself according to that diocese: for this reason, I pray, first of all, to make prayers for her Imperial Majesty and her entire high family, the Holy Governing Synod, also for our humility, calling us Irkutsk and Nerchinsk. We pray to you and archpastorally exhort you, so that you may philosophize with one accord, do one another great honor, and have peace and love among one another, just like St. apostle Paul teaches. The Elika is most honorable, the Elika is most lovable, the Elika is most praiseworthy, learn from these, follow these, hold on to these, so that you will be worthy of inheriting both temporal and eternal good. We sincerely wish this and send blessings. Amen. 1 Sep. 1727" 787 The Tobolsk Metropolitan transferred 3 monasteries, 9 city churches and up to 33 village churches to the jurisdiction of the new Irkutsk archpastor; The Irkutsk Ascension Monastery was given by the synod to the complete disposal of St. Innocent. 788 There are people who, by their moral structure, are such that they cause harm to themselves and inflict torment on anyone who, in any way, stands in their way. - Such were Platkovsky and Raguzinsky towards the saint! Two weeks after joining the Irkutsk see, Saint Innocent received a letter from Ambassador Raguzinsky, where he informed that affairs with Beijing were going peacefully and that Archimandrite Platkovsky had been appointed to Beijing, he wrote: “order the archimandrite to give a good and skillful priest and a hierodeacon, only two people from the church ministers and a third archimandrite and three students at the choice of his archimandrite. And their salary is only 1250 rubles. for the first year. And they will be given that salary immediately from the monastery’s cash and from the confiscated inquisitorial money.” Then it is written to supply the archimandrite with the utensils given for the Beijing mission. The letter was delivered from the border by messenger, Raguzinsky's adjutant. The saint immediately made possible orders. The Transbaikal widow priest Filimonov, who expressed a desire to go to Beijing, was ordered to appear at the disposal of Archimandrite Platkovsky; The ambassadorial hierodeacon Serapion was also ordered to appear there; The archimandrite was given 300 rubles from the monastery. Sent to Ambassador Raguzinsky on September 13. the following answer: “Most Excellent Count, Savva Vladislavich, my most gracious benefactor! Great thanks be to God, glorified in the Trinity, for your Excellency, through tireless labor and sweat, will give you victory without bloodshed and instead of war, the longed-for gift of peace, for which not only I am unworthy and not only the entire Russian state, but all the surrounding states, who want peace, will rejoice and be glad and say: blessed is the man who is the same as both in one, who did such a thing that was difficult to accomplish. – Your Excellency wrote in a letter that was received this September 1727. 5 d. through the lieutenant, to our humility: 1) that Archimandrite Anthony Platkovsky is going to China, and the 550 rubles assigned to him. and with him, 130 rubles are sent to one priest, one hierodeacon and 3 disciples. for the first time, give the salary from cash in the Ascension Monastery. - And the only cash I had in the monastery was 400 rubles. Of that number, 300 rubles were given to the archimandrite with your humility and with the aforementioned lieutenant, and with the brethren of that monastery. And one hundred was left for various monastic needs, which cannot be used to pay even urgent ones. - And the confiscated inquisitorial money does not belong to me: as it was, I was not in Irkutsk and did not know anything, and now how many there are is not known; - I don’t dare touch this money. - The Irkutsk governor Izmailov, according to the decrees of Her Majesty, does as he wants with them, and let him do so with them. - And the Irkutsk monastery was almost completely ruined by this sent archimandrite, for which, with this humble writing to your excellency, for the sake of testimony, I am sending an extract written out from the books of accounts of that monastery, that he was in money and goods, in addition to animals and others from copper, tin and glazed utensils and yuftas and other small things and grain gifts, and except for the school, for which in excess of the proper dependency it was used that due to the shortness of time, according to my perception of the Irkutsk diocese, it did not yet follow, I took it from that monastery. Your Excellency can you understand how much the archimandrite took away from him and how much more money from that monastery is calculated on it. “Maybe he can allocate a salary from that number to himself and others with him in addition to the 300 shown, and the rest of the money, if exceeding your Excellency’s mercy will be shown to the poor monastery, order him to return it back to the monastery.” 2) Your Excellency also wrote to give the archimandrite vestments, books and church utensils, which I took from the blessed and eternally worthy memory of his emperor. V. by decree and decree of St. Synod from different places, as mentioned in St. The synod reported where exactly what was taken and from whom. I am now without an obedient one from St. The synod decree did not dare to give away all the things that are appropriate for my bishop’s service, except for what belongs to the archimandrite’s service, about which the register is sent with this letter, in which he signed the things with his own hand.” Everything that the saint now offered breathed with intelligence, love, humility - amazing. If the lost Platkovsky did not see his impudence from the gentle admonition of the saint: this is natural for him. What is more amazing is that Raguzinsky did not understand his lies, which the saint so cleverly pointed out as a warning to him. 789 Raguzinsky, out of pride, considered himself still in the right to insult the saint again. Oct 15 Platkovsky came to Irkutsk with a long letter from Raguzinsky. The ambassador wrote that he stopped the mission for three reasons. “I don’t think,” he said, that St. The synod considered it disgusting if Your Eminence would have given enough of the confiscated inquisitorial money for such a necessary parcel. Secondly, the archimandrite brought with him a worldly priest, of whom the local residents prove that he is a constant drunkard. The third, great one, was informed from your Eminence’s letter that the archimandrite ruined the monastery and took a lot of the monastery’s money by untruth; the register shows that the archimandrite owed the monastery 3,794 rubles; and the archimandrite announced that he was the monastery and did not blame anyone for a penny.” Therefore, the ambassador asks that the archimandrite settle accounts with the monastery or release him to the synod to bring justification. All three claims are unfair and insulting, and are not to the honor of the ambassador. – The first sounds like arrogance, accustomed to not respecting the law. Priest Filimonov before the saint was a Transbaikal inquisitor, and if he had a weakness, then there were no better ones, at least among those who would be willing to go to Beijing. The Eminence appointed a commission to settle the monastery's settlements with Platkovsky. Platkovsky hastened to send a request to the Tobolsk Metropolitan to inform Irkutsk of a decree that gave him the right to receive income from the Ascension Monastery equal to the abbot of the Chudov Monastery and at the same time allowed him to take the confiscated money of the inquisitor. The commission for considering the entire case, with all the desire to please the terrible Raguzinsky, determined: 632 rubles spent by Platkovsky during his stay in Moscow. recover from him, equal to collect 400 rubles. taken in the form of a salary commensurate with the salary of the Chudovsky Monastery, also collect 54 rubles. taken excessively - in all these cases, money is arbitrary; other subjects will be discussed at a later date. Platkovsky at first did not want to comply with the commission’s determination and announced that he was going to the synod with a complaint. But this is just a trick of deceit. He understood well that the synod would not deal with him gently. Therefore, he declared in writing that he was paying his debts to the monastery and stopping any claim against him. The Tobolsk Metropolitan delivered information that there was no decree from the synod about equalizing the rights of Platkovsky with the rights of the Chudovsky rector and that 200 rubles should be collected from Platkovsky. – 100 rub. taken by him from the archimandrite. Gideon Vishnevsky and 100 rubles. due to the Tyumen monastery. Meanwhile, Count Raguzinsky was informed by the party that, according to the records of Archimandrite Platkovsky, the debt of the ambassador and his retinue was listed as unpaid in the monastery books. This deeply stung Raguzinsky and forced him to change the tone of his treatment of the saint. – In a letter dated February 8. 1728 he informs the saint that he never wanted to offend the monastery; The embassy clerk took various supplies from the monastery, totaling 60 rubles. and exchanged 5 horses for monastery horses and paid for everything, for which there is a receipt; Secretary Glazunov took supplies for himself for 6 rubles. and also paid Platkovsky. Therefore, in order to protect his honor, I asked him to pay attention to this subject, ending the letter like this: “recommending myself to your archpastoral holy prayers, wishing your Eminence the blessing, kissing your holy hands, I abide with the deepest respect.” When this letter was shown to Platkovsky, he hastened to deliver the money shown in the letter to the monastery. At the request of the commission, he paid another 400 rubles. Ambassadorial Monastery. And he hurried to Selenginsk. 790 The unpleasant relationship between Raguzinsky and Platkovsky did not stop the saint’s activities in the diocese. Hegumen Pachomius conducted an investigation into the murder of the peasant Lobanov by priest Orlov and closed the culprit. Upon filing the complaint, a commission was appointed by the saint. - Orlov, accused by witnesses, admitted that he played cards in a tavern with two clerks and Ilya Lobanov; in a quarrel, having got into a fight with Lobanov, he pushed him away from him and he died when he hit the bench; He gave 6 rubles to investigator Pachomius. and two ends of the Chinese one. Pachomius also confessed to his guilt. The decision followed: since priest Orlov played cards and killed a man in a tavern and in a fight, and after committing the murder he bribed the investigator and performed the service: then, in accordance with the regulations, subject him to cruel corporal punishment, depriving him of the right to serve in the priesthood; Send Pachomius to the bakery to sow flour, fine him 10 rubles, return the money and the Chinese coin to the owner. The saint’s instructions to priest Daniil Ivanov are very remarkable. “I will tell you the overseas (Trans-Baikal) order throughout the entire Selenga district, and in action follow these points: 1. You should go around the churches in your order and look at the entire deanery of the church and over the priests, and over all the clergy, namely: they would not riot, the drunks would not make noise in the streets or in the church; Don’t they drink wine in taverns and other things according to the addition of the regulations on priests? 2. Send out His Majesty’s decrees, and to send them out, send sextons and sextons alternately in your order, unless you can tame quick and singing companions; and take carts for sextons and sextons from church to church. 3. The priest should give you a crown of memory to all the churches of his order, according to the rules of St. apostle and saint father and by orders of his majesty; and if it is far away, then give orders to others; collect duties as usual without excess; also give decrees to sextons and sextons according to the decree of the Right Reverend with the collection of duties; in applications for places it would be stated whether he would be scolded or would eat from the income and that he was a kind and not suspicious person. 4. You should always collect salary money from all churches according to your order, according to the timesheet, without excess. - If the chapels are resumed by decree, these salaries should be collected and given... 5. If someone gives you a report against a priest or a clerk, you should look at what important matter it is, send it to the Irkutsk bishop’s order for a decision; As for unimportant matters, you can decide them yourself according to the rules and regulations, without any pretense. 6. Report your decision on the case to the order. 7. Deliver metric notebooks and confessional notes from all churches. 8. Ensure that there are no unregistered clergy in the area and, if there are any, bring them to the Right Reverend. 9 . Keep an eye on whether there are schismatics and, if there are any, report them. 10. Do not act beyond the right granted by the instructions and perform the duties of the office diligently and conscientiously. 11. For paper, ink, take from all churches in proportion to how much comes out: also, the scribe should determine a ruble from each church, and do not determine any more. 12. Distribute the carts among the priests and the clerics and collect money from them in one amount according to the consideration of the parish, from whom more is due, from whom less, so that there is no offense to anyone; when any decrees come, then hire from the amount collected without excess and send it where it should be.” Irkutsk priests, believing that the Right Reverend, living in the Ascension Monastery, in the 5th faith. from the city, cannot know what is going on in the city, they continued, according to the ingrained custom, to serve the liturgy very early, to the displeasure of the citizens. The saint learned about the unrest and ordered the following decree to be sent (November 13, 1727) to the Irkutsk archpriest: “It was known to his Eminence that the good news for the Liturgy of God happens very early in Irkutsk; and many, for the sake of guilt, for not carrying out the affairs assigned to them, are deprived of hearing the liturgy. For this reason, you are commanded that on small days the good news for the liturgy should be given at one and a half hours (from sunrise), and on great days at 3 o’clock. For the sake of better order, everyone, when they can listen, sing the early liturgy every week in the cathedrals, namely at the time of the hour, without continuing the gospel, but only by striking the bell three times.” By decree of the synod of August 22. 1727 it was ordered to report on the state of the diocesan school. The saint, in accordance with the regulations, ordered (dated January 4, 1728) the clergy to immediately deliver to the Irkutsk theological school, opening in the Ascension Monastery, all children from 7 to 15 years of age; a Russian school was opened in the monastery in the same year, and at the same time the Mungal school continued to exist, left by Platkovsky extremely unsettled. By order of the synod in 1727, spiritual inquisitors were abolished, and the former inquisitors were ordered to strictly believe and again strengthen the priestly elders. The priestly elder, chosen for Irkutsk and the Irkutsk tithe, received two instructions from the saint: one depicts his constant duties; another was given instructions to revise the churches of her district in all respects and, among other things, to take away the book: “The truth of the will of the monarchs.” Since at different times reports were received about various riots taking place in Transbaikal churches and parishes: then in February. In 1728, the saint gave Abbot Pachomius instructions with which he should inspect Transbaikalia and where it would be necessary and possible to carry out an investigation. The disturbances, according to reports, related especially to marriage matters. One of the Irkutsk priests complained that the priest of a neighboring parish, and after the recent division of parishes, was correcting the requirements in his parish, to his offense. The saint, in two instructions (dated March 19, 1728), made it an indispensable duty “that priests should not go from their own to another parish to receive services, without the permission of the parish priest, except for necessary needs, and should not enter any house to pray, baptize, bury or give communion; It is not forbidden to accept those who want to go to confession from someone else’s parish, but to send them to receive communion to his parish, giving a letter of leave that he was at confession and is worthy to receive communion, for better discretion, according to the decrees, that his parishioner is not a schismatic. And whoever from the world, the saint added, because of a quarrel with a priest, will call a priest from someone else’s parish to pray, baptize, give communion and marry: it is not our blessing to declare to such.” The priest of the monastery Valdai settlement, for whom, due to his ineptitude, his son signed, complained that the settlers, contrary to the agreement, had not delivered him 4 pounds of bread from the yard for three years. After investigating the case, the saint ordered that the full amount of grain be paid for 1727, and for other years, due to the poverty of the peasants who suffered from the shortage of grain, the priest would wait for payment until a better time. The settlers of the Kudinskaya Sloboda complained that their priest Theodore led a drunken life; on Easter, due to drunkenness, he left his vestments in a peasant hut, where they remained for 9 weeks, and meanwhile reported that the vestments were stolen by a sexton. This priest, even according to the dean’s inspection, turned out to be very faulty. But there was no one to replace him - so few were capable of priestly service! The Eminence ordered the priest to be punished with whips for his drunken life and for slandering the sexton, and to punish the sexton for proven drunkenness and return him to his place of service. The village priest, according to a note from the city priest Vasiliev, buried a hanged criminal near the church, contrary to paragraph 23 of the instructions of P. Adrian. The saint obliged both priests by signature to dig up the buried person and carry it on their shoulders to the poor house, and to pay Vasilyev 5 rubles. fine After a shortage of grain in 1727, a terrible drought began across Lake Baikal in the spring of 1728. On May 16, the saint ordered the churches of Irkutsk and the Irkutsk tithe to add a prayer for an end to the drought in each liturgy, to sing an akathist to the Mother of God on Saturdays, and to gather in the cathedral for a general prayer service on Sunday. The prayers, the saint said, should end on Elijah’s day. On July 30, Raguzinsky left Irkutsk and was driven by a storm to the Ascension Monastery, where he said goodbye to the saint. The rain was so heavy that the water stood knee-deep in the streets of Irkutsk. The saint had to cleanse his flock of illegal marriages, which often happened in the flock, which remained without the close supervision of the archpastor. The peasant Florov complained: his married son Matthew, due to illness, traveled to St. places in Russia. His wife Avdotya gave birth to a son illegally without him and then got married to the peasant Avvakum. The research, having justified this report, also revealed that Florov asked for 25 rubles. from Avvakum and received 8 rubles. for permission of the daughter-in-law to enter into a new marriage. The saint approved this decision of his order: Florov for taking 8 rubles. and promised to “beat the rebuke (vacation) with whips mercilessly, so that others would not be accustomed to sell their daughters-in-law like that”; punished with whips, to be sent to a monastery for repentance, and Avvakum to be forbidden to marry. At the end of the year, Habakkuk asked the saint: since Matthew does not want to live with Avdotya, and it is difficult for Habakkuk, given his youth, to protect himself from sin: then allow Avdotya to live with him. The saint wrote: “Let the latter not be bitter and the first husband renounce Avdotya, that day send her out of the monastery to her second husband.” The decisions about a soldier who married while her husband was alive had the same content. Irkutsk archpriest Pyotr Grigoriev ordered the village priest to marry his relative Elezov, whose wife was sick. This was before the saint entered the Irkutsk department. It is determined: the archpriest will serve for a year in the rank of ordinary priest; send the officiating priest to a monastery, depriving him of his parish; Elezov to live with his second wife; but for the fact that he did not ask for a legal divorce, collect 20 rubles from him. for the construction of the cathedral and 10 rubles. for office expenses. 791 Since by decree of Peter 1 it was prescribed to maintain almshouses at churches with candle money: then St. April 8. 1728 demanded information about the state of the church almshouses. The elders replied that all the candle money was used for church expenses. The saint turned to the other side of the matter, ordered to confirm that church candles were sold in the form shown in the decree of the sovereign, and if the strong one turns out to be a violator of the law, then inform him. What was the consequence? One impudent person, caught with unshaped candles in the market, almost strangled the clerk who caught him. In the same year, the saint drew attention to those who were not at confession and St. participles. In 1727, in Irkutsk alone, there were 420 people who had not gone to confession. The violators of the debt were reported to the provincial office for the collection of a legal fine. “The office replied that according to the manifesto, the fine was forgiven, but the perpetrators were instructed to comply with the decree of the church. It is a remarkable case how wickedness is punished from above for deviating from fulfilling the will of the archpastor. When reviewing the list of clergy children, the saint ordered that the son of the priest Kozma be sent to school. The priest replied that his son was already filling the position of clerk. The saint wrote: this does not prevent him from studying at school. The crafty priest hastened to marry his son. But what happened? “Returning on horseback from the forest, the headman reported, Kozma’s son fell from his horse and was so hurt that he would hardly remain alive.” Cossack son Fyodor Evdokimov died suddenly on December 4, 1728. The wife asked the saint for permission to honor him with a Christian burial. According to the investigation, it turned out that Evdokimov Dec. 3. drank with yasak money. The Right Reverend decided to bury him 2 versts from the village without a priestly burial. In the akathist they sing to the saint: “Rejoice, vigilant guardian of the souls entrusted to you, redeemed by the blood of Christ, preserved by vigilant prayer and worthwhile human strength through superior behavior.” – At the beginning of 1729, the saint, on his winter road, surveyed the diocese on the left side of the Angara. – Settlers of the Ascension Monastery lived in those places. The merciful saint had already forgiven them for two years of arrears. Now they collected a pound of wheat from the yard for the bishop's house. Although the saint did not receive a penny of salary either for himself or for the house, due to a strange oversight of the superiors: but to relieve the settlers, he ordered the delivery of wheat on monastery carts. It was reported to the guard of the Tikhvin church that he was in a drinking house with the church key and there, drunk, he got into a fight with another. The saint convinced the watchman to confess everything and ordered: the guilty person should be kept in the monastery bread store on a chain for a day so that he could sow flour; then let him go with a signature - in advance, do not carry the church key to the tavern and live soberly. In the Posolsky Monastery, one novice called another a runaway soldier. The investigation confirmed the complaint, and also that the offended person was not a soldier. If the name: runaway soldier had been heard in the civil office, then it would have threatened the monastery with troubles. “Therefore, the Eminence ordered that the guilty person be punished corporally, in the spirit of brotherhood, as a warning to others.” The task of collecting government taxes from the monastery peasants was not easy. The acquisition of wine sales especially caused a lot of anxiety and trouble. – Tax farmers, through the civil office, insisted that they should not be prevented from selling wine not only in monastic villages, but even near monasteries. It was hard for the saint to see that they were corrupting the people with drunkenness and insulting the monasteries of prayer. He ordered the office to answer that the diocesan authorities had not received any decree on this subject from the saints. synod. The office turned a deaf ear to this and, in a new paper, threatened fines and court action for failure to comply with its requirements. The saint was forced to give in to violence, especially since he had to travel far from Irkutsk to the capital to find the truth. In March 1729, a monk of the Posolsky Monastery reported to the saint that the abbot of that monastery, Job, punished the monk Ignatius for carnal sin so cruelly that he soon died and that those who carried out the investigation in this case hid the truth. The saint demanded the abbot and the monks to Irkutsk and here he instructed two investigators to find the truth. After considering the new investigation, the order was laid down and the Eminence approved: for the fact that Job begged and taught the brethren to hide the truth, take 10 rubles from him; for ordering Ignatius to be beaten with whips, according to 154 art. charter, punish himself with whips; and because he discovered the sin of his spiritual son in the hearing of the brethren, he was tempted to deprive him of the management of the monastery and send him to the Selenga monastery with a ban on priestly service for four years. The Selenga archimandrite, a venerable elder, already in July of the same year asked the saint to allow Job to serve in the priesthood. On July 30, 1730 it was written: “By the grace of God, the Right Reverend Innocent, Bishop of Irkutsk and Nerchinsk, in the Holy Trinity Monastery of Selenga, to the former hegumen Job. By the grace of the gift of the all-holy and life-giving Spirit given to us from the greatest Archpastor of our Lord God Jesus Christ, who gave the power to knit and decide, passed March 1729. On the 22nd day, in accordance with the investigative case in our order, you were excommunicated from the Ambassadorial Monastery by the abbess and you were ordered to be in the Trinity Monastery in the brotherhood for four years. But now, by the same authority of the Lord God, for the needs of the Trinity Selenga Monastery, that there is not a single hieromonk for priestly service, we authorize you, commanding you to be in the Trinity Monastery, to perform in your priestly office all the needs commanded according to the rules of St. an apostle and a father, and an archimandrite to be in obedience without contradiction. Hieromonk Job to carry out the above-mentioned decree according to this decree of our bishop.” The abbot of the Posolsky Monastery was appointed priest. Paisius - and was left by the judge in the spiritual order. The royal charter of 1709 allowed the noble son Nikita Varlamov to build a monastery in Nerchinsk at his own expense and, according to the dispensation, to be an abbot, and, after Nikita, to choose, after Nikita, a capable layman to manage the economy of the monastery, and “abbots do not know the peasants, they only know the Church of God.” It is clear that in this state of affairs there could be no order in the monastery. Hegumen Pankratiy (formerly Nikita Varlamov) due to old age refused the abbess, and the saint made the Nerchinsk abbot a priest. Nathanael. When Nathanael arrived at the monastery, at first he had to listen to abuse and rudeness: quarrels and abuse, self-will and disobedience in the monastery - incessant. The murmur, at the instigation of the old man Pankratiy, especially intensified when the churches of the Nerchinsk monastery, according to the then procedure, were subject to a duty for the maintenance of the department. Nathanael, with reports on the deanery, was forced to appear in Irkutsk himself for personal explanations about the state of affairs. The saint sent the following letter on June 17, 1729. “Decree of our bishops of the Nerchinsk Assumption Monastery to monks, investors and peasants. It is known to our bishops that it was done from reliable persons, and especially from that monastery abbot Nathanael, who last year at your request, and by the grace of the All-Holy Spirit, through our regularity, was promoted to you as abbot, that from the monks and Beltsi reproachful idle words are inflicted on him, and in many cases and monastic works that happen for the general monastic benefit, disobedience. For this reason, we fatherly exhort and command you, so that you obey abbot Nathanael, like your father and superior, in everything and act in no way without his command and do not quarrel among yourself like animals, under the blessing of God and ours. “If you do the repairs in a disgusting way, and if he makes a petition against you in the future, then he will be held accountable according to the decrees of her imp.” the island will be taken to Irkutsk. “And may the God of peace and love be with you and our unworthy blessing.” In 1729, the military church of the Yakut regiment, assigned to guard the Chinese border, came under the jurisdiction of the Irkutsk archpastor. Colonel Buchholz wrote to the saint about the regimental priest, Hieromonk Theophan of Canary: “he gets drunk and gets drunk on days other than those indicated and does not carry out his work; in Vel. during Holy Week he drank and committed obscenities”; the colonel asked to send another priest. But there were few priests in the Irkutsk diocese at that time; Moreover, from the hieromonk’s surname it is clear that he was a student of the Kyiv college, where St. Innocent. Therefore, the saint hoped that his admonition would bring the guilty one to reason. He wrote to him: “Honest Father Feofan! Even if you are not worthy of such an honest name, you are worthy of dishonor, just writing for politics. How is it not a reproach to your image that you are called from the Lord God for the whole world of St. to make a sacrifice and shepherd the flock of his verbal sheep, you will be tortured for them and the answer will be given on the day of the terrible trial, but you do not maintain that title, but you constantly drink and get drunk untimely, but you do not carry out your work and commit many idle indecencies, which is evident from the writing to us of the excellent Mr. Colonel Ivan Dmitrievich and from the words of honest persons. Is it a priestly matter? We write this to you now, admonishing you in a fatherly manner, who has corrected you. If you are not serviceable, know to yourself that you will be dishonestly removed from the regiment and called to us for judgment and will receive what is worthy of your deeds. But please, correct yourself. Bishop Innocent. Apr. 1730 Kanarsky died on March 28, 1731 and priest John Oskolkov was appointed in his place. In May 1729, with the approval of the parishioners, Job Zyryanov from the sextons was ordained a Treskovsky priest. The following year, a local sexton complained that Zyryanov, having gotten drunk, demanded that the sexton be “brought to him as a spiritual order,” to announce that he was not a local sexton. The saint wrote: “A priest should not be brave in drunkenness and should not call his house a spiritual order: if in the future his shamelessness is revealed to Job, he will be severely punished; but the sexton will remain as before.” Notified that in some Irkutsk Churches priests do not perform services on Sundays and holidays, the saint ordered that they report to him every week about faulty clergy. It was reported that the lama living with Ivan Shunkov had built a prayer house. Shunkov naively admitted to providing assistance to the construction of the shrine, for the reason that the lama, he said, would pray to his God and his children would be kept by him. The Nerchinsk city office was informed to publicly punish the superstitious Shunkov, as a warning to others. Commissioner Zasukhin demanded a fee from priest Dmitriev for the bathhouse. The priest said that he had a church bathhouse, for which the parishioners should pay a fee. The commissar put the priest under arrest for two days, and when the priest noticed that the commissar did not have the right to dispose of the priest, but must inform his superiors about him, he replied with impudent insolence that he did not want to know the spiritual superiors. The saint ordered the provincial chancellery to be informed so that it would confirm to Zasukhina and others not to arbitrarily arrest priests and to report the guilty to the spiritual authorities, in full confidence that the guilty would not be left without trial, and to refrain from impudent words about the clergy and their superiors. By decree of 1723, the chapels were closed; but then it is allowed to renew them with the blessing of the archpastor. The priest Grigory Smagin, without the will of the saint, allowed in 1729 for the river. Angaroy, a mile from the church, restore the chapel and hire a convict as a sexton; and he ordered the restoration of another chapel in the village. Evseeva. The saint ordered the unauthorized priest to be “flogged” and to collect 5 rubles from him, and to abolish the chapels. The saint's warmest concerns were directed to the Mongolian school, opened by decree at the Ascension Monastery. It was not arranged under Platkovsky in all respects. The saint put her room in order; ordered that they study Church Slavonic there; called in capable teachers and increased their salaries; imposed a fine of 15 rubles on those clergy who did not send children 7–15 years old to school. The school also accepted children of secular people. In 1728, the son of Lieutenant Izotov gave a signature that “until he has completely studied the Mungal language, he will not leave school.” There were 32 students in the school, whereas in 1809 there were no more than 70. The saint also took great care in supplying the school with the necessary books. In 1729 he wrote to Lang: “noble Mr. Lavrenty Lavrentievich! My forever friend! in the current year 1729 Feb. 28 d. the teacher of the Mungal school, the unbaptized Lama Lapsan, gave us a report and announced that he was teaching the children gathered by decree in the school the Mungal language, and he had a small number of Mungal books; and those who are, those other students have studied and there will be nothing left to teach; and there are books beyond Baikal with various lamas, without which it is impossible to stay in the teaching of Mungal literacy. And which books and which have them were included in the registry when reporting. He asked that these books, by decree of his authority, be taken from the lamas for correspondence to the Irkutsk school; and when they correspond, they will give themselves back to those lamas. Last July 1728, against the verbal announcement of the teacher Lapsan about the books, I sent a promemory to the Irkutsk provincial office about sending overseas, to whom it should be, his decree for taking those books from the lamas for the sake of copying them. This March 18, the office responded to me that it was written to Commissar Chechetkin last July about the confiscation of those books, but to this day there has been no answer from the commissar; and now a decree has been sent to Commissioner Beighton about this. For this reason, I ask your honor to try to take away the books from the lamas and send them to us in Irkutsk for copying them; and as soon as they are copied, I will send the old ones to those lamas for return to your honor. And which books and who exactly has them and which ones are most necessary, is enclosed with this letter a register. I hope this will come sooner from your honor than from Beighton. March 29, 1729" Three months later, Lang sent the following books: 1. Sundu, it contains 237 pages; 2. Takozh sundu, 259 l.; 3. Paima Mingatu, 447 l.; 4. Chinggis Hanikutu; 5. Gus Lamain tuku; 6. Khotola Teduseksen khan kabuduna tuku; 7. Odesek Hane. All these books were immediately written off, the lists were given to Lapsan for the school against receipt on July 27, 1730, and the original ones were sent by express for return to the lamas. The maintenance of the Mungalo-church school cost the saint considerable worries and sorrows. According to the decree of the synod, the monasteries of Kirensky, Posolsky and Selenginsky were to deliver bread and clothes to the school. But Metropolitan Anthony of Tobolsk, even contrary to the previous order, forbade the Kirensky abbot to deliver bread for the maintenance of the Irkutsk school and ordered the Kirensky monastery to be under the jurisdiction of the Tobolsk metropolitanate. St. Innocent ordered the Nerchinsk monastery to deliver bread to support 7 disciples out of 35, but the monastery burned down. All that remained for the saint was to support the Mungalo-church school from the income of the Ascension Monastery, which also supported him. Due to a strange oversight in the definition of St. Innokenty no order was made regarding salaries for the Irkutsk diocese. The boundaries of the Irkutsk diocese were also not determined by the synod; and the Metropolitan of Tobolsk, due to the type of economy of his house, even wanted to retain some districts that were under the jurisdiction of the vicar of the Bishop of Irkutsk. This was also a great burden for churches located 1000 and 2000 versts from Tobolsk. St. Innocent presented to the synod about the need for a salary and about the boundaries of the Irkutsk diocese, required by the area itself. Reports about both were sent in 1728 with proxies, by order of the synod. The Holy Synod made its decision on August 29. 1729, both about the appointment of a salary and the amount for the construction of the bishop's house, and about the boundaries of the diocese, into which they were included, in accordance with the petition of the saint. Innocent, not only the Selenga district, but also the Yakut and Ilimsky districts. This definition was communicated to the Senate; but we had to wait a long time for the Senate order. St. Innocent struggled with extreme needs. In his hands were the means given to him for the Chinese path. But only in 1730, when the exchange of goods began in Kyakhta, did the opportunity open up to sell Chinese salaries; Yes, and here we encountered troubles. In May 1730, the saint wrote to the Irkutsk provincial office: “On July 10, 1726, I received, by decree of the blessed and eternally worthy memory of his emperor. Father Peter the Great for the Chinese way from the Irkutsk provincial office from the state treasury, in salary, soft junk goods, to the Chinese hand, for which he signed in that office; with the goods paid and I had a route to Selenginsk, where I lived for about a year, waiting for my reception in China. But by decree of the Emperor. Catherine, my path to China was stopped, and I was ordered to go to Irkutsk... I took the goods with me because at that time it was not ordered to go to Ugra with soft junk for sale. And now the Kyakhta fortress of soft junk trades freely with Chinese merchants. That is why I wish to send this product as part of my salary, given from Irkutsk, for sale to Kyakhta with the investor of the Ascension Monastery, Savva Bokov, and with the choirboy Andrei Popov. I ask that the Irkutsk provincial chancellery favor the sale of goods in the Kyakhta fortress for the knowledge of the local commanders Bokov and Popov and about the pass at the Nikolskaya outpost and in the suburbs and forts to grant it to the emperor. "V-va decree." At the same time, a list of the goods complained about is attached: “ten thousand Yakut ermines, three thousand Yakut squirrels, four lynxes, one korsok, two hundred white foxes, one ermine fur, four hundred arctic foxes.” Voivode Izmailov recognized the goods, as government salaries, not subject to customs duties and issued tickets to Bokov and Popov. In October, a notification was received from Kyakhta customs that Russian goods had been exchanged for Chinese ones. All that remained was to exchange the latter for money. - Meanwhile, the Tobolsk office demanded that, no matter what, they collect the duty for the goods. The saint was forced to explain the matter to the Tobolsk governor Pleshcheev in a humble letter and in a formal manner. Due to these obstacles, the Russian goods remained unsold until the death of the saint. Almost two years passed, and the Senate did not respond to the synod’s message about the Irkutsk bishopric. 31 Mar In 1731, the synod again reported this to the Senate: but even after that the Senate was silent for six months. Finally 27 Oct. In 1731, the synod came up with a report to the empress herself. The definition of the boundaries of the diocese was approved. Then the Senate hastened to order the payment of a salary to the Irkutsk bishop and the release of funds for the construction of the bishop's house. – But these fruits of the saint’s care had to be used by the successors of the saint. Innocent, and not to himself. – Through the thorny path of shortcomings and sorrows, the saint approached the end of his earthly life. 792 St. Innocent never enjoyed good health while serving in Irkutsk. 793 October and November months of 1731 he lay sick and was not able to perform ministry, even for those awaiting ordination as deacons and priests. During his illness, he thanked those who served him; promised, if he recovered, to reward everyone from his own hands; He especially cared about the construction of a stone church in the Ascension Monastery, in place of the previous wooden one, which was extremely dilapidated. He regretted that the government did not assign a salary to him and the house, of which the first thousand rubles. long ago promised to them for the construction of a stone church. He commanded the brethren, in the event of his death, to take care of the church, especially since he had already taken a lot of care in collecting funds for it. On November 24, feeling the severity of his illness, he ordered 300 rubles to be taken out of the pantry. and satisfy everyone with a salary - and bring the other amounts of the monastery to the attention of all the brethren exactly, put seals and inscriptions on the bags about the amount of the amount: then he ordered to bring his favorite fox fur coat and presented it to the governor Paisius for his services. November 25 ordered to pray in the churches of Irkutsk for the relief of his suffering, which was done. November 27 In the morning the saint of God rested peacefully, not in advanced old age, but exhausted by the cares and sorrows of life. According to appearances from the afterlife, the saint was like this: dark brown hair, thick, oblong and partly curly, dark complexion, average height, light brown beard. In 1764, on the occasion of work being carried out under the altar of the Tikhvin church, the saint’s coffin was seen completely intact; even the velvet with which it was upholstered was not damaged by the dampness of the place; when they opened the coffin, St. the body turned out to be completely incorrupt and emitted a very pleasant smell. When imp. Paul, senators Rzhevsky and Levashov, who were inspecting the Irkutsk province, reported to the sovereign about the incorruptible relics and miracles of the saint. In 1800, the synod ordered clergy to believe the senators' report on the spot. A strict investigation fully justified all their news. Then it was ordered to celebrate the memory of St. Innocent throughout all of Russia on November 26th. Here are some of the saint's miracles! In 1780, the wife of the Irkutsk registrar Pelageya Sudeikin, who had been suffering from fever for two weeks, saw a vision: she imagined that she was in the Tikhvin church and the saint was performing Matins in the altar. She asked to bless her, and he came out of the altar, blessed, then sent her part of the artos with the angelic youth; she tasted the artos and felt healthy. Then she wanted to thank the healer, but not knowing how to call on him, she asked: what prayer should I read to him? The saint, stopping his service, came out to her and unfolded a scroll in front of her, where Pelageya read: “my merciful mentor, treasure of good fortune, teacher of orthodoxy, praise of the bishops, helpless intercessor, our father hierarch, pray to God for us.” - The awakened Pelageya found herself completely healthy and immediately got up. Yakut merchant Pavel Serg. Lebedev broke his leg and no longer expected to be alive. At midnight (January 3, 1785) the saint entered his bedroom with a staff and said: “ask for help from Innocent, who is in Irkutsk.” The merchant woke up, but without giving any meaning to the vision, he fell asleep again. The saint appears again and, reproaching him for his lack of faith, hits the floor with his staff. The patient, upon awakening, sees a sign of a blow on the floor and begins to believe. Before the morning he sees the saint for the third time and already receives relief from the pain; the previous ache in his leg is replaced by itching. “In the morning he could already walk without a crutch and hurried to go to the saint’s tomb. In 1786, Archpriest Jacob Zagoskin, who had long suffered from an eye disease and finally almost completely lost his sight, called on the saint to help him. Sitting in an armchair, he lost himself in a light doze, and suddenly Saint Innocent appeared to him in full vestments, in which he rests in the tomb; put his hand on his head and ordered him to call on his name more often. After a little while the room became clearer for the blind man, and then he began to see everything clearly. The Irkutsk tradeswoman had wounds all over her body, and she did not move for six years. In a light drowsiness, she sees an old man in a white robe, with light brown hair and gray beard, of average height. He told her that he had “come to heal her” and served her a drink that she found pleasant to the taste; then she was able to make the sign of the cross, which she had not been able to do for two years, and even got out of bed and moved to another room. The one who appeared was exactly the same as the saint appeared in the icon she saw of him. One weak-minded woman, brought to Irkutsk from Yekaterinburg, being seriously ill, asked for money from her benefactors, in whose house they lived. What do you need them for? they asked her. It is necessary, she said, to go across the river, light candles where those dressed in black dresses live and the old man is buried. The weak-minded woman quickly swam across the Angara and forced the beggar to show her the way to the Ascension monastery. Here it poured out diligently, throughout the entire liturgy, before the icon of the Mother of God and often approached the window of the altar tent, where the saint’s tomb was located. Two days later, she was not only healed of the disease, but also became full of common sense. Has she now told who she is and where she comes from? Before, no one knew this; She also said that the saint appeared to her in a dream, ordered her to confess and partake of the holy mysteries, adding that soon, on such and such a day, she would die. Indeed, on the day appointed by the saint, she died. This incident took place in 1796 794 Resigned St. Jacob Bishop of Rostov Blessed Jacob 795 even in his young years devoted himself to serving the Lord in one of the Rostov monasteries. Strict fasting taught his body to submit to the spirit, prayer cleansed and strengthened his soul with grace, and diligent reading of books enriched his mind with solid information about St. faith. 796 In 1385, after the death of Bishop Matthew the Greek, he was ordained archpastor of the country of Rostov. 797 – In the few years of his reign, he managed to demonstrate many of the deeds of the holy shepherd. Some Marcian outraged the Rostov flock with his enmity against St. icons; - a well-read man and dexterous with his words, he managed to form a sect and even managed to convince some of the Rostov boyars that the worship of icons is the same as idolatry and therefore criminal. - This is the way of thinking about St. It was easy to borrow icons then from Mohammedanism, strong among the strong Tatars and frantically hostile to respect for sacred images; it could be assimilated then even in view of worldly benefits. - A zealous saint who knew briefly the teaching of the church fathers about St. icons, exposed before the people the falsity and wickedness of Marcian’s teachings, and Marcian was expelled from Rostov. “You delivered people, the church sings to the saint, from the mouth of a wolf with your teaching, you blocked the talking lips of heretics with your theology, great father!” “The vile Marcian is deposed by your sacred words, the glorious Jacob, who spewed uncleanness, was driven out, but his intolerable indecency.” In other songs, the saint is praised as a firm mentor to nobles and a protector from heresy, as a compassionate patron of widows and the poor, a comforter of the sad, or as a humble and patient shepherd. 798 Blessed Jacob breathed the gospel love for the suffering, especially in the soul. From the inscription on ancient icons and from the images themselves we see the following: a woman caught in a crime is condemned to death by the verdict of the boyars; in repentance she falls at the feet of Saint James and begs him to save her from death. Let the sinless one throw a stone at the sinner, says the stone removed to the judges, and appoint the sinner a place of repentance. “But this such a lofty act of the saint irritated the already restless eminent. His high deed was passed off as evidence of his unclean life and they boldly, without a church trial, expelled him from the city. “The gentle saint built himself a hut in the same place where the saint stayed. Leonty, expelled from the city, 40 fathoms from the church of Arch. Michael, built by St. Leonty. Soon they began to gather for the blessing. Jacob received many of his loyal citizens, and some remained to live with him. Then blessed. Jacob built wooden cells for the brethren and villages. Church in honor of the conception of St. Anna. 799 – Thus was the foundation of the Jacob Monastery laid! The basis for it was the patience of disgraced holiness. “Having mastered bodily passions through fasting, you were not overcome by everyday misfortunes,” says the hymn of praise to the saint. 800 The Rostovites felt their sin, repented before the saint, who had been foolishly offended, and asked him to return to the pulpit; but the righteous man, burdened with old age, did not want to leave his quiet monastery. He rested peacefully here on November 27th. 1391 His holy relics rest in secret; above them there is a rich silver shrine, thanks to the diligence of Countess A. A. Orlova. 801 “The earth covers your body, blessed one: but you exude healing to the faithful; your spirit is in the sky, with the chosen ones, illuminated by the radiance of the deity.” 802 Memory of the teacher Diodore Yuriegorsky In 25 ver. from Olonets, to the north, near Lake Yuryev and on the mountain of the same name, at the very beginning of the 17th century the hermit Diodorus settled and built a monastery with the church of St. Trinity. In those days, there were quite a few people who wanted to establish new monasteries, but Diodorus was not one of the many. 803 A native of the Turchas parish, Diomede, at the age of 19, went to the Solovetsky Monastery to pray, remained to live here and, after testing in obedience, was tonsured as abbot. Anthony; the abbot entrusted him to the supervision of the spiritual monk, Hieromonk Joseph of Novgorod. Having buried his father, who died as a monk on Solovki, Diodorus wished to see the Solovetsky hermits about whom Joseph had told him. He left for a deserted island, taking with him neither food nor drink; After walking around the island for 40 days, he became extremely exhausted; some of the brothers found him under a tree, barely alive; they brought it to the monastery courtyard and called for a confessor. After confession, strengthened by food, the zealot of the hermit’s life settled on a deserted island with two hermits he found. From here on, he went to talk with other hermits, such as: Elder Ephraim, Nicephorus of Belets, Alexei Kaluga, Joasaph, Tikhon the Muscovite, Theodore of Ryazan, Porfiry, Tryphon, Joasaph, Sebastian and others. The hermit Tikhon, at his urgent request, told about himself that he left Aleksin during the defrocking, leaving everything that was his and sailing across the sea on a fragile boat, after a three-year struggle he lives peacefully. Nicephorus, met without any clothes, hastened to hide and only said: “visit, visit, Diodorus, so that you yourself may have consolation from God.” Diodorus diligently visited the hermits, providing them with the necessities of life. Subsequently, the brethren of the monastery began to grumble about this and said: the bread of the monastery is wasted on those who do not work for the monastery. Especially when the hospital cellarer Kirik, better than whom no one cared for the sick, went into hermitage, the brethren were greatly indignant, and Abbot Irinarch was forced to take measures against the passion for hermitism. He sent “brothers, archers and workers” to the islands so that they would return the hermits to the monastery; Then Diodorus was imprisoned in chains in the hospital, and a guard was assigned to him. “Three months later he went to the island again and lived here for six months. His brother, who also lived in the Solovetsky Monastery, found him, but in the most pitiful position, weakened from the fight against unclean spirits. Diodorus now decided to part with Solovki and retired to Onega. Not far from Kenoozero, in a deserted forest, he chose a place to stay and began to struggle. But neighboring residents forced him to leave. He liked Yuryeva Mountain, above Lake Vodlo; here he erected a cross, set up a cell and began to struggle in prayer; Prokhor soon came here to him and they spent 7 years as hermits. After this, Diodorus decided to found the monastery of St. Trinity and went to Moscow, through the cellarer of the Sergius Lavra Alexander Bogolep, gaining access to the queen, Elder Marfa Ivanovna, he received from her various utensils and 200 rubles of money; Tsar Michael gave the elder a letter; He received 300 rubles from other benefactors. This is how the church and monastery were built. The church had to be built on the site where there was once a cemetery for idolaters, which was not without ghosts. Soon a satisfied number of brethren gathered and another church of the Mother of God with a chapel was built in honor of the Solovetsky wonderworkers. The monastery did not yet have its own arable farming, and the place was far from settlements. That is why there was a need for bread. There was a murmur against the elder: they said he had spent the money on the church, but had nothing to eat. “Be patient,” the elder answered and began to pray himself. A bright old man appeared to him. Who are you? asked Diodorus. “I am Alexander Oshevensky,” said the one who appeared, do not grieve, but strengthen the brethren; But the Lord nourished the people of Israel in the wilderness, but there were not many of you; There will be a time when many brethren will gather here; Now tell the brothers to fish in the lake.” The elder did not believe what appeared the first time, fearing deception; The celestial being appeared to him three times, and only when the one who had revealed her read the prayers did Diodorus listen to him trustingly. The brothers caught so much fish that, keeping what they needed for themselves, they sold it for 60 rubles. and bought bread. Another time, they got rid of hunger by accidentally finding a black marten in the forest and selling it for eight rubles. The monk Theodosius, a restless man, was sent to the monastery by the patriarch. Once he became so angry with the elder who taught him goodness that he wanted to kill him. He led the monk into the forest under some pretext, beat him severely, to the point that he threw him under a tree, considering him dead. When the elder, having come to his senses, somehow made it to his cell, Theodosius was frightened and threw himself at the feet of the abbot, asking him to forgive him. “May God forgive you, child, this is not your business, but the business of the enemy,” answered the kindly old man and then did not tell anyone about what had happened. Theodosius did not change even then. He began to indignate the brethren against the abbot and persuaded some to leave the monastery: 17 people fled with Theodosius from the monastery, stealing what they could from the property of the monastery. Diodorus thanked God for delivering the monastery from turmoil and anxiety. Diodorus had to see many other sorrows, but he endured them patiently. Most of his time was spent in solitary prayer. The end of his life was approaching. Getting ready to go to Kargopol, according to the needs of the monastery, the monk gathered the brethren and convinced them to lead a monastic life and not obey people like Theodosius; and he said to Elder Prokhor: “We won’t see each other here anymore; if God wills, see you in the next century.” And as if, having arrived in Kargopol, he fell ill here, he communed with St. secrets and died peacefully on November 27, 1633. He was buried here under the church: but his disciple Prokhor, two years later, transported his incorrupt body to the monastery, where it was buried on the south side of the church of St. Trinity. After him, his spiritual testament was found, where he strictly commanded the brethren not to keep anything intoxicating in the monastery. In the RKP. Saints St. Diodorus is called a wonderworker. His relics rest hidden in the church of his monastery, converted into the parish Yangora. 804 Repose of Blessed Theodore Archbishop of Rostov Elder brother Rev. Sergius Stefan 805 was a significant person under the Radonezh prince Andrei Ioannovich; His wife Anna, having given birth to two sons Clement and John, died; the widowed Stefan became a monk at the Khatkovsky Pokrovsky Monastery; then he entered the Moscow Epiphany Monastery, where he was confessor. K. Simeon. His youngest son John was taught to read and write and wanted to live under the supervision of his uncle, the reverend. Sergius. He was 12 years old when his father brought him to the Sergius desert and handed him into the hands of Sergius at the church; Sergius, at the same time, April 20, in memory of St. Theodore Trikhina, tonsured him into monasticism with the name Theodore; then, the chronicle notes, they gave the monk the name of the saint whose memory was performed on the day of tonsure. Under the supervision of his great uncle, the young monk grew in purity and holiness, inaccessible to the breezes of the sinful world. He was so determined by the reverend. Sergius, that in his soul there was nothing hidden from his father and mentor; he did not hide from him any disturbing thoughts or deeds of sin, neither day nor night. “Thus I remain with the saint in perfect obedience, living a virtuous life.” Blazh. Theodore was awarded the rank of priesthood in the desert of Sergius. He grew so much in spiritual life under the guidance of the saint that when he celebrated the Liturgy with Rev. Sergius, the pure in heart saw an angel serving them. A desire appeared in his soul to found a special community monastery. He revealed this desire to the saint and then from time to time reminded him of the thought that did not leave him. The monk finally told him that he wanted to have him as his successor at the monastery of St. Trinity, but considering his strong thoughts to be the work of God, he blesses him to choose a place for a special monastery. Blazh. Theodore, with several others whom Sergius had sent with him, found a place on the bank of the river. Moscow, called Simonov; For the first time it seemed to him convenient for the monastery. The monk, having learned about this, came to the place himself and gave his blessing to live here. Theodore built several cells at the Church of the Nativity of Our Lady and started a hostel. 806 From the very beginning of the monastery, many were attracted to it by the glory of Theodore, who, like a vessel beautifully constructed by the creative spirit of Sergius, shone, according to the expression of the chronicle, with virtues, wisdom and prudent sense and, at the same time, with an attractive appearance, tall stature and beauty. His fame grew to the point that St. Sergius grieved for this fame and prayed that he would complete his course without stumbling. 807 The Nativity monastery was located near a high road, from which a lot of noise was added for the benefit. Theodora. Avoiding the rumors of visitors, he moved to another place, then forested and quiet; Here he set up his cell and labored in silence. Monks soon gathered here: Theodore built the Church of the Dormition of the Mother of God and cells for the brethren; Strict hostel life was established as an immutable charter for the monastery. Rev. Sergius even now wanted Theodore to remain in silent prayer and solitude: but he must yield to his desires. K. Demetrius and St. Alexis; the latter ordained him as abbot, and V. the prince chose him as his confessor; noble people turned to him for advice; 808 charity book. Grigory Khovrin, the founder of the Golovins, built a new Simonovo, and the old Simonovo later remained the tomb of monks. 809 Blessed Theodore humbly and reverently occupied himself with painting icons for Moscow churches. The deisis he wrote for the church of St. is now known. Nicholas on Bolvanovka. 810 The abbot was a person trusted in. prince for church affairs. In 1382. K. sent him to Kyiv to invite M. Cyprian to Moscow. 811 In 1383 Blessed. Theodore was sent on errands to. prince to patriarch Neil. Nile, talking with Theodore, fell in love with him and ordained him as an archimandrite, raising his monastery to the level of stauropegial. 812 In the monastery of Theodore, under the supervision of Theodore, great ascetics were brought up: here the young Volokolamsk nobleman Theodore Poskochin, in monasticism Ferapont, and the nephew of the thousand Timothy Kozma, in monasticism Kirill, began their spiritual life: here the pious Mikhail, later the bishop of Smolensk, asceticised. Blazh. Theodore laid the foundation for the stone church of the Mother of God in his monastery. 813 In 1388 he was again sent on assignments to. the prince to the patriarch, whereupon the prince announced that he wanted to see him at the cathedral. Upon request c. The prince consecrated Theodore as Archbishop of Rostov, whereas before that time there were bishops in Rostov. This embassy was especially difficult for the blessed one. Theodora. He had to denounce Pimen, who had long been recognized as the metropolitan both in Constantinople and in Russia: the assignment was not pleasant and required caution. In anticipation of the full council, he went with Pimen to Jerusalem: this brought him into trouble from the patriarch. Another trouble: the long troubles in the case of the metropolitan put him in debt. – Finally, he returned to Russia with the Metropolitan of All Russia Cyprian, to the peace of the Russian Church. 814 – In Rostov, Theodore founded a convent in honor of the Nativity of the Virgin Mary. 815 For this monastery he painted an icon of the Mother of God according to a special vision, which called him to found the monastery. 816 – Exhausted by the labors that he had to endure for the entire Russian Church during long and dangerous travels, blessed. Theodore did not rule the Rostov church for long: but “he tended the flock well and went to the Lord”; 817 Having lived well, he “rested” on November 28. 1394 818 Memory of Blessed. Theodore has been reverently revered since the 15th century. 819 Memory of St. Nektariy Pechersk “Reverend Elder Nektarios, distinguished by obedience,” this is how the imperishable Nektarios is shown in Kalnofoisky. According to this description, the predominant virtue of St. Nektarios was unquestioning obedience, and it was through this that he achieved bliss. His relics rest openly in Anthony's Cave. 820 The people of the world do not want to hear about obedience: they value unlimited freedom. How can one not seem to see the need for obedience? In nature, each link is linked to another and everything is held together by the obedience of the lower to the higher. – The Lord of the Worlds rules the human world through the angelic world, and the material world is placed at the disposal of man. Is order possible in a family, in a community, in a city, in a state if there is no obedience? Freedom, they say, is an inviolable shrine! But what kind of freedom? True freedom consists in obedience to the holy will of God; The other freedom is humiliation to man, meaninglessness and wickedness. “Obedience is better than sacrifice. To be disobedient is the same as committing the sin of sorcery, and to be disobedient is the same as committing the wickedness of idolatry.” (1 Samuel 15:22:23). This is the teaching of God's revelation! “Nectarius is obedient and equal to him, Sergius! as those who have bowed their souls under the yoke of the obedience of Christ, by your prayer bend our rebellion under the yoke of the obedience of Jesus, so that we may diligently fulfill the commandments of Christ.” 821 Degree. book 1, 228. Funduclea. Kyiv 52. M. Nikifor about Monomakh: “consecrate him from the womb and anoint him, mixing him from royal and princely blood.” Vladimir himself in his spiritual: “I was named Vasily by his thin grandfather Yaroslav, the benevolent, glorious, in baptism, by the Russian name Volodymyr, by his beloved father and by his mother Monomakh.” Tatishchev 2. vr. 355. Junior princes and princesses were called by diminutive names. But since Anna was the older sister, her diminutive name could not be a consequence of this custom, but pointed to another reason - the special love for her in her own family. Collection years. 1, 88. Pereslav. l. 50. “In l. 1086 founded the church of St. Andrei under the good Metropolitan John to the monasteries, in which Vsevolod took his daughter Yanka and ordered his maidens. monastery". Tatishchev 2, 210. See pr. 8. Collection l. 1, 89. Step. book 1, 229. Collection l. 1, 120. 2, 287. Eupraxia died on July 10, 1109, and was laid at the southern door of the great Pechersk church. Collection l. 1, 121. 2, 288. Collection l. 2, 3. Karamz. 2. pr. 156. Rev. Theodosius, in his teaching “about the executions of God,” denounces drunkenness, fornication, evil games, buffoons, caterpillars, sorcery, and sorcery.” In another, he condemns the custom of kissing the female sex at feasts. Unknown teacher 12th century. about fasting and church service, among the deeds hated by God, he places idolatry, prayer at wells and rivers, demonic songs, dancing, tambourines and sniffles, goats and demonic games.” (Orthodox Sobes. 1858 1:168). Collection l. 1, 88. Rostov. l. at Karamz. 2. pr. 156. Step. sq. 1, 228. Collection l. 1, 127. 136; 2, 3. 289. Dictionary of saints 1836 p. 30. Buslaeva words. and art 2, 242. Collection l. 1, 136; 2, 295. Karamz. 3. Ave. 3, 359. Fundukleya review. Kyiv p. 101. The ruins and things found in them are described in the railway. m. 1833, book. 3, only here they are erroneously attributed to the Feodorovsky Monastery. RKP. his life at Tsarskoye No. 113. RKP. Saints: “Holy and blessed Simon, like the Fool for Christ’s sake, the miracle worker of Yuryevets, reposed in L. 7102 (1593) months. November at 4 o'clock." - There is a mistake in the year - Sved. about the monastery 163. Prologue Nov. 5. Volokol. note from Karam. 5. pr. 386. “Memory of the Blessed. Jonah,” (ed. in 4 volumes, memorial edition, lit. 27–35) speaks of St. Jonah: “who shone before our eyes, we are all the recipient and witness of his virtues and good deeds.” – Based on these words, one might think that the memoir was written shortly after the death of St. Jonah, one of the witnesses of his life. – But: a) there are several chronological inaccuracies in the memory that are not entirely appropriate in the descriptions of a contemporary; b) about the affairs of St. Ions of time c. John’s memoirs say almost nothing, which is again strange in a modern description; c) at the end of the life it is said: “many healings came from the holy body of the father, even to this day.” – And according to the description of miracles, the first miracle took place around 1540 under John the Terrible; d) Finally, the oldest list of memoirs, the synodal one, was written in 1608. However, the writer had in his hands notes about St. Jonah. “I left a small ink, a large memory of the writer; She left the great things as small as they were, and did not write them down, adding them to her other writings.” In 1406, “Chariton, Archimandrite of Kiev, erected the Church of the Tree of the Three Saints, on Red Island.” (Col. l. 4:3). In 1420, “two wooden churches were erected in Otni Hermitage of St. Nicholas of Miracles. and Onuphriya led. on Red Island, and was built by Archimandrite Khariton.” (Collected l. 3, 217; 4:119). In all likelihood, Archimandrite. Khariton arrived from Kyiv along with the Chernigov boyars and the prince. Svidrigail, who came to Moscow in the spring of 1408 (Collected fol. 5, 257; 6:136). This resolves the perplexities of Fr. Macarius (Novgorod. ancient. 1:634). Collection l. 3, 240. 241. Memories p. 30. Nikon. l. 5, 284. 285. In the charter of the synod. bib. 15th century "in l. 6966 (1458) repose Euthymius Mar. 11; same month On March 19, Jonah Abbot of Oten was elevated to dominion.” “With the blessing of the Most Reverend Mr. and Posdar Archbishop V. Novgorod and Pskov, Lord Jonah, a charter was written by the settlers of the Robichinsky volost of the Yuryev Monastery in the abbot Gregory. From its content it is clear that before that there was a dispute with the monastery. Certificate printed in reading total ist. 1861 Minea Nov. M. 1645 Prologue 5 Nov. Collection l. 6, 182; 4, 127. 219; 3, 141. Step. book 2, 84. Collection. l. 4, 127; 6, 321–335. Memory. Memories page 31. 32. Blush. music p. 204. 761. Buslaev (chronicle liter. 3:87) is mistaken in thinking that Moscow, following the example of Novgorod, began to describe the lives of saints. Prologue 5 Nov. Memories page 31. Tolstoy 2. No. 364; 3. No. 59. Tsarskogo 103. 132. 133. 326. 379. Music. Blush. 704. Sl. below pr. 81. Music Blush. 592–595. 597. 704. Services to the Forerunner, etc. Onuphrius were written without a doubt at the time of the consecration of the churches to the Forerunner and Onuphrius in the Otney desert, which took place in 1462 approx. 39. Izves. acad. 6, 296. 297. Service menaions for April, May, July, October, February. Prologue 5 Nov. collection years. 5, 273. Collection years. 3, 241. Recollection p. 30 confuses the events here, attributing the construction of the Tresvyatitelsky Church to the same time. Collection years. 3, 114. Menaion Nov. M. 1645 Macarius of antiquity 1, 105; 2, 105. Recollection, followed by Kostomarov, mistakenly attribute the construction of the Sergius Church to the return from the first trip to Moscow. Collection years. 4, 229. The metropolitan’s charter in history. act. 1, no. 277. Collection years. 4, 230; 5, 35. Collection years. 3, 141; 4, 127. 132. 229. 230; 5, 230, 374. Extract from the Nikolsky chronicler in the railway. m. hour. 80. Collection years. 4, 232. 233; 5, 35. East. act. 1. No. 71. Collection. years. 4, 233. 234; 5, 50. Collection years. 5, 35. 275; 6, 4. 190; 4, 235. Memory. Collection years. 3, 183. The Tale of the Miracles of St. Ions. A Tale of Miracles, St. Jonah is called St. miracle worker in gram. 1563 (Hist. act. 1:320). Service of St. Ione - in Tsarsky No. 564, in Rumyantsev No. 397. In the menaion for November, M. 1645 ff. Macarius of antiquity 1, 297. Additional to the source act. 1, no. 5. Collection gram. Khutyn. monastery The land where the chapel was erected belonged to the Khutyn Monastery until 1820. In the Menaion of 1438 they indicate the life and canon of St. Varlaam, Izv. acad. 6, 295. According to the description of the miracle of 1460, Ave. Varlaam says to the patient: “you call on me for help, not knowing me as a resident of a distant country, you copied the canon and my life for yourself.” Collection years. 6, 325. Next. the canon and life were written before that. Pachomius wrote a eulogy and revised the life in 1461. See about St. Jonah. Collection years. 6, 134. 135. Macarius of antiquity 1, 431. East. Hier. 6, 617. Consolidated. about the monastery 372. Inventory of the Khutyn Monastery of 1645 - in the note. archaeol. total 9, 544. 545. Additional to the source act. 1. No. 5. All the sacristy items, like the cross, are shown in the monastery inventory of 1642, being stored in a special chest with the inscription “sacristy of Varlaam the Wonderworker.” Notes from archaeologists. total 9. 508. According to the description of the miracle of 1460, “the banner of the youth was erected with the honorable cross of St. Barlaam.” Collection l. 6, 322. On the service book, on the back, 1 l. inscription 15th century “Servant of the Wonderworker Varlaam.” (Sava index of the synod. b. p. 251, M. 1858). According to the inventory of 1642, “charatean official miracle workers, covered in taffeta.” Zap. archaeol. total 9, 512. Miracles of Varlaam Ave., recorded in 1512 by the RKP. Sergius Lavra No. 42. l. 195. Herberstein rer. moscov. comm. ρ. 20. ed. Starzevsky. In the Khutyn monastery there is a prologue with a postscript, “in fol. 6087 (1479) this book reached the edge with the right hand of the monk Euthymius, by the command of the holy monk Herman, abbot of the house of St. The Savior and the venerable and God-bearing one, like and the great, the wonderworker Barlaam, with him (German) the community was created, and from him even the poor were tonsured.” - Wasn’t the monk’s charter about the abbot changed under Herman and the changed one fell into the hands of Herberstein? Collection l. 6, 135. The story of the condemned is printed, in memory. page lit. 1, 273–275. Collection l. 3, 20. “Yaroslav’s son Mikhail was born in Novgorod, and the prince’s name was Izyaslav, and his grandson was Volodymyr.” Collection l. 6, 135. Chet-Mineya November 6. According to the story of the miracles of St. Varlaam, the religious procession from Novgorod to Khutyn on the first heel of the Apostolic Lent took place not only under the archbishop. Macarius, but also under the archbishop. Gennady († 1505). During the first turn, a deaf-mute and blind boy was healed. During the second, also during the move, the paralytic, lying at the shrine, saw: the monk came out of the shrine and seemed to have scorched all the members of the paralytic, and the sick man cried out: have mercy on me, servant of God. After that, the patient got up healthy. - The story about the sleigh ride has been written. in memory old liter. 1, 277–280. See about St. Anthony, August 3. In senior Novgorod. letop. under 1192 we read: “that same summer, erect a church down on Khutyn Varlaam Tsirnets, and in the worldly name of Alexa Mikhalevits, in the name of St. Savior of the Transfiguration and Holy Archbishop. Gavrila for the holiday (i.e. August 6).” (Collection l. 3:20). The same is said in the three younger chronicles, only here it means: “church to the fireplace.” (Collected l. 3, 127. 217; 4:17). In the 4th chronicle and in the Sofia and Resurrection chronicles: “the same (6701) l. founded the Church of the Transfiguration, the wonderworker Varlaam of Khutyn, and died that same year” (collection l. 4, 17; 5, 169; 7:102). - The author of the sedate book saw the entry in the chronicles: “6751 (1243) the servant of God Varlaam died, and the worldly Vyacheslav Prokshinich, on Khutyn at St. Spasa, metro station May at 4 am.” (Collected l. 3:54). And mistaking Varlaam Prokofievich for the same person as the founder of the Khutyn Monastery, he attributed the death of the Venerable. Varlaam by 1243 (Step. k. 1:354). This was repeated by many, for example. dictionary of saints. But Rev. Varlaam's baptismal name was Alexy, not Vyacheslav; his father's name was Mikhailovich, not Prokofievich; he died on November 6, not May 4. According to the chronicle, in 1230 we see Alexy as abbot in Khutyn, and not Varlaam Ave. (Collected l. 111:47). Collection l. 3, 104. 235; 4, 112; 6, 184. Pachomius service, Rev. Varlaam - at Tsarsky No. 564. at Rumyantsev No. 154. In 1446, “installed a great archbishop. Novgorod Euthymius stone church of St. Varlaam on Khutin, and on top there is a bell tower.” Sob. l. 4, 123. According to the RCP. Saints generally ist. Case No. 231 was June 6, 1452. The story of a visit to Khutyn. The prince placed her in the RKP. chronicles after the story of the capture of Novgorod. K. John. The latter begins like this: “in l. 6979 the great prince marched against Veliky Novgorod.” Then the news of the visit to Khutyn begins like this: “I came the same summer. to. - to the monastery - Varlaam." It is clear that John 3 was in Khutyn in 1471. In the printed edition there are 3 Novgor. l. (Collected years. 3:241) the story of the capture of Novgorod is not included, as published in Sofia. time Stroeva. - That’s why when reading the printed chronicle. It’s easy to think that the event of 1562 is being blurred. That’s what Macarius thought (Antiquities 1:434). And in the oven. In the prologue, the visit to Khutyn dates back to 1564 - to the formidable king. - This is a mistake. Collection l. 3, 241. 242. Soph. temporary ed. Stroeva. John's cane 1½ arsh long. 1⅓ ver. thick. with a crystal head. Macaria ancient 1, 434; 2, 258. East. Hier. 6, 616. After Pachomius, one story was written in 1512. Lives in the story - RKP. Sergius Lavra No. 42. Russian times. 2, 272–280. Step. book 2, 198. Collection l. 3. 245–247. According to the inventory of 1642, “The image of the vision of the Monk Varlaam the Wonderworker about destruction led. Novgorod and his prayer to the Lord for the city.” Archaeological note. total 9, 435. RKP. description of the miracles of Varlaam Ave. Collection l. 6, 134; 3, 103. 109. The story of clerk Herodion Kozhukhov about the miracle of 1460 - in collection. l. 6, 320–330. Stichera for November 6, in the Menaion M. 1645 Eliseev’s biographies of Saints Guria, Herman and Barsanuphius of Kazan, Kazan 1847. Handwritten. life of the saint Herman, compiled by by the will of Metropolitan. Lawrence, (1657–1673). Genealogical book in time. m total ist. 10, 179. 263. Inventory of the books of Joseph Mon. 1573 pp. 8, 12. Life; entry on the chapel in pr. 99. Genealogy. book 263. Inventory of the books of Joseph Mon. page 13. Pedigree. book in time 10, 179. 263. Act. ist. 3, 154. Fiber recording. chapel No. 134 “Yes, with him (with Gury) - to the Sviyazhsk city of German, formerly he was in the archimandrite in the town on Staritsa for half a year, and leaving the archimandrite, he lived in Iosifov for more than a year without being an archimandrite, then (sent) to the Sviyazh city, and the monk of the Joseph monastery, Feodorov's son Polev, nicknamed Sadyrev, and into the monastery Philotheus, i.e. (son of Theodore Polev, nicknamed Sadyrev, in monks Philotheus). Volokol. RKP. No. 68 “Theotokos, written with the blessing of Hegumen Guria, the last in the monastery, German Sadyrev, in fol. 7032 (1544)". Inventory of books of Joseph's monastery. 1573 p. 2. 213. Kurbsky p. 123. St. Petersburg. 1842 Volokol. chapel No. 134. “In the summer of 7061 (1553) July, the heretic Matvey Bashkin and others appeared; they were condemned by a council in 7062 December (1553) and sent to prison... They brought him (Bashkin) to the Joseph Monastery on December 22, Friday - Archimandrite German brought him.” Sl. pr. 99. Magazine min. int. cases 7. 32, 433. In Sviyazhsk, Archimandrite German received the sovereign's salary: “money 500 rubles, rye 500 chetyi, rye flour 500 chetyi, wheat 200 chetyi, wheat flour 100 chetyi, buckwheat groats 50 chetyi, oat groats 80 chetyi”, etc. A. e. 1, 261. Scribe book in the Bible. Kazan University See g. m. Part 83. Dept. 3, 10. 11. Kazan. governor led 1846 No. 7–10. Cont. ancient vivliof. 5, 241. Words of Hermogenes in the Life of Guria. The Kazan hierarchy of archimandrites also says the same. Plato Lyubarsky, chronicle. at Karamz. 9, pr. 268. source ak. 1, 233. In April 1566 we see his name on Vorotynsky’s oath record. Collection gram. 1. No. 189. Histor. John pp. 122–123. Kurbsky p. 122. Karamz. 9, pr. 174. 170. Hierarchy of Lyubarsky. The year of death was 1567. So according to the number of years of the hierarchy. East. Hier. 6, 54. ff. above pr. 91. As for the fact that Herman defended St. Philip at the cathedral; what Muravyov writes about (Nov. 67. 77. 78): this could not have happened, because the cathedral took place in 1568, see January 9 o’clock. Hierarchy of Lyubarsky; RKP. hagiography There is an inscription and letters about other miracles at Eliseev Ave. 49. 50. Description laurels p. 293. 289. In hand. description of the saints: “teacher. father priest Onesiphorus." It was in vain that F. Prokopovich did not pay sufficient attention to the words of the intelligent M. Sylvester, who so correctly understood the meaning of Simon’s story about St. Onesiphorus. If it were otherwise, he not only would not have had to justify himself in the blasphemies against the saints of Pechersk that he had internalized, but respect for the views of the Protestants would not have carried him away to the point of expressing such injustice: “they falsely glorified the Pechersk place, that if anyone died without repentance, he will be buried in that place and will be saved.” (Reader. m. general history. 1862, 2, 25. 46). Protestant rationalism often falls into a double sin - both a sin before history and a sin before the exact meaning of St. scriptures. “The same (6942) l. Nov. 22 the ugly Maxim passed away.” Sob. years. 8, 99. Russian. time 2, 192. In RCP. Rumyantsev 16th century No. 397 on January 21: “the death of St. the wonderworker Maximus the Ugly.” Here: a) a service to him, which is not in the oven. less; b) a short life, which is not in the prologue. In another RKP. No. 364 “about the life and suffering of Maxim Christ for the sake of the holy fool.” Here is about the discovery of relics, about the construction of the church in 1698. Further l. 632. m. Nov. 11 d. “a brief story about the life and transfer of the relics of St. bliss Maxima Moscow. miracle worker." – Tolstoy (2, No. 368) has a service for him on August 13, ex. in August. Mineya M. 1646 According to the RKP. Saints, “repented 1433 Nov. 11, the relics were found on May 13, 1568, transferred to August. 13". About the celebration of A. e. 1, 203, prologue 11 Nov. Menaion on November 11 M. 1646. Canon for August 13 M. 1646. RKP. life of the Rev. Philip, written from the words of those who read German’s biography, which burned during the attack of the Poles. East. Hier. 6, 594–596. Mixed. about the monastery page 389. RKP. Saints; information about monas. 79. Dictionary of Saints p. 268. East. Hier. 5, 655. 656. RKP. hagiography Vologda. diocesan Ved. 1864 p. 18. RKP. Life of Nikon Ave. M. Filaret's life Nikon Ave., M. 1854 The younger Afanasy Vysotsky entered the Vysotsky monastery, so the word says, after Nikon retired to Sergius and stayed here until he became abbess for no more than 7 years; and the elder Afanasy was hegumen of Vysotsky for only 9 years, from December. 1373 to Nov. 1382 Next. Nikon's stay in the Vysotsk monastery, from which he left in 1375, remains about two years. Ave. Cassiana is a demon. 1. in Philokalia, part 4. p. 174. RKP. short life of St. Nikon. The inscription on the staircase of the monastery: “in l. 6920 (1418) the ladder was written in the monastery of St. Abbot Sergius. In the same summer, the church in the same monastery was consecrated on September 25.” Collection l. 6, 137. 138. Acts of relation. to legal everyday life p. 90. 91. St. Petersburg. 1857 A.E. 1. No. 24. Description Sergius Lavra p. 155. 156. M. 1842 Act. rel. to legal everyday life p. 441. Christ. Thurs. 1825 part 18. Description Sergius Lavra p. 177. 139. Liturgical books of St. Nikon, still intact: gospel, service book, octoechos. Ibid. pp. 36. 37. 136. This is how Rev. is described. Nikon in Pachomius' service to him. Menaion for November, M. 1646 in Rumyantsev No. 397. Collection l. 6, 138. Rkp. hagiography RKP. life; According to the prologue, he died on November 17. 6935 Life of St. Nikon in the Menaion of Macarius, a. e. 1, 203. Pachomiev canon, Nikon Ave., at Tolstoy 2, No. 227, at Rumyantsev, p. 593, at Tsarsky, No. 563. Repose of Nikon Ave. November 17. - in the calendar of the charter and psalter of the 16th century. Tolstoy 1. No. 100. 113. Monast. letters, M. 1863, pp. 69–71. Letop. under 1071. 1089. 1091. 1093 and 1106 According to the chronicle, Putyata was a governor in 1099 and a thousand of Kiev in 1113. Vyshata “Father Yanev” went to war against the Greeks in 1043. Chronicles under 1071 Sl. about Rostov. Saint Isaiah May 15th Letop. under 1106. Collection. l. 1, 94. 120. Collection l. 1, 94. Jan Vyshatich died at the age of 90, in 1106, and his wife Maria died in 1091. Jan was laid in the vestibule of the great Pechersk church, and his wife Maria, according to the prophecy of St. Theodosius, was buried near the tomb of St. Theodosius, in the church itself. – Collection l. 1, 91. 120. Nestor in the life of Rev. Feodosia. Notes of academician books. 2. pp. 141–146. To Nikon. l. 1, 142. Instead of: “I went to Varlaam to the Demetrius Monastery,” it is said, “And to Varlaam I went to Elder Anthony.” It could have been something else. Collection l. 3, 122; 1, 68. 69; 5, 139. Suprel. years. 14.128. Kosovo patericon p. 56. Joseph Trizna patericon, “the life of St. Varlaam, abbot of Pechersk, therefore St. Dimitry of the monastery of the former abbot, the monastery of Izyaslavl, also on Klov. - Life of St. our father Isaiah the wonderworker, abbot of the former monastery of St. Dimitri, others like him on Klov.” Kossov also says about the Klov Stefanov Monastery that it was far from the Lavra. Therefore, the words of Trizna, without contradicting the words of Kossov, more accurately determine the place of the Dimitriev Monastery - they indicate to him a place near the monasteries of Stefan and German. Kiev old-timers say that the Dimitriev Monastery was located on the steep bank of the Pechersk Mountain, where the church is now. Nestor's life, Feodosia Ave., p. 154. Collection l. 1, 71 72. Life of Nestor, Ave. Feodosiya p. 155. According to the RKP. Saints St. Varlaam “reposed on November 19th.” Foreign ak. Ross. 1. No. 1. Karamz. 2. pr. 128–130. Monomakh in the spiritual: “and that spring (went) to Yaropolk to copulate on Brody... That winter I went to Yaropolk to copulate on Brody and created great love” (Collected l. 1:103). Track. Monomakh marched twice for Yaropolk against the Rostislavichs, in spring and winter. About the Rostislavich chronicles under 6605: “And to them Vsevolod distributed cities, to David Volodymer, to the Rostislavichs Przemysl Volodarevi, Terebovl Vasilkoni.” Svyatopolk, driving out the Rostislavichs from the Cherven cities, said: this is the volost of my father and brother. There is a chronicle about Vsevolod from 1093: “When he sat in Kiev, he was saddened by his sons, as they began to feel cold to him, although the authorities had sown, but something else.” Collection l. 1, 86. 89. 103; 7, 3. 4. Step. book 1, 232. 233. Step. book 1, 232. Nikon. l. 1, 189. 190. About the suffering of St. The prince's story has reached us from a contemporary, written from the words of eyewitnesses. She is in the collection. l. 5, 207–215; 7, 188–197. In Nikon. years. 3, 109–122, with some additions, also to powers. book 1, 425–432. Collection l. 5, 192. Step book. 1, 425. Nick. l. 3. 54–57. Karam. 4 Ave. 120. 125. 127. Collection l. 1, 207. Nick L. 3, 85. 74. Collection. l. 5,200. Collection l. 1.207; 7, 179. Nick. l. 3, 85. Collection l. 1, 207; 7, 180. Letop. at Karamz. 4. pr. 169. 170. Collection l. 3, 66. Letop. at Karamz. 4 Ave. 169. 170. Collection l. 1, 208. 282; 7, 181. 182. Nick. l. 3, 93–95. Collection l. 5, 204. 207. 208; 1, 228; 4, 46; 7, 188. 189. Signature on the apostle 1307 in the life of St. Feoktista December. 23 d. Another apostle of 1309, written in Novgorod, led. book Mikhail Yaroslavich. See description. handwritten synod. bib. p. 294. M. 1856 Abalgasi Historia Mongol et Tartar. p. 98. Casani 1825. Trinity years. (Karam. 4 pr. 215): “King Ozbyak became mad.” Step. book 1. 426. And on the coins the Uzbek showed his jealousy towards the false prophet: “Muhammad is a prophet,” he said here. Collection l. 3, 70. 71; 4, 48; 7, 205–206. Collection l. 5, 208. 209; 3, 72; 4, 48. 49; 7, 189. 190. Nikon. l. 3, 112–114. Agreement with Novgorod in the collection. gram. 1 No. 14. R. Sovinets - the current Sundzha. Tetyakov “behind the high Yassy and Cherkassy mountains” Yassy city, near the iron gates (Derbent). Collection l. 5, 199; 7, 191–194. To Nikon. years. 3, 119, added: “at the copper blockhead, at the golden head at Temirev, the heroic graves,” - at the high mound with a copper statue erected in honor of the hero Temir. Nikon. l. 3, 120. 128. Cont. Nestor 73. The story of the murder of St. The prince was placed under 6827. “According to the date of January, November 22, 6827 = 1318.” “Cover his body with your kitten, which you are carrying.” – Kotyga is the same thing as hots – outerwear. The Gorkaya River flows into the Caspian Sea in Dagestan, near Buynakov. Madzhary is now a settlement on the river. Kume, Caucasian lips. Georgievsky district. According to local legend and various monuments, pagan Kozars lived here in ancient times, then Madjars (Hungarians, Ugrians, Ostyaks), some Christians, they were supplanted by the Tatars. Not far from Madjar, stone crosses with the inscriptions Isa were found. Hs., and slabs with crosses, and even Greek liturgical books. Record. archaeol. total 9, 390–394. Northern archive 1820 2, 169. Nikon. l. 3, 123. Collection. l. 7, 197. Collection l. 3, 72; 5, 215; 7, 197. “The earth is far away and there is no one to bring the news. The next summer. K. Yuri - bring Konstantin with you.” This comparison of thoughts shows that another summer is counted since the death of the prince. Mikhail, from November 22. 1318 Yuri, who returned to Rostov, of course, could have been in half of September 6828 = 1319. Collection. l. 4, 59. Collection l. 5, 215. Nikon. l. 3, 123. Relics of St. The prince's church was found in 1632 when a new cathedral was being built. And during the pestilence of 1655 there was a transfer of St. relics, not September 1, but September 30. Tsarskogo No. 106. 123., where the service of St. to the prince on November 22. In the Menaion we already see Macarius on November 22. "The murder of St. Prince Mikhail of Tver." Also in the calendar of the charter and the psalter of the 16th century. at Tolstoy 1, No. 100. 113. Service of St. book To Michael in the Menaion for November, M. 1646. Belyaeva V. K. Alexander Nevsky, during the time. total ist. book 4 Μ. 1849 Cyril, life of St. Prince Alexander Nevsky - in the ridge. Thurs. 1852 2, 437–460. Both works contain indications of sources, among which the first place belongs to the legend of blessings. book Alexander, written by a contemporary (eg Polevoy in appendix 4 volumes, pp. 42–61). In the chronology Thurs. 1852 2, 446. Uncle Prince. Alexander Vasily Vsevolodovich was in vain considered to be that saint. book Basil, whose relics are in Yaroslav, as well as St. Konstantin Vsevolodovich is not the uncle of K. Alexander - See July 3. Collection l. 4, 33. 34. It says here that the Tatars were “at Ignach’s cross, 100 versts from Novgorod.” There are 78 versts along the highway line from Kresttsy to Novgorod, but this is a line without detours and turns, and these were not the roads of a time distant from us. Collection l. 3. 52. At Artsybashev 2. Ave. 257. Collection l. 4, 35. Arndt Liuland Chronik. 2, 42. 45. Bonnelt Russisch–lifland. Chronologie 1.s. 58. 2. 73. 76. Hiärn Lifland. Chronik. in Monum. Livonia p. 123. Giern dates the affair with the Swedes to 1245, and Gadebusch to 1244. In the story of St. Alexandra (collection l. 1, 204–206; 5, 2–6. 176–179) only the day of victory, June 15, is noted: but even here it precedes the Koporye affair, and the victory on Lake Peipsi is shown two years later than the Neva victory. At 1st and 4th Novgorod. years. (Collected l. 3, 52. 53; 4:35–37) The Neva victory is directly placed under 1240 and the other two also follow it. Sl. Bonnel Chronogr. 1.s. 58.2, 76. About Tesovo and Sable - Nevolin's Sabel churchyard in the essay about Pyatina p. 126. 127 and on the map. Collection l. 3, 53; 4, 37. 178. 179; 5, 4. 179. 180. Bonnelt Chronogr. 1, 59. 60; 2, 73. 74. Collection l. 3, 5; 4, 37. 179; 5, 4. 179. About Alexander’s journey to the horde in 1246, and the chronicle says: “go another to Batu” 4, 37. And they remembered: Giern Liefländ. Chronik. in monument. Livoniæ r. 123. Arndt Liefl. Chronik. 2, 45. 46. Kelch hist. Livon. r. 35–39. Bonnelt chronog. 1, 60. Collection l. 3, 53. 54; 4, 37. 179. 180; 5, 4. 10. 180. Collection l. 3, 54; 5, 182 according to one chronicle she died on May 5, according to another - on May 4: but if she died “in memory of St. Irina”, then May 5. “It was decided to be on the side of his son, Prince Theodore.” Nikon. l. 4, 12 “1244 repose in. book Yaroslav Vsevolodovich Theodosius in Novgorod and was founded in the Yuryev Monastery; and in the rank of Mnishe, Euphrosyne was spoken, because then I did not give names to the first word.” Collection l. 3, 54; 5, 182; 4, 37. 38. About the cross and the church of Tikhonravs in Vladim. lips Ved. 1854 No. 5. About Svyatoslav himself, see note below. 205. Collection l. 1, 201. 226; 3, 37; 4, 37. Collection l. 5, 187; 1, 202; 3, 54; 4, 38. Belyaev clearly refuted Tatishchev’s accusation against the prince. Alexander, as if at his request, Nevryu devastated the Vladimir region and drove out Andrei (time general history 4. 18–20). Let us add as reinforcement that the chronicle says about the occupation of the Vladimir throne by Andrei in 1250: “Andrei drove out Svyatoslav, and he himself turned gray.” It is clear that Svyatoslav was considered insulted (collection l. 4:38). According to Suzdal chronicles (collection l. 1:202) in the fall of 1250, Svyatoslav and his son went to the horde and, of course, as if offended, they complained. Death of Svyatoslav in the Soviet Union. years. entered under 1251 and indicated on February 3 (5:187). But in the Suzdal chronicle it is placed under 1252 (1:202); also in the Trinity Chronicle (1:226). And this is, without a doubt, truer. In the RKP. descriptions of the saints Svyatoslav - Gabriel Vsevolodovich - Saint Yuryev of Poland and his memory is February 3. Collection l. 1, 202. Nick. l. 3, 34. Collection l. 5, 187. Epistle of the Pope, written to c. to the prince, in monum. Rossiæ Petropoli 1841. 1, 68 69. And according to the RKP. life of St. Alexander's embassy was sent in 1258. Sof. years. “by writing it off to dad.” But placed in the RKP. The life statement of faith is a fiction of the 16th century, since it contains a refutation of Lutheran thoughts about the worship of icons and the veneration of saints. If anyone has the desire to read such awkward fictions: it can be found in the Lives for November, pp. 255–259. St. Petersburg 1856 Collection l. 1, 203. Munke’s decree on taxes and mail, for Russia sent to Berke back in 1253 from Iakinthos on Mongolia 3, 182. Collection l. 3, 55. 56; 5, 188. North. archive 1825 part 3, 196. 1824 No. 8. Bonnelt Chronogr. 1, 71. Only 37 years after this campaign of Alexandrov, the Swedes dared to again disturb the Novgorod possessions of Sobr. l. 1, 65. Collection l. 1, 203. Iakinf about Mongolia 3, 182. 204) Collected. l. 1, 203; 3, 56; 5, 188. 189. Collection l. 3, 56. 57. There is not a word about the Baskaks in the entire history of Novgorod. Certificates about snosh. Russia with Riga and the Hans. mountains St. Petersburg 1857 No. 1. Izvest. acad. 6. Ananias about the city of Suzdal p. 188. Collection l. 3, 57; 5, 190; 4, 39. Collection l. 3, 58; 4, 180; 5, 6. 191. Snegireva, Russian antiquity 3, 139141. The town where St. died. Alexander is the current Kasimov, who received this last name in 1471 when he was given to Tsarevich Kasim. Ryazansk lips led 1846 No. 13. Step. book 1, 374. For the miracles that followed, see chronicle. Thurs. 1852 2, 507–511. Service of St. Alexander - at Rumyantsev No. 397, at Tsarsky No. 563. Synod. No. 234. l. 402: “created by the humble monk Michael to represent the monastery where the blessed body lies.” There are two canons. Life of St. Mitrofan, the first bishop of Voronezh and the legend of the discovery of his relics, M. 1855. The inscription on the gospel: “l. 7174 (1666) Mar. On the 25th day this gospel was exchanged for Volodim. the district of the Most Pure Mother of God and the Venerable Father Kozma the Wonderworker of Yakhrin under Abbot Mitrofan, who was taken from the Zolotnikov Hermitage; but exchanged it for government money.” Vladimir. collection p. 116. M. 1857. About his stay in the deserts of Zolotnitskaya, Yakhromskaya and Unzhenskaya St. Mitrofan says in his will. Description of the Makariev Unzhensky Monastery, M. 1835, p. 60. 15–17. 21. 52. 52. More details in the source. rus. c. 4, 263–273. Voronezh charters 74. Voronezh 1850 Letter in Muscovite 1844 1, 250. Voronezh. letters No. 67. Raven. 1850. Disputes also arose from the fact that only in 1675 the cathedral determined that each archpastor should be in charge of churches according to the division of localities in the scribe books by district (Ryazan grams No. 41. St. Petersburg, 1854) - and before that the church departments were very confused; It’s not enough to get used to the new order yet, so as not to turn to the old one on occasion. About the stay of Emperor Peter in Voronezh - in Shchekatov’s dictionary 7, 1047–1058. Sl. Voronezh. lips Ved. 1848 No. 20. 24. Certificate in Ryazan. governor Ved. for 1855 No. 25. Voronezh. led 1848 No. 7. 8. 17. 20. 1849 No. 38–40. Shchekatov has both letters in Dictionary 1, 1118–1120. Golikov in Shchekatov’s Dictionary 1, 1121–1122. Letter in Muscovite 1843 1, 240–241. Letter in Muscovite 1842 9, 154–155. The saint’s handwritten letter to the abbot of the Spaso-Efimiev Monastery has also been published. Zap. Russian archaeol. total 1, 93. St. Petersburg. 1851 Description monasteries pp. 91. 92. Shchekatova dictionary 1, 1062. 1063. Oh St. Mercury: a) praise and canon; about the latest in the RKP. “Having written the commandment of the blessed one. Bishop of the same Smolensk, Kir Barsanuphius" (1509); b) a church story written later than the praise, as can be seen from the language; c) a folk story in a flower garden in 1656. Praise is also included in Russian. temporary Here it is said: “Mercury was a Roman by birth, pious by faith according to the Greek law, glorious by birth.” The word “Roman” in ancient monuments means a native of the West, subordinate to the Pope. Buslaeva words. and art 2, 182. 189. 352. Histor. and statistician description Smolensk 1772 to the north. archive 1828 No. 3. p. 11. 12. About the fact that St. Mercury went to the Tatar camp on horseback, only the folk story says: but the very distance of Dolgomostya from the city shows that otherwise, on the same night, St. Mercury would not have had time to arrive at the camp on foot. Russian times. 1, 114–119. Menaion of Macarius and Demetrius on November 24. Tolstoy 1. No. 171. “Nov. 24 story about St. much Mercury, what a freedom hail in L. 6746." According to the RCP. Saints of St. Mercury reposed in L. 6747 Nov at 24 days." In the following psalter, the death is dated to 1247. But then the Tatars did not disturb a single corner of Russia; on the contrary, in 1238 they ravaged Tver and were 100 versts from Novgorod. So according to all chronicles. Mixed. about monas. and churches Art. 550. M. 1852 Nikitina ist. mountains Smolensk p. 69. M. 1847 Church service in Menaion. M. 1646 in the RKP. Tsarsky 1592 No. 563. East. Hier. 3, 66. Statistics materials p. 32. St. Petersburg. 1841 In the Dictionary of Saints, St. Petersburg. 1784, it is said: “holy relics are found in Kyiv.” According to the RCP. In the calendar of saints in the description of the saints of Kyiv we read: “St. Great Martyr Mercury of Smolensk, who sailed in the grave.” This is a mistake: St. sailed to Kyiv. Mercury Bishop of Smolensk (see Sept. 21). In the RKP. 16th century: “memory of St. Mercury, who has his tomb in our city of Smolensk, and the miracles that came from him.” Tolstoy 2. No. 254. PKP Saints: “St. Simon, head of the Spassky Monastery of Soyskago, also on the Vychegda River, a new miracle worker, reposed in 7049.” Here the year the monastery was founded is shown by the year of the saint’s death. East. Hier. 6, 170–172. Mixed. about monas. 79. The life of the saint in the Irkutsk side is described according to the acts of Irkutsk in Irkuts. epar. led 1863 and 1864. Only here there is a lot that does not relate to the life of the saint and there is not much that was included in the circle of the life of the saint. Innocent. East. Moscow spirit. acad. p. 206. M. 1855 Savva index of the synodal sacristy p. 114. M. 1658 Izmailov was given one hundred wax seals in Beijing to attach them to passports about the free passage of Russians in Beijing. East. Hier. 2, 461. Irkut. epar. led 1863 No. 18. 19; 1864 No. 6. In paragraph 5 of the treatise, by the will of Bogdykhan, it is said: “the koen (house), which is now being acquired for the Russians in Beijing, will be for them and those who come in the future, who will live in this house. And what the Russian ambassador, the Illyrian Count Savva Vladislavich presented about the structure of the church, it was made in this house through the diligence of Chinese nobles... One lama (priest), now living in Beijing, will live in this house and three other lamas will be added who will arrive, as decided.” There are errors and inaccuracies in the dictionary on page 121. Irkut. epar. led 1863 No. 21 and 24. Encyclop. Plushar's dictionary 11, 78. 79. Decree of the Senate of May 1732. Slovtsov review. Siberia 1, 368. M. 1838. Judge mater. ist. 2, 419–421. Irkut. diocesan Ved. 1863 No. 22. The dictionary says (p. 121) that St. Innocent was only a suffragan bishop of Irkutsk. Not true! If the government assigned 1500 rubles to a bishop with his entire retinue (2 hieromonks, 5 choristers, 3 ministers): why does Raguzinsky assign 1250 rubles to an archimandrite with 5 persons? The saint skillfully points out the strangeness of this generosity when he says that Platkovsky demands 130 rubles for the hieromonk, as well as for the 3 boys. for everyone. Moskvityanin 1846 No. 8. Mixture pp. 53–57. Irkut. epar. Ved. 1863 No. 28–32. Irkut. epar. Ved. 1863 No. 35–38. 41–46. Irkut. diocesan led 1864 No. 3–8. 13.15.19–22. 33–36. The bishop's order, instructing churches to pray for relief from the suffering of the sick saint (dated November 26, 1731), wrote, “His episcopal visit from God has been plagued by illness for several years, from which, as in the offering of salvation for Orthodox Christians of the divine service, so in spiritual corrections there is a stop. But this disease sometimes diminished. And now, after three weeks, it has increased even more.” RKP. description of the miracles of St. Innocent. Irkut. epar. led 1863 No. 7; 1864 No. 48. RKP. the legend of St. Jacob of Rostov. Description of the Rostov Yakovlevsky Monastery, St. Petersburg. 1849 C. service of St. To Jacob: “From my youth I took up my cross, you followed it piously and, having withered carnal wisdom through abstinence, you sat on the holy seat of Jacob and magnified the Master.” Menaion for November, M. 1846 According to the chronicle, in 1382, at the dedication of Savva as the bishop of Sarai, there was “Matvey Grechin, Bishop of Rostov”; and “in the winter of 6893,” in December 1384, “Matvey Bishop of Rostov reposed.” - Nikon. l. 4, 140. 146. Dedication to the blessed one. Jacob as Bishop Met. Pimen was, of course, in March 1385, since on May 9, 1385 Pimen went to Constantinople. Nikon. l. 4, 147. Collection. l. 8, 49. Menaion for November, M. 1646: “Thou hast delivered thy flock from the darkness of beasts, tearing to pieces those who seek and departing from the immaculate faith, kindness to the saint.” The stichera on praise shows in St. Jacob offers calmness to the poor, consolation to the grieving, countless humility.” Life of St. Jacob in the description Jacob's Monastery pp. 6–7. St. Petersburg 1849 East. Hier. 2, 507–509. The Legend of St. Jacob - in the description. Jacob's monastery. page 3. 4. 8. Menaion for November. M. 1646 RKP. Saints: “St. Jacob reposed in L. 6900 Nov. 27 d." East. Hier. 2, 509. Tolstoy 2, No. 190 RKP. service for him on February 6th. on the day of finding the relics. In the royal charter of 1563, St. Jacob is called to help along with other Rostov. miracle workers. East. ak. 1, 320; 4. 172. A. e. 1, 241. Memory of him Nov. 28 – in the calendar of the charter and psalter of the 16th century. Tolstoy has 1 No. 100. 113. Menaion for November, M. 1646 In the RKP. the life and exploits of Dr. Diodorus, “the newly-minted miracle worker who formed the most honorable monastery of Zhivon. Trinity, called Yuriev Mountains." East. Hier. 6, 829. Rkp. Saints: “pr. Diodorus of the Yuriev Monastery, the head, reposed in house 7142 on the 27th day of November.” In the RKP. there is a troparion to St. Diodorus. Life of St. Theodora bishop. Rostovsky to the synod. b. 1723 No. 580 and b. Petersburg acad. Collection years. 6, 121, 122. Nikon. years. 4, 208. 221. 227. 228. Sl. old Simonov in 2 books. Russian antiquity, pp. 60–74. M. 1850 Inset book of Simon's monastery, Nikon. years. 4, 230. Klintsovsky original, ancient. grew up state 1 page 28. Letop. at Karamz. 5. pr. 60. Collection. years. 6, 122. In 1331 Theodore baptized at V. K. son Andrei. Nikon. years. 4, 131. Letop. at Karamz. 5. pr. 122. 124. Nikon. years. 4, 145. 220. 280. RKP. life of St. Theodora; Nikon. years. 4, 190. 230. East. act. 1. No. 252. Nikon. years. 4, 231. Collection. years. 1,233; 6, 122. 128. Conciliar. act of 1389 by Kalachov in 3 books. archive 3, 14–16. East. Hier. 5, 700. Troparion of St. Theodore: “by the notice of St. erected a great monastery of the Spirit. Theotokos, in praise of her Nativity." On the ancient icon of the Mother of God with the Eternal Child, blessing the upcoming St. Anthony, and Theodosius pecher. and Stephen the New, St. Ignatius Rostov. and Nikita Novgor. etc. At the bottom there is an inscription: “This is the image of St. The Mother of God was written based on an appearance seen to the praying Saint Theodore Arch. Rostov, by whom a God-saved monastery was founded in the name of the birth. Mother of God." Nikon. years. 4, 231. 256; 8, 64. In 1396, March 19. Theodore's successor, Gregory, was ordained. Collection years. 6, 249. Rkp. Saints: “St. Theodore, the first Archbishop of Rostov, reposed in L. 6903 m. Nov. 28 d." Also in the collection. years. 1, 233; 6, 128. Only here it is said “as they sang mass, he reposed and shepherded the church of God for five years.” Track. It is clear that according to the account from January, death followed in 1394, and not in 1395. In the charter of 1522, on November 28: “in the same house the Rev. died. Archbishop Theodore of Rostov." Music Blush. 713. In the RKP. In his life he is called a miracle worker. Description Kyiv. laurels p. 110. 290. 292. RKP. Saints. "Rev. Fathers Nectarius and Helladius." Sirigi canon of the Pechersk monk. You might be interested in: