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St. torment. Justin the Philosopher Justin was born around 105 in Flavia-Naples (ancient Shechem, in Palestine). His parents were pagans, and therefore he was raised in an environment alien to the influence of Christian teaching, but his soul, “in itself a Christian,” as the famous writer Tertullian defines the property of the human soul in general, was not satisfied with the extensive scientific education Justin received. Pagan philosophy did not satisfy his soul, which thirsted for the highest truth, thirsted for knowledge of the true God; from the teachings of ancient philosophical schools: 1) the Stoics, who argued that a person, living for virtue, must seek in himself alone the strength to overcome passions and endure the hardships of life - who did not seek God and did not consider Him necessary - Justin could not learn anything; 2) the peripatetic expressed to him a desire to receive payment for teaching wisdom and with such a disinterested attitude towards a high subject repelled Justin; 3) the Pythagorean, to whom Justin turned, demanded from him knowledge of music, astronomy, geography, as preparatory sciences for the perception of the highest secrets of knowledge, and did not accept Justin as one of his students, because he did not know these sciences. “Finally, having become acquainted with the teachings of Plato, Justin felt some satisfaction: “I liked,” he says, “reflections on the objects of the immaterial world; the contemplation of ideas inspired my mind; in a short time I managed so much that I began to consider myself wise and hoped to soon contemplate God Himself!” However, even in the teachings of Plato, Justin did not find a complete solution to his perplexities about God and human destiny; he completely calmed down only when he had to hear the word of truth from a follower of Christian teaching. One day, while walking in a secluded place on the seashore, where he loved to indulge in his thoughts, he met an old man unknown to him, whose majestic and handsome appearance inspired him with such confidence that he wanted to enter into conversation with him. Justin himself, in one of his books: “Conversation with Tryphon the Jew,” talks about this meeting and conveys how, in the midst of their conversation, they reached the main subject of his usual thoughts - the knowledge of God. The elder told the pagan philosopher that a person with his natural reason cannot reach the comprehension of God, that not one of the wisest pagan philosophers has true knowledge of God, that the truth about God is known only to those God-inspired people whose writings are preserved by Christians. “In times distant from us,” the elder revealed to Justin, “more ancient than all philosophers lived holy men, righteous and pleasing to God, who were called prophets. They spoke, being taught by the Holy Spirit, and predicted what has now come true. They alone saw and proclaimed the truth to people; not knowing fear, not seeking glory for themselves, they spoke what they heard and saw when they were filled with the Holy Spirit. Their writings exist to this day and contain what a true philosopher should know... They glorified the Creator of all, God and the Father, and proclaimed Christ, His Son, sent from Him.” The elder added that Christians are ready to tell the truth to anyone who wants it, “only first of all,” he explained to Justin, “pray diligently to the true God, that He will open the doors of light for you, for no one is able to know or understand the Divine Being, unless God Himself deigns to open it to him. “He reveals Him to everyone who seeks Him through prayer and approaches Him through love”! Having said this, the elder disappeared, and from then on Justin never met him, but his words sank deeply into the soul thirsting for truth... Then, says Justin, a fire kindled in me and love for the prophets and those people who were dear to Christ was kindled. The elder left, and I began to think about his words; I felt that I had now found the one true and saving philosophy" 1 . And under the influence of what was newly revealed to him, carried away by his own uncontrollable desire for truth, Justin began to study St. Scripture and in it he found the solution to all the questions that tormented him. He also wished to get acquainted with the life of Christians, about whom he knew only from the absurd rumors circulating about them among the pagans. He was surprised to find in them such high virtues, which could not be found among pagans or Jews. This further strengthened his faith in the new teaching, and in the 30th year of his life he accepted St. baptism and became a zealous Christian. He undertook a journey with the goal of communicating to others the teaching he had received; Arriving in Rome, he opened a Christian school there and devoted all his knowledge, all his mind to serving the cause of Christian truth. “Whoever can proclaim the truth and does not proclaim it will be condemned by God,” he wrote, and he acted in accordance with these words, captivating numerous students of his school with his wise and eloquent teachings. Often he had to challenge the errors of pagan philosophers and heretics, and he firmly refuted them orally and in writing. When Emperor Antoninus opened the persecution of Christians, Justin personally presented him with a written “apology”, in which he boldly and firmly defended Christians. “To you (the emperor, his son, the Senate and the people of Rome),” he says, “I address my word and petition for people from all nations, unjustly hated and persecuted... You are called pious and philosophers, guardians of the truth... Now it will turn out whether you really are like that. We did not appear before you to flatter you, to demand that you judge us according to strict and thorough research, and not be guided by prejudice or servility to superstitious people, not carried away by an unreasonable impulse or a long-standing bad rumor that has been established in you... Through this, you would pronounce a verdict only against yourself. As for us, we are convinced that we cannot suffer harm from anyone unless they expose us to a bad deed... You can kill us, but you cannot harm us.” Then Justin begins to refute the reasons for which Christians were persecuted, and at the same time explain Christian truths: “Christians were persecuted for the name “Christian.” But for one name, without deeds touching upon it, they do not condemn or praise... We are called atheists - we confess that we are atheists in relation to imaginary gods, but not in relation to the truest God, the Father of truth and all virtues and pure from all evil... We honor with reverent worship Him and His Son, as well as the Spirit of Prophethood; We honor Him with word and truth, openly teaching to everyone who wants to learn what we ourselves have been taught. We don't make sacrifices; It has been conveyed to us that God does not need material offerings from people - He, who, as we see, Himself gives everything to us. We are taught, convinced and believe that He is pleased only with those who imitate Him in His perfections... He does not require blood, and libations, and incense, we glorify Him to the best of our ability, with the word of prayer and thanksgiving in all our offerings... We do not destroy what He has given for our food with fire, but use it for ourselves and for those in need, and we give thanks to Him for the fact that we are created, for all the means to well-being to ours, for the changing times; To Him we send petitions that we may be resurrected to incorruption through faith in Him. It is in our will to recant during interrogation; only we don’t want to live by deception. We desire eternal and pure life, we strive to be with God. When you hear that we are waiting for the kingdom, it is in vain to believe that we are talking about some kind of earthly kingdom, while we are talking about the reign with God: this is clear from the fact that during interrogation, we admit that we are Christians, although we know that we face the death penalty for this. As for public peace, we contribute and contribute to this more than all people, for we believe that no one can hide from the will of the Lord, neither the villain, nor the covetous, nor the malefactor, nor the righteous, and that the Lord will reward us with eternal torment or salvation according to our deeds; meanwhile, the pagans know that crimes can be hidden from you, as from people... We everywhere try first of all to pay taxes and duties to the collectors appointed by you, for this is the commandment of Christ... We worship one God, but in other respects we willingly serve you, recognizing you as kings and rulers of people and praying that you, under royal power, will be gifted with wisdom.” Justin's apology describes in detail how the sacraments of Baptism and the Eucharist were performed, and how the Divine service took place. About Eucharist 2 he says: “we do not take this food, like simple bread and wine, but we are taught and believe that this food, over which thanksgiving is said, through the prayer of the word of Christ, which nourishes our blood and flesh after transposition, is the Blood and Flesh of the incarnate Jesus Himself.” “On the Day of Resurrection, called the day of the sun, all those living in cities and villages converge in one place,” writes Justin. – Here they read the writings of the Apostles and Prophets; The elders, in teaching, convince the faithful to follow the rules laid down by them. Then we all pray; bread and wine are brought, over which prayers and thanksgiving are performed; these holy gifts are distributed to those present and the deacons carry them to those absent. After the service, the brethren make offerings according to their strength; This money is used to support widows, orphans, the sick, prisoners and generally all those in need. We gather on the Day of Resurrection in remembrance that God created the world and that on this day Jesus Christ rose from the dead.” Justin concludes his apology with the following words: “If everything I have said seems to you to agree with reason and truth, then respect it; if it seems like idle talk to you, then leave it as idle talk; but do not inflict the death penalty on innocent people as enemies. We tell you in advance that you will not escape the future judgment of God if you do not give up untruth; In any case, we will exclaim: whatever God pleases, let it be!” This apology had such an effect on Emperor Antonin that he stopped the persecution of Christians and even ordered them to be severely punished for false accusations. In general, Antonin began to have a different attitude towards Christians and even himself testifies to them in this way: “Christians,” he says, “are, as a result of accusations, ready to die for their God; laying down their lives, but not agreeing to do what is required of them (the pagans), they emerge victorious.” With the good news of the favorable consequences of the apology, Justin hurried to Asia; with the word of truth, he walked around many areas in it, among other things, he visited Ephesus, where he had a conversation with the famous Jewish scientist Tryphon, to whom he proved the truth of the Christian faith on the basis of Old Testament prophecies. Upon returning to Rome, Justin found another emperor, Marcus Aurelius, a follower of the teachings of the Stoics and, in general, under the strong influence of pagan philosophers, who contributed to maintaining prejudices in him against Christians, who broke out in a new persecution of them. In such circumstances, it was unsafe for Justin to continue to openly teach and preach the truths of the persecuted teaching, but he did not even shy away from disputes with philosophers protected by the emperor. He especially rebelled against one of them, named Crescenta the Cynic; denounced him for the errors of an arrogant mind and a dissolute life, which aroused in him the strongest enmity towards himself. “It happened at that time that a woman was converted to the Christian faith by a Christian named Ptolemy. Ptolemy, for teaching the faith of this woman, was brought by her husband to the court of the Roman prefect - Waridius and, after prolonged torture, was sentenced to death. A certain Lucius, outraged by such injustice, denounced the prefect and was also condemned to death. A third (unknown by name) Christian, who was present, rebelled against this new injustice and was also condemned to execution. Having learned about such injustice, Justin decided to submit a second apology to the new emperor, although he did not expect that it would have the same success as the first; he even wrote in his apology: “I know that the philosophers will catch me in their fetters; I expect this from Crescent”... And so it happened. The apology had no effect on Marcus Aurelius; Meanwhile, Crescent managed to slander Justin and bring him to trial. – What is the teaching of Christians? - asked Justin the prefect - Julius Rustik (Stoic philosopher, former teacher of Marcus Aurelius). “We believe in God, the Creator of visible and invisible things, and we confess the Lord Jesus Christ, the Son of God, foretold by the prophets - the Author and Teacher of salvation, the Judge of all people,” answered Justin. “Listen,” the prefect objected, “you, who call yourself a scientist and think that you have found true wisdom, tell me, are you sure that you will ascend to heaven after you are beaten with whips and then beheaded?” – Yes, I hope to receive what Christ promised, I will endure what you are talking about. - How! are you thinking of ascending to heaven? “I don’t just think, but I’m absolutely sure, so much so that there is no room for doubt,” answered the confessor. After these words, he was condemned to torture, which he endured with unshakable firmness and “crowned his holy life with holy martyrdom.” This was in Rome, in 166. All the ancients highly respected St. Justin, as the most famous teacher of the Church. According to St. Methodius, Justin - “a man not far from the Apostles both in time and in high qualities”; according to Epiphanius, “a holy and God-loving man, very much involved in the faith”; according to Eusebius - “deserving general surprise.” Photius says that St. Justin was a profound Christian philosopher, and even more experienced in pagan wisdom” 3. From the writings of St. Justin has remained famous: two apologies, an exhortation to the Greeks, about the Resurrection and a conversation with Tryphon. Relics of St. Justina are in Rome in the Church of the Conception of the Mother of God, in the Capuchin monastery. Venerable Agapit, free doctor Someone from Kyiv, Agapit, writes the God-loving Polycarp 4, took monastic vows under our blessed father Anthony. He imitated his angelic life, being a witness to his healings (“corrections”). How that great one, hiding his holiness, treated the sick with his food, pretending that he was giving them medicinal herbs, and the sick became healthy through his prayer; So this blessed Agapit, jealous of the holy elder, helped the sick.” According to these words, Agapit first labored in a cave near Anthony, and here he studied the high life of the wonderful ascetic. According to the further narration, we see blessed Agapit in the monastery cell and among the brethren. “When one of the brothers fell ill,” continues Polycarp, Agapit left his cell (there was nothing to steal), came to the sick brother and served him: he lifted him up and laid him down, carried him out in his arms and gave him his food - the grass that he cooked. And the sick man became healthy through his prayer. If the illness continued, as God pleased, in order to strengthen the faith and prayer of His servant, Blessed Agapit relentlessly remained with the sick man, constantly praying for him, while the Lord gave health to the sick man through his prayer. For this he was nicknamed a doctor (“healer”). The Lord gave him the gift of healing. And in the city it was heard that there was a doctor in the monastery. Therefore, many brought the sick to him, and they became healthy.” Blessed Polycarp writes on another occasion that “Agapit the physician” also participated in the prayer that healed the seduced Nikita; and this was under Abbot Nikon, no later than 1088 5. So the fame of the reverend doctor began under Nikon, around 1080. At the time of this blessed one, Polycarp continues his story about the doctor, there was someone of Armenian birth and faith. He was a skilled doctor, the likes of which had never existed before; he had only to look at the patient, and he appointed the day and hour of his death, and his words were carried out exactly. This has never been treated. – One of these patients was brought to the Pechersky Monastery; this was the first person for Prince Vsevolod († 1093). The Armenian brought him to despair, saying that he would die after eight days. - Blessed Agapit, giving him the grass that he himself ate, restored his health. The rumor about this spread throughout the Russian land. “The Armenian, consumed by envy, began to revile the blessed one. He sent the man sentenced to death to the monastery, ordering him to be given poison so that, having accepted it, he would die in the eyes of Agapit. The blessed one, giving this dying man monastic food, made him healthy and delivered the condemned man from death. After that, the gentile armed himself against Agapit even more powerfully: he taught his fellow believers to kill the monk with poison. But the blessed one drank without harm, without suffering in the least. The message is that the Lord delivers the godly from death (2 Pet. 2:9). He said: “Even if they drink something mortal, it does not harm them; They will lay them on sick hands and be healthy.” Prince Vladimir Monomakh, then reigning in Chernigov, became ill. The Armenian treated him and used all his diligence, all the means of art, and the disease not only did not soften, but became more dangerous hour by hour. The prince, feeling that he was close to death, sent Abbot John of Pechersk with a request to send Agapit a doctor to him. If I go to the prince, Blessed Agapit reasoned, then I should go to everyone. Human glory is dangerous. I will not go beyond the gates of the monastery, lest I break my vow. If they kick me out, I’ll go the other way and come back again. He sent the prince boiled meat, which he had prepared for himself as food. The prince recovered. The healed Vladimir came to thank Agapit; but the monk, fearing human glory, disappeared. The prince gave the gifts brought for Agapit to the abbot. “Then, vividly feeling how much he owed to Agapit, he ordered the boyar to take the gold to Agapit’s cell. “My son! The monk said to the messenger, “I don’t charge anyone for treatment—nothing at all: Christ the Lord heals, not me.” The messenger asked to accept the prince's gifts for his consolation and to use them at his discretion. “So be it,” said Agapit; Tell the prince not to take care of the treasures - what are they for? let him distribute them to the poor; If he doesn’t listen to me, it will be bad for him. The Lord, who delivered him from death, does not like ingratitude.” The elder took the gold out of his cell and placed it at the door, and he disappeared. The messenger also came out and, seeing the abandoned gold, took it to Abbot John. “When everything was retold to the prince, the prince fulfilled the elder’s commandment and began to generously give alms to the poor. Finally, the reverend doctor himself became ill. The Armenian, having heard about this, came to visit the patient; Having examined him, he said: “In three days he will die, otherwise,” he added, “I am ready to become a monk myself.” Agapit told him: “The Lord revealed to me that I would go to Him in three months.” At this very time, a sick person was brought to Agapit from Kyiv. Agapit stood up, as if he were not sick, took the herb that he usually ate, and, showing it to the Armenian, said: here is my medicine. “The Armenian looked at it and said: this is not one of our herbs,” thinking that it was from Alexandria. The monk smiled, gave his medicine to the sick man, and he recovered. Then he said to the Armenian: eat my potion with me; I have nothing more to treat you with. “The Armenian answered: “This month, my father, we are fasting for four days, and now the fast is ours.” Hearing this, the blessed one asked: “Who are you, what is your faith?” He answered: haven’t you heard that I am an Armenian? The blessed one said: “How dare you come here and desecrate my cell, and even hold my sinful hand? There you go, you wicked man of other faiths!” He left in shame. After that, blessed Agapit lived another three months, according to his prediction, and, having been slightly ill, reposed before the Lord on June 1; they placed him in the cave of St. Anthony. After the death of the saint, the Armenian came to the abbot and said: “I am leaving my faith and want to serve the Lord as a monk in the holy, right Greek faith; Blessed Agapit, appearing, said to me: you promised to accept monasticism; If you lie, you will lose your life and soul. I believe that the one who appeared is a saint of God: I knew well that it was impossible for him to survive three days, but the Lord gave him three months.” The abbot clothed him with monasticism, and the former Armenian ended his life in the exploits of Orthodoxy.” Polpkarp then writes: “such and such and even greater deeds were accomplished by the sacred monks. Remembering their virtuous life, I am amazed at how the great healings of St. our father Anthony. If such a star does not shine due to our negligence, how will its rays shine? I mean our venerable fathers of Pechersk. But, as the Lord said, a prophet is not honored in his own country. I am ready to write to you, honest archimandrite, Mr. Akindinus, about the mentioned fathers, and to depict the miracles of some, the healings of others, the strong abstinence of others, the obedience of others, the insight of others, which I heard about from my brother, and from my master, Bishop Simon. But to others my stories seem incredible due to the greatness of the deeds; - and this mistrust is because they know me Polycarp as a sinner. since Your Reverence orders, I write as I understand with my mind, and as much as my memory helps me, even if not entirely successfully; Let what we have written remain for the benefit of our successors, as the blessed one wrote. Nestor in the chronicler of Blessed. Fathers Damian, Jeremiah, Matthias and Isaac, and as written in the life of St. Anthony all their lives, albeit briefly. I will not say secretly about the monks, as I have already said about others: if I remain silent, then their names will not be remembered, as has been the case until now. Here I am writing about them in the 15th year of your abbess, but for 160 years there has been no mention of them. Now your love is the reason that hidden things have become known and the memory of those who loved the Lord is honored and glorified - because they are His saints and crowned by Him. Fulfilling your will, sovereign Akindinus, I write, sinful Polycarp.” May the Lord remember the blessed work in His Kingdom. Polycarp, who left us stories about great ascetics, for the benefit of the children of the church. The death of a wonderful, unpaid doctor, Rev. Agapita followed no later than 1095, since the illness, after which he died 3 months later, occurred following the healing of Monomakh, the Chernigov prince, who stayed in Chernigov until 1094, and John was the Pechersk abbot from 1088 6. M. Sylvester in his time (1636) wrote: “The Church celebrates the day of his death on the 1st day of the month. scale insect (June)" 7. † Repose of Rev. Dionisy Glushitsky The Monk Dionysius 8 was from the outskirts of Vologda and was tonsured at the Spasokamenskaya monastery by Abbot Dionysius of the Svyatogorsk; given under the guidance of a spiritual elder, he lived in fasting and prayer in the Kamensky monastery for 9 years. Then he and his disciple Pachomius walked around the eastern side of Lake Kubenskoye, looking for silent solitude. Having found a deserted monastery on St. Luke, he built a hut and rebuilt the church of St. Nicholas and restored the ancient cenobitic monastery. On St. Luke, Dionysius was awarded the priesthood, ordained by Archbishop Gregory of Rostov, at the same time as he was busy with the deserted church 9. He spent several years here, exhausting himself with hunger and thirst. His life was very harsh, so that the disciple Pachomius finally began to be burdened by the harshness of life. Dionysius, for his part, wanted to create a hostel for the salvation of many. “I heard,” Dionysius said to Pachomius, that on the eastern side of Lake Kubenskoe there is a deserted place; There I would like, if the Lord pleases, to form a cenobitic monastery; you stay here - and let the brother who recently came to us stay with you.” Dionysius left Pachomius in peace on St. Luke, and he himself retired 10. 15 miles from Luke, in a dense forest on the Glushitsa River, the ascetic of God built himself a hut under a bird cherry tree and began to struggle as before. After some time, the elder came to him, and he rejoiced at him like an angel; then they began to come in twos and threes and settled near the cell of Dionysius. In 1403, a small church of the Intercession of the Blessed Virgin Mary was built. Prince Dimitri of Kubensky sent his carpenters for this purpose. Gregory, Archbishop of Rostov, teaching the blessing for the formation of the monastery and the creation of the church, said to the elder: “I advise you to form a hostel so as not to call anything yours, but to have everything in common, as they lived under the Apostles” 11. The monk carried out the advice of the archpastor - and first of all for himself: following the rules of the community, he was engaged either in carpentry or in the work of a Swiss. In exactly the same way, for another, more extensive church, built in 1412, the monk himself painted icons. “He assigned obedience to the brethren in the church and in monastic work and then strictly supervised the observance of order. “Children,” he told the brethren, do not be embarrassed by the labors of the desert. Through many sorrows one must reach the Kingdom of Heaven. For us, these sorrows are fasting and deprivation of all kinds. Our prayer must be from a pure heart. Let us remember the words of the Savior about giving alms to the poor: “blessed are the merciful.” He strictly demanded that the monk should not have any property, and that nothing should be done without the blessing of the abbot or elder. One monk, contrary to the rules of the hostel, kept 10 nogat (leather coins) in his cell. This was revealed after his death. The monk ordered the legs to be thrown away along with the body of the disobedient man. “Children,” he said, “disobedience is death.” They could hardly beg the elder to allow the culprit to go away. Elder Antufios went fishing without a blessing and caught a lot. Dionysius ordered to throw out the fish. The monk, both in word and deed, taught to live in trust in the Lord. – Two thieves stole seven monastery horses. The monk-economist announced this to Dionysius with great grief. Abba smiled and said: “Aren’t we all strangers? – We will worry about what answer to give at the trial. We are commanded to pray for those who offend.” The thieves almost burned themselves to death in the first place they stopped, and lost their horses in the fire. At another time, some of the brethren thought to admonish him about his excessive generosity towards the poor. According to their instructions, the young man appeared to the monk in the form of a wanderer, asking for help. The monk handed over some money. “When, after the evening service, they told him how it was, he, calming the embarrassed ones, said: “If you, against my will, take away the money, then you will sin doubly, show impatience in poverty and take away what was given by love. The Lord commands us to do good as much as we can.” There was a famine in the country, and the saint generously distributed bread to those suffering from hunger. To the steward’s remark that there were not enough supplies, he replied: He who told us is faithful: do not worry about tomorrow: the Heavenly Father knows what you need. He says: judgment without mercy has shown no mercy. When many people began to visit Glushitsa, the lover of silence retreated 4 miles into the impenetrable wilderness and near a huge pine tree, which gave the place the name Sosnovets, he built himself a cell, and then a small church in the name of the desert angel of the Forerunner. This was in 1420. Some from Glushitsa moved here; but the monk decided that Soskovets should be under the control of one abbot of Glushitsky and receive its very contents from Glushitsa. since wives came to the spiritual elder with a desire to listen to his instructions and would like to listen to them often, then Dionysius, 2 versts from the Intercession Monastery, set up a women's hostel with the church of St. Leontius of Rostov. In the establishment and maintenance of all three monasteries, princes Dimitry of Zaozersky and Yuri of Bokhtyuzh, especially the latter, generously helped the monk. The monk loved to paint holy icons. The works of his holy hands have survived to this day: a) in Sosnowiec, the icon of the Sign of the Mother of God with fiery seraphim and the carved icon of Hodegetria 13. b) In the Kirillo-Belozersky Monastery, according to the inventory of 1668, in the iconostasis of the cathedral “there is a picturesque image of the Venerable Wonderworker Cyril, and the Venerable Dionysius of Glushitsky wrote, “I still live dry land to the Wonderworker Cyril, in the summer of 6932 (1424)”; in the frame of St. Cyril the image of the Dormition of the Mother of God “letter from St. Dionysius of Glushitsky” 14. c) In the seven-lake desert, 30 versts from Kadnikov, there is an icon of the Dormition of the Mother of God painted by the Monk Dionysius, brought here from the Glushitsky monastery and since 1593, famous for miracles. d) In the Prilutsky Monastery an icon of St. Demetrius († 1392) is shown, as if painted by St. Dionysius 15. Blessed Dionysius zealously tried to spread the glory of the name of God. 18 versts from the Glushitsa monastery, on the Sukhona River, he built a church in the name of the Resurrection of Christ, so that the surrounding residents could listen to the word of God and learn the fear of God. Another church, in the name of St. Nicholas, was built by him in the village of Dvinitsa, at the request of the poor residents of that village, and for this church he himself painted icons. Dionysius's fame as an experienced spiritual mentor attracted many people to him. Blessed Gregory, later the ascetic of Pelshem, already when he was an archimandrite, came to Dionysius in Sosnowiec and lived here for several years, studying spiritual life according to the instructions and life of the Abba of Sosnowiec. In Glushitsa and Sosnowiec under Abba Dionysius there were many monks and among them there were quite a few sincere servants of God. Such was the Monk Philip, who later founded a desert monastery on the Rabang River, where he rested (1448) 16 . Dionysius, abbot of Spasokamensk, being the archpastor of Rostov (1418–1425), distinguished Abba Glushitsky with his love, and Abba visited him more than once. When the successor of blessed Dionysius, Archbishop Ephraim (1427–1454) was surveying his vast diocese, the humble Abba Dionysius came out to meet him with all his disciples and received him at the monastery with honors. The teaching archpastor gave instructions to the brethren, reminded them of the suddenness of death and the terrible judgment of God and, encouraging them to sincerely renounce the world, said: “Didn’t the Lord call the one attached to the world a dead man when he said to the young man: leave the dead to bury their dead?” And Abba Abbot said: “Keep yourself and the flock, so that you can say at the trial: here I am and the children whom the Lord gave me.” The blessed abba listened with love to the blessed archpastor: “The Lord sent us you, a shepherd and healer,” said the abba with the delight of a reverent soul. Blessed Ephraim approved the spiritual charter of Abba Dionysius 17. 7 years before his death, the monk prepared a grave for himself and often came to it for holy reflections on the afterlife. Close to death, he appointed Amphilochius as his successor and died peacefully on June 1, 1437. According to the ancient biography, the appearance of the Monk Dionysius was as follows: short and very dry, the head is not small, eyebrows are semicircular, the face is long, the cheeks are sunken, the gaze is quiet, the beard is thick to the chest, the hair is light brown and half-gray. The strict life instilled by the Abba flourished for a long time in his desert even after his death. Tsar John wrote: “in Glushitsy the monastery flourishes through fasting deeds” 18. The Council of 1547 established the honoring of St. Dionysius in all Russian churches 19. The service to him was written in 1548 20. His relics rest hidden in the church of Sosnowiec, which survived among the destruction of people's time 21. Dionysius, glorified by the Lord, is known for many miracles: he healed the sick, straightened crooked hands, restored sight to the blind and the use of the tongue to the dumb 22 . It is considered probable that this conversation took place outside the walls of Ephesus with St. Lolikarp (“Teaching about the Father’s Church” Archbishop Phil. Chern. Part 1, p. 55). In refutation of the base slander erected by the pagans. “East. uch. about the Father Church" Archbishop. Phil. Chernig. Part 1, page 64 RKP. Epistle of Polycarp to Akindinus. See Jan. 30 about St. Nikita, Feb. 14 about Isaac and May 15 about St. Isaiah. Collection l. II, 88. 93. 95. V, 148. 150. Description. laurels, p. 130. Patericon. r. 102. Here (p. 96) it is said about Agapit: “lived around 1084 of the Lord.” – It would be more accurate if it were said: it began to be known around 1084. Ave. 2. “I dare to write about St. Dionysus,” says the monk Irinarh, as I heard from the blessed one. Amphilochius, Macarius and Michael, who lived under St. Dionysius. I myself saw miracles performed at his tomb. In the memory of his disciples, his deserted life was preserved mainly.” The life is described in flowery language. Synod. RKP. No. 610. Abridged life in the prologue. According to the RCP. Life, the church was restored in 1393 with the blessing of Rost. arch. Gregory; but Gregory is dedicated on March 14. 1396 and died on May 4, 1416. So the year of the church is shown by Irinarch erroneously. – Irinarch repeats the news of Paisius Yaroslavov (ed. in Orthodox Sobesedn. 1861, I, 202, 203), but Paisius does not indicate the year of construction of the church. Nicholas Monastery on St. Luka, by charter of Princess Maria in 1479, was transferred to the jurisdiction of the Spaso-Kamenny Monastery. Additional to the source act. I. No. 16. According to the RCP. description of the Vologda saints: “Rev. Pachomius on Lake Kubenskoye is the head of the monastery, a miracle worker,” but neither the year nor the day of his death are shown and are unknown. According to the RCP. Life, the church was consecrated in 1393 with the blessing of Archbishop. Gregory. But the year of consecration is shown here incorrectly. East. Hier. 3, 699. 700. Zhalov. diploma of Yuri Iv. K. Bokhtyugsky in East. Hier. 3, 704–706. East. Hier. 3, 703. 704. Consolidated. about the monastery, p. 63. Notes Rus. archaeol., p. 39. 41. Antiquities of the Kirillov Monastery, pp. 9–12. 87. 88. Read. total ist. 1859, building 3. Mixed. about the monastery, pp. 60. 66. Glory to the Mother of God 3, 31. 32. M. 1853 East. Hier. V, 566–569. According to another list of calendars: “sometimes their names are Athanasius and Lazarus.” Ak. e. 4. 203. In the charter of 1626: “Reverend Wonderworker Dionysius.” Legal ac., p. 420. Service at Rumyantsev No. 397, at Tsarsky No. 563. In the calendar of the 16th century charter. (Tolstoy No. 100) June 1 Dionysius Glushitsky Ave. Sedalen service, in Menaion for June. M. 1646