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St. Apostle Jude Jacob V. Ap. Judah from the tribe of David and Solomon; was born in Nazareth from Cleopas, the brother of Joseph, to whom the Most Holy One was betrothed. Virgin Mary, and therefore is called the brother and kinsman of the Lord according to the flesh (Matthew 13:55). He is the brother of Simeon, Bishop of Jerusalem, a relative of the Lord James the Lesser, and therefore is called Judas Jacob (Luke 6:16; Acts 1:13), also called Levway, Thaddeus and Barsaba (Matthew 10:3; Acts 15:22), perhaps to distinguish him from Judas Iscariot. Before his Apostleship, he was engaged in agriculture. At the Last Supper, Judas asked: Lord, what happened, because you wanted to appear to us, and not make the world. The Lord answered: whoever loves Me will keep My word: and My Father will love him, and we will come to him, and make our abode with him (John 14:22–23) Called to cultivate the vineyard of the Church of Christ, St. Ap. Judas, after the descent of the Holy Spirit, preached the Gospel in Judea, Galilee, Samaria and Idumea; then in Arabia, Syria and Mesopotamia, and finally in Persia and Armenia. From Persia, after 66 or 67 A.D., he wrote his short Council Epistle to the Jewish believers who were in dispersion (Jude 1:17–18), against the Nicolaitans and other heretics who insisted that good works were not needed for salvation. In Armenia, he died a martyr, around 80 A.D., having been hanged on a cross and shot through the air. Armenians especially honor Judas as their Apostle. In the 9th century, Theophan, Metropolitan of Nicea, wrote a canon for the day of St. Judas, now sung Right. Church on the day of the repose of this Apostle. The Eastern Catholic Church glorifies Judas as “Christ’s kinsman, a strong martyr, Paul’s interlocutor, preacher of Divine grace and secret verber.” Repose of St. Varlaam Shenkursky “Hating what is evil, cleave to what is good.” – These words of the Apostle (Romans IX) were fulfilled by St. Varlaam both in worldly life and in monastic life. Ave. Varlaam was a very significant person in the world. This was the Novgorod mayor Vasily Stepanovich Svoezemtsev, a very rich man and respected by the great princes. The ancient narrator 215 writes about him: “the mayor Vasily owned Zavolochye by inheritance (“from the fatherland”); r. Vaga with all its surroundings was in his possession.” According to other sources, Vasily Stepanovich’s grandfather, Vasily Matveevich Svoezemtsev, the Novgorod mayor, acquired the Shenkursky lands to the Rostov borders from the Peipus elders Azis Kharitonets (Kharitoniya), Rod (Herodion) and Ignatz (Ignaty) from the Peipus elders Azis Kharitonets (Kharitoniya), Rod (Herodion) and Ignatz (Ignatius) to the Rostov borders for 20,000 squirrels and 10 rubles. This is how it was formed on the river. Vage boyarshchina Vasilievskaya or the lands of boyar Vasily. Then 12 other boyars appeared on Vaga, but Vasilievskaya was the most extensive and rich. The Svoezemtsevs were the first to introduce arable farming on Vaga; Until that time, Chud subsisted on catching animals and fish 216. Vasily Stepanovich, more than his father and grandfather, used his enormous resources for the benefit of the wild country and especially used measures for the moral education of its inhabitants. Living in Novgorod himself, his narrator writes, he sent stewards to Zavolochye; and from time to time he himself visited Vaga, for personal orders and to supervise the management of his trusted ones. He loved Vaga. For this love, he built in Zavolochye, on a mountain above the river. Vagay, a town and called it “Pinega town”, as it was located above the river. Pinezhka. “Then the towns received names based on rivers and tracts,” notes the ancient narrator. Pinezhka flows into the river. Vagu is 16 versts below Shenkursk. In Novgorod, Vasily, the narrator continues, ruled honestly and hated everything bad. - “Fulfilling the commandment of the Savior, he was a feeder of orphans, a clotheer of the naked, a physician of the sick, in his house all strangers found peace.” He especially lavished his charity on his beloved Vaga. “He built many churches here. He built the Church of the Nativity of Christ on Khimanev, the Church of the Nativity of the Virgin Mary on Ust-Puya, and the Church of the Nativity of the Baptist on Leda.” From the chronicles we see that on Vaga, with all his love for people, Vasily Stepanovich was forced to take up arms to pacify the savages - the Voguls and Ostyaks - who attacked his settlements. In 1446, “Vasily Shenkursky, the chronicle says, and Mikhail Yakovl, Novgorod governors, set off with 3,000 Zavolochsky troops and captured many Yugorsky people with their wives and children. But they made a mistake. The Yugra people, approaching them with deceit in their hearts, told them: “We want to give you tribute, we need to make a calculation - we will show you the camps, islands and tracts.” Meanwhile, having gathered, they attacked the Vasilyev fort, killing many people, boyar children and brave people, about 80 people in total. It was a pity to hear about their loss. Vasily with his son Simeon and a small retinue ran away; others scattered throughout the forest. Another governor, Mikhail Yakovlevich, was on another river at that time. Arriving at Vasilyev's prison, he saw that the prison was ruined, people were beaten, and others fled; he began to look for them along the river, and Vasily and his son and all the others gathered to him” 217. In the same year (1446) Posadnik Vasily Stepanovich was the ambassador from Novgorod to Shemyaka, and an agreement was concluded with Shemyaka, the new Grand Duke 218. In 1456, mayor Vasily Stepanovich, together with the Archbishop of Novgorod, asked Grand Duke Vasily in Volok Lamsky to give peace to Novgorod 219. We see his name, along with the names of other plenipotentiaries of Novgorod, in the treaty documents of Novgorod with the Grand Duke of the same year 220. This is the last year when the name of the governor and mayor Vasily appears in the history of Novgorod. Vasily Stepanovich was convinced from his own experience that the affairs of the world are only anxiety and vanity, unless it is an insult to conscience. He completely retired from noisy Novgorod to his beloved Vazhsky region. Long before that time, in 1444, he founded a monastic monastery on Vaga in honor of the Evangelist John 221. The ancient narrator says about this: “Before each holiday, Vasily spent the nights in prayer. Before the Feast of John the Theologian, he made a vow to build a monastery in honor of the Evangelist. In the morning he went to inspect the places, and two places, to the west of the town, seemed to him convenient for a monastery; Of these, he liked the eastern one more, but he, not relying on himself, cast lots; He threw three times and each time the lot came out to be the western one. Vasily said out loud to the servants: “The eastern place is a solid place, but in this place the earth is not strong, and yet people will live here - they will like it, but there will be a lot of trouble.” Blessed Basil ordered the construction of a communal monastery here with the Church of the Evangelist... He gave his monastery a lot of land, approving his donations with letters.” Nowadays we know the letters by which Vasily Stepanovich in 1452 appointed three villages with lands from his estates in favor of the Theological Monastery, and in the same letters we see the abbot of the monastery Serapion 222. Having prepared his soul for feats of self-denial through acts of charity and deeply feeling the emptiness of worldly life, Vasily Stepanovich himself entered the Theological Monastery - and lived here, like the strictest monk, until his death. “Vasily, writes the ancient narrator, leaving his wife and children, he himself settles in the monastery of the Evangelist and takes monasticism with the name of Varlaam. His monastic life was very strict: by humility and obedience he placed himself below everyone else, as if he were not the founder of the monastery and the owner of rich lands. As much as he was famous behind the monastery fence, so much in the monastery in the clothes of a monk he tried to be known only for his monastic deeds. A faithful servant to his Master, he worked for Him every day with all zeal, practicing in fasting and prayers.” Having reached a very old age, he died peacefully on June 19, 1462, while from the same year Grand Duke John began to conquer Novgorod with his full power and by 1478. the entire Vazha and Dvina region became the property of the house of the Grand Duke 223, who, however, left the estates donated by Vasily Stepanovich to the Theological Monastery for this monastery 224. In 1552 there was a large flood of the Vaga River. And in previous years, the mountain on which the monastery stood was washed away due to the pressure of water. In the same year, before the day of remembrance of Blessed Varlaam, when many pilgrims gathered at the monastery, part of the mountain was torn off from its very top, so that the church barely survived. “Then many coffins were opened, including the coffin of blessed Varlaam. Hegumen Gerasim and his brethren carried the coffin of the blessed one and laid it near the new church. Then they saw that the relics of blessed Varlaam were completely intact, even his monastic robes and the coffin had not decayed, while in another modern coffin they saw ashes. Then there was a famine in the Novgorod region. According to the chronicle, this was in 1557. Then “there was famine throughout the entire land, and more throughout the entire Zavolochskaya country” 225. Hegumen Paisius and the brethren, fearing poverty, decided not to distribute bread to the poor. According to the will of blessed Varlaam, on the day of his death, every year they fed all the poor, no matter how many of them came, and also provided them with grain bread. This time Paisius and the brethren decided not to do this. Blessed Varlaam, the feeder of the poor during his life, appeared to be their feeder after death. Before the holiday, after Matins, the abbot and the brethren, as usual, fell asleep. First, Paisius, then the eldest of the brethren, appears with a staff in his hand, with a dark blond beard, as he is written on the icon, and says in a stern voice: “You have drawn up an impious council, you do not want to give alms to the poor, you are closing my granaries to poverty. Don’t you understand that you are closing the Kingdom of Heaven to yourself? Know that this place will go broke in the end. I order you - tomorrow, on the day of my memory, be sure to feed all the poor and give them alms, so that God will forgive you your insolence. He said the same thing with menacing severity to the older brethren, adding the order to feed the poor not only on the day of his memory, but also at all other times. The ancient narrator then describes the healing of many sick and blind people at the tomb of St. Varlaam. The most remarkable healings took place over David Vertyachiy and Semyon Timofeev. Vertyachiy, a peasant from the Ledskaya volost, walking along the bridge, stuck his left foot into the water. The leg is swollen to the waist; Abscesses and suppurations developed, to the point that the fleshy parts completely rotted and only bones remained. Having suffered for a long time and greatly, David began to repent of his sins and called for help from St. Varlaam. This turned out to be the best medicine. The fidgety one began to step on his foot and somehow made his way to Varlaam’s monastery. Semyon Timofeev also came here from the same Ledskaya volost, whose right eye was so painful that half of his head and the right side of his body were suffering from swelling and shooting. Both of them prayed at the tomb of the Monk Varlaam, and when they fell asleep at night, someone suddenly pushed Semyon and said: get up, wake up Comrade David, too, go and pray at the tomb of Varlaam, you will be completely healthy. The awakened Semyon did not see anyone, woke up his comrade, and it turned out that both of them were completely healthy. The relics of St. Varlaam were testified in 1630 by Metropolitan Cyprian of Novgorod. At the same time, an order was made to celebrate the memory of the Monk Varlaam - and a chapel church was built in his name 226. Now his relics rest in the former monastery, and since 1764 the parish Theological Church. On the day of the saint's death, June 19, there is an annual religious procession from the city of Shenkursk to the resting place of the saint. Varlaam 227. Venerable Paisius the Great Rev. Paisius was born in Egypt in the 4th century. His father died when he was still a child - the least of seven orphans left in the care of his mother. The loving mother was greatly concerned about the future of her children, she was especially worried about her youngest son, wondering how she would raise him without the help of her husband, who shared her pious concerns for her older children... One day she was encouraged by a wonderful dream: “Why do you indulge in immeasurable sadness and worry about your children? - said the angel who appeared to her, - are you the only one who cares about them? Isn't God Himself protecting them? Leave your sorrow alone."... Entirely devoted to caring for children, the mother of St. Paisia ​​was mainly concerned about his education and raised him steadily in the spirit of Christ's teaching. Since childhood, disposed to honor God and love him, Paisius, when he came of age, wished to devote his life to serving God. Life in the world did not attract him; he preferred the “desert life” and became a disciple of the great ascetic of the desert, St. Pamva (commemorated on July 18); remaining in the monastery under his leadership until his death, Paisius then retired into the depths of the Nitrian desert and settled in a cave dug by himself. For a long time he lived here in complete solitude, spending his time in prayer. Then those who sought his help and advice found him, and he received everyone with love and guided many on the path of salvation. Gradually those who wanted to lead an ascetic life under his leadership gathered around him; this crowd was burdensome for the humble Paisius, he again evaded human attention and lived alone for three years again in an unknown cave; when people who needed him found him and began to settle around him, he no longer shied away from serving them, but was only burdened by honor and did not like his good deeds to be known... “Great harm is human praise,” he often said to his disciples, “and to their question: what is the highest virtue? he answered: “done secretly”... With love, patience and supernatural insight, Paisius led his disciples especially in their observance of the purity of faith. One day, one of his favorite students, having gone to the city on some business, met a Jew on the road and a conversation took place between them. The Jew began to reject the Divine dignity of Jesus Christ and prove that He was not at all the real Messiah, Who had yet to come into the world. The monk listened attentively to the Jew’s arguments and then, in his unreasonable simplicity, instead of objecting, he said: “Perhaps it is as you say.”... Returning to the monastery, the monk soon noticed that Paisius had changed in his treatment of him, that he not only did not speak to him as before, but did not even look at him. The distressed monk, not realizing his guilt, asked the elder about the reason for his change. “Get away from me with those who have renounced God, I don’t want to talk to you,” Paisios responded angrily, but seeing the monk’s bewilderment, he little by little brought him to the realization that by frivolous conversation with an unbeliever he expressed his alienation from Christ and by his response to the Jew to his blasphemous speeches he excluded himself from the number of true believers and is subject to condemnation on a par with those who directly renounced from Christ... Struck by such a strict sentence, the monk fell with tears at Paisius’s feet and asked him to pray that God would forgive him his sin. The loving teacher did not refuse his repentant student and, locking himself in his cave, prayed for him until he learned in a significant dream that God had forgiven the one who had denied Him through a frivolous word... John Kolov, also an ascetic, famous for the holiness of his life, an eyewitness to the exploits of Paisius, who wrote a detailed life of him, says that he more than once happened to be convinced that Paisius shrewdly judged the state of the soul of those who came to him. Talking in general about the miracles with which God glorified Paisius, John adds: “Let them not doubt, hearing the glorious and supernatural things about him, and let them not think that I have added anything of myself for the greater honor of my dear father. He is above all human honor and does not require praise from the lower, for we are praised in the highest from the holy angels; but I am telling it for the benefit of those who listen and those who want to imitate his virtues; I convey what I saw with my own eyes and heard with my own ears.” Rev. Paisius died at a ripe old age, in 400. Rev. Isidore Pelusiot carried the remains of St. Paisius and Pamva to his monastery (near the city of Pelusa) and built a magnificent church over their tombs. Zenon, who labored in Sinai (in the 4th century), was distinguished by spiritual wisdom and possessed the gift of miracles. Once talking about the meaning of prayer, he said among other things: “Whoever wants God to quickly hear his prayer, when he stands before God and stretches out his hands to Him, first of all, even before praying for his soul, he must pray with all his heart for his enemies. For this good deed, God will hear him, no matter what he prays for." They said about Zinon that at first he did not want to accept anything from anyone. And therefore those who made offerings to him left him, grieving because he did not take. And others came to him, needing to receive something from him, but he had nothing to give them, and they also left in sorrow. Seeing this, the elder said: “What should I do?” and those who bring sorrow grieve, and those who have nothing to receive grieve... and he decided so; - if anyone brings it, I’ll take it; and if anyone asks, I will give it to him... By doing this, I myself was calm and others were happy. RKP. life of St. Varlaam according to the lists of Undolsky No. 291. Tsarsky No. 88. “I am writing,” says the biographer, not as a witness; I am a monk of another monastery and live far from the monastery of the saint (Varlaam); I write what I heard from the monks of the saint’s monastery, from the remaining reliable witnesses; but they are not eyewitnesses, but heard from previous fathers and retold it to me.” The biographer of Siysk hieromonk Jonah, being obediently in the monastery of Varlaam, in 1589, at the request of Abbot Daniel, described the life and miracles of St. Varlaam. Northern Archive 1827, part 27, page 10. 15. 16. 20. Here is the bill of sale of 1315. Mortgage of the Dvina owner Vlasiy to the Chukhchemen monastery of St. Nicholas 1349: “the same winter, if Korela was robbed by the sea of ​​the Dvinyans” - in the law. act. No. 234, pp. 260–261. Collection l. V, 268. Karamz. 5, pr. 348. Collection l. IV, 107. V, 271. 272. Karamz. 5. pr. 359. Ak. e. I, No. 57. 58. Karamz. 5. pr. 361. North. archive 1827, part 27, 21. 22. 195. 196. Legal act., p. 145. 144. Ist. Hier. 3, 393. Collection gram. I. 393. Karamz. 9. pr. 849. Sl. in ethnography collection V, 1–17 a look at the appanage peasants of Vazhsko-Dvina. Certificate of conduct. Prince of the Theological Monastery Abbot. Kirill dated January 5 1482, now kept in the Theological Church. North. archive of 1827, part 27, page 195. 196. Between the manuscripts of P. Philaret according to the inventory of 1630, “The Eve and Life of St. our father Varlaam, also on Vaga r. Penezh miracle worker." Ivanova's inventory of the state. archive, p. 292. M. 1849 Mixed. about the monastery, p. 13. East. Hier. III, 393.