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Saint Philip the Apostle, of the 12 St. ap. Philip should not be confused with another ap. Philip, who belongs to the 70, was originally a deacon (Acts 6:5), then a bishop; had four daughters, who were prophetesses (Acts 21:8, 9); preached the Gospel and performed miracles in Samaria, baptized the nobleman of the Ethiopian queen Candace (Acts 8). Memory Ap. Philip of the 70 takes place on the 11th day of October. Philip, the Apostle of the 12, was born in the Galilean city of Bethsaida (home of the fishers), from where Apostle also came. Peter and Andrey; spent his youth in the study of the law and the prophets; He was especially fascinated by those passages of Scripture that predicted the imminent coming of the Messiah. Zealous for the freedom of his fatherland, oppressed by the Romans, Philip ardently desired the speedy appearance of the promised King of Israel. Philip spent his married life, which, according to St. Chrysostom, did not prevent him from constantly and carefully reflecting on the Joy of Israel - the Promised Messiah (John 1:45), and had three daughters. Having heard about St. John the Baptist, about his strict life and his preaching, a zealot of piety - Philip left his homeland and his parents' house and became one of John's closest disciples. I learned it with delight from St. Forerunners that the longed-for Messiah has already come. Philip was called to the Apostleship by the Lord Himself on the day after Peter and Andrew followed Him. The Lord, after baptism and a forty-day fast in the Jordan desert, intending to go from Judea to Galilee, met with Philip and said to him: come after Me (John 1:43). Philip silently followed the Lord, and from that moment he became an inseparable follower and the most zealous disciple of the Lord. Upon his calling, Philip immediately brought to Jesus Christ his friend and, according to some, his former teacher Nathanael, who, having seen the Savior, was the first to confess Him as the Son of God, the King of Israel (John 1:45-49). Three days after this, Philip was at a wedding in Cana of Galilee, where Jesus created the firstfruits with a sign and revealed His glory: and His disciples believed in Him (John 2:2-11). A year later, the Savior, from among His many disciples, chose Philip to be one of His closest and inseparable twelve Apostles (Mark 3:14–18). Wanting to feed more than five thousand people in the desert with five loaves and two fish and to demonstrate His Divine omnipotence, the Lord asked Philip, tempting him: with what shall we buy the loaves that they may eat them (John 6:5–7). According to the information of Jesus Christ Apostle. Philip about the Greeks who wanted to see the Savior, the Lord predicted His death on the cross, which would glorify Him and draw everyone to Him, and as a sign of the truth of these words, God the Father testified with His public voice: I will both glorify and glorify again (John 12:21-33). And at the request of Ap. Philip about God the Father: Lord, show us the Father, and it is sufficient for us, the Lord has revealed that He is consubstantial with God the Father. Do you not believe that I am in the Father and the Father is in Me? Believe in Me, for I am in the Father and the Father is in Me. He also revealed about the Holy Spirit, the Comforter, whom the Father will give and be with those who believe forever; and about the love of the consubstantial Trinity for believers: he who has My commandments and keeps them is the one who loves Me: and he who loves Me will be loved by My Father: and I will love him, and I will appear to him Myself (John 14:8-21). After the ascension of Jesus Christ and the descent of the Holy Spirit, Apostle. Philip preached the Gospel in the countries of Asia and Africa. Philip began his ministry in his homeland. While preaching in Galilee, he once met a woman who was carrying a dead child and crying inconsolably. The Apostle of Christ remembered Christ’s commandment to raise the dead (Matthew 10:8), took pity on the poor mother and raised her child. A woman with a howling house received St. baptism. From Galilee St. Philip undertook a journey to Hellas. Preaching the Gospel and healing the sick, in one Ionian city he raised a dead man and by this miracle converted many Greeks to Christ. Having baptized many in the city and installed Narcissus as bishop, St. Philip went to Parthia; preached the gospel in the Kandakian cities of Arabia. From Arabia, maybe St. The Apostle Philip traveled to preach the Gospel to Africa, which is mentioned in the church service compiled in the 9th century by St. Theophan of Nicaea. In Africa, the Apostle Philip converted the inhabitants of Ethiopia - present-day Nubia - to Christ. “Ethiopia rejoices,” says the God-wise songwriter, “as if you are adorned with a crown, your memory, enlightened with light, triumphs, O God-speaking Philip.” Sea Up. Philip sailed to Azothus. At night a terrible storm arose and threatened the ship with inevitable destruction: the saint armed himself with prayer, and then in the deep darkness a luminous cross appeared in the air, the darkness dissipated, and the storm subsided. Arriving in Azoth, Saint Philip converted the house of Nikoclides to the faith, healing his daughter Charitina from an eye disease. From Azoth, the evangelist of the Lord arrived in the Syrian city of Hierapolis. Preaching here the name of Christ fearlessly, he was in danger of losing his life, but, preserved by the power of God, instead he converted first the famous citizen Ira with his house and neighbors, then the mayor Aristarchus, and finally, raising Theophilus from the dead and forcing him to tell the people what he saw beyond the grave - the saint brought the whole city to Christ and installed Ira as the bishop of Hierapolis. Having passed through Syria and all of upper Asia, the Apostle Philip went to the lands of Asia Minor - to Lydia and Mysia, everywhere turning the lost to the knowledge of the true God. In Asia Minor, St. Philip had the consolation of meeting St. Bartholomew, and from that time on, the two Apostles of Christ, accompanied by their sister Philip, the maiden Mariama, together continued the Apostolic and miraculous deeds, serving the salvation of the human race and together enduring many misfortunes and sorrows from the infidels: “we are beaten, and shut up in prison, and stoned.” In Asia Minor, the Lord sent His ascetics new consolation: they met with Christ’s beloved disciple, John the Theologian, and they all went to Phrygia and arrived in another Hierapolis, the city of Phrygia. Based on ancient legends, church historian Nicephorus Callistos Xanthoiul tells the following about the Apostolic exploits of St. Philip: “Philip together with the apostle. Bartholomew received Syria and Upper Asia as his inheritance, to illuminate the light of the Gospel teaching. Having laid the foundation of faith in Jesus Christ in all the cities that belonged to these regions, they built churches here and ordained elders and bishops. Philip, having passed through all the cities of Asia, arrived at Hierapolis in Phrygia, a rich and famous city and completely corresponding to its name. The inhabitants of this city were so devoted to idolatry that they even imprisoned a certain viper, unclean, poisonous and bloodthirsty, in the church, they honored it with all the splendor and solemnity befitting the Deity, and made sacrifices to it. But as soon as the Apostle arrived in this city with his sister Mariam, who, having taken a vow of virginity, accompanied her brother on his Apostolic wanderings, the service of idols immediately ceased, the power and pride of the demons who lived in them were trampled upon. The viper, idolized by the inhabitants of Hierapolis, was expelled from its usual home and disappeared, as if from a burning flame; those who honored her were covered with shame and vexation.” In Hierapolis there was a forty-year-old blind man, Stachy, known throughout the city. The Apostles of Christ gave him sight; Stakhy was baptized. The miracle performed on him attracted many other sick people to the Apostles; The apostles healed everyone and taught them together. That is why many people believed in Christ, including the wife of the mayor Nikanor. Bitten by a snake and being close to death, she, in the absence of her husband, ordered herself to be carried to the house of the Stakhians to the Apostles. Having received healing, she accepted the faith of Christ from them. When Nikanor returned, the servants informed him that his wife had become a Christian, having been taught by some strangers living in the house of Stachy. The angry idolater ordered the house of the Stachys to be burned and the Apostles to be seized. Dragged through the streets, suffering beatings and curses, the harbingers of salvation are thrown into prison; then they were brought to court. The priests complained bitterly about the devastation of the idolatrous temples caused by the Apostles by converting the pagans to Christ. For this reason, the governor of Hierapolis condemned Philip and Bartholomew to crucifixion. They twisted Saint Philip's legs and, crucifying him on the cross with his head down, hung him high on a tree, opposite the church of the viper. Bartholomew was crucified upright on a tree. The holy sufferers, given over to torment, prayed to God, and suddenly the earth opened up over a considerable distance and swallowed up many people, causing the entire city to fall into the greatest horror and confusion. Seeing the obvious destruction, all those who remained unharmed considered this disaster to be heavenly wrath and God's punishment for the reproach and torment that they inflicted on the holy servants of Christ, and immediately accepted faith in Christ Jesus. Then St. Bartholomew was removed from the tree of execution and given burial to St. Philip, who fearlessly and courageously ended his life in agony. St. Philip died at a very old age: St. Polycarp, Bishop of Smyrna, who converted to Christianity no earlier than 80 after the Nativity of Christ, according to the testimony of Eusebius, based on the words of St. Polycrates, was a student of the Apostle Philip; he died around the year 98 after the Nativity of Christ. Eusebius, mentioning the burial place of St. The Apostle Philip says: “A great leader is buried in Asia, destined to rise again on the last day.” According to St. Chrysostom, Christians, residents of the city of Hierapolis, attributed their prosperity to the constant miracles performed by the power of the relics of St. Apostle Philip. Theodoret writes in his history that in 394 St. Evangelist John the Theologian and St. The Apostle Philip appeared in white robes to the pious Emperor Theodosius I on the morning of the day on which he was supposed to fight the troops of the tyrant Eugene, and promised him victory over the enemy. In the 9th century, Theophanes and Byzantium wrote some songs of praise to St. To the Apostle Philip, now sung by the Orthodox Church on the day dedicated to the memory of this Apostle. Glorifying the Apostle Philip, the Church calls him a disciple, a friend of the Lord and an imitator of His suffering. The parimia on the day of the Apostle Philip are pronounced the same as on the day of St. Apostle Andrew the First-Called; The Gospel at Matins is the same as on the day of the Apostles Peter and Paul. The reading of the Apostle at the liturgy is the same as on St. Apostle Andrew the First-Called; and by reading the Gospel the Church preaches the gospel of the calling of St. Apostle Philip (John 1:43–51). By the name of St. The Apostle Philip is called the fast before the Feast of the Nativity of Christ, beginning on November 15th. Around 560 the relics of St. Philip were transferred to Rome and placed in a church dedicated to the Apostles James and Philip, the memory of this latter being celebrated by the Roman Church on May 1st. One hand of St. The Apostle, who remained in Constantinople, was transferred to Florence on March 4, 1204; The Greek Emperor Manuel Komnenos gave her as a holy and precious pledge to his niece Mary, when in 1167 he gave her in marriage to King Amorius of Jerusalem, brother and successor of Baldwin III, of the House of Anjou. St. Gregory Palamas, Metropolitan of Thessalonica Saint Gregory, who lived in the 15th century, was born in Constantinople from noble and pious parents. Having left the world for 20 years, he accepted monasticism in one of the monasteries of Mount Athos. Leading a very pious life, he was honored with Divine revelations and had gifts of healing from God. Elevated to the priesthood, St. Gregory, performing the mysteries of God, brought those present at his sacred rite to tenderness and tears. Contemporaries, amazed at Gregory's virtuous life, called him God-Bearer. Gregory rendered a particularly great service to the Church by denouncing false teachers who rejected the Orthodox teaching about the spiritual light of grace that illuminates the inner man and is sometimes revealed visibly, as at Tabor, and in the person of Moses after his conversation with God at Sinai (Ex. 34:29–30, 35); such were the false teachers Barlaam, the monk of Calabria, and Akindinus. Varlaam and his followers, thinking that the light seen on Tabor is a creation, and not an ever-present light, as the Church says, argued that no prayer can achieve external illumination with heavenly light; that the grace and light of the future age common to the Father, the Son and the Holy Spirit, with which the righteous will be enlightened like the sun, as Christ predicted, shining on the mountain, and that in general every power and every action of the Trinitarian Divinity relates to the circle of the created, and thus wickedly cut the same Divinity into the created and the uncreated, and those who recognize this Divine light and every power, every action with reverence uncreated are called two-theists and polytheists. Considering the faith of the Athonite hermits in contemplating the light of God with their bodily eyes and preparing for it in a sensual way as a delusion, Varlaam brought a written complaint against them to the Patriarch of Constantinople John XIV Kalekas (1341–1347). Therefore, to establish Orthodoxy, a council of many bishops was convened in 1341 in the St. Sophia Church of Constantinople, under the chairmanship of the patriarch, at which Palamas, with his fire-inspired words, so exposed the error of Barlaam that the shamed false teacher retired to Italy, leaving behind, however, the tares of his false teaching, which after him were scattered and raised by the monk Akindinus. A new council was convened against Akindinus in Constantinople, at which the zealous defender of Orthodoxy, St. Gregory further revealed the error of Varlaam and Akindinus by defending the doctrine of Divine light. “Pomped with worldly and vain wisdom,” said the saint, and not listening to men experienced in spiritual teaching, when they hear about the light that shone on the Lord on the Mount of Transfiguration and was seen by the Apostles, they think to see in it something sensual and created; why this immaterial, unstoppable and eternal light, which exceeds not only the senses, but also any mind, is reduced to a sensory and created light, although He Himself who shone with light on Tabor clearly showed that this light was not created, calling it the Kingdom of God (Matthew 16:28). Is the Kingdom of God really something created and useful? Did the Lord perceive on the mountain some other light that he had not had before? - May this blasphemy be removed from us; because whoever thinks so must recognize three natures in Christ, i.e. Divine, human and this light. So, we believe that in the transfiguration He did not reveal any other light, but only that which was hidden by Him under the veil of flesh: this light was the light of the Divine nature, and therefore uncreated, Divine. So, according to the teaching of the Theologizing Fathers, Jesus Christ was transfigured on the mountain, not accepting anything and not changing into anything new, which he did not have before, but showing His disciples only what He already had. And why does the Lord, before the beginning of the transfiguration, choose the most important ones from the face of the Apostles and lead them separately to the mountain? Of course, in order to show them something great and mysterious. What is especially important and mysterious in the demonstration of sensory light, which not only the elect, but also the rest of the Apostles already had abundantly? How can the glory and Kingdom of the Father and the Holy Spirit be presented in some kind of sensory light? Will Christ really come in such glory and kingdom at the end of the age, when there will be no need for light, air, space, or anything like that, but when, according to the testimony of the Apostle, God will be all things in all (1 Cor. 15:28), that is, will replace all things for all? If everything is, then therefore there is light. It is clear from this that the light of Tabor was the light of the Divine. And the Evangelist John, taught by Divine revelation, clearly says that the future eternal and abiding city will not require the sun and the moon to shine in it: for the glory of God will enlighten it and the Lamb will be its lamp (Rev. 21:23). Is it not the same Jesus that he clearly shows here, Who was now divinely transfigured on Tabor, and whose flesh shone like a lamp? In the same way, the Theologian says about the inhabitants of that city: they will not require light from the luminary, nor the light of the sun, for the Lord God enlightens me, and there will be no night there (Rev. 22:5). But what other light is there that has no change or change (James 1:17)? What light is immutable and unstoppable if not the light of the Divine?” For St. zeal for the affirmation of the teachings of the Orthodox Church of St. Gregory was convinced by the Holy Council and the Emperor to accept ordination as Archbishop of Thessaloniki, and for about thirty years he shepherded the Thessalonica Church. Soon after his repose, he was glorified by the Church for his holiness. In the ΧΙV century, in which he lived and reposed, Patriarch Philotheus of Constantinople (1362–1365) outlined his life and the subsequent church service in his memory. † Memory of the blessed king Upravda Justinian Both in the Constantinople Monthly Book and in the Slavic Prologue, on the 14th day of November, the memory of the blessed Tsar Justinian is honored 233. The glorious emperor of the Greek Empire was a pure Slav, both on his father and mother. The son of Istok and Beglenitsa, Upravda was born near Sredets (Sofia) in the settlement of Vedryane, Slavic by its very name. He rose to prominence under the patronage of his uncle, the emperor. Justina. The latter himself was a farmer of the settlement of Vedryany and on foot, with one sheepskin coat on his shoulders, came to Constantinople; subsequently he transferred here his wife, her sister Beglenitsa, the mother of Upravda, and her niece Beglenitsa 234. It is clear that the Upravda is not only a Slav, but also a descendant of the Slavs - the old-timers of Thrace and Illyria, who, however, were considered to have appeared in Thrace only in the 7th century 235. After the emperor’s uncle, Upravda, “who took the name of Justinian,” the name of the government’s Latin language, was elevated to the imperial throne. The Slavic emperor of Byzantium, with his love for truth and compassion for humanity, awakened the elements of thought and life that had already fallen asleep in the state. Without respect, one cannot remember the sovereign who demanded that the Transdanubian savages not emasculate prisoners and, to fulfill this one thought, started a war. This is the same as the requirement presented to Carthage not to make human sacrifices. The Christian Empire of the East under the Upravda became famous for its victories. Persia is energetically contained within its borders; Africa was wrested from the Vandals, Italy from the West Goths. But who were Justinian's best generals? Where did his best troops come from? The best commanders are the Slavs, and the best troops are the troops of the Slavic tribes. The winner of the Goths and Persians, Velichar, was born in Dardania, where the imperial house came from and where St. preached. faith Saint Nikita 236. Velichar’s cavalry consisted of “Slavs and Antes,” says Procopius. A separate cavalry corps, in the war with the Persians, was commanded by Dobrogost and Vsegord, “both barbarians, says the proud Greek, but leaders of the Roman regiments.” In the war with the Gothic-Germans, the military commanders of Velichar were Kutilo the Thracian, Gudilo the Thracian, the leader of the Illyrs, the Thracians - Baba and Buza’s brother, Vanila. On the Danube, the empire was protected by Khvalibud, a close man, an excellent warrior,” whom the emperor made commander-in-chief of Thrace in 530. “Khvalibud brought such fear to the Huns that they no longer dared to transgress the Danube,” whereas before that the Huns and Slavs invaded almost every year with devastation 237. The Administrator himself wrote: this is a recognized matter, that if someone names only Thrace, then the thought of courage, and the masses of warriors, and brave courage is immediately connected with the word. The homeland of all this is that country 238. The complete collection of Roman civil laws, the best monument of the ancient educated world, was compiled under the supervision of the Government. - Thus, the righteous wisdom of Rome was saved for later times, sometimes harmful for new peoples, but more often useful through the lessons of clear experience. The emperor valued the Christian faith, understanding its height and beneficialness. He either subjected paganism to strict persecution, especially in aristocrats of intelligence and power, or attracted pagans to St. faith by the benefits of love 239. Therefore, we have no doubt that he tried both to strengthen the pure faith among the Slavs who lived in the empire, and to bring to Christ those who decided to live in the empire. The three leaders of the Slavic squads who fought with the empire were called Andragost, Arsagist, Pirogost, i.e. they connected Christian names with the Slavic guest: Andrei, Arseny, Peter 240. The resolution of the council of 691 strictly confirms not to celebrate carols (Calenda vota) and rusals (brumalia) - holidays of the pagan Slavs 241. The administration left a special regulation for the Slavic churches. In the 131st novella, he said: “the bishop of the first Justiniana, our homeland, to be independent (αὐτοκέφαλος) And to ordain bishops of Dacia, coastal and central, upper Mysia and part of the other Pannonia, where Rasciensis civitas = the city of Rascia is located” 242. The Holy Church honors the memory of the Administrator for many other things. He built so many beautiful churches in honor of the Mother of God, the Apostles, martyrs and other saints that one can think, says the historian, that all his life he was engaged in only one thing, the construction of churches 243. His most famous buildings are a monastery with a church on Sinai 244 and the Church of Sophia in Constantinople. – St. Sophia Church, built by St. Konstantin, was burned during a riot under the Administration. Justinian gathered the best builders, spared no expense on expensive materials, and created a church that was surprising for centuries, both in terms of the size of the church and its wealth and artistic merit. The middle of the building is four pillars located at equal distances from each other; pillars made of huge stones, polished on the front side. They are connected by arches; above the northern and southern arches there is a colonnade, and on top of it there is a high opening for light. The dome is thirteen fathoms across; The length of the church is 40 fathoms, the width is 36 fathoms. The columns of the internal galleries are marble, porphyry and serpentine. The altar was separated by 12 silver columns, placed in pairs, with golden capitals. Icons of the Savior, the Mother of God, and the Apostles hung on the columns. The four sides of the throne are golden boards; the upper one, supported by golden columns, was cast from gold mixed with precious stones. There is a silver canopy over the throne. 1000 poods of silver 245 were used to decorate the main altar. How large this church is can be judged by the number of ministers appointed for it by Justinian. “In the great holy church,” he wrote, there should be no more than 60 elders, 100 deacons, 40 deaconesses, 90 subdeacons, 110 readers, 25 singers; and the entire number of venerable clergy of the holy great church should be 425 and in addition 100 doorkeepers” 246. The blessed emperor zealously cared for the preservation of pure Christian teaching in the Church of Christ. In 536, he issued an order to sing in the great church the song he composed: “The Only Begotten Son and Word of God.” And this song is repeated by the entire Church to this day, as a condemnation of the teachings of Nestorius and Eutyches 247. In 541 he issued a decree addressed to P. Mina against the teachings of the Origenists. In 545 he proposed a confession of faith with the condemnation of 3 chapters. – In 553, the Ecumenical Council was convened 248. He strictly persecuted debauchery, so common in the East, which did not forget paganism; There was no mercy for criminals, no matter how high they stood 249. His strictness in relation to faith and piety did not pass him in vain: he was showered with slander and he had to endure a lot of bitter things 250. The pious gift spent Great Lent in severe abstinence and prayer - he did not eat bread, but was content with plants and water, and then every other day or two. Died November 14, 565 251. † Venerable Philip of Irapa 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 I don’t know who my parents are. I am an orphan and I wander, eating what they give me, 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 as a monk 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 exploits, blessed Philip decided to look for a secluded place for 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 came to the Belozerskaya side on the river. Andogu and in the Aidogskaya 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 Greater and Lesser Irap; it is 45 versts from the city of Cherepovets 252. Here the hermit built himself a chapel in honor of the Holy Trinity for the first time and then, instead of a dugout, began to live in a cell. After some time, with the help of reverent people and especially St. Andrew, built the Church of the Holy Trinity. Diligent souls brought the hermit everything he needed for Divine services, 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: an elder standing at the church with his hands raised to the sky, and his hands glowed like candles. Meletius later told this to many. Thus St. Philip labored in the desert and came close to death. When he became weak in his legs, so that he could not go to church, the monk Herman, who knew him before, came to him and begged from St. the elder's permission to live with him. Herman, during conversations, asked the elder about his past life and secretly wrote down what he heard. A short 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 Tain, 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 old man was coming towards him. It turned out that it was the holy monk Jonah of Svir, who had heard about the hermit of Irap 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 the Holy Trinity. Above his tomb stands an icon of him, painted by the monk Theodosius, according to a vision. Theodosius suffered from his leg for a long time, so that he could not leave his cell. He prayed to the Holy Trinity for healing, calling for help from St. Philippa. The monk, appearing to him in a dream, ordered an icon of him to be painted 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 253. Monastery of St. Philippa was closed in 1764, but then restored again in 1792 254. Vershinsky month book p. 182. St. Petersburg. 1852 Devotee of the Holy Mountain p. 336. In the Greek menaions, another 2 hours of August were designated as the day of “memory of the emperor.” Justinians,” and precisely “in the church of St. Apostles", which was rebuilt by Justinian and in which he was buried. Procopius de bello Vandalico 2, 24, de aedificiis IV, 1. Lunkari (Annal. ragusiani lib. 1, p. 1) adds that the sister of the Source was for Selimir, king of Dalmatia and Serbia. The fugitive, the sister of Upravda, was married to Dulcissim and her son Justin was emperor after his uncle. About other relatives of Du-Cange, familiae byzant. p. 97–101. Kodin: "Church of St. Procopius, called Beglenitsan, built in Taurus by Justinian; He also built many palaces named after his sister Beglenitsyan. This church was devastated by fire and was recreated by Antonina, the wife of Master Velichar, who wore the dress of the emperor. Theodora, according to the conviction of the Fugitive herself, with whom she lived after the death of her husband.” De aedif. const. p. 108, ed. Beckeri. The Engels and other Germans cast such a thick darkness over the history of the Slavs that they have not yet mastered this darkness. Either the authority of Engley, or the confusion of the nationality with the political life of the people still held the Slavs until the 7th century. on the left bank of the Danube; They’ll just look beyond the Danube a little before they run to the Caucasus again - Ridiculous and annoying! See, for example, how timidly, how fearfully Safarik draws conclusions from the history of the Administration. Slavs ancient III, 257–261. And what did this bring Safarik to? in one place in the Upravda, his relatives, his generals, he recognizes the Slavs, and in another (III, 393) he writes: “in the middle of the triangle (in Thrace and Illyria) there were then (until the 7th century) the forefathers of the present Wallachians (according to Safarik the Celts) and Albanians, the remnants of the ancient inhabitants of Thrace and Illyria.” After all, here there is a contradiction to oneself and a contradiction of tangible reality. Just as Slavic words are visible in the language of the Thracians (Upravda, Beglenitsa, Vedryana, etc.), so in the language of Volokhi Latin words are still heard, denouncing the Roman colonists in Volokhi. In the same way, in the language of the Albanians, the ancient Scordis, there are many words of the French, or ancient Gauls (Chertkov about the resettlement of the Thracians in the times of general history X, 79–81), the same ones who were born a century and a half before. Chr. part went to Asia Minor and formed Galatia there. Procopius de bello gothico III, 14. Agathius III, 6. Raich 1, 157–159. About Kutila and Gudila Procopius de bello goth. III, 30. About Baba II Banila ibid. IV, 9. In 537, 1,600 Ants and Slavs from those living settled along the Danube and then 800 Thracians were sent to Velichar in Rome (ibid. 1, 27; II, 5); in 544 there were 400 Thracians in Italy (ibid. III, 6). Thracian from the tribe of Demons (de bello goth. 1, 5; II, 26). In 575, patrician Onogost: in 592, commander Tatimir (Safariq ancient III, 250, 256, 257). In addition to the personal names of the Thracians, the names of cities, towns, fortresses of Thrace, Macedonia and Mysia, carried out by Procopius, clearly and without any exaggeration indicate their Slavic origin... Such, for example, are Berzana, Vrachishta, Debre (now Debra), Dolibin (now Dulebin), Kaveda (now Kavitsa), Klesvestita (Klestevida), Labuda (now Labica), Miletis (Milida), Mtlareki, Streden, etc. De ædif. ed. venet. p. 437. Justiniani novella 26. This is how the Slavic emperor spoke about the services of the Thracian Slavs to the empire. And here is a review of the contemporary Greek about the Slavs: “about the damned people of the Slavs and about the devastation that they committed,” says the Monophysite historian John of Ephesus. Die Kirchen – Geschichte d. Johannes von Ephesus s. 215, 255. München 1862. Theophani chronicon ad an. 522 (531 Isdeler chronol. 2.458), Procopius arcon. c. XI p. 90, chronic. Malala 2, 184. Codex Justiniani lib. 1, tit. XI. Justinian persecuted (545) paganism mainly in the capital and in Asia Minor; to Asia he sent with his authority John the Bishop of Ephesus, a Movophiite; the latter forced up to 70 thousand pagans to convert to Christianity, and Justinian built up to 90 churches for converts. Kirchengeschicthe Johannes von Ephesus, Munchen 1862. Assemans orienth. biblioth. s. 210. Under Justinian, the Heruls, Don Goths and Avasgi voluntarily accepted Christianity. Evagria ist. IV, 20. 22. 23. Theophani chron. p. 215. 228. Safarika ancient vol. 2, book. 1, p. 294. See June 22 d. The idea of ​​131 stories is repeated by Procopius de aedif. IV, 1. Wesseling (in Synecdemum p. 432. 433) considers Vedriana to be the first Justiniana. The same - Lingeltal near Kunik in the West. acad. V, 258. 259. Vedryana’s right was later transferred to Ohrid, and she began to be called the first Justiniana. About the Church of Race (now new Pazar) Serbian. Chronicle: “Baptized quickly (Naemani) - in the church of the saints the Apostle Peter and Paul, who created St. Apos. Titus in the likeness of Ondash’s idols.” Glasnik V, 29. Procopius de aedific. lib. 1, p. 3. Procopius (Opera omnia, gr. lat. in 2 vol. Paris 1662) mentions the following churches: Acacia Aed. 15. Apostles Aed. 13. 95. Theotokos many churches Aed. 11. 12. 17. 21. 49. 58. 102. 105. 107. 111. 112. 114. 117. Or. 592. Ags. 11.216, including with a picturesque source (Du-Cangii Constant, p. 183. 184), Bacchus Aed. Bartholomew Aed. 13. 35. George Aed. 58. Joanna Evap. Aed. 9. John Pred. Arc. 21. In Aed. 22. Kirill Aed. 83. Kozma op. 226. Lawrence Aed. 17. Mines Aed. 22. Mikhail apx. Aed. 22–23. 49.99, op. 113. Arc. 48. Mokia Aed. 15. XL Martyrs Aed. 18. 58. Paul Au. op. 596. Panteleimon Aed. 22. Plato Aed. 15. Sergius Aed. 13. 44. Simeon op. 26. Tryphon Aed. 18. Juliana op. 111. Falaleya Aed. 107. Thekla Aed. 15. In Slav. prologue the legend of the blessings. Justinian limited himself to the news about the St. Sophia Church and about the holidays allegedly established by Justinian. The last news is taken from George Amartol, but with changes: a) the prologue does not say about the feast of the Presentation, while Justinian’s institution actually related to this holiday: “The Presentation, says George, was postponed and began to be celebrated on February 2, which was before the 14th of the same month.” b) George then says: “holy. Chrysostom says this: God completed all His works and, as it is written, He rested on the 7th day... And God who became man gave us the feasts of His economy according to the number of days of the creation of the world.” - This is not in the prologue, as well as the words following the listing of holidays: “thus says Chrysostom.” Because of this, the meaning of the entire story has changed. However, it should be noted that the words cited by George under the name of Chrysostom are taken from the 4th word on the Ascension, which has long been recognized as forged (op. Chrysostomi III, 946. 947). c) The feast of the Annunciation was added to the prologue (Chronicle of George, pp. 527. 528. St. Petersburg, 1861). Procopius de aedific. V, 8. Sinai inscriptions on the journey of Fr. Porphyria p. 244. 294. Narration of P. Eutychius about the structure of the Sinai metro station in approx. to ch. 120 Meadows spirit. Mosha, M. 1853 Description of the St. Sophia Church by Evagrius. cer. IV, 31, in Procopius in the first chapter of the first book of the work: on the buildings of Justinian, separately published with notes by Combefis: Manipulus originum constant. Paris. 1664. Procopii libri VI de aedificiis conditis vel restavratis auspicio Justiniani, gr. lat. Paris. 1663. It is also in the collection of Byzantine historians. Pavel Silenziai described the St. Sophia Church in verse. Description published by: Pavli silent, descriptio s. Sophiae ed. Becker Bonnae. 1837. Here is Du Canzhevo and Bandurievo’s description of the church. Justiniani novella 3 praefat. With. 1. Review of the hymns of the Greek Church, § 30. George Amartol Chronicle, p. 526. St. Petersburg. 1861 Evagria ist., p. 202. 203. 237. Glykas chronicle. r. 341. If Justinian, being already 80 years old, signed the edict on the incorruption of the body of Christ (Evagria ist., p. 242. George Amar. chron., p. 548), then this was a consequence of the physical weakening of his strength, independent of his will. Already about the affairs of 558, Menander wrote: “the bodily strength and health of the sovereign were no longer as flourishing as at that time when, when he was young, he captured Gelimer Vandal and Vitigius Gotf. He was already old, and that firmness and belligerence turned into a love of peace.” Devkippus - Menander, p. 322, St. Petersburg. 1861. The sad edict remained unfulfilled, by the grace of God to the sincere for good old man, who died after the preparation of the edict. Feofana chronograph (in Russian translation) p. 134. 135. Georgia Amar. chronic r. 540. 541. Procopius in his work: Anecdota describes (562) the court of Justinian and Justinian himself in black colors. But the secret pagan here poured out his bilious anger on the sincere Christian and knowingly slandered him. This has been proven by modern evidence from the joke publisher Eichel: Procopii anecdota, gr. lat. Helmstadii 1664. Du-Cangii familiae, byzant. p. 96. Procopy Arcana p. 25.41. RKP. life of the Rev. Philip, written from the words of those who read German’s biography, which burned during the attack of the Lyakhs. East. Hier. 6, 594–596. Mixed. about the monastery, p. 389.