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Saint Paul the Confessor, Archbishop of Constantinople Pavel the Thessalonian, Archbishop of Constantinople, was one of the victims of the turmoil that long shook the Orthodox Church with the disastrous Aryan heresy. Several times Paul ascended and was overthrown from the patriarchal throne, depending on whose influence prevailed in the fierce and often bloody struggle between the Arians and the Orthodox. But both in exile and on the throne, he always equally declared himself a firm and unshakable confessor and pillar of Orthodoxy, which was finally the reason for his martyrdom: exiled by Emperor Constantius, an adherent of the Aryan teaching, to Cappadocia, to the city of Kukuz, Paul was strangled by the Arians during the Divine service with his own omophorion... This was in 350 - In 381, his relics were transferred to Constantinople, and from there to Venice in 1326, where they are currently located. In its inexhaustibly varied hymns to its saints, the overflowing Church also sings of St. Paul, celebrating his memory: “Divine faith by confession, another Paul, the Church is zealous in the display of priests; You and Abel cry out to the Lord, and Zechariah’s righteous blood, Reverend Father, pray to Christ God to grant us great mercy!” (Troparion). “Blooming on the earth like a heavenly bright star, you enlighten the Catholic Church now, for which you also suffered, your soul, to Paul, offering it; and like Zechariah and Abel, your blood clearly cries out to the Lord!” (Kondak). † Repose of Rev. Varlaam Khutynsky According to the deposited lecturer. Varlaam can be seen that he was the son of rich parents and received a rich inheritance from them. “Behold, Barlaam the son of Michael gave everything,” says the monk 70. According to synodics, his parents are Mikhail and Anna. According to a strong local legend, they lived in Novgorod, on the Sofia side, in the former Nerevsky end. Here Alexy Mikhailovich, the future ascetic Varlaam, was born and spent his youth. This place was subsequently distinguished by a stone cross, and then by a chapel. In the charter of Patr. Nikon we read: “a chapel was built in 1645 on Doslannaya Street, where previously there was a stone cross, and in ancient times the wonderworker Varlaam lived” 71. According to ancient life 72, Alexey Mikhailovich, even during the life of his parents, was not engaged in earthly, but in heavenly things, he fasted and prayed. Strangers came to his parents’ house, and from among them the monk Porfiry especially aroused in Alexy’s soul a passionate jealousy for his exploits. Alexy then retired to the Fox Monastery, where his parents also found eternal peace. Not content with monastic life, Alexy, in monasticism Varlaam, decided to subject himself to more severe labors in solitude. A secluded hill in the forest, on the banks of the Volkhov, 10 ver. from Novgorod, the hermit liked it. And for sure, Khutynsky Hill is the most beautiful place of all the environs of Novgorod: from the hill, even with a thicket of forest, you can see the surroundings for a long distance. - True, this area did not stand highly in popular opinion: Khutyn is a bad place, a place of evil spirits; right there is the Viden swamp, where the unclean are seen. But the servant of God is called to not fear the unclean, he is given a weapon - a cross; he must drive away the unclean from the hearts of men. – With such thoughts, the monk set up a kedia for himself in Khutyn and began to strive in fasting and prayer 73 . How strict his desert life was is shown by the monuments that are still intact. In a hair shirt it is 18 pounds, in chains it is 8 pounds 74. So, 26 pounds of weight were constantly on his body, and the tough hair shirt constantly scratched and tore his body. People learned about the strict hermit, no matter how much he hid from people, and those who longed for the heavenly homeland came to listen to his instructions. Strict with himself, the hermit could not refuse the good request of those who wanted to live with him. And there were quite a few of them. At that time there were quite a few monasteries under the jurisdiction of the Novgorod ruler: but they were urban, standing either in the city itself or about two miles from the noisy trading city. Khutyn was a deserted place, where there was nothing to entertain oneself, where it was quiet and silent, a welcoming space for silent asceticism and prayers. When quite a number of desert-loving people gathered around the monk, he erected a small wooden church of the Transfiguration of the Lord and several cells at the church 75 . This is how it was later in the deserts! - In the desert, Rev. Sergius, and until the very end of his long life there was no stone church. The desert of Varlaam began to bloom with ascetics. The example and instructions of the monk led them to perfection. Varlaam himself dug the ground and sent out other work: the well he dug near his cell, which was also built by his own hands, is still intact 76 . The monk did not spare himself either in fasting, or in vigils of prayer, or in enduring sorrows. The monastery subsequently honored St. Varlaam as one of the great fasters, recognizing fasting as his distinctive feature 77. Insults were inflicted on him by people who feared damage to their self-interest. The monk forgave offenses to his selfless soul 78. To this day, the letter of the Venerable is still intact in the Khutyn monastery. Varlaam shows that he, not yet being an abbot, gave it and, therefore, not yet being an abbot, tried to protect her peace from the needs of earthly life and from the claims of self-interest. This is what he writes in his letter: “I gave Barlaam to St. I will save the land, the vegetable garden, fishing and gogolin fishing and reaping: 1) Rel (water meadow) opposite the village beyond Volkhov, 2) on Volkhovets fishing, called Kol, 3) catching Measles, 4) catching Vine, 5) the land of Volmina and the land on the island with cornfields; I gave all that land to St. I will save with the servants (villagers) and livestock. The villagers are: 1) a young man with his wife, 2) Vlasiy, 3) the girl Fevronya with two sons, 4) Nedach; in addition there are six horses and a cow. I also gave St. I will save another village on Sludice, in which the church of St. George, with arable land and hayfields, fishing grounds and everything that is in it. All this I, Varlaam, son of Michael, gave to St. I'll save you. If anyone, according to the teachings of the devil and evil people, wants to take away anything, whether from arable land, from hayfields, or from fishing, let St. Savior in this age and the future" 79. In the monastery of the saint to this day there is a cross made of silvery copper, with the inscription: “Image of Michael” and another above the crucifix: “King of glory is Christ.” This is a monument to the reverend’s respect for his parent. This cross was already known from the description of the miracle of 1460. Also intact are the saint’s priestly robe made of coffee-colored mukhoyar, his vestment, armlets 80 and missal 81, monuments of his reverence for worthy priestly service. Rev. Varlaam gave a charter for his monastery; but, unfortunately, the precious charter of the saint has not been preserved for our time in its entirety. It is known that its charter prescribed that alms should be distributed to the poor and all strange people should be given food and water 82. One foreigner wrote down an article in the charter about the abbot: “first, the brethren, as the charter says, ask the prince to elect a worthy abbot and leader according to the commandments of the Lord. The chosen one, before being confirmed in his rank by his superiors, is obliged by oath and subscription to live in that monastery according to the rules of St. fathers, honestly and reverently; to appoint faithful people for every position and for every monastic obedience and to be careful about the benefit of the monastery; about needs and matters, consult with three or four of the older brethren, and then propose matters to the general deliberation of the brethren and carry them out in no other way than with general consent; to lead a sober life and not to hold anything extra against others for your food, and therefore always go to a common meal and be content with food common with the brethren; It is unacceptable to keep all annual receipts and expenses and place profits in the treasury without concealment. He promises to fulfill all this under fear of punishment from his superiors and deprivation of his rank. At the same time, the elders of the brethren take an oath to strictly fulfill all of the above and in perfect obedience to their superior” 83. The affairs of the great ascetic Varlaam were revealed to people. Noble people and common people, rich merchants and homeless monks came to him, all with the hope of receiving spiritual benefit. His strict, non-covetous life, his experience in recognizing mental illnesses, his words, full of strength and spirit, left a deep impression on those who listened to him. He told everyone his own thing: he inspired the rich not to forget that there is eternity with torment for the cheerful and forgetful, he suggested that those in power remember that they rule over their own kind and must give an account to the Lord. High feats of self-denial purified his spirit and he demonstrated experiences of insight. Once he went to Novgorod to see the bishop. On the bridge, people were ready to throw a convicted criminal into the Volkhov. “The monk, looking at the poor convict, said to the people: “He will atone for his guilt in Khutyn, give him to me.” And the people gave it to the respected hermit. – At another time, exactly the same meeting happened with Varlaam; this time they even asked the monk to save the condemned man from death, but he silently passed by. - "What does it mean? Why did he save one, but did not want to show the same mercy to the other? the amazed disciples asked him. “The Lord wants everyone to be saved,” said the monk. The first condemned man was condemned in truth: but the Lord gave him, the repentant, time to cleanse himself by repentance, and he repents in the monastery. The latter was condemned unjustly: but for innocent suffering he received the crown of the righteous, whereas otherwise earthly flattery could have spoiled his soul.” Prince Yaroslav arrived in the desert to visit the saint. “Be healthy, good prince, and with your son,” said the monk at the first meeting. The prince was amazed, but then found out that he had a son. At the request of the prince, the monk baptized the newborn. The grateful prince gave the monastery land 84. This was in 1190 85. The monastery fishermen, having caught a successful catch, hid the larger sturgeon and brought only small fish to the monastery. The monk said to them with a smile: “You brought children to me, where is their mother?” The embarrassed fishermen confessed their sin. The reverent villager diligently provided the monastery with what it needed and unexpectedly lost his only son. He brought the dead man to the monastery and the monk returned him to his father alive. At another time, people were sailing along the Volkhov and one fell from a boat into the water; they pulled him out lifeless and brought him to Varlaam. The monk prayed and the drowned man came to life 86. One experience of the monk’s foresight was sealed with the public praise of God. The monk happened to be with the archbishop, and the saint (it was Blessed Gregory, brother of the great John), releasing him after the conversation, arranged for the elder to visit him a week later. “If the Lord wills,” answered the monk, on Friday of the first week of St. I will come to your shrine on a sleigh.” “The Archbishop was surprised, but did not demand an explanation. – On the night before the Friday shown, deep snow fell and there was severe frost. – The monk arrived to the bishop on a sleigh. – The archpastor grieved that frost could damage the bread. “Do not grieve, holy lord,” said the monk: we must thank the Lord for his mercy, - the frost destroyed the worms that would have destroyed the bread at the roots, “and the snow will only water the thirsty earth.” Indeed, the next day the heat of the day melted the snow and the water watered the dry soil, and worms killed by frost were found at the roots of the rye; As a result of both, there was such a grain harvest as had not been seen for a long time. – In grateful memory of this event, on Friday, in the first week of Peter’s Lent, a religious procession is held from Novgorod to the Khutyn Monastery 87. The action of the last year of the saint's life was the construction of a stone church in the monastery. - At the consecration of the church to the glory of the Savior, the monk was honored with the rank of abbot. “We won’t be surprised that Rev. is so late.” Varlaam was invested with the rank of abbot. Rev. Anthony of Novgorod, his predecessor, was also consecrated as abbot only at the consecration of the stone church of his monastery (1130), although before that time he had already labored for 24 years to build the monastery 88 . Both Anthony and Rev. Varlaam, not bearing the name of hegumen out of humility, in his life was the ruler over the conscience of the brethren, and the brethren obeyed them. - Rev. Varlaam, feeling the approach of his death, appointed his disciple Anthony as his successor and died peacefully on November 6, 1192 89. In 1461, the first church in Moscow was consecrated in the name of St. Varlaam Khutynoky. From that time, the chronicle says, the memory of St. Varlaam began to be celebrated in Moscow. – But in Novgorod we see a church in honor of St. Varlaam Khutynsky 50 years earlier, in 1410 90. The saint’s relics, says the ancient life, were seen incorruptible by the blessed one. Archbishop Euthymius (1429–1458). It was like this: the saint, calling the Khutyn abbot Tarasius, commanded to fast for three days and perform private prayers in order to find out the will of God about the founder of the monastery. – Three days later, the archbishop, the abbot and with him subdeacon Jacob entered the church, removed the stone roof from the coffin and saw the incorrupt body, the face and brad turned out to be similar to the image of the monk on the icon that stood above the coffin. The saint glorified God, and the subdeacon, amazed by the miracle, accepted monasticism. This was after Saint John, who appeared, commanded to honor the great men of the Russian Church 91. The relics of the monk remained closed even after that. In 1471, Grand Duke John III, having devastated the Novgorod region, ascended to Novgorod as a formidable winner. He arrived in Khutyn to worship, as he said, the monk 92. “Why,” he asked, do they not open the coffin of St. Varlaam? “For a long time no one has dared,” answered Abbot Nathanael, “to see the relics of the wonderworker: neither for princes, nor for archbishops, nor for boyars do they open them until the Lord deigns to express His will.” The Grand Duke, thinking that when the sword was handed to him, he could dispose of the saints with impunity, with menacing anger he ordered the relics to be opened. But, apparently, if there are menacing ones on earth, they are also in heaven, and it is impossible to be the first to argue with the latter. As soon as they began, according to the menacing order, to lift the stone slab and dig the ground, smoke burst out from the wonderworker’s coffin and behind the smoke, a flame that scorched the walls. - The Grand Duke rushed out of the church with all his retinue in horror, so that he dropped his cane in the monastery 93; this cane is still intact in the monastery; the door 94, burned by the flames, is intact. It is difficult to describe all the miracles that St. Varlaam. More than once they began to compile a description of them 95. The monk healed the sick of all kinds, the monks of his monastery and the laity. We see him as a warm prayer book, sometimes for Novgorod, sometimes for the whole of Russia. – The last one was in 1521 during the attack of Magmet-Girey 96 and in 1610 during the disastrous occupation of Moscow by the Lyakhs 97 . – Regarding Novgorod, this is what a contemporary story tells. Monk Tarasius prepared candles in the church at night for the morning service. And then he sees: the candles lit themselves, the church was filled with incense, the Monk Barlaam rises from his tomb and, standing in the middle of the church, prays aloud for Novgorod, so that the man-loving Lord will turn away His anger from him. – Tarasy fell to the ground in horror. The monk, picking him up, said: “Do not be afraid, Tarasius; I want to reveal to you the grief that is ready for Novgorod, whose untruths cry out to heaven; go, climb onto the church roof and see what’s going on in Novgorod?” Tarasius ran and saw that the waters of Lake Ilmen had risen and were ready to flood the city; He came running in fear and told what he had seen. The monk prayed with tears to the Lord for the salvation of the city. Then he again sent the monk to look at the city. Tarasius saw many angels throwing fiery arrows at crowds of men, women, and children. “When he said this, the monk prayed tearfully again. Then he said: “through the prayers of the Mother of God and the saints, Novgorod was saved from drowning, but there is a strong pestilence on the people.” And again he sent Tarasius to look. The monk imagined a fiery cloud approaching the city. In trepidation, he told the saint about this. “After the pestilence there will be a fire in Novgorod and its entire Trade Side will burn,” said the monk and lay down again in his coffin and the candles went out. The chronicle notes that the pestilence and fire occurred in 1509, under Archbishop Serapion, and the revelation to Tarasius was 4 years earlier, in 1505. 98 In his monastery the monk is a vigilant abbot, sometimes very strict. He cruelly punished two abbots of his monastery with the abbot’s staff and one, after the punishment, fell ill and died, the other suffered a severe illness. Treasurer Tarasius, who at first lived strictly, then began to use the monastery property for cheerful entertainment for those like him, was also punished with a cane and barely recovered, having brought repentance, and his cheerful interlocutor died weakened. The cellarer Joasaph, punished but not reformed, gave up the ghost with a healthy cup in his hand. – For monks who were attentive to themselves, the monk was very merciful. To the monk Irinarch, who had been suffering from a hernia for three years and was already preparing for death, he appeared in the garb of a presbyter with a hierodeacon and several monks, as if in a procession of the cross. Having stained the icons, he blessed the sick man and said: “Here you are, my brother; taste the food,” which was brought at the same time. The patient got up healthy. This was on Easter 99. In 1408, Konstantin Dmitrievich, Prince of Novgorod, was brought sick to the monastery of the monk and they were already thinking about preparing his burial. Having performed a prayer service, they left the sick man in the church and here little by little he came to life: when the abbot came from the meal to the church, the prince himself was already kissing the saint’s shrine 100 . The miracle that happened over the prince’s young bed-boy is instructive in its particulars. The kind young man became seriously ill and wanted to bow to the saint. Varlaam in his monastery. The monk who appeared promised to heal him; when they took the patient to Khutyn, he died on the road; but when they brought him to the gates of the monastery, he woke up and, with the relics of the monk, completely recovered. – Asked about what happened to him, he said the following: “I saw many demons around me and one of them was holding a scroll where my sins were written down. Appearing St. Nicholas said: few of his good deeds are more significant than his sins, which were revealed to the spiritual doctor. The demons disappeared. Angels appeared and the great one with kindness led me to some bright place, where there were many beautiful trees and flowers. - I see Rev. Barlaam the Wonderworker with a staff in his hand, as he is written on the icon. "Gregory!" approaching, he said, “I did not have time to come to you at your departure, now do you want to stay here?” “I want to stay here,” I answered. Varlaam himself said: “It would be good for you to stay here; but your parents will grieve, go and comfort your father and mother, I am your helper.” Taking me by the hand, he led me, and that angel in a deacon’s robe walked ahead. – Passing past the flowering trees, the angel disappeared, and St. Varlaam, protecting me with the sign of the cross and the icon of St. Nicholas, said: “Gregory! you prayed to the great wonderworker Nicholas and called me for help; pray to him and go ahead, and I am your helper.” Having walked away a little, he looked around and said: “After 7 years you will be with me” - and he became invisible” 101. “Having taken up the cross of the Lord, Reverend Barlaam, you firmly followed Him who crucified on the cross for us: having left everything, you loved one Christ. Standing before Him with the angels, pray to show mercy to the world and save our souls” 102. † Repose of St. Herman, Archbishop of Kazan Blessed Herman, baptized Gregory 103, was from the Polev family, descended from the princes of Smolensk. The Polevs were distinguished by their diligent civil service and zeal for piety. Alexander Borisovich Polev was a boyar of Grand Duke Vasily Dmitrievich. His grandson Feodor Dmitrievich served with Prince Boris of Volokolamsk, the spiritual friend of the saint. Joseph. Vasily Feodorovich Sr. served in Uglich with Prince Dmitry Ivanovich; and his son Nicephorus took monastic vows from St. Joseph with the name Nila 104. The son of Afanasy Feodorovich, brother of Vasiliev, Theodore was the father of Blessed Gregory 105. The Polevs Serapion and Simeon 106 also labored in Joseph's monastery. These were most likely the nephews of Afanasy Feodorovich, Ivan and Vladimir Vasilyevich 107. Under the influence of pious relatives and the monastery of Joseph, blessed. Gregory, while still at his parents' house, observed strict fasting and loved prayer, and then retired to the Joseph Monastery and here he accepted monasticism with the name of Herman. His parent also came here, accepted monasticism with the name Philotheus and donated his village to the monastery 108. In the Volokolamsk monastery, Herman labored under the leadership of Hegumen Gury Rugotin, later the first saint of Kazan. With his blessing, “the last of the monks,” as Herman called himself, worked on copying books. This is how the Theotokos 109 and the Gospel copied by him are known; and besides, in the Joseph monastery there were “printed psalms in honor of Archbishop Herman of Kazan” 110. Although the Volokolamsk monastery was the place of the most severe imprisonment for the blessed. Maximus the Greek, but blessed. Herman lovingly studied the instructions of the blessed one. Maxim, as a high man of enlightenment and an innocent sufferer 111. The Staritsa brethren summoned Herman to manage the monastery, and he was ordained (at the beginning of 1551) as an archimandrite by Bishop Akakiy of Tver. After spending two and a half years in Staritsa, he returned to Joseph’s Monastery to be under the command of others and teach himself humility. In 1553, Archimandrite German was at the council against Matvey Bashkin, and this evil enemy of Christianity was given to him for admonition to the Volokolamsk Monastery 112. By the Council of 1555 Blessed. Gury was elected and consecrated Archbishop of Kazan, and Blessed. Herman was instructed to build a monastery in Sviyazhsk so that it would be a hotbed of piety and faith of St. in the Mohammedan country. Having received rich benefits from the king and the saints, blessed. Herman zealously set about fulfilling the assignment entrusted to him: he built a stone church of the Dormition of the Mother of God with a bell tower and cells for monastics. According to his correspondence with St. Gury, the work on building the monastery was carried out by day laborers, who were paid money per day of work, and yet the monk complained to the saint that the price of the work was very high. “This shows how expensive money was back then!” Not long ago the cell where St. Herman spent his time in prayer and labor. The cell under the bell tower is no more than three square arshins. In this narrow space there was also a stove; one window, less than an arshin in height. In the front corner is an icon of the Mother of God and in front of it is a mica lantern. The needles, threads, and thimble that he used in his cell work remained at his tomb 113. So simple was the life of the Sviyazhsk abbot! The monk was so strict with himself! The rumor about his virtuous life spread throughout the outskirts of Sviyazhsk and far from it. Many came to the new monastery, to its ascetic abbot: some to receive the blessing of the man of God, others accepted monasticism from his hands. Strict with himself, the monk was merciful and generous to all those in need. His Christian charity, which did not distinguish between one's own and another's, neither faithful nor infidel, neither friend nor enemy, itself showed to the infidels what the spirit of the Christian law was. And in order to preach about faith to the children of nature through benevolence, Blessed Herman was given sufficient means 114: neither Blessed Herman nor others thought then that it was necessary to transform wild souls only through instructions; on the contrary, they understood well then that it was impossible to teach children Plato’s philosophy; they needed the alphabet. “Monks should be like the Apostles, whom the Lord sent to teach and baptize,” the tsar wrote to Archbishop Gury. Blazh. Herman was quite such a monk. The listener to the instructions of the wise Maximus was able to offer a clear sermon about St. faith and Mohammedans and pagans. The Sviyazhsk monastery was the center from which the preaching of St. faith along the right bank of the Volga, and in it the catechumens of the faith were predominantly baptized. This significance for Herman’s monastery remained for a long time even after Herman. According to the scribe book of 1568, we see that the care of Blessed. Herman collected up to 152 books of various contents in his monastery; 8 of them were written on parchment: the Psalter, the book of Antiochus, the prologue, etc. 115. Blessed. Herman was a zealous assistant to his holy archpastor in matters of faith and diligently carried out his instructions for the diocese. For its part, St. Gury showed him his special trust - he entrusted all the rural church clergy of the Sviyazhsk district to his court, and the monastery freed him from his court 116. This is how 8 years of life passed in the Kazan country, when St. died. Gury. The Council of 1564 recognized Blessed. Herman worthy to occupy the chair of St. Guria, and he was consecrated (March 1?) in Moscow as Archbishop of Kazan. He “shepherded the Church of God for three summers and eight months” 117. Actually, he had to live in Kazan for no more than two years; but even in these few years he left behind the memory of the great saint. So in the Zilantov desert, where children learned to read and write and the law of God, a hostel was introduced for them, which made it possible to support the brethren and students more than before 118. In 1566 (May 12), Metropolitan Athanasius resigned from the department due to illness. Blazh. Herman was then in Moscow and was an intercessor for the famous Prince Vorotynsky before the Tsar 119. The king knew the high virtues of the saint. “Herman,” wrote John’s former courtier, Prince Kurbsky, was a man of the noble Polev family and as tall in mind as in stature, a man of pure and holy life, a zealous student of the Holy Scriptures, a spiritual ascetic; he also adopted somewhat the teachings of Maximus the philosopher; was a simple, sincere and firm man, ready to help those caught in misfortune and misfortune and a zealous caretaker for the poor” 120. - At this time, John sometimes came to his senses, but was already suffering from mental illness, which tormented him and especially his subjects. He appointed Herman to the metropolitan; blessed. Herman could not desire a high pulpit because it was not easy to live with a wild beast, such as John was then; but by the will of the king he occupied the metropolitan house. Highly respecting the duties of the dignity with which they were preparing to invest him in the church, Herman did not want to tie his hands with silence; Before he was invested with a high rank, he decided to talk with the king. Once John visited him at the metropolitan house. During a conversation, Blessed. the shepherd turned his speech to the lofty and necessary subjects of life, quietly and meekly speaking to the king about the terrible judgment of God, before which all, subjects and kings, must give an account, and before which despisers of the law of God, no matter who they may be, will be afraid. The Tsar became thoughtful and left Herman gloomy, with an anxious soul suffering from suspicion. He recounted the saint’s speeches to his dirty favorites and asked: what do they think? They knew Herman and understood that at the first opportunity he would insist before the Tsar to drive out the scoundrels, as a dishonor to the Tsar and a terrible evil to the state, and therefore they answered with one voice: “God save you, Tsar, from such an adviser; Do you really want to be in captivity, more difficult than Sylvester and Adashev had? They began to beg the Tsar on their knees, and most of all Alexey Basmanov and his son, not to allow Herman to reach the high pulpit. John sent to tell Herman to leave the metropolitan house, and instructed him to convey to him the following words of the king: “You have not yet been elevated to the metropolis, and you are already taking away my freedom” 121. - Having disgraced the saint, faithful to his duty, they did not let him go to Kazan, but at first they secretly kept him somewhere in prison, which is why he was not at the council that elected St. Philip to Metropolitan; That is why they thought that he was either poisoned or strangled 122. But he was at the dedication of St. Philip as metropolitan 123. - “Repose in L. 7075 Nov. 6 days in Moscow, during the pestilence, he was buried in the rite of the saint, as ordered, in the church of St. Nicholas, also called wet, his flock archimandrite Herodion (Sviyazhsky) and Spassky (Kazan) Jeremiah, who later became the Archbishop of Kazan”: this is what the Kazan news says 124. 27 years later, in 1595, Sviyazhsk citizens asked the Tsar and Patriarch for permission to move St. the body of their archpastor in Sviyazhsk. Archbishop Hermogenes testified and then found the relics of the saint incorrupt. When they were placed (Sept. 25) in the altar of the monastery church he created, a fragrance spread not only in the church, but throughout the monastery. At the same time, they healed several sick people, including two blind men who received their sight. Then, under the icon of the saint, two clerks from Sviyazhsk were also healed, one deaf and dumb and paralytic, the other suffering from drunkenness 125. The Holy Martyrs of the Seven Virgins: Tekusa, Alexandra, Polactia, Claudia, Euphrosyne, Athanasia and Matrona, and St. Theodota The Holy Martyrs of the Seven Virgins: Tekusa, Alexandra, Polactia, Claudia, Euphrosyne, Athanasia and Matrona, and St. Theodota. (See May 18th about them.) Additional to the source act. 1, no. 5. Collection gram. Khutyn. monastery The land where the chapel was erected belonged to the Khutyn Monastery until 1820. In the Menaion of 1438 they indicate the life and canon of St. Varlaam, Izv. acad. VI, 295. According to the description of the miracle of 1640, Ave. Varlaam says to the patient: “You come to my aid, without knowing me, like a resident of a distant country, he copied his canon and my life.” Collection years. VI, 325. Next. the canon and life were written before that. Pachomius wrote a eulogy and revised the life in 1641. See about St. Jonah. Collection years. VI, 134. 135. Macarius of antiquity 1, 431. East. Hier. VI, 617. Information. about the monastery 372. Inventory of the Khutyn Monastery. 1645 – in a note. archaeol. total IХ, 544. 545. Additional to the source act. 1. No. 5. All the sacristy items, like the cross, are shown in the monastery inventory of 1642, moreover, stored in a special chest with the inscription: “sacristy of Varlaam the Wonderworker.” Notes from archaeologists. total IX, 508. According to the description of the miracle of 1460, “the banner of the youth was erected with the honorable cross of St. Barlaam.” Collection l. VI, 322. On the service book, on the back, 1 l. inscription of the 15th century “Service book of the wonderworker Varlaam” (Sava index of the synod. b. p. 251. M. 1858). According to the inventory of 1642, “the service book of the miracle workers is charatean, wrapped in taffeta.” Zap. archaeol. total IX, 512. Miracles of Varlaam Ave., recorded in 1512 by the RKP. Sergius Lavra No. 42. l. 195. Herberstein rer. moscov. comm. r. 20. ed. Starzexscy. In the Khutyn monastery there is a prologue with a postscript: “in l. 6087 (1479) this book reached the edge with the right hand of the monk Euthymius, by the command of the holy monk Herman, abbot of the house of St. Savior and venerable and God-bearing, like the great fast worker, the wonderworker Varlaam, with him (Herman) the community was created, and from him even the poor were tonsured.” - Wasn’t the monk’s charter about the abbot changed under Herman and the changed one fell into the hands of Herberstein? Collection l. VI, 135. The story of those condemned to death. in memory old liter. 1, 273–275. Collection l. III, 20. “Yaroslav’s son Mikhail was born in Novgorod, and the prince’s name was Izyaslav, and his grandson was Volodymyr.” Collection l. VI, 135. Chet-Minea November 6. According to the story of the miracles of St. Varlaam, the religious procession from Novgorod to Khutyn on the first heel of the Apostolic Lent took place not only under the archbishop. Macarius, but also under the archbishop. Gennady († 1505). During the first turn, a deaf-mute and blind boy was healed. During the second, also during the move, the paralytic, lying at the shrine, saw: the monk came out of the shrine, as if he had scorched all the members of the paralytic, and the sick man cried out: have mercy on me, servant of God. After that, the patient got up healthy. - The story about the sleigh ride has been written. in memory old liter. 1, 277–280. See about St. Anthony Augustus. 3. In the senior Novgor. letop. under 1193 we read: “that same summer, erect a church down on Khutyn Varlaam the Church, and in the worldly name Alexa Mikhalevich, in the name of St. Savior of the Transfiguration and Holy Archbishop. Gavrila on the holiday (i.e. August 6)” (Collected fol. III, 20). The same is said in the three younger chronicles, only here it means: “Church of Kamen” (Collected chronicles. III, 127, 217. IV, 17). In the 4th chronicle and in the Sofia and Resurrection chronicles: “the same (6701) l. founded the Church of the Transfiguration, the wonderworker Varlaam of Khutyn; the same summer and reposed” (Collected fol. IV, 17. U, 169. VII, 102). – The author of the sedate book saw the entry in the chronicles: “6751 (1243) the servant of God Varlaam died, and the worldly Vyacheslav Prokshinich, on Khutyn at St. Spasa, metro station May at 4 am.” (Collected l. III, 54) and mistaking Varlaam Prokofievich for the same person as the founder of the Khutyn Monastery, he took the reliquary to St. Varlaam by 1243 (Step. κ. 1, 354). This was repeated by many, for example. dictionary of saints. But Rev. Varlaam's baptismal name was Alexy, not Vyacheslav; his father's name was Mikhailovich, not Prokofievich; he died on November 6, not May 4. According to the chronicle, in 1230 we see Alexy as abbot in Khutyn, and not Varlaam Ave. (Collected fol. III, 47). Collection l. III, 104. 235. IV, 112. VI, 184. Pachomius Service Rev. Varlaam - Tsarsky has 564, Rumyantsev has No. 154. In 1446, “installed a great archbishop. Novgorod Euthymius stone church of St. Varlaam on Khutin, and on top there is a bell tower.” Sob. l. IV, 123. According to the RCP. Saints generally ist. Case No. 231 was June 6th, 1452. The story of a visit to Khutyn. The prince placed her in the RKP. chronicles after the story of the capture of Novgorod. K. John. The latter begins like this: “in l. 6979 the great prince marched against Veliky Novgorod.” Then the news of the visit to Khutyn begins like this: “I came the same summer. to. - to the monastery - Varlaam." It is clear that John 3 was in Khutyn in 1471. In the printed edition 3 Novgor. l. (Collected years. III, 241) the story of the capture of Novgorod is not placed, like the one printed in Sofiysk. time Stroeva. - That’s why when reading the printed chronicle. It’s easy to think that the story is about the event of 1562. That’s what Fr. thought. Macarius (Antiquities 1, 434). And in the oven. In the prologue, the visit to Khutyn dates back to 1564 - to the formidable king. - This is a mistake. Collection l. III, 241. 242. Soph. temporary ed. Stroeva. John's cane is 1½ arches long, 1½ arches thick. with a crystal head. Macaria ancient 1, 434. 2, 258. East. Hier. VI, 616. After Pachomius, one story was written in 1512. Lives and stories - RKP. Sergius Lavra No. 42. Russian times. II, 272–280. Step. book II, 198. Collection l. III. 245–257. According to the inventory of 1642, “The image of the vision of the Monk Varlaam the Wonderworker about destruction led. Novgorod and his prayer to the Lord for the city.” Notes from archaeologists. total IX, 435. RKP. description of the miracles of Varlaam Ave. Collection l. VI, 134. III, 103. 109. The story of clerk Herodion Kozhukhov about the miracle of 1460 - in collection. l. VI, 320–330. Stichera for January 6, in Menaion M. 1645. Eliseev's biographies of Saints Guria, Herman and Barsanuphius of Kazan, Kazan 1847 Handicraft. life of the saint Herman, compiled by by the will of Metropolitan. Lawrence (1658–1673). Genealogical book in time. m total ist. X, 179, 263. Inventory of books by Joseph in 1573, pp. 8, 12. Life; depend on the chapel in ave. 108. Genealogy. sq. 263. Inventory of the books of Joseph Mon. page 13. Pedigree. book in time X, 179.263. Act. ist. 3, 154. Recording on Volokol. chapel No. 134. “Yes, with him (with Gury) - to the Sviyazhsk city of German; Previously, he was in the archimandrite in the town on Staritsa for half a year, but leaving the archimandrite, he lived in Iosifov for more than a year without being an archimandrite, then (sent) to the city of Sviyazhsk; and the tonsure of the Joseph Monastery, Feodorov's son Polev, nicknamed Sadyrev and in the monastic monastery Philotheus (i.e., the son of Theodore Polev, nicknamed Sadyrev, in the monks Philotheus). Volokol. RKP. No. 68. “The Mother of God, written with the blessing of Abbot Guria by the last in the monastery German Sadyrev, in fol. 7052 (1544)". Inventory of books of Joseph Monastery. 1573 p. 2. 213. Kurbsky p. 123. St. Petersburg. 1842 Volokol. chapel No. 134. “In the summer of 7061 (1554) July, the heretic Matvey Bashkin and others appeared; they were condemned by a council in l. December 7062 (1553) and they were sent into captivity... They brought him (Bashkin) to the Joseph Monastery on December 22 on Friday - Archimandrite German brought him.” Sl. pr. 116. Magazine min. int. cases 7. 32, 433. “In Sviyazhsk, Archimandrite Herman received the sovereign’s salary: money 500 rubles, rye 500 rubles, rye flour 500 rubles, wheat 200 rubles, wheat flour 100 rubles, sinner grains 50 rubles, oatmeal 80 rubles”, etc. A. e. I, 261. Scribe book in the Bible. Kazan University See g. m. part 83 dep. III. 10. 11. Kazan. governor led 1846 No. 7–10. Cont. ancient vivliof. 5, 241. Words of Hermogenes in the Life of Guria. The Kazan hierarchy of archimandrites says the same. Plato Lyubarsky, chronicle. at Karamz. IX, pr. 268, ist. ak. 1, 233. In April 1566 we see his name on Vorotynsky’s oath record. Collection gram. 1. No. 189. Histor. John pp. 122. 123. Kurbsky, p. 122. Karamz. IX, pr. 174. 170. Hierarchy of Lyubarsky. The year of death was 1567. So according to the number of years of the hierarchy. East. Hier. VI, 54, seq. above pr. 108. As for the fact that Herman defended St. Philip at the council, as Muravyov writes about (November 67. 77. 78), this could not have happened, because the council took place in 1568. See January 9 p.m. Hierarchy of Lyubarsky; RKP. hagiography There is an inscription and letters about other miracles at Eliseev Ave. 49. 50.