In honor of which icon of the Kazan Mother of God is the holiday established on October 22?

(Consolation and encouragement to those mourning the loss of a shrine) (Speech delivered on October 22, 1904 at a meeting of the Kyiv branch of the Society of Devotees of Russian Historical Education in memory of Emperor Alexander III) A terrible and outrageous sacrilege was committed in the city of Kazan on the ill-fated night of June 29-30. The miraculous icon of the Kazan Mother of God, which appeared 1 at the fire of the house of the Kazan archer Daniil Anuchin in 1579 and marked itself with a number of grace-filled healings from a wide variety of ailments 2 for everyone who flocked to it with faith for more than three hundred years, was stolen from the convent created on the site of its miraculous appearance. “A wild monster of humanity, let’s say in the words of the Kazan archpastor (now discovered - by the name of Chaikin, aka Stoyanov) stole the shrine, robbed its precious jewelry and - it’s scary to say - apparently burned the holy icon 3). And if the assumption of the Kazan ruler becomes a truly accomplished fact 4 (from which God save us!), then the Russian Church, the Russian people, who sacredly revered this icon, “will lose forever this priceless treasure,” and then the deeply regrettable fact will truly become “incredibly vile” and “an unheard of grave sacrilegious crime.” To our shame, however, we must admit that sacrilegious attacks on shrines revered by the Russian people have recently become more and more frequent, and the audacity of the brazen blasphemers is becoming amazingly inventive in the ways in which monstrous crimes are committed (for example, the explosion in the Kursk Znamensky Monastery, theft in St. Isaac's Cathedral, the theft of jewelry from revered icons in our country in Kyiv in the Pokrovsky and Bratsky monasteries, robbery in the Gelati monastery in the Caucasus, etc.). The church chronicle contains a legend about an event similar to the Kazan event, although with a successful and happy outcome, about an event that took place in the city of Odessa in 1872. From the Odessa Cathedral on the night of February 28-29, the miraculous Kasperov Icon of the Mother of God was stolen, and for almost a whole month it remained in ignorance, buried outside the city in the ground, and the blasphemers, after removing the decorations that were on it from the icon, not only did not leave “the slightest trace or signs of a deliberate blasphemous desecration,” but “even the weak and fragile sheet of mica covering the sacred image and almost nothing attached to the icon were preserved intact and unharmed 5.” The last fact deserves our full attention because in 1872, just as now regarding the Kazan sacrilege, according to a contemporary, “everyone was amazed, outraged to the core of their souls by such atrocity; everyone was enveloped in deep sorrow over the deprivation of that cherished shrine, which served as joy and consolation for the city and the country during the difficult time of battle that raged here (of course, the Sevastopol war). How was this grief of Orthodox people expressed? First of all, according to the words of the great theologian-preacher Demetrius, Archbishop of Kherson, “in idle talk 6 This is how it was in Odessa in 1872, this is how it must be assumed, the situation was in Kazan, excited by the events of our days, and, as we now know, “this idle talk” could not happen here, in our God-saved city of Kyiv. Both then and in our days, the sacrilegious crime that took place gave considerable food to lack of faith and unbelief. “How did God allow this shrine to be desecrated? The first one asked. How did the miraculous icon not protect itself? the second blasphemed.” These idle and disturbing questions to the pious soul were at one time given a detailed and weighty answer by the great thinker-theologian Arch. Demetrius, and his wonderful answer, we think, would not be out of place to remind the questioners of our time. “They were carried by no one, let’s say in the words of the Savior to the crafty co-questioners, the late Archbishop of Kherson Demetrius said in Bose, like the Ark of the Covenant, the greatest shrine of Israel, the source of God’s blessings to the people, which so many times showed its miraculous help to Israel, to which one touch of the uninitiated was punishable by sudden death - like this very ark was captured by the wicked Philistines and dragged by them from one church to another, and finally was taken and destroyed by the Babylonians? How did the miraculous vestments of the Savior Himself, to which one touch healed those who were incurably suffering, were taken from Him by the soldiers, torn and divided into pieces: to whom is the most pure Body of the Lord a part? miraculous, but also life-giving, who raised the dead with one touch of his hand, was spat upon, abused, beaten and nailed to the cross by rude soldiers. How many shrines of the Russian land were repeatedly trampled and destroyed by hordes of wicked enemies? The Lord allows all this because, having given man freedom, He does not take away His gift, He allows the evil and the wicked to do evil until the measure of his sins is fulfilled - He allows Judas to sell the Savior Himself, the Sanhedrin to condemn Him to death, and the soldiers to mock Him and crucify Him; allows unbelief and wickedness to ripen for the fire of Gehenna, so that faith and piety in the fight against evil are strengthened and increased for future glorification in the kingdom of God: “let him offend and offend again, and let the wicked be still filthy, and let the righteous still do righteousness, and let the saint be holy again. Behold, I am coming quickly, and My reward is with Me, to reward each according to his deeds” (Apoc. XX, 11–12). This is the last word of our Lord in His revelation to John! But for us, my brethren, what is especially important in this case is that the Lord allowed the wicked to mock His very shrine or completely hid it when faith and piety became scarce and sins and iniquities multiplied among the very chosen people of God. Now I will proclaim to you, said the Lord through the mouth of the prophet, that I will make my grapes: I will take away their enclosure and it will be plundered; I will devastate its country and it will be trampled underfoot; I have waited for it and made a bunch of thorns, but I have created thorns... Let us look for the guilt of the sorrow that has befallen us in ourselves. Is there something in ourselves unworthy of the favor of the Most Pure Mother of God, but on the contrary worthy of Her anger and disgust? And of course, it is difficult to imagine that any of the listeners of the arch. Kherson and our contemporaries answered this question negatively. But no matter how hard it is to admit the thought, evoked quite persistently by the comforting word of the Kazan archpastor, that “a wild monster of humanity” “apparently burned a holy icon”, that this “priceless treasure, perhaps, is lost to us forever,” we have to reckon with the sad fact of the disappearance of the Kazan shrine, harboring in the depths of the soul a faint spark of hope for a repeat of the happy ending to the story of the sacrilegious theft of the icon Kasperovskaya Mother of God in 1872. At the same time, however, for an Orthodox Russian person, an ardent patriot, who loves his Motherland and deeply believes that in the most difficult, critical moments of the life of our fatherland, through the prayers of its best sons, the Intercessor of the Christian race - the Mother of God - always extended her merciful cover over him and sent unexpected help and deliverance from above, should one come to that mournful heavy despondency that has taken possession of the entire Kazan Church and that particular monastery, which was entrusted by Providence with the custody of this shrine? Is it possible and do we have the right to agree with those who complain that the stolen “shrine of Kazan” is the “historical shrine of all Russia” in the proper sense of the word, because supposedly “the Most Holy Virgin, through her Kazan icon, revealed her covering over the entire Russian land”? And if we were to agree for a while with that exaggerated idea of ​​the now disappeared icon of the Kazan Mother of God, which is obviously not alien to the people of Kazan and which they express in a fit of mournful feeling, under the influence of a loss that is unrequited for them, then does the real holiday of October 22 in honor of the Kazan Mother of God, established “in the reigning city of Moscow, for the sake of the Lord Lyakhov in the summer, retain its practical life meaning 7121"? Does the “Service for the Appearance of the Icon of Our Most Holy Lady Theotokos of Kazan”, placed in our Menea for this holiday, still have practical significance, or is it now destined to become the property of only the church archive? It goes without saying that the loss of the miraculous revealed icon is an irreplaceable loss for the Kazan Church. Like the prototype of all other miraculous icons of the same name, this loss is very sensitive for the entire Russian Church, which has lost one of its most revered and ancient shrines. But, to the true consolation of sincere admirers of the national shrine and ardent patriots, we can say that the real all-Russian veil, the “historical shrine of all Russia” - the miraculous icon of the Kazan Mother of God, who protected our fatherland from the invasion of the Lyakhs in 1612, in whose honor the real holiday of October 22 was established, remains, thanks to God, safe and sound and is located where it belongs it should be in the heart of Russia - in the white-stone and golden-domed Mother Moscow. “Our Fatherland, let’s say here in the words of the famous archbishop Innocent, was beset by one of the greatest misfortunes: the line of kings of the Rurik house was extinguished on the Russian throne. What is easier, apparently, than from many millions to elect one to the kingdom? But experience has shown that nothing is more difficult than electing a king from among his subjects. The throne did not remain idle for long: but whoever did not ascend could not sit on it. In vain Godunov strained all the powers of his mind and art, exhausted all the means of love and fear: nothing could replace the lack of hereditary character. Stained by suspicion of the extermination of the last branch of the royal house, he soon fell, one might say, before one of the holy youths, whom he had slain, who was opposed to him by an impostor. There is no need to say that this monster could not replace anyone on the throne. It was a different matter with his deposition by Shuisky. Everything seemed to call him to the throne: the celebrity of the family, and the numerous connections, and long-standing exploits, and the recent experience of courage and love for the fatherland; but not called by heaven, he betrayed the truth as many times as he testified for the truth - and he ascended to the throne only to descend from its height into decay and the grave. Finally, times of complete interregnum come, those times of which the example is in hell; for there is an eternal interregnum. But for our enemy neighbors this was the most favorable opportunity for triumph over us. Region after region is being torn away from Russia in the south and north. Poland wants to give us its own king... We ourselves, exhausted by anarchy and civil strife, are beginning to think that to stop domestic sedition and rivalry, and to ward off external battles, there is no other better way than to elevate one of the Jagiellonian descendants to the throne of Russia. The name of Vladislav is already being proclaimed in Moscow churches... Already half of Russia is behind him... “But is it possible for a foreign, forcibly installed head to be at peace with the Russian heart? Should a person of different faiths sit on the throne of St. Vladimir, to be decorated with Monomakh’s bars”? This is how those in whom the Russian spirit had not yet been suppressed by domestic turmoil and foreign intrigues thought. “Let us stand for Holy Rus', for the house of the Second Holy Mother of God, for the miracle workers Alexy, Photius and Philip; Let’s sell our wives and children, but liberate the fatherland!” exclaimed the true son of the fatherland on the banks of the Volga. And his voice, like the voice of the resurrection archangel, awakens dead minds and hearts. Monk Palitsyn, citizen Minin, boyar Pozharsky - as if chosen by heaven itself, representatives of all classes - rise up to fight against enemies, gather a militia, and are coming to liberate the heart of the fatherland - Moscow - from the hands of enemies. “A sacred army, the like of which has never existed before or since 8”! “Having referred to Kazan,” (we will speak further in the language of our chronicle and the legends of contemporaries in order to eliminate from ourselves any thought of deliberate manipulation of facts), the mentioned warriors of the Russian land - Prince Dimitry Mikhailovich Pozharsky and citizen Kuzma Minin, invited the Kazan militia to help them in the campaign for the liberation of Moscow, which, out of deep respect for the local shrine, already famous for many miracles in Kazan, and, in order to place the militia itself under the protection of the Mother of God, she took with her on that campaign a copy of the miraculous icon of the Kazan Mother of God. “Having brought it from Kazan, we read about the campaign of the Kazan people near Moscow in 1612 in the Nikon Chronicle, the image of the Most Pure Mother of God, list of Kazan icons 9”; nevertheless, the service people (together with Prince Trubetskoy) went on foot, the same Zarutskaya and the Cossacks met on horseback, and the Cossacks met the service people with barking and abuse; They were in great horror from them, they expected the same kind of slaughter for themselves as for Prokofy (i.e. Lyapunov). The next morning and upon the arrival of the Most Pure Mother of God, everyone went to the New Monastery. At the same time, the lowering force came to Moscow, and the Novoidevich monastery was taken, and the nuns were taken out of the monastery to the tabars, and the monastery was destroyed and destroyed, and the old women were sent to the monastery in Volodymer.” 10 And that image remained near Moscow until the winter. The same image with the archpriest of Kazan was sent back, but the archpriest came to Yaroslavl. At the same time, Prince Dmitry (Pozharsky) and Kuzma (Minin) came from Nizhnevo with all their army and saw that icon of the Most Pure Mother of God of Kazan, which, with its help, near Moscow, took the New Maidens' Monastery from the Lithuanian people, and placed that image in Yaroslavl, and copied the list from that image and decorated it 11) sent to Kazan with the archpriest. The military people began to hold great faith in the image of the Most Pure Mother of God, and many miracles happened from that image, and in the Etman battle and during the capture of Moscow, many miracles happened.” 12 The last final words of the chronicler do not leave the slightest doubt that, famous for miracles, during the capture of the Moscow Novodevichy Convent by the troops of Pozharsky and Zarutsky, the copy from the revealed icon of the Kazan Mother of God was not left in Yaroslavl, because a chance meeting with him, accepted by the Nizhny Novgorod militia as a happy omen, prompted him to take the icon again on a campaign near Moscow for liberating her from the Poles. According to the legend of the chronographers Lobkovsky and Elninsky, they were encouraged to do this by the great warrior of the Russian land and the suffering patriot who languished in captivity, the Patriarch of Moscow Hermogenes, “who blessed the people of Nizhny Novgorod from imprisonment for the holy feat of rebellion and ordered them to take into their regiments, which he took into his own hands 13, the icon of the Kazan Mother of God in the time of its appearance" 14. Obviously, a native of Kazan, a direct witness to the miraculous appearance in his homeland of the icon of the Mother of God and the signs that came from her, later the Metropolitan of Kazan and Astorokhan, had strong hopes for the help of his native and dear shrine, brought from Kazan, and to its patronage he entrusted his dear militia of the best sons of his homeland to its patronage. The troops, which arrived from different ends of Russia near Moscow and were under the command of princes Pozharsky and Trubetskoy, obviously had little hope in their own strength and art, but most of all they sought help from their Hodegetria - a miraculous copy of the Kazan Icon of the Mother of God, which was with the regiments. “Then the entire Russian army from various cities of the Russian land will move towards it, that is, to the city of Moscow, says the Prologue on October 22, and again from their (i.e. Lyakhov) perception. When the governors and the entire Christ-loving army gathered together in piety, then the first to formulate a council was to pray for this to the all-generous God and to call upon His most pure Mother, the Most Holy Theotokos, for help. And she commanded the entire army and those with them, the Orthodox people, to fast for three days and thus approach the city. And for the Russian army I fast, our good and philanthropic God, seeing the conversion of his people, who repent, will soon show mercy." To the former Archbishop of Elasson and Demonik 16, who arrived in Russia with Patriarch Jeremiah, the teacher “suddenly” appeared. Sergius of Radonezh said: “Behold, the Lord God heard the prayer of his servants, and the prayers for the sake of the all-immaculate Mother of our Second Most Holy Lady Theotokos and Mary of the Lord, and the great wonderworkers Peter, Alexy and Jonah, with them also I was the intercessor: in the morning the Lord God will betray this city into the hands of Orthodox Christians and will overthrow your enemies.” “Soon flashing by, it is noted in the Prologue, this vision was heard by the pious governors and the entire Orthodox Russian army” 17. “The next morning, says a witness to the events described and a direct courageous participant in them, the famous cellarer Abraham Palitsyn, 121 years old, on the 22nd day of October, in memory of our holy father Averky, Bishop of Hierapolis, wonderworker, the governor took the city of China by storm, according to the word of St. Sergius the wonderworker, and many of the Lithuanians and Germans in it were beaten, but those who remained in They drove out the Kremlin, and found many vats and floors of human flesh, salted and under the slings, a lot of human corpses, and the Christ-loving army was gray in China, but the enemy created a great crowd, the heretics were exhausted to the end, but, awaiting destruction, I grew stronger. In the city of the Kremlin, the Poles and Lithuania, and the Germans and Russian traitors are under siege, severely constrained by hunger, fiercely dying." 18 A month later, this circumstance forced the besieged to humble their “exalted neck” and “disobedient heart”, and the Kremlin to open and surrender. “On the day of the week, according to the same cellarer Abraham Palitsyn, the archimandrite and abbot and all the consecrated ranks, and the entire Christ-loving army, and many Orthodox Christians: the boyar and the governor of Prince Dimitry Timofeevich Trubetskovo, the regiment descended into the church of the Most Holy Theotokos of Kazan for Pokrovsky gates, and the captain and governor of Prince Dmitry Mikhailovich Pozharsky regiment descended into the church of St. John the Merciful on the Arbat, and took up the honorable crosses and miraculous icons (no doubt there was also a copy of the Kazan Mother of God brought from Kazan), going to the city of China through each of its gates. Secondly, the entire multitude of the army that followed them, and all the people of the Moscow state, gave songs of thanksgiving and victory to God, and all gathered together at the place of execution, performing a prayer service, in which the first Trinity Archimandrite Dionysus was. From the city, Archbishop Arseny with the entire consecrated cathedral went out to meet the place of execution of the Galasunsky (Elasson) place of execution, wearing the most honorable and miraculous icon of the Most Pure Mother of God of Vladimir, and honorable crosses, and other holy icons. When they saw the most honorable and miraculous icon of the Most Pure Mother of God of Vladimir, the boyars and governors, and all the army, and all the Orthodox Christians, even though I no longer hoped to see it, shed a fountain of tears and fell with a kiss, touchingly crying: “0, all-immaculate Mother of all the Lord Christ our God 19, if you had not prayed for us sinners, who would have freed this city from the possession of Lutorsk and Latinsk? And by your intercession, Madam, we were freed from all work and were honored to see your honorable and most pure image, the miraculous icon, and the reigning city again received through your prayers." And while singing a prayer service, I went to the city of the Kremlin, in the countless multitude of people. And without truly crying and tenderness, the vision was worthy... and all the army and all the Orthodox people went to the city of the Kremlin, confessing to the Lord in great joy and joy, and entering into the holy great church of the Most Pure Mother of God of her honor and glory of the Assumption to the entire sacred cathedral with a multitude of countless people, and having performed the divine liturgy and prayer service, and thus burst into tears every day. own, glorifying and giving thanks to God in the Trinity, to Him be glory forever and ever.” 20. Our Prologue, having described the celebrations in Moscow in 1612 in Moscow in 1612 regarding the deliverance of our fatherland from the Poles, using the quoted words of cellarer Avraamy Palitsyn, adds: “And from then on, we established such a holiday to celebrate the Most Holy Theotokos in the month of Octovria on the 22nd day, on the day of the glorious victory and the protection of the Mother of God with prayers, in remembrance of the future generation, in the glory of Christ God." 21 But a contemporary chronicler about the establishment of the holiday on October 22 in honor of the icon of the Kazan Mother of God speaks closer to the truth and dates it to a somewhat later time, prefacing it with a very interesting story about the fate of the miraculous copy of the icon of the Kazan Mother of God, which was in the troops that came to liberate Moscow. “After the capture of the Kremlin of the city, we read in the chronicle, Prince Dmitrei Mikhailovich Pozharsky consecrated the church in his parish of the Introduction of the Most Pure Mother of God on Ustretenskaya Street (on Lubyanka), and then placed the icon of the Most Pure Mother of God of Kazan here. The shrines of that church announced to the Tsar Sovereign and Grand Duke Mikhail Fedorovich of all Russia about her miracles, as in the Etman battle and in the Moscow capture of the great miracles from that image. Tsar Mikhail Fedorovich of all Russia and his mother, the great old woman, monk Marfa Ivanovna, began to hold great faith in that image, and ordered the celebration to be celebrated twice a year, and the procession was ordered from the cross; the first festival and procession from the cross of July on the 8th day of the holy great martyr Procopius, on the day when the Most Pure Mother of God appeared in the city of Kazan, and the other festival of the month of October on the 22nd day, in memory of our holy father Averky of Erapol, the miracle worker, who cleansed the Moscow state" 22. We find confirmation of this circumstance regarding the establishment of a festival in honor of the Kazan Icon of the Mother of God on October 22 in the official document. “In the past in the year 121 = 1612 October on the 22nd day, says Tsar Alexei Mikhailovich in a decree dated September 20, 1649 in the name of Markell, Archbishop of Vologda and Great Perm, by the grace of God and the prayers and intercession of our Most Pure Lady Theotokos, the appearance of the miraculous icon of Kazan, in memory of the saint Averky, bishop of the wonderworker of Eropol, the Moscow state was cleared of Lithuanian people, and for this, for the sake of God's mercy, they ordered to celebrate the appearance of the miraculous icon of Kazan to the Most Pure Mother of God in the reigning city of Moscow, under our father of blessed memory under the great sovereign Tsar and Grand Duke Mikhail Feodorovich of all Russia" 23. “This festival is included in the modern monthly Menaion with the following remark: “Let this holiday be celebrated” in the reigning city of Moscow, for the sake of deliverance from the Lyakhs in the summer of 7121.” 24 But the fate of the miraculous copy of the Kazan Mother of God and the history of the holiday of October 22 associated with it is not exhausted by the facts we have told. In 1625, Prince Pozharsky decorated the beloved relic of the Redeemer of Russia - a copy of the miraculous Kazan Icon of the Mother of God - with an expensive frame. “The same image, we read in the Chronicle, by order of the Sovereign Tsar and Grand Duke Mikhail Fedorovich of All Russia, and with the blessing of the Great Sovereign, His Holiness Patriarch Philaret Nikitich of Moscow and All Russia, the boyar Prince Dmiirei Mikhailovich Pozharsky decorated with many utensils, on both his own, in the summer 7133" 25 Around 1635, the same Prince Pozharsky showed a new and more important sign of his grateful attention to the shrine that occupies us: on the corner of Nikolskaya Street) 26 and Red Square, in view of the place where the first solemn honoring of the icon - a copy of the Kazan Mother of God - took place in 1612, he erected a special splendid church, now called the Moscow Kazan Cathedral, and here he transferred a precious relic from the parish Vvedenskaya Church 27). To this cathedral church in the 17th century, by order of the spiritual and secular authorities, religious processions began to be held on the holidays of July 8 and October 22, which have continuously maintained their force since then to the present time. “On the 22nd day (October), we read in the Charter of the Moscow Assumption Cathedral, written around 1634, the Most Pure Mother of God, with prayers and help, the Russian people took the city of China from Lithuania, and for this reason a move was made from the cross to the Most Pure Kazan... And the Vladimir large icon and all the miraculous icons and the upper ones are used. big banner" 28. This procession to the Kazan Cathedral did not, however, constitute news in the Moscow Church, but was a continuation of a similar procession to the Church of the Entry on this holiday, when a miraculous copy of the Kazan Mother of God was located there. “There is a movement of more miraculous icons to Ustretenskaya for the Knowledge of the Most Holy Theotokos, says another Charter of the Moscow Assumption Cathedral of the beginning of the 17th century, on this day I took Moscow from the Polish people and caught them dry, and for this reason this feast was established quickly, and the procession from the cross to the Most Holy Kazan Ustretenskaya" 29 So, here, in the very center of the heart of Russia, in the golden-domed mother Moscow, on Red Square, in the Moscow Kazan Cathedral, from the time of its consecration in October 1636, October 15, 30, “the true Protection of the Most Holy Theotokos over our fatherland,” as the miraculous copy of the revealed Kazan Icon of the Mother of God was called the ever-memorable Vitiya, Archbishop Innocent 31, and remains, to the great consolation of all ardent patriots and sincere admirers of his native shrine and cherished antiquity, in complete indestructible integrity, unshakable safety and in reverent respect not only among devout Muscovites, but also among all Orthodox people who flock to him with faith. In 1649, the local Moscow holiday on October 22 in honor of the miraculous copy of the revealed icon of the Kazan Mother of God was made, by decree of Tsar Alexei Mikhailovich, all-Russian and celebrated solemnly throughout all of Russia. “And in the past, in the years 157 - 1649, on the 22nd day of October, on the feast of the Most Pure Mother of God, the appearance of the miraculous icon of Kazan, during the all-night singing, God granted us a son, Tsar Tsarevich Prince Dmitry Alekseevich, was born, says the decree of Tsar Alexei Mikhailovich to Markell, Archbishop, which we have already quoted Vologda, and we have indicated now on that day, October 22nd, to celebrate the appearance of the miraculous icon of Kazan to the Most Pure Mother of God in all cities throughout the years” 32. From this decree it is clear that the pious Tsar Alexei Mikhailovich, in the miraculous copy of the icon of the Kazan Mother of God, saw not only the deliverer of Russia from the invasion of foreigners of the Poles and Lithuania, but also the patroness of the new Romanov dynasty reigning in Rus', the successor of which was the newborn Tsarevich Dmitry Adekseevich. The facts we present below do not leave us in any doubt that the now safely reigning Romanov dynasty has made the miraculous Moscow icon - a copy of the Kazan Icon - to some extent its family icon and has resorted to it and resorts to it in all the most important circumstances of life with prayers for blessing, intercession and protection. With the transfer of the capital from Moscow to the banks of the Neva in present-day St. Petersburg, the Dowager Tsarina Praskovya Feodorovna, the wife of Peter the Great’s sickly brother, Tsar John Alekseevich, also moved there for residence (between 1708 – 1711). This pious queen also brought with her to St. Petersburg the icon of the Kazan Mother of God, as some believe 33. a list from the miraculous copy of the Kazan Mother of God, which is still located in the St. Petersburg Kazan Cathedral. “That appearance of the Kazan Blessed Virgin Mary is an image,” the clergy and parishioners of the Church of the Nativity of the Blessed Virgin Mary declared in a report to the Holy Synod in 1727. according to the promise, it was again written and decorated in honorable memory from the blessed Great Empress Tsarina and Grand Duchess Paraskeviia Feodorovna and from us at considerable expense” 34. The Church of the Nativity of the Blessed Virgin Mary on St. Petersburg Island was the parish church of Tsarina Praskovya Feodorovna (from the Saltykov family, born in 1723), who, it should be assumed, donated her votive icon there. The queen's own daughter, later Empress Anna Ioannovna, out of reverent respect for the family shrine, began to build a new church of the same name on Nevsky Prospect and, having consecrated it on June 13, 1737, ordered the icon of the Kazan Mother of God to be moved there, while also constructing a rich robe for it 35 . Funds for the construction came “from the court sum”, the work was carried out “under the supervision of the court quartermaster’s office”, and the church is often referred to in business as the Kazan Cathedral 36. Emperor Pavel 1st Getrovich conceived the construction of the current majestic Kazan Cathedral next to the indicated Church of the Nativity of the Blessed Virgin Mary, and began in 1801 and was completed (consecrated on September 15) in 1811 by Pavel Petrovich’s son Alexander I the Blessed. The image of the Kazan Mother of God was transferred here from the neighboring Nativity of the Theotokos Church, broken and completely dismantled due to its unsuitability, 37 where it safely remains to this day, attracting admirers from the royal family and ordinary mortals. By the time of the consecration of the current Kazan Cathedral, with the approval of the emperor and with the assistance of generous donations for decoration, consisting of pearls and stones, from Empresses Maria Feodorovna and Elisaveta Alekseevna, a new robe was made for the icon 38 . Emperor Nikolai Pavlovich ordered that the silver donated to the Kazan Cathedral by the Don Cossacks in 1812 (about 88 p.) be used for the construction of a silver iconostasis, which cost over 500,000 rubles 39, and Emperors Alexander II and Alexander III decorated the throne with jasper columns and lapis lazuli crosses 40. And the St. Petersburg copy of the Kazan Mother of God, by the grace of the Queen of Heaven, has long enjoyed the deep respect and reverence of all the inhabitants of the capital, who turn to her with a prayer for heavenly help. In 1727, the clergy of the Nativity of the Theotokos Church, in which the icon of the Kazan Mother of God was located, asked the Holy Synod for permission to “the image of the Second Holy Mother of God, the appearance of Kazan, which many parish people ask, according to their promise, for the sake of the sick, to bring for prayer into the houses of their needy ones” 41, to which the consent of the Holy Synod followed. Later, the documents make some restrictions regarding the removal of the icon from the church, and testify that “the icon is taken out at the request of noble houses for prayer” 42, which makes it clear that this icon, which owes its origin to royal persons, stands out from the number of ordinary church icons, and its significance as a miraculous shrine becomes even more popular and important than before 43. From what we have said, therefore, it is clear that our holy Orthodox Rus', until very recently, owned two precious shrines - “the image of the Most Holy Theotokos revealed in the city of Kazan” in 1579 and now, as it is believed, irretrievably lost, after its abduction in June 29, and “The Most Holy Theotokos with the miraculous icon of Kazan” in a copy, written off in the first, glorified in 1612, during the liberation of Moscow from the Poles, and safely remaining in the Moscow Kazan Cathedral. In honor of the appearance of the Kazan icon of the Mother of God, a service was composed with the canon of monk Ignatius and a holiday was established in Kazan, from where later, when the Kazan shrine gained popularity for its miracles and healings, this service, along with the holiday, moved to other areas of the Moscow state. The joyful event of 1612 - the deliverance of Moscow from the Lyakhs, with the miraculous help of the icon of the Kazan Mother of God in a copy - served as the reason for the establishment of a local holiday in Moscow - October 22 of the month “To the Most Holy Theotokos of the miraculous icon of Kazan,” as the compiler of the prose legend puts it, “in remembrance of the future generation.” An equally joyful event in the royal family - the birth of the heir to the Russian throne on the eve of the new Moscow holiday - prompts the happy father and pious sovereign to think, for the same purpose, “and a remembrance before the future generation,” but of the entire Moscow state, to make this holiday all-Russian - to celebrate “in all cities throughout the years.” The holiday of October 22, thus, is a holiday in the proper sense of the word, a church-civil holiday, and with this meaning it remains to this day, being classified, according to the current laws, as the so-called service days. But despite the indicated difference in the reasons for establishing the holidays of July 8 and October 22, their character and internal meaning, the church celebration, however, is no different, and for both holidays there is the same “service to the appearance of the icon of our Most Holy Lady Theotokos of Kazan,” with that, however, insignificant difference, almost imperceptible for the laity, that the previous readings on Matins, observed only in our monasteries, are different in relation to remembered events. This circumstance undoubtedly served as no small reason for the sad phenomenon that both festivals in the majority of even educated society in our country were identified and related to the same icon of the Kazan Mother of God 44, which was in a convent in Kazan and now stolen from there, that the fact of the existence of an all-Russian shrine - the true Intercession over our fatherland - a miraculous icon - a copy of The Kazan Mother of God in Moscow in the Kazan Cathedral was little known and little popular among Russian people, who always more often turned with prayer to the Iveron Icon, located next to the Kazan Moscow Cathedral, than to their famous historical shrine, located in this latter place. The very fact of quite lively debates about the location of the original Kazan Icon of the Mother of God among people of science, which arose several times in the literature 45, also testifies to the instability of ideas regarding the importance, significance and location in our fatherland of icons called miraculous Kazan. Useless and vain discussions among people, even piously-minded ones, about the sad Kazan event that took place in Kazan on the night of June 29 to 30, also serve as eloquent indicators of a vague idea of ​​​​how to look at other icons, the origin of which is in one way or another connected with the revealed Kazan icon. Establishing a strict distinction between the two icons of the Kazan Mother of God (we leave the St. Petersburg icon aside, since it does not associate a special celebrated memory with itself) - between the miraculous one that was revealed and was until recently in Kazan in a women's monastery and the miraculous one in a copy of the first one, located in the Moscow Kazan Cathedral and having significance All-Russian shrine, according to those ever-memorable memories that are associated with it in the life of our long-suffering fatherland, we are now forced to make a few comments regarding the “service to the appearance of the icon of our Most Holy Lady Theotokos of Kazan”, laid out in the Menaion for both existing holidays on July 8 and October 22. In what form this service will be performed in Kazan on July 8, if the stolen shrine is lost forever, this is subject, according to the remark of our modern Typikon, to “the consideration of the local bishop,” but for the real holiday on October 22, under the condition of transferring our thoughts and feelings to the miraculous icon of the Moscow Kazan Cathedral, with the exception of a few chants that have a specific local Kazan character, it can retain its strength and significance even today. But this is still not enough. The difficult time we are all experiencing in the Far East with the pagan Japanese, who insidiously and boldly drew their sword against our peaceful fatherland, forces us to involuntarily draw closer to the circumstances in which the Kazan young Church found itself among the Muslims, shortly after the conquest of the Kazan kingdom by Tsar Ivan Vasilyevich, and even more so with the tragic situation, historical in all respects, that it experienced our fatherland in times of hard times, after the time of impostors, when the Lyakhs and Lithuania ruled in Moscow and in many other places of our fatherland. Thanks to these connections, many of the hymns of the service on October 22 should make an irresistible, deep impression on the worshipers with their direct and lively attitude to the difficult and violent events we are experiencing. “You are the praise of Christians, Lady, it is said in the canon of this service, you are a weapon against enemies and a wall of those who come running to you. And now we call on you for help, Lady, do not allow your enemies to ascend to your people, who do not praise you, nor your Son, the Mother of God, nor your icons, defeat these and save our souls” 46. “Vigilant, pure. and the auspicious prayer of those who have, and the insurmountable power of the fortress, destroy the insolence of these enemies, even against us, and bring them down under the nose of our virtuous emperor, so that we may rejoice in You, servant, Your Son, crying out: our Father, God, blessed art thou.”47 “Rejoice, rejoice, O Mother of God Hodegetria of all and always instructing the faithful to march towards every saved path: Rejoice, Lady, for through You we are ever delivered from real barbaric troubles” 48. “The representative of the essence is persistent to the highest King, as if you have motherly boldness without shame, establish the life of the Orthodox in the deep world and exalt our blessed emperor, and always grant everything useful to Your servant, so that we magnify You, O Mother of God” 49. We said above that the miraculous icon of the Kazan Mother of God, located in the Moscow Kazan Cathedral, is recognized as the patroness of the now prosperously reigning dynasty, and a copy of it in the Kazan Petersburg Cathedral is a family ancestral shrine to which our Sovereigns resort with prayer in all the most important circumstances of their lives. In the service on October 22, as if to prove this idea, the following sedalene on polyeleia is read: “Who faithfully honors You and the Emperor who resorts to You, and who kindly worships Your holy icon, O Mother of God, save and do not let us be plundered by our companions, below they will find on us all the evil that our sins have prepared for us, below our iniquity will exceed our heads, but may your Mother to God overcome our favorable prayer for us.” 50. The cities and villages of the Russian state, sending their sons to the battlefields, valiant defenders of the fatherland, shedding their blood, widows and orphans who have lost their support and their breadwinners, are not forgotten in the church hymns on October 22, and all of them are shown the encouragement, help and protection of the Queen of Heaven, our common Intercessor. “Rejoice, miracle of miracles, Hodegetria the Lady, Rejoice, joy of all cities and villages, invincible Christian repository in troubles and fortress and victory over enemies” 51. “Rejoice, rejoice, praise of the Orthodox kings and Christ-loving armies, the Protection of all, Queen: Rejoice, Hodegetria, refuge and affirmation for all of us” 52. “To widows, O Rejoice, O All-Singing One, and to all the orphans, Hodegetria, consolation: Rejoice, O O Depleting inexhaustible wealth to all the poor” 53. It is hardly necessary to call by name those to whom our winged thought was addressed, when under the arches of our churches the words of the troparion from the 7th song of the canon were heard: “Rejoice, rejoice, O Degetria, the ship that sails in need, delivering the faithful, and delivering everyone from all sorrow, and variegated ailments, and slow ones, quickly resolving 54. All these hymns for the edification of the “future generation” should undoubtedly be preserved, as a shrine, in the services of the feast of October 22, even now, when since the morning of the icon’s appearance in Kazan, the question of revising the “service to the appearance of the icon of our Most Holy Lady Theotokos of Kazan” is brewing by itself, since some hymns, having a direct relation to the miraculous icon revealed in Kazan and filled with memories of the miracles and signs that took place precisely from this icon, cannot be attributed and confined to another, which did not bear witness to these miracles. These are the chants: “Come, gather together, people of Christ, your minds secretly cleansed, to the holy church of the Mother of Christ our God: for us it flows.” from the holy icon there is a spiritual source, healing for souls and bodies, a hymn to those crying: blessed is our God born from You” (Troparia from the first hymn of the canon). ...Today, with the appearance of everyone, we are calling to celebrate, more than the radiance of the sun, I thank the Holy Spirit, shining, pouring out springs of healing on the sick and sick, and bestowing rich mercy on everyone.” (I cried out to the Lord from the stichera). “People of piety, righteousness, and the name of Christ, come faithfully, all of you, to the divine image of the Mother of God: for she joyfully gives healing to the sick, but wounds the evil ones, like an arrow from a bow, cheers us all brightly and illuminates us with grace with her prayers” (Sedalen according to the first verse). “Let the host of the wicked weep forever, who do not confess You at Nativity as the pure Mother of God, and who do not venerate Your most pure icon (from the stichera on the praises). “Your divine icons are a holy appearance, Virgin Mary, like a radiant sun rising to us, sending forth glorious rays of miracles, driving away the darkness of cruel circumstances, with your sacred intercession, O Lady” (troparion from 3 songs of the canon). “We rejoice and rejoice, faithful people, at the wonderful appearance of the icon of the most venerable Lady of the Theotokos, for the river appears inexhaustible, flowing healing water: for it gives to the blind to see, and to the deaf to hear, to the lame to walk, and to all who are ill, free healing” (troparion from the 7th song of the canon). The troparion from the fifth song of another irmos, which we quoted in the note above, is identical in content. A revision of the said service is also desirable because the chants of the service for the real holiday of October 22 would reflect the historical element, those events in the life of our fatherland that evoked the establishment of the celebration of October 22 “in the memory of a future generation” and which are now passed over in complete silence in these chants.” Even the prologue legend about the establishment of the real holiday on October 22 is stated so briefly and vaguely that in it the reason for establishing the holiday, and precisely in honor of the Kazan Icon of the Mother of God, is not clearly visible to the reader: in the legend, people's sympathies turn to the Vladimir Icon of the Moscow Assumption Cathedral. The chronicle legend “0 march of the icon of the Most Pure Mother of God of Kazan to Moscow” and chapter 78 “0 appearance of the wonderworker Sergius in the siege of Galasun Archbishop Arseny” and 79 “0 capture of the Poles and Lithuania and the Germans in the city of the Kremlin”, and in “Tales of the siege of the Trinity St. Sergius Monastery from the Poles and Lithuania and the metezhs that later happened in Roesia,” written by the well-known contemporary and fighter for the Russian cause, cellarer Abraham Palitsyn, but in its entirety, and not as our current compiler of the prose story used these chapters, will provide very interesting and extensive material for a comprehensive sanctification of the event, worthy of “remembrance by a future generation.” So, there is no doubt that the holiday of October 22 is an all-Russian holiday and more church-political than church. This holiday is associated with the miraculous liberation of Moscow from the Poles in 1612 with the help of an icon - a copy of the Kazan Mother of God, now located in the Moscow Kazan Cathedral. Bringing to mind now all the details of the difficult, abusive circumstances of the troubled times of our fatherland, called “hard times,” and comparing with them the difficult, abusive events that our fatherland is currently experiencing, which played out in the Far East, you involuntarily find many analogies between these and other events. In particular, about our Kremlin on the shores of the Pacific Ocean - the long-suffering Port Arthur and about its valiant heroes, with amazing courage for the ninth month fighting off the attacks of a persistent, insidious enemy, one can positively speak in the words of cellarer Abraham Palitsyn, that they are “exhausted to the end, but waiting for exhaustion, strengthening,” said about those besieged in 1612 in the Kremlin. We already have information about the sad fact that our martyred heroes eat the meat of horses, mules and donkeys. 0, if the “destruction” they expected had come in a timely manner, and our defenders of the distant stronghold, “greatly oppressed by hunger,” were not forced, as was the case with those besieged in the Kremlin, out of necessity to turn “to salty human flesh” and “a human corpse,” and what is most difficult, “seeing their final destruction and death before their eyes,” surrender to the enemies stronghold... That is why all of us, Orthodox sons of our beloved fatherland, if ever, then on this holiday, October 22, having revived in our memory the reasons for its establishment and the fact that “the true Protection over our fatherland” is a copy of the miraculous image of the Kazan Mother of God, to our complete consolation, safe and sound, we must “with a tender soul and a contrite heart” be transferred to our Mother Moscow, the keeper of this all-Russian shrine, and before the most pure image, with tears, pray to the zealous Intercessor, the Mother of the Lord on High, so that we, burdened with many sins and being “in adversity and sorrow,” She, like our ancestors, who in ancient times had irrevocable hope in Her, would deliver from all evils and disasters. The word of Archbishop of Kazan Dimitry (Kovalnitsky), pronounced on July 8 in the cathedral church of the Kazan Mother of God Monastery before the prayer service (Church. Ved. 1904. No. 33, pp. 1220–1222) and a detailed article by prof. I.M. Pokrovsky: “The revealed miraculous Kazan Icon of the Mother of God. Regarding the sacrilegious abduction of her from the Kazan women’s monastery on July 29, 1904.” (Right. Interview. July-August, pp. 254–285) the fact of the abduction of the miraculous revealed icon of the Kazan Mother of God is established with certainty. Prof.'s opinion THEM. Pokrovsky was entirely accepted by Gustave Morel in his article “L’icon de Kazan”, published in the Revue Catholique des Eglises, Decembr. 1904, pag. 581–591. “Sweet sight is given to the unchaste, hearing to the deaf, blessing to the dumb, walking to the lame, cleansing to lepers, chastity to those who demonstrate chastity: and in various diseases, healing is given by the overshadowing of your most pure icon, O Theotokos” (Troparion from 5 songs of the second canon). Church Ved. 1904 No. 33. Page 1221. From the correspondence of the capital's newspapers regarding the trial of the case of the abduction of the icon of the Kazan Mother of God by Stoyanov-Chaikin, which ended in November of the year 1904 in Kazan, there is confidence close to certainty that the Kazan shrine was and is in reliable hands, well understanding the value and importance of it... Dimitri, arch. Kherson and Odessa. Words, conversations and speeches in five volumes. M.1897, ed. 2, vol.V, p.325. 8 Works of Innocent, architect. Kherson and Tauride. St. Petersburg. 1872, vol. II, pp. 85–87. 9 This story is repeated in its entirety in the “Chronicle of Many Rebellions.” M. Ed. 2, p. 225. The underlined words are translated here as follows: “copied from Kazan.” 10 Russian Chronicle according to Nikon's list ed. Imperial Academician Sci. St. Petersburg. 1792, part VIII, pp. 167–168; Chronicle of Many Mutinies, pp. 225–226. In explanation of the curious fact that Prince Pozharsky sent from Yaroslavl to Kazan a copy of a copy of the icon of the Kazan Mother of God and, moreover, in an expensive frame, the late historian of the Kazan spirit. Academy prof. G.Z. Eliseev presented the following considerations: “It was necessary to do so, I answer, Professor Eliseev wrote to Archpriest of the Moscow Kazan Cathedral A.I. Nevostruev in 1851 on December 15, because this copy was sent from Kazan and belonged to Kazan. Keeping her forever, the Nizhny Novgorod militia, naturally, had to reward the Kazan people with something. Let us also note that this copy was no longer simple, but it had a miraculous effect during the cleansing of the Novodevichy Convent from the Poles, which, consequently, therefore itself became precious for the Nizhny Novgorod militia going to war, and which, for the same reason, like the miraculous icon, became precious for the Kazan people. Keeping a copy sent from Kazan, a copy that became miraculous, and sending a simple, ordinary copy to Kazan, shouldn’t the Nizhny Novgorod militia have richly decorated the latter as best as possible, in order to at least compensate for what the Kazan people lost in the copy retained by the Nizhny Novgorod militia? (Right. Interview, 1904, July-August Russian Years. According to Nikon. List, part VIII, p. 209; Letop. Of Many Mutinies, p. 281. 13 “Then, in the rank of priest of St. Nicholas, also called Gostin, Patriarch Hermogenes told me about the circumstances of the appearance of the miraculous Kazan Icon of the Mother of God in 1579; And then I bowed to the archbishop and asked for a blessing, so that he would command me to take the wonderful icon of the Mother of God, but the archbishop blessed me and commanded me to take it. - Even though I was not worthy, but still with fear and joy I touched the miraculous image and took it from the tree, which had been knocked down in that place, where there was that holy and wonderful icon in the ground. And by order of the archbishop, with other holy icons and honorable crosses I went with the icon to the nearby church of St. Nicholas, which is called Tula” (Moskvityanin, 1850, No. 21, section III, pp. 7–8, note). 14 Moscow. 1850 No. 21, dept. III, pp. 6–7; Right Interview 1858, vol. III, p.396. 15 Prologue. St. Petersburg. 1895, kN. 1, l. 108 rev. Prologue. St. Petersburg. 1895, kN. 1, l. 108 rev. Arseny, Archbishop of Elasson (d.cm. 1626) was for some time seconded to the Arkhangelsk Moscow Cathedral to serve the royal funeral services, and then occupied successively the departments of Tver and Kashin and Suzdal and Tarusa (See our book: “Archbishop Arseny of Elasson and his memoirs from Russian history according to the manuscript Trapezunty Sumeli monastery Kyiv. 1899, pp. 31–50). A story about the appearance of St. Sergius of Radonezh, arch. Arseny, recorded from the words of the people closest to this archbishop, see ibid., pp. 160–162; 169–172. Avr. Palitsyn. A legend about the siege of the Trinity Monastery of Sergius from the Poles and Lithuania and about the revolts that subsequently took place in Russia. M. 1822, ed. 2, pp. 282–283. Proceedings Kievsk. spirit. Academician T.I. 1905 In our prologue, this prayer appeal to the Vladimir Icon of the Mother of God is omitted. Avr. Palitsyn. The legend of the siege of the Trinity St. Sergius Monastery from the Poles and Lithuania, pp. 284–287. Russian Letop. According to Nikon's list, part VIII, pp. 209–210. Acts of the archaeographer. expeditions. St. Petersburg. 1839, vol. IV, no. 40 Menaea, month of October. Kyiv, 1894, l. 188 Russian Letop. According to Nikon's list, part VIII, p. 210 In the monuments of the 17th century, the position of this cathedral is defined as follows: “at the Zemsky Court (order) on the square (Exits of Tsars Mikhail Fedorovich, Alexei Mikhailovich and Fyodor Alekseevich. M. 1844, p. 414). Orthodox Interview 1850, part III, p. 400; 1904 July-August, p. 275. Russian Histor. Bible Published. Archaeographer. St. Petersburg commission. Description RKP. M. Synod. M. 1869, dept. III, part I, p. 358. Exits of the Tsars and Grand Dukes Mikhail Feodorovich, Alexy Mikhailovich and Feodor Alekseevich. M. 1844, p. 141. Composed. Innoketia, architect. Kherson. And Tavrich., vol. II, p. 88. Acts of the archaeographer. expeditions, vol. IV, no. 40, p. 285. Right Interview 1904 July-August, p.285. St. Petersburg. Spiritual News. 1895, no. 20, p. 449. Ibid., No. 3, p. 57; No. 6, p. 138. Miracle Kazan. Icon of God. Mat., find. In St. Peter. Kazan. Sob., p. 22. St. Petersburg. Spirit. Vestn. No. 20, p.450. Miraculous Kazan. Icon of the Mother of God, located in the St. Petersburg Cathedral. St. Petersburg. 1896, ed. 5, pp. 17–21. The fact of incomprehensible confusion in understanding the historical fate of the original or revealed icon of the Kazan Mother of God and miraculous copies of it in Moscow and St. Petersburg can be seen in the brochure “The Miraculous Kazan Icon of the Mother of God, located in the St. Petersburg Kazan Cathedral.” St. Petersburg. 1896, ed.5. Right Interview 1850, part III, p. 401; 1904 July-August, pp. 260–282. Russian Pilgrim 1904, no. 47, pp. 810–812. Troparion from canon 8, canon 2. Troparion from song 7 of the same canon. Troparion of the same song of the first canon. Troparion from the ninth song of the second canon. Troparion from 4 songs of the first canon. Troparion from 6 songs of the first canon. You might be interested in: