X. Заключение, дополнения и поправки

Our task is over. Let's look back and see what the results are for finding out the identity of St. Our work gave Dimitri. In the 16th-17th centuries, new trends undoubtedly emerged in Russian life, created under the influence of the West. One of them, the Polish current, goes through the Little Russians and becomes especially noticeable during the annexation of Little Russia to the Moscow state. Its main bearers are clergy. Thanks to them, the study of Latin and Polish, hitherto practiced only in the Ambassadorial Prikaz, is expanding in Muscovite Rus', and the number of Latin and Polish books and translations from them is increasing. Along with this movement there are borrowings from the external side of Polish and Little Russian life, and at the same time the impact of these innovations on the worldview of Moscow people. Naturally, there is a protest from people of the old school: schismatics and people of the old Byzantine education. The discord is especially clearly manifested in the dispute about the time of the transubstantiation of St. Darov. Thanks to the relationship between Princess Sofia and Prince V.V. Golitsyn to Little Russian figures, spiritual and secular, this question is connected with the question of the princess’s power and the direction of her reforms. The victory of Tsar Peter over his sister does not destroy the cause of the Little Russians. Most of them, people faithful to the old Little Russian views, adhere to their previous convictions and move with them into the era of Peter’s reforms. While generally sympathetic to the reform, they, with the exception of a few, have a negative attitude towards its Dutch-German, Protestant direction and the harshness of its implementation. One such person, representing an ideal public figure, in the spirit of merging Western education with old Russian church views, is St. Demetrius of Rostov, a man of high moral perfection and amazing integrity of character. Placed by birth in the middle circle of society and not separated from his relatives by his tonsure, Dimitri Savich could equally well get to know both the upper and lower classes of the Little Russian people in general and the clergy in particular. His travels through Western Rus' gave him the opportunity to become acquainted with the internal structure of the Polish-Lithuanian Commonwealth and the difficult situation of the Orthodox in it. The Moscow order became no less clear to him, both during his stay in Kyiv and during the controversy about transubstantiation and his first trip to Moscow. The main drawback that caught the eye of the future saint was the lack of broad education, especially from the side of church history. Under the influence of the educated figures around him - Gisel, Yasinsky and others, Savich began the enormous work of compiling and revising the Chet Menaion, a work that immortalized his name. On the other hand, yielding to the demands of life, he also indulges in economic and practical activities in the monasteries entrusted to his abbotship, although this takes him away from his favorite scientific works. The last activity ends the first Little Russian period of Dmitry’s life. The personality of the future saint does not have sharp outlines and his activities stand out little from the general activities of the Little Russian monks. Called by Peter the Great to perform a state-church mission in Siberia, Dimitri manages to free himself from this assignment, alien to his scientists and contemplative habits, and receives the Rostov diocese. Here his activity is divided between the scientific and practical sides. Concerns about the education, mental and moral, of the masses and their clergy leaders unite these parties. For this purpose, the saint, having completed his Menaions, is working on their second edition, establishing a school, delivering sermons, touching on modern events in them, and compiling a Chronicle and Search. St. stayed for about eight years. Demetrius in Rostov, and these years were the crown of the saint’s entire life. His life ended with his arrival in Moscow; his life began in Rostov. The unhealthy climate of the Rostov diocese, its own malaise, the poverty of the bishop's house, the ignorance of the clergy, the fanaticism of schismatics, the pressure of secular power and its invasion of all the limits of pastoral activity - everything came together in the difficult time of the archpastorship of St. Dimitri. But until the end of his life, the saint, weak in body but strong in spirit, remained true to himself, completely devoting himself to his flock, literally “laying down his soul for his sheep.” And involuntarily, looking at this unshakable energy, at this tireless struggle for enlightenment, at this warm love for all those who work and are burdened, especially among the masses, you repeat together with Stefan Yavorsky and the Orthodox Church: holy, Demetrius, holy! To page 24 [probably a typo – page 14] Partly similar to the above, the psalm was printed by Golovatsky Folk songs of Galician and Ugric Rus I, page 30, No. 27. – psalm see footnote 70. To page 21. – see footnote 101 To page 27. – see footnote 138 To page 28. – see footnote 143 To page 38. – see footnote 186 To page 172. – see footnote 746 To page 291. – see footnote 1072 To page 446. – see footnote 1538 In addition, we recently learned that some letters from the Yaroslavl Bishop's House were kept in the library of the Novgorod Seminary, where they were transferred from the Novgorod Dymsky Monastery.