Metropolitans to the Russian metropolis were elected in Byzantium from among the Romans and ordained in Constantinople. Through his henchmen, the Patriarch of Constantinople got the opportunity to influence the policy of the Russian prince and exercise control over the young but powerful state of the Russians. In turn, the Russian princes, striving for independence from Constantinople and wishing to see a like-minded and assistant in the metropolitan, sought to transfer the management of the metropolis into the hands of the Russian hierarchs. The authority of the metropolitan in Russia was extremely high. As a rule, Russian metropolitans had a great influence on the state life of the country. They often acted as mediators in resolving diplomatic and military conflicts between the princes, defending the unity of the Russian Church, and thereby contributed to the preservation of the unity of Russia. The metropolitans also played a prominent role in the development of Russian literature and education.
The first metropolitans (10th-11th centuries). The residence of the head of the Russian Church until the 13th century. was in Kyiv, then in Vladimir on the Klyazma, and from the 14th century. in Moscow. The very first hierarch in the rank of metropolitan, sent from Constantinople under Prince Vladimir, was Michael (988992). However, he did not have real episcopal power, since there were no bishoprics subordinate to him yet. The Russian Church was divided into dioceses by Michael's successor, the Greek Leonty (9921008), who became the first Russian metropolitan. The place of residence of the first metropolitans was the city of Pereyaslavl, located not far from Kyiv. They moved to Kyiv under Yaroslav the Wise, who built not only the Sophia Cathedral, but also the Metropolitan House at the Cathedral. Following Leonty, the throne of Kyiv was occupied by John (10151037) and Theopemt (10371048). After Theopemt, the chair remained free for three years due to the military conflict between Yaroslav and the Byzantine emperor.In 1051, the Kyiv cathedra was occupied by the first Russian metropolitan
Hilarion(10511062). The chronicle reports that he was elected by the will of the "autocrat" Yaroslav by the council of Russian bishops, and although Hilarion asked for blessings from the Patriarch of Constantinople, he became the first metropolitan ordained to the dignity without the participation of Constantinople. The few information about Hilarion contained inTales of Bygone Years , give an idea of him as an outstanding figure in the period of political and cultural upsurge of Kievan Rus. A monk and presbyter, "a good and bookish man", he was the main assistant to the Grand Duke Yaroslav, who was striving for independence from Byzantium. His famous workA Word on Law and Grace represents an apologia for the Russian state, which, after being baptized, as the author claims, became on a par with European states.After Hilarion, the Kyiv Metropolis was again headed by the Greeks: Ephraim (c. 1055 c. 1061), George (10621072/1073) and John II (until 1077/10781089). Only at the end of the 11th century. the Russian hierarch, the former Bishop of Pereyaslavl Ephraim (10891097), who was ordained in Constantinople, ascended the metropolitan throne. Then again, for many years, the proteges of the Patriarch of Constantinople follow in the list of metropolitans: Nicholas (1097), Nicephorus (11041121), Nikita (1122), Michael (1130 not earlier than 1145). It is known about Metropolitan Michael that in the midst of princely troubles he left Russia and returned to Constantinople.
Kliment Smolyatich. Having received the news of his death, Grand Duke Izyaslav convened a council of bishops in Kyiv to elect a metropolitan (1147), pointing to Clement Smolyatich, hermit, scribe and philosopher, "which had never happened before in Russia" as Michael's successor. Not all hierarchs agreed with the prince's choice. The pro-Greek bishops opposed Clement, demanding the appointment of a metropolitan in Constantinople as patriarch. However, the advantage was on the side of the Grand Duke Izyaslav and Kliment Smolyatich. To emphasize the legitimacy of the consecration of the new metropolitan, the greatest relic, the head of St. Clement, Pope of Rome. Nevertheless, neither the patriarch nor some of the Russian bishops recognized Kliment Smolyatich. Some princes, rivals of Izyaslav, also did not accept Clement as the head of the Russian Church. Clement himself considered himself independent of the patriarch and did not even mention his name at the service. Beginning with Kliment Smolyatich, the metropolitans found themselves involved in the internecine struggle of the princes for Kyiv for a long period. In 1148 Prince Yuri Dolgoruky took possession of the throne of Kyiv. Clement, together with the Grand Duke, retired to Vladimir Volynsky. Their exile did not last long: soon Izyaslav regained Kyiv.see also KLIMENT SMOLYATICH.Constantine (11561159). In 1155, Yuri Dolgoruky became prince of Kyiv, and in 1156 the Greek Metropolitan Konstantin (1156) arrived in Russia. First of all, Constantine deposed all the hierarchs appointed by Clement and anathematized the deceased Prince Izyaslav. The harsh measures of the new metropolitan aggravated an already difficult situation. When in 1158 the Izyaslavichi regained their throne city, Konstantin, who cursed their father, was forced to retire to Chernigov. Prince Mstislav Izyaslavich insisted on the return of Kliment Smolyatich to Kyiv. Rostislav Mstislavich pointed to the legally appointed Konstantin. After lengthy disputes, the brothers came to the decision to ask for a new metropolitan from Constantinople. The death of Constantine in 1159 allowed the patriarch to meet the request of the princes.Theodore (11611163) . In 1160 Metropolitan Fyodor appeared in Kyiv. Ten months later, he died, not having time to prove himself as head of the metropolis.After the death of Theodore, Prince Rostislav made an attempt to return Clement to Kyiv, but the patriarch again sent his protege, disregarding the desire of the Grand Duke. At the "petition" of the Byzantine emperor himself, the prince received Metropolitan John (1164), but firmly declared that he was resigning himself to this state of affairs for the last time. Thus, the turmoil that began with the appointment of Kliment Smolyatich ended with the victory of the Greeks. John IV was followed by Constantine II.
Constantine II (11671169). According to sphragistics (the science that studies seals), it is from this metropolitan that the bishop of Kyiv receives the title of metropolitan of all Russia. Under ConstantineAndrey Bogolyubsky, who founded the principality of Vladimir, made the first attempt in the history of the Russian Church to divide the metropolis. He turned to the Patriarch with a request to raise his candidate Theodore to the Metropolitan of Vladimir. However, the patriarch consecrated Theodore only as a bishop, showing in this case historical foresight, since the course of Russian history showed how important it was to preserve the unity of the church in conditions of feudal fragmentation and continuous princely strife.The successors of Constantine II were Nicephorus II (before 1183 after 1198), Matthew (12001220), Cyril I (1224) and Joseph (1236). It is known about Nikifor that he tried to initiate the reconquest of Galich, captured by the Hungarians. Matthew acted as an intermediary in the dispute between the Chernigov princes and Vsevolod the Big Nest. The time of Metropolitan Joseph's stay in Russia coincided with the beginning of the Mongol-Tatar invasion. This metropolitan went missing during the devastation of Kyiv by Batu
. Cyril II (12421281) . In 1242 Joseph's place was taken by the Russian bishop, Metropolitan Cyril II. The initiative to install Cyril belonged to the powerful Prince Daniel of Galicia. Due to the fact that Kyiv lay in ruins, Metropolitan Kirill almost constantly stayed in the north-east of Russia, working closely with Prince Alexander Nevsky. Nurturing the flock in the terrible years that followed the Mongol-Tatar invasion, he constantly traveled around the country, staying for a long time in Vladimir on the Klyazma. In 1252, he solemnly met Alexander Nevsky, who returned from the Horde, and put him on a great reign. Like Prince Alexander, Cyril chose in his policy the path of recognizing the rule of the Mongols in order to give Russia the opportunity for a gradual recovery from devastation. He succeeded in obtaining from the Mongol khans the release of the church from the payment of a burdensome tribute. The merits of this archpastor should also include the foundation of an Orthodox diocese in Saray for those Russian people who were forced to live in the Horde for a long time.Maxim (1 2831305) . In 1283 Cyril was replaced by the Greek Maxim. With regard to the Tatars, he continued the policy of his predecessor. Since 1299, he also chose Vladimir as his place of residence, where he moved with all the clergy.Peter (13081326) . The transfer of the metropolitan see to North-Eastern Russia caused concern among the Galician prince Yuri Lvovich, the grandson of the great Daniel, and prompted him to think about creating an independent metropolis. To fulfill his plans, he persuaded the abbot Peter of the Rat to go to Tsargrad. Arriving in Constantinople, Peter learned that the second pretender, a certain Gerontius, had arrived here from North-Eastern Russia before him, bringing the sacristy of Metropolitan Maxim as gifts to the patriarch. Despite the rich gifts, the patriarch chose Peter, to whom he handed over the hierarchal robes received from Gerontius, a pastoral baton and an icon, once painted by Peter himself as a gift to Metropolitan Maxim. In the Suzdal land, many were dissatisfied with this decision of Constantinople. Bishop Andrei of Tver even wrote a false denunciation of Peter. In 1311 the council of Russian bishops considered the complaint and acquitted Peter. In 1313, Metropolitan Peter made a trip to the Horde and asked the Khan for confirmation of the privileges granted to the Russian Church, which exempted her from paying tribute. Contrary to the expectations of the Galician prince, Peter, who traveled a lot in the dioceses, liked to stay in Moscow, and a real friendship soon connected them with the Moscow prince Ivan Danilovich. Metropolitan Peter prophesied that Moscow would rise above all Russian cities and become the seat of the saints. With the blessing of Peter, Ivan Danilovich began the construction of the Assumption Church in the Kremlin, in which the saint bequeathed to be buried, thus laying the foundation for the tradition of burial of Russian metropolitans in the Moscow Assumption Cathedral. Shortly after his death, Peter was canonized and became one of the most revered Russian saints, and his relics, kept in the Assumption Cathedral, became the main shrine of the Moscow church. It is known that Peter during his lifetime chose his successor Archimandrite Theodore, but, apparently, the patriarch refused the latter to the dignity.Theognost (13281353) . In 1338, a new metropolitan, Feognost, was sent from Constantinople to Russia. He first visited Kyiv, where the primatial cathedra was still officially located, then Vladimir, and then arrived in Moscow. It was Theognost who finally transferred the metropolitan see to the capital of the Moscow principality. During the reign of Theognost in the south-west of Russia, the Grand Duchy of Lithuania was formed, which entered into a struggle for leadership with the Moscow prince. Having chosen the policy of supporting Moscow, Theognost in every possible way contributed to preserving the unity of faith and the ancient church order in all the dioceses of the Russian metropolis. In the 1330s-1340s, there was a turmoil in Byzantium caused by theological disputes about the nature of the Light of Tabor. The Bishop of Galicia did not fail to take advantage of this situation and managed to establish a metropolis in Galicia with the subordination of all the dioceses of Volhynia to it. In 1347, when a new patriarch ascended the patriarchal see of Constantinople, at the request of Theognost and Prince Simeon, he again subordinated Volhynia to the Metropolitan of Kyiv and All Russia. In 1352, a certain Theodoret arrived in Constantinople with rich gifts. Claiming that Theognost had died, he demanded ordination. The patriarch initiated an investigation, after which he expelled Theodoret. Despite this, the impostor managed to receive the metropolitan rank from the hands of Patriarch Tyrnovsky and settled in Kyiv. Theognost and Prince Simeon turned to the patriarch with a request, in order to avoid a repetition of such a situation after the death of Theognost, to appoint the Bishop of Vladimir Alexy, who stood out among the Russian clergy both for his nobility and for his extraordinary abilities as a statesman, to the Russian metropolis. In 1353, during the plague, Theognostus died.Alexy (13541378) . In the same year, Moscow received a letter calling Alexy to Constantinople. In 1354 he was ordained a metropolitan. Yielding to the request of the Moscow prince, the patriarch nonetheless emphasized that the election of a Russian bishop was an exception to the rule. Having learned about the appointment of Alexy, the Grand Duchy of Lithuania became active again. Prince Olgerd sent rich gifts to the patriarch and his candidate for the metropolitan of Kyiv, Bishop Roman, through whom he intended to spread his influence to the Russian lands. The patriarch favorably reacted to the request of the Lithuanian prince. Lithuania received its own metropolitan, however, since the boundaries of the metropolises were not demarcated, a situation of constant rivalry arose between Alexy and Roman, who involuntarily interfered in each other's affairs. Church strife ended only with the death of Roman in 1362. Tensions with Lithuania led to the Russo-Lithuanian war in the second half of the 1360s. Constantinople feared that it could finally split the all-Russian church. Patriarch Filofei resolutely took the side of Moscow, seeing in it a force with which he intended to prevent the collapse of Orthodoxy in the Russian lands. In 1370, he confirmed the decision that the Lithuanian land was not separated from the power of Metropolitan Alexy of Kyiv. However, the numerous complaints of Olgerd against Alexy, that the pastor did not pay due attention to Lithuania, which the Lithuanian prince did not get tired of sending to Constantinople, led to the fact that the patriarch decided to divide the Russian metropolis.In 1375 he appointed Cyprian, Metropolitan of Kyiv and Lithuania, who enjoyed his unlimited confidence. After the death of Alexy, Cyprian was to lead the entire Russian Church as Metropolitan of Kyiv and Russia. This decision caused discontent in Moscow. Metropolitan Alexy himself saw as his successor
Sergius of Radonezh, however, he resolutely refused to accept the dignity. Then the Grand Duke Dmitry Ivanovich, contrary to the will of Alexy, scheduled his confessor Mikhail-Mitya to the metropolis. Alexy died in 1378. This pastor, who for a quarter of a century headed the Russian Church, managed to raise the authority of spiritual authority to an unprecedented height. He had a great influence on the policy of Prince Dmitry Ivanovich, and in the years of his infancy he actually stood at the head of the state.Mityai. After the death of Alexy, Mityai began to rule the metropolis without consecration. Cyprian, who had come to assume his powers, was not allowed into Moscow. The prince sent Mityai to Constantinople to receive initiation. On the way, he died unexpectedly.Pimen, one of the archimandrites accompanying him, used the documents with the prince's seal and received the metropolitan rank from the patriarch. At first, the Moscow prince was outraged by such an act and did not accept Pimen. However, not finding mutual understanding with Cyprian, he called Pimen to Moscow for the metropolis. At the same time, Dmitry Ivanovich again equipped an embassy in Constantinople, wanting to see his protege Dionysius on the metropolitan table.
This applicant was also unlucky. Returning from Constantinople, Dionysius was captured by the Kyiv prince Vladimir Olgerdovich and died in captivity.
Cyprian (13891406) . In 1389 the Grand Duke of Moscow died. Pimen also died. Only after this did the plan of the Patriarch of Constantinople come true: Cyprian became Metropolitan of Kyiv and Russia, uniting the entire metropolis in his hands, and stood at her helm until 1406. power. In the 1390s, he achieved the abolition of the Galician metropolis. The name of Cyprian is also associated with the implementation of the church reform the introduction of the Jerusalem Charter, adopted onAthos. At the initiative of Cyprian, a miraculousicon of Our Lady of Vladimirand a celebration was established in connection with the salvation of Moscow from the invasion of Tamerlane. Peru Cyprian, who was an outstanding writer, belongsService and one of the editions of the life of the holy Metropolitan Peter.Photius (14081431) . When Cyprian died, the enlightened Greek Photius came to replace him from Constantinople. The Lithuanian prince Vitovt tried to put pressure on Photius and force him to stay in Kyiv. Photius stayed in Kyiv for about six months, and then (1410) moved to Moscow. In response, the Council of Lithuanian Bishops in 1416 arbitrarily elected Gregory Tsamblak as metropolitan, who, despite the protests of Photius and Constantinople itself, ruled the Kyiv metropolis until 1419. After the death of Gregory, Vitovt again recognized the jurisdiction of Photius. Metropolitan Fotiy occupied one of the leading positions in the government under the young prince Vasily II. He managed to keep his uncle Vasily II, Prince Yuri of Zvenigorod, from an armed struggle for the throne of the Grand Duke.Jonah (14481461) . Immediately after the death of the metropolitan, the naming of the bishop of Ryazan, Jonah, who had once been appointed to the episcopate by Photius himself, probably took place. However, the opportunity to send the embassy of Jonah to Constantinople for its establishment was formed only in 1435. By that time, a certain Isidore, a protege of Emperor John Palaiologos and Patriarch Joseph, supporters of concluding a union with the Catholic Church, had already received the rank of Metropolitan of Russia. Jonah, however, had to be content with the patriarchal blessing on the metropolis in the event of the death of Isidore. In 1439, Isidore attended the famous Florentine Council, and then came to Russia with the aim of introducing a union here. The council of Russian bishops urgently convened by the prince did not recognize the union and condemned Isidore. He was taken into custody, but in 1441 he was given the opportunity to escape from the Russian borders. The Grand Duke decided not to send the embassy of Jonah to Constantinople, where the imperial throne was occupied by John VIII, who signed the union, and the patriarchal throne was occupied by the Uniate Gregory Mamma. As soon as it became known in Moscow about the death of the emperor, Grand Duke Vasily considered it necessary to assume the function of the Orthodox emperor to protect Orthodoxy and convened a Council of Bishops, at which Jonah was elevated to the rank of metropolitan. Metropolitan Jonah was destined to become the last Metropolitan of All Russia.Kyiv and Moscow metropolises. In 1458, in Rome, the Uniate Patriarch consecrated Gregory, a disciple of Isidore, as Metropolitan of Russia. Gregory's claims extended to Southwestern Russia. In Moscow, they were forced to acknowledge the division of the metropolis. In 1460, Gregory sent an embassy to Moscow and demanded the removal of Metropolitan Jonah. The subsequent refusal, expressed in the most categorical form, confirmed the division of the metropolis into Kyiv and Moscow.Theodosius (14611464) . Shortly before his death, Jonah chose Theodosius as his successor and, having discussed his decision with the Grand Duke, wrote a blessed letter addressed to Theodosius, which was made public after his death.Philip I (14641473) . Theodosius acted in the same way with regard to his successor, Philip I. From that time on, one can speak of the autocephaly of the Russian Church.Gerontius (14731489) . Metropolitan Gerontius was appointed without the blessing of his predecessor, who died suddenly, by the mere will of the Grand Duke. After that, the role of the Grand Duke in the election of candidates for the metropolitan throne increased significantly. The hierarchship of Gerontius was marked by a conflict with the princely authorities, who considered themselves more competent than the metropolitan, in one of the liturgical issues: Ivan III accused Gerontius of not “salting”, but against the sun at the consecration of the Assumption Cathedral. The Metropolitan tried for quite a long time to convince the prince that walking around “salting” was a Latin custom. Not having achieved success, Gerontius left the department. The Grand Duke was forced to go to the Metropolitan with a petition and promise "in all sorts of speeches ... listen" to the primate. In 1484, Ivan III made an attempt to remove the "too independent" Gerontius from the chair. However, even in this case, the metropolitan retained the throne.After the death of Gerontius, the metropolitan was absent from Moscow for almost a year and a half. Metropolitan Zosima took the chair in 1490, and in 1494 he was removed from the chair. Zosima was replaced by Simon (14951511). During the time of the shepherding of Zosima and Simon, there were church councils for heretics, which led to a series of executions of dissidents. Metropolitan Simon left Varlaam as his successor, but this candidacy did not suit Grand Duke Vasily III. He imprisoned Varlaam in a monastery and chose the metropolitan himself. They became Daniel, who ruled the metropolis until 1539.
Daniel (15221539) . Saint Daniel felt dependent on the power of the Grand Duke and therefore supported him in all political activities. In 1523 he helped lure Vasily Ioannovich's rival Vasily Shemyachich to Moscow. The role of Daniel in the divorce of Vasily III from Solomonia Saburova is also notorious. It was Daniel who initiated the convocation of councils that condemnedMaxim Grekand Vassian Patrikeev. After deathJoseph VolotskyDaniel became a zealous defender of the right of monasteries to own estates. Contemporaries wrote about him that he ran the church coolly, was « unmerciful, cruel and greedy. Peru Daniel owns significant literary works. It is known that he was directly involved in the compilationNikon Chronicle . During the childhood of Ivan IV, Daniil supported the party of the Belsky boyars. The Shuiskys, who gained the upper hand, sent him into exile in 1539 to the Volokolamsk Monastery.Joasaph (15391542) . The next metropolitan, Joasaph, who was elevated to the rank in 1539, also suffered for his adherence to the Belskys. In 1542, the Shuiskys staged a coup d'état. Joasaph tried to resist them. Fleeing from the rebels, who repaired the lord "all dishonor and great shame," Joasaph fled to the courtyard of the Trinity-Sergius Lavra. Fearing his influence on the lad John, the boyars exiled the bishop to Beloozero, after which they elected a new metropolitan.Macarius (15421563) . In 1542, the former Archbishop of Novgorod Macarius became the new metropolitan. This cautious and intelligent politician held the chair for twenty-two years. Under Ivan IV, he took the position of the first royal adviser and participated in solving the most important state problems. In 1547 he crowned Ivan IV and subsequently did much to establish the theocratic nature of the power of the sovereign. At the initiative of Macarius, several church councils were convened, at which questions of the canonization of Russian saints were decided. The innovation of Macarius was the discussion at church councils of issues of zemstvo dispensation, which allowed the church to influence the decisions of secular authorities. Macarius did a lot for the development of book writing, literature and art. Under his leadership, theDegree book of royal genealogy and Great Honor Menaion . Macarius died in 1563. His place was taken by the disciple of the Metropolitan Athanasius. Not possessing the political gift of Macarius, Athanasius remained in the department for only a year and voluntarily left it, not feeling the strength to resist the oprichnina.Cm. MACARY, ST.Philip II (15661568) . Having released Athanasius, Ivan IV asked to take the chair of the abbot of the Solovetsky Monastery, Philip (Kolychev), seeing in him a candidate acceptable both for the Zemstvo and for the oprichnina. However, Philip had a stern and inflexible character. He clearly expressed his irreconcilable attitude towards the oprichnina. The confrontation between the metropolitan and the tsar ended with the public deposition of Philip, the procedure of which was thought out by Ivan the Terrible himself. The oprichny boyar burst into the cathedral and, interrupting the service, read the royal decree on the deposition of Philip. Malyuta Skuratov tore off his hierarch's mantle. The Metropolitan was thrown into a sleigh and taken away from the Kremlin. By decree of the tsar, Metropolitan Philip was strangled by Malyuta Skuratov in the Otrochi Monastery in Tver (1569). Philip became the last metropolitan who openly opposed secular authorities, denouncing the wrongs committed by the king (canonized in 1652). After him follows a number of figures who acted only as silent witnesses of what was happening (Cyril, 15681572; Anthony, 15721581).Dionysius (15811586) . Under Tsar Fyodor Ioannovich, Dionysius became metropolitan. This hierarch tried to influence the tsar and reproached him for being too gullible in relation to Boris Godunov. It is natural that the powerful relative of the king did not like him. Godunov brought him down from the throne and installed Job, obedient to him, in 1587.Two years later (1589), Boris Godunov made Job a patriarch, having obtained from Constantinople the establishment of a patriarchate in Russia.
Cm . PATRIARCH OF THE RUSSIAN ORTHODOX CHURCH.LITERATURE Kloss B.M. Metropolitan Daniel and the Nikon Chronicle . In the book: Proceedings of the Department of Old Russian Literature, v. 28. L., 1974Prokhorov G.M. The story of Mitya. Russia and Byzantium in the era of the Battle of Kulikovo . L., 1978
Meyendorff I., archpriest.Byzantium and Moscow Russia: Essay on the history of church and cultural relations in the 14th century . St. Petersburg, 1990
Skrynnikov R.G. Saints and Authorities . L., 1990
Meyendorff I., archpriest.Florence Cathedral: Reasons for Historical Failure In the book: Byzantine Vremennik, v. 52. 1991
Sedova R.A. Saint Peter Metropolitan of Moscow in the literature and art of Ancient Russia . M., 1993
Macarius, Metropolitan.History of the Russian Church . M., 1994 and later.
Archimandrite Macarius (Veretennikov).Moscow Metropolitan Macarius and his time . M., 1996
Ephraim (Metropolitan of Kyiv)
Metropolitan Ephraim (XI century) - Metropolitan of Kyiv (1054/1055 - 1065).There is little information about Metropolitan Ephraim. It is known that he is of Greek origin.
He was the Metropolitan of Kyiv from 1054/1055 to about 1065, being at the same time a member of the imperial senate with a high court rank πρωτοπροεδρος (perhaps even protoproedros ton protosynkellon), as can be seen from the inscription on the lead seal belonging to him.
In 1055 the Novgorod Bishop Luka Zhidyata was slandered before Metropolitan Ephraim by his serf. The metropolitan summoned Luke to Kyiv and condemned him. Three years later, it turned out that the bishop had been slandered, and Metropolitan Ephraim released His Grace Luke from prison, and severely punished his slanderers.
George (Metropolitan of Kyiv)
Metropolitan George (XI century) - Metropolitan of Kyiv, the likely author of the "competition with the Latin", a Greek by birth.
According to Macarius, George occupied the metropolitan throne in 1062-1077, according to Filaret, in 1065-1073.
Arrived in Russia from Byzantium around 1062. As is clear from the Greek inscriptions on the seals belonging to him (“Lord, help George, Metropolitan of Russia and Syncellus”), at the same time he was a member of the Imperial Senate in Constantinople and bore the court title “Syncellus”.
The name of Metropolitan George is mentioned in the Tale of Bygone Years under 1072 in the story of the transfer of the relics of Boris and Gleb (“metropolitan then be George”), and under 1073 (“metropolitan George then existing in Gratsekh” - that is, located in Byzantium), and also in the message of Metropolitan Nifont to Kirik of Novgorod, where there is a reference to the rule of "Metropolitan George". “He can’t, he says, take it out, even to bring salvation, even though his soul, to create even Metropolitan George of the Russian napsavsha, but there’s no one else.”
Died after 1073. His successor, Metropolitan John II, presumably took over the Kyiv cathedra no later than 1077.
literary heritage
Metropolitan George left a noticeable mark on the history of ancient Russian literature. There are several works inscribed with his name.
George is credited with a work known in a single list of the end of the 15th century and called there “George of the Metropolitan of Kiev, the competition with latinum, vin number 70” (beginning: “Because the great Konstantin from Christ will receive the kingdom ...”). The "challenge" lists 27 ("70" in the title - a mistake?) accusations against the "Latins" of violating Christian dogmas. A.S. Pavlov, who considers it a later compilation from the message of Metropolitan Nicephorus to Vladimir Vsevolodovich Monomakh and Theodosius of the Pechersky's "Words on the Peasant and Latin Faith". HER. Golubinsky also attributed to George "The commandment of the holy fathers for confessing sons and daughters", but this attribution is not recognized as solid.
John II (Metropolitan of Kyiv)
Metropolitan John II (d. 1089) - Metropolitan of Kyiv and All Russia, saint.
Greek by origin, he occupied the Kyiv department in 1078-1089.
The chronicler calls him "kind and meek" and, at the same time, "cunning in books and teachings." He is known for two epistles: 1) to Pope Clement and 2) to James the Chernorates.
The first message, preserved in many lists of Slavic, Greek and Latin, was caused by the appeal of Antipope Clement III, who wanted to get closer to the rebellious hierarchs. The second, preserved only in Slavic manuscripts, is of canonical content.
John III (Metropolitan of Kyiv)
Metropolitan John III - Metropolitan of Kyiv and All Russia, arrived from Greece in 1089 with Grand Duchess Anna Vsevolodovna.
The chronicler says about him: "The eunuch, unlearned and simple in mind." He wrote a response accusatory letter to the Pope, which is kept in the Moscow Patriarchal Library. He was in Kyiv for a short time and did not show himself in anything special.
He agreed to the participation of the Kyiv Orthodox delegation in the cathedral in Bari (September 10-15, 1089), convened by Pope Urban II with the aim of reconciling the churches. Members of this mission were in Bari at the consecration of the transferred tomb of St. Nicholas of Myra.
Outwardly, he was so thin and decrepit that he seemed to the people a dead man.
He died in 1091.
Nicholas (Metropolitan of Kyiv)
Metropolitan Nicholas (XI century - 1104) - Metropolitan of Kyiv and All Russia (1097-1104).
Greek by origin. Since 1097 - Metropolitan of Kyiv and All Russia. He is called the Kyiv miracle worker.
His name is mentioned only in two chronicles. At the insistence of the nobility and citizens of Kyiv, Nikolai, together with the widow of the Kyiv prince Vsevolod, in November 1097 acted as an intermediary between the rival princes, which indicates a certain connection of the metropolitan with the social and political life of Russia. In the summer of 1101, Nicholas again acts as a champion of inner peace.
In 1102 he was recalled to Greece.
Died in 1104
Nicephorus I (Metropolitan of Kyiv)
Metropolitan Nikifor (XI century - 1121) - Metropolitan of Kyiv, author of messages and teachings.
Originally from Sura Lycian in Asia Minor. Greek by origin.
He was sent to Russia by the Patriarch of Constantinople in 1104. He arrived in Kyiv on December 6, 1104 (according to other sources, December 6, 1103), and on December 18 he was appointed to the Russian metropolis.
He was a "learned" and "simple" archpastor, zealous for his work. Under him, the holy relics of the noble princes Boris and Gleb, transferred to the new temple, “marked themselves with many miracles”; the relics of the Great Martyr Barbara, brought from Constantinople, visited Kyiv. According to the surviving sources of his pastoral activity, it is clear that Metropolitan Nikifor cared about the welfare of his flock.
In January 1121, Metropolitan Nicephorus died. Macarius (Bulgakov) has a death date of April 1121.
literary heritage
He wrote (apparently in Greek) several moralizing works, which were probably translated into Russian at the same time. They have come down to us in collections, usually in conjunction with the works of Methodius of Patara, and on this basis K.F. Kalaidovich admitted that it was N. who translated the works of Methodius.
According to lists not earlier than the 16th century, the following have come down to us:
- Message to Vladimir Vsevolodovich Monomakh about fasting, about abstinence of feelings ("Blessed be God and blessed be the holy name of his glory ...");
- “Message from Nicephorus, Metropolitan of Kyiv, to Vladimer, Prince of All Russia, son of Vsevolozh, son of Yaroslavl” - about the division of churches into eastern and western (“Thou wast, noble prince, what a rejection of the former Latin ...”), both texts are given in the VMCH under 20VI; GIM, Synod. collection, No. 121, l. 444-450;
- Epistle about the Latins to the Grand Duke Yaroslav Svyatopolchich (“Message from Nicephorus, Metropolitan of Kyiv of All the Russian Land, written in Latin to Yaroslav, Prince of Murom, Svyatoslavich, son of Yaroslavl about heresies”), placed in the VMCH under 31 VIII; GIM, Synod. collection, No. 183, l. 588-593;
- the teaching on fasting, which is a distribution of text 1, occurs in different editions with different titles and is represented by numerous lists (sometimes combined with excerpts from other teachings on fasting);
- Filaret also attributed to Nikifor the legend of the miracles of Boris and Gleb. Teachings on fasting provide important material for judging morals at the beginning of the 12th century, the messages are answers to questions from princes about the differences between the Orthodox and Catholic churches after their separation after 1054 (a total of 20 discrepancies are indicated) and with calls to deviate from following the "Latin" .
Nikita (Metropolitan of Kyiv)
Metropolitan Nikita (XI century - May 19, 1126) - Metropolitan of Kyiv and All Russia (1112-1126).
Greek by origin. Arrived from Tsargrad in 1122 (near Stroev, in 1120). From October 15, 1122 - Metropolitan of Kyiv.
As a metropolitan, he consecrated Bishop Simeon of Vladimir-Volynsk in the spring of 1123 and Bishop Mark of Pereyaslavl on October 4, 1125. The Pereyaslav see was empty for two and a half years (after the death of Bishop Sylvester on April 12, 1123) due to the Metropolitan's refusal to meet Vladimir Monomakh, who wanted to establish an independent see in Smolensk, where his grandson Rostislav was sitting and which then belonged to the Pereyaslav diocese. Vladimir Monomakh, in turn, stubbornly refused to approve a new candidate for the Pereyaslav chair. Only after the death of Vladimir on May 19, 1125, did his son Mstislav fulfill the will of the metropolitan.
He died on May 19 (according to N.D., March 9), 1126. After him, for about five years, the chair of the Russian metropolitanate remained idle.
Michael II (Metropolitan of Kyiv)
He was appointed and ordained in Constantinople and arrived in Kyiv in the summer of 1130. Already in November-December of the same year, he consecrated Nifont to the Novgorod bishops, and in 1134-1136. participated in the establishment of the Smolensk diocese.
Around 1134, he arrived in Novgorod and, in the name of God, kept the Novgorodians from enmity with the Rostov princes. But the Novgorodians did not listen to the metropolitan and, having detained him at home, set out on a campaign. However, they were defeated and, returning from the campaign, they released the metropolitan.
With great difficulty, Mikhail managed to put an end to the troubles around the vacant Pereyaslav see (1134-1141), which arose as a result of protests against the separation of the Smolensk land from the Pereyaslav diocese; Mikhail was able to ordain another Pereyaslav bishop, Euthymius, only in 1141.
During the time of constant civil strife under the Kyiv princes Yaropolk Vladimirovich (1132-1139) and Vsevolod Olgovich (1139-1146), Mikhail made unsuccessful attempts to mediate between the rival princes, although he could not avoid accusations of partiality. At the turn of 1134-1135. he even ended up in prison for a short time, which should have hindered his mediation activities.
The authority of the metropolitan was also undermined by his efforts in support of the pro-Byzantine policy of one of the coalitions of Russian princes (primarily Galician and Suzdal).
Participation in the bickering over the Kyiv table in 1145/1146 is the last thing we know about Michael's political activities. During the enthronement of Izyaslav Mstislavich on August 13, 1146, he was no longer in Kyiv.
On the basis of the message, one can guess that Michael resigned from the rank of metropolitan (unsubscribed from the metropolis) during the crisis, the culprit of which, apparently, was himself. At the same time, he recalled the primordial rights of Constantinople in order to avoid complications with the appointment of his successor. Since just in 1145 Michael was on a canonical visit to Byzantium, it is possible that the events in Kyiv that followed soon after were one of the reasons for his refusal to return there. He died in 1145.
He was sent to the ve-li-ko-mu prince in Kor-sun by pat-ri-ar-hom Tsa-re-grad-sky Ni-ko-la-em Hri-so-ver-gom. From Kor-su-ni, a mit-ro-po-lit came to Ki-ev together with the great prince Vla-di-mir. Mi-kha-il was a zealous race-pro-country-tel-christianity; passing through the vast countries, he gave soo-me-on the faith of Christ-howl. Mit-ro-po-li-tu Mi-ha-i-lu p-pi-sy-va-yut in-stro-e Ki-e-in-Evil-to-ver-ho-Mi-hai- lov-go mo-na-sta-rya, and who came with him from Tsa-rya-gra-da mo-na-ham - os-no-va-nie mo-na-stay Ki -e-in-Me-zhi-gor-sko-th. Mi-ha-il everywhere, where he could only build churches, put priests and dia-ko-nov and nis-pro-ver-gal idols. Let-the-pi-si go-to-ryat that the people, attached to the ancient superstition, looked at the con- the destruction of their idols, and when their god Perun was thrown into the Dnieper, the crowd, running after their idol, screamed la after: "Pe-rune, you-dy-bye!" i.e. "you-swim-wai." Is-tu-kan, striving-le-ni-em-carrying waters, as if in a vi-well-being voice-su in-pi-u-ing to him, stuck to the be-re-gu at the very same place, where later, in the XI century, a mo-on-stir was built and called you-du-bits-kim. St. Mi-kha-il died in Ki-e-ve; his relics are chi-va-yut in the ve-li-coy so-bor-noy Pe-cher-sky church-vi from the roof. In over-pee-si with ra-ke it on the re-shet-ke is depicted-bra-but that this saint was pre-sta-vil-sya in 992, in gre-ben in De-sya-tin-noy church; that under the Pe-cher-sky igu-men Feo-k-ti-ste, his re-re-not-se-ny in An-to-ni-e-vu pe-shche-ru; and according to the presentation of ar-khi-mand-ri-ta Ro-ma-na Ko-py and by name decree on July 23, 1730, re-re-not-se - we are on October 1 of the same year in a great church (Pe-cher-skaya). When St. Mi-kha-il is assigned to whether it is pleasing, unknown: in-la-gat on-dob-but, from sa-mo-go re-re-not-se-niya his relics in the cave, for in the list of the pre-good An-to-ni-e-howl of the cave, he is also at Kal-no-foy -sko-th in 1638; and in the book Aka-fi-stov with ka-no-na-mi, na-pe-cha-tan-noy in the Pe-cher-ty-by-drawing in 1677, in 9 pes- nor, 1 verse-he Pra-vi-la of the pre-beautiful fathers of the Pe-cher-skys, having become-le-but his name, as before now, pe-cha-ta-et- Xia in this canon; but in the general me-s-tse-words it was not, like the other pre-good Pe-cher-skys. Already decree-for-mi St. si-no-yes June 15, 1762, May 18, 1775 and October 31, 1784 -ha-i-lu, An-to-niyu, Fe-o-to-this and about-chim-to-creators Pe-cher-sky in books, from-yes-va-e-myh Lavra ti-po-gra-fi-her, and by the decree of St. Si-no-yes on August 6, 1795, in-ve-le-but would-lo co-chi-thread and general life-not-describe-sa-connection ti-te-la Mi-ha-i-la for room in Che-ty Mi-not-yah. Mi-ha-il in-chi-ta-et-sya the first Ki-ev-sky mit-ro-po-li-tom. Some le-to-pi-si na-zy-va-yut his second, and the first Greek Leon-ty or Leo-va; in the Nov-go-rod-sky let-to-pis-tse, mit-ro-po-li-tov na-chi-na-et-sya from Fe-o-pemp-ta (1037) . Until the XIII century, mit-ro-po-li-you lived-whether one hundred-yang-but in Ki-e-ve. The omission of this city-ro-yes for-a-hundred-vi-lo of their re-re-not-sti pre-table mit-ro-po-lea in Vla-di-mir on Klyaz-mu , and then, in the beginning of the XIV century, to Moscow, where they ruled the Russian Church-to-view until the ri-ar-she-stva (1589). Mit-ro-po-li-you All-Russian-si-names-but-va-lis first of Ki-ev-ski-mi and all of Russia. According to the establishment of the new-le-nii of the pat-ri-ar-she-stva of the Ki-ev-sky mit-ro-po-li-you, according to the number of them to the Russian hierarchy , for-no-ma-whether the first place after pat-ri-ar-hov.
See also: "" in from-lo-same-nii svt. Di-mit-ria Rostov-sko-go.
Prayers
Troparion of Saint Michael, Metropolitan of Kyiv
Today, the prophecy in the Apostles of the First-Called is fulfilled: / Behold, on these mountains, grace and faith have multiplied. / And those who have become dilapidated by unbelief / have been born in the Divine font / and have become people of renewal, / the royal sanctification, the tongue is holy, the flock of Christ, / to whom you were the first shepherd Thou, / as if you had served Baptism first. / And now, standing before the Lord Christ God, / pray to all the Russian sons to be saved: / have boldness as a hierarch of God and a clergyman.
Troparion of Saint Michael
Today, the prophecy in the Apostles of the First-Called was fulfilled, / behold, on these mountains, grace and faith have multiplied. / And even with unbelief, dilapidated / the divine font was born / and the people of renewal, the royal sanctification, / the tongue is holy, the flock of Christ, / to whom you were the first shepherd Thou, / as if you had served the first Baptism. / And now, standing before the Lord Christ God, / pray to all Russian sons to be saved, / / have boldness, like a hierarch of God and a clergyman.
Kontakion of St. Michael, Metropolitan of Kyiv
Moses the second appeared to Russia, father, / having brought mental grapes from Egyptian idolatry / into the earth by prophecy I foresee. / There will be, speech, the affirmation of faith on earth, / and on the tops of the mountains of Kyiv it will be exalted more than Lebanon / the fruit nourishing the world of everything. / From worthless tasting / We bless you, Michael, God's hierarch.
Kontakion of Saint Michael
Moses the second appeared to Russia, Father, / having brought mental grapes / from Egyptian idolatry into the earth, I foresee by prophecy: / there will be, I say, the affirmation of faith on earth, / and on the tops of the mountains of Kyiv it will be exalted more than Lebanon / The fruit that nourishes the whole world, / from Tasting worthless, / / we please you, Michael, God's hierarch.
Prayer to Michael, the first Metropolitan of Kyiv
Holy great and glorious archpastor and our father Michael, the chief altar and enlightener of the Russian country, I intercede with all the Christian tribes before God, we pray to you: help us to be your love for God as an imitator, but in your earthly belly you were filled with it. Enlighten our minds and hearts with the light of Divine teaching. Teach us to follow you faithfully and diligently do the commandments of the Lord, so that your children will appear not only in name, but in our whole life, so we will be known. Pray, Equal-to-the-Apostles hierarch, for the Russian Church, for your city and monastery, in which your saints rest incorruptibly, and for our entire Fatherland, look graciously on all your faithful worshipers, seeking your help: be a healer in all illnesses, in sorrows and sadness is a comforter, an assistant in troubles and needs, at the same time a mortal intercessor and patron, may we be honored with your help and we sinners receive salvation and inherit the Kingdom of Christ. To her, the saint of Christ, if you are able to help us, yes, trusting in your help, we will glorify Divnago in His saints, God the Father and the Son and the Holy Spirit, now and ever and forever and ever. Amen.
Canons and Akathists
Akathist to St. Michael the Wonderworker, First Metropolitan of Kyiv
Kondak 1
A vessel chosen from Christ God, you were sent to the Russian land and our language was enlightened by holy baptism to the holy hierarch Father Michael, the same as your Lord in heaven now, praying diligently to get rid of your flock from all troubles and misfortunes, but we call you:
Ikos 1
Archangels and angels, the King, and all creatures, the Creator and Provider, show Your mercy to the people of our country, who walked in the darkness of idolatry, and thee, Saint Michael, as the apostle of the ambassador, may this enlighten with the light of true knowledge of God. And with your teachings, even before offering sacrifices to the demon, now they offer their souls to Christ. To you this thanksgiving hymns are sung:
Rejoice, zealous planter of the faith of Christ.
Rejoice, eradicator of idolatry;
Rejoice, abolishing the sacrifices of demons.
Rejoice, light shining from the east;
Rejoice, thou who dispersed the darkness of idolatry.
Rejoice, enlightening people by the teachings of Christ;
Rejoice, destroying the idol's requirements with the cross.
Rejoice, having cultivated the field of Christ well;
Rejoice, fruitful seeds on it all-yielding.
Rejoice, honeyed mouth of Christ;
Rejoice, melodious flute of the Holy Spirit.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 2
You saw, Saint Michael, the fruits of your preaching labors, citizens of the glorious city of Kyiv, listening to the truth of your teaching with all your soul and heart, believing in Christ the true God, turning away the vile idols and breaking the new ones, others with reproach into the river, vmetahu, in them Besi: “O fierce to us”, cry. In vain, blessed father, thou rejoiced in thy spirit, gratefully singing to God: Alleluia.
Ikos 2
Having a divinely inspired mind, venerable Father Michael, having punished people with your divine teachings, and melting with the smoothness of the soul, having nourished the gospel words with bread, thou hast brought this Christ:
Rejoice, the Church is beautiful;
Rejoice, goodness of the bishops.
Rejoice, Orthodoxy shone;
rejoice, piety rule.
Rejoice, great teacher of Russian people;
Rejoice, glorious performer of the prophecies in the apostles of the First-Called.
Rejoice, the face of the God-chosen fathers of the Caves to the primate;
Rejoice, Equal to the Apostles Cyril and Methodius Equal to the Apostles.
Rejoice, thou who bore the twelve sons of Vladimir in the font of Baptism;
Rejoice, thou who diligently served all his land.
Rejoice, spreading the faith of Christ;
Rejoice, caster of the demonic charm.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 3
By the power of your charitable prayers, holy, our forefather, helping us to believe in the One True God, while the false gods reject and crush our spiritual idols: pride is humility, love of money is non-acquisition, fornication by chastity, anger by meekness, gluttony by abstinence, envy by goodwill, despondency by being strong on God's hope. Yes, tacos were better than spiritual thunderbolts, let us be able to present ourselves to God, You, father, taught us to believe and sing unceasingly: Alleluia.
Ikos 3
Have the kvass of faith in Christ, wife, God-wise Princess Olga, who is hidden in the satech of the Russian people. By you, by the will of the Almighty, all the dough of the power of Vladimirov was fermented, aged in the faith of Christ. For this sake, accept from our zeal worthy of praise to you:
Rejoice, God's favor to Russia;
Rejoice, fulfillment of the prayers of St. Olga.
Rejoice, great counselor of the glorious sovereign Vladimir;
Rejoice, wise edifier of the newly elected people of Christ.
Rejoice, through whom our king and all Russian people are saved;
Rejoice, in whom our bishops, priests and monks boast;
Rejoice, because the poor from God are rich and glorified;
Rejoice, for through the faith of Christ the labored elders rest in paradise.
Rejoice, for the babies who have passed away cry out "Hosanna in the highest";
Rejoice, imzhe the souls of the sons of Russia, like sparks, flow along the stem to heaven.
Rejoice, beautiful blessing of our land;
Rejoice, consecration of the glorious city of Kyiv.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 4
Feeling the crushing storm of idols, demons weepingly cry out: “O fierce to our wretchedness. Formerly they were revered by everyone, now reproach from a single rise of a stranger, who teaches people to believe in Christ, but crush us, singing to the One God: Alleluia.
Ikos 4
We hear of old from the Divine Scriptures, as if the walls of Jericho had fallen, with Joshua of Nun, we carry the kivot: now we are, as if idols fell to you, Saint Michael, I will come to the Russian country. The same we, your children, with you in the most bright clothes of Baptism, we gratefully praise you calling out:
Rejoice, shining light on the mountains of Kyiv;
Rejoice, bringing people from darkness to light.
Rejoice, thou who didst destroy the thorns of polytheism;
Rejoice, with the warmth of the love of the Divine soul, our father is warm.
Rejoice, thou who didst preach Christ the Son of God with thy mouth;
Rejoice, revealing idol wickedness with your fiery tongue.
Rejoice, our fathers taught us to believe in the Triune God;
Rejoice, you who planted the fruitful tree of the paradise of Jesus.
Rejoice, as if the Russian people were thinking of you with the water of grace;
rejoice, for by you their soulful eyes are opened in the holy font.
Rejoice; as if by you, to the glory of God, many churches were created;
rejoice, as you have made the cloisters of the monks.
Rejoice, Michael, great hierarch, most glorious primate of the Church of Russia.
Kondak 5
Bring the divinely radiant lamp of thee, Michael the Wise, the Great Vladimir, into the Russian land darkened by idolatry, and even here, with your coming, people will be sanctified and the true faith will come to their senses, Orthodox and God-pleasing sing the song of praise to the Most Holy Trinity: Alleluia.
Ikos 5
Hearing the Patriarch of Constantinople, like Vladimir, the holy perception of Baptism, and praying like a hierarch of the forerunner: yes, he will send a wise teacher to Korsungrad and put that metropolitan of the Russian land, rejoicing zealously and with the consecrated cathedral having created advice, having chosen thee, holy, to fulfill this great obedience. The Russian people saw you and saw the reverent sight of your face, gray-haired heard your sweetness, the verb:
Rejoice, our good mentor;
Rejoice, successor of apostolic authority and honor.
Rejoice, glorious in the bishops;
rejoice, great in faith.
Rejoice, prudent in command;
Rejoice, most sweet in their teachings.
Rejoice, meek in disposition;
Rejoice, life high according to Bose.
Rejoice, zealous zealot of truth;
Rejoice, formidable accuser of injustice.
Rejoice, for with your prayers we hope to avoid eternal death;
Rejoice, for with your teachings we believe to acquire eternal life.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 6
The preacher of the faith of Christ appeared to you in Novegrad, sacred to Michael, he came to him, crushing idols, ruining the ruins, you baptized people, you built churches and presbyters in hail and scales delivered you, brotherly love and Christian life, teaching and admonishing people, but all united mouth and one heart with you will get used to singing to Christ God: Alleluia.
Ikos 6
Thou hast shone forth, O saint of Christ, like a bright star in our Fatherland, and thou hast completely suppressed the darkness of idolatry with the light of thy Divine teachings. For this sake, like an angel of God, the people of Russia call out in honor:
Rejoice, beginning of our faith in Christ;
Rejoice, foundation of the Church of God in Russia.
Rejoice, hierarch in the preaching of the word of the Gospel in the image.
Rejoice, monk, on the path of a charitable life to the current, rule.
Rejoice, righteous life of the laity guilty;
Rejoice, all who live virtuously at the wedding.
Rejoice, thou who adorned thy soul with purity;
Rejoice, guide the way of temporary life in humility of spirit.
Rejoice, shining lightly with good deeds;
Rejoice, surprising people with many miracles.
Rejoice, for thou hast rendered a good word about thy flock to the Chief Shepherd Christ;
Rejoice, for thou hast received His righteous reward from His hand.
Rejoice, Michael, great hierarch, glorious primate of the Church of Russia.
Kondak 7
Although the most good God choose new people for Himself, first bring to the knowledge of the Divine the great in the tsar Vladimir, even with the intelligent radiance of grace in the holy font was lit up, welcome the shepherd with the highest revelation, but bring His sheep to Russia, in unbelief astray, bring. With the same teaching and Baptism in the name of the Father, and the Son, and the Holy Spirit in this water, having washed it into the courtyard of Christ, you brought it. With them now standing before His throne, pray that he will make us worthy with you in heaven to bring a song to Him: Alleluia.
Ikos 7
We see the new apostle, blessed bishop Michael, flowing around the Russian land: as if you had reached a certain city of Rostov, where you baptized a great multitude of people and believed in the Trinity, you taught the One God, having punished you with piety and prudence and raised many churches, presbyters and deacons to them thou hast set, and thou hast given pious statutes to those who say to thee:
Rejoice, by the grace of Baptism you crowned the head of Russia like a diadem;
Rejoice, Orthodoxy, like a ring, betrothed our land to Christ.
Rejoice, this one in piety, like wearing royal purple;
Rejoice, the Gospel of Christ, like a golden hryvnia on her neck, laying it.
Rejoice, granting the Cross of the Lord to her invincible power;
Rejoice, all her Orthodox child to Christ the Lord and the Most Pure of His Mother adopted.
Rejoice, bright bridegroom of the Church;
Rejoice, most glorious son of the Heavenly Father.
Rejoice, father of fathers, commanding beauty;
Rejoice, shepherd of shepherds, all-praise kindness.
Rejoice, and pray for all kinds of Russians;
Rejoice, interlocutor of heavenly angels.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 8
Wandering and wandering in the deserts of idolatry, the son of Russia was thou a guide to the promised land of the reverend Father Michael, if not forty years like Moses, but for four years the people of the Kievan country were child-rearing, not with perishable manna, but with true bread that came down from heaven feeding, even is Christ the Lord. Therefore we sing a song about you: Alleluia.
Ikos 8
Being all in Bose, the archpastor of ever-memorable pleasing to that everlasting flock of yours taught you, your spiritual child and begging the nothingness of the love of Christ to prefer, we are your children of spiritual grandchildren, we say to you:
Rejoice in Christ the Lord with all your soul and heart, loving;
Rejoice, believe Him and love Him and taught us.
Rejoice, for thou hast pleased God greatly;
Rejoice, for thou hast taught us the Divine law.
Rejoice, good and faithful servant of the Heavenly Lord;
Rejoice, the talent given to you is not hidden, but diligently multiplying.
Rejoice, I will buy them a lot,
Rejoice, having received great praise from your Lord.
Rejoice, under the good yoke of Christ, bowing your neck with humility;
Rejoice, burden of the day and var, in His grapes with zeal, lifting.
Rejoice, having received a denarius instead of the Kingdom of Heaven from Christ;
Rejoice, sweetly resting in heavenly abodes according to your labors.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 9
All the Russian people, who first wandered in pagan polytheism, now by you, Saint Michael of God, having come to the knowledge of God with good instruction and in the holy font from the blindness of rational eyes, they glorify their One Creator, singing to Him: Alleluia.
Ikos 9
The orgy of man does not suffice to glorify your labors and deeds, Spirit-bearing Father, even if you lifted up: you were so jealous of faith, as if to the godless Agarians, to the Bulgarians and Saratsyn, the husband of a certain Mark the philosopher sent to preach and called people to Christ. Now we say to you this:
Rejoice, like Elijah in the Lord Bose jealous;
Rejoice, for the spread of His holy faith is much pleased with Him.
Rejoice, laboring for the glory of Christ;
Rejoice, thou who didst carry His venerable name before the tongues.
Rejoice, having become like an apostle with diligence in the teaching of Christ;
Rejoice, imitating Christ Himself in the salvation of human souls.
Rejoice, filled with divine love;
Rejoice, filled with compassion for your neighbor.
Rejoice, destroy the pagan temple with thunder;
Rejoice, tympanum, proclaiming the glory of the Divinity of Christ.
Rejoice, for boldness is now great to Christ imash;
Rejoice, as you stand before Her throne in indescribable joy.
Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 10
Wishing the salvation of the people and the good approval of the Church, our shepherd of good fortune, this pretty much arranged everything about the Russian tribe of the newly elected: shepherds and teachers in the city set you up and thus entrusted a flock of verbal sheep, You yourself departed to the great weeping and sobbing of your flock and moving Prince Vladimir, falling to your relics, pitifully calling God: Alleluia.
Ikos 10
You were a faithful servant and servant of the King of Heavenly Christ God, our Father Michael, and if you rested in the Lord’s sleep of death, both your holy body would not be involved in corruption, but appear as a human healer. The same race of your relics is coming, we prayerfully praise you: Rejoice, as you shine on earth with the incorruption of your body; rejoice, for you shine in heaven with the holiness of your soul. Rejoice, bright illumination of the Russian countries; Rejoice, wonderful decoration of this great temple. Rejoice, great intercessor of your city of Kyiv; Rejoice, zealous prayer book of the Caves monastery. Rejoice, for all the children of the Orthodox Church, I warmly intercede before God; Rejoice, quick representative of all those who call on you for help. Rejoice, as with your charitable life, as with the brightest sun you enlighten us all; Rejoice, as you surprise the whole world with your apostolic labors. Rejoice, his body is more honorable like fragrant cypress, fragrant in the Church of God; rejoice, his holy soul, like a cedar in the paradise of Christ, flourishes in joy. Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 11
By singing laudatory we magnify you, Saint Michael of God, and the intercessor at the Throne of the Heavenly Sovereign named after you with tea. Do not disgrace our faith, good shepherd, but accept our prayers, as if incense was incense, and beseech Christ to grant us a virtuous end of our life and settle with you with Christ, let us hear your voice to Him about us: behold and children, Thou hast given me, O Lord, and to Him together with thee we will sing: Alleluia.
Ikos 11
You were a luminous ray, O God-wise Father Michael, sitting in the darkness of polytheism, guiding Christ God to the Sun of Truth, pray to Him, in the light of His commandments we always abide, bring joyful singing to you: Rejoice, lamp of the Trisyan Light; Rejoice, dawn of the Unsetting Sun. Rejoice, fire of idol wickedness; rejoice, flame, ignite the heretical teachings. Rejoice, holy hierarch, instruct everyone, as if there is no God other than Heavenly; Rejoice, enlightener of men, speak, as if there is no salvation outside the catholic apostolic Church. Rejoice, instruct on a charitable life; Rejoice, show the way to the Heavenly Kingdom. Rejoice, guiding star to Christ; Rejoice, on the path that we have come to the true God. Rejoice, opening the gates of paradise to the sons of Russians. Rejoice, I intercede, having set up a multitude of these there. Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 12
The grace of God over the years has kept your holy body imperishable in the earth, laid in the Church of the Tithes, and as a valuable treasure to your flock, safe and sound, reveal this, as if below your sacred garments touch corruption: from here, by faith, understand, as if you stand before Christ and pray for those who honor thee and those who sing to him for your sake: Alleluia.
Ikos 12
Singing your holy and glorious life, Equal-to-the-Apostles Michael, we honor your sacred memory, we praise your zeal for God, we exalt your love for Christ and for your neighbor. But you, O Most Blessed Father, do not disdain this humble singing: Rejoice, as you stand before the Throne of the Most Holy Trinity; rejoice, as you pray to the Almighty for the whole world. Rejoice, as from the archangels and angels, sing the Trisagion hymn in Heaven; rejoice, for you are in heavenly abodes from the apostles. Rejoice, for from the faces of the saints before God you intercede for our souls; rejoice, for you are helping our salvation from the ranks of the saints. Rejoice, as with the Most Pure Virgin Theotokos, you raise your honorable hands about the peace of our Fatherland to Christ; Rejoice, as you continually implore Him for the union of people. Rejoice, heir to the prophets and martyrs of the Higher Kingdom; Rejoice, paradise of God with all the saints of the same village. Rejoice, heavenly majesty and beauties to the viewer; Rejoice, owner of endless sweets and heavenly bliss. Rejoice, Michael, great hierarch, glorious primate of the Russian Church.
Kondak 13
Oh, all-praiseful and wonderful miracle worker, our Father Michael, the first Russian country to the hierarch and all Orthodox Christians to the representative, accept this small prayer of ours, brought to you in praise, and with your prayers ask God for a quiet life and full of virtues in this age, and in the future life we will be honored to sing together with you in the Trinity to the One God: Alleluia.
(This kontakion is read three times, then ikos 1 and kontakion 1)
It is open to this day. Having plunged into the history of confessional disputes, one can confidently assert that the adoption of autocephaly is not so much a religious process as a political one.
This article will be devoted to the first attempt of the Russian Orthodox Church to obtain such autonomy. Already in the 11th century it was clear that submission to Constantinople causes significant damage to the Russian state.
Historical and political prerequisites for the election of a metropolitan from the Russians
The reason for the conflict, which grew into a real war between the Greeks and Russians during the period, was an incident related to merchants from Kievan Rus.
In Constantinople, a merchant from Kyiv was killed, while the property that belonged to the deceased was confiscated in favor of the emperor. The news of what happened quickly reached Kyiv and caused a storm of indignation among the ruling elite and, of course, directly from the prince. After all, shortly before this, negotiations were held, stipulating such situations and measures to resolve controversial issues, but the Greeks acted absolutely against the agreements.
Military campaign against the Greeks
Prince Yaroslav sends an expeditionary force to the Eastern Roman Empire, headed by his eldest son, the prince, who is sent by sea. Near the western shores of the Black Sea, the squadron of the Slavs fell into a big storm, losing more than a third of their ships. The rest of the troops, moving by sea, were attacked by Greek ships. After such troubles, some of the ships that were still usable were sent back, landing troops at the same time. On the way back, the prince's ships were again overtaken by the Greek squadron, but this time luck was on the side of the soldiers of Prince Yaroslav. Greek ships were sunk in large numbers.
Six thousand soldiers, who managed to land on the shore, continued their campaign, the experienced commander Vyshata led the troops. The news of the destruction of the fleet infuriated Emperor Konstantin Monomakh, so the issue of the landing was to be resolved, according to the emperor's plan, with maximum cruelty.
After a series of clashes, the voivode Vyshata was surrounded and captured with the remnants of the detachment, in this case the Greeks used a very cruel punishment, which, in principle, has already been used in history, it is enough to recall Vasily II the Bulgar-Slayer. The remaining Russian soldiers were blinded and sent home, of course, such an act on the part of the Greeks did not contribute to ending the war.
The death of Metropolitan Theognost as a prerequisite for the election of Hilarion
He dies in 1048 Due to the crisis in Greek-Slavic relations, the new metropolitan cannot come to Russia. It should be noted that before that all the hierarchs were sent from Constantinople. Prince Yaroslav the Wise understands that the situation is critical and it is necessary to act quickly and firmly. Therefore, he decides to appoint a compatriot metropolitan to the post without the permission of Byzantium. The choice falls on the resident of the Kiev-Pechersk Lavra, the future First Hierarch of the Russian Orthodox Church, who becomes Hilarion of Kyiv.
Rapprochement of the future metropolitan and prince
Even before his monastic deed, Hilarion of Kyiv was distinguished by an ascetic life, imitating the ancient anchorites.
Sources say that he dug a cave for himself in the forest. In it he spent solitary hours in prayer. Subsequently, the monk Anthony, who returned from Athos, settled there. It was from this moment that the spiritual authority of Hilarion began to grow in the eyes of the population. After some time, most likely, in the 50s of the 11th century, people began to resort to various advice from this person. The prince made him rector of his own church.
Hilarion of Kyiv, Metropolitan: biography
There is not very much information about the life of the future saint and the first Russian metropolitan. It is reliably known that the Kievan and all Kievan Rus was originally from Kyiv. There is no doubt that the writings that have come down to our time testify to the author's excellent preparation both in theology, canon law, and in knowledge of the rules of oratory.
There is an assumption that he knew the Greek language, which he studied on Mount Athos or in Constantinople, perhaps he was in the West, where he became acquainted with Western theology and worship. However, these hypotheses do not have reliable confirmation.
Prior to his episcopal consecration, Hilarion was at first a priest in the village of Berestovoe, located near Kyiv, and served in a church owned by the prince.
Regarding his personal qualities as a shepherd and a person, no evidence has been preserved. However, the fact that he headed the princely parish testifies to a certain spiritual authority that this man won in the eyes of the prince. The only data about Hilarion, the Metropolitan of Kyiv, can be found in the chronicle, which speaks of him as a man of a virtuous life, a faster and a scribe. However, it is difficult to understand what the latter means. Undoubtedly, this refers to his erudition. But whether it is limited to the study of the holy fathers and their creations, or to receiving a systematic education, it is difficult to judge. In modern science, disputes regarding this still do not stop.
Cathedral of Russian Bishops
In 1051, Prince Yaroslav the Wise, having gathered local bishops, held a synod, after which, regardless of Constantinople, priest Hilarion was elevated to the throne of Kyiv to the post of metropolitan.
Based on the analysis of the surviving documents, we can conclude that Kyiv absolutely supported the internal and external political course chosen by Yaroslav the Wise.
The subsequent fate of the metropolitan
After the death of who fought for the independence of the church from Constantinople, this church and political figure was practically removed, instead of him a protege from Byzantium was sent. This event took place in 1055. The further fate of the first Russian metropolitan is unknown, there are several versions:
- He independently left the pulpit and lived out his days as a resident of the Kiev-Pechersk Monastery.
- The reason for the appearance of the metropolitan from Byzantium was the death of Metropolitan Hilarion of Kyiv, but in this case the question of whether it was natural remains open.
- He was forcibly removed from the pulpit and imprisoned in a monastery.
Thus, the biography of Metropolitan Hilarion of Kyiv is an illustration of the process of the desire of the young church on the territory of Kievan Rus for autocephaly and the unwillingness of Byzantium to lose leverage on the state and society, giving independence to the newly formed metropolis.
Social activities of Metropolitan Hilarion
Many historians such as Kartashov, Golubinsky, Metropolitan Macarius, Smirnov often try to give a historical assessment of this phenomenon in the history of the Russian state. A logical question arises: "Hilarion of Kyiv, Metropolitan, what did he do for the state and the church, how did this affect the development of these two institutions of public life?"
The future saint not only dealt with church affairs, but also participated together with the prince in the formation of the legal system of Kievan Rus. Thanks to his direct participation, the legal system operating on the territory of Kievan Rus was created and systematized.
Participation in the organization of the Kiev-Pechersk Lavra
He also took an active part in the construction of the Kiev-Pechersk Lavra. Having a very close relationship with the prince, he received the necessary land for the construction of the future center of spiritual culture of the entire Russian state.
In addition, the saint took part in the formation of the library, which was created at the Hagia Sophia. His authorship belongs to a number of church and literary monuments, which are a real work of art of ancient Slavic writing.
The Literary Activity of Saint Hilarion
The most significant work belonging to him is a literary work, which completely turned the view of scientists about the intellectual development of Kievan Rus. Hilarion of Kyiv, Metropolitan, was a highly educated person. The "Sermon on Law and Grace" indicates that a symphony of power was needed.
The most famous researcher of the literary heritage of Ancient Russia, S., believed that this work was written at a high level. The author built a logically verified text, the simplicity of the narration and the variety of literary devices testify to the talent of the person who wrote it. Rhythmically correctly spaced speech equates this text with similar literary monuments of Byzantine authors. Metropolitan Hilarion also wrote other works.
Kievan Rus is a state that gave the world such a talented person. In addition to the above-voiced work, he owns several other works that have survived to our time.
An interesting work is the "Confession of Faith", written on the occasion of episcopal consecration. According to custom, a cleric who is appointed as a bishop must publicly speak about his theological convictions so that everyone present can understand that he is not a heretic.
He also owns a prayer called "The Prayer of Our Reverend Father Hilarion, Metropolitan of Russia", which makes an unforgettable impression on the reader with its poetry and abundance of poetic images.
Canonization of Saint Hilarion
The question of canonization remains open even now. It is not known for certain when this event took place, it is possible that the Metropolitan of Kyiv and All Russia Hilarion of Kyiv was canonized without the definition of a church council. However, most church historians believe that there was no direct decision of the council on this issue. The reason was popular veneration. The relics of this saint are in the Near Caves of the Kiev Caves Monastery. Memorial Day takes place on October 21st.
To date, there are no reliable images that depict Hilarion of Kyiv, Metropolitan. The photos presented in the article confirm this. Also, in accordance with Russian traditions, the relics are under vestments, they are not shown to the general public. You can only see a photo of the tomb where the relics of the saint are located.
His "Word on Law and Grace" became a philosophical justification for the new meaning of the existence of Russia
In the middle of the 11th century, an event occurred in Kyiv, about which the ancient Russian chronicler told with just one phrase, placed in the "Tale of Bygone Years" under the year 1051: "Yaroslav Rusyn Hilarion was appointed metropolitan, having gathered bishops for this."
Meanwhile, the event that happened in Kyiv in 1051 was far from ordinary. After all, for the first time the Kyiv metropolitan cathedra was headed by a native of the Russians - Presbyter Hilarion. Prior to Hilarion, this most important ecclesiastical and political post was occupied exclusively by Greeks appointed from Byzantium.
The desire for independence
We know almost nothing about the life of Hilarion, Metropolitan of Kyiv. There are only two mentions in The Tale of Bygone Years, a record of similar content at the end of the "Confession of Faith" by Hilarion himself (or on his behalf), Simon's reference to the "Life of Anthony" (about the appointment to the presbyter and tonsure of Hilarion by Anthony) and the mention of Hilarion's name in the church "Charter of Yaroslav".
In particular, The Tale of Bygone Years reports that prior to his appointment as metropolitan, Hilarion served as a presbyter (i.e., senior priest) in the village of Berestovo, in the princely church in the name of the Holy Apostles. He was a very pious man. For solitary prayer, he often left Berestovoye to the high, mountainous bank of the Dnieper, overgrown with dense forest, which descended steeply to the river waters. And Hilarion dug a small cave in that mountain. Here, in this cave, he offered up his prayers to God. Grand Duke Yaroslav loved Hilarion very much, often consulted with him, listened to his opinion. And therefore, when the need arose, Prince Yaroslav suggested that Priest Hilarion lead the Russian Church. The appointment of Hilarion to the metropolitan took place solemnly in the new, just built Cathedral of St. Sophia in Kyiv.
Two important points are seen in the very fact of the election of Bishops Hilarion by the Council as Metropolitans of Kyiv. On the one hand, this is an attempt to revive the traditions of the early (still Vladimir's time) Russian church, the head of which was elected by all the bishops. On the other hand, there is a noticeable desire to emphasize the independence of the Kievan state from Byzantium, both in the church and in the political sense.
#comm#And it was not for nothing that Hilarion himself, unlike the Greek metropolitans, strove for the Russian Church to gain an independent position, supported the idea of independence for the entire Russian state.#/comm#
The activities of Hilarion as Metropolitan of Kyiv are known to us in fragments. In particular, information has been preserved that Hilarion consecrated the Kyiv church of St. George, the heavenly patron of Prince Yaroslav, and ordained newly appointed bishops in it. In addition, together with Prince Yaroslav, they developed a church charter-judiciary, which went down in history under the name "Charter of Yaroslav."
However, soon the great princes of Kyiv again turned to the patronage of the Patriarch of Constantinople. Apparently, among other things, the division of churches that occurred in 1054 played an important role here. And the name of Hilarion is not mentioned anywhere else. In accordance with church tradition, it is generally accepted that Hilarion spent the last years of his life in the Kiev Caves Monastery, where he rested.
Writer and philosopher
Nevertheless, the personality of Hilarion, Metropolitan of Kyiv, is undoubtedly one of the most significant in Russian history. After all, he made a significant contribution to the formation of Russian culture, creating the first domestic literary and philosophical work - "The Word of Law and Grace."
"The Word of Law and Grace" was written between 1037 and 1050. It was very popular in Russia, and it is not for nothing that today more than fifty of its lists of the 15th-16th centuries are known in various editions. In addition, Metropolitan Hilarion owns two texts - "Prayer" and "Confession of Faith", which are usually published together with the "Lay".
Logical analysis allows us to divide the "Word of Law and Grace" into three components. The first is a kind of philosophical and historical introduction. It is based on the argument about the ratio of the Old and New Testaments - "Law and Grace". The meaning of such reasoning is manifold. On the one hand, this is a continuation of a purely theological dispute between the Western, Roman Church and the Eastern, Orthodox Church. The fact is that Western Christianity revered the Old Testament as a collection of various kinds of legal norms, as a justification for the pragmatic aspirations characteristic of the Western world. In the East, the Old Testament was given much less importance.
Hilarion in his "Word" stands closer to the eastern church. He says: "First the Law was given, and then Grace, first the shadow, and then the truth."
#comm#Thus, Hilarion emphasizes that following the norms of the Old Testament only does not lead people to the salvation of the soul, just as the knowledge of the Law ("shadow") of the ancient Jews did not save.#/comm#
Moreover, a preference for the Old Testament can lead to Judaism. Only the New Testament ("truth"), given to mankind by Jesus Christ, is Grace, for Jesus, by his death, atoned for all human sins, and by his posthumous resurrection opened the way to salvation for all peoples.
To prove his point, Hilarion writes a lengthy discourse on the theme of the biblical parable of Sarah and Hagar. This reasoning is the first example of a symbolic-allegorical interpretation of biblical stories in Russian literature. Subsequently, the symbolic interpretation of the Bible will become the main method in the work of ancient Russian scribes.
The essence of the parable is this. Sarah, the wife of the forefather Abraham, was barren for a long time. And Abraham, on the advice of his wife, begat a son, Ishmael, from the slave Hagar. But the Lord had mercy on Sarah, and in her old age she was also able to give birth to a son, Jacob.
The meaning of this parable, according to Hilarion, is very deep. Hagar is the image of the Old Testament, the Law. Her son is born earlier, but, having been born a slave, he continues to be a slave himself. Sarah is a symbol of the New Testament, the Grace that gives birth to free Jacob. So the Old Testament cannot be true, although it appeared before the New Testament. Therefore, it is not "birthright" that is decisive, but that the Lord sent the truth to people in the Testaments of Jesus Christ. “The law, after all, was before and rose somewhat, but it passed,” says Hilarion. “And the Christian faith, which appeared last, became greater than the first and spread into many languages. And the Grace of Christ, declaring the whole earth, covered it like the waters of the sea.”
In Hilarion's discussion of Sarah and Hagar, two important ideas can be traced. First, the Grace of Christ is so significant that it saves all people who have received Holy Baptism, regardless of when the baptism itself took place. Secondly, the mere fact of baptism is enough for the people who received it to be worthy of salvation. “Christian salvation is gracious and abundant, extending to all lands of the earth…,” writes Hilarion. “Christians are not justified by the haste of truth and Grace, but are saved.”
Finding the way
In the second part of the Lay, Hilarion develops the ideas of salvation by Grace alone, already in application to Russia. The baptism of Russia, performed by the Grand Duke Vladimir, showed that Grace spread to Russian borders. Consequently, the Lord did not despise Russia, but saved her, leading her to the knowledge of the truth. “And we are no longer called idolaters,” writes Hilarion, “but Christians, still living not without hope, but hoping for eternal life.”
Having accepted Russia under his protection, the Lord granted her greatness. And now this is not an "unknown" and "seedy" land, but the Russian land, "which is known in all the four corners of the world that have heard about it." Moreover, Christian Russia can hope for a great and wonderful future, for it is predetermined by God's providence.
The third part of the Lay is dedicated to the glorification of the great Kyiv princes. First of all, we are talking about Prince Vladimir (in baptism Vasily), whom "the Almighty visited with His visit." In addition, Hilarion praises Prince Yaroslav the Wise (in baptism - George), whose contemporary and colleague was the Metropolitan himself. But it is interesting that Hilarion also glorifies the pagans Igor and Svyatoslav, who laid the foundation for the future might of the Russian state. Moreover, in his work, Hilarion calls the Russian princes the title "kagan". But this title in those days was equated with the title of emperor. Yes, and Prince Vladimir Hilarion himself compares with the Byzantine emperor Constantine.
As can be seen, the theological reasoning of Metropolitan Hilarion is the basis for serious historical and political generalizations and conclusions. Evidence in favor of Grace gives Metropolitan Hilarion the opportunity to show the place and role of Russia in world history, to demonstrate the greatness of his homeland, for Russia was sanctified by Grace, and not by the Law.
In fact, the "Word" is a laudatory song of Russia and its princes. And the chanting of the dignity and glory of the Russian land and the descendants of Igor the Old who reigned in it is directed directly against the political claims of Byzantium.
#comm#"The Word of Law and Grace" also illustrates the first steps of Christianity in Ancient Russia.#/comm#
It is easy to see that Hilarion's Christianity has a pronounced optimistic character, it is permeated with the belief that salvation will be given to all who have received holy baptism, that Christianity itself has transformed Russia. Consequently, in the interpretation of Christian doctrine, Metropolitan Hilarion is close to early Russian Christianity, which has its origins in the Cyril and Methodius tradition.
Another line of activity of Metropolitan Hilarion is interesting. Largely on his initiative and with the support of Grand Duke Yaroslav the Wise, already in the 11th century, an active movement began for the church-wide canonization of Prince Vladimir Svyatoslavich and his grandmother, Princess Olga. And this meant that the ancient Russian princes and scribes strive to ensure that the Russian people, who are the personification of the new chosen path of Russia, were also awarded the aura of holiness.
Metropolitan Hilarion, in his "Sermon on Law and Grace," commends Vladimir, comparing him with Emperor Constantine, who in the 4th century recognized Christianity as the state religion and was canonized for this: "Oh, like the great Constantine, equal in mind to him, equal in love to Christ, equal in reverence for His servants!.. He conquered God the kingdom in the Hellenic and Roman lands, you in Russia... He confirmed the faith with his mother Elena, bringing the cross from Jerusalem and spreading it throughout the world yours, - you and your grandmother Olga confirmed the faith, bringing the cross from the new Jerusalem, the city of Konstantinov, and placing it throughout your land. And, as like him, the Lord made you in heaven a participant in the same glory and honor with him your piety, which you acquired in your life." In these and other words of Metropolitan Hilarion, a whole program of canonization of Vladimir as a patron and benefactor of Russia, as equal to the apostles, is presented.
According to some researchers, the official glorification of Vladimir was hindered by the Greek metropolitans, who established themselves in the Kyiv metropolis in the second half of the 11th century. The reasons for this were the circumstances of the baptism of the prince of Kyiv, and, most importantly, the non-Byzantine origins of the earliest Russian Christianity, brought to Russia in the Cyrillic and Methodian tradition. It is no accident that in 1039 the Greek Metropolitan Theopempt re-consecrated the Church of the Tithes, which was founded by Vladimir, and in which his remains were kept in a marble sarcophagus. As a result, the official canonization of Vladimir was delayed for two centuries and took place only in the 13th century.
However, the very desire of Russian people already in the 11th century to find their saints is very characteristic. This meant that the Christian idea of posthumous salvation and resurrection became relevant for Russia, for the Russian people had found the true faith. This means that the way to salvation was opened before Russia. And in the reflections of Metropolitan Hilarion, for whom the joy of gaining a new faith is direct evidence of the acquisition of a new meaning for Russia's existence on earth, we find the first justification for the new meaning of Russia's earthly existence.
In the historiosophical sense, Metropolitan Hilarion continued and developed the line begun in the chronicle tradition, undertaking efforts to "inscribe" the history of Russia in biblical history. Numerous biblical analogies that fill the text of the "Words on Law and Grace" allow the author to present Russia as a state that has joined a number of other Christian states and occupies the most worthy place in this series. But the conscious and demonstrative preference for the New Testament over the Old Testament also proved the independence of Russia both in comparison with the West and in comparison with the East.
Special for the Centenary
