The Monk Job of Pochaev is one of the most revered saints in the Ukrainian and Russian Orthodox Churches. More than 350 years have passed since the day of his death. But time cannot weaken the spiritual bond that is firmly established between him and the believers. On November 10, the day of the memory of the saint, the editorial staff of our section reminds of the life and miracles of the beloved saint.
Went to a monastery ... at the age of 10
The Monk Job of Pochaev was born about 1551 in Western Ukraine, on the territory of Galicia. Today it is the village of Ugorniki, Kolomyisky district, Ivano-Frankivsk region. His parents were deeply religious, they named their son Ivan - in memory of John the Baptist.
When the boy was only 10 years old, he secretly left home for the Ugornitsky monastery. We have not heard stories that the parents were looking for their son, and the abbot of the monastery would not let the boy in without the consent of his father and mother. On the contrary: everyone saw the will of God in what happened, and the abbot was able to discern in Ivan the future ascetic.
Two years later, the boy was tonsured into a monk with the name Job - in memory of the Old Testament righteous man Job the Long-suffering.
For a modern person, it seems very strange how a 12-year-old boy can be a "real monk." But Job Pochaevsky was just such, spiritually mature beyond his years.
At the age of 30 he was tonsured into the great schema. The schemniks, in a sense, are the highest degree of monasticism. Those who have accepted the schema are exempt from all obediences, except for the service of the Liturgy and spiritual priesthood. Schimonakhs live in solitude and devote all possible time to prayer. The monk lived in such a spiritual deed for 70 years.
It is also interesting that during the monastic tonsure he was again named John, but he entered the church calendar precisely as Job.
Dubensky monastery and test of faith
It was not an easy time for the Orthodox Church; due to the difficult political situation, Western Ukraine was increasingly drawn into union. In 1596, as a compromise option, the Greek Catholic Church emerged, which retained the Orthodox rite, but accepted the main Catholic dogmas and obeyed the Pope.
Even when many intelligent people of that time accepted Uniatism, Job Pochaevsky firmly defended Orthodoxy. Even his last name indicated his firmness - Iron .
In 1580, at the numerous requests of Prince Constantine of Ostrog, the monk moved to the Dubenskiy Monastery of the Cross.
Here, by their joint efforts - the prince and the monk - a circle of spiritual enlightenment and firm standing in Orthodoxy is formed. Job supports educational activities. With his blessing, in 1581, Ivan Fedorov published the Ostrog Bible, through the efforts of the monk at the monastery, the works of the Church Fathers were translated.
Per a short time Job became a famous person:
- the fame of a monk, ascetic and enlightener spread about him;
- because of his educational activities, there is growing discontent on the part of those who converted to Catholicism or a more compromise union.
In this situation, Job Pochaevsky decides to retire somewhere near Pochaev Mountain. But he could not completely retire. After some time he was found by the Pochaev monks and invited to become their abbot.
Abbot Pochaevsky
During the reign of Job, a cenobitic charter was established in the monastery, the Holy Trinity Cathedral and six churches were built. The abbot did not forget about his educational activities, as well as about his schematic vows.
Many sources testify that in 1626 the monk created a printing house at the monastery, and also wrote a fair amount of writings in defense of the Orthodox faith. He was the author of the "Book of Job Iron, Abbot of Pochaev, written by his imperious hand." The work came out almost 200 years later under a different name ("Pochaevskaya Bee").
Saint Job's cave
Job of Pochaevsky spent almost all his time in solitude. Today, everyone who comes to the Pochaev Lavra can see the saint's cave. Some pilgrims are even afraid to climb there: it is cramped, humid and uncomfortable. But this did not frighten Saint Job at all: he knelt for hours on end and prayed. According to his biographer, the monk Dionysius, the saint's legs ached from this, covered bloody wounds... But the pain did not stop the ascetic.
Divine Light
One of the saint's disciples saw how the monk's body shone with an unearthly light. This is how Seraphim of Sarov lit up in front of Motovilov. So Sergius of Radonezh shone after meeting with the Mother of God. So, probably, Christ shone on the day of his transfiguration. It is an unearthly light, and we are all called to it. Job of Pochaevsky was honored with it already on earth.
Imperishable relics
The body of the saint who was touched by God's grace, even after death, remained incorrupt. And the saint died in 1651, at the age of 100. Neither constant fasting, nor bloody scabs on his legs, nor meager food undermined his physical and mental health. The test of time did not affect his incorruptible relics. After all, holiness is not subject to earthly laws.
Miracles of Job of Pochaevsky
Miraculous manifestations accompanied the monk both during his life and after death.
"... by you the Lord wants to open my bones"
Eight years after the death of the monk, his miraculous relics were acquired. This event was preceded by the appearance of the saint to Metropolitan Dionysius of Kiev. In a dream, the Pochaev abbot turned to the metropolitan: "... The Lord wants to open my bones with you."
Metropolitan Dionysius, as befits a believer, did not immediately believe in dreams, because according to church teaching, most dreams are from the evil one. But Job Pochaevsky appeared both the second time and the third. Only after that did the Kiev metropolitan go to Pochaev and ordered to open the coffin with the remains of the saint. The relics lay incorrupt, an amazing fragrance emanated from them.
The apparition of the Mother of God and the Monk Job
In 1675, when the Pochaev Monastery was surrounded by the Turks, the monks kneeled down all night before the miraculous Pochaev icon. We already wrote about it in the article "". In the morning, the monks did not stop praying. While singing "The Climbed Voivode ..." they saw the Virgin Mary in the sky with a host of angels. Job of Pochaev prayed on his knees before the Queen of Heaven.
How the Greek Catholics believed in the saintliness of the monk
In 1713 the monastery came under the control of the Greek Catholics, but even then the miracles from the relics of the saint did not stop. They say that the Uniates believed in the righteousness of the monk, even made a service for him and asked the Pope to classify righteous Job as one of the Catholic saints. But it did not come to this: it was too painful for Job Pochaevsky to defend Orthodoxy and was against union.
In 1831, the Pochaev monastery returned to the Orthodox Church. Miracles from the Pochaev icon and the relics of St. Job, and centuries later, Amphilochius, do not stop.
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Life of the Monk Job, Abbot of Pochaev
The Monk Job, Abbot of Pochaev, was born in Galicia, in the Pokut region, from pious parents, nicknamed Iron (about 1551) and was named John in holy baptism. Life in the parental home, no matter how short-lived, had a strong influence on the formation of pious inclinations and the entire moral character of the monk. No sooner had he learned to read than, of course, not without the guidance of his parents, he began to get acquainted with the lofty models of moral life, which he found first of all in the life of the Forerunner of the Lord John with the same name, and then in the works of the Monk John of the Ladder and in the lives of the Monks Sava the Sanctified and John Damascene.
Reading such samples of a highly moral life could not but leave a trace in the soul of John. It is safe to say that under the influence of such reading, even in the parental home, those spiritual aspirations arose in him to imitate the lofty examples of ancient asceticism, the implementation of which is the whole subsequent life of the monk. True, the monk was still a minor at that time; but it should be noted that he was different from ordinary boys and, being "small in age", was, according to the writer of his life Dositheus, "made by reason." In addition to reading soul-saving books on the monk, during his stay in his parents' house, of course, the whole moral situation in the family, a living example of the virtuous life of his parents, also influenced. Thus, in the youthful soul of the monk from an early age were all seeds of a strictly moral character, with which he had distinguished himself throughout his life. Never word and deed, knowledge and deeds did not go separately with him, but there was always a complete correspondence between them.
Spiritual aspirations, which were manifested in the saint in the parental home, could not receive complete satisfaction there. The monk was attracted to solitude, to the desert ascetic life. This attraction was so strong in him that it prevailed over a strong love for his parents, and he decided to leave them in order to retire to a monastery. At that time he was only ten years old. The monk left home and arrived at the Ugornitsk Savior-Transfiguration Monastery, which was also there in Galicia, in the Carpathian Mountains. Falling at the feet of the abbot of this monastery, he begged him to be accepted into the number of the brethren. The features of the monk's face showed in him the young chosen one of God, so, at least, he seemed to the abbot, and therefore he gladly accepted him into his monastery.
Joining the monastery begins for young John new life... And in his parental home, he got used to a pious way of life, having a living example in front of him in the person of his parents, but they were people of worldly piety. Here, in the monastery, people appeared to him, in their lives trying to visually reflect the path of life that was drawn in John's mind from reading soul-saving books, people of ascetic piety. John felt that he was in the environment where his spiritual aspirations were drawn, and so he gave them full freedom, enthusiastically beginning to go through the first steps of an ascetic life. Not content with the obedience to which the ecclesiarch placed him, young John tried to please each monk with different services. He rejoiced that the time had finally come to take full advantage of the lessons of a godly life that he had received while reading samples of it. He remembered that John Climacus, having come to the monastery in young years(15 p.), Served the brethren and that the same thing was done before him by St. John Damascene. An example of St. Sava the Sanctified encouraged him to imitate other features of monastic life.
Having such an example before him, young John tried to carry out every work with meekness and humility and, in general, to strive for a good life, and to keep pace with virtue. And such efforts were not in vain. Seeing good behavior, exemplary meekness and his deep humility, the abbot, by common consent, tonsured him into the monastic rank when he was twelve years old, and named him Job. From that time on, a new moral Model for imitation appeared to the enlightened mind of the young monk. It was a sample of the life of the Old Testament righteous man - the long-suffering Job. The young monk studied this pattern and realized many moral features from the life of the Old Testament Job in his own monastic life. “Not only by name,” says Dositheus, the writer of his life, about the young Job, old testament Our blessed father Job not only became like Job, but rather, I would say, in all the opposites of life, he far surpassed. Because in that one grief from grief, sickness from disease were born by the permission of God; this one voluntarily, of his own free will, languished, not sparing himself, while passing the degrees of the most cruel ascetic life. "
The life of the reverend. Job, upon accepting monasticism, was so pure and irreproachable, in spite of all the severity of the monastic deed, that Dositheus, in the life of the monk he wrote, likens him to an Angel. “There was,” he says of the monk, “a very skilful monk, not so adorned with virtues for years, living among the brethren, like an Angel ... and every day he was improving more and more in virtue.” So the monk contrived and, despite his young age, became an example and model for the brethren, by his behavior letting them see their merits and demerits, or, as Dositheus says, “being to everyone's disgrace and benefit”.
Such a life of the reverend monk in the Ugornitsky Transfiguration Monastery glorified him throughout Galicia. Not only the common people, but also many noble nobles flocked to the Ugornitsky monastery to look at the monk and receive advice from him for spiritual benefit and edification, or to ask for blessings and prayers from him. The monk did not refuse requests and edified everyone with an example of high piety.
Prospering day by day in virtue and reaching the perfect age, that is, 30 years old, St. Job was elevated to the rank of priesthood, although out of deep humility and for a long time he renounced this dignity; and since then the light of his ascetic and pious life shone even more. He became famous not only in western Russia, but also in the Polish country.
Meanwhile, in Western Russia, by the permission of God, an ordeal for the Orthodox Church followed. In 1566 the Jesuits appeared in Poland and Lithuania. These fanatical adherents of Catholicism, together with the unreasonable zealots of the faith - the Polish magnates, began to persecute Orthodoxy and the Orthodox, to introduce union among them, that is, to try to convert them to Catholicism. Orthodox Christians and their churches were given over to desecration. Only the holy monasteries were a refuge and a stronghold of the persecuted Orthodoxy against the zealots of Latinism. The champion of Orthodoxy, Konstantin Konstantinovich, Prince of Ostrog and Dubensky, in view of this last circumstance, turned his special attention to the internal and external improvement of Orthodox monasteries and mainly to maintaining the spirit of a truly Christian Orthodox monasticism... He wanted to see in the monks who were in these monasteries, true monks, as they should be according to the instructions of the law-makers of monasticism - people especially firm in the faith and putting their convictions into practice - that is, people with full compliance with words, feelings and deeds, resistant to the temptations of disbelief and heresies. He wished to do Orthodox monasteries located in his vast domains, breeding grounds for such true representatives of Orthodox monasticism, and oppose them, on the one hand, to the Protestant communities, on the other, to the Catholic monastic orders, and especially the Jesuit.
The pious life of St. Job was most in line with such goals of Prince Ostrog. Prince Ostrog knew that from childhood the monk loved to read books and tried to imitate in his life the lofty examples of ancient monasticism. Knowing this, he more than once turned to the abbot of the Ugornitsky Transfiguration Monastery, earnestly asking him to release Blessed. Job to the Exaltation of the Cross monastery, located in the city of Dubno, on the island, so that by his example he would show the monks of this monastery “the image of a hard-working and godly life”, in order to edify the brethren and guide them in spiritual life. Hegumen Ugornitsky listened to these requests of the prince with grief; but since they were repeated incessantly, he had to release the blessed ascetic in peace to the Dubensk monastery.
In the Exaltation of the Cross monastery, of course, they already knew about the holy ascetic life of the Monk Job according to rumors, and therefore soon after arriving there, at the urgent requests of all the brethren, he was elected abbot of this monastery. This title imposed on the monk new duties, which were especially difficult because of the oppressed state of Orthodoxy in the western region at that time, and the special position of the Dubensky Holy Cross Monastery. The Exaltation of the Cross monastery was located near the city itself, one of the prominent centers of the then social life, and, by necessity, was supposed to be a lamp for the surrounding population.
However, in spite of all the hardships of the abbot's service in the Exaltation of the Cross monastery at that time, the Monk Job agreed to devote himself to this service, for that is why he was invited here by the prince of Ostrog.
Having become hegumen, the Monk Job first of all began to concern himself with the restoration of order in monastic life, which was in extreme decline at that time, not only in Dubensky, but also in all the southwestern monasteries of that time. A contemporary of the Monk Job, the former abbot of the Trinity-Sergius Lavra, Elder Artemy, wrote the following about the hostel at that time: “The saints wrote about the communal rite acquired by the saints, as if such a residence had been destroyed before many years”. Striving to restore order in the dormitory of the monastery, the monk turned to the Studian charter, which the builders of the monastery used as the basis for the monastery dormitory they had set up. It is clear that in the then state of the hostel, he found many deviations from the basic charter of monastic life in the monastery entrusted to his care. In the Studite monastery of the Monk Theodore the Studite, on the model of which the monastery of the Exaltation of the Cross was originally built, with the onset of Great Lent the monastery gates were closed and opened to the laity only on Lazarev Saturday. In the Athonite charter of 971, compiled under the editorship of the Studio abbot Euthymius, which resembles the Studio charter, it was prescribed for both the hermitages and the community dwellers that on Holy Forty-days everyone, both those who ascend in private and those living in communal life, should remain in silence and not walk each other. to a friend without a blessed reason, or without extreme need, or without the need to heal bad and shameful thoughts. Yes, and the abbots themselves are not allowed on these holy days, except Saturdays, to do work, or obviously do anything other than spiritual. It is unlikely that all this was observed in the Monastery of the Exaltation of the Cross before the abbess of Job; meanwhile, he restored this order of life in the monastery during the holy forty days. There is a legend that Prince Konstantin Ostrozhsky, nourishing special respect and love for the Dubensky Holy Cross Monastery, in the first week of Great Lent retired here for prayer and fasting, preparing himself for confession and holy communion, here he threw off his princely attire and clothed himself in monasticism.
Concerned about raising the general level of external monastic life in the Holy Cross Monastery and giving the monks with his own life a good example to follow, the Monk Job also paid great attention to raising the internal, spiritual monastic life in the monastery entrusted to him.
Having set the monastic life to the proper height from the outside and exerting diligent efforts to elevate it from the inner, spiritual, tireless toiler and St. the ascetic, Abbot Job, did not stop there. The influx of infidels, heretics and sectarians who agitated the modern reverend. Job, the Orthodox Russian society, pointed out to him a new field for his activities, which he did not consider alien to himself. He was far from the idea that the abbot title obliged him to take care of only the monastic needs, although he considered caring for them his first duty: he considered it his duty to strive to ensure that the monastery entrusted to him would not only teach the environment by virtue of the monastic life. worldly society, but also a teaching word, applied to the circumstances and position of this society. Therefore, he put a lot of effort into denouncing the Jesuit preaching, Catholicism, sharply rebelling against the teaching of the sacrament of the Eucharist on unleavened bread and defending the use of leavened bread. The Monk Job directed even more efforts towards denouncing the Protestant sects, trying to protect the Orthodox society from them.
Such activity of the Monk Job in the rank of hegumen of the Dubensk Holy Cross Monastery elevated this monastery above other Dubensk monasteries and brought him great fame. Orthodox princes, Lords and people from different places flocked to the Dubensk monastery, especially to its most blessed abbot, “chilling him,” as the writer of his life says, “with honor and praise”.
But the vain glory of this world began to confuse the humble worker and holy ascetic, who did not seek glory from man and who wanted to have the only Seeker of God as a witness of his labors and deeds. Moreover, the personal inclinations of St. Job attracted him to a solitary, desolate life, where he could ascetic not in the rank of abbot, but as a simple monk. Added to this was displeasure and some unpleasant clashes with the Duke of Dubensky, Konstantin Konstantinovich Ostrog, who, although he respected the monk, did not always act in accordance with his views. As a result of all this, the Monk Job, having served to the best of his strength and opportunity for the benefit of the Dubensky Holy Cross Monastery and elevating it before other Dubensky monasteries, left this monastery after twenty years of administration and withdrew to Pochaev Mountain, to that monastery which is now known as Pochaevsky Laurel.
The Monk Job arrived there at the very time when the monastery on Pochaev Mountain was just beginning to improve, after the miraculous icon of the Mother of God was transferred there from the house of the pious ruler of the Pochaev Mountain. There was not even an abbot in the monastery. The Pochaev monks rejoiced exceedingly at the arrival of the monk and began to beg him to accept the abbess over them. But Job did not go to Pochaev Mountain for this. He was looking for places for solitary exploits, and Pochaev Mountain attracted him with its relatively remote location from the noisy city life and the desolation of the area, then still in obscurity and had not yet had time to become famous for the wonderful icon of the Mother of God. The teacher did not think. Job abbot in the Pochaev monastery, he wanted to asceticate here as a simple monk; but out of humility he could not refuse the offer. In addition, he hoped that here, in the Pochaev monastery, while managing it, he would have a lot of time for desert solitary exploits, and that, consequently, serving the monastery, he would find an opportunity to satisfy the cherished aspirations of his soul. And so, he agreed and was elected abbot.
The situation in which the newly created Pochaev monastery was then pointed pointed out to the Monk Job that he was to engage in practical lessons. At that time, here, on the site of the former desert dwelling, a hostel was just beginning to be set up. The monk first of all took care of the construction of a stone church instead of a wooden one, built by the ancient monks of Pochaev near the rock on the voluntary alms of donors and now falling into disrepair. He also took care of the stable provision of funds for the maintenance of the monastery, having procured a registration of various lands and holdings to it. In addition, he exerted diligence in the construction of wells, ponds, vegetable gardens, orchards, etc. in the monastery. In all these works, he himself took an active part with love. With his own hands he planted fruit trees, planted them, dug in. The garden arranged by him still exists at the foot of the Pochaev Lavra to this day. He himself dug and the lake enclosing it with dams. This lake also exists now outside the fence of the Pochaev Lavra monastery.
At the very beginning of such cares and concerns of the Monk Job, directed towards the creation and improvement of the Pochaev monastery, this monastery befell with misfortune. After the death of the pious ruler of Pochaevskaya Anna Goiskaya, who entrusted the monastery with the storage of the miraculous icon of the Mother of God, all her possessions were inherited by Belskiy Kashtelian, later the Sandomierz governor Andrei Ferley. He, being of the Lutheran religion, hated the Pochaev monastery and the monks who lived there. Therefore, by all means he tried to oppress them: he took away from them the lands donated to them by Goiskaya, he forbade even to give water, which the monks took in Pochaev, since there was no well in the monastery at that time; did not allow zealous pilgrims to worship the icon of the Mother of God and clearly blasphemed the miraculous icon itself. Then, finally, wishing to completely destroy the Pochaev monastery, he decided to take the icon away from the monks, assuming that, having lost it, they would not remain in place and disperse in different directions. In 1623, on June 19, he sent his servant Grigory Kozensky with Lutheran soldiers to the Pochaev monastery with weapons, ordering to plunder it. Gregory, breaking into the monastery, rushed into the temple and stole the miraculous icon of the Mother of God and with it all the church values that he could find in the temple: vessels, sacred robes, gold, silver, pearls and all silver images brought to the temple by those who, through the prayers of the miraculous icon of the Mother of God, were healed of various diseases. Having robbed all the treasures of the monastery, Gregory brought them together with the icon of the Mother of God to the town of Kozin in the estate of Andrei Ferley. Ferley was extremely happy about such a godless deed and, not knowing what else to do to desecrate the shrine, he decided on the next blasphemous act. He summoned his wife, put on her sacred clothes, gave the holy chalice (chalice) in his hands, and in this form, at a large gathering of guests, she began to blaspheme the Mother of God and Her wondrous icon.
Then the Lady herself came to the aid of the Monk Abbot of Pochaev Job and the brethren. For the blasphemous treatment of Her icon, She betrayed Ferleev's wife a grave illness, which did not stop until the miraculous icon was returned to the Pochaev Monastery; the church utensils and treasures remained in the hands of the blasphemer.
Hoping for the help of the higher Patroness of the mountain, he, with the same zeal, as before, to the best of his strength, tried to restore the monastery, and hope did not shame the monk. Miracles, which the icon again began to exude to all those who came to it with faith, began to attract pilgrims to the monastery with the cessation of enemy attacks. The Pochaev monastery grew again. Many pious Christians sympathized with the labors and cares of Job about the monastery and helped it with their material means for its beauty and beautification.
The Monk Job's concerns about the improvement of the monastery did not prevent him, as he had previously assumed, to indulge in ascetic deeds. If already in young age Ascetic in the Ugornitsk Savior Transfiguration Monastery, the monk amazed his companions and lived “like an Angel” among the monastic brethren, “being to everyone's disgrace and benefit,” then what to say about his exploits now, when he had already contrived in asceticism? The Monk Job, having chosen for himself the role models of the ascetic, remained faithful to them even now.
“What can I say,” says Dositheus about him, “about the night feats of his prayers, which he performed with zealous kneeling? In the cave in which he asceticised, traces of his kneeling still remain. Often secluded in this cave, he sometimes for three days, and sometimes for whole week I stayed in prayer exploits and fasting, nourishing abundantly with tears of tenderness shedding from a pure heart, and diligently praying for the welfare and supply of the world. "
The Monk Job, following the example of the ancient silencers, was so silent that at times it was difficult to hear anything else from him, except for the prayer that constantly came from his lips: "Lord Jesus Christ, Son of God, have mercy on me." Apart from fasting, unceasing prayer, kneeling, tears and silence, brotherly love, deep humility, obedience, meekness and mercy were the distinctive qualities of the blessed ascetic. From constant labors and deeds the flesh of the Monk Job was emaciated, and his body, and especially his legs, were filled with ulcers, so that he and the apostle could say: “I carry the plagues of the Lord Jesus on my body” (Galatians 6:17).
Strict and exacting to himself, the Monk Job, out of love for his neighbors, was indulgent to the weaknesses of others and extremely gentle. Here is the proof of his gentleness: one deep night, passing by the threshing floor, he saw a man who was stealing the monastery's wheat, and so unexpectedly he approached the kidnapper that he could not even take a step from the sack filled with wheat. Caught at the crime scene, the kidnapper was not so much frightened as he was ashamed of the monk and stood motionless before him, like a stone. Then he fell at his feet and begged not to tell anyone about his deed, fearing to be branded as a thief, while earlier everyone considered him an honest man and respected him. The gentle old man did not threaten the guilty with anything, but he himself with my own hands helped the thief to lift a sack of wheat on his shoulder, instructing him at the same time how reprehensible the theft of someone else's property and, bringing to his memory the commandments of God and the terrible judgment of the Lord, at which he would have to give an account of his deed, peacefully released him ...
Thus, the Monk Abbot Job of Pochaev asceticised in imitation of the holy ancient ascetics of Christ. Many of his deeds, as the writer of his life notes, "can be compared to the countless multitude of stars in the firmament of heaven, and they are known to the only God who looks into the secret bends of human hearts."
Among the worries about the improvement of the Pochaev monastery and the ascetic labors, the Monk Job found time for spiritual and educational activities. Reverend Abbot Pochaevsky in 1628 took part in the Kiev Council, which forced the famous apostate from Orthodoxy Meletius Smotritsky to renounce his delusions. Together with other persons who were present at the council, Job signed a council resolution in which he stated that he “firmly stands in the Orthodox faith, does not think about retreating to union and, under an oath, promises not to retreat and, moreover, to admonish the entire Orthodox people”.
The Monk Job - John in the Great Schema. Despite his tireless concern for the improvement of the monastery, for cruel ascetic labors and for his whole life full of vigilant activity, the monk lived to the monastery of Pochaev, and throughout the country of Volyn the reverent memory of unrelenting prayers, inimitable diligence and high virtues. He rested in solitude, since at the end of his life, precisely in 1649, feeling the weakness of his strength, he surrendered the abbot position to Father Samuel (Dobriansky), however, continuing after that to be called Abbot of Pochaev.
After the burial, the body of the monk remained in the ground for seven years. Then many began to notice his light emanating from the grave, and he himself appeared three times in a dream to the Orthodox Metropolitan of Kiev Dionysius Balaban and exhorted him to open the relics that were lying hidden. In 1659, on August 8, Metropolitan Dionysius with Archimandrite Theophanes and the brethren of the monastery opened the saint's tomb, and his holy relics were found incorruptible. With due honor, with a large gathering of the people, they were transferred to the great Church of the Life-Giving Trinity and placed in the porch.
Since then, healings have flowed from the relics of the Monk Job, which can be read about in his life.
Since the time of the Monk Job, the monastery of Pochaev, approved by him, has experienced many calamities. In particular, one thing is especially memorable for her and will never be erased from her chronicles: during the establishment of the union in southwestern Russia, the Pochaev monastery did not withstand the Uniates, and in 1720 it was taken away from the Orthodox by them - the Uniate Basilian monks settled here. The Orthodox monastery was in the possession of the Uniates until 1831. This year the Pochaev Basilian monks, for their outrageous behavior during the Polish rebellion and for stirring up the people to an uprising, were removed from the Pochaev monastery at the behest of the late Emperor Nikolai Pavlovich in Bose, and the monastery was returned to the Orthodox ... The first abbot of the Pochaev monastery, after its transition to the Orthodox, was His Grace Bishop Ambrose of Volyn, who elected Archpriest of Kremenets Gregory Rafalsky, later His Eminence Anthony, Metropolitan of Novgorod and St. Petersburg as his governor.
The memory of the Monk Job is celebrated in the Pochaev Lavra three times a year: May 19 --- on the day of memory of Job the Long-suffering; September 10 --- on the day of the uncovering of the venerable relics of the Monk Job; November 10 --- the day of his death. (Dates are in the new style.)
And in our days, honest relics abundantly exude miracles to the glory of the Trinitarian God, and all glory, honor and worship, the Father and the Son and the Holy Spirit, now and ever, and forever and ever, befits Him. Amen.
After the Tatar invasion, the entire southwestern Russia, devastated and devastated, was almost depopulated. A hundred years later, it was occupied by Lithuanian troops. And when the Union of Lublin was proclaimed at the end of the 15th century and Poland and Lithuania were united, then hard times of oppression of the Orthodox faith began for the indigenous Russian Orthodox population.
In 1559, the Greek Metropolitan Neophytos came to Volyn and brought with him a miraculous icon Mother of God... By inspiration from above, he left her in the house of the pious landowner Anna Goiskaya.
In 1596, a terrible misfortune broke out over the Orthodox faith, by the permission of God: the point was that, persecuting the Orthodox, Polish government tried to make sure that the episcopal sees were replaced by persons not persistent in Orthodoxy, and these bishops agreed to recognize the authority of the pope at a council convened in Brest-Litovsk.
The Orthodox rite was preserved, but those who agreed to this union, or union, became Catholics. And the people who remained faithful to Orthodoxy and did not recognize the Brest Union, the Catholics began to press and oppress even more.
Then many began to leave for the steppes and the rapids of the Dnieper, and there they formed a free Cossack army, which many times raised an uprising to defend the Orthodox faith.
Others began to unite in church fraternities or to become under the protection of nobles who remained faithful to Orthodoxy. The most prominent of them was Prince Konstantin Ostrozhsky, around whom a circle of scientists was formed. He founded a theological academy and a printing house in his city of Ostrog, and they wrote a lot in defense of Orthodoxy.
The next year after the declaration of the union, Anna Goiskaya, for the sake of strengthening Orthodoxy, handed over the miraculous icon that she kept to hermit monks who asceticised on a mountain called Pochaevskaya, and since then this holy icon began to be called the Pochaev icon of the Mother of God.
Pochaev Mountain was located not far from the estate of Anna Goyskaya and became famous long ago, during the Tatar invasion in 1240. The Most Holy Theotokos herself appeared on her to the shepherds, and in memory of this she deigned to leave a trace of Her foot, the so-called "Stop Holy Mother of God". Since then, hermits began to ascend on this mountain, and the monks of the destroyed Kiev-Pechersk Monastery also found refuge on it. Since the transfer of the miraculous icon of the Mother of God to Pochaev Mountain, a monastery has been founded there.
Rev. Job lived in these difficult times. He was born in 1550 in Galicia and was called in the world John Iron. As a ten-year-old boy, he entered the Ugornitsky monastery. At this early age, he was so successful in monastic exploits that at the age of 12 he was already tonsured into the mantle with the name of Job, upon reaching a perfect age he was elevated to the priestly dignity, and at thirty he was awarded the great schema, and the name John was returned to him. He especially loved this name and always subscribed to it, but he was numbered among the saints with the name Job.
At the request of Prince Ostrog, St. Job was transferred to the Dubensky monastery located in his possession, where he became abbot and wrote a lot in defense of Orthodoxy. However, the thirst for an ascetic solitary life made him switch to St. Mount Pochaev, but even there he was elected abbot. For deeds of prayer, he retired to a stone cave: his legs were covered with wounds so that bones were exposed.
He was the doer of the unceasing Jesus Prayer - "Lord, Jesus Christ, have mercy on me, a sinner," bringing the ascetic to high spiritual degrees. Here, then, his disciple and associate Dositheus, who became his successor in the abbess after his death, narrates about him. “Once, when the monk was praying in that cave, suddenly the light of God's grace shone upon him, shining in this church for two hours incessantly. But when I saw him, I fell to the ground in great horror, defeated by that wonderful vision. "
What power the holy elder achieved over the sinful human soul is shown by the following incident: once, having come at night to the monastery's threshing floor, he saw a thief who wanted to load a sack of grain on his back. The reverend helped him to lift this sack, but reminded him of the answer to the last judgment Christ. Shocked by the saint's brief word, the sinner fell at his feet with a prayer for forgiveness.
In the monastery of St. Job introduced a cenobitic rule. He surrounded the monastery with a fence with the help of the pious landowners Theodore and Eva Domashevsky and erected the Holy Trinity Cathedral, and then six more smaller churches. He created the Pochaev Printing House and continued to write in defense of Orthodoxy. One of his books has survived under the title "The Book of Job Iron, Abbot of Pochaev, Written by His Powerful Hand." In 1889 it was published under the title Pochaevskaya Bee.
Printing house of St. Job, revived at the beginning of this century by Archimandrite Vitaly (Maksimenko), was taken abroad by him after the Russian revolution and now continues to exist in America, in the Holy Trinity Monastery, serving the spiritual needs of the Russian emigration.
St. John brought many sorrows. Job is the heir of Anna Goyskaya, the Lutheran Firlei. Op took possession of the monastery lands and even the miraculous icon. But St. The icon was returned to the monastery after Firley's wife was punished by God for blasphemy against her, and the lands were returned by the court shortly before the death of the monk.
In his spare time, St. Job loved to do gardening and planted a beautiful garden in Pochaev.
In 1620 he took part in the Kiev Council, which condemned the union and decided to firmly stand for Orthodoxy. Under this decree there is a signature: "John Iron, Abbot of Pochaev."
The Rev. Job on October 28th, 1651. His relics were discovered in 1659 after his three times appearance to Metropolitan Dionysius of Kiev. Soon after this, Eva Domashevskaya came to the monastery on a pilgrimage. At night, she saw a light shining in the Trinity Church and heard singing. Her maid, the maiden Anna, went to find out what kind of service was being performed, and to her horror she saw that the church doors were open, and in the middle of the church, between two angels, she was praying in the unusually light garment of St. Job. Turning to the girl, he ordered her to call Abbot Dositheus, who was hopelessly ill at that time, and gave her a cloth for him dipped in myrrh. The sick man, having received this payment, was anointed with it and received healing.
In 1675, the Tatars laid siege to the Pochaev Monastery. On the third day of the siege, while reading the akathist, the Heavenly Queen herself appeared over the monastery. The Tatars tried to shoot arrows at the heavenly phenomenon, but the arrows returned and struck them. Then the Tatars fled.
In 1721 the Uniates took possession of the Pochaev Monastery. They honored the miraculous icon of the Mother of God, but they closed access to the relics of the saint for the faithful. However, 20 years later, the saint's miracles forced them to admit believers to them.
In 1831 the Uniates were reunited with the Orthodox Church. The saint's relics were solemnly unveiled again, and the Pochaev Monastery was declared a Lavra.
A Brief Life of the Monk Job, Abbot of Pochaev
Pre-like Job, hegumen Po-cha-ev-sky, chu-do-thy-rets (in the world Ivan Zhe-le-zo), born in the middle dine XVI century in Po-ku-tye in Ga-li-tion. At the age of 10 years, he came to the Pre-ob-ra-feminine Ugorn-nits-ky mon-to-butt, and on the 12th life-ni he took my-na-she -state. From his youth, the pre-like Job was from-the-walls ve-li-cha-shim blah-th-th-th, strict in-motion-no-th-life and earlier he was honored with a priest-no-che-go sa-na. About 1580, at the request of the West-but-no-go-to-no-glory of Prince Kon-stan-ti-na Ostrozh-go, he headed-headed Cross-one-hundred-car-moving-female mo-na-butt near the go-ro-da Dub-but also ruled the mo-na-so-rem for more than 20 years in the ob-st -new-ke na-ras-tav-shikh go-not-ny to the right-to-glory from the side of the ka-to-li-kov and uni-a-tov. In the beginning of the 17th century, the pre-like-escaped to Po-cha-ev-skuyu go-ru and poured into the cave of nepo-da -le-ku from the ancient Uspensky monastery, glorious with its chu-to-creative Po-cha-ev-sky icon of God-zhi-ma-te-ri ... The brothers obi-te-li, after loving the holy ot-shel-no-ka, took him as their igu-men. Pre-like Job, zealously fulfilling his position at the right time, was a little bit and weasel with his brothers, he himself was go ra-bo-tal, sa-zal in sa-du de-re-vya, fortified the areas near the mo-na-st-rya. Pri-ni-May de-i-tel-ny-nye participation in the protection of right-to-glory and the Russian people-kind-of-ness, pre-like Job came day-stv-shaft on Ki-ev-skom So-bo-re in 1628, co-called against the union. After 1642, the pre-like Job received the great schema with the name John. Sometimes he was completely buried in a cave for three days or for a whole week. Jesus-so-va pra-lit-va was incessant de-la-ni-e of his little heart. According to the testimony of the disciple and the co-a-sta-vi-te-la zhi-tiya pre-do-do-no Job Do-si-fairy, once in time me mo-lit-you pre-add-but-go cave-axis-yal heavenly light. The pre-like Job died in 1651, lived for more than 100 years, after five-ten-year-old Po-cha-ev-skoi obi-lyu. On August 28, 1659, the pro-glorification of the pre-add-on of Job was done.
Pre-like Job Po-cha-ev-sky died on October 28, 1651. Aug 28, 1833, yes, the power of the pre-add-but-go Job was-whether-the-same-but-open-you for everything-in-general non-nia. In 1902, the Holy Si-nod determined-de-lil on this day, ob-but-sit the holy powers of the pre-do-but-go Job around the Dormition co-bo-ra Po-cha-ev-skoy Lavra after the Divine li-tur-gii.
Complete Life of the Monk Job, Abbot of Pochaev
Pre-like Job, hegumen Po-cha-ev-skiy, born in Ga-li-tion, in Po-kut-oblast-la-sti, from blah-che -styh ro-di-te-lei by the name Zhe-le-zo (about 1551) and was named in the holy baptism of John. Life in the ro-di-tel-house, no matter how short it was, had a strong influence on the education of blessings th-th-th-th-th-th-th-th-th-th-th-th-th-th-th and all-moral-but-th ha-rak-te-ra pre-do-do-go. Ed-va, he learned to read, as already, of course, not without the guidance of ro-di-te-lei, he began to know so-ki-mi-samples of moral life, which he found before everything in life te-zo-ni-ni go to him Pre-te-chi Gos-pod-nya John-na and so in your pre-do-do-do and in life pre-do-like Sav-you Osvyaschen-no-go and.
Reading such samples of you-co-moral life could not but leave a trace in the soul of John. You can say with confidence that under the influence of such reading, even in the ro-di-tel house, there was a mute those spiritual aspirations for the support of you -n-it-that-ryh serves the whole after-life of pre-add-no-go. Really, yes, the pre-like was at that time still a little-nim; but, it is necessary to note that he was different from the usual boys and, if he was “too young,” he was in words pi-sa-te-la of his life Do-si-fairy, "so-ver-shen ra-zu-m." Except for reading soul-spa-si-tel-books, on pre-add-but-go during his stay in the house of ro-di-te -lay, of course-but, okay-zy-va-la influence and the whole moral society in the family, live pri- measures of good-ro-de-tel-noy of his ro-di-te-lei. So, in a young do-shu pre-do-do-go from an early age, all-I-us-were-me-on-th-mo ra, ki-ki-mi-li-chal-Xia all his life. Never a word and a deed, knowledge and steps did not go apart from him, but always there was a complete co-answer between them. consequence.
Spiritual aspirations, which appeared in the pre-like in the ro-di-tel-house, could not get the floor there -th-pleasure-pleasure-re-tion. Pre-like-do-no-go attracted to leave-not-ni, to an empty-no-motion-ni-th life. This attraction was so strong in him that it prevailed over the strong love for the ro-di-te-lyam, and he decided to leave them to be removed to the mo-to-butt. He was only ten years old at that time. Pre-like-ny left home and arrived at Ugornits-ky Spa-so-Pre-ob-ra-feminine mo-na-butt, na-ho-div-shy in the same place, in Ga-litsii, in Kar-pat-sky mountains. Having come to the no-gam igu-me-na of this mon-na-st-rya, he implored him to be accepted as a brother. The devil is a pre-add-but-go for-ka-zy-va-if there is a young from-the-name of God in him, so-kim, at the very least, re, for-ka-zal-sya he igu-me-well, and then he gladly accepted him into his abode.
With the entry into the mo-na-str, na-chi-na-et-Xia for the young John-na-va-va life. And in the house of ro-di-tel-sk, he got used to the bliss of life, having a live example before him in the face of ro-di-te-lei, but that would be the people of the world of bliss. Here, in the mo-na-st-re, did it become possible for him to see people, in his life, to show that way of life, which na-ri-so-val-Xia in the mind of John from reading the soul-she-spa-si-tel-tel-tel-books, people of bliss in-motion-no-che-go. John felt that he had fallen into that environment where his spiritual aspirations drew him, and so he gave them full will, with enthusiasm, start walking through the first steps-pe-no-movement-no-che-no-life. Not being content to be alone by hearsay, on which-swarm they put him ek-kle-si-arkh, young John every other ku-ral-sy ugo-wait for different services. He did-he-did-well, that came to-the-end time, it was quite useful to use those lessons for a good life. nor, which he received when reading samples of it. He remembered that, when he came to the monastery in young years (15 y.), He served the brethren, and that the same was my earlier de lal prep. ... For example, St. Sav-you Consecrated-no-go-woke-gave him to the support of other devil-there foreign life.
Having such an example in front of him, young John tried to do everything with a little bit of bread and a mind, and in general under-see-with-good-life and keep up with good-ro-de-te-li. And his efforts were not in vain. Wee-dya bla-go-mora-vie, an approximate modesty and his deep-mindedness, the abbot, with a general agreement, cut his hair into a foreign rank, when he was two-to-twenty years old, and called him Job. From that time on, a new moral model for the support of the young monk was presented to the light-hearted mind of the young monk. That was the kind of life-no vet-ho-for-vet-but-no-pra-ved-no-ka - many-stra-distant Job. The young monk studied this sample and many moral traits from the life of the old-ho-for-the-old Job carried out in his own noisy foreign life. “I don’t have only,” says the pi-sa-tel of his life Do-si-fei about young Job, nen-no-mu it-mu in the Old-Khom For-ve-those to Job, blessed by our wives, our father Job did not only get drunk, but, better say, in all the opposites of life yes-le-ko pre-ascended. In some way, that grief from sorrow, sickness from sickness, was born in God-w-im; the same good-ro-free-but, according to his-own-th-th-th-th-th-la-niyu, then-cute, not nii ste-pe-ney-one-hundred-cha-she-go-in-motion-no-th-life ”.
The life of the reverend. Job, by his acceptance of otherness, was so clean and without reproach, despite all the severity of the other go-move-ha, that Do-si-fei in na-pi-san-nn him life pre-do-do-no-go do-do-do-et him An-ge-lu. “There was,” he says about pre-like, “the monk is very expert, not so le-ta-mi, as do-ro-de-te-la-mi decorated, living in the middle of the brothers, like An-gel ... and every day more and more perfect -ro-de-te-li ”. This is how the great-like man became wise and, in spite of his young age, became an example and a model for the brothers, his own way not letting them see the amount of insight and under-stat-ki of them, or, as Do-si-fey says, “being in good spirits and for the benefit of zu ".
Such a life of pre-add-but-go-no-ka in Ugornits-kom Pre-ob-ra-feminine mo-na-st-re pro-glorified him in all Ha-li-tii. Not only a simple people, but many noble vel-cans went to the Ugornitsky mo-to-butt to look at the pre-po add-but-go and receive from him advice for the soul's benefit and n-zi-da-ny, or to ask him for a blessing and prayers. The pre-like one did not give out in requests and gave everyone an example of you-so-who-good-luck.
Pre-succeeding day by day in the good-ro-de-te-li and reaching the stig-nouve of the utmost age, that is, 30 years old, reverend. Job was lifted up to the degree of the priesthood, although by deep-bo-th-th media-niyu and for a long time from-ka-zy-val-Xia from this sa-na; and since then, the light in motion-no-che-and-bliss of his life has grown even more. He became out of the walls not only in Western Russia, but also in the Polish country.
Meanwhile, in Western Russia, according to the command of God, after-to-va-lo hard experience for the right-of-glorious church -in and. In 1566, Jesu-and-you appeared in Poland and Lithuania. These fa-na-ti-che-s-ver-females ka-to-li-che-st together with unreasonable roar-ni-te-la-mi by ve-re - Polish-ski-mi mag-na-ta-mi na-cha-whether to follow-up-to-glory and right-to-glorious, to introduce union among them, that is, try to turn them into something. Great-glorious chris-sti-ane and their temples-we pre-da-va-e-we would-be-ru-ha-niyu. Only the holy abode-were-were-were-the-life-saver and the stronghold of the go-ni-my right-in-glory against the rev-ni-te-lei la-tin -states. Po-bor-nickname of great-in-slavia Kon-stan-tin Kon-stan-ti-no-vich, Prince of Ostrozh and Du-ben-sky, because of this in the wake of of the th-th-I-t-th-th-th-th-th-th-th his special attention was paid to the inner and outer bliss of the right-to-glorious obi-te-lei and the main way of maintaining in them the du-ha is-tin-no christi-an-sko-right-in-glorious mo-of-the-march. He wanted to see in the foreigners, who are in these abodes, the true mo-na-hos, how-ki-mi they should- us to be according to the indications-for-ni-yam for-ko-but-in-lies-nikov-nikov of our-ness, - people in particular and those who promote their convictions in life, i.e. people with a full co-answer of the word, feeling and de-la, stand against the co-blaz-new of other-faith and here-this. He wanted to make the most glorious mo-na-st-ri, na-ho-dya-schi-e-Xia in his vast sad-ni-ka-mi of such true representatives of the right-to-glorious mo-ness, and to put them, on one side, on one side, on the pro-te-stant-society, on the other - on the other-ka-to-li-che-skim mo-na-she-op -de-us, and in particular-ben-no-sti-esu-it-sko-mu.
For such purposes of the prince of Ostrozh, everything is more co-responsive to the life of ave. Job. Prince Ostrozhsky knew that pre-like from childhood loved for-mother-reading book-reading and tried to follow-up in his she lives with you-with-kim-samples of the ancient monarchy. Knowing this, he more than once turned to the igu-me-nu Ugor-nits-ko Pre-ob-ra-feminine-mo-na-st-ry, diligently pro Xia him off-let blah. Job to the Cross-one-hundred-car-moving-female dwelling, na-ho-div-shu-yu-Xia in go-ro-de Dub-no, on the island-ro-ve, - for this , so that he, with his own example, in a-ka-hall in a different way of this obi-te-whether “to-do-to-do-lo-but-and-lo-and-well-to-life” tiya ”, so that he would give the brethren and guide her in the spiritual life. With-soon-to-be-it you-hear-shi-shaft these requests of the prince igu-men Ugorn-nits-ky; but since they were repeating incessantly, then they had to go with the world blah-wen-no-go to move-ni-ka in Doo-ben- dwelling place.
In the Cross-hundred-car-moving-female mo-na-st-r, of course, did you already know about the saint in motion-no-che-life-no pre- add-but-go Job by hearsay, and in that-and-so soon after arriving there, according to the urgent requests of all the brethren, he was from-branded igu-me-nom of this mo-na-st-rya. This is a title na-la-ha-lo for pre-add-no-go new obligations, which were in particular wives because of the ugne-ten-no-go state-of-the-glory in the western region at that time and especially-ben-no-go-lo -generation of Du-ben-sko Cross-sto-car-movement-feminine-mo-na-st-rya. Cross-one-hundred-car-moving-woman-mo-na-butt-ho-d-sy near-le sa-mo-go-ro-da, one of the prominent centers that -gdash-her public life, and, if necessary, must-be-feminine-shaft be light-no-one for the surrounding-na-se -lion.
However, in spite of all the gravity of the igu-men-of-ministry in the Cross-one-hundred-car-dv-female mo-na-st-re at that time -my, pre-like-ny Job agreed to bind himself to this servant, for that is why he was called here by the prince of Ostrozh- skim.
Having become an igu-men, the pre-like Job first of all began to worry about restoring a row in the monasteries -skoy life, who went into extreme decline at that time, not only in Du-ben, but in all the south western mo-na-st-ryah of that time. Modern-men-nickname of pre-do-no-go Job, former hegumen Tro-i-tse-Ser-gi-e-voy Lavry elder Ar-te-mi, pi-sal about that-gdash-it-society-life the following: “about the general-life rank about-re-that-hom pi-sa-but from the saints, as before many years, such life has been destroyed. " Striving for the restoration of the order in the society of the mon-on-stu-rya, pre-like-like ob-ra-til-Xia to Stu -di-sko-mu usta-wu, who-ry-ry-and-te-whether mo-na-so-rya in os-no-wu arranged by them mo-na-ster-sko-society. It is clear that with that-and-it-with-a-hundred-i-ness of society, he came a lot from the main-mouth -in the mo-na-str-skoi life in the enthroned of him in the chant of the mo-na-str-re. In the Stu-diy-obi-te-whether pre-do-do-no-go, according to the image of the co-that-swarm per-in-na-chal-but arranged-e-on by-la obi -tel Cross-one-hundred-car-moving-female, with on-stup-le-ni Ve-li-k-go-a hundred mo-na-ster-gates-that for-thy-rya- were and opened for the worlds only in La-za-re-woo sub-bo-tu. In the Athos mouth of 971, composed under the re-dak-tsi of the Student Yigu-me-na Ev-fi-mi, having similarity with the Stu-di-sky mouth-vom, pre-pi-sy-va-los and for the skit-niks and for the communities-but-living-te-lei, so that in the Holy Che you-re-de-sit-ni-tsu all, both under-vi-za-yu-shi-e-Xia on-one, and living-woo-shi-shi-but, pre-by-va- whether in silence and would not go to each other without a good-word reason, or without an urgent need, or without a need -sti of doctors-che-va-niya hu-dukh and shameful in-thoughts. Yes, and the very-mim igu-me-nam does not solve the problem in these holy days, except for the sub-bot, pro-out-of-d-work, or explicitly do something else, except for the do-ho-ho-ho. It is unlikely that all this was in the Cross-one-hundred-car-dweller's monastery before the abbot of Job; meanwhile, he resurrected this sequential dock of life in the mo-na-st-re at the time of the Holy Che-you-re-de-sat-ni-tsy. There is a tradition that the prince Kon-stan-tin Ostrozhsky, pi-taya special respect and love for Du-ben-sko-mu Cross-sto-car-dvi -women-sko-moo-na-st-ryu, on the first week-le Ve-li-k-go-a-hundred deleted-sya-da for a prayer and a hundred, when-going-to-be-by-ya to the is-by-ve-di and to the Holy One, here, the prince's clothes were taken off from him and ob-le-kal-Xia in foreign.
For-fearing about the rise of the general level of the external foreign life in the Cross-hundred-car-moving-female mo-na-st re and in a different way with his own life, good example for support, pre-like Job spoke like this -the same great attention to the raising of the inner, spiritual, alien life in the abode entrusted to him.
Stepping into the over-the-le-zha-shu-s-that other-che-life from its outer side and attaching diligent efforts to the cart -you-ni-niyu her from the side of the inner, spiritual, indefatigable laborer and St. in-mover, hegumen Job did not stop at this. On-float of foreigners, heresy-kov and sek-tans, waves-no-vav-shikh modern-day venerable. Job is a great-glorious Russian society, he pointed out to him a new habit for his de-i-tel-ness, for some reason he I didn’t think it was someone else’s smoke. He was far from the thought that the igumen's title of obligation obliges him to write about one of them only for the most part. mo-na-ster-dah-dah, although he considered it his first duty: he considered it his duty strive for something, so that the mo-na-butt entrusted to him is not just one good life ino-kov to teach the environment -the world-world society, but also in a teaching word, notably to the general this society. That is why he applied a lot of efforts to the ob-li-che-ni of the Jesu-it-pro-po-ve-di, ka-li-ts, res- to re-standing against the doctrine of the co-completion of the Ta-in-stva Ev-ha-ri-stiya on unleavened bread and protecting kvass-no-go bread. Even more efforts have been made to pre-pre-like Job to the ob-li-ty of the pro-te-stant-stance of the sects, trying to preserve the thread from them is a great-glorious society.
Such de-i-ness of pre-do-but-go Job in the title of igu-me-na Du-ben-sko Cross-one-hundred-car-mo -on-but-rya who-you-si-la this mo-to-butt over other Do-ben-ski-mi mo-na-to-ry-ry-mi and brought him thunder- I know. The great-glorious princes, the state-of-the-kind and the people from different places, went to the Du-ben-dwelling, especially to sa-mo-mu bla-zhen-no-mu igu-me-nu her, “he’s teaching him, - how he-rit-rit pi-sa-tel of his life, - honorably and honorably -la-mi ".
But su-et-naya sl-va mi-ra se-go na-cha-la confuse meek-ren-no-go tru-same-no-ka and holy-go-go-no-ka , not is-kav-she-go weak-you in man-age and lav-she-go to have a wit-de-te-lem of their own labor and in-move-go one-but- go Tai-no-see-te-la Bo-ga. With the same personal inclinations of the reverend. Job drew him to a secluded, empty-no-no life, wherever he could be -stay monk. To this, there was still inconvenience and some unpleasant collisions with Prince Du-ben-kon-stan- t-nomin Kon-stan-ti-no-wi-cham Ostrozh-skim, who-ry-ry and respect-pressed pre-do-do-no-go, however, not always do -state-shaft according to-but with his views. As a result of all this, the pre-like Job, served-is-alive to the best of his strength and possible for the benefit of Doo-ben-sko Cross-one-car-move-female-mo-na-st-rya and lifting it in front of other-gi-mi du-ben-ski-mi mo-na-st-rya- mi, left this mo-na-steed after two-dy-ti-years-no-control of it and retired to Po-cha-ev-go-ru, - to that abode, which is now known from the West under the name of the Po-cha-ev-skaya Lavra.
The pre-like Job came there at that very time, when the inhabitant on the Po-cha-ev-skiy go-re is only still on-chi-na- la blah-go-to-be-Xia after-pe-re-not-se-nia to-da from home blah-th-th-th-th-th-th-th-th-th-th-th-th-t-ts Po-cha -evskoy chu-do-creative-noy icon Bo-go-ma-te-ri. In obi-te-whether there was no even ygu-me-na. Po-cha-ev-skie ino-ki through-you-tea-but-ra-do-va-were-come-to-do-do-no-go and began to control him take over them the yoke. But it was not for this that he went to Po-cha-ev-skuyu go-ra. He was looking for a place for the secluded ones, attracted him with his comparative-no-tel-but from-da-lazy-no-no-no-no-no-no-no-no-no-no-no-no -with the locality, then-where it was still in obscurity and had not yet had time to glorify the miraculous iko Bo-go-ma-te- ri. Do not think too much. Job igu-men-st-to-vat in Po-cha-ev -skoy abode, he wanted to be-see-here-to be a simple other-com; but according to the media, he could not refuse from the suggestion. In addition, he de-yal-sya, that here, in the Po-cha-ev -skoy monastery, with the management of it, he has a lot of time left -me-ni and for empty-stubborn, solitary-n-dv-gov, and that, next-to-va-tel-but, servant obi-te-li, he will find a way the ability to please-and-cherish your own soul. And so he agreed and was taken into the yoke-men.
Po-lo-ze-nie, in which-kho-di-las then-where-in-so-zi-dav-sha-i-sya Po-cha-ev-skaya dwelling, indicating zy-va-lo pre-like-to-do-no-mo to Job for a-nya-ty of practical ha-rak-te-ra. At that time, here, in the place of the former pus-stan-no-life, only still to arrange life. Pre-like before everything in-for-bo-til-sya about the build-up of the ka-men-no-go temple-ma instead of-a hundred de-re-vyan-no th, in-th-th-th-th-th-th-th ancient-mi ino-ka-mi in-cha-ev-ski-mi vbli-zi ska-ly on good-ro-hot-ny-da-y-niya sacrifice-in-va-te-lei and now come-she-she-go into disrepair. In-for-bo-til-sy also about the solid provision of funds for the maintenance of the mo-na-but-rya, you-chlo-po-tav pri-pis -ku to him various lands and sights. Apart from that, pri-la-gal sta-ting to the device in the mo-na-st-re kolod-tsev, ponds, ogo-ro-dov, sa-dov, etc. . p. In all these works, he himself, with any kind, took de-i-tel-ny participation. His own ru-ka-mi na-sozh-gave him flat-to-de-re-vya, he-saw them, oka-py-val. The garden he set up and still exists at the foot of the Po-cha-ev-skaya Lavra to this day. He himself fell down and lake-ro, about-but his surface-ti-na-mi. Oze-ro is the same, and now, beyond the fence of the Monastery of the Po-Cha-Ev-Lavra.
In the very na-cha-le of such troubles and in-the-th-pre-like-add-on of Job, directed to the co-zi-da-niyu and bah-th-th-th-th-niyu Po-cha-ev -skoy abode, this inhabitant is stig-lo unhappiness. According to the death of the blah-th-th-th-th-th-vl-de-tel-ni-tsy Po-cha-ev-skoy An-ny Goy-sky st-ryu storage-no-chu-pre-creative icon of Bo-go-ma-te-ri, all her possessions went along the inheritance to Bel-sko -m kash-te-la-well, in the wake of san-do-mir-sko-mo in-e-in-de An-drei Fer-ley. He, will be-duchi lu-te-run-go ve-ro-is-in-ve-da-nia, nena-vi-del Po-cha-ev-dwelling and dwelt in her monks. Therefore, all the measures-mi tried to do-to-do them: to take away the land from them, in-sacrifice to them Goy -skoyu, for-pre-til yes-yes-vat vat, some-ki took ino-ki in Po-cha-e-ve, since his in-those-whether that-where it was not yet; do not allow zealous god-mates to follow the icon of Bo-go-ma-te-ri and obviously hu-lil sa-mu chu-do- nyu iko-well. Then, at the end, wishing so-ver-shen-but uni-what-to-live the inhabitant Po-cha-ev-skuu, he for-do-mal-take from the monks iko -well, pre-la-gaya, that they, having lost it, will not stay in place and will go to different sides. In 1623, June 19, he sent his servant Gri-go-ry Ko-zen-sko with vo-and-na-mi-lyu-te-ra- us to the Po-cha-ev-skuyu dwelling with a weapon, come-to-head-to-rob-beat her. Gri-go-riy, rushing into the mo-na-butt, rushing to the temple and po-khi-til chu-do-creative iko-nu Bo-go-ma-te-ri and together with her, all the church values that only were in the temple: so-su-dy, sacred clothes, gold -that, se-re-ro, zhem-chu-gi and all se-re-ry-ry-izo-bra-ze-nia, brought to the temple by those, who-ry-ry praying to you the wonder-to-creative icon of Bo-ma-te-ri healed from various illnesses. Having fenced off all the co-blood-shcha mo-na-st-rya, Gri-go-rii brought them along with the iko-no Bo-go-ma-te-ri to go-ro-dock Kozin in the name of Andrei Fer-lei. Fer-lei through-you-tea-but ob-ra-to-val-sya so-to-no-god-no-de-lu and, not knowing what else to take to the time -gia-niu saint-you-ni, decided on the next-do-yu-ny ko-shun-stu-pok. He called on his wife, put the sacred clothes on her, gave the saint in tir (cha-shu), and she is in that kind of a large collection of guests began to hu-pour Bo-go-ma-ter and Her wondrous icon.
Then Sa-ma Vla-dy-chi-tsa came to the aid of the pre-do-but-mu igu-me Po-cha-ev-sko-Job and the brethren. For ko-shun-ny-ny-ness-ness with Her-her-icon-noah She pra-da-la zhe-well Fer-le-e-woo grave ill-no, for some -that didn’t stop until then, until the chu-up-to-creative iko-na didn’t go back to Po-cha-ev-skiy mo-na- stash; the utensils and co-blood of the church have remained in the hands of the saint-tat-tsa.
On-de-I am on the help of the higher. his-theirs was about the re-creation of obi-te-li, and hopefully not in a way-mi-la pre-like-do-no-go. Chu-de-sa, some-rye once again began to be-la-ch-ch-ik-on everything, with faith to her, come-te-ka-yu-schim, became -n-e-n-e-n-tel-n-tel-n-p-de-niy to attract God-moths to the abode. Again, the car-ras-ta-la dwelling Po-cha-ev-sky. Many blessed christi-ane are sympathetic, but with-but-s-lied to the work-ladies and for-bo-there Job about obi-te-l and on -mo-ha-whether her-and-mi-ma-te-ri-al-ny-mi means-mi for her blah-le-pie and blah-ho-decoration.
For-for-you pre-do-good-but-go of Job about the blessing of the obi-te-te-do not interfere with him, as before and pre-la-gal he, pre-yes-vat-Xia in-motion-gam-in-motion-no-che-skim. If already at a young age, under-see-for-I in Ugornits-com Spa-with-Pre-ob-ra-ra-fe-woman's mon-on-st-re, pre-kindly he amazed his sp-movers and lived “like An-gel” among the mo-na-Styr brothers, “having been good for everyone,” then what to say about his motion now, when he has already managed to do it in motion? Pre-like Job, since he took his samples for the support of the movement, it remained true to them and those - now.
“What can I say,” Do-si-fey says about him, “about the nighttime movements of his prayers, which he did with zeal ko-le-no-pre-clo-no-no-it? In the cave, in which-swarm he has seen, there are still traces of his ko-le-no-pre-clo-ne-niy. Often, go away to this cave, he sometimes for the duration of three days, and sometimes for the duration of the whole week pre-was-shaft in prayer-veins in-motions and post, pi-ta-yas abundantly after-mi-le-niya, from-li-va-e- we are from a pure heart, and lying down praying for the bliss and spa-treatment of the world. "
Pre-like Job, by the example of the ancient mol-chal-nikov, was so mol-cha-liv that in time we can hardly it was possible to hear from him something else, except for a prayer, something of a paradise, a hundred-yan-but is-ho-di-la from his mouth: “ God-for-di Jesus Christ, Son of God, please me. " Except for a hundred, incessant prayer-you, for-le-no-pre-clo-no-ny, tears and silence, - bra-lo-be-bye, deaf -something, after-hearing, humility and sweetness of composition bla-wen-no-go-go-no-ka. From the hundred-yang works and motions, the flesh of the pre-add-on of Job was-la from-can-de-na, and his body, and special but no-gi was-half-not-we-were ulcers, so that with the apo-table he could say: “I am the laz-you of the Lord of Jesus on my body no-shu ”().
Strict and exacting to self-mo-se-be, pre-like Job, in love with his neighbors, was indulgent-ho-di-te-len to mute cheating others and extremely kind-hearted. Here is the goodness of his good-naturedness: one-on-waiting in a deep night, about-go-dya mi-mo gum-na, he-did-he-man-ve- ka, in-hi-chav-she-go mo-na-styr-pshe-ni-tsu, and so unexpectedly came to po-hi-ti-te-l, that he and gu could not make a bag-ka from a half-n-no-go. For-stig-well-ty in the place of crime, po-hi-ti-tel not so much use-poo-gal-sya, how many mouth add-no-go and in oce-pe-ne-nii stood before him motionless, like a stone. Then he fell to his feet and begged not to tell anyone about his footsteps, fearing to be heard as a thief, between how before, everyone considered him an honest man and respect him. The kind-hearted old man did not threaten the vi-new-no-mu with anything, but even his own ru-ka-mi himself could help him lift a bag of wheat on the shoulder, while giving him instructions on how to get it someone else's own-ness and, bring him to his memory for-in-ve-di God and the Last Judgment I will have to give an account in my own mortar, with the world from-pus-stil it.
So, in the pod-ra-zha-nii, the ancient saints in motion-ni-khri-sto-vm pod-vi-zal-sya pre-like igu-men Po-cha-ev-sky Mno -distinction in-motion it, as for-me-cha-et pi-sa-tel of his life, there are many stars in the firmament of heaven, and they are known to the only God, pro-zi-ra-yu-shch-mu in secret because of hearts of people ”.
Among-di-bot about the good-of-the-arrangement of the Po-cha-ev-skii ob-t-ly and the motive-no-ch-works of the pre-like Job on -ho-dal time and for the du-hov-no-pro-light-tel-de-i-tel-no-sti. The pre-like hegumen Po-cha-ev-skiy in 1628 took part in Ki-ev-skiy So-bo-re, vest-no-go from-steps-ni-ka from the right-to-glory of Me-letiy Look-at-who-from-speech from his-their for-wanderings. Together with other faces, pri-sut-vav-shi-mi on so-bo-re, Job pod-pi-sal so-bor-noe ode-de-le- nie, in which he declared that he “firmly stands in the right-to-glorious faith, does not think about leaving the union and under the oath -your promise not to leave and to exhort the whole right-to-glorious nation ”.
Pre-like Job - in the great schema John. In spite of the tireless worries about the mo-n-str-skim bla-th-th-th device, the same-steadfast motion-no-th-th work and for the whole -general full vigilant de-i-tel-no-sti life, pre-like-lived up to 100 years and, pre-ska-zav the day of his death in a week -lu, ti-ho, without any suffering, I read October 28, 1651, leaving both in the monastery Po-cha-ev-skoy, and in all over the country Volynsky blah-go-vey-noe vos-in-mi-na-nie about vigilant prayers, not biy and you-so-kih their do-ro-de-te-lyakh. He retired in a retreat, since at the end of his life, namely in 1649, feeling the weakness of his strength, he passed the yoke -ness from-tsu Sa-mu-i-lu (Do-ryan-sko-mu), pro-du-zhaya, one-na-ko, and after this it is called igu- me-nom Po-cha-ev-skim.
Those-lo pre-add-but-go after-warming-up remained in the earth for seven years. That is why many have noticed the light that comes from the mo-gila, and he himself appeared in a dream three times in a dream -no-mu mit-ro-in-li-tu Ki-ev-sko-mu Di-o-ni-siyu Ba-la-ba-well and urged him to open the power, le- hinged under the house. In 1659, 8 aug-g-hundred mit-ro-po-lit Di-o-ni-siy with ar-khi-mand-ri-tom Fe-o-fan and with brother-ti-she obi- did they open the coffin pre-like, and the holy powers of it were-were-imperishable. With the-to-ba-yu-ti-t, with a lot of gathering in-ro-da, ne-re-not-se-us-would they be in ve -li-kuyu church Zhi-na-chal-noy Tro-i-tsy and po-lo-zh-us in pa-per-ti.
Since then, healing has flowed from the powerful pre-like Job, which can be read about in his life.
Since the time of the pre-like-add-on of Job, the inhabited by him Po-cha-ev-skaya is-py-ta-la of many troubles. Especially ben-no-sti-mint-but for her and never-from-gla-ds from le-to-pi-this her one-but: in per-ri-o- double-r-tion of the union in South-West Russia -Na-ta by them at the right-in-glorious - here the uni-at-skie bas-zi-li-an-skie mo-na-hi have come into existence. In the possession of the uni-a-tov the right-to-glorious inhabited until 1831. In this go-to-cha-ev-skie bas-zi-li- an-skie mo-na-khi for their possible -bear-yes to the restoration would-be-le-ny from Po-cha-ev-skoi obi-te-le by-ve-le-nii in Bo-ze-chiv-she-go im-pe-ra-to-ra Ni-ko-bark Pav-lo-vi-cha, and the dweller of the voz-vra-shch-na right-in-glorious. The first on-one-hundred-I-te-lem Po-cha-ev-sko-th-mo-na-st-rya in the transition to his right-to-glorious was the preo-saint puppy epi-scopus Volynskiy Am-vro-siy, who took his-in-place-no-one-man-of-the-thing about-that-and- e-reya Gri-go-rya Ra-fal-sko-go, in consequence of you-so-co-preo-sacred-no-go An-to-niya, mit-ro-in-li- that of New-rod-sko-go and St. Peter-burg-sko.
The memory of the pre-do-but-go Job is praz-well in the Po-cha-ev-lav-re three-waited a year: May 19 - on the day of the father of Job.Many go-far-off; September 10-tyab-rya - on the day of the turn of the honest, the pre-like Job; 10 no-yab-rya - on the day of his end. (Yes, you are indicated by a new style.)
And in our days, honest powers are abundantly used-to-cha-chu-de-sa in the glory of Three-in-stas-no God, He does ba-et all glory, honor and clo-no-ness, Father and Son-well and Holy-th-mu Du-hu, now and ever, and forever ... Amen.
Prayers
Troparion to the Monk Job, Abbot of Pochaev
Mnogostradalnago forefather patience courted, / Krestitelevu abstinence likening, / Bozhestvennyya same jealousy oboyu attach, / the names worthy of acceptance was granted hast / and the true Faith wast preacher fearlessly: / thus managing monks sets to Christ led hast / and all the people in Orthodoxy approved Thou, / Reverend Job our Father, // pray that our souls be saved.
Translation: Having gained the longsuffering of many who suffered, likening to abstinence and communing according to the God of both, you worthily accepted their names and were a fearless preacher of the true faith, therefore you led many monks to Christ and established people in Orthodoxy, Job, our father, pray for the salvation of our souls.
In troparion to the Monk Job, Abbot of Pochaev, for the acquisition of relics
Laid on camping yoke of Christ from his youth, / Reverend Father Job, / perennial faithfully labored hast / on piety field in the monastery Ugornitsstey and the island Dubenstem, / and, having come to the mountain Pochaevstey, / znamenanney tselbonosnoyu the footsteps of the Holy Virgin, / in the narrow cave stone / thinking about God for prayer and repeatedly lay Thou, / and the grace of God fortified / manfully labored hast / benefit of Christ's Church and Convent yours, / kupno same and opposes the enemies of Orthodoxy and piety Christian people, / and, pointing a chintzy militia monastics, / winners Those Thou hast presented to the Lord and to God.
Translation: Having laid upon himself the yoke of Christ from his youth (), reverend father Job, for many years you asceticised in the field in Ugornitskaya and on the island of Dubensky and, having come to Mount Pochaev, marked by the healing foot of the Most Holy Theotokos, in a cramped stone cave, for the sake of divine thought and prayer, you repeatedly closed yourself and, strengthening God, you courageously labored for the benefit The Church of Christ and your monastery, as well as against the enemies of Orthodoxy and Christian piety, and teaching the same ranks of monastics, you led them as conquerors to the Lord and God. Pray him for the salvation of our souls.
Kontakion to the Monk Job, Abbot of Pochaev
There appeared a pillar of true faith, / of the Evangelical commandments, a jealous person, / pride obeisance, / a humble representative and a teaching: / the same and gratifying thee of sin // the repentant of Jehovah, I am a loser, / and unrepentant
Translation: You have become a pillar of true faith and the Gospel commandments, a reproof of pride, who has an intercessor and teacher, therefore, to those who glorify you, ask for the forgiveness of sins, and keep your abode intact, Job our father, like (Job).
Ying kontakion to the Monk Job, Abbot of Pochaev, for the acquisition of relics
Shone forth from bushel zemnago treasure incorruptible relics thy / ugodniche God, / Thou who piously having lived in the faith of Christ our, / reached the art the virtues of God's perfection, / and leaving the sweetness lives prehodyaschago, / in a cave on Mount Pochaev in fasting, prayers and trudeh holy you struggled, / and your body has faded as you
Translation: Thy imperishable treasure hidden under the ground has shone forth, saint of God, since you lived with faith in Christ our God, reached perfection and, leaving the pleasures of temporary life, in the cave of Pochaev Mountain in fasting, prayers and labors is holy, and by this you have dried up your body. Now, having passed to God in a serene and eternal rest, you pray for everyone who comes to you with faith. Rejoice, Job, glorified saint of God and adornment of the Pochaev monastery.
Magnification to the Monk Job, Abbot of Pochaev
We please you, / revere our father to Job, / and we honor your holy memory, / the monastic monastic vigilante // and the interview of the Angels.
Prayer to the Monk Job, Abbot of Pochaev
Oh, Reverend Father Job, monks trudolyubnago lives of God-enlightened nastavniche, gentleness and self-control, purity and chastity, brotherly love and nischelyubiya, patience and vigils from early adolescence to late old age tireless podvizhniche faith of the Orthodox great zealot and irresistible poborniche, land of Volyn and Galicia star Blagosvetlov and the holy Pochaev dweller invincible defender! Behold the sight of your well-being on us unworthy children of yours, who earnestly come to you all the days and on God-loving people, before your spiritually-minded and multifunctional relics, having gathered and reverently before us, and in reverence for them all life and godliness, helpful and benevolent: heal the sick, the faint-hearted cheer, the sorrowful consolation, rejoicing in the intercession, the weak strength and the endured to the end, the souls of salvation, all the best that God needs ... Exalt God's grace to your omnipotent prayer for the Russian power, may I bring out peace and silence, piety and prosperity, in the courts of justice and mercy, in the advice of goodness, wisdom and good fortune are in good luck; even to stop them from evil and do good, so that in the holding of Russia the kingdom of Christ grows and abounds, and may God be glorified in him, divine in his saints: He is only one who is dying of God, and all the dying of dumbness befits him. it is sure, and forever and ever. Amen.
Second Prayer to the Monk Job, Abbot of Pochaev
Oh, all-holy and most glorious celebration of God, reverend our father Job, who came to the Lord for us with prayer and a warm representative of our souls, who are all-mercifully compassionate, I work on the earth, and follow your goodness: I have also worked steadily and unchanged in the faith of Christ our God, and, to the end, in himself and in all that are in thyself and unharmed, preserved from all the praises of the hardened and hardened enemies, your all the darkness of unbelief and unbelief from our hearts and thoughts; Serving the Lord and thy God deeds with goodness and unspeakable self-denial in works, vigils and vengeances, insist us on the path of all good deeds and benevolence, redeeming us from temptations and all sins, removing us from temptations and all sins, taking away revealing sometimes Most Pure Virgin Theotokos hill Pochayevskaya salvation monastery thy from the invasion and imposition agaryanskago, and now the accelerator to help our land Opposite of our enemies, internal and external, claiming peace and tranquility in our land, but peaceable life in all godliness and cleanliness; and to all those who flow to you and who fall to the race of honest and multifunctional your prayers and your help and intercession to those who demand unfailing mercy, indiscriminately give, do not leave you and us, who are sympathetic and hungry , cowardly, flood, fire, sword, our foreigner and internecine warfare. She, God's grace, behold mercifully from the Throne of the King of Glory, to Him you are now coming with the Archangel and the Angel and with all the saints, to your abode of Pochaev, even to the praises of all the trees of the Divine. and every city, and country and all from everywhere, on the sea and on dry land, in the deserts and in the prison of many different kinds of people who call upon you, from all evils, visible and invisible, yes, so I am helped and by the way of giving life to the family, and in the evening Let us be made qualified with you to glorify and sing the honorable name of the Father, and the Son, and the Holy Spirit forever and ever. Amen.
Canons and Akathists
Canon to the Monk Job, Pochaev wonderworker
Song 1
Irmos: He who was beaten by the uncommon, and the sun was in sight of the earth, not even in sight; Flood the water of the fierce enemy, and Israel will pass through the impassable; we sing a song: We will sing to the Lord, gloriously be glorified.
The angel of the earthly and heavenly man, Job of the Monk, Volyn praise, worthy of praise with help, the Word of God, despising my sins and giving the word with my mouth.
Thou art Thou, Venerable, truly to the world the lamp shone, show all the way of salvation; the same, wake me a helper, in the hedgehog to glorify your life and to acquire affection.
In the house of your parents, Thou art the first to know the Lord, Job is glorious, and, as a lad, you showed perfect reason, when you delighted in monastic life, having foreseen everything of life, you loved the One God.
Woe, your eyes and uplifting your soul, in the abode of the Ugornitsy brothers in the God-pleasing life, you soon exalted yourself, thinking of all for yourself, and thus being the best for Jesus, but you were the most lovable old man and young image.
Glory: Good for the devil's fighting thinking, Reverend, I am ashamed of my laziness and I am terrified of my many sins: but by your, holy, prayers, grant me a good desire, during the rest of my life in repentance to die.
And now: Like Mother of God, they have boldness to the Only-Begotten Word born of You, and to the Mother of God, and to the Natural Spirit, pray, do not cease to save from troubles, All-Immaculate, You, the Mother of God, glorifying.
Song 3
Irmos: Confirm my heart in the Lord, my horn lifted up in my Boz, my mouth spreads out against my enemies, rejoicing in Your salvation.
There is in me, Father Reverend, a desire for good correction, but the temptation of laziness to win is not a skill, alas for me. I hope for your help, I drive away despondency of thoughts, I look at your glorious deeds.
Iron shall be called thy kind, Reverend Job, the strength of thy soul predicting; in a cave in stone, as if gold is hidden, you sanctified the place of your exploits and the Pochaev mountain, like a wall of copper, you showed against the enemies of Orthodoxy.
Your thoughts about the Kingdom of Heaven have deepened deeply, when, as a youth, you have perceived the Angelic image; the same, and the priest was faithful to God, even now offer prayers for people, Reverend Job.
The Galician land is famous for your youth, and the Dubensk monastery of your masculine deeds proclaims the gospel, the Pochaev monastery boasts of your old age and rejoices in your blessed death, the whole universe rejoices and rejoices at your miracles.
Glory: Give me a good gift to all who pray to you, and don’t reject what is falling holy, but, my repentance in vain, give me correction of my life, breathe in zeal, hedgehog to imitate your God-loving deed.
And now: My mind, mortified by the Animal action from Thee, Appeared to the world, raise up, Pure, and instruct to life, Even death the door tore apart the One by Thy Merry.
Sedalen, voice 8
Today the Pochaev monastery is filled with joy, glorifying your God-loving life; Today people are enlightened by the zeal of salvation through the zeal of salvation, seeing by the incorruption of your glorified power, reverend; Today sinful passions are driven away, and the thoughts of repentance of our souls embrace, in them also confirm all, gloriously, who faithfully honor your memory.
Glory, and now:
Like the All-Immaculate Bride of the Creator, like the Inexperienced Mother of the Redeemer, a friend like the essence of the Comforter, the All-confessing, lawlessness is a nasty abode and demons play in the mind of the former, begging from those evil deeds to save me and the bright dwelling of the fear of virtues, perform the Lightless and noble dwelling of virtues, grant the sacrament, and the Light of the Non-Evening with Thy prayers.
Song 4
Irmos: Prophet Habakkuk is clever to the Providence, O Lord, Thy Coming, by that and cry out: from the south God will come. Glory to Thy strength, glory to Thy descent.
Reverend Job, O all prayer books, be warm, to your intercession of believers, who are overlooking their own life and trusting in God's mercy, even if they are tempted by the deception of this life.
Whoever does not marvel at your long-suffering life from a person, father, who will not glorify your zeal for Orthodoxy, you, as an adamant is strong, you have resisted a heretic, and you have taught the true faith of the preaching of words and writing to everyone.
A roaring lion and seeking to swallow the souls of those who are being saved by your prayer, you won, Father, but you also brought those serving people to repentance, shaming and instructing you with your mercy, while frightening the robbers with reproaches and teaching everyone to save repentance.
Glory: The darkness of my soul, father, through your intercession, disperse and the light of the Lord's commandments, enlighten my accursed heart, and I, following your disciple, will not be deprived of those parts, praising your holy memory.
And now: God incarnate from Thee, pray immutably, He who dwelt and naturally Equal to the Father, and to the Holy Throne Spirit, forgiveness of sins and salvation of souls who sing Thee by faith.
Song 5
Irmos: The darkness of my soul is rekindled, Christ the Light-Giver, God, having expelled the abyss of the primordial darkness, and grant me the light of Your commands, the Word, yes, matins, I praise Thee.
Ours truly are the representative and the most luminous miracle worker, calling out Dionysius, who has gained your relics, have no part in corruption. We, this kissing, cry: do not abhor our filth, please God, but cleanse this with your prayers.
By the justification of God from youth, father, we teach you, you strongly desired to avoid the vanity of everyday life, but you loved silence: both the command of Christ, without resisting, flowing to you the Right confession and the Gospel life taught you.
The representative appeared also after your repose as a suffering and grieving person: this is how you saw people, coming out of your grave and praying from an Angel in the middle of the church. Oh, truly glorious miracle! Oh, joy to the faithful and affirmation!
The destroyer of the former Heavenly Kingdom, is known about his entry there, and in addition to illness and fear, the presenter appears to be a better life, but your brethren are your teacher and hope.
Glory: Wake up my companion to my life, father Job, with your prayer protect my many-rebellious soul and lead it into the Kingdom of Heaven, with your tender deeds, bringing tears of repentance to Christ.
And now: Thy wall of property and Thy intercession we observe, Boasting Thy Divine glory, Thy blessed: Thou, O All-Pure, exude joy and joy to our souls.
Song 6
Irmos: Jonah in a whale, Lord, Thou didst instill one, but I was bound by the enemy’s nests, as if save him from aphids.
I lay firm hope in your intercession, reverend, and I pray by faith: grant me the conquest of the fierce passions, and death unceasing memory and bliss, the desire of the coming century.
The Holy Church is affirmed by you, Venerable Monk, but every heresy is put to shame, the exposure of those who have your multifunctional power, and the lives of your centenary labor, and sickness, and tears, and fasting, and the flesh from bones falling away.
The monk Job is victorious over the mental pharaoh, obedience is always diligent and overwhelmed, he comes to the rescue and does not deny: and these three monasteries have enlightened with their teachings and glorified many deeds, amusing the Savior of all, the Man-lover.
Job imitated Christ's humility, when the bosses are like serving everyone and, the abbot, has labored in heavy services, the brethren, however, have an image of meekness and diligence as a rule, and a constant reminder of prayer.
Glory: Deliver me from bad passions with your prayers, those overcoming me by giving Divine help by an invocation, and on myself by distrust, and my brother by non-condemnation.
And now: Thou hast lifted up the truly fallen human being in the Divine eye, and the Father in the equality of the visible Son of the Unchanging, Bogomati, reproaching the Seed in the womb.
Kontakion, voice 4th
Thou art a pillar of the true faith, a zealot of the Gospel commandments, reproof of pride, a representative and teaching to the humble: ask for forgiveness even to those who please thee of sins, and keep your abode unharmed, our Father Job, Like a long-suffering one.
Ikos
Open your mouth, stone cave, and rtsy us, since the currents of tears Iovlich soaked you, how much that sighing of your walls did not dissolve, how you cannot burn the Divine Light, how did the Angels marvel at the vigilant feat of Iovlim, that the Galician and Volyn lands will be sanctified; But we, all this thinking, fill our eyes with tears of tenderness: there is the Monk Job the wondrous saint, like the Long-suffering.
Canto 7
Irmos: On the field of Deira, sometimes put the tormentor of the cave to the torment of the God-bearing, in it there are three youths to the hymns of the One God, to the threefold chant, saying: Fathers God, blessed art.
Orthodox people, blessed you, Venerable Job, strengthen against enemies and about the Church the peaceful words in their hearts, ask God for like-mindedness, and love for one another, and jealousy for Orthodoxy.
Drink the cup of Thy life, Lord, I cannot, cursed, overwhelmed by fear of sorrow and weave passions with thorns, I pray both: Job, Thy saint, have mercy on me with prayers and help me shake off sinful laziness.
The wide path, which endures the death of the soul, having hated, Reverend Job, was in a narrow cave, and you did not deviate from the narrow path of life in your leadership, staying day and night in prayer and labor and giving healthy teaching to all who came to you.
Glory: You were a generous beggar, a merciful repentant and teaching requiring a gentle teacher, a lover of divine wisdom and a preacher of the Gospel commandments, a publisher of divine books and a fearless exposer of heresies.
And now: Mary the Most Pure and All-Holy, let us praise: That grace is exuded to us more than the mind of gifts, as if from the stream of Divine goodness, We now please with a pious thought.
Canto 8
Irmos: Cover your overwhelmed waters with waters, set the sand as a limit to the sea and contain everything, Thee sings the sun, Thee praises the moon, The creature brings a song to Thee, as if the Baker of all forever.
To those who are traveling and going to your monastery, countless people, who fall to your own power, wake up the gifts of spiritual gifts, the healer of bodily diseases, and before the Savior, a warm representative of all, Job, the land of Volyn glory and adornment.
A youth in body, but an elder in mind at the beginning of your monastic life was you, father: having grown old in the flesh, youthful vigor in labor was you, earth by digging and planting trees an image of humility to everyone.
Your appearance from the Angel, together with the humble virgin, is terrifying, and you will give health to your disciple, and all people will raise up the praise of God, and you will establish the true faith in them and the heretical one will resist the attack.
Glory: With the incense of your prayers and smell me, Glorious Job, my sins, thereby driving away my sins and instilling hope in the Lord into my stinking soul, but by the grace of God we purify, I will sing yours, most blessed, strong intercession.
And now: to the All-Pure Mother of God, cleanse my souls from ulcers and sinful scabs, by the source of washing from the ribs of Thy Son, and flowing from those cleansing streams: I run to You and call You, God-gracious.
Canto 9
Irmos: Blessed is the Lord, the God of Israel, who has erected the horn of salvation for us in the house of David, His youth in them also visit us from the East from above and directed us to eat on the path of peace.
Sprinkle our hearts with the hyssop of the grace of God, Reverend Job, with your holy relics of worshipers, and with your zeal for faith, we will take part in the fulfillment of the commandments of Christ.
Psalmly cry out to God on earth you did not cease, and you kept your virginity vessel: the same in heavenly heaven sing songs with Angels and all the saints, but people who work on earth from the Highest naziraesh.
Oh, the colic of your life imperishable beauty, oh, the colic after your death, miracles and healing! Having left this earthly, truly a hundredfold Heavenly blessings still in life, even more so in the future, according to the word of Christ, you have acquired.
Glory: Oh, there are many of our sins! But this surpasses your prayers the strength, they also do not deprive us, Father Reverend Job, a friend of Christ and the saints of all a participant, a church pillar and the warmest representative of human souls.
And now: Thou hast conceived, Virgin, without seed, every Word of God that created, except for the desires of the flesh, and Thou hast given birth without corruption, without mothers' diseases. By this, we magnify Ty, the Mother of God, with our tongue and confessing heart.
Akathist to the Monk Job, Pochaev wonderworker
Kontakion 1
Chosen miracle worker and our good teacher, all the same universe is a zealous prayer book, reverend Father Job, your monastery is enlightened by your pure life and all Orthodox people are grateful about you Holy Trinity give praise. You, as if you have boldness in the Lord, be a vigilant representative of our souls and a fast helper for the passion of the militant, but in the joy of our hearts we call you:
Ikos 1
The evangelist angel truly appeared as our people from the enemies of the Church, overwhelmed by our father Job, with your great writings and holy books, with a little and God-pleasing life and a glorious hedgehog to God, now and throughout the whole universe, a warm representative appears at the Throne of the Lord; For this reason we call you:
Rejoice, good warrior of the true Church; Rejoice, bright lamp of Orthodoxy. Rejoice, our fathers who have protected from heresy; Rejoice, for establishing their children in piety. Rejoice, for the sake of salvation you have left your parents' house from a child; Rejoice, for your soul you have shown me more care than anyone else. Rejoice, for the elders were surprised at your adolescent feat; rejoice, for from youth in the angelic image you were with those. Rejoice, enlightened abode of Ugornitsk by your life; Rejoice, the glorified Dubensky monastery with the greatest labors. Rejoice, affirmation of the weak in faith; Rejoice, ignorant discipline.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 2
Seeing the monks of Ugornytstia, your zealous perfection in spiritual life, you have arranged for a schema-monk and presbyter, and Volyn land will do your best for your labors, arrange for you an abbot to be in the city of Dubenstem to reflect heretical entreaties, to an Orthodox person who is nurtured and nourished. Alleluia.
Ikos 2
Reason is truly perfect, the Father has shown you, when you deviated from the soul for the sake of settling on Mount Pochaev, and instead of commanding obedience, you gave yourself up, and in the best feat the Lord imputed to you the abbess accepted here as a secondary, the brothers of Pochaevstia cry out to you with joy:
Rejoice, our new and wonderful father; rejoice, image of godliness. Rejoice, leadership, for you have accepted service; Rejoice, you who are enslaved by the will of God and your neighbors. Rejoice, for there is a likeness in your leadership of Christ's humility; Rejoice, for for the sake of this peace is found for our souls. Rejoice, O people offering good prayer; Rejoice, courageously taking up arms against the demons. Rejoice, having partaken of the angelic joy; Rejoice, the good guide to salvation that appears to us. Rejoice, encouragement to those who are saving; Rejoice, denunciation of those who are lazy.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 3
The power of the Divine Spirit to enrich you to Job the Wise, when you denounced the monastery wheat, Abya forgiven him, and you returned the hidden packs to him for his repentance for the sake of his hungering body of saturation, and having done this, he softened the petrified soul of Peti and taught him.
Ikos 3
Have an inherent concern for your soul, Reverend Father, you loved the cave seclusion, where you saw off days and nights in prayer, you talked to the only God, and so did the light of grace in his dark cave like Mount Tabor to oblastavash and teach everyone to invoke you:
Rejoice, ceaseless censer of prayer; Rejoice, inexhaustible mine of tears. Rejoice, you became like an ancient Kiev-Pechersk hermit; Rejoice, you who have acquired those gracious gifts. Rejoice, for by your prayers your brethren are strengthened in patience; Rejoice, for you have driven the demons away from your abode with your sighs. Rejoice, for you called the heavenly light into the dark cave; Rejoice, and bring grace from the Lord to our passionate souls. Rejoice, rock of Pochaev, hardest adamant; Rejoice, glorious lamp of all our countries. Rejoice, glorious pillar of the universal Church; Rejoice, refuge for all who pray.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 4
Desiring to drive away a storm of heretical discoveries, you were in the God-saved city of Kiev with the consecrated Cathedral of the Orthodox, where you boldly confessed the intact faith and for that reason all the people exhorted you, by the same to emboss the sacred books in the monastery of Potentates, I never ceased to shine keep faith and orthodox petition to God: Alleluia.
Ikos 4
Hearing the monks of Pochaevstia the incessant prayer of Jesus, I speak with your lips, Father Job, but tears from your eyes are seen and edifying by your teaching conversation, the way of your life is touching, to the verb:
Rejoice, our kind-hearted prayer book; Rejoice, our gentle teacher. Rejoice, pour forth gracious tears; rejoice, and touch our hearts. Rejoice, for incessantly offer up a spiritual sacrifice to the Lord; Rejoice, as always bring heavenly consolations in your mind. Rejoice, imitator of the Baptist in abstinence; Rejoice, long-suffering competitor in longsuffering. Rejoice, having received both of the gifts; Rejoice, you who are worthy of angelic concelebration. Rejoice, beggars to the feeder; Rejoice, comforter of sorrowing ones.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 5
You have become like a God-given star, a venerable one, bypassing the land of Galicia and Volyn, while enlightening everything with the light of Orthodoxy, instilling an especially jealousy with the zealot of the faith, kind hearts in Orthodoxy, asserting, while the lazy are constantly raising up to singing to God: Alleluia.
Ikos 5
Seeing the monastics and the simple people of the Abbot of the Pochaev monastery of the earth by digging and picking up wood and collecting pus is humbling, as if I marveled at another Damascene, and hated all heretical pride, but in Orthodoxy I affirm my soul, saying:
Rejoice, good deed to the leader; rejoice, true faith affirmation. Rejoice, denounce the evil pride of heretics; Rejoice, exalt Orthodox humility. Rejoice, for you know the beauty of piety; Rejoice, for through you the vanity of the world is in your own way. Rejoice, good education for the rich of this world; Rejoice, good consolation for the poor and the laborer. Rejoice, the cross of hardship, which has lifted by will; Rejoice, help us bear the cross. Rejoice, follower of Paul the skin-maker; rejoice, Christ God is a good servant.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 6
The preacher of the Orthodox faith and piety, through all your life, having been, Reverend Job, you have captured this with your holy death, you have already predicted for a week, painlessly after the communion of the Holy Mysteries, you were honored to receive, no regretting about this world with Christ, but you would be allowed to, though in a hedgehog ceaselessly chant the Seraphim song: Alleluia.
Ikos 6
Raise your dead body with splendid beauty, reverend, you have crushed your life with fasting and labors, then the Lord, after your time with incorruption and a fragrance, glorify us, teach you to petit us:
Rejoice, save heaven; Rejoice, and the earth is a prayer book. Rejoice, foreknowing your origin from the earthly; rejoice, rejoicing about that warmth. Rejoice, for you also affirm us in fearlessness to death; rejoice, for you teach us to trust in the mercy of God. Rejoice, denouncer of lovers of temporary belly; Rejoice, the imperishable witness of the future resurrection. Rejoice, crucified your flesh in life with zeal; Rejoice, having revealed a fragrant aroma here after death. Rejoice, clear denunciation of unbelievers; rejoice, those who hope for a good affirmation.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 7
Although God notifies the Church of the incorruptibility of the relics of St. Job, in his sleepy vision he reveals to Metropolitan Dionysius, as he is alive and communicating the will of the Lord, Dionysius, having believed in him, glorify the Almighty and His saint with a song: Alleluia.
Ikos 7
Take away the consecrated cathedral about the universe of the representative and the wonderworker, monastics and all the people, when I come to Dionysius on Mount Pochaev and take away your life, your honest body has carried away from the bowels of the earth incorruptible and the fragrance is fulfilled, the miracles of healing are sharpened to everyone, in the hedgehog.
Rejoice, new and great miracle worker; Rejoice, partaker of all the saints. Rejoice, you consecrated the Volyn land with your burial; Rejoice, you have confirmed us by the manifestation of your relics in Orthodoxy. Rejoice, for through thee they accept the healing of lameness and blindness; Rejoice, for the demons tremble as your incorruptible body. Rejoice, and fulfill us, before your grave, who are worthy of affection; Rejoice, strive for the desire for our salvation. Rejoice, like the living one, who appeared to many after death; Rejoice, having joined the heavenly forces with your spirit. Rejoice, source of miracles; Rejoice, for the demons we are a strong helper.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 8
Strange and wondrous miracle showed you to the reverend, Job, when soon after your glorification you appeared in the midst of two to an angel praying in the Church of Pochaevsta and filled with peace with a certain maiden gave you the laying on of wounds to the ailing hegumen Dositheus, the same healing was received by the abiye to your grave to God: Alleluia.
Ikos 8
All you truly are your cloisters, the protection and intercession of Job, glorious, this is the Orthodoxy, people of reason, when you see the Mother of God in heaven praying for the salvation of the Holy Lavra, monks and worldly people, they are besieged by the agarians, but from that hour in joy to you.
Rejoice, our all-powerful intercessor; Rejoice, holy abode of the invincible wall. Rejoice, repulse the attacks of the Hagarian; Rejoice, return arrows to their heads. Rejoice, for you have begged the Angelic Powers to appear for those defeat; Rejoice, for you led many Hagarians to Christ then. Rejoice, warriors of the monastery, who fought into Her novices, turning into Her; Rejoice, thou who didst create the rebellious fugitives. Rejoice, shame of God-fighting insolence; Rejoice, patience of the Christian crown. Rejoice, you have not put to shame the hedgehog's hopes for you; Rejoice, saved and glorified thy prayer books.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 9
Having endured all apostasy and hesitation in the faith of the people and your abode, having released the Monk Job, with your prayers return the Volyn land to Orthodoxy, and in it the pochayevskaya shrine is the most solid bulwark of true faith now showing, coming to her as a numbered people, with a holy heart and healing his lips and lips singing to God: Alleluia.
Ikos 9
The bishops and the entire consecrated cathedral, when your relics are hidden from the apostate of Orthodoxy, have carried your packs into the Holy Church to the worshiping Christians and in joy to those who say:
Rejoice, Orthodox Volhynia sun; Rejoice, true star of the Church. Rejoice, thou who didst shine upon the dawn of the past of righteousness; Rejoice, ray, who drove away the darkness of heresy. Rejoice, pack miracles in the newness of your relics; Rejoice, thus denounce the deviation from Orthodoxy to the end. Rejoice, for you have not ceased to fulfill the prayers of the faithful; Rejoice, for you did not remember our sins. Rejoice, and teach us to forgive the enemy; Rejoice, and strengthen us in longsuffering. Rejoice, reproof of the faint-hearted; rejoice, repentant forgiveness.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 10
Wake up our salvation, and now intercessor Job, venerable, taking many corrupted customs of wickedness, people have brought into our country and so our fortress is scarce, but in contrition of our hearts we fall for your intercession, hopefully on your intercession, crying to God: Alleluia.
Ikos 10
The solid wall of the Orthodox faith in the land of Volyn and Galicia through all your life you were a reverend Father, but after your repose with manifestations and healings for the truth, fight, even invisibly to the souls of your children, talk, and all cry out to you:
Rejoice, champion of our salvation; rejoice, the temptations of the evil to drive away. Rejoice, in the Lord you have acquired boldness for us; Rejoice, from Him received the grace of healings. Rejoice, for you are now living in paradise with the Angel; Rejoice, for you rejoice from the Apostles and martyrs there. Rejoice, to the representative of the Church with them; Rejoice, I am an intercessor of the mercy of God. Rejoice, beloved repentant in your life; Rejoice, now those prayers, as if offer incense to the heavenly throne. Rejoice, and quick to the hearer of all who pray; Rejoice, patron of the humble in heart.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 11
Our grateful singing, brought out of pure love, accept God's servitude, as our spiritual property is poor in your sight, but we cannot imitate you with good deeds, but we are crushed with sighing for our sins, we are comforted by your virtues in glory, singing to God: Alleluia ...
Ikos 11
The lamp of the Orthodox faith and the pillar of piety was our Father Job, in a word, life, love, faith, purity, in them and us with your prayers strengthen, all heresies and corrupted customs are far away from us, so let us sing of gratitude:
Rejoice, God's chosen one; Rejoice, interlocutor of Angels. Rejoice, and from us you will not retreat with the spirit of your love; Rejoice, and separate us from the spirit of your talent. Rejoice, for those who see your incorruptible body are taking up arms against bodily passion; Rejoice, as if you honor your holy life, they strive to purify your soul. Rejoice, teach us to be jealous of your salvation; Rejoice, and serve us for the salvation of others. Rejoice, stirring up our hearts with zeal for Orthodoxy; Rejoice, crushing our souls with repentance for the sin of our souls. Rejoice, perverter of spiritual sleep; Rejoice, giver of spiritual vigor.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 12
The grace of unceasing prayer for the body of neglect, spiritual joy and compassion for neighbors, you have abundantly acquired Father Job, and we are lazy and sinful with the same, create those partakers with your all-powerful prayers, and let the torment of the passions be freed, let us sing to God: Alleluia.
Ikos 12
Singing your wondrous life on earth and in heaven, glorification, we pray to thee, Venerable Job: confirm with your prayers the Orthodox faith in your country, protect and strengthen the entire Church of Christ on earth against unbelief and heresy, but ours do not reject the praise of the navy:
Rejoice, partaker of the Apostolic ministry; Rejoice, jealous of the wilderness exploits. Rejoice, good image of spiritual poverty; Rejoice, the rich weeping spiritual for the money-grubber. Rejoice, for by thy meekness the souls of the taties and the villains, as thou hast brought the good inheritance of the Lord; Rejoice, for with all who hunger and thirst for righteousness are now satisfied in the courtyards of God. Rejoice, from God with all who are merciful and glorified; Rejoice, with all pure hearts, face to face now, behold Him. Rejoice, and call us from heavenly ones with love; Rejoice, give help to all working people about Orthodoxy from the Lord. Rejoice, preserving your abode from every circumstance; Rejoice, and lift up the Lord's prayer for the whole universe.
Rejoice, Job, glorious servant of God, and the monastery of Pochaev is adornment.
Kontakion 13
Oh, all-blessed Venerable Job, the great Orthodox faith, the great zealot and the firm denouncer of heresy! Do not reject this little prayer from our wretched hearts to you, but wake us a mentor in faith and repentance, a good helper in labors, and before the Lord for our salvation, a tireless prayer book, crying to God for you: Alleluia.
This kontakion is read three times, then the ikos - 1, the kontakion - 1, and the prayer are again read.
PRAYER TO OUR GOD'S FATHER JOB
O venerable Father Job, monks of a hard-working life, a God-wise mentor, meekness and temperance, purity and chastity, brotherly love and misery, patience and vigilance from early adolescence until late age, an indefatigable ascetic, of the Orthodox faith, a great zealot and invincible champion, the lands of Volyn and Galicia, the blessed luminary and the saint of the Pochaev monastery, an invincible defender! Look with the eye of your goodness on us unworthy of your children, to you zealously all the days who have come running to God-loving people, gathered before your spirit-bearing and multi-healing relics and reverently to those who fall, and ask for your intercession to the Almighty Ruler to them and to us all, even belly and piety, wholesome and useful: heal the sick, cheer the faint-hearted, comfort the grieving, step in on the offended, restore the weak and defeated to the valley, all, all the grace given to you from God, grant to you the need and need of your soul and need, to your body's salvation ... Lift up, saint of God, your omnipotent prayer, may there be peace and silence, piety and prosperity in our country, truth and mercy in courts, wisdom and good fortune in counsel, may faithfulness be established in good people, fear and fear in evil ones , in the hedgehog from evil and do good, so in our country the Kingdom of Christ grows and multiplies and may God be glorified in him, wondrous in His Saints: all glory, honor and worship of the Father, and the Son, and the Holy One befits Him alone Spirit, now and ever, and forever and ever. Amen.
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(Iron (Zalezo) Ivan Ivanovich, John in schema; c. 1551, Otynya locality (present-day Kolomyisky district of Ivano-Frankivsk region, Ukraine) - 10.28.1651, Pochaevsky monastery), Venerable (commemoration May 6, Aug 28, Oct 28, Oct 10 - in the Cathedral of Volyn saints, on the 3rd week after Pentecost - in the Cathedral of Galician saints), Pochaev, abbot. Pochaevsky in honor of the Assumption of the Most Holy. Theotokos mon-rya.
In the end. XVIII century (according to N. I. Petrov, approx. 1791, according to priest V. Levitsky, approx. 1773) in anticipation of the canonization of I. Catholic. The Church of Pochaev Basilians published (no date) the Life of I. The publication says that the Life was compiled by I.'s disciple, hierom. Dosifei, who was brought up under the spiritual guidance of the monk. One of the sources of the printed Life was the manuscript "The Book of Miracles, with the images of the miraculous Mother of the Most Pure and others, also with the relics of the blessed Elder Job Iron, which occurred, confirmed by oath, both old and those that were accomplished in past years by the will of God." For the first time, the "Book of Miracles ..." was mentioned in the instructions dated August 30. 1695, given to the baptized bishop of the Lutsk cathedra. Dionysius (Zhabokritsky), then Orthodox, during his visit to Pochaev to the abbot of the Pochaev Monastery Joseph (Dobromirsky). Dionysius (Zhabokritsky) insisted that all miracles included in the book should be confirmed under oath. The last events noted in the collection are dated 1726 (at the end of the 19th century the lists of the "Book of Miracles ..." were kept in the archives of the Volyn DS board). The most important source of I.'s biography is the anonymous Uniate. Sat. "Pochaev Mountain ..." ("Góra Poczajowska ..."), dedicated to Ch. arr. history of the miraculous Pochaev Icon of the Mother of God. The collection, first published in 1742, was reprinted several times with additions and minor changes in Church Slavonic and Polish. languages, the latest edition came out approx. 1815-1820 In this book, I. is mentioned in connection with the history of the Pochaev Icon of the Mother of God, as well as in the story about the ark with the relics of the naval center. Barbara, donated to the monastery of the Lutsko-Ostrog Uniate. ep. Joseph Vygovsky (1712-1737) and placed next to the cave by I.
Materials related to the management of I. Pochaevsky mon-rem are contained in the archives of the Pochaev Lavra (IR NBUV, GA Ternopil region). Documents related to the litigation of the Pochaev Monastery, when the monastery was ruled by I., are in the archives of the Lutsk and Kremenets Grod courts (TsGIAK. F. 22, 25, 26, 28), a number of court cases are kept in the Ternopil region. archive. This source to study the biography of I., the first to use archim. Ambrose (Lototsky) and prot. Andrey Khoinatsky. A number of documents related to the life and work of I. were published by N. I. Teodorovich and priest. V. Levitsky.
Biography
The saint came from a small gentry family. From the commemoration of the Pochaev mon-ry it is known that I.'s father was called Ivan, mother - Agafia, they lived not far from Kolomyia (TsGIAL. F. 201. Op.4b. D. 271. L. 1-2; record of I.'s family in the commemoration date back to 1641, probably compiled by I.). According to some testimonies, the saint's parents at one time lived near the villages. Ugorniki (on the site of the present-day Novosyolki tract; see: Khavlyuk. 1996, p. 15). It is generally accepted that the homeland of I. was in places. Otynya (Otynya) near Kolomyia. In the family of I. there were persons of clergy. When I. headed the Pochaev monastery, in the parish Nativity of the Mother of God (Prechistenskaya) c. in Art. Pochaev was served by priest. Jacob Iron, who was harassed by local magnates and by 1642 was deprived of his job.
At 10 years old, i.e. approx. 1561, I. Iron entered the Ugornitsky Preobrazhensky Monastery. There are different opinions about the location of the monastery. It could not have been the Ugornitsky Monastery in modern times. with. Ugorniki (Kolomyisky district), since the mon-ry in the name of St. Archangel Michael in the village was founded by St. Job (Knyaginitsky) in 1603. The version of the existence of a monastery in Ugorniki at an earlier time cannot be completely ruled out, but nothing is known about such a monastery. At a considerable distance from Ugorniki, on the border of Galicia and Bukovina, on the banks of the river. Seret, between the town of Terebovlya and modern. with. Podgora (Terebovlyansky district of Ternopil region), there was a Ugornitsky (Podgoryansky) Transfiguration husband. mon-ry, to-ry at the turn of the XVI and XVII centuries. referred to as dilapidated. Historians attribute its foundation to the middle. XVI century In the years 1635-1639. it was rebuilt in stone (Yavorskiy G. Ternopil'skiy encyclopedic dictionary. Ternopil, 2004. T. 4. S. 481-482). Apparently, the initial period of I.'s ministry (c. 1561-1571) is associated precisely with this mon-rem near the place. Terebovlya, the center of a separate headman. Two more monasteries of the 16th-17th centuries are known. with similar names: Ugrinovsky Preobrazhensky husband. mon-r (mentioned under 1611 in the Life of Venerable Job (Knyaginitsky), was in the modern village of St. Ugrinov, Kalush district, Ivano-Frankivsk region) and Ugorsk Trinity husband. mon-ry (located in the modern village of Ugorsk, Shumsky district, Ternopil region). In the XIX century. There was a legend that I. for some time asceticised in the Ugorsk Trinity Monastery and dug caves there with his own hands (Derman mountains, Antonovetsky forest and hay hills of the Kremenets mountains // Volynskie GV. 1868. No. 74/75).
As reported in the Life of I., the abbot of the Ugornitskaya monastery received Ivan with love and instructed the ecclesiarch to teach him "church obedience", that is, liturgical reading and singing. However, the saint was not content with this obedience and tried to "serve each of the least monastic workers," thanks to which he acquired universal love. In the second year of his life in the Ugornytsky monastery, 11-year-old Ivan "for his good manners" was tonsured into monasticism as hegumen with the consent of the brethren. According to Fr. A. Khoinatsky, I. was ordained a priest after reaching the age of 30, according to common in Western Russia. mon-ryah tradition. In time, the saint accepted the great schema with the name John. The fame of the ascetic spread throughout Galicia and Volhynia, attracting a multitude of people to the Ugornytsky Monastery who wanted to receive instruction from the monk. Among the visitors were simple and noble, poor and "deliberate nobles" who turned to the monk "for the sake of spiritual benefit."
Gymnography
The first services of I. are believed to have been compiled immediately after his canonization. According to prot. A. Khoinatsky, who referred to the archives of the Pochaev Lavra, in the beginning. 10s In the 18th century, during the Orthodox period in the history of the Lavra, there was a small printing house in it, which published small editions of prayer chants in honor of I. ( Khoinatsky A.F., prot. Western Russian Church Union in its Divine Services and Rites. K., 1871.S. 35; Ambrose (Lototsky). 1878, pp. 32-33; modern researchers A. A. Romanova, Yu. Tikhovsky question the existence of the Orthodox Church. printing house in Pochaev Mon-re). After the monastery fell away into the union, these sheets were republished by the Basilians in the printing house of the Pochaev Monastery, founded in the beginning. 30s XVIII century Not later than 1773, the Pochaev Uniate monk Dubyna-Knyazhinsky compiled a service and akathist I., which were kept in handwritten form in the archives of the Lavra at the end of the year. XIX century. As Fr. A. Khoinatsky, in its spirit and style, the service of I. is "completely Orthodox" (Khoinatsky. Western Russian Church Union. 1871, pp. 435-437). In 1820 the Pochaev Basilians compiled a new akathist I. (IR NBUV. F. 1. No. 4072. L. 40).
A number of prayer songs are known in honor of I. Nesk. chants, composed in 1736, 1755 and 1768, were included in collection. "Book of Miracles ...". Chant of 1768 in Ukrainian. book language, according to priest. V. Levitsky, may have an Orthodoxy. origin. Known 3 songs dedicated to miraculous salvation Pochaev Mon-ry from the Turks on July 23, 1675 (in Ukrainian): "Cheerfully sing, hit your brow ..." (publ .: "Pochaevskaya Mountain". Pochaev, 1742), "The Universe of the whole country" (published: about the Most Holy Theotokos. Pochaev, [c. 1773]; The Godmaster: Reverent Songs. Pochaev, 1790-1791, 1805, 1825); in several. editions of collection. "Góra Poczajowska ..." 18th century the song "Shepherds of the sheep on the mountain" is placed, in which the appearance of I. in 1675 is also mentioned.
According to legend, the first Orthodoxy. akathist I. was written by an unknown monk of the Pochaev Lavra in the 30s. XIX century, but was not approved by the hierarchy and was read by the monks in private. Perhaps we are talking about the use of orthodoxy. inhabitants of the Uniate Lavra. akathist 1820 New, Orthodox in content, the akathist and the service of I. were written by archpriest. A. Khoinatsky. The Holy Synod twice sent the texts for revision, after which, on July 27, 1883, a blessing was received for their publication and use (Popov A. V. Orthodox Russian akathists. Kaz., 1903, pp. 327-331). In 1884, the akathist and the service were first published in the printing house of the Pochaev Lavra, and were re-published there in 1889 with the supplement of the Life of I. As noted by FS Spassky, the author strove to follow the southern Russian. traditions. Later, the Volyn and Zhytomyr Archbishop made changes to the texts. Anthony (Khrapovitsky), for this reason some historians (Bishop Nikon (Rklitsky), E. Nikolsky, etc.) called him the author of the service I.
Arch .: NBUV IR. F. 231, D. 31; D. 38.L. 163-165; D. 47. L. 2-3; D. 65; GA Ternopil region F. 258. Op. 3.D. 1178. L. 1-6 rev .; F. 258. Op. 3.D. 12.L. 17 vol .; TsGIAL. F. 201. Op. 4b. D. 271. L. 1-2; TsGIAK. F. 22. Op. 1.D. 42; F. 25. Op. 1.D. 176, 177; F. 26. Op. 1.D. 41; F. 28. Op. 1.D. 78, 87.
Source: Mount Pochaevsk, with a miraculous foot and image Blessed virgin The Mother of God is venerable, bright and clear to the whole world. Pochaev, 1742, 1757, 1793; Góra Poczajowska, słodką cudownie z niej wypływającą wodę, i obraz cudowny Marii Panny w Poczajowie. Poczajow, 1767, 1773, 1778, 1807, b. d. [approx. 1815-1820]; Life of St. Job (Iron). Pochaev, b. d. [approx. 1773-1791]; Service with akathist St. Job, in schemoneseh John, (Iron), abbot and miracle worker of St. Lavra of Pochaev: With adj. cr. his life, from his disciple igum. Dositheus written off. Pochaev, 1889; The alphabet for the names and subjects of the archive of the Pochaev Dormition Lavra for the time from 22 Sept. 1557 to 10 Oct. 1831 / Comp .: novice Leo. Pochaev, 1908; Materials on the history of the Pochaev Lavra / Publisher: V. Levitsky. Pochaev, 1911; Teodorovich N.I. Archive of the Pochaev Lavra. Pochaev, 1915. T. 1; Pisni to Pochaïvskoï of the Mother of God. Perevidannya druku 1773 r. / Transcription, comments. i newcomer: Y. Medvedik. Lviv, 2000.
Lit .: Muravyov A.N. Life blzh. Job (Iron), abbot of the Pochaev Lavra. Pochaev, 1860; Khoinatsky A.F., prot. Venerable Job, hegumen of Pochaev, his life and glorification. Kamyanets-Podolsky, 1871; he is. The genus of St. Job, hegumen and miracle worker of Pochaev, in the Commemoration of the Pochaev Lavra // Volynsky EB. 1878. Ch. Neofits. No. 6. S. 252-256; he is. Materials for the life of St. Job, Abbot of Pochaev // Ibid. No. 17; he is. Venerable Job Pochaevsky and schema. Job (Knyaginitsky) // Ibid. 1879. No. 13; he is. From the memoirs and notes of the former novice of the Pochaev Lavra under the Basilians [Fr. Valerian] // Kholmsko-Warsaw diocese. vestn. 1879. No. 6. S. 95-98; No. 8. S. 135-142; he is. Orthodoxy in the west of Russia in its closest representatives, or the patericon of Volynsko-Pochaevsky. M., 1888.S. 127-210; he is. Pochaev Lavra: East. description. Pochaev, 1897; Kulish P.A.On the meaning of St. Job, the Pochaev abbot, in the history of Russian. life. M., 1876; Ambrose (Lototsky), archim. The Legend of the Pochaev Dormition Lavra. Pochaev, 1878; Petrov N.I. Job (Iron), abbot. Pochaevsky as a spiritual writer // Wanderer. 1883. No. 9. S. 3-22; No. 10. S. 179-204; No. 11. S. 373-381; he is. Ukrainian starovina: Venerable Iov (Zalizo), the abbot of the Pochaivsky, the first holy masses of the Ukrainian churches // Word: Gaz. K., 1918. No. 35; Levitsky V. Life and work of Venerable Job (Iron) for the benefit of the Pochaev Lavra // Volyn EB. 1914. No. 13. S. 205-208; Karvovskiy I., prot. Venerable Iov (Zhelizo) // Dukhovny siach. Kremenets, 1930. No. 19-22; Teodorovich T.P., prot. Pochaev Dormition Lavra and its shrines: Ist. feature article. Warsaw, 1930; K. Znosko, prot. Life of St. Job, abbot and miracle worker of Pochaev. Warsaw, 1932; Lozov "Yuk I. Long Dubenski Monastir. Dubno, 1994; B. Khavarivskiy Archives of the Pochaiv Monastery yak dzherelo historical truth // Pochaiv Monastery in the context of the history of spirituality in Ukrainian. to the people. Ternopil, 1995.S. 94-97; Khavlyuk M. Ugornitskiy Monastir. Colomy, 1996; Zelinsky V., priest. Embrace of the Father. Pochaev, 2000; Savchuk P.O. Dubensky Khrestovozdvizhensky Monastir. Rivne, 2002; Saukh P. Yu. Prince Vasil-Konstyantin Ostrozkiy. Rivne, 2002; Filvarki I. The Pochaiv Monastery's blog by the Turks 1675 r. i Coronation of the Ikoni Pochaivskoi of the Mother of God on engravings at the Viddili art of LNL im. V. Stefanyk NAS of Ukraine // Zap. LNL. Lviv, 2003. Vip. 11 S. 381-394; Shkrab "yuk P. V. The monastic rank of the father of the Basilians to the national life of Ukraine. Lviv, 2005; Kisel'ov R. Genre repertoire of the Ukrainian monastic vidan of the Pochaiv Dormition Monastery of the XVIII - 1st third of the XIX century. // Visnik of Lviv. Book Science ". 2006. Vip. 1. P. 72-88; Onufry (Berezovsky), Met. The pastoral ministry of St. Job, abbot of Pochaev. K., 2007; Sobol W. A. The ancient anonymous work "Preslavna gora Pochaivska" // Slavia Orientalis. 2007. vol. 56. No. 3.p. 387-398; Dudar V. L. Gromadsko-political and cultural inflow of Pochaiv Monastery on the population of Volini (XIX - early XX century): AKD. Pereyaslav-Khmelnitsky, 2008; Holy Dormition Pochaev Lavra: A Look Through the Ages. Pochaev, 2008; Bochkovska V.G. History of the Pochaiv Monastery at the visits of the XVIII - 1st quarter of the XIX century. // The manuscript of that book's decay of Ukraine: Archaeographic reports of unique archival and library funds. K., 2009. Vip. 13. C. 22-35; Gumenyuk S.M. Infusion of creativity of Iov Zheliz (Pochaivs'kyi) on the formation of a moral and religious image of the vitality of the Renaissance culture // Dni nauki philos. fact-that, 2010: Mizhnar. sciences. conf. (April 21-22, 2010): Mat-li added that vistupiv. K., 2010.S. 144-145.
V. G. Pidgayko
Iconography
I. began to take shape after the acquisition of his imperishable relics in 1659. The earliest known portrait of I., adopted by the Orthodox in 1831 from the Uniates after they surrendered the monastery, was dated to the end of the 19th century. XVII - early. XVIII century (presumably kept in the sacristy of the Pochaev Dormition Lavra). It was first described in 1978 by P.N.Zholtovsky ( Zholtovsky P. M. Ukrainian painting of the ХVII-ХVIII centuries K., 1978.S. 203). On the image there was an inscription: “More curious about this icon, yes, weigh, whose person is. He is Job, the Iron spoken, holy by life, blessed after death "(O. Buliga Poshanuvannya saints of the Pochaiv Monastery at the period of jurisdiction of the Uniats Church // Sacred mystery of Volini: Mat. Sci. conf. Lutsk, 31 zhovtnya - 1 leaf fall 2002 roku. Lutsk, 2002. S. 138-139).
Above the entrance to the cave c. in the name of I. in the Pochaev Dormition Lavra there is a picturesque image of the monk, described by Archpriest. A. Khoinatsky, with a verse inscription (verses) in 8 lines: "/" According to Archpriest. A. Khoinatsky, it is this image that is the oldest ( Khoinatsky A., priest. Guide to Mount Pochaev. Pochaev, 18954, p. 125; Holy Dormition Pochaev Lavra. 2007.S. 99). Stylistically, this is a copy of the 1st third of the 19th century. from an earlier (lifetime?) portrait: I. is presented up to the waist, half-turned to the right, in a black monk's robe with 2 stars and with a light underside, on his head a rounded dark doll with a star, on the paramana Golgotha, in his left hand - a staff, in the right - an unfolded scroll with the inscription: "()" The saint has small, deep-set eyes, a large straight nose, sunken cheeks with wrinkles, and a short gray beard. The personal is painted in a picturesque manner, with cut-off modeling, a halo in the form of an ocher contour was added later; grayish background.
Early engraved images of I. In the Uniate are known. During the period, a board was made for printing the image of the saint (woodcut print), transferred in 1880 from the Pochaev Lavra to the museum at the KDA (at the present time at the NKPIKZ; see: P.M. Type 1. Table XXXI; Catalog of preservation memory "yatok. 2002. P. 68. No. 525) According to O. Shpak, this engraving board was carved at the end of the 18th century by the Uniate engraver Theodor Strelbitsky (Strzhelbitsky) ( Shpak O. Pochaivski woodcut estampi of the middle of the XVIII century - the ear of the XIX century // Volinska icon: the recent restoration: Materials of the X international scientific conference Lutsk, 17-19 heresnya 2003. Lutsk, 2003. P. 138- 139; see also: Rovinsky. Dictionary of engravers. Stb. 639. No. 6) According to another version, the authors were the engravers Joseph and Adam Gochemsky, who worked in the 40-70s of the 18th century in the Pochaev monastery ( Turchenko. 1964, pp. 262-265) The collection of the NIMU contains a collection of engravings from the 2nd half of the 18th to the 1st half of the 19th century, received from the printing house of the Pochaev Lavra in the TsAM KDA (Catalog of safe storage. 2002. P. 64 . No. 399-506).
In the icon-painting originals, descriptions of the appearance of I. were not found. The surviving icon-painting images of I. belong to Ch. arr. to the 2nd floor. XIX - XX centuries They are mainly found in monasteries and temples in Ukraine, Volyn, and southern Russia. lands (Belgorod, Voronezh dioceses). The most widespread rendition, formed after 1831, is made up of full-length or half-length images of a saint with a small gray beard, in a mantle and schema with a puppet on his head; with his right hand he blesses or holds the abbot's staff, in his left - an unfolded scroll (text: Ps 15.10). As a rule, I. icons are made in an academic manner, on a landscape or on a gold background with engraved ornaments, many of them are probably the work of the icon-painting workshop of the Pochaev Lavra. This type includes, for example, the life-size icon of the monk from the iconostasis of the Lavra cave church. in the name of I. (60-80s of the XIX century, the work of the Pochaev master hierom. Paisiy?); icons con. XIX - early. XX century above the entrance doors (the reverend against the background of the landscape and the mon-ry) and when going down the stairs to the cave church; waist image on the banner of the con. XIX - early. XX century from the Assumption Cathedral (the scroll is rolled up in I.'s hand); growth image of the last. Thursday XIX century. on canvas (against a blue background) from the Zagaec Monastery in the name of St. John the Merciful; waist analogue image of the beginning. XX century from the sacristy of Danilov Mon-rya in Moscow, etc. (see also: Holy Dormition Pochaev Lavra. 2009, pp. 4, 12). On icons, the monk is usually called the hegumen of Pochaev, the wonderworker.
Relatively early is the half-turn image of the saint half-turned to the right, with an unrolled scroll and a staff in his hands (30-50s of the XIX century, the altar of the Assumption Cathedral of the Pochaev Lavra), covered with a frame of the 70s. XX century On a life-size icon (c. 1861) from the local row of the iconostasis of the Assumption Cathedral of the Pochaev Lavra (artists V.V. Vasiliev, K.A.Gorbunov, N.A. ... The same iconographic version (with hands down) is found on his pictorial image against the background of the monastery (c. 1869 ?, renewed in the XX century) in the north. the wall of the Lavra bell tower (on the southern wall above the entrance - the Pochaev Icon of the Mother of God). On the life-size icon, the 2nd floor. XIX century. from the Assumption Cathedral (in a separate icon case, on the sides of the image of the Volyn saints) I. holds in his hands a staff and a rosary. Half-turned to the left, in prayer, with a right hand on his chest and with a rosary in his left hand, I. is depicted to the right of the Pochaev Icon of the Mother of God, with selected images of the Mother of God in the margins (late XIX - early XX centuries, copy of the XX century?), Assumption Cathedral of the Pochaev Lavra), on the contrary - St. Feodor Ostrog. With his hand lying on his chest (cf. iconography of St. Seraphim of Sarov) I. is painted on a woven banner of the 20th century. from the Zagaec mon-ry in the name of St. John the Merciful.
By order of the head of the printing house of the Pochaev Lavra, archim. Vitaly (Maksimenko), no later than 1906, the icon "The Monk Job the Typographer" was created (I. blessing in traditional iconography, on the left in the background - behind the printing press), which was located in the building of the Lavra printing house until its closure in 1917 ( currently at Trinity Monastery in Jordanville, USA; see also: Holy Dormition Pochaev Lavra. 2007, p. 123). An icon similar in composition, large in size (to the left of I. is a printing press, to the right are printed books and an unfolded scroll, the troparion to the monk is written in the margins) is placed in the southeast. pillar of the Trinity Cathedral of the Pochaev Lavra. Various icons of I. con. XIX - early. XX century available in pl. churches and chapels of the Lavra and the Holy Spiritual Skete.
In the beginning. XX century a number of images of I., made in the style of Old Russian, appeared. icon painting of the 16th century, in particular in the Trinity Cathedral of the Pochaev Lavra. On a life-size icon in a bass frame from the local row of the iconostasis (c. 1911, workshop of O.S. Chirikov) I. is represented straightforwardly, in a peaked doll, with a thick and sharp beard with gray hair at the end, blesses with two fingers with his right hand, and holds a scroll in his left ... Small differences in the details of the iconography - on the banner with the image of I. in the basma, created simultaneously with the decoration of the temple in the beginning. 10s XX century (contribution of Archim. Timolai; I. is depicted to the waist with a slightly wavy gray beard middle length). The half-figure of I. in a medallion is painted on the wall of the stairs leading to the cathedral choir (painting of the early 10s of the XX century based on sketches by the artist V.S. Shcherbakov, renovation - the end of the 70s of the XX century), large full-length image - to the east. faces north-east. pillar (the end of the 70s of the XX century, a team of craftsmen under the supervision of the restorer V.V. Filatov).
Dr. the edition represents I. in prayer before the Pochaev Icon of the Mother of God. It is possible that some icon-painting images of this type went back to wood engraving by Pochaev's work (I. is presented in full-length; see: Rovinsky. People's pictures. Book. 3. P. 620. No. 1504), to book illustrations (Psalter Pochaev, 1872 - AOKM; engraving on fol. 1 by L. Seryakov, see: The legacy of the Solovetsky monastery in the museums of the Arkhangelsk region: Cat. / Comp .: T. M. Koltsova. M., 2006. . 139-140. Cat. 245), and in the end. XIX - early. XX century - to the chromolithography of this time (one of the copies - in the Church of St. John the Merciful Zagayets Monastery): the left hand of the standing saint is raised to his chest, with his right he leafs through the book. On some icons, the kneeling figure of I. with his hands spread apart is on the left, and the image of the Mother of God is on the right above the analogue in the church interior. A relatively early pictorial image on canvas (c. Mid. XIX century; on the left hand of the holy rosary, in front of him is an open book) is kept near St. relics of I., another icon - inside the cave of the monk. A feature of the octagonal icon (2nd half of the 19th century, Trinity Cathedral of the Lavra) is the image of I. with an uncovered head (a similar belt image is in the upper left cartouche next to the miraculous Kiev-Pochaev Icon of the Mother of God in the southern part of the Assumption Cathedral). On the composition in the murals of the last. Thursday XIX - early. XX century (with updates of the last third of the XX century) in the sowing. the passage to the Assumption Cathedral, the standing saint is turned to the left, his left hand is on the pages of a book lying on the analogue, the right hand is stretched out towards the Pochaev Icon of the Mother of God. On the icon early. XXI century. in Old Russian. stylistics (a cave grotto near the saint's shrine) praying I. is depicted bowing to the ground before the Savior in a cloud segment, in front of him is the Pochaev image of the Mother of God, in the background there are hills, the buildings of the monastery and a water source emanating from the footprint of the Mother of God.
In the end. XIX - early. XX century in the Pochaev Lavra I. wrote together with other saints, for example. together with St. Seraphim of Sarov (after 1903, gallery in front of the cave church. Venerable Anthony and Theodosius of Kiev-Pechersk), with St. Theodore of Ostrog (late XIX - early XX centuries, the chapel of the Resurrection in the choir of the Trinity Cathedral), with the locally venerated Venerable Venerable. Methodius Pochaevsky (see, for example: Embrace of the Father ...: Essays on the history of the Pochaev Lavra / Comp .: priest V. Zelinsky. Pochaev, 2000, p. 6). The figures of I. and the Monks Sergius of Radonezh, Anthony and Theodosius of Kiev-Pechersk are inscribed in separate doors of the high folding screen of the late 19th century. XIX - early. XX century (at the cave church in the name of I.). In the sacristy of the Lavra, the image of I. is kept together with St. Nicholas the Wonderworker and St. Dositheus and several. icons of the saint of the XIX century. On the mosaic approx. 1911 West of the facade of the Trinity Cathedral I. (with an open palm of his right hand) is depicted in the left group of the Volyn miracle workers, who are coming to the Pochaev Icon of the Mother of God. In the present. time widespread the image of I., together with the venerable. Amphilochius of Pochaevsky against the background of the laurel (an icon from the local row of the church in the name of I. and Venerable Amphilochius of Pochaevsky in Pochaev DC, circa 2006), new iconography has been developed. So, for the present. the pictorial icon Pochaev shrines and Pochaev miracle workers are presented against the background of the view of the Lavra, St. Amphilochius and I. support the Pochaev Icon of the Mother of God (Holy Dormition Pochaev Lavra. 2009, p. 3).
The image of I. is included in the composition "The Appearance of the Mother of God and the Monk Job of Pochaev during the siege of the Pochaev monastery by the Turks in 1675". The earliest examples are copper engraving, beginning of the 20th century. XVIII century (at the direction of D. A. Rovinsky, 1704) Nikodim Zubritsky (Zubrzhitsky) (Turchenko. 1964, p. 291; see also: Rovinsky. Folk pictures. Book 4. P. 722; He. Dictionary of engravers. Stb. 267. No. 69; the engraving board was kept in the Kiev-Pechersk printing house), print by A. Gochemsky. A large painting on this subject was created by Bp. Anatoly (Martynovsky) at the beginning. 40s XIX century. (at the entrance to the stairs to the cave church there is a copy "from the old original, written by His Grace Bishop Anatoly"; see: Holy Dormition Pochaev Lavra. 2009, p. 5). Obviously, this painting was used by the artist. V.V. Vasiliev in painting sowing. walls of the Assumption Cathedral of the Lavra (1874, renovation of the last third of the XX century; see: Holy Dormition Pochaev Lavra. 2007, p. 68), and in the 80s. XIX century. Pochaev's priest. Paisius - in the murals above the entrance to the cave grotto with St. relics of I. The Saint is represented in the schema, standing in the clouds at the right hand of the Most Holy. The Mother of God extending her omophorion over the Pochaev monastery.
The plot of "The Siege of Pochaev by the Turks" is also found in one of the hallmarks illustrating miracles, on the painted and engraved repetitions of the Pochaev Icon of the Mother of God. These include, for example, a rare engraving on silk. XVII - early. XVIII century (Bochkovska V. Ridkisna engraving on a seam // Sacral art of Volini: Nauk. Zb. Lutsk, 2008. S. 152-154); xylographic board of the 18th century, received from the Pochaev Lavra in the TsAM KDA (NKPIKZ; see: Catalog of Preserved Memorials. 2002, p. 66, No. 512); Volyn Icon of the 2nd half of the 18th century by the workshop of the Pochaev Lavra (renewed in 1913 by the diligence of the church head A.N. Orlenko and his wife, NKPIKZ; see: Orthodox Icon of Russia, Ukraine, Belarus: Cat. exhibition. M., 2008, pp. 124-125); engraving late XVIII - early. XIX century (TsAK MDA; see also copies of the 2nd half of the 18th century, 1830 and others: Rovinsky. Folk pictures. Book 3. S. 518-519); icon of the 1st half of the XIX century in a setting from the Russian church of the Intercession of the Most Holy Theotokos in Helsinki Here I., as a rule, is presented in an earthly bow, with his hands spread apart, his head is not covered.
The first beech crayfish in which St. The relics of I., in 1842 was replaced by a silver one, presumably built by the St. Petersburg master F. A. Verkhovtsev (donated by A. A. Orlova-Chesmenskaya). However, on its various parts, only the hallmarks of St. Petersburg master D. Andreev (in the middle of the 19th century he had his own workshop and worked for the imperial court) and the assayer D.I. Tverskoy with the date "1842" ( Postnikova-Loseva M.M., Platonova N.G., Ulyanova B.L. Gold and silver business of the 15th-20th centuries: (Territory of the USSR). M., 1995. S. 178, 181. No. 1171-1172, 1269). On the lid of the crayfish is cast a relief life-size image of I. in mantle and schema, with hands folded crosswise on the chest, naturalistically worked out hands, a cockle on the head, eyes closed; the inscription on the halo: “
Volyn saints with St. Job Pochaevsky. Mosaic on the west. facade of the Trinity Cathedral of the Pochaev Lavra. OK. 1911 g.
In 1875, a canopy covered with gold leaf by A. Prokofiev was set up in the cave above I.'s shrine. Later, in 1889, a majestic canopy (canopy with 4 twisted columns) of white Carrara marble (work of the Italian artist L. Menzione) was installed over the relics, which has survived to this day. The former canopy at the same time was transferred to the Assumption Cathedral of the Lavra along with the old wooden shrine I., but in 1905, due to the expansion of the Dubensky Holy Cross Monastery and the related desert in the name of I. on Dubensky Island (they were attributed to Pochaev Lavra) at the request of the governor, hierom. Stefan (Tverdynsky) old shrine with a canopy was transferred to the temple in the name of I. at this monastery (From the modern chronicle of the monastery in Dubno // Volynsky EB. 1905. No. 20. P. 670). Dubensky Monastery was severely damaged during the First World War and the Great Patriotic War; the whereabouts of the original crayfish and canopy are unknown.
Along with the images of Pochaev's shrines and saints, the image of I. is present on the largest Lavra bell, cast in Moscow in 1886 by the master Joachim Vorobyov (Holy Dormition Pochaev Lavra. 2007, pp. 106-107), also at present. bell, made in 2005 in honor of the 765th anniversary of the apparition of the Most Holy. Mother of God on Mount Pochaev. Relief images of I. adorn other works of decorative and applied art, for example. candlesticks standing in the grotto near the saint's shrine (plates with the figure of I. were made, apparently, in the late 80s - early 90s of the XX century).
In the internal and external monumental paintings of the last. third of XIX - early. XXI century. various buildings of the Lavra, the Holy Spiritual Skete and the surrounding churches and chapels, many traditions. images of I. in an academic manner. The most interesting are the hagiographic compositions in the murals of the 80s. XIX century. Hierodeacons Paisiy and Anatoly (renovated - 1976, novice of the Pochaev Lavra Alexander Koretsky) at the entrance to the cave grotto with a shrine I.: miraculous phenomenon I. in the subtle dream of Met. Dionysius (Balaban), the uncovering of the relics of the monk, the healing of the abbess. Dosithea (Holy Dormition Pochaev Lavra. 2007, p. 61). Twice - at the beginning of the gallery leading to the cave church (late 60s - 70s of the XIX century; renovations - 70s of the XX century), and at the entrance to the grotto - the plot “St. Job Pochaevsky with angels at prayer, seen by the maiden Anna "(in the grotto there is an icon of the 20th century similar in composition): the figure of I. is placed between the images of 2 standing angels. The murals of the Assumption Cathedral include the composition "St. Job of Pochaevsky with the brethren, praying before the Pochaev Icon of the Mother of God "(70s of the XIX century; see: Ibid. P. 78) - I. in kneeling prayer in front of the icon and analogue with an open book, followed by a group of monks ...
In the icon painting of the XX century. the image of I. (in a rounded doll) is present in the group of Volyn miracle workers on the icons “All the saints who shone in the Russian land” letters from mon. Juliana (Sokolova) 1934, beginning. 50s, late 50s XX century (Trinity Cathedral and the Sacristy of TSL, SDM; see: N.E. Aldoshina, Blessed Labor. Moscow, 2001, pp. 231, 236, 239). On the preparatory drawings mon. Juliana to the obverse saints rus. saints 1959-1962 (private collection; see: Juliania (Sokolova), nun. Russian Saints = Saints of Russia / Ed. N. Aldošina., 2000, p. 41) under 28 October. the image of I. is given full-length, in a doll, with a staff in his right hand and with an unrolled scroll in his left, against the background of a many-domed temple. In the host of Russian. of the saints praying to the Lord Almighty on the throne, I. is represented in the bottom row on the 1948 icon (metropolitan chambers of the TSL), presented to Patriarch Alexy I in commemoration of the 500th anniversary of the autocephaly of the ROC "from the Russian people in Yugoslavia." Break through the growth image of I. trad. iconography created for the Minea MP Archpriest. Vyacheslav Savinykh and ND Shelyagina (Images of the Mother of God and Saints of the Orthodox Church. M., 2001. S. 50).
Images of I. are found in modern times. murals of churches in Ukraine and Russia, for example. in the murals restored after the fire in 1987-1988. c. Protection of the Virgin Mary (on the west wall), in the Cathedral of the Transfiguration Cathedral in Belgorod (1999-2005, A.S. Rabotnov; inscription on the scroll: “ 
"). Frontal half-figure of I. with a blessing right hand and a scroll in his left hand, executed in Byzantine. manner, placed in one of the medallions in the painting of the Trinity Cathedral of Pakhomiev Nerekhtsky Sypanov wives. mon-rya of the Kostroma diocese (2005, A.V. Alyoshin). Some images and plots of the Life of I. were included in the painting of the seminary center. in the name of I. and St. Amphilochius of Pochaev in Pochaev (St. Job releases the thief, c. 2006).
Together with St. Amphilochius Pochaevsky I. is represented on the icon of the letter by E. I. Nikolaeva (2009, Cathedral of Faith, Hope, Lyubov and Sophia in Ternopil, Ukraine), among the selected saints - on the lower margin of the icon “St. Sergius of Radonezh, with the chosen saints "(2005, collection of Archim. Luke (Golovkov); see: True to Traditions: Works of Students, Graduates and Teachers of the Icon Painting School at the Moscow Academy of Arts / Authors: Archim. Luke (Golovkov). Serg. P., 2010.S. 55, 77). Belt icons I. con. XX - early. XXI century., Focused on Old Russian stylistics, are kept in a grotto near the relics of I., in the sacristy of TSL and others. I. is depicted in the present. icons "Cathedral of Volyn saints" (1996, M. Konsky - a church in honor of the Cathedral of All Saints of the Volyn land in Lutsk, Volyn region; after 2006 - a church in the name of I. and Venerable Amphilochius Pochaevsky in Pochaev DS). In addition, the icons of I. are in churches and monasteries dedicated to him (for example, in Munich, Germany).
Lit .: Rovinsky. Folk pictures. Book. 3. S. 518-519, 620. No. 1295, 1296, 1504; Book. 4.S. 721-722. No. 1276-1296; Turchenko Y. Ya. Ukrainian estamp. K., 1964; Catalog of preservation memorials "yatoks of the Kiev TsAM, 1872-1922 pp. / NKPIKZ. K., 2002; Holy Dormition Pochaev Lavra: A Look Through the Centuries: Historical Narration in Words and Images. Pochaev, 2007; Holy Dormition Pochaev Lavra: Anniversary . published by Pochaev, 2009.
Ya.E. Zelenina, V.G. Pidgayko
