Saints of the XXI century - who are they? Ascetics of piety of the XXI century. Blessed Alexandra

Speaking about the elders in the Orthodox tradition, it is customary to consider this phenomenon as something like an amazing and impossible relic of antiquity today: Sergius of Radonezh, blessing Dmitry Donskoy for the Battle of Kulikovo; Seraphim of Sarov, giving wise advice to Alexander I ... Eldership is a living phenomenon of modern church life, and today the "Russian Seven" will tell you about the seven great elders of the 20th century.

Venerable Silouan the Athonite (1866-1938) - Holy Mount Athos

Both the great ascetics and the young monks who prayed in the cells of the monastery of St. Panteleimon on Mount Athos, agreed that the Monk Silouan the Athonite "had attained to the measure of the Holy Fathers."

The future great elder was born into a family of Tambov peasants in 1866 and from his youth dreamed of becoming a monk. The parents did not oppose the decision of their son, but insisted that, first, he undergo military service in St. Petersburg. Immediately after the end of the service, Semyon - that was the name of the Monk Silouan before the monastic tonsure - went to Holy Mount Athos and entered the monastery of St. Panteleimon, also called Rossikon.

The Monk Silouan lived in the monastery for 46 years, but despite this he remained "undetected" for most of the brethren - he rarely received visitors and had little contact with the monks, but those who had the good fortune to turn to him with their questions and problems always received consolation. support and the wisest answers are the answers of a person to whom the Will of God was revealed.

This is how St. Nicholas (Velimirovich) recalled the Monk Silouan: “He was not strict with other people's sins, no matter how great they were. He spoke of the immeasurable love of God for the sinner, and led the sinful person to the point that he severely condemned himself.<...>This marvelous confessor was a simple monk, but a rich man in love for God and neighbors. Hundreds of monks from all over the Holy Mountain came to him to warm themselves with the fire of his fiery love. But especially the Serbian monks from Khilandar and Postnitsa loved him. In him they saw their spiritual father, who revived them with his love ... "

Venerable Nektarios (Tikhonov) (1858 - 1928) - Optina Hermitage

The Monk Nektarios (Tikhonov) was one of the most respected, charismatic and charming elders of Optina Hermitage. This amazing person, who undoubtedly acquired God's grace and possessed the gift of perspicacity, not only helped his spiritual children in the most difficult life situations, not only suggested the right decisions to those who came to him with questions, but also literally fell in love with everyone who had the happiness of communicating with him.

Remembering the Monk Nektarios, his spiritual children say that he was both strict and affectionate, but always behind his words and teachings there was genuine insight and incredible love for everyone who entered his cell. However, the elder himself was not inclined to consider himself an elder: “The elder Gerasim was a great elder, because he had a lion. And we are small - we have a cat ”- he repeated more than once.

The Monk Nektarios also spoke of his visionary gift with humility and even doubt: “I sometimes have forebodings, and it is revealed to me about a person, and sometimes not. And now there was an amazing case. A woman comes to me and complains about her son, a nine-year-old child, that he is no good with him. And I tell her: "Be patient until he turns twelve years old." I said this without having any premonitions, simply because I know scientifically that at the age of twelve a person often changes. The woman left, and I forgot about her. Three years later this mother comes and cries: "My son died, he was barely twelve years old." People, it’s true, say that, behold, the priest predicted, but this was my simple reasoning from a scientific point of view. Later I checked myself in every possible way - did I feel something or not. No, I didn't have a presentiment of anything. " However, no matter what opinion the elder himself held of himself, most of the spiritual children of the Monk Nektarios left Optina Hermitage with new hopes, dreams and aspirations - and this was precisely his merit.

Elder Zosima (in schema Zechariah) (1850-1936) - Trinity-Sergius Lavra

Elder Zosima, who worked at the Trinity-Sergius Lavra, was gifted with very special spiritual gifts - both the Lavra monks and numerous pilgrims who came here from hundreds of cities were more than once surprised at how easily and freely he opens up both the past and the future of any visitor. Eyewitnesses say that the elder's visionary gift was simply fantastic - he could accurately predict what would happen to a person who came to him and how an unfavorable situation could be corrected.

The elder instructed his spiritual children not to treat prayer without due attention and constantly develop in himself the ability to pray with real benefits for the heart and soul. “I testify with my conscience,” said the elder, “that the Monk Sergius with raised hands stands at the throne of God and prays for everyone. Oh, if you knew the power of his prayers and love for us, then every hour you would turn to him, asking for his help, intercession and blessing for those for whom our heart hurts, for the relatives and loved ones living here on earth and who are already there. - in that eternal life. "

Elder German (1844-1923) - Zosimova Hermitage

The confessor of the Grand Duchess Elizabeth Feodorovna and the sisters of the Martha-Mariinsky monastery, the highest dignitaries of the state and many church hierarchs, Elder German did as much for the development and prosperity of the Zosimov Hermitage as perhaps no other monk from those who labored here did for her. The fame of this amazingly perspicacious and philanthropic elder was so loud that thousands of Orthodox pilgrims from all over Russia flocked to Zosimova Hermitage, and not one left without good advice from a wise monk.

Elder German taught his spiritual children to be strict with themselves, explaining this by the fact that being strict with oneself is an opportunity to gain God's mercy. “... only because the Lord has mercy on me, because I see my sins: my laziness, my negligence, my pride; and I constantly reproach myself for them - here the Lord helps my weakness ... ”- he said.

Elder Simeon (Zhelnin) (1869-1960) - Pskov-Pechersky monastery

In the 50s of the XX century, the Pskov-Pechersky Monastery near the border with Estonia became one of the most visited monasteries in Russia. Military and civilians, poor and rich, happy and unhappy people travel here by train, fly on airplanes and stand in huge queues - and all this in order to see and ask for advice and help from a single person - Elder Simeon.

Eyewitnesses and spiritual children of the elder say that not a single person left his cell restless, not a single one doubted the advice of a wise monk. However, like the Monk Nektarios, Elder Simeon did not consider himself God's chosen one. “Yes, I’m not a seer at all, the Lord gives his chosen ones a great gift of insight, but here longevity helps me - I went into the house earlier than others, and I know his order better. People come to me with sorrows and doubts, but an agitated person is like a child, he is all in the palm of his hand ... A misfortune happened to a person, so he loses the accuracy of his spiritual eyes, falls either into despondency, or into insolence and bitterness. And I know the worldly circle well, and I have lived a long life, and myself by the Lord's power is protected from troubles and temptations, and how can I, to the best of my small strength, not support my brother, a companion on the earthly road, when he got tired before I did. .. "- he said.

Elder John (Alekseev) (1873-1958) - New Valaam

Elder John (Alekseev) was the confessor of New Valaam and took care of the pilgrims who came here. Contemporaries remember Fr. John as a deep and incredibly sensitive person who knew how to console everyone who came to him with problems or questions.

Much of the spiritual heritage of the elder has come down to us in the form of letters - Elder John until his last days wrote to his spiritual children about how to learn to live according to the commandments and find peace of mind. Here is a fragment of one of these letters: “Try not to condemn anyone for anything. What you don’t want, don’t do that to others. Remember that for every idle word we will give an answer before God at the Last Judgment. You cannot serve two masters. Make peace with your rival so that he does not put you in prison. So that there is no enmity with anyone, otherwise prayer will not please God, it will even serve in sin. How then will God have forgiveness for our sins when we ourselves do not forgive? "

Archimandrite John (Krestyankin) (1910-2006) - Pskov-Pechersky monastery

One of the most famous elders of the 20th century, Archimandrite John (Krestyankin) became the spiritual father for hundreds of thousands of people not only in Russia, but also far beyond its borders. 6 years have passed since the elder's death, but his books on the construction of confession and prayer, as well as collections of letters and teachings, are still passed from hand to hand and are printed in huge print runs. Many churched people who are still only moving towards the comprehension of Orthodoxy discovered this religion precisely thanks to John (Krestyankin).

Archimandrite John was a resident of the Pskov-Pechersk monastery for about 40 years, and all these years the number of pilgrims coming to him with their questions and problems grew. Eyewitnesses say that over the years it became more and more difficult for the elder to move from his cell to the temple or the dining room, and the reason for this was not his age - the reason was that the pilgrims surrounded Father John as soon as he went out into the street and literally did not allow him to step step.

This is how Archimandrite Tikhon (Shevkunov) recalls Father John: “... his love for man, faith and hope for the Providence of God were so great that people, coming to him even with seemingly insoluble problems, left his father’s cell filled with not just consolation, but new strength to life. This was another rare feature inherent in Father John: he spoke as having the power from God to give vitality and lead after Christ ... "

Book three, 1993

“Orthodox Miracles in the 20th Century” are collections of testimonies of miracles that happened to saints and sinners, to believers and atheists. An Orthodox assessment is given to false miracles. For comparison and confirmation, one or two miracles from the nineteenth century are given. And scientific explanations that confirm the Bible (although the Bible does not need confirmation, just as believers do not need external evidence of their faith). The miracles in this book are amazing, incomprehensible, they assert in faith: only Everything is possible for God.

Ksenia Petersburgskaya rescues soldiers in Prague

Lyudmila Pavlovna Shpakovskaya wrote to the editorial board of "Interlocutor of Orthodox Christians" (No. 2, 1992) an amazing letter about Blessed Xenia of Petersburg:

When I was a five year old child(the chapel was still closed then), my mother often took me to the Smolensk cemetery, told me about Xenia. On the day of her memory, January 24 (February 6, new style), in the 50s we walked around the chapel with a lit candle and prayed. To my shame, in later life I showed negligence or negligence, almost never been there. And when, already an adult, she finally arrived at the Smolenskoe cemetery the summer before last, then, apparently, for edification, an extraordinary meeting took place. An unknown woman asked me to explain how and what should be done in thanksgiving to Xenia. Here's what she said:

“My brother lives in Belarus. The other day there, on the central program, they showed the program "600 seconds", and in it there was a story about Blessed Xenia. My brother saw this program and was terribly happy that he could finally thank the one that saved him during the war years. He was a very young soldier, liberating Prague; fired back together with a seasoned warrior, in the basement of one of the houses. And suddenly, out of nowhere, a woman in a headscarf appeared near them and said in Russian that they had to leave immediately (indicated where), for a shell would fall here and they would die. Both soldiers were taken aback and asked in surprise: "Who are you?"

I am Blessed Xenia, I came to save you, - was the answer.

After these words, she disappeared. The soldiers escaped, but for a very long time the young warrior did not know who Ksenia was, he was looking for her, and now after forty-five years - such a miracle! After the transfer, he urgently called his own sister to our city, so that she immediately went to the chapel - to thank. Of course, a prayer service was served and everything was done as it should be in this case ... "

We add that the soldier could not find Blessed Xenia because she was not canonized for a very long time (she was canonized in Russia in 1988), and she died in the 19th century, many decades before the Second World War.

Bathysphere rescue

(These two stories were told by the customs officer Vasily E., a resident of the city of B. near Moscow).

The demon attacked the sailor and he fell on the locker

When I was drafted into the army, my mother told me:

Vasya, when you feel bad there, remember the Lord ...

Come on, - I muttered.

I was an unbeliever. And now I believe, a little, but I believe - I know, God helps.

I ended up in the Morflot, but some were on the shore. Once, I was lying on the upper bunk (bunk) and suddenly - the devil began to choke me ...

Have you seen the demon? - we ask Vasily.

No. It is almost invisible, but you can feel it when it is there. It was not yet dark, I was not asleep, but only wanted to doze off, when the demon grabbed me by the throat. I've never had this before. I didn't know what to do. Gasping already, I remembered the words of my mother: "Remember the Lord." And I screamed inside myself:

Lord have mercy!

And then the demon flew away from me. No, I didn’t see him, but at the same time I did see him somehow: a dark ball, like smoke, but alive.

Then I came to my senses and was about to doze again, when suddenly for the second time he grabbed me by the throat. No, not in imagination, but literally, grabbed by the throat, very painful. Then I did not wait, I immediately prayed to God:

Lord have mercy! Help!

And the devil immediately flew away. It became easy in an instant.

But then, you will not believe, there was a crash - my partner Kolya fell on the locker. A locker is a box for laundry and other things, like a chest, only narrow, narrower than a bunk. So Nikolai fell from the lower bunk onto the locker under the bunk and continues to sleep with his arms folded on his chest! According to the laws of physics, this is impossible: he had to fall into the span between the bunks, and he fell diagonally onto the locker, which is already a bunk. Do you understand? And he sleeps. I go down to him, wake him up:

Kohl, how did you get here? How did you fall?

He woke up and does not understand anything, how he got to the locker with a bunk, and even did not wake up.

This is the first story when God drove the demon away from me, and the demon attacked my neighbor. The second story is more terrifying.

Bathysphere rescue

Our unit was on the shore, we were testing the bathysphere. The bathysphere is like a metal ball, hollow, large, with a hatch, a hole that is battened down with a lid: 24 nuts are screwed in (or so, I don’t remember) and the bathysphere is lowered deep into the water. Moreover, without communication with the shore: no telephone and no air supply.

So, we once had a drink with a friend and climbed to sleep in the bathysphere. Nobody knew that.

They closed us with a lid, screwed all the nuts and lowered us to the depth.

And we are there. There is less and less air - and we woke up. There is water all around, complete darkness, and we are half asleep, half drunk, half dead. It was then that I realized that only God can save me from here. Yes, and I prayed again:

Lord, forgive me, help, save me from here!

Meanwhile, on the shore, the commander of our military unit was sitting in his office. He clearly heard a voice (of an angel or God, I don't know): - Raise it out of the water - there are people!

He picked up the telephone and gave the order to raise the winch, that is, the bathysphere.

They lifted, unscrewed 24 nuts, opened the lid - and we were there. We get out.

Are you guys alive?

Alive, - we say, but we ourselves breathe, breathe, squint, half drunk, half asleep, but happy: - God saved!

The cross is stronger than the revolver

Blessed Nicholas for 10 years predicts the overthrow of the tsar and the dispersal of the Lavra. Angels partake him

Zosima (later - Zacharias) had a friend in the Sergius Lavra - Blessed Nicholas. He was a wonderful person. His surname is Ivanson, Nikolai Alexandrovich. His father's name was Oscar. He changed his name, converted to Orthodoxy. His mother's name is Natalia. Blessed Nicholas was a military man by his rank. But he was not healthy for long. He bore a heavy cross of illness: ill, he did not get out of bed for 40 years. At first he lay in a private apartment, and later he was transferred to the monastery almshouse. His relatives died and there was no one to look after him - he was a stranger to everyone. He bravely endured and prayed.

For his extraordinary patience and humility, the Lord endowed him with clairvoyance. Father Zosima began to visit him often, and the blessed one fell in love with him very much.

Nicholas, 10 years before the revolution, predicted that there would be no tsar and that the Sergius Lavra would be closed and all the monks would be dispersed and they would live in private apartments.

He told Father Zosima the place of his future residence: “You will live in Moscow and they will give you the ruined courtyard of the monastery. You will live with your spiritual children. And in Moscow they will make you an archimandrite. I tell you, get ready out of the laurel. "

No one believed him at that time, his words seemed strange and ridiculous to everyone.

Once Nikolai healed Maria, the sister of Zosima's father, who was sick with blindness. For ten years the old woman has not seen God's light. The blessed one blessed to anoint her eyes from the lamp that burned in front of the icon, and the slave received his sight Mary of God and spent another 10 years seeing.

Once a young man came to Nikolai, and father Zosima was sitting with his friend. The blessed one snatched his hat from him and said: "I won't give it up, not yours - yours is lying behind the carriage." When he left the blessed one, Father Zosima asked him to reveal to him what he had done with his hat. “Here's what,” said the young man. "When I got out of the car, I saw a drunk lying around, and there was a new hat next to him, and I took it for myself, and threw my old one behind the car, so the blessed one denounced me, apparently everything is open to him."

Truly, this was a wondrous servant of God.

For several years in a row, angels communed him, coming in the form of monks led by an abbot who confessed him. The monks sang wonderfully ... They came to him at night. The blessed one did not know that this was a heavenly favor to him, mistaking them for monks and thinking: “This is how well the abbot and the brethren are treating me. During the day they have no time, so at night on holy days they comfort me long-suffering. "

Father Zosima did not know about this, and when he learned from the brethren that there was a gravely ill Nicholas in the monastery almshouse and that no one had communed the Holy Mysteries of Christ for more than 30 years, he went to him to commune and confess him. Blessed Nikolai thanked him and said to him: “I am so happy! On all major holidays the abbot and the brethren receive communion with me, ”and told him everything.

Father Zosima put the words of the blessed into his heart, but did not say anything to him and only after his death told about the wondrous miracle manifested to the long-suffering soul, which with great patience bore its cross.

The silver cross melted in my mouth

Once Elder Zechariah took in his mouth a rather large silver cross and prayerfully cried out to the Creator: "Lord, Lord, enter me in Thy cross, let this cross melt in my mouth and I will swallow it and let the cross live in me ...". And the cross melted and the elder swallowed it like living water, holy, blessed.

The cross is stronger than the revolver

All the brethren from the Trinity-Sergius Lavra were evicted and Zosima was left alone (in the schema of Zacharias).

Several people from the administration came and began to demand that the elder immediately leave his cell. "Get out of the laurel." “No, I won't go now,” said the elder. “We will push you out. What it is!" - angrily shouted at the old man.

The elder took the cross and circled his room with it, or rather, he surrounded it, and said: "Try it, dare to cross this line, which I circled this cell, try it and immediately you will fall dead."

"Who is this old man?" - the newcomers began to speak embarrassedly. The power of the elder's word was so great that none of them dared to cross the line beyond which Father Zosima had not ordered them to enter. It was even strange - the young, healthy, armed men felt fear and said: "Let's leave this old man, he will leave himself." They stood and parted.

(…) Finally, his time has come, and Father Zosima was the last to leave the Trinity Lavra of the Monk and God-bearing Father of our Sergius, Abbot of Radonezh.

(From the book: "Elder Zechariah. Feats and Miracles", publishing house "Trim", Moscow, 1993)

"Signal from the Other World"

I didn't believe in miracles before. Now I believe, - said Mikhail.

Mikhail came from the far North. And before that he lived in Moscow on the Arbat. He was recently baptized and got married, then left with his wife Nina to the North, where she has her own home. He worked there as a teacher.

And now I have come to baptize my children, - said Mikhail.

Although the children are not his, but Nina's, from his first marriage, he considers them to be his own.

He told why he came to baptize children:

Imagine: North. The house is covered with snow, wilderness. We sleep, me, my wife, children, and a dog. Suddenly at night there is a knock, as if someone is standing outside the door and knocking. The first to wake up, as the most sensitive, dog. Then his wife wakes up. But I’m deaf, hard of hearing, and I’m the last to wake up. I'm going to open it.

There is no one outside the door! Only snow, clean, flat, and no tracks near the door or around the house. And so it was repeated several times, not one night. How can one not believe? Yes, and a little scary. Around for hundreds of kilometers there is no church, nothing. We use the holy water brought from Moscow sparingly. You have so much shrine here, and we are there on a starvation diet.

Is this knock from God? - we ask him.

Whether from God or not, I don't know. But if God allowed such a thing, then it is necessary to think ... and be baptized, until he allowed something worse. This is a signal from the other world ...

Miracles performed by the Lord through the prayers of Elder Simeon from the Pskov-Caves Monastery

Healing from corruption

(The story of Alexandra Prokhorova, living in L-de (now St. Petersburg)

Until 1956, by God's permission, I suffered from a disease of the nervous system, which did not respond to medical and medical treatment (according to the popular saying, there was damage in me). But by the grace of God, the Mother of God turned her gaze to my sufferings and pointed out the monastery where the elder doctor lived (through a photo of the elder Simeon). I did not go to church at all and was not interested in anything spiritual. Having learned from one woman, who showed me a photograph of Father Simeon, his address, I quickly agreed to go to him in Pechory, not considering him a spiritual doctor, but considering him an ordinary doctor helping patients. I had no idea either about faith, or about worship, or about fasting and sacred ordinances, I had no religious feelings. Everything was completely closed and incomprehensible and uninteresting to me. Arriving at the monastery at the end of the service, I immediately went to the elder, as to an ordinary doctor, and began to tell him that I was corrupted. Father gave me a kiss to kiss the cross and said: "How do you know that this is damage!" Then I began to vomit and I felt sick, and inside me someone was screaming, and then I don’t remember what happened to me. I vomited, and the people who were with the priest began to look after me, took out pots of vomit, which was like greenery. Afterwards it became easier for me, and when I received the Holy Mysteries in the morning, I felt brighter and more joyful. I would not have entered the church without the prayer of Father Simeon, the opposition tormented me. At home, before leaving for Pechory, he gave me a rope to hang myself. But the Mother of God did not allow me to commit suicide, but sent me kind people who directed me to the elder. I lived in the monastery for about a month, and how joyful it was for me and my friends who looked after me during my illness, in whose sight I was healed. Since then, I constantly visit the monastery and thank the Mother of God and the Lord Jesus Christ for the love of our father Simeon.

Another healing from corruption

(Story by Anastasia Cherekh)

Anastasia and her husband Gabriel lived in peace and harmony for many years. But now, for some unknown reason, she hated her husband, so much so that she was going to divorce him. Gabriel was very upset with his wife's hatred and tried to commit suicide. Their life together became unbearable, and she left home. Someone told her about Elder Simeon, and she came to him for advice.

Immediately upon her arrival, Alexandra's mother gave her tea. Anastasia told her that she had come for a week, but for whatever reason, she did not say. Suddenly, Father Simeon came out of his cell and began to call Anastasia to confession. But Alexander's mother began to prove to Father Simeon that Anastasia had just arrived and had not yet been prepared for confession. “And she still has time,” she added. But the priest insisted on his own and began to confess. She came out from the priest bright and joyful. On the second day, she received the Holy Mysteries and left. Everything that Father Simeon said to her came true. She came home as a loving wife. She told her husband, according to the priest, that evil people had caused damage to the ears of them and that these ears were lying somewhere in the barn. They went to look for them together and found mixed ears in her apron. Then they went to their house to burn them, as the priest ordered. At that time, with a shout, a neighbor ran into their house and began to shout, holding her head: "Don't burn, don't burn!" Then her husband threatened her that he would put her in the oven too, and the neighbor ran away. It turned out that she was a witch and out of envy of their peaceful life brought such discord that her husband would have strangled himself if Anastasia had not returned to him so soon. That is why the priest demanded her immediate repentance and return home to her husband.

Healing from demonic possession

(The story of Antonina, 65 years old, living in Pechora)

In 1959, my friend Nina came to Pechora from Tula and stayed with me. She was possessed by a demon and could not enter the cell to Father Simeon for a blessing and kept shouting: "Oh, Senka is coming, I'm afraid of him!" With the blessing of Fr. Simeon, Fr. Afinogen scolded her. She was so violent that during prayer they tied her over her.

While still ill, Nina saw mother Alexandra walking to the church and ran around, shouting: "Senka is coming!" Alexander's mother reassured her, saying that the priest was ill and would not come to church. Nina began to rush about the temple, looking for a place to hide and from there shout even more: "Oh, Senka is coming!" And, indeed, quite unexpectedly, the priest came to the midnight office. It's amazing how the demon possessed felt the appearance of Father Simeon. Nina left Pechora quite healthy. And until now (1965) he comes to Pechory to pray.

Communion from the hands of angels

Father Simeon became weak in body. And for three days Alexander's mother could not read out the rule for communion to the priest in the morning, since he had previously blessed her to bake prosphora. She entered the priest's cell and complained that the priest had not received the Holy Mysteries that day. To this, the priest humbly replied: "Yes, he did not join." At one o'clock in the morning she freed herself and asked the priest's blessing to rest; he blessed.

At three o'clock in the morning, she came back to him, to find out how he was feeling, and saw: Father is as bright as the sun! He said: "I have already joined." Alexander's mother was surprised, since no one came to the priest at that time. Seeing her surprise, the priest says to her: "He joined himself, and they miraculously brought the Thicket."

After that night, Father Seraphim came every time at two o'clock in the morning and introduced Father Simeon.

Prophetic call to your burial (Cancellation of penance)

Before his death, Father Simeon said: "Now I have distributed everything, now it only remains to remove the penance from those on whom I have entrusted." The next day, everyone appeared about whom he spoke. One spiritual son from L-yes, Alexander's mother asks how he came to the priest ?! He replies: “I don’t know how I got here, and I don’t know how I’ll get out of here.” Removing the penance from everyone, the priest said: "Well, now I will calmly leave."

"Don't cry, you will come last ..."

It is remarkable that many of the priest's spiritual children, being several hundred kilometers from Pechora, on the day and hour of his death, felt that the priest was no longer on earth.

One of his spiritual daughter was with him on Christmas Day in 1960. He told her that he would soon die, they would not see each other again. She cried that she would not know when he would die, and that she would not have to be at his burial. To this he answered her: "Don't cry, you will come last ...". And so it happened: she really miraculously managed to be buried. When I found out about the death of my father, I immediately went to the station to go to Pechory - this was already the third day, it was impossible to postpone the trip. At the station at the box office, the cashier told her that she had sold her the last ticket, and added that in the last two days a lot of people were going to bury some old man, and that everyone was showing telegrams, or with tears explaining the reason for the grief and urgent departure to Pechory.

Forgot to take my crutches and was healed

Once, says Nun Alexandra, I invited a certain visitor Nikolai to drink tea - he had just arrived from the monastery mowing, where he was mowing with the monastery workers.

During tea, he grabbed his head with his hands and cried out: “What is wrong with me? How did it happen that I became different? " I asked him to tell me what happened to him. And he said:

“My legs hurt badly, I could not walk. At the hospital, the doctors suggested that I take my legs off. I agreed to the operation, but at the same time I met ... one person who told me that there is a doctor in Pechory who heals everyone without surgery. He gave me the Pechersk address and I went to this doctor. I got to Elder Simeon and told him about my misfortune. The elder talked to me, then said: "Tomorrow, partake of the Holy Mysteries." Leaving my father, I forgot to take my crutches and did not notice that I was healthy. The next day I joined and the young deacon invited me to mow with the brethren, I agreed with pleasure, and I repeat that I forgot that my legs hurt, I didn't even go to the priest, but quickly left for the meadow. There I devoted myself entirely to work, forgot that I was sick, forgot that I had come to be treated. I even forgot that I had brought a present to the doctor. ”

I told him to go to the priest and take the gift. He went to the elder and began to ask him to give him instructions on how to live. Father blessed him to marry, although he was about forty years old. Then he indicated on what holidays to come to the monastery, and how to live in order to be saved. Nikolai did just that. He got married and had a son. When he comes to the monastery, he always asks to pray for his son. He always remembers the mercy of God with gratitude.

Escape from a train wreck

A certain Mary came to the monastery for a few days on the occasion of a vacation. In order not to overdue the working day, she had to leave on a certain day in order to get to work on time. She came to the priest to bless her to leave in the evening. Father said:

You will go tomorrow.

She began to persuade him, said that tomorrow she should already be at work. And the priest again said: - Well, well, tomorrow you will go.

Then Maria went to mother Alexandra and began to ask her to persuade the priest to bless her to leave. Together they began to persuade the priest, but he calmly replied:

You will go tomorrow.

Maria obeyed, stayed until tomorrow.

A few days later, she sent a letter in which she said that the train had been wrecked - with the one with which she had no blessing to leave, despite all the persuasions and requests.

Instead of a name day, I ended up in the hospital

Love on her name day from Pskov to Pechory came to the monastery to pray. And in the evening it was necessary to arrive in Pskov, where guests invited to the name day would be waiting for her. After the service, she went to see the priest for the blessing to go home. Father Simeon did not bless her to go that day. She told him that guests were waiting for her, invited to the name day in the evening.

But the priest did not give a blessing to leave. Then she went to mother Alexandra to ask her to persuade the priest. They came together and especially began to prove and ask: "After all, guests are waiting there, and suddenly I won't come ...". The elder involuntarily dismissed her at the name day. - Alexander's mother went out to see Lyuba on the bus, but it was impossible to get on it because of the crowd. A passing truck turned up.

Alexander's mother left, pleased that she had persuaded the priest and accompanied Lyuba, who would have time to go home for the name day.

But on the way with the car there was an accident - and all the passengers were thrown out of the car and injured. Lyuba also got to the hospital. This is what disobedience means. Instead of a birthday table set, she saw a hospital operating table covered with a sheet. So then she wrote about this to mother Alexandra.

The old man's perspicacity ("The doctor will not remove teeth")

This case is described by S.P .:

In 1958, I arrived at the monastery for the Feast of the Presentation of the Lord. On the way, my teeth ached terribly under the crowns. I went to the doctor without my father's blessing. The doctor said that it was necessary to urgently remove the teeth under the crowns and, along with them, the bridge. I was afraid to do this in Pechory and decided to urgently leave for L-grad. I went to Father Simeon to tell about my misfortune. He greeted me with the words: “Well, tell me what hurts you? Open your mouth! " He ran his finger over my teeth and said: "Go to the doctor, he will not remove teeth and you will be healthy." I went, and luckily there was another doctor who offered me a small operation, I agreed. The doctor cut my gums, released pus, and in a few hours I was already healthy.

Toothache Healing

(Catherine's story)

With one friend, I went to Pechory on vacation. On the way, my teeth hurt badly. The denture pressed on the gum, causing bleeding and unbearable pain. Immediately upon arrival in Pechory, we went to see Father Simeon; I was for the first time. He greeted me with the words: "Show me your mouth," and began to touch my teeth with his finger. I didn’t guess why he did it. And my friend began to reproach me: "You probably talk a lot in vain, so father and looked at your unclean mouth." I suffered a lot from her words and forgot about my teeth. It turned out that with his touch my father removed my toothache, and I became completely healthy.

Healing headache

(Catherine's story)

In 1951, I came from Murmansk to the monastery in Pechory. I had severe headaches from which I had no rest. I was afraid to go to Father Simeon and kept thinking: how he would meet me, such a sinner. It turned out that he greeted me joyfully and just talked to me, blessed me. I confessed to him and received the Holy Mysteries, and my heart felt light. Since then, my headache has ceased, and for 13 years now I have lived and have not felt any pain.

Another healing from demonic possession

In 1953, I witnessed a healing. Several people were waiting in the hallway. At this time, an unfamiliar woman of about 50 came and immediately went to the cell of Father Simeon. When she opened the door to him, she immediately fell, and the priest from the cell shouted, stamping his foot: "Get out, get out now!" The door closed. After a while, this woman left the cell, and kept praying and thanking the priest for his prayers and healing from the demon. She sat down next to me and related the following incident. Her relative ruined her and she, on the advice of one of the father's spiritual daughter, went to Pechory to see him. Father Simeon accepted and healed her, but warned her not to communicate with that relative, but to avoid her. But two years later, this wicked woman sent her daughter to her and again instilled a demon in her, and now she again came to the priest. “For me,” she says, “it was very difficult to cross the threshold of my father’s cell, all my limbs were shackled, I could not cross myself, therefore I fell unconscious, and besides, I started vomiting. Father, with the words: "Get out!" Immediately he drove the demon out of me and I was able to get up. And again the priest strictly warned me to avoid my evil distant relative. " In the continuation of this story, the woman was baptized all the time and thanked God and the priest for his prayers and secondary healing.

"There were Simeons, there are Simeons, and there will be Simeons"

(The Pilgrim's Tale)

When I was still a girl, my mother told me about Father John of Kronstadt and about the miracles from him. He often visited our house, and my mother really respected him. Mom died when I was already an adult. Not long before that, she told me about the prediction of Father John of Kronstadt that many churches in recent times closed, as well as monasteries, but the Pechersk Monastery will not be closed, and that there will be the last great elder, Hieroschemamonk Simeon. I was a Christian not particularly zealous and, in the bustle of life, I consigned everything to oblivion. But once I was in Pskov and accidentally heard about the Pskov-Pechersky monastery, and about Father Simeon. Then I remembered my mother's words about the monastery, and I packed up and went to the monastery. I went to see Father Simeon for a blessing and told him everything that she had heard from my mother about him. Then the priest said sternly: "There were Simeons, there are Simeons, and there will be Simeons." That's how the priest resigned himself.

The fortune teller will not help

A certain Sergius had contact with a fortune-teller, here is his confession:

For many years my wife was ill. I had a friend who wondered, and I went to her for advice. At the insistence of my daughter and wife, I went to Pechory to see Father Simeon. Father met me and immediately said: "You are really tired of wandering in other people's houses, it's time to take up your mind." I confessed, received the Holy Mysteries, and went to Ld renewed. A few years later I was again drawn to the fortune teller, but she met me and said: “Now I am powerless to do anything for you, why did you go to Simeon? After his prayers, we no longer know anything about the future of man. "

Healing eyes

Pavlova Evdokia Georgievna, 62 years old, says:

I had eye pain for 15 years, I was treated by many doctors, I was registered for many years, nothing helped me. The pains were so severe that they had to put heating pads over the eyes. In 1958, his eyes were covered with thorns. And on December 12, on the advice of a believer, I went to Pechory to see Elder Simeon. Having crossed the threshold of my father's cell, I burst into tears and from tears could not say anything. Father said: "Why are you crying so bitterly?" and ran his hand over my eyes and over my face. For a long time I could not say a word. Finally I said that my eyes hurt for 15 years. He once again ran over my eyes and said: "Look, how clean your eyes are, and they do not hurt at all."

From that time on, I had no idea that I was seriously ill. But the doctors considered my illness incurable.

I came home completely healthy, did not go to the doctors. And they themselves came to see me in my eyes. The doctors were amazed and asked: who was I treating with? I said that the elder had healed me. The doctors thought that he was giving me a lotion, and when they found out that he only ran his hand over his face, they fell silent. 7 years have passed since then, and I forgot that my eyes hurt and there was a thorn in them.

Healing from cancer

Zvonkova Evdokia, 55 years old, says:

I have been suffering from a female disease for 30 years. I had surgery several times. Finally, I was told that I had cancer.

Then the Lord sent me a friend who took me to Pechory to see Father Simeon. By the same time, my arm also started to hurt. When I came to the priest, he ran his hand over my back and said: "Nothing hurts you, you will be healthy, only your hand will hurt, and if your hand does not hurt, then you will forget that you have to pray earnestly." Since then I have become healthy.

Healing from foot disease

The story of Nikolai Nikolaevich, 49 years old, from the city of Petrograd:

For 15 years I have suffered from pain in my legs. The pains were so unbearable that the anesthesia did not help either. I was lying for many years.

And my acquaintances advised me to go to Pechory to see the professor - because they knew that I would not go to the priest.

When I arrived and entered the cell, I immediately forgot that I was sick! Father told me to come to confession and commune. That's exactly what I did.

I stayed in the monastery for five days and returned completely healthy.

Healing from stomach ulcers

Ivanova, 55 years old, from the city of L-yes, testifies:

In 1955, having arrived in Pechory by train, I went to the monastery, received the Holy Mysteries, and the next day I was going to go to Ld. But the Lord was not pleased. At night I fell ill, they took me to the clinic, where they did the procedures. But nothing helped, the pain kept growing.

In the morning I was taken by ambulance to the hospital, where I underwent an operation that lasted three hours. I was completely dying; part of my intestines had been removed.

On the morning of the second day, an acquaintance came to me - the spiritual daughter of Father Simeon, brought a prosphora and said that the father asked me to be calm and that I would soon recover and go home. The medical staff - doctors, nurses, - knowing my illness, considered my condition hopeless. But I believed my father. Indeed, on the 14th day I left for Ld. And now after that I live for 10 years and, thank God, I am completely healthy.

Healing from paralysis

S.P., 54 years old, from the city of Petrograd, writes:

I suffered from metabolic disorders for 15 years, so at times neither my arms nor my legs worked at all. Finally, in 1953, my arms and legs became paralyzed. I was in different hospitals, but had no help. In 1954, my acquaintances and I went to Pechory to see Father Simeon; he already prayed in absentia for my health. At the first meeting, the priest said:

Do not lament that there is no one to look after you and there is no money. Soon there will be money and a person to take care of, and you will also work yourself.

I believed everything, but I doubted that I would work.

I came out of the priest quite strengthened. I lived in Pechory all summer and after the Dormition of the Mother of God I left for Ld. All my relatives were surprised to see me on my feet and healthy. On February 16, 1955, on Father's Angel Day, I was already working. In 1956, I received an old-age pension and to this day I live in Pechory and already serve myself.

Serendipity and wonderful farsightedness

An elderly man named Simeon came to Fr. Simeon from the city of Oryol. He told the story of his friend, Elder Vasily Ivanovich. Vasily was from the Pskov region and came to live in the city of Oryol when he was still young. He served as a novice under the Oryol Vladyka for over 30 years, and he performed all obedience with zeal. All the people of that land loved both the ruler and his novice.

But at the beginning of the 30s, Vladyka was exiled and Vasily Ivanovich with him. When V.I. served his term, he became old and feeble, but his relatives did not want to take him on as a dependent.

Simeon and his Oryol friends decided to take Vasily Ivanovich to Oryol and jointly feed and care for him.

Old man Simeon told Father Simeon about all this and began to ask him for his blessing to carry out his decision. Father blessed him, but said: "But when you pass the city of Pskov, get out of the car and see the city."

So Simeon did. Stop in Pskov 15 minutes. He went out in Pskov, looked and did not believe his eyes: the guards were leading a group of those arrested, and among them was Vasily Ivanovich, whom he was following.

Simeon immediately ran up to them and told the guard that he wanted to take V.I. as a dependent. For registration it was necessary to go to the police. While Simeon was making out, there was no trace of V.I. Then Simeon returned to Pechory to the priest, saying: "I found and lost." But the priest calmed him down and said: "Go to Pskov, he is there with his sister."

And so it turned out. Simeon immediately took V.I. and took him to Oryol, where they live to this day.

("Russian pilgrim", no. 6)

Prophetic dream to the father of the future patriarch

In a circle of close people, Patriarch Tikhon said:

“When I was still a very young boy, at that time my parent (John), a priest of the City of Toroptsy, Pskov Diocese, was exposed to the weaknesses of hard drinking for 4-5 days, and then came to his senses ... Once, after a hard drinking, my parent took all three of us to the hayloft ... Soon we all fell asleep, and my father fell asleep too. And now he sees: in a subtle dream his mother appeared to him, and our grandmother, already deceased, and says: “My son, dear and dear, what are you doing, why do you succumb to such a terrible pernicious passion - wine drinking, remember, because you are - priest, you are the builder of the mysteries of God, at the completion of which heavenly powers stand in fear, you have been given the power to decide and bind souls before you who repent of the almighty God, and you forget all this and by your act anger the Lord. " Then she asked him to correct himself, and then, turning to the children and pointing to the elder, she said that he would be short-lived (and, indeed, he died at the end of the seminary); pointing to the middle one, she said that he would be pathetic (he soon died in America, without finishing anything), and, pointing at me, my grandmother said to my father: "This one will be great for you." From that day on, my father completely abandoned his vice and did not return to it until his death. "

(Moscow magazine, No. 4.1992, p. 60).

Wonderful rainbow

In 1991, the second uncovering of the relics of the Monk Seraphim took place. He pursued asceticism in Sarov in the late 18th and early 19th centuries. In the neighboring Diveyevo, virgins labored ascetic in the monastery, Seraphim took care of them, in a fatherly way, taking care of their spiritual and material order. And now, many decades later, the relics of the Monk Elder Seraphim were returning to Diveyevo. The return of the holy relics and the rebuilding of the Diveyevo Cathedral were accompanied by signs of God from heaven: the play of the rainbow and the play of the sun. For the first time, the rainbow became a sign of peace when Noah left the ark after the flood. And the sun plays on Orthodox Easter, in the morning. And here, in Diveyevo, the sun played in the evening, on the eve of the arrival of the relics, during the all-night vigil, at about 6 pm. The sun did not dazzle, one could look at it without blinking, the disk of the sun was in motion all the time, moving left and right. It was amazing - this is how the sun played here on Easter, on the celebration of the Vladimir Icon of the Mother of God and all these days when the celebration of the uncovering of the relics was taking place.

And when the last, fifth cross was installed at the Trinity Cathedral, a rainbow began to play. The faithful gathered at the bottom of the cathedral wall and accompanied the work of the climbers with prayer singing. About fifty people, without any management, sang the troparion to the Cross, the Symbol of Faith in harmony. Suddenly someone exclaimed:

Look, the rainbow!

A seven-colored rainbow really shone in the sky, stretching towards the temple. The rainbow sometimes thinned, then grew, not disappearing for a moment. People knelt down, many cried with joy. And while they were strengthening the cross on the dome, and singing prayerfully from the ground, a rainbow played in the sky. Locals said that whenever a cross was erected on the dome of the temple, a rainbow appeared in the sky. She also appeared on another day, when several people gathered to read the Akathist to the Monk Seraphim before sunset.

(Based on materials from: "Russian Bulletin", No. 19, 1991; "Venerable Seraphim of Sarov and his councils", 1993, pp. 169-170).

A prophetic vision of the 1917 revolution

In 1917, before the February revolution, the priest of the Martha-Mariinsky Convent in Moscow, Father Mitrofan (Serebrovsky), had a vision in a dream: three successive paintings.

First: there is a beautiful temple, and suddenly tongues of flame appear - and now the whole temple is on fire, a majestic and terrible spectacle.

Second: Venerable Seraphim Sarovsky is kneeling on a stone with his hands raised in prayer.

AND third: the image of the royal family in a black frame, from the edges of which shoots begin to grow, which then cover the entire image with white lilies.

Father Mitrofan told about the vision of the abbess of the monastery to Grand Duchess Elisaveta Feodorovna. She said she could explain this dream. The first picture means that for our sins, lawlessness and impoverishment of love, the church and the country will be plunged into grave calamities: churches and monasteries will be destroyed, a terrible fratricidal war will begin. But Russia and the Church will not perish. Through the prayers of the Monk Seraphim of Sarov, the great saint of the Russian Church, and other saints and righteous men of our homeland, Russia will be pardoned. The third picture means that there will be a revolution in Russia and the royal family will perish in atonement for their guilt before the people and those iniquities that were happening at court (Rasputin and much more).

It all came true. At the same time, the restoration of the patriarchate in Russia took place - the prophecy of the Monk Seraphim of Sarov came true.

(Moscow Society, No. 1, 1992).

On the roof of the car

(Story by Maria Ar.)

The famine was then in Moscow. They gave out per person an eighth of bread with chaff. There was nothing: no potatoes, no cereals, no cabbage, and they began to forget about meat.

Alexandra, Ekaterina and I came to our spiritual father Michael to ask for a trip to buy bread. Many leave with things and bring bread, why shouldn't we go too.

Father Michael listened to us, shook his head disapprovingly, went up to the icon and prayed for a long time. Then he turned to us and said: “I hand you over to the Intercessor of our Mother of God. Take each one after the image of Vladimirskaya and pray to Her. She and Saint George will help you. It's hard, oh, how hard it will be. I will pray for you here too. " And no matter how he said for us:

Mother of God and the pleaser of God George, help them, save them and keep them from danger, fear and outrage.

And so we drove off. All the way, they remembered why our father called Saint George?

Relatives did not let us go for a long time, but we went. From Moscow we drove in heating cars, where on footboards, in vestibules. September was running out.

We exchanged a pood of two flour and a pood of millet. We drag, we suffer, but we are very happy.

Stuck far from Moscow. Everywhere the barrage detachments take away bread. At stations, trains are not put on. Only military echelons are going.

We sat at the station for three days, ate onions and chewed dry millet. I still taste it on my lips. Came at night large composition from boxcars. There was talk that it was a military man and was heading towards Moscow. In the morning the doors opened, the soldiers poured out of the cars and went to change apples, pickles, baked turnips, and onions from the peasants. We are afraid to ask for a ride. The women say that it is dangerous to get into the carriages of the soldiers. Horrors are told.

Cholera broke out somewhere. Scary and hopeless. It was then that we remembered the words of Father Mikhail. The soldiers are sitting on the floor, on bunks, smoking, laughing, spitting seeds, shouting: “Women, come to us! Let's take a ride! Let's go soon! " We fear. Several women decide to go. The soldiers jokingly drag them into the carriages.

Several women, including us, young people, decide to climb onto the roof of the car - there is no other way to go. With difficulty we climb the ladder, we drag in the bags. The sun is baking. We spread out in the middle of the ribbed roof.

We are praying. On the rooftops, almost everything is filled, mostly by women alone. The locomotive smokes intolerably, fires with wood. Finally the train moves forward and picks up speed.

The station floats by, filled with a noisy crowd of people, some try to jump on the buffers, steps, break down, fall and again make attempts to leave, but few succeed.

The train went out into the steppe, deaf, deserted. Black smoke of a steam locomotive. Sparks burn hands, face, burn clothes, bags. We brush off sparks as if from flies, extinguish on each other, dust ourselves off.

Sasha quietly asks that all three of us lay our heads to each other. We shift carefully, and Sasha reads to us from memory the Akathist of the Vladimir Mother of God. Reads it several times.

It's hot, stuffy, it's hard to extinguish sparks and cling to the roof ridge. The bags slide to the side, they constantly have to be straightened.

Let's go, let's go. Suddenly the train suddenly stops. People jump off the train, run along the train, discuss something. The train is at a standstill. We are lying. The sun sinks over the horizon. Sparks don't fly anymore. Thirsty. The doors of the carriages open, the soldiers jump out, go to the rare roadside bushes, swear without malice, laugh. We look at them from above.

Suddenly one of the soldiers exclaims: "Brothers, how many women are on the roofs!" And instantly there is a change in mood. "Guys! Let’s go to the women! ”

The cars are empty, everything is poured onto the embankment. Many climb onto roofs. Noise, laughter, screams, screeching.

"God! - the thought rushes, - what to do? " Soldiers appear on the rooftops, at first a little, but then more and more. Shouts are heard from the neighboring rooftops, someone begs, begs, cries. "Ohalnik! What are you doing? I am fit for you as a mother! " - “Soldiers! Do not damage the bread, at home the children are little, little, less hungry. " - "Bread is yours, aunt, we will not harm, the bosses feed us." Boots knock on iron, hollow, scary. Some of the women are crying wildly, praying, someone is fighting, jumping from the roof, breaking. Several soldiers appear on our roof. I pray, addressing the Mother of God. Katya, clinging to me, cries and, sobbing, prays out loud. Sasha looks sternly - I know she won't give up, won't back down. I remember the words of Father Michael about Saint George, and I begin to ask him too.

Walking around other women, a soldier approaches us, a high-cheekbone face, a smooth, cropped head, thoughtless slanting eyes. He grabs my hand and says conciliatingly: "Lie down girl, I won't hurt you!" I push him away, start to retreat and, looking into his face, I am baptized several times. Grinning without malice, he steps forward, arms outstretched. They swarm on the rooftops, fight, beg, give up. Any struggle, of course, is pointless, there are many soldiers, and they have absolutely no idea what they are doing. It seems to them that what is happening is fun. Resistance makes them laugh and inflames them even more.

Slanting goes, I retreat. Katya shouts: "The roof ends." Nowhere to retreat. A sailor in a vest, tall, with an embittered face, on which, sparkling, sparkling, big eyes, rises from below.

The sailor grabs me by the shoulders, pushes me aside and says in a strong, but trembling voice with anger: "Calm down, now we'll figure it out, but you can always jump off the roof." He walks to the slanting man, hits him in the chest and says: "Well ... get out of here!" - after which the slanting immediately jumps into the gap between the cars. A sailor walks along the roof, approaches a lying soldier, lifts him by the collar and shouts: "What are you doing, contrarian, you dishonor the workers 'and peasants' government and the army!"

The soldier swears desperately, tries to hit the sailor, but he pulls out a revolver and shoots him in the face. Falling, the soldier slides off the roof and flies onto the embankment.

The meeting begins. Only women and several male bagmen remain on the rooftops. The rally lasted about fifteen minutes, but the locomotive started beeping, the soldiers climbed into the carriages, hastily burying the shot. The sailor, coming up to us, said: "Come on, girls, into the carriage, you will get there more calmly."

They treated us very well in the carriage, fed and watered us. The sailor, his name was Georgy Nikolaevich Tulikov, was the commissar of the regiment. Sasha told him, an unfamiliar person, about us, about faith, about the university, about how we hoped for the help of the Mother of God and St. George, being on the roof. George listened to us thoughtfully, never once condemning, without expressing mockery.

Two or three times the train was met by barrage detachments, trying to remove the women sitting on the roof and enter the carriages, but, being met by the train's armed guards, they left with abuse and threats. They took us to Podolsk, the echelon did not go further. Georgy and his companions put us on a commuter train, and we reached Moscow safely.

Saying goodbye, we thanked George and those of the military who rode in the carriage. In parting, George said: "Maybe we will meet, life is intertwined."

And Sasha, our quiet Sasha, always radiating moderation and calmness, approached George, put her hands on his shoulders and said: “May God save you for good deeds and always be kind and sympathetic. Farewell!". And bowed low to the belt.

The joy of our relatives about our return was immeasurable, and we, having only had time to wash, hurried to Father Mikhail.

Father was already waiting for us. After listening to us, he said:

Thank you, Lord, for your great mercy. Don't forget George the sailor. Pray for him, some of you still have to meet with him, then be sure to help him.

More than twenty years have passed, the war was in 1943. Father Mikhail died in exile in 1934, and our prayer book Sasha died there with him in voluntary exile. Katya had been married for a long time, my connection with her was breaking. In 1943, I worked as a surgeon in a military hospital for 18-20 hours a day, did not come home for weeks, I went to church from time to time.

The hospital was an officer's, many wounded were brought in. They brought one colonel unconscious. The wound is serious, neglected. They operated on at night for more than four hours, and received blood transfusions several times. After the operation, as I was in operating clothes, I collapsed exhausted and fell asleep.

She slept for four hours and immediately rushed to the patient. Slowly life returned to him, there was a lot of trouble with him, but they got out. Every day I came to him three times, I really wanted to save him.

Came one day on the twentieth day after the operation. He lies weak, pale, transparent, only his eyes barely glow. He looked at me and suddenly said quietly: “Mashenka! How long have you come to me, but you will not find out everything! "

I was indignant, sharply told him that I was a military doctor, not Mashenka. After all, she came with a whole group of doctors. And he:

Eh, Mashenka, but I remember you, Katya and Sasha all my life! - it was here that the past seized me. She screamed:

George! - I rushed to him and hugged him. Doctors and nurses began to leave the ward out of delicacy, and I, like a girl, grabbed him by the head and wept.

I looked, and on his bed there was a plaque, like everyone else, and on it: "Georgy Nikolaevich Tulikov." Why didn't I notice it before?

George's eyes brightened even more. He said: "Go with a detour, then you will come in."

For two months I came to him after rounds and shifts. But his first question was: Am I still a believer?

Sasha's stories then in the carriage left some kind of imprint in his soul, which did not wear off, but made him treat faith, religion and people with caution, attention and benevolence. In 1939, being with the rank of colonel, he was sent to the camp. “There,” said George, “I saw good and bad people, but of the many I met, I remember for my whole life a young man of about twenty-three, who carried so much kindness and warmth to people that everyone loved him, even the camp criminals. So he introduced me to God, he introduced me. At the beginning of the forty-first year, Gleb (that was his name) died in the camp. And I was released in August and sent to the front with the rank of captain, now I have again risen to the rank of colonel. Before being wounded, I commanded a division, I will recover and go back to the front. The academy of the general staff, civil, Khalkhin-Gol, Spain, the Finnish war, and now the patriotic war is under its belt. "

We parted with Georgy as great friends. They corresponded throughout the war. And in 1948 he moved with his family to Moscow, they began to meet often. He retired in a big rank, lives almost all the time near Moscow, raising his grandchildren. We meet just as often, but our meetings also happen in the Cathedral of the Trinity-Sergius Lavra. Thy ways are inscrutable, Lord!

(From the book: Father Arseny, Moscow, 1993, Brotherhood in the name of the All-Merciful Savior)

Deadly caverns

(From the stories of Arsenia's mother)

Now she is a small, hunched-over old woman in a black velvet skoufake and a long monk's robe. She is eighty-four years old, but she still moves briskly, leaning on a stick, and does not miss a single church service. Her mother's name is Lyudmila.

Many years ago she was a tall, slender novice, but everyone around her looked at her with pity: caverns covered her lungs, and she lived her last days, so said the famous Tallinn doctor, to whom Mother Abbess took her.

The young novice patiently waited for her death.

Once, on a clear spring day, Father John of Kronstadt came to the monastery. Joy seized the nuns. Finding an opportune moment, the abbess, holding the arm, brought the patient to him.

Bless our hospital, dear father, - she asked.

Father John looked attentively at the girl and shook his head in sorrow:

Oh, how sick, how sick!

And, not taking his gaze from the patient, he touched her chest and made such a gesture as if he were gathering together some kind of loose tissue. He collected it, squeezed it tightly with his fingers and even turned them to the side to make it stronger. Then he touched another place on his chest and, shaking his head, repeated the same gesture, then moved his hand further, and in this way, sighing contritely and praying, he seemed to tighten the wounds invisible to those around him. Then he blessed the patient and said very simply:

Well, thank God: you will live and live a long time, it is true, you will get sick, but that's okay.

No one attached particular importance to the strange actions of the great father, but everyone noticed that after his departure the patient began to recover.

A year after this incident, Mother Abbess went to Tallinn and took the recovering girl with her in order to show her to the doctor who predicted her imminent death for examination.

The old doctor was very surprised to see his patient recovered. After carefully examining her, he asked for permission to take an X-ray of the lungs and, examining it, shook his head.

I don’t understand anything! Your lungs were riddled with holes, but some powerful hand repaired them, tightening the deadly cavities and covering them with scars. You should have died long ago, but you are alive and you will live. Dear child, a great miracle has been performed on you!

(Collection "Non-Invented Stories")

Orthodox Christians have no stigmata

Stigmata are special wounds or signs on the body that arise miraculously (we do not consider fake stigmata). Catholics usually have stigmata in places where there were nail and spear wounds in the body of Christ, and they are considered a sign of holiness, marked by God. The Orthodox have no stigmata (as signs of holiness), no stigmatized saints. According to the teachings of the Church, for salvation, only natural diseases and sorrows, endured patiently, are enough.

There are cases when simulators developed the diseases that they simulated, and exactly in those places where they pretended to indicate.

The hypnotized person was placed on the hand of a cold five-kopeck coin and told that it was red-hot. In that place, a blister jumped up, as if from a burn.

In addition to these, arbitrary, there are involuntary stigmata. Here are three stories.

Evgeny M-v, a resident of the city of B., said that before the wedding he had a foot on his chest - a distinct trace human foot, reddish color.

What is it? he asked. - Is this a sign that I will be under the wife's heel?

The image of the foot on the chest disappeared after a few days. Moreover, it should be noted that he was not Orthodox then, did not go to church, did not read spiritual books, did not know anything about stigmata.

Second story. The woman was a witch. She was angry, lived alone, did not talk about her neighbors, she talked and whispered - she conjured. She admitted that she could not wash in the bath: if she saw a sore on one of the washing women, the sore immediately appeared in her, in the same place. Chiriy, lichen or something else, as soon as she sees them, everything immediately goes to her.

It is clear that both unbelievers and sorcerers can have stigmata.

And here is the third case, an exceptional one. It was told by Matushka N., the wife of the Moscow priest V.

I have never believed in stigmata (and I do not). I am Orthodox, and we cannot have stigmata. But then one morning I saw on my hand, with inside, above the wrist, cross. The cross was straight, reddish, with sharp edges. Not knowing what it was, I was surprised and ... went to the doctor.

I show my hand to the doctor and ask: what is it?

The doctor looked with bewilderment and said:

You probably did it yourself.

What for? I do not need a sick leave ...

But he remained unconvinced.

Output: stigmata are not a sign of holiness or being marked by God- after all, God marks the rogue, the proverb says. And if God punished someone with a disease, this does not mean that that person is holy. Obviously, only the self-deception of Roman Catholics allows them to consider these wounds a sign of holiness.

Myrrh-streaming icon in Canada

In 1982, in Montreal, near a particle of the relics of the New Martyr Elizabeth (Feodorovna), the Iberian Icon, a copy of the famous Athos icon of the Mother of God, began to stream myrrh. It happened in Canada, in the home of the Orthodox Spaniard Jose Muñoz. Here is his story, with some abbreviations.

Once, during a pilgrimage to Athos, we went to a skete where several Greek icon painters worked. I asked them to sell me a wonderful letter - an icon - a copy of the Iberian wonderworking one. The abbot said: “You cannot take money for such a shrine. Take the icon, it must be with you. "

We returned to Canada. On November 3, 1982, I placed the icon next to the relics from the Kiev Pechersk Lavra and the New Martyr Elizabeth, which I received from the late Archbishop Leonty of Chile. All the time a lamp was glowing in front of her, and every day before going to sleep I read akathists before her.

On November 24 at 3 am I woke up with a strong scent of roses. The whole room was filled with it. Looking around, I saw that the icon was covered with fragrant oil.

Soon they began to carry the myrrh-streaming icon to the parishes of the Orthodox Church and anoint parishioners with this peace.

The same oil was brought to Russia by the grace of God.

Miracles in Optina Pustyn (1988; 1989)

On November 11, 1988, at five o'clock in the evening in the Vvedensky Cathedral of Optina Hermitage, a miraculous phenomenon of the blessed dew was performed on the Kazan icon Holy Mother of God and the outflow of fragrant peace from the image of the Monk Ambrose.

Witnesses to the miracle saw the moisture that appeared on the image of the Virgin Mary, transparent as a tear. At first there was a kind of perspiration, and then drops appeared, gradually increasing. They were collected, the icon was wiped dry, and they appeared again in the same place or next to them on the orange-red robe of the Infant God, under His blessing hand. The brethren saw this, the pilgrims who worked in the monastery saw it. The dew was carefully removed from the icon, and immediately, before the start of the service, the akathist was read by the Father Superior Archimandrite Evlogius, after which the dew reappeared. The All-night Vigil, combined with the service to the miraculous image, ended at 22:30, and at 23:00 it became known that the icon of St. Ambrose began to ooze myrrh.

This image of St. Ambrose was painted for Optina by a student at a Moscow seminary with the participation of Abbot Zinon. The icon was constantly in the Vvedensky Cathedral next to the relics of the Monk Ambrose.

Here is how a witness - novice Optina describes this event:

“First, a semblance of perspiration appeared on the icon - the smallest droplets of moisture (in the area corresponding to the saint's heart). Soon, a distinctly outlined, oily, fragrant spot became clearly visible. Then drops, like shiny beads, began to appear in other places - on the saint's mantle and on a scroll in his hand, on which it is written: "It is fitting to seek to grow in humility."

The droplets here and there lit up, increasing before our eyes, turning into full-weight drops, and then some of them decreased and disappeared.

The outflow of the world was accompanied by a fragrance. It acted as if in waves, then immediately capturing everyone, then disappearing until it was barely perceptible. Among earthly smells, he cannot find a similar one. If you try to name the impression it makes, it’s like a fragrant, concentrated freshness.

The miracle that was happening was simple and scary at the same time. At that time, the church was cleaned as usual, and for the cares people did not seem to notice the icon and the monks standing around it in amazement. What was happening before our eyes was striking in its simplicity. We, far from exaltation, talked calmly, exchanged impressions. Everyone felt the presence of the Monk Ambrose, whose gaze acquired wondrous depth and clarity. The canon was read to the monk, we sang glorification ...

Gradually, the outflow of peace moved to the area of ​​the open scroll, and several large drops appeared in the words "grow in humility."

Myrrh flow stopped at night. "

Another witness of the miracle told the following: “That night I went to the temple at about two o'clock. There was no one in it, only a sleeping watchman tired of impressions and a novice who read the Psalter about myrrh-streaming icons... He finished reading, myrrh was carefully collected, and everyone left. I was left alone in front of the miraculous image. It was scary and joyful. I read Kathisma and went up to the icon. But there was nothing on it, except for a barely visible trace. I was upset that, perhaps, I would not see the miracle, but suddenly a shiny dot of the world appeared on the icon, which turned into a drop before my eyes. The Lord, through the prayers of the Monk Ambrose, consoled me with the contemplation of a miracle. "

In the following days, the icon of the monk began to stream myrrh more than once. Thus, myrrh appeared on the icon on the day of the namesake of the late Patriarch Pimen. There were other cases, one of which deserves special attention, because then the miraculous outflow of the world was captured on film. The eyewitness Hierodeacon Sergius told about this.

On September 17, 1989, after the liturgy, the filming of the program for the film festival in Amsterdam was being prepared. When asked by Father Sergius about his faith in God, the cameraman answered negatively. It was not clear how to build a story about the monastery for an unbeliever, and Fr.Sergius went to bow to the relics of the monk, so that he would manage everything himself, and instruct him what to do and say. After everything had been prepared for filming, Father Sergiy took the cameraman to the Kazan Icon of the Mother of God and told him the events we had already described related to this image. Then they went to another side-chapel to the icon of the monk, and Fr.Sergius froze in amazement: two spots with streaks of peace were clearly visible on the icon. There was no one in the temple, except for the novices at the candle box at the other end of the cathedral. Father Sergius, in his own words, could not hide his surprise, which was recorded by the camera dispassionately. The operator told him, "I see that something is happening to you." Father Sergius, in his own words, could not hide his surprise, which was recorded by the camera dispassionately. The operator told him, "I see that something is happening to you." Father Sergius pointed out the reason. After that, a novice was called, and when a second witness appeared at the icon, the shooting began. Sensing the divine scent, the operator exclaimed: "It's a pity that you can't remove the smell!"

The film was shown at the Amsterdam Film Festival and was a great success. Thus, the monk, having a "sick heart for all those flowing to him with faith," again went out to preach to people, and testimony about him spread beyond the distant ones.

In the modern world, shackled by atheism that has invaded the flesh and blood of people, miracles like the Optina one fill the soul of a Christian with a fervent hope for the intercession of the Lady of Heaven and the saints.

The origin of these phenomena, emanating from the Kingdom of Heaven into our sinful world, is majestic and intimate. How should we, Orthodox people, treat such signs?

Here is what we find about signs in the creations of Isaac the Syrian (Word thirty-six): “The Lord does not at all times, when He is close to His saints, to help them, unnecessarily, clearly shows His power in any deed and sensual sign ... and does this, providing for the saints and wanting to show them that even for an hour he does not stop his secret care for them, but in every deed he provides them, to the best of their ability, to show their exploit and work in prayer. If the work requires discovery (the explicit help of God), then for the sake of need it does it; and His ways are the wisest, sufficient in poverty and need, and not any accidental. Whoever dares to do this unnecessarily, or prays to God and desires miracles and powers in his hands, is tempted in his mind by a scoffer and a demon and turns out to be boastful and weak in his conscience. "

In the Russian chronicle texts there are many testimonies of myrrh streaming, from which we see that miracles and signs were widespread at that time.

“For us, miracles are a heavenly sign to rebirth,” the abbot explains these events, “it is given to us for repentance and strengthening prayer.”

According to the father of the rector, the Queen of Heaven, who manifested her lamentation for peace in the gracious dew on

To his holy icon. The brothers must put the constant memory of this miracle, as well as of the gracious help of the myrrh-streaming image of the Monk Ambrose, as the foundation of their spiritual life. This is indicated by the date - the day of the return of the monastery, for exactly one year after the decision to return the Optina Hermitage to the Russian Orthodox Church, the first miracle of myrrh-streaming took place here.

(“Zealous Intercessor.” Hieroschemamonk Philadelphus (Bogolyubov), Moscow, Russian Spiritual Center, 1992).

Serendipity of Father Alexy († 1928), Elder of the Zosimov Hermitage

Here are some cases recorded by his spiritual son I. N. Chetverukhin.

My friend from the theological academy, N.I.P., was once in 1908 with my father for confession. Saying goodbye to him, the priest suddenly said about his sister: "Oh, your poor, poor sister!" N.I.P. did not understand Father's words, but when he arrived home, he found a notice from his mother that his sister had gone mad.

A similar incident occurred in 1915 with a teacher who visited Father Alexy every week. Once the priest met her with the words:

Why did you come today? What for? I didn't expect you today. Are your brothers all alive?

Everyone, father, is alive, ”she answered, perplexed about such a meeting.

Upon arrival in Moscow, she found a telegram about the death of her brother-cadet.

One acquaintance told how once, during the German war, she visited a priest who had just had a young woman who yearned for her husband, who was at the front. Father Alexy said nothing to her, but to our friend he let slip: "Here I just had Olya, she yearns for her husband, but her husband was killed." How could the priest know, the Lord knows him, but two weeks later Olya was sent a notice of her husband's death.

(Moscow magazine, No. 4, 1992, p. 7)

Prophet Jonah was in the belly of a whale

The Bible tells that the prophet Jonah was in the belly of the whale for three days and three nights. The prophet Jonah lived in the eighth century BC - that is, two thousand eight hundred years ago. And now, in the twentieth century, honest scientists have presented evidence that the event with the prophet Jonah is true. But not so long ago, pseudoscientists argued that the whale could not swallow Jonah, and this lie has been claimed for almost two hundred years. But now, by the providence of God, some discoveries and events of the 20th century have changed the opinion of even notorious atheists. Here is evidence of the truthfulness of the Bible based on the article from the book: The Law of God, compiled by Archpriest Seraphim, printing house of St. Job of Pochaev, 1967, pp. 231-233.

Superficial and unbelieving critics believe that there are many obstacles to admitting that Jonah was actually swallowed by a whale and that the prophet was in the belly of a whale for three days and three nights, and then was ejected onto dry land.

Of course, no one who believes in Christ can doubt what happened to the prophet Jonah, for Christ Himself put a seal on this subject when He said: “For as Jonah was in the belly of a whale for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights ”(). Here Christ refutes - at least as far as it was concerned with His disciples - the idea that the book of the prophet Jonah is an allegory (allegory), as critics like to suggest. For if it is said only in an allegorical sense that Jonah was in the belly of a whale, then the conclusion follows that the stay of Christ in the heart of the earth, for three days and three nights, also has the meaning of only an allegory. Here again we have an example of how the denial of the Old Testament paves the way for the denial of Christ Himself and His words.

To deny the story of the prophet Jonah is tantamount to denying all of the Holy Scriptures, which means to renounce faith. Are those numerous defeats, the so-called "scientific objections" against the Holy Bible still not enough for man? How many times have the "wise men of this world" refuted and ridiculed the Holy Bible against them? After all, a simple acquaintance with the text of the original and some scientific knowledge give us in many ways the answer.

It is known that the original of the Holy Bible (Old Testament) was written in Hebrew, and the New Testament in Greek.

But in the Hebrew language (as the Old Testament was written and, in particular, the book of the prophet Jonah), the whale is called "tannin". In the Bible, in the Old Testament, the sea living creature that swallowed Jonah is called not by the word "tannin", but by the word "dag", and the word "dag" means "big fish" or "monster of the depths."

The Holy Church has been testifying to this for over 1500 years, calling this creature, who swallowed Jonah, "an aquatic beast." So, for example, in the irmos of the 6th canon of the Friday canon at Matins, the 8th voice, it says (in Slavonic): "" The water beast "in the womb, Jonah's hands stretched out crosswise, the saving passion of the imagination of reality."

In the 6th canon of the morning canon, on Tuesday, the 5th voice, it is said: "Like the prophet you delivered from the beast, Lord, and raise me up from the depths of unfeasible passions, I pray."

Likewise, in the irmos of the cross-Sunday canon at Matins, voice 6, song 6: the creature that swallowed Jonah is called not only a whale, but a beast.

And in the irmos of the 6th canon of the Tuesday canon at Matins, voice 2, it is said: "But like Jonah from the beast, and raise me from the passions, and save me."

And on Wednesday at Matins, in the irmos of the 6th canto, the voice of the 3rd canon of the Theotokos, it is said: "Save the Savior, as you have saved from the beast of the prophet."

And in the Sunday canon at Matins, in the irmos of the 6th canto, voice 7, it says: “Floating in the rumor of everyday cares, sins are drowned with the ship, and we are swept away by the strangled beast, like Jonah, Christ, cry out to you: from the deadly depths build me ".

You can cite many more texts from Irmology (collection of Irmos), which speaks of the aquatic beast.

And now about the whales. Various breeds of whales are known in science. For example, there is a genus of whales with 44 teeth in the lower jaw and reaching 60–65 feet in length (18–20 meters). But they have a very small throat. This was probably the reason for arguing that Jonah could not be swallowed by the whale.

There is another type of whale, the so-called "bottle-nosed" or "with a beak." It is a small whale, up to 30 feet in length (9 meters). Although small, it has a rather large throat and could easily swallow a person. But the prophet could not be swallowed up by him, because he chews food and has teeth. That is, he would rather chew Jonah than vomit out of himself.

There are whales that do not have teeth, but are equipped with a "whalebone". Among this type of whale there are whales called "Fin-Bak". These whales come in up to 88 feet (26 meters and 40 cm) in length. The stomach of such a whale has from 4 to 6 chambers or compartments, and, in any of them, a small group of people could freely fit. This type of whale breathes air, has an air reserve in the head, which is an expansion of the nasal cavities. Before swallowing an oversized object, the Fin-Buck whale pushes it into this chamber. If an object is too large in the head of this whale, then it swims to the nearest land, lies down in shallow waters and throws away its burden.

Scientist Dr. Ranson Harvey testifies that his friend, weighing 200 pounds (about 80 kilograms), crawled from the mouth of a dead whale into this air chamber. The same scientist points out that a dog that fell overboard a whale vessel was found alive in the whale's head 6 days later. From what has been said, it is clear that Jonah could have stayed in the "womb", that is, in the air chamber of such a whale for 3 days and 3 nights and remained alive. So from scientific evidence and from direct experience, we can see that Jonah could have been swallowed up by a whale.

But the biblical word "dag" refers to "big fish." From this we can conclude that Jonah could indeed have been swallowed up by a sea creature - a big fish. In this case, you should point to a fish called "whale shark" or "bone shark".

The whale shark got its name from the fact that it has no teeth. The shark whale reaches 70 feet (21 meters) in length and filters food through large plates (whiskers) in its mouth. This shark has an ample stomach for a human being.

And the fact that Jonah stayed in the womb of a large sea creature for three days and three nights and remained alive can be said in the words of Scripture: "with God everything is possible." Then it is not useless to recall the message in the Literary Digest that a sailor was devoured by a shark whale. After 48 hours (i.e., two days later) the shark was killed.

When they opened the shark whale, what was the surprise of all those present when they found the sailor, swallowed by this beast, alive, but only in an unconscious state. Moreover, the sailor did not have any consequences of his stay in the belly of a shark whale, except for hair loss and several blisters on the skin. Then the sailor told, having come to himself, that only fear did not give him rest when he was in the belly of the whale. As soon as he regained consciousness and realized where he was, he immediately lost consciousness again.

Recently, writes the father of I.S., in the Hawaiian Islands, Japanese fishermen killed a large white shark... A complete human skeleton was found in her stomach. It turned out that it was a soldier on the list of deserters in clothes of the North-Am. army.

So, we see that Jonah could be swallowed by a big fish even without violating the natural laws of nature. All "absurdities" and "contradictions" disappear. The word of God is faithful and invariable; it can never contradict true science.

But still, for us, believers, it is quite obvious that in the event with the prophet Jonah, the power of God unconditionally acted. For the Lord, as the Creator of the laws of nature themselves, has a free will to govern them, if He needs it, according to His providence.

Miracles through the prayers of St. Seraphim (Sobolev)

Mother's prediction came true

The mother of Vladyka Seraphim (Sobolev), in terrible suffering, could not relieve herself of the burden, and by the decision of the doctors it was necessary to start an operation - to extract the baby in parts, to save the life of the parent. Having regained consciousness and having learned about the decision of the doctors, she with an oath forbade her husband: not to allow the killing of her baby. After a night spent in terrible agony, at the first blow of the church bell on December 1, 1881 at 5 o'clock in the morning, the baby was born by himself without any outside help. Then the mother asked: "Show me my brainchild, from which I almost died," and when the child was brought up, she said: "Oh, what a serious mukhtar was born."

After that, his family sometimes called him “mukhtar”. Only after many years did he learn from the book that in Arabic the word "mukhtar" means "bishop". Nicholas (as he was called at baptism) became Bishop Seraphim in 1920 on October 1, on the feast of the Protection of the Most Holy Theotokos. So the prediction of the mother came true, after 39 years.

A book was published in Greece in 1991, which contains 27 brief descriptions of the miracles of St. Seraphim, created by the Lord through his prayer during the life of the saint and after his death. Here are two of the posthumous miracles.

Rescue of the collector

(Official E.K. tells)

When my close relative, deeply religious, told about the miraculous deliverance of a young soldier from death by St. Seraphim, listening to her, I did not imagine that in the same 1952 I would get into terrible trouble and also receive wonderful help from Archbishop Seraphim. This is what happened to me.

In mid-July 1952, I was ill. Suddenly I receive a message from the Insurance Institute (the events are taking place in Bulgaria), where I worked as a collector, to report about the audit that was done in my absence. I immediately went to my institution. The auditor told me that the audit had already been completed and I was accused of misusing the amount of 4.800.000 levs (leva). It only remained to write the act and I subscribe to it. After all this, I felt bad. The auditor coolly offered to have lunch and then sign the revision act, which he himself would draw up after lunch.

I walked out staggering, powerless and crushed. In despair, she went to the city center with the intention of throwing herself under the tram. Suddenly, at this fateful moment, I clearly recalled the miracle of Vladyka Seraphim with the young man. There was a hope in me that he would help me.

I hurried to the Russian Church, asked to let me into the crypt (underground chapel) and there I prayed for a long time, with tears, asking Vladyka Seraphim to reveal my innocence. By three o'clock in the afternoon I went to college with fear. However, the auditor for some reason did not appear either on that day or on the next. Then I found out that during lunch he became very ill and he was taken to the hospital, where he died suddenly!

A new auditor was sent in his place. He did not want to sign someone else's revision act and wanted to check everything himself from the beginning. After careful scrutiny, he discovered that a deliberate falsification had been made. It turned out that the documents of the other two collectors, who had abused the amount of 4.800.000 levs, were altered and transferred to me. It so happened that soon death suddenly mowed them down! Subsequently, I learned that the first auditor brought many collectors to prison and most of them suffered innocently.

EK ends his story with the words: "Glory to God and His saint, Archbishop Seraphim, through whose prayers the Lord defeated human untruth with His Divine truth!"

Prophetic dream to a woman, a taxi driver

A woman, a taxi driver (Bulgaria), said that she had no children for many years. One day she dreamed that a baby was lying in her car and was crying. She wondered where this child came from. Suddenly he hears in a dream the answer: "From the street of the Tsar Liberator No. 3."

In the morning, the woman went with interest to see what was at this address. She was very surprised when she realized that this is the address of the church.

Upon entering the church, she told her strange dream to the church ministers, who advised her to pray at the grave of Archbishop Seraphim. Soon a child was born to her and she glorified God and Vladyka Seraphim.

The miracle of the descent of the Holy Fire

Every year, before Easter, in an Orthodox church in Jerusalem.

In the first collection, Orthodox Miracles in the 20th Century, we already wrote about the miracle of the descent of the Holy Fire, we mentioned this in the second collection as well. And now, in the third book, there is new evidence.

This miracle, the only one in its grandeur in the history of Christendom, is performed every year. Let us remind you that the miracle of the convergence of fire takes place in an Orthodox church, on Orthodox Easter, celebrated according to the Orthodox, old style, when the Orthodox patriarch performs the service. The attempt of the Catholic bishop to accept the blessed fire ended in failure, more precisely, in the punishment of the Lord: the sacred fire did not descend inside the temple, but lightning struck a tree near the temple, scorching the tree and splitting it. No other non-Orthodox dared to illegally receive the sacred fire.

This miracle takes place in the Church of the Resurrection of the Lord, in Jerusalem. The fire comes down by itself, from God, - not ignited by any person, not matches, not lighters, or other human inventions. For this purpose, the patriarch is specially checked before entering, and carefully, by the Gentiles.

The fire that descends is called graceful, because it carries with it grace from God - grace that sanctifies a person, frees from sins, heals diseases, gives talents and spiritual gifts. The Greeks call this fire holy light: agios-photos. The first moments this fire does not scorch, does not burn, then it becomes ordinary, elemental.

Different eyewitnesses who lived in different centuries describe the descent of the sacred fire in a very similar way, with minor differences that only complement each other. For if their descriptions were identical, the suspicion would arise that one is copying from the other.

The Bible says: “Every verb will become in the mouth of two or three witnesses,” that is, two or three witnesses are needed for reliability.

So, for comparison and perfect reliability, we will give descriptions of two eyewitnesses of the descent of the fire, one who lived in the 19th century, the other in the 20th century.

In 1859, Mrs. Varvara (B. d. S.-I.) was present at the descent of the blessed fire and described this miracle in a letter to her spiritual father, Abbot Anthony.

On Great Saturday in the Feodorovsky Monastery early in the morning, all the nuns and pilgrims tied small colorful candles in bunches so that each bunch consisted of 33 candles - in memory of the number of years of Christ.

At 10 o'clock in the morning, after the liturgy, our Orthodox Christians put out the lamps on the Holy Sepulcher, and all the candles in the church. (The Holy Sepulcher is the burial place of the Lord Jesus Christ, a former crypt, and now a chapel).

In the whole city, and even in the circumference, not a spark of fire remained. Only in the homes of Catholics, Jews and Protestants the fire did not go out. Even the Turks follow the Orthodox and come to the Church of the Holy Sepulcher on this day. I saw how their children held bundles of candles in their hands and spoke to them through an interpreter. There were also adults with children.

At 12 o'clock in the afternoon, the doors of the temple are opened, and the cathedral is full of people. All without exception, old and young, go to the Church of the Resurrection of the Lord. We made our way through the crowd of people with difficulty. All five tiers of choirs were full of pilgrims, and even on the walls, wherever one could somehow hold on, there were Arabs everywhere. One drew special attention to himself: he sat on the handle of a large candelabrum in front of the icon and put his daughter, about seven years old, on his lap. Bedouins with shaved heads, women with money strung on their heads and on their noses and covered with white veils, with children of different ages, came running into the temple from the mountains. Everyone was bustling, bustling, impatiently awaiting the blessed fire. Turkish soldiers stood between the pilgrims and calmed the agitated Arabs with rifles.

Catholic monks and Jesuits looked at all this with curiosity, among them was our Russian prince Gagarin, who moved 18 years ago to the Latin Church.

The Royal Doors were open, and the highest clergy of all Christian denominations could be seen there. (The Resurrection Cathedral is the only place on earth where representatives of all religions are present together - as an exception to the rule, which nevertheless confirms the rule: you cannot pray with heretics).

For the first time, the Patriarch of Jerusalem happened to be here - in previous years he lived in Constantinople. However, the altar was commanded by its viceroy, Metropolitan Peter Meletius, and he himself received the blessed fire. Since Sunday (Vai week), the Metropolitan did not eat anything except prosphora, and did not even allow himself to drink water; for this he was paler than usual, however, he spoke calmly with the clerk.

Each had a bunch of candles in his hands, while others, standing in the choir, lowered several such bunches on wires and these bunches hung along the walls to receive the heavenly fire. All lamps are filled with oil, there are new candles in the chandeliers: the wicks are not burnt anywhere. The believers with distrust carefully wipe all the corners of the Kuvuklia (Kuvuklia is the place of the Lord's sepulcher, where the body of Christ lay), and they themselves put cotton wool on the marble board of the Lord's sepulcher.

The solemn moment is approaching, everyone's heart beats involuntarily. Everyone is focused on the thought of the supernatural, but some have doubts, others, pious, pray with hope for the mercy of God, and others, who have come out of curiosity, indifferently wait for what will happen.

Here a ray of the sun flashed through the hole above the Kuvuklia. The weather is clear and hot. Suddenly a cloud appeared and obscured the sun. I was frightened that there would be no more grace-filled fire and that the people would tear the Metropolitan to pieces of vexation. Doubt darkened my heart, I began to reproach myself, why did I stay, why did I expect an unrealizable phenomenon? Thinking like that, I became more and more worried. Suddenly everything went dark in the church. I felt sad to tears; I prayed fervently ... The Arabs started shouting, singing, hitting their chest, praying aloud, raising their hands to heaven; the kawas and Turkish soldiers began to appease them. The picture was terrible, everyone was alarmed!

Meanwhile, they began to dress the Metropolitan in the altar - not without the participation of the Gentiles in this. The clear helps him to put on a silver surplice, belts it with a silver cord, puts on shoes; all this is done in the presence of the clergy of Armenian, Roman and Protestant. Having clothed him, they lead him arm in arm with a naked head between two walls of soldiers in front of smart kawas to the door of the Cuvuklia and lock the door behind him. (The Kuvuklia is empty, it is being searched beforehand).

And here he is alone at the tomb of the Lord. Silence again. A cloud of dew descends on the people. I also got it on my white cambric dress.

In anticipation of fire from the sky, everything falls silent, but not for long. Again anxiety, shouting, rushing, praying; those who are worried are relieved again. Our mission was in the pulpit above the royal gates: I could see the reverent expectation of Right Reverend Cyril. I also looked at Prince Gagarin, who was standing in the crowd. His face expressed sadness, he gazed intently at the Kuvuklia.

In the front room on both sides of the Kuvuklia there are round holes in the walls, through which the abbots and abbots of the surrounding monasteries serve candles to the Most Reverend Governor (Metropolitan).

Suddenly a bunch of lighted candles appears from the side hole ... In an instant, Archimandrite Seraphim hands the candles to the people. At the top of the Kuvuklia everything is lit: lamps, chandeliers. Everyone is shouting, rejoicing, crossing themselves, crying with joy, hundreds, thousands of candles transmit light to one another ... Arabs scorch their beards, Arabs bring fire to their bare necks. In the cramped atmosphere, fire penetrates the crowds; but there was no case of a fire. General delight cannot be described: it is an inconceivable miracle. After the sun - immediately a cloud, then dew - and fire. Dew falls on the cotton wool, which lies on the tomb of the Lord, and the wet cotton suddenly lights up with a blue flame. The governor touches cotton wool with unburned candles - and the candles are lit with a dull bluish flame. The viceroy hands over the candles lit in this way to the persons standing at the openings. It is remarkable that at the beginning from such a multitude of candles in the church there is a half-light; faces are not visible; the whole crowd is in some kind of blue mist. But then everything is lit up and the fire burns brightly. Having passed the fire to all, the governor leaves the Kuvuklia with two huge bundles of lighted candles, as with torches.

The Arabs wanted, as usual, to carry him in their arms, but the Vladyka avoided them and himself, as in a fog, walked with swift steps from the Kuvuklia to the altar of the Resurrection Church. Each tried to light his own candle from his candles. I was in the way of his procession and also lit it. It seemed transparent; he was all in white; inspiration burned in his eyes: the people saw in him a messenger of heaven. Everyone was crying for joy. But, behold, an indistinct rumble passed among the people.

Inadvertently, I looked at Prince Gagarin - his tears are flowing like a hail and his face shines with joy. Yesterday he extolled the advantages of the Roman profession, and today, amazed by the action of heavenly grace, bestowed only on Orthodoxy, he sheds tears. Is this not the late fruit of repentance? ...

The viceroy was accepted into his arms by the patriarch. And the Bedouins, in wild delight, gather in a circle and dance in the middle of the church, overjoyed, they stand on each other's shoulders, sing and pray until the exhausted ones fall. Nobody stops them.

Mass followed, after which everyone ran to light the lamps: some - home, some - to Elijah the prophet, to the Cross Monastery, some to Bethlehem, some to Gethsemane. Lights on the streets during the day, in the sunlight - an extraordinary sight!

His Eminence, Viceroy Peter Meletius, said that it has been 30 years since God has graced him to receive heavenly fire:

Now grace has already descended on the Lord's tomb, when I ascended into the Kuvukliya: it is evident that you all prayed fervently, and God heard your prayers. And it happened that I pray for a long time with tears, and the fire of God did not descend from heaven until two o'clock in the afternoon. And this time I already saw him, as soon as they locked the door behind me! Has the graceful dew fallen on you?

I replied that even now traces of dew are still visible on my dress, like wax spots. “They will remain forever,” said the Vladyka. This is so: I have washed the dress 12 times, but the stains are still the same.

I asked what Vladyka felt when he left the Kuvuklia, and why did he walk so soon? “I was like a blind man, I didn’t see anything,” he answered, “and if they didn’t support me, I would have fallen!” This was noticeable: his eyes did not seem to be looking, although they were open.

This is a summary of the letter from Mrs. Varvara B. de S.-I.

In this description, one should especially pay attention to the fact that there is not one miracle, but two: in addition to the blessed fire, the blessed dew descends from the blessed cloud. This is confirmed by another eyewitness, the monk Parthenius from Mount Athos. He says: after the patriarch leaves the tomb of the Lord, “the people rush into the tomb of the Lord to kiss; and I (the monk Parthenius) was honored to venerate. The whole of Christ's coffin was wet, as if it had been soaked in rain; but I could not find out why it was. In the middle of the Holy Sepulcher stood that great lamp, which itself lit up, and burned with great light. " (M., 1855, monk Parthenius).

And here is what an eyewitness says about the Holy Fire that descended in 1982.

The time is 10 o'clock, four hours are left before the blessed fire.

They have already sealed the doors of Cuvuklia, put a seal of wax. Now the Arabs are marching in the procession.

Noise, screams, music. The Arabs turn to God very violently, with a southern temperament.

Patriarch Diodorus passes by. In a few minutes the patriarch will enter the Holy Sepulcher wearing one tunic. A Coptic and an Armenian are standing at the door of the Tomb. They will stand as witnesses to the reception of the blessed fire.

On this day, every Orthodox Christian, every believer tries to come to the Church of the Resurrection. Pilgrims come from different countries.

The patriarch has already entered the Kuvuklia, now he will pray for the sending down of the blessed fire.

… The blessed fire came down this year unusually quickly.

Screams, noise, crying.

Everyone lights candles with a blessed fire, stretches out the candles, hundreds of hands are visible, and the whole temple is kind of lit up, there are lights all around, huge bunches of candles, in each hand there are 2-3 bunches. The entire temple lights up.

Leaving the temple, we see: all the streets of Jerusalem are crowded with people, all are blessed with fire.

Here are the stories of some of the sisters after the descent of the fire.

I saw fire both around Kuvuklia and around the dome of the temple, in the form of triangular lightning.

Experiencing joy, some of the sisters cried, even wept beside me when the blessed fire came down.

And next to me were the Russians from Belgium. "Hooray!" - shouted.

Some have joy, some have tears. In general, there is no such mood as in our church in Russia.

What a merciful Lord: after all, they swear nearby, and the police separate someone, anything can happen ... but grace descends, everyone can see it equally.

The sisters say that grace is still manifested after the first descent, after the fire.

I see, lightning sparkles again over the Kuvuklia, around the Cuvuklia in such zigzags, then it will sparkle there, then on the very dome of the Kuvuklia ... Suddenly a ball appeared (like a ball of lightning). At some point, it suddenly disintegrated, flashing in a zigzag. Immediately we all jumped up: grace! What a miracle.

We are all waiting. Suddenly everyone began to whistle, I look, right at the image of the Risen One, the blue ball descended. And the patriarch leaves, has already received the blessed fire.

We come to Calvary, suddenly the whole temple will shine again, and again grace on Calvary!

When I first came here, they told me: grace heals. My hands ached so much with rheumatism, they were all twisted. "Lord," I think, "I will put my hands on the Light, right on grace." And grace is warm and does not bake. I apply and feel, the Lord gave me consolation - for joy I do not remember what kind of fire, hot or cold. And with such joy I walked to the Mission building, I didn’t feel anything, whether there was an illness or not, but there was such joy in my soul that I couldn’t convey it. For joy I didn't know what to do, cry or scream

So, the testimonies from different centuries unambiguously agree: the blessed fire occurs every year. But the miracle is not one, but two: in addition to fire, dew from the cloud also appears. And the blessed fire accompanies the appearance of lightning, not only inside the Cuvuklia, but also outside it, outside the Church of the Resurrection and in other sacred places in Jerusalem, consecrated by the stay of the Lord Jesus Christ.

(Based on the book: Holy Fire over the Holy Sepulcher. The author is Archimandrite of the Trinity-Sergius Lavra Naum. Publishing house "Peresvet", Moscow, 1991)

Reverend Seraphim healed me

In the summer I was visiting. Heat, stuffiness. I leaned against the ice radiator - a pleasant coolness spread over my body. But after a while the left side, which I pressed against the battery, became ill. Sometimes I didn’t know where to go from the acute pain. He was treated, applied wool, fur, leather to his side, stroked with a warm iron, applied his palm, in general, did everything, but nothing helped. Minute consolations were replaced by aching pains again.

Several years have passed. I was visiting another house. We read in turn the Akathist to the Monk Seraphim of Sarov. God's grace surrounded us, we felt the presence of God: our heart burned with joy and bliss. I felt the presence of the Monk Seraphim behind my back. I saw him, but not with my eyes, not with the back of my head, but with my whole body, as if the whole body was a single eye. In my mind I turned to the reverend:

Father Seraphim, just touch your finger to my left side, here - and, I believe, he will be healed! Just touch, father!

And suddenly, he approached me and - I feel, I see how the Monk Seraphim thrust his finger into my right side in the lumbar region and, without removing his finger, held it inside from the right side to the left. At that moment I felt: I am healed! It was amazing: I expected that he would touch the left side, but he started from the right side, and did not touch, but thrust his finger into the body, like into water. Thank God! - mentally, with fear, I thanked, without interrupting the reading of the akathist. - Thank you, Father Seraphime!

About fifteen years have passed since the healing, and I remember everything as if it were yesterday.

(Vladimir)

Perhaps the birds and beasts of the Lord will beg?

Gathered to hunt. We drank. One of the hunters fell asleep after drinking and died in his sleep.

What should relatives do? The Bible says: drunkards will not inherit the kingdom of God. Does this mean that it is forbidden to have funeral service for him in church? But he did not die of drunkenness (although he was drunk).

In general, they sang a service in the church, ordered to commemorate for forty days. But they feel that they have done little.

The relatives thought and decided: to collect money and send it to the monks on Athos - this is a mountain where only monks live. Let them pray to God.

They collected a hundred rubles and sent them away. It takes about a year. A letter comes from Mount Athos: monks write that they prayed, but they cannot pray to the Lord.

Relatives conferred: what to do? Probably not enough money was sent. With difficulty they collected another hundred rubles and sent them to the monks: pray.

Another six months or a year pass, and a letter from the monastic brethren comes from Athos, along with a letter of two hundred rubles of money. The letter says: take back your two hundred rubles. We prayed to the Lord for your deceased, but, apparently, our prayers are not pleasing to the Lord - He does not accept them. Or maybe your deceased was a great sinner?

But you better do this: buy with this money, two hundred rubles, grain for the birds, all kinds of food for the animals of the forest, and scatter it in the forest - maybe the birds and animals will beg the Lord.

(Collection "Non-Invented Stories"; V. G.)

Notes (edit)

Elder Zechariah (1850-1936) - Schema-archimandrite of the Trinity-Sergius Lavra. Buried in Moscow at the German cemetery.

Elder Simeon died in 1960. In the novices, his name was Vasily. Most of the information about him was preserved in the records of Alexandra's mother.

Spoilage is a disease that someone has inflicted on a person or on a livestock. Some of the Orthodox do not recognize corruption, believing that it is just a disease allowed by God as a punishment or admonition. Corruption is only a common name for a disease that a sorcerer or witch induces under the influence of a demon. Corruption does not affect the saints.

Cavern (lat. Caverna) is a cavity that occurs in an organ when its tissues are destroyed (mainly in the lungs with tuberculosis).

In recent years, many foreign preachers have visited Russia, ostensibly to evangelize it, but in fact to fight against the Orthodox Church. Several times, in particular, on Russian television, they showed a Catholic stigmatist who preached his heterodox. In the spring of 1992, many Muscovites attended his performances, which were held at one of the large sports arenas in the capital. With this in mind, we decided to post stories about the falsity of stigmata in general.

The twentieth century in Russia revealed the number of martyrs and confessors comparable to the first centuries of Christianity. For the Jubilee Council of Bishops in 2000, the canonization was being prepared for "the new martyrs and confessors of Russia of the 20th century, known by name and hitherto unknown to the world, but known to God." Of them on this moment more than 1700 people are glorified.

Suffered - does not mean a saint yet

They collect material and study archival evidence of people who suffered for the faith in diocesan commissions for canonization. The main source of information is the investigative files of the FSB. “The St. Petersburg branch of the FSB keeps 94,000 files,” says Archpriest Vladimir Sorokin. “Of these, we need to isolate those who suffered on the basis of faith. This means carefully examining all the cases: after all, they were imprisoned not only for priests and laity, but many other people. In Moscow, the staff of the Synodal Commission for Canonization have already gone over almost all the cases, and we still have a lot of work to do. "
Now there are 4,731 names in the commission's filing cabinet: the affairs of these people have been carefully checked. What needs to be checked? Many people think: he suffered for his faith - that means he is a saint. But if for the canonization of the holy martyr Archpriest Peter Skipetrov, who was brutally murdered in 1918, no special evidence was required, then with those who suffered in the 1930s it is already more difficult: it is possible to rank among the saints only those who were not only repressed, but showed steadfastness ... “We are in the Church, here are our own laws and criteria. Our task is to find as many materials as possible. It is advisable to identify everyone who suffered for the faith in our region and in the Russian Church in general,” says Father Vladimir.
The secretary of the commission for canonization, Lidia Sokolova, photographs materials in the FSB archives. Then the members of the commission investigate, compare, analyze, and only after that the question of possible canonization can be raised. “When the working part is done, you need to look at how the person behaved, with whom he was connected, with what people he communicated,” Father Vladimir explains. The Chekists also approached each person differently. "
The Synodal Commission is often criticized for being "little canonized." Therefore, several books and brochures were published with explanations of who can be canonized and who cannot. For example, the one who slandered or removed his dignity cannot be glorified. “If a person gave a name, it doesn’t mean that he slandered someone,” Father Vladimir clarifies. “Maybe he had no other choice: they found correspondence and photographs during the search. But it's one thing to just confirm that you know this person, and another thing to say that this person was engaged in anti-Soviet activities. " It is clear that the testimony of people was knocked out, not everyone could stand it: "It happens that a person behaved brilliantly, and then at some point he still broke down."

It's a miracle that someone survived ...

Father Vladimir has assistants: an employee of the library of the Theological Academy Alexander Bovkalo, church historian Alexander Galkin. The materials are collected not only by the staff of the commission: “Each rector must identify the repressed clergy, I talk about this all the time at diocesan meetings. We have published a synodikon where we have provided preliminary information. Now we are preparing a third edition, a more complete one. The rector's job is to take the synodikon and find the priests who served in their parishes. It is imperative that you need copies of the investigative cases ordered from the archives, especially the interrogation protocols. What if the process was somehow reflected in the press? Or maybe there is someone's memories? .. The abbot collects all this and presents it to us on the commission. In the first reading, questions inevitably arise, and we give the task to finalize this or that moment. "
Often people are perplexed: the repressions were unfounded, the cases were fabricated, how can you believe these documents? Falsification is precisely in the formation of the case: most of the "counter-revolutionary organizations" were invented for convenience - the case of the Josephites, the case of academicians, the case of literary circles. But the materials about how people behaved during the investigation are true. “The Chekists did business carefully, they wrote everything down. It is a great blessing that the affairs are not destroyed! By the way, they do not give us everything: for example, they bring a case, and there not all the pages are open. What the informers and agents wrote is not declassified: at one time they provided information about the agents, and their descendants began to take revenge. Let it be better time will pass, We will wait".
The commission was able to conclude: in the 1930s, the authorities were tasked with destroying all the priests. “My assistants discovered unique document- the manuscript of Patriarch Alexy I (Simansky) when he was Metropolitan of Leningrad. In 1936-1937 he compiled a list of all the clergymen of his diocese (and this is not only Leningrad and the region, but also the Novgorod region, and part of the Vologda region) and marked with a cross who dropped out. It is clear from this list that even those who served in a remote village were shot, without having any special influence on the people. They sent a policeman from the city (and it was necessary to provide transport for this), took the priest, drove here and shot. Some areas were just cleaned up, not a single temple was left! Now we can rightfully talk about the genocide of the Orthodox clergy. " How did any of the priests survive? "V big city there was an opportunity to survive, - explains Father Vladimir. - Someone had to serve in order to show abroad that we still have churches and priests. And in villages and small towns it was impossible for the priest to stay alive. "

For others? But not for Christ ...

Is it possible to come from the street and say: "My relative suffered for his faith"? Yes, it is possible, and this happens often, they bring documents, photographs, memories. There are also curiosities - people who are absolutely non-church come and, for example, say: “We need to canonize my mother, she was a man of a holy life, she fought ...” Some propose to canonize not their relatives, but Ivan the Terrible, Grigory Rasputin. One day a military man came and brought the life of ... Dmitry Karbyshev. No matter how Father Vladimir explained that, firstly, Karbyshev was a communist, and secondly, he did not perform a feat for his faith, this military man objected: "But he laid down his soul for his friends." And even the argument that the Church glorifies people who suffered for Christ did not convince him. Unfortunately, there are always people who do not understand church life and make strange claims against the Church. “There are many atheists among historians,” says Father Vladimir. “They not only do not believe, but also criticize the Church. In Soviet times, the book “Russian saints - who are they?” By Professor Nikolai Gordienko was published, it says that there was no need to canonize Sergius of Radonezh, Seraphim of Sarov, they say that they were good - they did not work much, only prayed! It was necessary to canonize Ivan Bolotnikov, Stepan Razin, they were for the common people! It seems like times are different now, but attacks against the Church continue, and we must be ready for this. That is why there can be no mistakes in such an important matter as canonization. The Church Abroad canonized many, without having sufficient data, and then it turned out that among these people there are those who have removed their dignity. After the signing of the Act of Canonical Communication between the ROC and the ROCOR, a Conciliation Commission was created, and all data will be revised again. "

And there are new names ahead ...

What documents will be sent to the Synodal Commission in the near future? All available materials have been collected about Father Alexy Kibardin, a Josephite, rector of the Feodorovsky Cathedral in Tsarskoye Selo, who served in Vyritsa after the war and arrest. He had a very conditional relationship to the Pskov mission, and received the most term - 25 years. The life of this priest is truly confessional. Sometimes the works of the commission bring unexpected and joyful fruits: for example, when they were collecting material about the holy martyr Archpriest Mikhail Cheltsov, they found his grandson - a scientist, a corresponding member of the Academy of Sciences. He began to help, and as a result he found all his relatives, became a church member, baptized his grandchildren. Now the grandson of the holy martyr goes to the Trinity-Izmailovsky Cathedral, and not far from the cathedral there is a veneration cross in memory of Father Mikhail. “We rely on the will of God, but we ourselves are very responsible for all materials and data. We are not in a hurry and cannot be in a hurry, we are not faced with the task of canonizing more and faster. Xenia Blessed waited 200 years ... "

Tatiana Kirillina

“Christianity continues to be persecuted in many parts of the world. According to statistics, in 2012 more than 100 thousand Christians were killed, and in 2013 - about 70 thousand. They kill innocent people just because they are Christians. Moreover, in given statistics it is impossible to include the number of our fellow believers who died in Syria, where the armed conflict has been going on for three years, ”Patriarch Kirill said at the opening of the Christmas readings in Moscow. Listing the countries in which Christians are persecuted, the patriarch, in addition to Syria, also named Libya, Nigeria, Somalia, Sudan, Pakistan, India and Sri Lanka. But in fact, there are many more such countries.

Crafty numbers

When you start talking about the persecution and murder of Christians, you inevitably run into problems with the method of counting. Should the terrorist attacks in Volgograd and Boston, for example, be considered murder of Christians? On the one hand, the terrorists were Islamists, and most of their victims were Christians, on the other hand, the target was people in general, regardless of their religiosity and religious affiliation (the terrorist attack itself was important).

Another example: the civil massacre in black Africa, where Christians are killed at the hands of Muslims, as, indeed, and vice versa. Such conflicts are often caused by political or inter-tribal confrontation, i.e. a person is killed for belonging to a people or a party, and not to a faith, but at the same time the opposing tribe may profess a different religion, including intentionally, so as not to have anything in common with the enemies. Or take the Christian Philippines. On the island of Mindanao alone, since 1970, a dozen and a half Catholic priests have been deliberately killed. However, the murderers can be both radicals from the Moro Islamic Liberation Front separatist group, and the tycoons of local mining companies, who are often opposed by the priests, who protect their flock.

Be that as it may, the figures announced by the patriarch coincide, for example, with the data of the Italian sociologist and coordinator of the Observatory for Religious Freedom Massimo Introvigne - 70 thousand in 2013, 100 thousand in 2012. At the same time, the OSCE Council is already talking about 105 thousand Christians killed in 2013, and in the Vatican they also call the figure of 170 thousand. That is, 100 thousand can be called the minimum data.

There is also a tendency towards an increase in violence against Christians, which has been observed for several years. Back in early 2011, PACE and the European Parliament adopted a resolution condemning discrimination against Christians in the modern world. Later, the Italian foreign minister said that ending the persecution of Christians should be the top priority of world leaders. However, since then, the position of Christians in countries where they are minorities has only worsened.

Winter has come

The most problematic for Christians remains the Maghreb and Middle East region, mired in revolutions and counter-revolutions. Previously almost unshakable, but later overthrown dictatorships were mostly secular in nature, valued order above all else and exerted tough pressure on the pro-Islamic forces, reasonably considering them to be the main competitors in the struggle for power. It can be said that it all started with Iraq. Before the ouster of Saddam Hussein by an international coalition led by the United States, there were more than one and a half million Christians in the country. Now there are more than ten times less Christians in Iraq, a significant part of them emigrated, fleeing the "epidemic of terrorist attacks" and armed confrontation between Shiites and Sunnis, others became victims of Islamic radicals.

Islamists under state pressure constituted the main driving force revolution in Egypt. Already after the victory of the "rebellious Tahrir" and the resignation of Mubarak, pogroms began in the districts inhabited by Christians - Copts. And although the secular, liberal activists of the "Arab Spring" regularly staged actions of solidarity with the Copts, directly protecting them from attacks by radicals, this did not help much. Subsequently, Egyptian Christians and secular forces joined the counter-revolution of Egyptian generals, who, on the one hand, partially restored the dictatorship, on the other hand, the number of attacks on Christians really decreased.

In Libya, where the "spring" turned into a full-scale war, there were relatively few Christians - 60 thousand, now only half of them remain (the overwhelming majority have emigrated). Another thing is Syria, where Christians made up about 10% of the population (that is, more than two million people), and the war continues to this day. The murders of priests, the burning of churches, attacks on Christian neighborhoods, religious cleansing - for today's Syria, in some regions of which jihadists rule, these are, unfortunately, everyday life. In the city of Maalul, the militants, having burst into the ancient monastery of St. Equal-to-the-Apostles Thekla, took 12 nuns hostage, including the abbess (their whereabouts are still not known).

After the shelling of an Orthodox monastery located north of Damascus, Anglican priest Nadim Nassar voiced an appeal to the world, calling for an end to the reprisals against fellow believers. “Hundreds of thousands of Christians in Syria had to leave their homes. Many of them were killed. Some are missing, such as two bishops from Aleppo. We do not know anything about them, ”he said. According to Nassar, the government of Bashar al-Assad only declares the protection of Christians, essentially doing nothing, while the opposition completely "turns a blind eye to the fact that al-Qaeda and Islamists are attacking mainly Christians."

If the Syrian jihadists succeed, the situation will be disastrous for Christians. Suffice it to recall how things are in especially zealous Islamic countries. So, in Saudi Arabia, professing Christianity (as, incidentally, other religions other than Islam) is prohibited, one can go to prison for the Bible, and Muslims who convert to Christianity are sentenced to death. And in Sudan in 2012, about half a million people were deprived of citizenship only on the basis of their Christian faith, most of them were squeezed out of the country, some were killed. However, in the case of Sudan, it is not only a matter of religious intolerance, but of a long-term bloody confrontation with the Christian South Sudan, which sought security through secession. The forced eviction of Christians was associated with the granting of independence to black separatists.

Black continent

Black Africa, more precisely, those countries through which the "religious equator" passes, is another high-risk region. Many black peoples living in the neighborhood of the Arabs converted to Islam, while the more southern peoples mainly profess Christianity or traditional cults that they inherited from the colonialists. Civil war in one form or another is frequent here, but even when it occurs between confessing different religions groups, the main factor for the reprisal may still be ethnic origin, as already mentioned above.

In the CAR in 2012, an Islamic group seized power, since then chaos has reigned in the republic, which, so far without much success, the military from France and the African Union are trying to cope with. The main victims of the coup were Christians, who, in turn, responded with terror against Muslims. Fighters from rival gangs now control various regions of the country, carrying out killings on both religious and ethnic grounds. At the same time, in a number of cases, it is difficult to call nominal Christians Christians. So, in early January in the capital of the country - Bangui - the crowd literally tore one of the passengers of the bus, considering him a Muslim, after which the initiator of the execution ate the leg of his victim. Only after that did the military decide to disperse the crowd of vigilantes.

In Nigeria, where the northern states are populated by Muslims and live under Sharia law, the Boko Haram group has become notorious, which has killed about 2,800 people since 2009, mostly Christians. But as many Christians in Africa are actually pagans, so Boko Haram can be said rather as a sect that fights for "traditional Nigerian values", opposes any Western influence and seeks to cleanse non-Muslims and "wrong Muslims. »The northern states (while the Sharia law, according to the militants, should also apply to the southern, Christian territories of the country). The group's favorite tactic is to attack churches, especially on holidays, when there are much more parishioners. In addition, raids on residential areas and markets are practiced: those who cannot read the Surah from the Koran are shot on the spot. While the government's efforts to combat Boko Haram are in vain, even the emergency regime introduced in the states of Adamawa, Yobe and Borno, where the group is especially active, does not help.

In general, in states with a "religious equator", the same tendency can be traced: Muslims living in the north are squeezing Christians further and further south. In addition to the above countries, this picture is observed in Côte d'Ivoire, Eritrea, Chad, Burkina Faso and Mali, where the French military is also trying to "settle" civil war... Most often, attacks on Christians are in the nature of bandit raids and are accompanied by massive robbery. “The goal of all these Islamist movements in the Arab world and in Africa is to push back the frontiers of Christianity and push the frontiers of Islam forward. They have a whole strategy. Christians today have become scapegoats who symbolize hatred of the West. This is the new Christianophobia, "a geopolitologist and teacher commented on the situation. international relations at the University of Metz Alexander del Val in an interview with the French publication Atlantico.

The loudest murder of Christians by Islamic fanatics (except for the tragedy of British soldier Lee Rigby, whose head was cut off in central London) in the past year was the hostage-taking in mall in Nairobi (capital of Kenya), as a result of which 67 people died. The invaders - Somalis from the Al-Shabaab group - immediately released all Muslims, and the remaining Christians were dealt with in a truly savage way. The police report is like a horror movie: severed heads and fingers, noses and tongues ripped out by forceps, gouged out eyes, gang rapes (both women and men). “The attack on Westgate Mall should hit the leaders of Kenya who rashly invaded Somalia. It is also a payback against Western countries that supported the Kenyan invasion and shed the blood of innocent Muslims in order to pave the way for their mining companies, ”- explained the goals of the group, its head Ahmed Godein. He is still at large.

Shocking Asia

In Pakistan, the struggle against Christians (as well as Hindus and Shiites) is carried out by radical Sunni groups, and this struggle is purposeful. Despite the zealous Islamic character of the state, official Islamabad is trying to protect religious minorities, and, taking into account uneasy relationship with India, primarily Christians, of whom there are about three million in the country. Unfortunately, this is not always possible. So, in September, an explosion was made near a Christian church in the city of Peshawar, 78 people were killed, more than a hundred were injured. The group Jundul Hafsa claimed responsibility and said: “Christians are the enemies of Islam, and therefore they are our target. We will continue our attacks on all non-Muslims living in Pakistani lands. "

Often attacks on "infidels" are associated with robbing villages - collecting tribute. An additional threat is that in some regions of Pakistan, radical Islamic theologians have influence over local authorities. As a result, children begin to learn from textbooks containing direct calls for the murder of Christians - the exercise of "the highest valor."

However, neighboring India shows that not only Islam poses a threat to Christianity; Hindu groups are already wreaking havoc here. The fundamental difference: this terror is not religious (Hinduism simply does not imply such a thing), but a nationalist or traditionalist character. Christianity is being persecuted as an alien culture brought to India from the outside.

Now Christians in the country are 2.4%, but given the population of 1.2 billion, this is a very significant figure, in the eastern states of Mizoram, Nagaland and Megalaya, followers of Christ generally make up the majority. In fact, there are even more Christians (according to some estimates - up to 6%), but many prefer to be listed as Hindus. The reason is not so much the fear of radicals as the origin. Christians in India often come from the "untouchable" caste, in fact, they or their parents converted to Christianity precisely because the caste system is not recognized in it. At the same time, the government has been struggling with the caste system for some time now and supports the “untouchables” materially - with money and benefits, that is, registering as a Christian is unprofitable from a financial point of view.

The most unfriendly to Christians states are Orissa, Madhya Pradesh, Karnataka, but especially Orissa. As a result of the pogroms in 2008, 250 churches were destroyed, 120 Christians were killed, and about 50 thousand were evicted. The reason was the assassination of the head of the World Hindu Council Lakshmananda Saraswati, who spoke extremely harshly about the followers of Jesus and fought against the adoption of Christianity by local residents. As a result, it was the Christians who were accused of the murder of Saraswati, for which the Maoists later claimed responsibility. It is significant that even after the recognition of the Maoists, the fervor of the Hindu radicals did not cool down and the killings of Christians continued.

Christians also suffer from radical Buddhists, no matter how paradoxical it may sound. Some Sinhalese living in Sri Lanka believe that Sri Lanka is exclusively for them, at least for Buddhists, although, according to Christian tradition, the Apostle Thomas was still preaching in Sri Lanka. It rarely comes to murders (after all, Buddhists), but attacks on churches and beating of parishioners and priests with sticks take place, and monks are leading the lynching.

It remains to add that, according to the international charitable organization Open Doors, North Korea is the most unfavorable country for Christians, which sounds somewhat paradoxical against the background of the above. Here it is worth mentioning that the main source of information about what is happening in the DPRK is the refugees. On the basis of their testimony, as well as the research of professional Korean scholars, it is believed that about seventy thousand people were imprisoned in labor camps on the basis of Christian beliefs, that is, belonging to the “hostile stratum”. True or not, it is impossible to reliably establish. But Christianity in North Korea is really not honored as a source of "pernicious influence of the West", the distribution of the Bible is prohibited, and missionary work is strictly suppressed as part of the fight against espionage. During the reign of the Kims, the number of Catholics (according to official data) decreased many times - from tens of thousands to several hundred. One Catholic church functions, but without a priest, at least the Vatican knows nothing about this priest. But in 2006, the Trinity Cathedral of the Russian Orthodox Church was built, for which the priests - Theodore Kim and John Ra - were ordained personally by Cyril, while still a metropolitan. The number of parishioners is estimated at 50-60 people.

(13 votes: 5 out of 5)

Abbot Andronic Trubachev

Introduction

Canonization there is a reading by the Church of a deceased devotee of piety to the face of her saints. The word "canonization" (Latin Canonizatio - to take as a rule), borrowed from the Western theological language, is used in the Russian Church along with the expression "reckoning" to the face of the saints ("containment", "submission" to the face of the saints). In Greek hagiology, the term is used meaning "proclamation" (to the saints).
The grounds on which the deceased righteous are canonized were formed as early as in Dr. Churches. Over time, this or that basis acquired predominant importance, but on the whole they remain unchanged. All the departed righteous, whom Dr. canonized, are divided into three genera. First, the ascetics, holiness which is evident from their special service to the Church and may not be accompanied by the gift of miracles (lifetime or posthumous), - Old Testament patriarchs and prophets, New Testament apostles... Until the 2nd Thursday. XI century, that is, approximately before the separation of the West. Churches from Orthodoxy, we can talk about a tendency to refer to this family of saints also hierarchs, with the exception of heretics and persons of vicious life or hierarchs who left the see during their lifetime or were dismissed from it on legal grounds. Holy hierarchs make up the face saints... Face Equal to the Apostles, naturally, should be attributed to the same family of saints. Some of the faces also belong to the first family of saints. noble kings, queens, princes and princesses- those whose holiness is not attested by miracles, but they were glorified for special services to the Church. The same rule applies to them regarding Orthodoxy and a virtuous life as it does to hierarchs. Secondly, ascetics, whose holiness is evident from their special deed martyrdom- martyrs. The feat of martyrdom for the sake of our Lord Jesus Christ, according to the belief of the Church, - alone, by itself, regardless of the previous life of the martyr and the presence of miracles that are performed during the suffering of the martyr or after his death - reveals the holiness of the martyr, who receives from the Lord the imperishable crown ... Those of the righteous who endured suffering but did not die from torment are considered confessors and are included in the third kind of glorified saints - that is, ascetics, whose holiness is evident from their Orthodox faith and the feat of a godly life, attested gifts of the Holy Spirit. The gifts of the Holy Spirit can be manifested during life or after death, can be accompanied by visible signs (miracles, healings), to which special attention was paid in ancient times, can remain invisible to external senses. The visible gifts of the Holy Spirit diminish over time in the Church, but this does not mean impoverishment. grace and saints. The main gift of the Holy Spirit is love(), which our time needs so much. Therefore, when glorifying the last time saints of God, first of all, attention is paid to the discovery in them of the gift of love for God and for people. The third family of saints includes, i.e., saints (after the 2nd quarter of the 11th century), noble kings, queens, princes and princesses, reverends, confessors, holy fools, righteous.
The deceased righteous, for one reason or another not yet canonized by the Church, but about whom there is reliable information that their life was pious, they died peacefully in God or suffered for Christ, are usually called ascetics of piety. This term has no official meaning and was previously used mainly in relation to the righteous of the 18th – 20th centuries. However, there is no doubt the possibility of its use in relation to the righteous of an earlier time.
Regarding some of the saints, he does not have detailed historical evidence, either because time destroyed them, or because God was pleased to hide their lives from people, and to show only miraculous help. The same can be said for their revered remains. Miracles from the incorruptible relics, were sufficient grounds for the canonization of the righteous; sometimes the bodies of the righteous remained hidden in the earth and no one knew in what state it was pleasing to God to keep them; in one case, the remains of the righteous were incorruptible bodies, in the other - bones bared from decayed flesh, but such were equally revered as honest and holy.
Canonizations are divided into local and church-wide, in accordance with the kind of celebration they establish for the saint. A local celebration is equally called that which is performed only in one temple (mon-re), and that which is performed in the entire diocese. Since ancient times, canonization for local celebration in dioceses was carried out by the local bishop, with the consent of the metropolitan and the Council of bishops of the metropolis (in accordance with Ap. 34; Antioch. 9). In some cases, diocesan bishops carry out local canonizations without taking the blessing of the highest ecclesiastical authority. As a rule, in this case, the canonization is not canceled, but is repeated as expected. Sometimes the Primate of the Church (or Metropolitanate) independently performs local canonization. Athos represents an exception, canonizing his ascetics to the local celebration by the power of the brotherhoods of individual mon-rai or the entire community, expressed through the council protata; on Mount Athos, ascetics are numbered among the saints, sometimes according to one sign of the fragrance from the bones. Church-wide canonizations were always performed by the Primate of the Church with a Council of Bishops, and in the Russian Church during the synodal period - The Holy Synod led by the leading member of the Synod.
All the saints for whom the church authorities have established celebrations, church-wide or local, regardless of whether the time and circumstances of the establishment of their festivals are known or not, are recognized by the Church as equally venerated: we can all turn to them with prayer, to serve everyone, to portray everyone on icons... The Church does not make dogmatic or canonical distinctions in the veneration of saints, leaving this to the zeal of believers, but distinguishes between the statutory celebration of their memories. Terms "Locally revered saint", "venerated saint" denote the nature of the liturgical celebration - "locally celebrated", "generally celebrated" and reflect the prevalence of veneration of the saint. As a rule, local or church-wide canonization is preceded by popular veneration, accompanied by increased ministry. dirge... There have been cases when, even before the canonization, the so-called. dirge memory- on the day of repose or name day of an ascetic of piety. This goes back to the liturgical practice of Dr. The Church, whose Euchology practically does not distinguish between the commemoration of the "canonized" saints from "every righteous spirit that has died in faith" - Liturgy of St. (Arranz M. How the ancient Byzantines prayed to God: The daily cycle of worship according to the ancient lists of the Byzantine Euchology: Dis. / LDA. L., 1979. S. 214). "Memorial service" is not canonization, but serves as evidence of the veneration of the ascetic and a step towards the establishment of a church celebration. Preparation for canonization includes certification of miracles, compilation of a service, a life, an extended reading, a commendable word, prayer, and the writing of an icon. Much of the above is often done after canonization. The rite of canonization itself has been different in the history of the Church, but it is based on two liturgical actions: the last prayer for repose (parastas, memorial service, lithium) and the first prayer to the saint (all-night vigil, prayer service, exaltation).
Questions of the canonization of saints, on one side rooted in the innermost depths of the spiritual life of the Church, on the other, reveal and glorify the eternal holiness of the Church not only in the church fence, but also in the external world, and therefore cannot but depend on the relationship of this world to the Church. That is why, while keeping the dogmatic and canonical doctrine of holiness and the glorification of saints unchanged, the Church, as necessary, changes the external expression of the glorification of its members, which is reflected in her canonical practice, the state of which is largely due to the development hagiography, studying the written testimony of the saint, and hagiology- the theological science of holiness, its manifestations, its existence in specific historical conditions.
The history of the canonization of saints in the Russian Church can be divided into seven periods:

1) XI century - 1547;

2) Cathedrals of 1547 and 1549;

3) 1550-1721;

4) 1721-1894;

5) 1894-1917;

6) 1917-1987;

For each period, we provide a list of the saints for whom a church-wide celebration was established. An overview of local canonizations throughout history would be too long, so we limited ourselves to listing for the first time a list of local canonizations after 1917; the names of locally revered saints XI - early. XX century and devotees of piety XI-XX centuries. can be found in the lists of "Holy Russia", in the appendices to the publisher: Macarius... Book. 1-9.

1. Canonization of the saints in the 11th century - 1547

During this period, the following saints were glorified for general church veneration: 1–2) noble princes passion-bearers Boris(baptized Roman, † 07.24.1015) and Gleb(baptized David, † 5.09.1015), commemorative. July 24. The general church celebration was established in 1072. 3) Venerable. Theodosius, abbot. Pechersky († 3.05.1074). The general church celebration was established in 1108, the local one - soon after the death of the saint. 4) Equal. led. kn. Olga(† 11.07.969). The church-wide celebration is established until the middle. XIII century (the memory is indicated in the Prologues of the XIII-XIV centuries - RSL. Rum. No. 319; RGADA. Syn. type. No. 168). 5) Venerable Anthony Kiev-Pechersky(† May 7, 1073, commemorated July 10). The church-wide celebration was established ca. 1132–1231, the oldest text of the life is dated no later than the 90s. XI century 6) Equal. led. book Vladimir Svyatoslavich(† 15.07.1015). The church-wide celebration was established shortly after 07/15/1240. 7-8) Blgv. book Mikhail Chernigovsky (see. Mikhail Vsevolodovich) and his boyar Theodore, martyrs (+ 09.20.1246). The church-wide celebration was established until the 70s. XIII century 9) St. Leonty, schmch., ep. Rostov († c. 70s of the XI century, memorial on May 23). Church-wide celebration was established by the beginning. XIV century. (the memorial is indicated in the Statutes of the late XIV century - State Historical Museum. Syn. No. 332 and 333, in the hagiographic collection of the XIV century - RSL. Trinity. No. 745 and later), and the local celebration was established in 1190 by Bishop. Rostov John on the day of the uncovering of the relics on May 23 (1164). ten) Peter, St., Met. Kiev and All Russia (+ 21.12.1326). The church-wide celebration was established by Met. Kievsky Theognostom with the blessing of the Patriarch of K-Polish Kaliki in 1339 11) St. Sergius of Radonezh(† 25.09.1392). The church-wide celebration was established until 1448, when Metropolitan of Moscow and All Russia. St. And she mentions St. Sergius is among the “great miracle workers of the Russian Land” (AI. T. 1. No. 87). The local celebration was established, probably in 1422 (commemorated on July 5), when the relics of St. Sergius (the life of the saint was written by the monk of the Trinity monastery, St. in 1418). 12) Venerable Kirill Belozersky(† 9.06.1427). The church-wide celebration was established until 1448, when the Moscow Metropolitan. Jonah calls St. Cyril among the "great miracle workers of the Russian Land" (Ibid.). The life was written by hierom. Pachomius the Serb (see. Pachomiy Logofet) in the spring of 1462 13) St. Alexy, Met. Kiev and All Russia († 02/12/1378). The church-wide celebration was established by Met. Moscow Jonah at the end. Dec 1448 The relics were found in 1431, probably at that time a local celebration was established. The Life was written by Pachomius the Serb in the spring of 1459. 14) Venerable. Varlaam Khutynsky(† 6.11.1192). The church-wide celebration was established, probably in 1461, and the local celebration began at the end. XIII century - 1st half. XIV century. (the early edition of the life dates back to the middle of the XIII - the beginning of the XIV century). 15-17) Blessed Princes Theodore the Black(† 1299) and his children David († 1321) and Konstantin Yaroslavsky, memory 19 sept. The church-wide celebration was established in 1467 with the blessing of Met. Moscow and All Russia Philip I... The first interim life was created no later than the late. XIV century, and the earliest surviving copies date back to the XV century. 18) St. Isaiah, ep. Rostov († after 1089, commemorated on May 15). The church-wide celebration was established by Archbishop. Rostov Vassian (Snout) in 1474 on the day of the uncovering of the relics (05/15/1164), when, probably, the local veneration of the saint was established. 19) St. Ignatius, ep. Rostovsky († 05/28/1288). The church-wide celebration was established by Archbishop. Rostov Vassian approx. 1474, local celebration, probably from the 14th century. (the memory is indicated in the Charter of the XIV century - State Historical Museum. Syn. No. 328, in the hagiographic collection of the XIV century - RSL. Trinity. No. 745 and later). 20) Venerable Nikita Pereyaslavsky(† c. 24.05.1186). Church-wide celebration was established at the end. XIV - mid. XV century. (the memory is indicated in the hagiographic collections of the 15th century - RSL. Trinity. No. 761 and 644; State Historical Museum. Syn. No. 637). 21) Venerable Dimitry Prilutsky(† 11.02.1392). Church-wide celebration was established at the end. XV century, and the local celebration began, probably, from 1409, the earliest list of the life of the saint dates back to 1494 (RNB. Solov. No. 518/537); 22) Venerable Avraamy Rostovsky(† 29.10 c. 1073-1077). Church-wide celebration was established at the end. XV - early. XVI century, the earliest copies of the life of the saint date from this time.
The names of all the named saints were included in the month words of the printed Rites of 1682 and 1695. All other saints who were canonized during this period were glorified locally, this position persisted until the Councils of 1547 and 1549. ( E. E. Golubinsky pointed out 45 locally glorified saints (pp. 43–85), but one might think that there were more of them).

2. Canonization of Russian saints at the Councils of 1547 and 1549.

A kind of completion of the previous period and the necessary preparation for canonizations at the Councils of 1547 and 1549. came Cheti-Menaion of St. Macarius, Met. Moscow, on the collection and correspondence of which the saint labored in 1529-1541. The Chetikh-Minei were based on: Slavic Prologue, based on 2nd edition Months of the word imp. Basil II the Bulgarians(975–1025), the verse Prologue, all known at that time the lives of Eastern and Russian saints, the works of St. fathers (especially words for the holidays), patericons etc.

The Council, which began on February 1, 1547, glorified to the general veneration: 1) St. Jonah, Met. Moscow († 31.03.1461). The local celebration was established in connection with the uncovering of the relics on 05/29/1472. The life of the saint was compiled in 1547, but the chronicle mentions of the incorruptibility of his remains date back to the end. XV century. (Chronicle of the Moscow Grand Duke 1479, Sophia II, Lvov Chronicle). 2) St. John, Archbishop Novgorodsky († 7.08.1186). Local celebration established by Archbishop. Novgorod Euthymius (Vyazhitsky) in connection with the uncovering of the relics in 1439, the short life of the saint probably dates back to the 40s – 50s. XV century. 3) Venerable Makariy Kalyazinsky(† 17.03.1483). A local celebration was established in 1521 in connection with the uncovering of the relics, at the same time the original text of the life was created. 4) Venerable Pafnuti Borovsky(† 1.05.1477). Local celebration is established by Met. Moscow and All Russia Daniel in 1531 5) St. ... Nikon Radonezhsky(† 11/17/1426). The local celebration is set in mid. XV - early. XVI century, the life was created shortly after the death of the monk, in the middle. XV century, Pachomius the Serb. 6) Venerable Mikhail Klopsky(† 11.01 c. 1453-1456). Canonized for the first time, but his life is dated 1478-1479, in addition, in the life of Archbishop. Novgorod Jonah(1458-1470) speaks of what the saint asked hierom. Pachomia Serba to write the life of Mikhail Klop-sky. 7) Venerable Zosima Solovetsky(† 17.04.1478). Local celebrations established ca. 1503, probably in connection with the acquisition of relics (memorial on September 2, at the same time the original circle of hagiographic texts relating to the Monks Zosima and Savvaty of Solovetsky was created). 8) Venerable Savvaty Solovetsky(† 27.08.1435). Local celebrations established ca. 1503, probably in connection with the acquisition of relics, memory. 2 Sep 9) Venerable Pavel Obnorsky(† 01/10/1429). The local celebration is established in the 1st half. XVI century, at the same time, probably in 1538, the original text of the life of the saint was also created. 10) Venerable Dionisy Glushitsky(† 1.06.1437). The local celebration is established in the 1st half. XVI century, the life of the saint was written by the monk of the Glushitsky monastery Irinarch in 1495. 11) Venerable. († 30.08.1533). Canonized for the first time, the life of the monk was written by his successor in the administration of the abbot. Herodium... 12) Blgv. led. book Alexander Nevskiy(† 14.11.1263, commemorated 23 Nov.). A local celebration was established in 1380 in connection with the discovery of the relics. The veneration of the saint began long before the establishment of the celebration: the oldest edition of the life dates back to the middle - 2nd floor. XIII century ( Likhachev D.S. Galich literary tradition in the Life of Alexander Nevsky // TODRL. 1958. Vol. 15, pp. 36–56). 13) Venerable Savva Storozhevsky, Zvenigorodsky († 3.12.1406), canonized for the first time.
At present, several lists of documents of the Council of 1547 are known, differing, among other things, in the composition of the canonized saints (for details, see: , archim. Makariev Cathedrals of 1547 and 1549 and their significance // Materials and research / GMMK. M., 1998. Issue. 11: Russian artistic culture of the 16th – 17th centuries pp. 5–22). The above names appear in all or most of the lists. In the "Cathedral Exposition", Met. Macarius, sent to the Trinity-Sergius Monastery, is also named: 14) St. Nikita, ep. Novgorod († 31.01.1109), and in the manuscript "The original list of new miracle workers to Theodosius, Archbishop of Novagrad and Pskov" Euthymius and And she... The names of all the saints who were glorified by the Council of 1547 for general veneration were included in the month's words of the Rites of 1682 and 1695.
To local veneration, the Council of 1547 glorified: 1) Blessed. Maksim, For Christ's sake, holy fool, Moskovsky(† 11.11.1434, commemorated August 13). For the first time, a local celebration is established in the 1st half. XVI century 2-4) Blessed Princes Konstantin(† 1129) and his children Michael and Theodore of Murom, memory May 21st. For the first time, a local celebration is established in the 1st half. XVI century 5-6) Blgv. book Peter and kn. Fevronia, Murom(† 1228, commemorated 25 June). For the first time, a local celebration is established in the 1st half. XVI century 7) St. Arseny, ep. Tverskoy († 2.03.1409). For the first time, a local celebration was established by bishop. Tverskoy Vassian(Prince Obolensky) in 1483 8) Blzh. Procopius, For Christ's sake, holy fool, Ustyuzhsky(† 8.07.1303). For the first time, a local celebration was established with the blessing of bishop. Rostov in 1471 (or 1495). 9) Blzh. John, For Christ's sake, holy fool, Ustyuzhsky († 29.05.1494).
The names of all the saints glorified by the Council of 1547 for local veneration were included in the months of the Rite of 1695, and in the month of the Rite of 1682, only St. Arseny, bishop Tverskoy, and blzh. Procopius Ustyugsky. But the inclusion of all these saints in the month's words of the Rites of the universally venerated saints was not made on the basis of the decision of the Council of 1547, as Golubinsky mistakenly believed (pp. 253–254), but because they were glorified again after 1547 already for general church veneration. ...
It is known about the Council of 1549 from the speech of the tsar Grozny To Stoglava Cathedral, and the list of saints canonized by the Council is revealed indirectly from the life of St. Jonah, Met. Moscow: 1) St. Nifont, Archbishop Novgorodsky († 04.21.1156, commemorated April 8). Canonized for the first time. 2) St. Euthymius (Vyazhitsky), archbishop. Novgorodsky († 03/11/1458). Local celebrations established ca. 1474-1494 3) St. Jonah, Archbishop. Novgorod († 5.11.1470). Canonized for the first time. 4) St. Jacob, ep. Rostovsky († 27.11.1392). The local celebration is established in the 1st half. XVI century 5) St. Stefan Permsky(† 04/26/1396). Local celebrations established ca. 1475-1500 6) Blgv. book Vsevolod (Gabriel) Pskov(† 11.02.1138). The local celebration was established in 1192 in connection with the discovery of the relics, or in 1284 (the first miracle). 7) Blgv. book Mikhail Alexandrovich Tverskoy(† 22.11.1318). The local celebration was probably established in 1318. 8) Venerable. Avraamy Smolensky(† 21.08 to 1224). The local celebration is established in the 1st half. XVI century 9-11) Martyrs Anthony, John and Eustathius of Lithuania(† 1347, commemorated April 14). The local celebration was established in 1364 with the blessing of the K-Polish Patriarch Filofei Kokkin and Met. Moscow and All Russia Alexy. 12) Venerable Euthymius of Suzdalsky(† 1.01.1404). The local celebration is established in the 1st half. XVI century 13) Venerable Grigory (Lopotov) Pelshemsky(† 09/30/1442). Canonized for the first time. 14) Venerable Savva Vishersky(† 1.10.1461). Local celebration established by Archbishop. Novgorod Jonah in 1464 15) Venerable. Euphrosynus of Pskov(† 05/15/1481). Canonized for the first time. 16) Venerable Efrem Perekomsky(† 09/26/1492, commemorated on May 16). The local celebration is established in the 1st half. XVI century
There are no reliable data as to which of the saints were glorified by the Council of 1549 for general church veneration, and which - for local veneration. Based on the month's words of the Statutes of 1682 and 1695, which do not contain the names of St. Nifont, Archbishop. Novgorodsky, and the martyrs Anthony, John and Eustathius of Lithuania, these saints were canonized to local veneration, or, which is less likely, later, in 1550-1695, they were transferred from the generally venerated to the locally venerated ones. The names of all other saints who were glorified by the Council of 1549 for general veneration were included in the months of the Rite of 1695, except for St. Euphrosynus of Pskov, who was excluded from the Monthly Rule of 1682 because of those passages of his Life in which the double vision of "Alleluia" was defended. In the month of the Rite of 1682, the monks Gregory of Pelshemsk and Ephraim of Perekomsk are mistakenly absent.
Cathedrals of 1547 and 1549 were of exceptional importance in the history of canonization, because: 1) 39 saints were glorified at once; 2) the veneration of previously revered saints was ordered (only 8 out of 39 saints did not have a previously established celebration); 3) Councils showed a pattern for the conduct of canonization. Each saint must have a service, a life, a word of praise, a prayer, an icon painted. After the Councils of 1547 and 1549. collections of services and lives of new miracle workers were distributed. The councils testified to the holiness of the Russian Church at a time when the Russian autocratic kingdom and the Russian Church became the bulwark of Orthodoxy in the world. The significance of the Macarius Councils of 1547 and 1549 in the life of the Church was also affirmed by a special "Service to all newly appeared Russian miracle workers" (that is, those glorified at these Councils), which was compiled Gregory, Monk of the Suzdal Spaso-Evfimiev Monastery, approx. 1558 The celebration of the Council of the newly minted Russian wonderworkers was established on July 17, that is, on the day that is possibly the closest to the memory of Equal-to-the-Apostles. book Vladimir (July 15) (on July 16, the service is performed to the holy fathers of six Ecumenical Councils, if this number coincides with a Sunday, or in the week closest to July 16). Thus, it was emphasized that the saints, glorified at the Councils of 1547 and 1549, are worthy successors of the work of St. the baptist of Russia.

3. Canonization of the saints in 1550-1721.

The experience of preparing and conducting canonizations, acquired at the Councils of 1547 and 1549, made it possible in the future to begin consistent activities in this area. For general church veneration in 1550-1721. 23 saints were glorified (of which nine were established by the Council of 1547, local veneration): 1-3) in 1553 - the holy noble princes Constantine (+ 1129) and his children Michael and Theodore, Murom, mem. May 21st. The 1547 cathedral established a local celebration. In 1553, the relics were uncovered and, probably in connection with this, as well as the gratitude of Tsar Ivan the Terrible for the capture of Kazan in fulfillment of the vow he made at the grave of the noble princes of Murom - the establishment of a church-wide celebration. 4–5) Probably in the same 1553, simultaneously with the noble princes Constantine, Mikhail and Theodore, as the gratitude of Tsar Ivan the Terrible for the capture of Kazan, the holy noble books were glorified for general church veneration. Peter and Prince. Fevronia of Murom. The 1547 cathedral established a local celebration. 6) Blzh. Isidore, For Christ's sake, holy fool Tverdislov(† 05/14/1474), Rostov, was glorified for general veneration, probably in 1553 (or c. 1550-1563), when the local celebration of St. Peter, Tsarevich Orda, Rostov († 29.06.1290, commemorated on June 30), and simultaneously with the Murom saints as a gratitude to Tsar Ivan the Terrible for the capture of Kazan. In any case, in 1563, Tsar Ivan the Terrible already mentions St. Isidora is among the common Russian saints (AI. T. 1. No. 320). 7) In 1568, relics were found and, probably, a church-wide celebration of Blessed. Maxim, for Christ's sake, the holy fool, Moscow (+ 11.11.1434). The 1547 cathedral established a local celebration for him. In 1598 the relics of the saint were laid openly, and in honor of St. Maxim, the temple in Moscow on Varvarka was consecrated. 8) In 1579, a church-wide celebration of St. Anthony Siysky(† 7.12.1556) at the intercession of the elders of the monarch before Tsar John IV. 9) In 1588, a church-wide celebration was established Basil the Blessed, For Christ's sake, the holy fool, Moscow (+ 2.08.1557) in connection with the beginning of miracles at the tomb. 10) June 1, 1591 St. († 09.09.1515), the veneration of which was established in the mon-re on 12/20/1578, and the local one - on 1/15/1589. 11-12) 4.10.1595 while digging ditches for a new stone church in the Transfiguration Monastery of Kazan, the relics of St. Guria (Rugotina), Archbishop Kazansky (+ 5.12.1563), and St. Varsonofia, ep. Tverskoy and Kashinsky (+ 11.04.1576), and he established a church-wide celebration for this day. 13) In 1597, in connection with the opening of the relics, a church-wide celebration of St. Anthony the Roman(† 3.08.1147). 14) 01/25/1600 established a church-wide celebration of St. Cornelius Komelsky(† 05.19.1537). 15) In 1606, a church-wide celebration of Blgv was established. tsarevich martyr. Dimitri Uglichsky, Moscow († 05/15/1591), in connection with the transfer of relics from Uglich to Moscow and miracles. Initially, the church-wide celebration extended to three commemorations: May 15 - the murder, June 3 - the transfer of the relics, October 19 - birth. 16) In Aug. 1619 established a church-wide celebration of St. Macarius Unzhensky(† 25.07.1444) as a result of numerous miracles at the tomb, which began in 1618, the local celebration began in the 1st half. XVI century 17) Probably a church-wide celebration of Blgv. led. book Vladimirsky martyr. George(† March 4, 1238, commemorated February 4) established by the Patriarch Joseph(1642-1652), since the memory of St. George on Feb 4. noted in the "Charter of Church Rites of the Moscow Assumption Cathedral" 1643 18-19) Church-wide celebration of Blessed. Procopius (+ 8.07.1303) and John (+ 29.05.1494), for the sake of the holy fools, Ustyug was established, probably under Patriarch Joseph (1642-1652), when Prince. S. I. Shakhovskoy in 1647 he compiled a Praise for Saints Procopius and John of Ustyug. Local veneration was established by the Council of 1547. 20) In 1648, in connection with the uncovering of relics and the miracles that began, a church-wide celebration of St. Kirill Novoyezersky(† 4.02.1532) (special commemoration - August 22, for the introduction of the relics in 1652 into the new church), the local veneration of which dates back to the time of the Patriarch Filareta(1619-1633). 21) Church-wide celebration of the schmch. Philip II, Met. Moscow and All Russia (+ 23.12.1569, commemoration of January 9), established in 1652 (July 17) in connection with the transfer of the relics of St. Philip from Solovetsky Monastery to Moscow (in 1669 the celebration was postponed to July 3). In 1591 the coffin with the body of the schmch. Philip was transferred from Tver to the Solovetsky Monastery. EE Golubinsky believed this to be the establishment of a local celebration (p. 118). Under the Patriarch Joasaph I(1634-1640) St. Philip was included in the liturgical Menaion. Local celebration for the transfer of relics was established on 05/31/1646 (diploma of Patriarch Joseph to the Solovetsky Monastery dated 04/29/1646). 22) 02/21/1657 Patriarch Nikon transferred part of the relics of the rights. Jacob Borovichsky(† c. 1540, commemorated October 23) in Valdai Iversky mon-r, which, probably, was the basis for the establishment of general church veneration. The "memorial service" to the saint was established on 6.10.1544, and on 8.02.1572 it was probably a local celebration. 23) Church-wide celebration of St. Arseny, Archbishop. Tverskoy, probably installed in 1665 in connection with the transfer of the relics with the blessing of Patriarch Nikon. A local celebration was established by the Council of 1547.
The names of the named saints are included in the month words of the Rites of 1682 and 1695. (with the exception of Venerable Korniliy of Komelsky, Blessed Prince George of Vladimir, Blessed Procopius of Ustyug, Venerable Cyril of Novoezersky, St. Arseny of Tversky, absent in the Monthly Charter of 1682).
The establishment of the conciliar memory of “all the saints of the new Russian wonderworkers” served as an example for the establishment of local cathedral memorials, some of which were formed long before the middle. XVI century, while others began to form later: approx. 1549 – XVII century - Cathedral of Novgorod saints (4 October, on the day of commemoration of the blessed prince. Vladimir Yaroslavich Novgorodsky, and February 10, on the day of remembrance of the blgv. kn. Anna Novgorodskaya). The beginning of the conciliar celebration dates back to 1439, when the archbishop. Novgorod Euthymius (Vyazhitsky) established the local veneration of St. John, Archbishop. Novgorodsky († 7.09.1186), and the statutory memorial service for Prince. Vladimir and king. Anna. In 1596, the celebration of the Cathedral of Moscow saints was established Peter, Alexis and Jonah (October 5) modeled on the Cathedral of Three Ecumenical teachers and saints. Subsequently, it was supplemented with the names of the saints Philip (1875), Hermogen(1913), Macarius (1988), Job(1989) and Tikhon(1989). The Cathedral of the Saints of Moscow received the significance of a general church celebration. In 1607, the celebration of the Cathedral of Great Perm saints was established Pitirim, Gerasim and Jonah(Jan. 29) on the model of the Council of the Three Ecumenical Teachers and Saints and the day before this holiday. In 1643, the celebration of the Council of the Reverend Fathers of Kiev-Pechersk, in the Near Caves of the Resting (originally on Saturday after leaving the holiday Exaltation Holy Cross, in 1886 the celebration was postponed to 28 Sept.). According to Golubinsky (p. 210), this Council, like the next two, was established by St. , Met. Kievsky, in 1643, and archbishop. attributed (p. 167) the establishment of the Cathedrals of the Kiev-Pechersk Fathers to 1670. In 1643, the celebration of the Cathedral of the Reverend Fathers of the Kiev-Pechersk Fathers, who rest in the Far Caves (August 28), began. In the same year, the Cathedral of the Monk Fathers of the Kiev Caves and all the saints who shone in Little Russia (on the 2nd week of Great Lent). The conciliar celebration was confirmed by the decree of the Holy Synod in 1843.
As for the canonizations to local veneration for the period 1550–1721, EE Golubinsky's list includes 123 saints, in respect of whom he was able to identify the establishment of local veneration. However, Golubinsky does not have the entire list of Russian saints. The point is not that he lacked sources, but that deep prejudice against the reliability of hagiographic monuments, which Russian historical science has absorbed since the publication of the book V.O. Klyuchevsky"Old Russian Lives of the Saints as a Historical Source" (1871). Monthly words of liturgical and four books, saints of a kind of topographical reference book - "Books, the verb description of Russian saints" (late 17th - early 18th centuries), month words of verbal and facial originals, in which information about locally revered Russian saints was collected with particular care finally, the most lists of lives, services ( tropari and kontakion), words of praise, iconographic monuments were contrasted to E.E. However, the accumulation of factual material and the further development of historical science and hagiology confirmed that the existence of monuments associated with the saint should be considered as evidence of the establishment of local veneration for him. The blessing of the diocesan bishop for the local veneration of the saint until the 18th century, as a rule, was not imprinted with special letters, but was preserved through the annual celebration of the memory of the saint and hagiographic monuments dedicated to him.
The emergence split became the reason for the decanonization of a number of saints. Blgv. kn. St. Anna Kashinskaya was glorified in 1650. Its decanonization was carried out in 1677 and approved by the Council on 01.01.1678, because: 1) in the life of St. Anna turned out to be dissimilarities with the data of the Book of Degrees and the annals; 2) “disagreements and obscenities” appeared in the description of miracles; 3) the relics of the saint in different places decayed and collapsed, and in the life it was written that they were not involved in decay; 4) about the book. The rumor spread to Anna that her hand had a blessing appearance, "but in fact it is not." This last point was in fact the real reason for de-canonization. It was claimed that the fingers of St. Annas are folded with two fingers, and in this they saw evidence of the truth of the old rituals. Decanonization was carried out by the Patriarch Joachim: the saint's tomb was sealed, prayers were prohibited, the churches named after her were renamed in honor of all the saints. But the decanonization of St. Anna Kashinskaya was only the most famous case. Patriarch Joachim excluded the name of St. Euphrosynus of Pskov, glorified by the Council of 1549, from the Statute of 1682 and thereby transferred him from generally venerated saints to locally venerated ones. The basis for this was the life of St. Euphrosynus, which contained the protection of the double vision "Alleluia", adopted by the Old Believers. Venerable , local glorification of which took place with the blessing of the Patriarch Job in 1591, was decanonized, probably by oral ban for the same reasons. But the most pernicious were not these specific decanonizations, but the very admission of decanonization into church life as a possible norm, a rule, carried out due to a change in church policy. Already for other reasons, but by virtue of the same view in the XVIII century. tens of ascetics were de-canonized.
A generalization of a significant part of the hagiographic monuments that existed in 1550–1721 was the Chetyi-Minei priest. Trinity Monastery of St. Sergius Herman (Tulupova)(1627-1632), Chetya-Minea priest of the Sergiev Posad Church in honor of the Nativity of Christ John Milyutin(1646-1656) and the Lives of the Saints by St. Demetrius (Tuptalo), Met. Rostovsky (1684-1709). At a turning point in the development of Russian historiography (late 17th - early 18th centuries), St. Demetrius preserved hagiography in the mainstream of church tradition and science and thereby confirmed its significance for the canonization of saints.

4. Canonization of the saints in 1721-1894.

The period of synodal government did not formally introduce any new criteria for the canonization of saints. The procedure for the general church and local canonization of saints naturally changed, but only to the extent that the very management of the Church changed. In the absence of Councils and the Patriarch, all questions of canonization, both church-wide and local, were to be decided by the Holy Synod, with the approval of this decision by the imperial power. For general church veneration during this period, the Holy Synod glorified: 1) April 15, 1757 - St. Demetrius (Tuptalo), Met. Rostov († 28.10.1709, uncovering of relics - 21.09.1752). 2) 09/30/1798 - St. Theodosius Totemsky(† 01/28/1568, uncovering of relics - in 1796). 3) 1.12.1804 - St. Innokenty (Kulchinsky), ep. Irkutsk († 26.11.1731, uncovering of relics - in 1764). 4) 06/25/1832 - St. Mitrofan, ep. Voronezh (+ 11/23/1703, uncovering of relics - in 1831, celebration of glorification - 08/07/1832). 5) 06/20/1861 - St. Tikhon (Sokolov), ep. Voronezh (+ 13.08.1783, uncovering of relics - in 1846, celebration of glorification - 13.08.1861).
Solemn glorifications of the newly canonized saints were not the only way to establish general church veneration. The introduction of names into the month words of the Typicon and the Followed Psalter by decree of the Holy Synod also implied the establishment of church-wide veneration of the saint. Although the formal reason for most of these decrees was the grateful feeling of the emperor who visited this or that monastery, all the saints who, so on. general church veneration was established, they had already been canonized as locally venerated, and their veneration actually went beyond the local boundaries. During this period, the following names of the saints were included in the months of the Church Rite, which implied general church glorification: 1) St. Michael, Met. Kievsky (+ 992, commemoration of Sept. 30, June 15), probably as a result of the decree of the Empress. Anna Ioannovna of 07/27/1730 on the transfer of the relics to the Great Lavra Church (Assumption), as well as the decrees of the Holy Synod of 1762, 1775, 1784. on the introduction of the Kiev saints in the Moscow month. 2) Blgv. book Feodor Novgorodsky(† 5/06/1233) - possibly due to the special veneration of the Royal House of Blgv. book Alexander Nevsky, whose brother was St. Theodore; so, in the Alexander Nevsky Lavra, one of the churches was dedicated to St. Theodore. The local celebration was established in 1614 when the relics were transferred from St. George's Monastery to St. Sophia Cathedral in Novgorod. 3) Venerable Neil Stolobensky(† 7.12.1554, commemorated on May 27). Church-wide celebration was established, probably due to the fact that Nilov Stolobenskaya Deserts 12.07.1820 visited Imp. Alexander I... The local celebration was established in 1595. The following names of the saints were included in the months of the Followed Psalter during this period, which implied general church glorification: 4) St. Nikandr Pskovsky(† 24.08.1581). A local celebration was established by Met. Novgorod Nikon approx. 1649-1652 and confirmed by Patriarch Joachim in 1686 5-6) Sergius and German of Valaam(commemoration Sept. 11, June 28), by decree of the Holy Synod of 20.10.1819, which followed in connection with the fact that in August. 1819 imp. Alexander I made a pilgrimage to Valaam. 7) Venerable Arseny Konevsky(† 1447, commemorated June 12), by decree of the Holy Synod in 1819.
The question of the general church veneration of the Kiev saints, glorified in 1643 by St. Peter, Met. Kievsky, as locally respected. By the decree of the Synod of 1762 (confirmed in 1775 and 1784), the Kiev saints could be included in the general (Moscow) monthly monographs, and their services could be printed in the Monthly Menaea. The Kiev saints included: 1) the Kiev-Pechersk monks, in total 118; 2) saints buried in the Kiev-Pechersk Lavra, number 11; 3) the saints of Kiev and Kievan Rus, number 10. The decree of 1762 was not fully implemented. The normative month words of the synodal period - in the Typicon and the Followed Psalter - did not include the names of the Kiev saints, continuing to consider them locally venerated (of course, except for those saints who were previously glorified as church-wide). Monthly words of other liturgical books (the priest's Prayer Book, Trebnik and the alphabet of names under it) began to include the names of the Kiev saints, mainly those who published the services in the Kiev Minea (Services by the Monk Father of the Pechersk. Kiev-Pechersk Lavra, 1855). The non-liturgical Monthly Words strove to include the maximum number of names of Kiev saints. This became possible when the Kiev-Pechersk saints, who did not have any separate services or memorials, began, in accordance with the church tradition, to be located in the month by name.
Period 1721-1894 regarding issues of canonization can be characterized as controversial. On the one hand, there was a sharp reduction in the number of general church canonizations and local canonizations ceased altogether, on the other, some of the most revered saints were canonized and general church veneration of the Kiev Caves and a number of other locally revered saints was established. In the XVIII century. there was a decanonization of a number of locally revered saints, and in the 19th century. church veneration of many locally venerated saints was restored. The reasons for these contradictions are rooted in the historical conditions in which the Providence of God judged the Russian Church to remain in the 18th – 19th centuries. The massive closure of small mon-rai and deserts gradually led to oblivion of the local celebrations of their founders. The end of local canonizations was partly due to the false bureaucratic opinion that in a single centralized state there should be nothing "local", but only "general", and partly with the influence Protestantism... So, in 1767 the chief prosecutor of the Synod I. P. Melissino proposed legislatively "to weaken the veneration of holy relics and icons in the Russian Church" (Quoted from: ZhMP. 1977. No. 11. P. 63). The inconsistency is especially noticeable when considering the issue of locally revered saints. By order of the Synod and diocesan bishops, the celebration of some locally revered saints was stopped: 1) c. 1721-1723 - Venerable Cornelius Pereyaslavsky(† 07.22.1693); 2) in 1722, 1904 - blzh. Simon, For Christ's sake, the holy fool, Yuryevetsky(† 4.11.1584, commemorated on May 10); 3-4) in 1745 - to the holy faithful Prince. Vladimir and kn. Agrippina Rzhevsky(mid. XIII century, commemorated on July 15); 5) 20.11.1746 - blgv. book mch. Theodore Starodubsky(† 1330, commemorated June 21); 6) probably in 1746 - mch. Vasily Mangazeisky(† 04.04.1602, commemorated on March 22); 7) in 1778, 1849 - Venerable Savvaty Tverskoy(† not later than 1434, commemorated on March 2); 8) in 1801 - right. Procopius Ustyansky(late 16th century - 1st half of the 17th century, memorial on July 8).
In the list of saints canonized to local veneration during the synodal period, E. E. Golubinsky included: blgv. book Daniel of Moscow(1791), saints Theognost, Cyprian and Photius, Metropolitans of Kiev and All Russia (after 1805), Venerable Longin Koryazhemsky(c. 1814-1827), Venerable (before 1855), St. Sevastian Sokhotsky(c. 1853-1856), bldg. book Roman Ryazansky(1854), reverend Nikifor and Gennady Vazheozerskikh(c. 1861), Venerable Stefan Ozersky(c. 1862), bl. John, Big Cap, Moscow(1876), St. Galaktion (Belsky) Vologda(c. 1880-1885), Venerable Makariy Zhabynsky(1887), schmch. Isidora, presv. Yurievsky, and with him 72 martyrs (1897). However, only in exceptional cases could Golubinsky be able to rely on a specific decree of the Holy Synod (p. 169), which would be necessary in case of actual local canonization. It is quite obvious that here it was not about local canonization, but about the restoration of local veneration of saints after decanonization acts and prohibitions in the 18th century.
During this period, the celebrations of three local Councils were established, which were also called to revive the local veneration of the saints. In 1831, the Cathedral of the Volyn saints was established (October 10, on the day of commemoration of St. Amphilochia, ep. Vladimir Volynsky) in connection with the return of Pochaev Monastery to Orthodoxy from the union. OK. 1831 - Cathedral of Novgorod saints (the day of the celebration is unknown). Celebration confirmed in 1981 and set for 3rd week Pentecost... Bp. Vologda On October 5, 1841, a festival was established for all the monastic fathers of Vologda (August 17). Subsequently, the conciliar celebration was postponed to the 3rd week after Pentecost.

5. Canonization of the saints in 1894-1917.

During the reign of the imp. Nicholas II a turning point was outlined in the canonization, which was primarily a consequence of the personal piety of the sovereign and his sincere desire to revive the union of the Orthodox Church and the Orthodox autocratic state on the basis of "pre-Petrine Rus". For general church veneration during this period, the Holy Synod glorified: 1) 09.09.1896 - St. Theodosius, Archbishop Chernigov († 02/05/1696); 2) 07.19.1903 - St. († 2.01.1833); 3) 12.06.1909 restored general church veneration of St. blgv. kn. St. Anna Kashinskaya (in terms of significance and solemnity, this event can be equated with general church canonization); 4) 4.09.1911- St. Joasaph (Gorlenko), ep. Belgorodsky († 10.12.1754); 5) 05/12/1913 - schmch. and all Russia († 17.02.1612); 6) 07/28/1914 - St. Pitirim, ep. Tambovsky († 07.28.1698); 7) 06/10/1916 - St. , Met. Tobolsk († 10.06.1715).
As in the previous period, a church-wide celebration was established indirectly for some locally revered saints. Additional Menaion (1909) with the blessing of the Holy Synod, in addition to services to the icons of the Most Holy. Theotokos and the saints canonized during the synodal period included services to the Monks Sergius and Herman of Valaam, as well as: 1) Venerable. († 28.10.1651, commemoration of 28 Aug.) (Probably, given the fact that in 1833 the Pochaev Monastery received the status of a monastery, and based on the decree of the Synod of 1763); 2) St. Tikhon Medynsky, Kaluga (+ 1492, commemorated on June 16), a local celebration was established for him during the reign of Ivan the Terrible (1533-1584); 3-4) Equal to the Apostles Methodius(† 885) and Kirill(† 869), Slovenian teachers (common memorial. May 11), the celebration of which was established by the decision of the Holy Synod of 18.03.1863. In addition, the services of the Equal to Apostles were published in the Minea Supplementary. Nina, Enlightener of Georgia (as of January 14), and St. John the Warrior(as of July 30).
During this period, for the first time in 200 years, local canonization was carried out, which was not repeated and was not associated with the restoration of the once forbidden veneration. During the anti-Christian uprising of the Ihetuanians in 1900, 222 Chinese Orthodox Christians, led by the first Chinese priest, a priest, were tortured in China. Mitrofan Ji Chun(cm. Chinese martyrs). 10/11/1901 head of the Russian spiritual mission in China, archim. Innokenty (Figurovsky), after. Met. Peking and Chinese, presented to the Holy Synod a list of names of those killed for the faith of the Chinese and petitioned for the perpetuation of their memory. By the decree of the Holy Synod of 04/22/1902, it was decided to glorify the martyred victims for their faith during the uprising of the "Ihetuan" Chinese in the guise of locally revered saints, for Orthodox community in China, an annual two-day celebration was established in their memory on June 10 and 11. The imperishable relics of the new martyrs were buried in the crypt of the Church of All Holy Martyrs on the territory of the Russian Spiritual Mission in Beijing. In 1957, when the territory of the mission was transferred to the USSR Embassy, ​​the relics of the martyrs were transferred to Russian cemetery Beijing. Subsequently, this cemetery was rebuilt by the Beijing municipal authorities into Youth Lake Park (Qingnyanhu), 1/3 of its area was flooded artificial lake... The Synod's decree of 1902 on honoring the memory of the Chinese martyrs ceased to be fulfilled in 1962 and was renewed on April 17, 1997 (IB DECR MP. 1997. May 8. No. 6. P. 6-7).
The restoration of church celebrations of locally revered saints, which began from the end of the year. In the 18th century, during the reign of Nicholas II, it began to be realized much faster. In 1897, by decree of the Holy Synod, the local celebration of the schmch was restored. Isidore, Pres. Yuryevsky, and 72 martyrs who suffered with him. The Lives of the Saints in Russian, published by the Moscow Synodal Printing House (1903-1916), contained the lives of the monks. Abraham and Vasily Mirozhsky, Athanasius Vysotsky, John, the recluse of Pskov, Sergius of Malopinezh... In the collection "Prayers to the Lord God, the Most Holy Theotokos and the holy saints of God, that during prayers and other followings", published with the blessing of the Holy Synod (Pg., 1915), there appeared prayers to the monks Gerasim Boldinsky, Gury Shalochsky, Simon Yuryevetsky. The official "Orthodox Calendar", published at the Holy Synod, included in the beginning. XX century the names of St. Simeon Tverskoy, Monks Savvaty and Euphrosynus, Sava and Varsonuphia Tverskikh, Vassa Pskovo-Pechersk, right. Basil of Mangazey, Venerable Gerasim Boldinsky, St. and etc. (, hierom... On the introduction of all Russian memorials into the church month // BT. 1998. Sat. 34. S. 357–358). In 1904, Archbishop. Tverskoy and Kashinsky consecrated the throne in honor of the Cathedral of Tver Saints, composed a service and published the "Tverskoy Paterik" (1908). The general day of the celebration of the Cathedral of Saints of Tver was not established at that time, but in 1979 it was set on the 1st week after June 29. The restoration of the local veneration of saints only in rare cases was accompanied by a special decree of the Holy Synod, and was carried out for the most part by the consecration of the throne in honor of the saint, by the order of the local bishop, by entering the name of the saint in the monthly words or texts of liturgical books published with the blessing of the Holy Synod. It makes no sense to argue that the above practice should be recognized as a model, but church life chose such paths, probably because others were too difficult. The canonization of saints during the synodal period experienced, that is, a deep decline (XVIII century), and revival (XIX century), and rise (late XIX - early XX century), and the highest manifestation - the solemn glorification of St. ... in the summer of 1903, when the coffin with the honest relics of the saint of God was carried along with the im. Nicholas II, grand dukes, bishops, surrounded by many thousands of people gathered from all over Russia.
The issues of canonization in the synodal period cannot be considered outside the rapid development of Russian hagiology and hagiography in the 2nd half. XIX - early. XX century At this time, Russian hagiologists focused their attention mainly on the study of hagiographic monuments related to locally revered saints. Huge factual material collected by the beginning. XX century., Unfortunately, turned out to be of little demand in church practice. The Faithful Messeslov, published by the Holy Synod in 1903, was compiled exclusively on the basis of reports from the localities, without taking into account the achievements of Russian hagiology, and therefore was of little use.

6. Canonization of the saints in 1917-1987.

Canonization issues on Local Council of the Orthodox Russian Church 1917-1918. were taken to the Department of Worship, Preaching and Temples for training. According to the reports of the Department, the Local Council, by its decision dated 04/19/1918, canonized to general church veneration: 1) sshmch. Joseph, Met. Astrakhan(† 05/11/1671), and 2) St. Sophrony (Kristalevsky), ep. Irkutsk (+ 03/30/1771, glorification on June 30). The moral and edifying direction of these canonizations was obvious: St. Joseph was tortured to death by the traitor Cossacks during the revolt of Stepan Razin, his example was supposed to strengthen the Russian archpastors during the years of persecution; St. Sophrony was a missionary in Siberia, "in a harsh country, among the wilderness and the arbitrariness of the people," and soon after the Local Council for many decades the whole Orthodox Russia turned into a country where missionary work became the main Christian activity. The department did not confine itself to specific canonizations, but developed a whole program for the development of issues of canonization and the Russian monthly. Its implementation was supposed to fill the voids that were artificially formed in the era of synodal government and perceived at the Local Council as phenomena harmful to church life. Thanks to the position of the Patriarch Tikhon (Belavina) issues of canonization in the Department about worship, preaching and the temple began to be considered not from the point of view of the "nationalization of the liturgical month" (the preference of national saints over ecumenical), as suggested by some of its participants (for example, in the report "On the nationalization of the liturgical month" at the Pre-Council Council), but proceeding from the need to identify and confirm the grace-filled succession of the saints in the Russian Church from the beginning of her existence until the last time. Regarding the report on the glorification of St. Sophronia, bishop Irkutsk, Patriarch Tikhon on 02/25/1918 wrote about the need to “restore the old, pre-synodal order, when some of the saints were recognized as church-wide all-Russian, while others were only local. Of course, these latter are real saints, but only smaller in comparison with the former: this is celebrated throughout the Church, and this is only in some places. With this order, firstly, there would be no room for wrangling (which has sometimes been heard in recent years) that the Church glorifies saints little known throughout Russia; secondly, this last circumstance would not delay the glorification of those quite many righteous men who famous places have long been revered. The right of local canonization in ancient times belonged to the diocesan bishops with the blessing of the All-Russian metropolitans or Patriarchs, and for general glorification a resolution of the Council was required ”(BT. 1998. Sat 34, p. 346). After discussion on 03/15/1918 of the report “On Locally Revered Saints” The Department on Divine Services on March 20 approved the theses “On the Procedure for Glorifying the Saints of the Russian Orthodox Church for Local Veneration”. The theses were presented and discussed at the 144th session of the Council on 08/15/1918, and at the 155th session of the Council on 09/03/1918, the definition “On the order of glorifying saints for local veneration” was adopted, which, after being approved by the Conference of Bishops on 09/08/1918, received the status of a conciliar act ... The definition said: “1. The glorification of the saint of God for local veneration in the Russian Orthodox Church is accomplished by the Council of the metropolitan district with the blessing of the Most Holy Patriarch and the Holy Synod taught through a special letter. Note. Until the proper organization of metropolitan districts and district councils, glorification is performed by the Holy Patriarch with the Holy Synod. 2. A petition for the glorification of the saint of God to local veneration comes from the local Orthodox population, with the blessing of the diocesan bishop. 3. In order for the saint of God to be counted among the locally revered saints, it is necessary that the godly life of the righteous be witnessed by the gift of miracles after his death and by the popular veneration of him. 4. Before the glorification of the saint, his miracles, recorded by those who honor his memory and the clergy, are verified by a special commission appointed by the diocesan bishop, with the blessing of the metropolitan or higher church authority. 5. When verifying miracles, applicants and witnesses testify under oath about the validity of the miraculous signs recorded. 6. The testimony and opening of the relics for the veneration of the saint of God to the face of the locally revered saints is optional. If the witnessing of the relics of the saint of God is performed, then it is performed with the blessing of His Holiness the Patriarch and in the presence of his representative. 7. With the blessing of the diocesan bishop, the previously compiled life of the saint is compiled or reviewed, and the correspondence of the life to the testimonies and records of the saint's contemporaries and chronicle records and legends is determined. From the life of the saint, a prologue or synaxarium is compiled for liturgical use. 8. With the blessing of the diocesan bishop, a church service to the saint is compiled (troparion, kontakion, stichera, canon), and before such service is compiled according to the Common Menaion. Newly compiled liturgical chants and prayers are allowed for liturgical use with the blessing of the Most Holy Patriarch and the Holy Synod. 9. The day of the celebration of the saint is established with the blessing of the district council or the higher church authorities. 10. The name of the saint is entered in the general church month with an indication of the local celebration of the saint. 11. Upon receipt of the blessing to glorify the saint of God, the upcoming celebration is announced to the general public through the publication in the Church Gazette of the patriarchal letter, a short life of the glorified saint, a troparion and a kontakion to him, which should be drawn up by this time. 12. The rite of glorification of the saint is drawn up by the local diocesan authority and approved by the Holy Patriarch and the Holy Synod. 13. The veneration of a locally venerated saint as a general church saint belongs to the Holy Council of the Russian Church. But before such glorification, the service to him as a saint can be performed at the request of those who venerate him everywhere. 14. The name of the saint who was glorified for the general church celebration is printed in the general church Russian monthbook without designating the local celebration of the saint. 15. His Holiness the Patriarch informs the Ecumenical Patriarch and the primates of other autocephalous Churches about glorification for general church veneration "(Sobor, 1918. Definitions. Issue 4. P. 25-26).
The second step in restoring the veneration of Russian saints was the decision of the issue of compiling a complete revised monthbook with the introduction of the names of all Russian saints venerated in general church and local, and the adoption of an appropriate program of work. This issue was the subject of a report by Hierom. "On the introduction of all Russian memorials into the church month", discussed at the 35th meeting of the Department on Divine Services, Preaching and Churches on April 9, 1918. At the beginning of the lecture, Hierom. Athanasius pointed to the extreme incompleteness, contradictions, errors and inaccuracies of various monthly passages, published both officially and privately. “It is resolved (this question. - and. A. ) can only be the inclusion of memorials of all Russian saints, both general churchly and locally venerated, in the monthly prayer books ... that their names after canonization were not included in the general church monthly. In addition, the introduction of the names of all saints, even locally revered saints, into the month's words in all church service books is also important because only then can the abnormal phenomenon be eliminated, that in one place the saint of God is served with prayers, and in another - requiem. Our Department has already adopted a clause in the rules for the canonization of saints that the names of the saints canonized for the local celebration are included in the general church month. But not only the newly canonized saints of God should be included in it, but the names of all previously canonized saints should also be included. Of course, in the monthly words it should be noted which of the saints of God are honored by the entire Russian Church and which - only locally ... the days on which celebrations are performed in honor of the holy icons of the Mother of God, glorified in our Fatherland, should be noted ”(BT. 1998. Sat. 34. S. 358–359). Based on the report of Hierom. Afanasy (Sakharova) 04/16/1918 The department on divine services, preaching and the temple sent to the Cathedral Council a program of work, which included the following provisions: “1. A full month should be published with an exact indication of all the festivities in honor of the icons of the Mother of God and all the memorials of the saints - both ecumenical and Russian generally churchly and locally revered, with troparions and kontakions, with brief information about the holy icons and from the lives of the saints, indicating their place reverence. This month should be sent to all churches. 2. The names of the saints venerated by the entire Russian Church are entered in the month for all liturgical books where this month is printed. 3. All available services to Russian saints and in honor of the icons of the Mother of God should be collected, corrected, supplemented with synaxaries and henceforth printed services in honor of the icons of the Mother of God and saints generally venerated by the Church in the Menstrual Menaion; services in honor of holy icons and saints venerated locally should be placed in additional Menaia. 4. Full face calendar should be published with the image of both the universal and all Russian saints and with the image of the icons of the Mother of God. 5. In each diocese lists of saints close to the given diocese should be compiled, and their names, in the order specially established by the diocesan authority, should be offered up at the lithium petition "Save, O God, Thy people" and the prayer "Vladyka Many-merciful." The diocesan authority must determine in what locality and with which locally revered saints the services should be solemnly performed on the days of their remembrance ”(Ibid. Pp. 361–362). This program was approved by the Council Council, and on July 20, 1918 - by the Council.
The third step in the veneration of Russian saints was the determination of the Council of 08/26/1918 "On the restoration of the celebration of the day of remembrance of all Russian saints" on the 2nd week after Pentecost. in the report , approved by the Department on Divine Services and then presented to the Council, this is how the meaning of restoring this holiday was revealed: “May it remind us and our rejected brethren from generation to generation of the united Orthodox Russian Church, and may it be a small tribute to our sinful generation and a small atonement for our sin. Since the service was compiled, apparently, in the 16th century, it should be supplemented in order to include newly glorified saints, as well as in any general form not yet canonized, but either long ago revered, or laid down their souls for the faith of Christ. those hieromartyrs and martyrs who suffered in our sorrowful days during the real persecution of the Church ”(Service to all the saints who shone forth in the Russian land / Comp. Bishop Afanasy (Sakharov) of Kovrovsky. Moscow, 1995, pp. 6–7). Initially, the higher church administration was instructed to correct and finish the service on the day of the celebration of all the saints of the new wonderworkers of Russia, compiled by the monk Gregory of Suzdal in the 16th century. But, having started this, the initiators of the restoration of the holiday, and hierom. Afanasy (Sakharov), convinced that it is difficult to fix the old service. Therefore, a new service was soon drawn up and published in the civilian press. After. ep. Afanasy continued to work on the text and charter of the service until the middle. 50s Considering it his duty to work on the implementation of the program for compiling a complete Russian mesyaslov, Bp. Throughout his life Athanasius collected the services and lives of Russian saints, his materials were used in the publication of the Liturgical Mena in 1978–1990.
After the Local Council of 1918 and up to 1988, due to the tacit prohibition of canonization by the authorities, the questions of canonization could not be raised openly. From the beginning. 60s Sacred The ROC Synod carried out several canonization acts, relying on interchurch relations. According to the tradition existing in the Church, saints canonized in individual Local Churches can be entered into the month words of other Local Churches without a second act of canonization. According to this practice, the Synod of the Russian Church adopted a resolution on the inclusion of names in the month: 1) 07/01/1962 - Venerable. John the Russian, confessor (+ 1730, commemorated on May 27), previously canonized by the K-Polish and Greek Churches; 2) 11/12/1970 - St. Herman of Alaska(† 1837, commemorated on July 27), glorified by the American Orthodox Church on 08/09/1970. At the request of the Council of the Orthodox Mission in Japan, the Synod of the Russian Orthodox Church on 10.04.1970 glorified in the face of saints: 3) Equal-to-the-Apostles. , Archbishop Japanese († 1912, commemorated February 3). On appeal in 1974, Priest. Of the Synod of the Orthodox Church in America The Synod of the Russian Church established a Commission to study materials about the life of the enlightener of America, Met. Moscow and Kolomenskoe ... As a result, 6/10/1977 Sacred. The Synod of the Russian Orthodox Church glorified in the face of saints: 4) Equal-to-the-Apostles. Innocent, Met. Moscow and Kolomenskoye (+ 1879, commemorated on March 31, glorification on Sept. 23). The canonization of 5) St. Melety (Leontovich), Archbishop Kharkovsky and Akhtyrsky († 29.02.1840, commemoration of 12 February, namesake). Resolution of His Holiness the Patriarch Pimen (Izvekova) and the Synod of 02/21/1978 approved the service and the akathist of St. Meletios, compiled by Archbishop. Kharkiv and Bogodukhovsky Nicodemus (Rusnak)... Naturally, this resolution implied a special report by Archbishop. Nicodemus, which contained the justification for the canonization of St. Meletius: his holy life, miraculous intercession, more than a century of veneration by the believing people.
From the end. 70s XX century in the Russian Church, a renewal of diocesan life and an intensification of publishing activities began, as a result of which the program of compiling a complete Russian monthly verse was largely spontaneously carried out. The external dependence of the Church on the state ruled out the possibility of glorifying individual saints, but this was the reason for the establishment of local conciliar memorials in many dioceses. 1) 03/10/1964 at the initiative of Archbishop. Yaroslavl and Rostov Nikodima (Rotova) the Cathedral of the Rostov-Yaroslavl Saints was installed (May 23, on the day of the uncovering of the relics of St. Leonty, Bishop of Rostov). 2) In 1974, the Finnish Orthodox Church established the Cathedral of Karelian Saints (1 Nov. New Style in the likeness of the Feast of All Saints in the Western Church). In the Petrozavodsk Deanery (Karelia) of the Leningrad diocese, the celebration is established on Saturday between October 31st. and 6 nov. (Art. Art.) on the initiative of Met. Leningrad and Novgorod Nikodim (Rotov). 3) In 1976, at the initiative of Archbishop. Cheboksary and Chuvash Veniamin (Novitsky) the Cathedral of the Kazan saints Guria, Barsanuphius and German (Sadyreva-Poleva)(on the 1st week after October 4, on the feast of the uncovering of the relics of Saints Guria and Barsanuphius). Later, in connection with the establishment of the Cathedral of Kazan saints, this Cathedral was abolished. 4) In 1979, at the initiative of Archbishop. Kalininsky and Kashinsky Alexia (Konopleva) the Cathedral of the Saints of Tver was established (on the 1st week after June 29, on the day of the rolling celebration of St. Arseny, Bishop of Tver); originally this Council was established in 1904 5) 07/10/1981 on the initiative of the governor of the TSL Archim. Jerome (Zinovieva) the Cathedral of the Saints of Radonezh was established (July 6, on the second day of the feast of the uncovering of the relics of St. Sergius of Radonezh); the beginning of the cathedral veneration of the Radonezh saints dates back to the 2nd half. XVII century 6) 07/10/1981 on the initiative of Met. Leningrad and Novgorod Anthony (Melnikova) the Cathedral of Novgorod saints was established (on the 3rd week after Pentecost); The Cathedral has been known since 1831. 7) In 1981, at the initiative of Archbishop. Kostroma and Galich Cassiana (Yaroslavsky) the Cathedral of the Kostroma Saints was installed (January 23, on the feast day of St. Gennady of Kostroma). 8) In 1982, at the initiative of Archbishop. Vladimirsky and Suzdal Serapion (Fadeeva) the Cathedral of Vladimir Saints was installed (June 23, on the day of the celebration of the Vladimir Icon of the Most Holy Theotokos). 9) 04/03/1984 on the initiative of Met. Minsk and Belorussky Filareta (Vakhromeeva) the Cathedral of Belarusian Saints was established (on the 3rd week after Pentecost). 10) In 1984, at the initiative of Bishop. Omsk and Tyumen Maxima (Crumbs) the Cathedral of Siberian Saints was established (June 10, commemoration day of St. John, Metropolitan of Tobolsk). 11) In 1984, at the initiative of Archbishop. Smolensk and Vyazemsky Feodosia (Protsyuka) the Cathedral of Smolensk Saints was installed (on the week before July 28, the day of the celebration of the Smolensk Icon of the Most Holy Theotokos). 12) In 1984, on the initiative of Bishop. Kazan and Mari Panteleimon (Mitryukovsky) the Cathedral of the Kazan Saints was installed (October 4, on the day of the feast of the uncovering of the relics of Saints Guria and Barsanuphius). 13) 01/12/1987 at the initiative of Archbishop. Ryazansky and Kasimovsky Simona (Novikova) the Cathedral of the Ryazan Saints was installed (June 10, on the day of the feast of the uncovering of the relics of St. Basil, Bishop Ryazansky)... 14) 04/10/1987 on the initiative of Met. Pskov and Porkhovsky John (Razumova) the Cathedral of the Pskov Saints was established (on the 3rd week after Pentecost). 15) 06/03/1987 at the initiative of Archbishop. Tula and Belevsky Maxim (Crumbs), the Cathedral of Tula Saints was installed (22 Sept., On the feast day of Venerable Macarius Belevsky).
The practice of establishing cathedral memorials had significant drawbacks. Some bishops included in the Cathedral the names of only those saints who were in the Orthodox Church Calendar of the current year, others added the names of those devotees of piety of the 11th – 17th centuries, whom numerous hagiographic monuments testified to as locally revered saints. Still others added the names of the devotees of piety of the 18th – 20th centuries, believing that the establishment of the Council is the implementation of local canonization, but at the same time the name of each ascetic of piety was not discussed separately and neither lives nor services were compiled by them. We also note that in the "Orthodox Church Calendar" it did not work out one system publication of cathedral memorials: some cathedrals are published annually by name; in other cases, the list of names of Councils has been published once and references are made to the year of publication in the Calendar; in many cases the list of names has never been published; there are also some conciliar memories closely connected with Russian history (on the 2nd week after Pentecost - the Council of All Saints who shone in the Czech land, the Council of All Saints who shone in Bulgaria, on the 3rd week after Pentecost - the Cathedral newly-minted Martyrs of Christ, on the capture of Constantinople victims († after 1453)). All these shortcomings led to the fact that the "technical" side of the preparation of cathedral memorials subsequently received an ambiguous assessment in the report of the Commission on Canonization (see. Canonization Commission of the Moscow Patriarchate), approved by the definition of Sacred. Synod of 1.10.1993 (IB OVTsS MP. 1993. October 27. No. 20. S. 1).
In 1978-1979. 2nd and 3rd volumes were published "Handbook of a clergyman"(NKS), which included a month with hagiographic information about the saints. The basis of the NKS month was the capital hagiographic research of ser. XIX - early. XX century (especially Archbishop and Archbishop Demetrius (Sambikina)), supplemented by hagiographic data for the time after 1917. Months of the "Handbook of a clergyman" 1978–1979. was the first in Russian hagiography experience of combining the full month of the East and the full Russian month. The same month (with corrections and additions) was repeated during the publication of the Liturgical Minei (September. M., 1978; August. M., 1989). This edition of Minea (M., 1978-1990), which has no analogues in any Orthodox Church, made a significant contribution to the development of issues of canonization. It was based on the following main complexes of services: 1) the range of services of the traditional synodal Minei; 2) additional Minea service (M., 1909); 3) "Services of the Reverend Father of Pechersk" (K., 1855), supplemented with handwritten supplements in the 1920s. XX century; 4) editions of the 18th – 20th centuries. services to Russian saints and icons of the Most Holy. Theotokos from the collection of bishop Afanasy (Sakharova); handwritten services sent from places of worship and mon-rey, compiled in the 1920s and 1950s. XX century; 5) services to Russian saints and icons of the Most Holy. Theotokos (as well as some Greek saints, translated earlier), preserved in the archives of Moscow, St. Petersburg, Kiev, etc .; 6) services to Serbian saints from the collection "Srblak"; 7) handwritten and printed services to Bulgarian saints; 8) handwritten services to the Athonite saints from Russian Panteleimonov Mon-rya on Athos; 9) services translated to some Greek and Georgian saints. In addition to the services, the publication included all other known liturgical texts for the saints and icons of the Most Holy. Theotokos (canons, troparia, kontakions), as well as hagiographic references and numerous traces, subsequently published separately (Images of the Mother of God and the saints of the Orthodox Church: 324 figures, made by priest Vyacheslav Savinykh and N. Shelyagina. M., 1995). It should be noted that the tradition of the synodal period did not imply the inclusion of services for locally venerated saints in the liturgical Menaion; services for locally venerated saints were printed in separate editions. However, in the end. 70-80s XX century, when church publishing was extremely limited, the only opportunity to publish services to locally revered saints was their inclusion in the Menaion. In addition, such a publication acquired special significance as a complete collection of all known services. The publication of the Liturgical Minea and the NCC Monthly, in fact, represented the fulfillment of the first four points of the program for compiling a complete Russian Monthly, approved by the Local Council on July 20, 1918. Both publications were carried out Publishing Department of the Moscow Patriarchate, the editor-in-chief of which in those years was Met. Volokolamsky Pitirim (Nechaev).

7. Canonization of saints after 1988

The Local Council of the Russian Orthodox Church in 1988, dedicated to the 1000th anniversary of the Baptism of Rus, opened a new period in the history of canonization. Thorough study of materials for the glorification of saints by the historical and canonical group within the framework of the Jubilee Commission, the possibility of comprehending and discussing the issues of canonization from t. Sp. dogmatic, canonical and historical - all this began at the Local Council in 1988 and became a characteristic feature of the preparation of subsequent canonizations. Chairman of the historical and canonical group of Met. Krutitsky and Kolomensky Yuvenaly (Poyarkov) read at the Council a lecture “Canonization of Saints in the Russian Orthodox Church” and presented materials for canonization (lives, icons, troparion and kontakion). On the basis of the materials presented, the Local Council of the Russian Orthodox Church on 6-9.06.1988 glorified for general church veneration: 1) Blgv. led. book Moscow Dmitry Donskoy(† 05/19/1389); 2) St. Andrey Rublev, icon painter (1360 - † 1st half of the 15th century, commemorated on July 4); 3) St. († 1556, commemorated January 21); 4) St. Macarius, Met. Moscow and All Russia (+ 1563, commemorative December 30); 5) St. , Nyametsky († 11/15/1794); 6) blzh. Xenia of Petersburg, For Christ for the sake of the holy fool (+ 1803, commemorated January 24); 7) St. , ep. Caucasian and Black Sea († 04/30/1867); 8) St. Ambrose (Grenkova) Optinsky († 10.10.1891); 9) St. Feofan (Govorova), hermit Vyshensky (+ 1894, commemorated January 10). In the report of Met. Juvenalia raised the issue of locally revered saints. In connection with the preparation of subsequent canonizations, an important step was the recognition of the incompleteness and inaccuracy of the lists of the so-called. "The departed, in fact revered" and "the departed, in fact not revered, but whose names are included in the catalogs of saints", cited by EE Golubinsky in the book. "History of the Canonization of Saints in the Russian Church" (1903). Met. Juvenaly noted that “the so-called“ revered ”saints in reality have always been in the minds of the people and were honored in their memory in various parts of Russia. This is evidenced by the fact that many of the “disregarded” saints, according to Golubinsky, were later reintroduced into the mesyaslovs and thus remain in the calendar of Russian saints to this day. ” Trinity-Sergius Lavra, June 6-9, 1988, pp. 163-167). On the occasion of the 1000th anniversary of the Baptism of Rus Liturgical commission prepared "Order of the feast of the Baptism of Rus" (Moscow, 1988). According to the charter, the service to the Lord God in commemoration of the Baptism of Rus must precede and unite with the service to all the saints who shone forth in the land of Russia, not only in 1988, but also in the subsequent time. This fulfills her great solemnity and semantic unity. The Testament of the Council of 1917-1918 was finally completed 70 years later.
In the post-conciliar period, the work on canonization was to be continued by the Commission of Sacred. Synod of the Russian Orthodox Church for the canonization of saints, formed on 10-11.04.1989. Since its inception, the Commission has been chaired by Met. Krutitsky Juvenaly, who presented her goals in the following way: “The Commission, open to the participation of all, is a coordinating research body in preparation for the canonization of devotees of the faith. She first of all studies the grounds for canonization ... Any canonization is preceded by a research stage, and our Commission carefully and carefully prepares materials for canonization. And only after considering and studying these materials, the Commission, if it considers them justified for the canonization of this or that ascetic, submits them to the Most Holy Patriarch and Priest. Synod. After that, the Bishops' or Local Council, after considering the materials, makes a decision on canonization. As we can see, the canonization of saints is the result of a conciliar examination and not at all of a separate research group of theologians of the Commission ”(IB DECR MP. 1993. No. 7. April 9, p. 4).
In 1989-1998 The following general church canonizations were carried out, prepared by the Commission (the dates of death and events after 02/01/1918 are given according to Art., in this case, the day of commemoration corresponding to the day of death is given according to Art. Art., and the day of commemoration is not separately stipulated), - at the Council of Bishops on October 9, 1989, the following were glorified: 10) St. Job, Patriarch of Moscow and All Russia (+ 19.06.1607, transfer of the relics on April 5); 11) St. , Patriarch of Moscow and All Russia, confessor (+ April 7, 1925, commemorated on March 25, September 26). At the Local Council of the Russian Orthodox Church on June 7-8, 1990, 12) rights were glorified. (Sergiev)(† 20.12.1908). At the Council of Bishops on 31.03–4.04.1992, the following were canonized: 13) Venerable. Cyril of Radonezh(† 1337, commemoration of Sept. 28, Jan. 18, on Thursday of the week about the publican and the Pharisee - local); 14) St. Maria Radonezhskaya(† 1337, commemoration of Sept. 28, Jan. 18, on Thursday of the week about the publican and the Pharisee - local); 15) sshmch. , Met. Kiev and Galitsky († 01/25/1918, uncovering of relics - June 14); 16) sshmch. Benjamin (Kazansky), Met. Petrograd and Gdovsky (+ 13.08.1922, commemorated on July 31); 17) prmch. Sergiy (Shein) Petrogradskiy, Radonezhskiy (+ 13.08.1922, commemorated on July 31); 18) martyr. Yuri Novitsky Petrogradsky (+ 13.08.1922, commemorated July 31); 19) martyr. John Kovsharov Petrogradsky (+ 13.08.1922, commemorated July 31); 20) St. blgv. led. kn. prmts. Elizabeth (Romanova) Moscow († 07/18/1918, commemorated on July 5); 21) prmts. Barbara, nun Moscow(† 07/18/1918, commemorated on July 5). At the Council of Bishops on December 4, 1994 glorified: 22) St. , Met. Moscow and Kolomensky († 11/19/1867); 23) sshmch. protopres. Alexander Hotovitsky Moscow († 4.12.1937, commemorated 20 November); 24) sshmch. prot. John Kochurov Petrogradsky († 31.10.1917). At the Council of Bishops on February 18-23, 1997, the following were glorified: 25) schmch. , Met. Krutitsky († 10.10.1937, commemoration of 27 Sept.); 26) schmch. , Met. Petrogradskiy († 12/11/1937, commemorated on November 28); 27) schmch. , Archbishop Tverskoy († 31.12.1937, commemorated December 18).
For consideration of the future Council of Bishops, the commission referred the questions of canonization in the face of the new martyrs-confessors of Russia for general church veneration: St. Agafangel (Preobrazhensky), Met. Yaroslavsky, confessor (+ 16.10.1928, commemoration of October 3); sshmch. , Archbishop Vereisky († December 28, 1929, commemorated on December 15, local glorification in Moscow took place on May 10, 1999); sshmch. Pet-ra (Zvereva), Archbishop Voronezh († 02/07/1929, commemorated January 25); sshmch. Varsonofia (Lebedeva), ep. Kirillovsky (+ 09/15/1918, commemoration of 2 Sept.), And with him sshmch. priest Ivanova John(† 19.09.1918, commemoration of 6 Sept.) And prmts. Seraphim (Sulimova), abbot. Ferapontov Mon-rya, and Martyrs Nikolay Burlakov, Barashkov Anatoly, Trubnikov Mikhail and Philip Maryshev(† September 15, 1918, commemoration of Sept. 2); St. Seraphima (Muravyova) confessor, Vyritsky († 04/03/1949, commemorated on March 21); St. , Met. Moscow and Kolomenskoye († 1.03.1926, commemorated February 17); right. , prot. († 06/22/1923, commemorated on June 9); St. , hieroschem. Zosimovsky (+ 2.10.1928, monument. 19 Sept.), As well as a number of new martyrs and confessors of Russia, represented by the Almaty, Vyatka, Samara dioceses and the Solovetsky mon-rem. The Council of Bishops in 1997, based on the report of Met. Krutitsky Juvenaly from 10.10.1996 "On the work of the Commission of the Holy Synod for the canonization of saints on the question of the martyrdom of the Royal Family", referred the questions of canonization in the face of new martyrs and confessors of the Russian members of the Royal Family to the Local Council: blgv. imp. mch. Nicholas II, bldg. empress mts. Alexandra Feodorovna, mch. blgv. Tsarevich Alexy Nikolaevich, martyrs of the faithful princesses Olga, , Mary, Anastasia (Romanovs), executed on July 17, 1918 (commemorated on July 4). The commission developed and adopted a number of documents regarding the canonization of the Royal Family (Materials related to the question of the canonization of the Royal Family. Synodal Commission of the Russian Orthodox Church for the canonization of saints. Moscow, 1996).
In addition to the activities of the Commission for the Canonization of Saints, the names of some of the saints previously canonized by other Local Churches were included in the month of the Russian Orthodox Church for general church veneration: 28) St. († 24.09.1938, commemoration of 11 Sept.), Canonized by the K-Polish Patriarchate in 1987; included in the month with the blessing of His Holiness the Patriarch Alexia II in 1991; 29) St. equalap. blgv. book Velikomoravian Rostislav(† 870, commemorated May 11), canonized by the Orthodox Church Czech lands and Slovakia October 29–31, 1994; 30-31) reverend Zebulun and Sosanna(parents of St. Equal-to-the-Apostles Nina) (early IV, commemorated on May 20), canonized Georgian Orthodox Church 12/23/1996; included in the month by the definition of Holy. Synod on 04/17/1997; 32) the host of the venerable fathers who asceticised on the Divine Mount Sinai (memorial on Wednesday Easter week), canonized Jerusalem Church in 1996; included in the month by the definition of Holy. Synod of 17.04.1997. In the month of the ROC, the definition of Holy. The Synod of 17.07.1997 also introduced the celebration of the uncovering of the relics of St. Maxim the Greek, committed July 4, 1996 (commemorated on June 21).
During the period under review, the practice of establishing cathedral memorials was continued. 1) 02/16/1988 at the initiative of Bishop. Tambov and Michurinsky Evgeniya (Zhdana) the Cathedral of Tambov saints was installed (July 28, commemoration day of St. Pitirim, Bishop of Tambov). 2) 03/10/1988 at the initiative of Archbishop. Simferopol and Crimean Leonty (Gudimova) the Cathedral of Crimean Saints was installed (December 15, on the day of commemoration of St. Stefan, Archbishop Surozhsky). 3) In 1992, by the definition of the Council of Bishops, a Council of New Martyrs and Confessors of Russia was established (in the week next to January 25, or January 25 of Art. ... According to the original definition, the Council included the names of only those martyrs and confessors who had previously been canonized for general church veneration. 02/16/1998 Chairman of the Commission for the Canonization of Met. Yuvenaly spoke at a meeting of Priest. Synod with the report “Towards the Council Glorification of the Twentieth Century Martyrs and Confessors. in the Russian Orthodox Church. " The report proposed to perform the conciliar glorification of the new martyrs and confessors of Russia, which implied the inclusion in the Council of those glorified not only for general church, but also for local veneration, as well as nameless martyrs and confessors. The Synod approved the initiative of the Commission for Canonization and referred the consideration of this issue to the Council of Bishops. At the same time, the ruling bishops were instructed to conduct a thorough documentary research about the new martyrs and confessors of the 20th century who suffered in their dioceses, for their possible inclusion in the Council of New Martyrs and Confessors. 4) On the same day - commemoration of all the departed who suffered in the time of persecution for the faith of Christ. Established by the definition of the Holy. Synod of 30.01.1991 on the basis of the decision of the Local Council of 1917-1918. 5) 04.16.1993 with the blessing of His Holiness Patriarch Alexy II, Holy Archim. Spaso-Preobrazhensky Solovetsky monastery, under the governor archim. Joseph (Bratishchev), the Cathedral of the Solovetsky Saints was established (August 9, the day after the feast of the transfer of the relics of the Monks Zosima, Savvaty and Herman Solovetsky). 6) 07/26/1996 with the blessing of His Holiness Patriarch Alexy II, Holy Archim. Svyato-Vvedenskaya Optina desert, under the governor archim. Venedikta (Penkovo), the Cathedral of the Optina Elders was established (October 11, the next day after the memory of Venerable). The cathedral contains the names of the venerable Venerable. Ambrose and the locally venerated reverend fathers. 7) 12/26/1996 with the blessing of His Holiness Patriarch Alexy II on the initiative of Archbishop Pskov and Velikolutsky Eusebius (Savvina) the Cathedral of the Venerable Fathers of Pskov-Pechersk was established (the service was compiled in 1990) (on the 4th week after Pentecost). 8) 07/04/1999 with the blessing of His Holiness Patriarch Alexy, sacred igum. Valaam Spaso-Preobrazhensky monastery, under the governor archim. Pankratia (Zherdev) established the Cathedral of Valaam saints (August 7, the day after the patronal feast of the monastery in honor of the Transfiguration of the Lord).
A characteristic feature of the latter period was the establishment of celebrations for locally revered saints. In 1988, in Vologda, with the blessing of His Holiness Patriarch Pimen, the following was glorified for local veneration: 1) Blessed. Nikolay Rynin, For Christ's sake, holy fool, Vologda (+ 05/19/1837). All subsequent local canonizations were carried out with the blessing of His Holiness Patriarch Alexy II of Moscow and All Russia. The glorification of some local saints was led by His Holiness the Patriarch himself. The following saints were canonized for local veneration: 2) ssmch. Iuvenaly (Maslovsky), Archbishop Ryazan (+ 10/25/1937, commemorated October 12), glorified on June 8, 1993, Archbishop. Ryazansky and Kasimovsky Simon; 3) sshmch. , Archbishop Kursk and Oboyansky († 1.06.1938, commemorated on May 19); 4) sshmch. Alexander (Petrovsky), Archbishop Kharkovsky († 24.05.1940, commemorated on May 19); 5-32) prmch. Varsonofy (Mamchin), Archimandrite; prmch. Cyprian (Yankovsky), Archimandrite; sshmch. Jacob Redozubov, prot .; sshmch. Nikolay Zagorovsky, prot .; sshmch. Petro Doroshenko, prot .; sshmch. John Fedorov, priest; sshmch. Ilarion Zhukov, priest; sshmch. Sergiy Shipulin, priest; sshmch. Anthony Gorban, priest; sshmch. John Timonov, priest; sshmch. Vladimir Vasilovsky, priest; sshmch. Nikolay Migulin, priest; sshmch. Viktor Yavorsky, priest; sshmch. Dionysius Chagovets, priest; sshmch. Stefan Andronov, priest; sshmch. John Fedorov II, priest; sshmch. Lucian Fedotov, priest; sshmch. Alexander Tatarinov, priest; sshmch. Jacob Martynenko, priest; sshmch. Pavel Krasnokutsky, priest; sshmch. Paisiy Moskot, priest; sshmch. Simeon Oskin, priest; sshmch. Nikolay (Efimov), priest; sshmch. Gabriel Protopopov, priest; sshmch. Spiridon Evtushenko, deacon; mch. Ioann Kononenko, regent; mch. Philip Ordinets, regent; mch. Andrey Mishchenko, regent - Novoslobodsky, Kharkov († 30s of the XX century, commemorated on May 19); glorified on 22.06.1993 by the decision of the Holy. Synod UOC... 33-39) Prmch. Seraphim (Theological), hierom. Alma-Atinsky († 08/11/1921, commemorated on July 29); prmch. Theognost, hierom. Alma-Ata(† 08/11/1921, commemorated on July 29); prmch. Pachomiy (Rusin), hierom. Alma-Ata († 1938, memorial to the Cathedral of New Martyrs and Confessors of Russia); prmch. Anatoly, hierom. Alma-Ata(† c. 1930–1933, memorial to the Cathedral of New Martyrs); prmch. Irakli (Matyakh) Alma-Ata (+ 1936, memorial to the Cathedral of New Martyrs); mch. Victor Matveev wanderer, Alma-Ata (+ c. 1936-1937, memorial to the Cathedral of New Martyrs); prmts. Evdokia nun Alma-Atinskaya(† 1918, memorial to the Cathedral of New Martyrs) - glorified on July 28, 1993, Archbishop. Alma-Ata and Semipalatinsk Alexy (Kutepov)... 40) Venerable Kiev-Pechersk (+ 03/25/1855, commemorated on March 17), glorified by the UOC on 07/27/1993. 41) St. George (Konissky), Archbishop Mogilev, Mstislavsky and Orshansky († 13.02.1795), glorified on 5-6.08.1993 by the Synod Belarusian Exarchate Moscow Patriarchate (resolution of His Holiness Patriarch of Moscow and All Russia Alexy II of 17.07.1993). 42) St. , ep. Kineshemsky († 08/12/1945, commemorated on July 30), glorified on 08/12/1993 Archbishop. Ivanovsky and Kineshemsky Ambrose (Shchurov)... 43) Blg. Alexy Voroshin, For Christ's sake the holy fool, Yuryevetsky, Ivanovsky († May 1937; commemorated on September 12) was glorified on September 25, 1993, Archbishop. Ivanovsky and Kineshemsky Ambrose (Shchurov). 44) Schmch. Konstantin (Dyakov), Met. Kievsky († 10.11.1937, commemoration of October 28), glorified on 19.10.1993 by the decision of Holy. Synod of the UOC. 45-47) Mt. Daniil Mlievsky, Cherkassky († 07/29/1766); St. Job Knyaginitsky(† 29.12.1621); St. Theodosius, abbot. Manyavsky(† 24.09.1629), - glorified on 8.03.1994 by the decision of Holy. Synod of the UOC, the celebration of glorification took place on March 14, 1994. 48) Venerable Zosima Alexandrovsky, Vladimirsky (+ c. 1713, July, commemorated on July 15), glorified on July 18, 1994 by the decision of the congress of the Vladimir diocese chaired by Archbishop. Vladimirsky and Suzdal Eulogia (Smirnova), the celebration of glorification on July 26, 1994 was led by His Holiness Patriarch Alexy II. 49-51) Venerable Kuksha Odessa(† 24.12.1964, commemoration of 16 Sept.); St. Gabriel of Athos, Ilyinsky († 07/09/1901); St. Lawrence (Proskura) Chernigov († 19.01.1950, commemoration of December 29 and August 9) - glorified on 10/04/1994 by the decision of Holy. Synod of the UOC. (According to data from the Chernigov diocese, Venerable Lavrenty was glorified on 07/27/1993 by the decision of the UOC Synod, the uncovering of the relics took place on 08/22/1993, the memorial day - December 29.) 52) Sshmch. Nikodim (Krotkov), Archbishop Kostroma (+ 21.08.1938, commemoration of August 8), glorified on 03.27.1995 Archbishop. Kostroma and Galich Alexander (Mogilev), the celebration of glorification was led by Met. Krutitsky and Kolomensky Yuvenaly. 53) Venerable Barnabas (Merkulov) Gethsemane, Radonezh († 17.02.1906), glorified on 19.07.1995 with the blessing of His Holiness Patriarch Alexy II, Holy Archim. TSL, under the governor archim. Feognoste (Guzikove) and the head of the Chernigov skete, archim. Theophilakte (Moiseev), the glorification was led by His Holiness Patriarch Alexy II. 54) Venerable Jonah Odessa(† 05/30/1924, commemorated on May 17) glorified on 09/08/1995 by the decision of the Synod of the UOC. The uncovering of the relics took place on 07/01/1996, the celebration of glorification on 09/07/1996 was led by Met. Kiev and all Ukraine Vladimir (Sabodan)... 55-57) Venerable And she(in schema Peter) Kievsky, archim. Trinity Monastery († 9.01.1902); St. John the Recluse Svyatogorsk, Kharkov († 08/11/1867); St. , Archbishop Simferopol and Crimean, confessor (+ 11.06.1961, commemorated on May 29), - glorified on 11.22.1995 by the decision of the Synod of the UOC. 58) Schmch. Konstantin (Golubev), missionary, Bogorodsky, Moscow (+ 1918, commemoration of 19 Sept.), glorified on April 18, 1996 by Met. Krutitsky and Kolomensky Yuvenaly. 59) Schmch. Procopius (Titov), Archbishop Kherson and Nikolaevsky (+ 23.11.1937, commemorated November 10), glorified on 05.03.1996 by the decision of Holy. Synod of the UOC (according to the Kherson diocese, the celebration of glorification took place on September 5, 1996). 60) Venerable Rachel (Korotkova) Borodinskaya (+ 10.10.1928, commemoration of 27 Sept.) Glorified by Metropolitan. Krutitsky and Kolomna Juvenal on 07/28/1996. 61-73) Venerable Optinsky († 10/11/1841); St. Optinsky († 09/07/1860); St. Moisey (Putilov) Optinsky († June 16, 1862); St. Anthony (Putilov) Optinsky († 08/07/1865); St. Hilarion (Ponomarev) Optinsky († 09/17/1873); St. Anatoly (Zertsalov) senior Optinsky († 25.01.1894); St. Isaac I (Antimonov) Optinsky († 08.22.1894); St. Optinsky († 05/09/1911); St. Optinsky († 04/01/1913); St. Anatoly (Potapov) Optinsky († 08/12/1922, commemorated on July 30); St. Optinsky († 05/12/1928, commemorated April 29); prmch. Optinsky († 07/08/1931, commemorated on June 25); prmch. Isaac II (Bobrikov) Optinsky († January 8, 1938, commemorated December 26) - glorified on July 26, 1996 with the blessing of His Holiness Patriarch Alexy II, Holy Archim. Optina Hermitage, under the governor archim. Venedikte (Penkovo). 74) St. , Met. Kiev and Galitsky († 31.12.1646), glorified on 6.12.1996 by the decision of the Synod of the UOC. 75-79) Prmch. Joseph (Gavrilov), Anthony, hieromon., Raifsky, Kazansky; prmch. Varlaam (Pokhilyuk), hieromon., Raifsky, Kazan; prmch. Job (Protopopov), hieromon., Raifsky, Kazan; prmch. Peter novice, Raifsky, Kazansky - † 04/07/1930, memorial. Jan 14; 80) prmch. Sergiy (Guskov), hieromon., Raifsky, Kazan († 08/10/1930, commemorated on January 14) - glorified on 04/06/1997 by the definition of Archbishop. Kazan and Tatarstan Anastasia (Metkina)... 81-88) Schmch. Porfiry (Gulevich), ep. Simferopol and Crimean († December 2, 1937, commemorated November 19); sshmch. Nikolay, prot., Crimean(† 02/14/1938, commemorated Nov. 19); sshmch. Dimitri (Kiranov), prot., Krymsky († 4.01.1938, commemorated on November 19); prmch. Bartholomew hieromon., Crimean Vladimir priest, Crimean(† 02/10/1938, commemorated Nov. 19); sshmch. John Blumovich, Priest, Crimean († 04/13/1938, commemorated Nov. 19); sshmch. Timofey (Izotov), Priest, Crimean († 02/15/1938, commemorated Nov. 19); prmch. Anthony (Korzh), hierod., Crimean († 03/14/1938, commemorated Nov. 19) - glorified by the decision of the Synod of the UOC on 06/11/1997, the celebration of glorification took place on 06/29/1997, the week of all the saints who shone in the Russian land. 89) Venerable , Kazan, Pskov († 24.09.1915), glorified on 30.07.1997 by the definition of Archbishop. Kazansky and Tatarstan Anastasia (Metkina). 90) Venerable Matthew (Shvetsov) Yaransky(† 05/29/1927, commemorated on May 16) - glorified on 11/23/1997 in the city of Yaransk, Archbishop. Vyatsky and Slobodsky Khrisanf (Chepel). 91-92) Schmch. , ep. Semirechensky and Vernensky (+ September 16, 1918, commemoration of September 3); St. , Elder Karaganda († 04/19/1966, memorial on April 6, uncovering of relics on 10/22/1997), - glorified in 1997 by the definition of Archbishop. Almaty and Semipalatinsky Alexy (Kutepova). 93-95) Schmch. , Met. Kherson and Odessa († 23.01.1938, commemorated January 10); sshmch. Vasily (Zelentsov), ep. Prilutsky († 02/09/1930, commemorated January 27); St. , Archbishop Kherson and Tauride (+ 25.05.1857), - glorified in 1997 by the decision of the Synod of the UOC. 96) Schmch. Germogen (Dolganev), ep. Tobolsk and Siberian († 29.06.1918, commemorated on June 16), glorified on 23.06.1998 bishop. Tobolsk and Tyumen Dimitriy (Kapalin)... 97-105) Schmch. Feofan (Ilminsky), ep. Solikamsk, and three holy martyrs and five lay martyrs who suffered with him (+ 11.12.1918, commemorated on November 28); 106-132) prmch. Varlaam, archim., prmch. Sergius, hierom., Prmch. Or me, hierom., prmch. Vyacheslav, hierom., prmch. Joasaph, hierom., prmch. John, hierom., prmch. Anthony (Arapov), hierom., prmch. Micah, hierod., prmch. Vissarion, hierod., prmch. Matthew, hierod., prmch. Evfimy (Korotkov), hierod., prmch. Barnabas, monk, prmch. Demetrius, monk, prmch. Savva, monk, prmch. Hermogen, monk, prmch. Arkady, monk, prmch. Evfimy (Sharshilov), monk, prmch. Markell, monk, prmch. John, novice, prmch. Jacob, novice, prmch. Peter, novice, prmch. Jacob is different, novice, prmch. Alexander, novice, prmch. Theodore, novice, prmch. Peter is different, novice, prmch. Sergius, novice, prmch. Alexey Korotkov, novice,- Belogorsk(† 25.08.1918, commemoration 12 Aug.) - glorified on 2.07.1998 Archbishop. Perm and Solikamsk Afanasy (Kudyuk)... 133-135) St. Ignatius (Khozadinov), Met. Gotfeysky and Kifalsky, Mariupol († 1786, commemoration of January 29 and February 3); Hieromartyrs of Cherkasy(XX century, commemorated on May 13); sshmch. Sergiy (Zverev), Archbishop Eletsky, Melitopol († 20.11.1937, memorial November 7; the celebration of glorification took place on 20.09.1999 in Melitopol), - glorified in 1998 by the decision of the Synod of the UOC. 136) St. Anthony (Medvedev), archim. TSL, Radonezh (+ 05/12/1877) glorified on 10/16/1998 with the blessing of His Holiness Patriarch Alexy II, Holy Archim. TSL, under the governor archim. Feognoste (Guzikove), the celebration of glorification was led by His Holiness the Patriarch. 137) ssmch. Sylvester (Olshevsky), Archbishop Omsk and Pavlodar (+ 02/26/1920, monument. Feb. 13), glorified Metropolitan. Omsk and Tarsk Theodosius (Protsyuk) 11/29/1998; 138) ssmch. , Archbishop Perm and Solikamsk († 20.06.1918, commemorated on June 7) glorified on 11.01.1999 bishop. Perm and Solikamsk Afanasy (Kudyuk). 139) Venerable Leonty (Stasevich), isp., Ivanovsky, Mikhailovsky († 02/09/1972, commemoration of January 27) glorified 02/09/1999 Archbishop. Ivanovsky and Kineshemsky Ambrose (Shchurov). 140-143) Venerable Alexy Goloseevsky, Kievsky († 03/11/1917); blzh. Paisiy (Yarotsky), For Christ's sake, holy fool, Kiev-Pechersk († 04/17/1893); St. Dosithea, recluse Kievskaya(† 09/25/1776); blzh. Theophilus (Gorenkovsky), For Christ's sake the holy fool, Kitaevsky, Kievsky (+ 28.10. 1853 or 1852), were glorified in 1999 by the decision of the Synod of the UOC. 144) Blg. Matrona Belyakova, For Christ's sake, the holy fool, Anemnyasevskaya, Kasimovskaya († 07/29/1936, commemorated on July 16), glorified on 04/22/1999 Archbishop. Ryazansky and Kasimovsky Simon. 145) Right. Matrona Nikonova, For Christ's sake, the holy fool, Danilovskaya, Moscow (+ 2.05.1952, memorial April 19), glorified on 2.05.1999 by His Holiness Patriarch Alexy II of Moscow and All Russia. 146) sshmch. , Archbishop Vereisky († 28.12.1929, commemorated on December 15, April 27), glorified on 05.10.1999 by His Holiness Patriarch Alexy II of Moscow and All Russia. 147) Right. Pavel Pavlovich Taganrog († 03/10/1879) glorified 06/20/1999 Archbishop. Rostov and Novocherkassk Panteleimon (Dolganov). 148) Venerable († 19.02.1791) was glorified on 11.07.1997 as a locally revered saint of the Tambov land, Archbishop. Tambov and Michurinsky Evgeny (Zhdan), the celebrations took place in Saransk. 149) Right. Vasily Gryaznov Pavlovo Posad († 16.02.1869) glorified on 7.08.1999 by Met. Krutitsky and Kolomensky Yuvenaly. 150) Venerable Elena (Girls), abbot. Smolensk Novodevichy monastery, Moscow (+ 18.11.1547), glorified (restored church veneration) 10.08.1999 by His Holiness Patriarch Alexy II of Moscow and All Russia and Met. Krutitsky Juvenaly. 151-157) Schmch. Grigory Roevsky, prot. († 09.29.1937, commemoration of 16 Sept.); sshmch. Dimitri Benevolensky, prot. († November 27, 1937, commemorated November 14); sshmch. , Alexy Benemansky, prot. († 5.12.1937, commemorated November 22); sshmch. Nikolay Dmitrov, prot. († 03/08/1938, commemorated February 23); sshmch. Vladimir Moshanskiy, prot. († September 7, 1938, commemorated August 25), - Tver; St. Sergius (Srebryansky, in the world of Fr. Mitrofan), archim., Moscow, Tverskoy, confessor (+ 5.04.1948, commemorated on March 23), - glorified on September 18-19, 1999 in the city of Vyshny Volochek, archbishop. Tverskoy and Kashinsky Victor (Oleinik); 158-180) schmch. Vladimir Hirasko, prot. († 1932); sshmch. Vladimir Izmailov, prot. († 1930); sshmch. Peter Grudinsky, priest († 1930) sshmch. Valerian Novitsky, priest († 1930) sshmch. Vladimir Khrishchanovich, priest († 1933) sshmch. John Vecherko, priest († 1933) sshmch. Sergiy Rodakovsky, prot. († 1933); sshmch. Vladimir Talyush, priest († 1933) sshmch. Mikhail Novitsky, prot. († 1935); sshmch. Porfiry Rubanovich, prot. († 1937); sshmch. Mikhail Plyshevsky, prot. († 1937); sshmch. Dimitri Pavsky, prot. († 1937); sshmch. John the Voronets, prot. († 1937); sshmch. Leonid Biryukovich, prot. († 1937); sshmch. Alexander Shalai, prot. († 1937); sshmch. Nikolay Matskevich, Priest († 1937) sshmch. John Pankratovich, Priest († 1937) sshmch. Nikolay Vasyukovich, deac. († 1937); sshmch. Vladimir Zubkovich, prot. († 1938); sshmch. Vladimir Pasternatsky, prot. († 1938); sshmch. Dimitri Klyshevsky, Priest († 1938) prmch. Seraphim (Shakhmut), archim. († 1945); sshmch. Matthew Kritsuk, prot. († 1950), - New Martyrs Minsk, Belorussian (commemorated on October 15), glorified on 10/28/1999 by the Synod of the Belarusian Exarchate. 181-182) Schmch. Mikhail Pyataev, priest; sshmch. John Kuminov, priest († 28.02.1930, commemoration of 15 February), - Metr. Omsk and Tarsk Theodosius (Protsyuk) 11/29/1999.
Carrying out a study of general issues of canonization, the Commission published a historical and theological essay "Towards the canonization of the new martyrs of Russia" (Moscow, 1991), developed themes "On the procedure for the canonization of locally venerated saints in the Russian Orthodox Church at the diocesan level" (IB DECR MP. 1993. Oct 27 No. 20. P. 1), "Historical and canonical criteria in the question of the canonization of the new martyrs of the Russian Church in connection with the church divisions of the 20th century." (Ibid. 1996. 24 Jan. No. 1. P. 4. Session of the Synod of 26.12.1995). The need to restore a single canonical practice of glorifying locally revered saints is caused, firstly, by the shortcomings of establishing cathedral memorials, and secondly, by the fact that in dioceses, according to the decision of the Council of Bishops, which took place on March 31–4, 1992, and the definition of Sacred. Synod of 25.03.1991, diocesan commissions began to be created, which were supposed to collect materials about the life and exploits of both locally revered saints and martyrs and confessors of the faith of the XX century. The issues of canonization of locally venerated saints were discussed at meetings of Sacred. Synod on 22.02, 25.03 and 1.10.1993. At the meeting on October 1. Sacred The Synod determined: “The Diocesan Commission collects information about the life, exploits, miracles and veneration among the people ... of the ascetic. His life and the text of the deed about his canonization are compiled, his icon is written. Liturgical texts are compiled and submitted to the Synodal Liturgical Commission for consideration. Then these materials are sent to the Synodal Commission for Canonization. After consideration by the Synodal Commission of the materials sent by the diocesan bishop, if there are sufficient grounds for canonization, His Holiness the Patriarch blesses the local venerated ascetic of the faith to be canonized and venerated within this diocese, which is communicated to the interested diocesan authorities. The canonization of a locally venerated saint is performed by the diocesan bishop in accordance with the procedure established in the Russian Orthodox Church. The names of the glorified locally venerated saints are not included in the general church calendar, and the service to them is not published in general church service books, but is published in a separate local edition. In order to avoid spontaneity in the canonization of locally venerated ascetics, who previously entered the conciliar memory, but were not canonized by the decree of the Local or Bishops' Council, the question of their canonization should be resolved in the same manner. If the veneration of a local saint goes beyond the boundaries of a given diocese, then the question of his general church canonization is submitted to the judgment of the Most Holy Patriarch and the Holy Synod after being examined by the Synodal Commission. The final decision on general church veneration belongs to the Local or Bishops' Council of the Russian Orthodox Church. Between sessions of such Councils, the issue may be decided at an enlarged session of the Holy Synod, taking into account the opinion of the entire episcopate of the Russian Orthodox Church. It is these principles that should determine the activities of diocesan canonization commissions in matters of canonization of locally venerated saints ”(Ibid. 1993. No. 20. October 27, p. 1). In addition to this definition, it is necessary to keep in mind the answers of the Commission for Canonization to a number of questions related to the local veneration of saints, which were posed by Bishop. Vladimirsky and Suzdal Eulogius, in particular: "When there is a troparion and a kontakion for a locally venerated ascetic, compiled in the past, what should be done - a requiem or a prayer service, especially on the day of his memory?" then it is necessary to investigate whether these troparion and kontakion are a trace of the local veneration established in the past as a saint. If it is impossible to be convinced of this, then he should perform memorial services without using the available troparion and kontakion ”(Ibid. No. 5. March 15, p. 4.). So, to the end. 1993 The Canonization Commission restored the procedure for the canonization of local saints of the 11th – 17th centuries, adopted by the Local Council of 1917–1918. However, it is necessary to make some additions to these provisions, which can be considered as one of the directions of the nearest works on canonization.
The Russian mesyaslov, according to ancient practice and the definition of the Council of 1917-1918, should have two sections: 1) saints generally venerated by the Church, 2) saints venerated locally. In order to cite the current month of "Orthodox church calendar»In the correct form, it is necessary: ​​1) in the existing month to separate the saints generally venerated from the locally venerated. 2) The section on locally venerated saints should be supplemented with the names of those concerning whom hagiological studies have revealed traces of their local veneration as saints established in the past. For the most part, this work has already been carried out in the preparation of the NCC month's word. T. 3) In the section of locally venerated saints, include the names of those who were canonized in the period after 1917 in accordance with the criteria established by the Council of 1917-1918. and confirmed by the definition of Holy. Synod of 1.10.1993 (the clause of the determination that the names of locally venerated saints are not included in the month should be amended over time in accordance with the council determination of 1918). These are the main results, trends and problems of the canonization of saints in the ROC that have arisen over its 1000-year history.

8. Unity and graceful succession of Holy Russia

Science in the 19th century researched hagiographic monuments mainly as a historical source, as monuments of ancient Russian writing and liturgy. In the XX century. hagiographic monuments began to be studied also as sources for hagiology. The experience of a systematic presentation of hagiology is the unpublished work of Bp. "Fundamentals of the Art of Holiness" (written in the 20s of the XX century, ed: N. Novg., 1996-1998. 4 v.). The experience of the historical presentation of hagiology was first proposed by priest. Sergius Mansurov in "Sketches from the history of the Church" (written in the 1920s. XX century, publ .: BT. 1971-1972. Sat 6-7; Moscow, 1994p). Unfortunately, external circumstances for 70 years excluded the possibility of further development of Russian hagiology in the indicated directions. At the same time, a number of studies were published abroad in which attempts were made to comprehend Russian holiness as a historical and integral phenomenon: Talberg N. D. Holy Russia (P., 1929. M., 1992); Saints of Ancient Russia (P., 1931. M., 1990); Spassky F.G. Russian liturgical creativity (according to the modern Menaea) (P., 1951); John (Kologrivov), hierom... Essays on the History of Russian Holiness (Brussels, 1961). These books, addressed not so much to specialists in hagiology, as to the general reader, were the discovery of a whole world of holiness, especially for those who still stood at the walls of the church. But at the same time, foreign authors, especially G.P. Fedotov, created a kind of myth about the "leak", the "tragedy" of Russian holiness (Saints of Ancient Russia. Pp. 196-197). This opinion was indirectly supported by the fact that the monuments of hagiography, as a rule, were studied by Soviet science only until the 18th century. Fedotov's conclusions are due, firstly, to an uncritical approach to the data of E.E. Golubinsky, and secondly, to an erroneous methodology. Even if the information given in the book about the canonization of E. E. Golubinsky would have been corrected and supplemented, the list of canonized saints venerated both church-wide and locally does not exhaust Russian holiness. A complete (as far as possible) idea of ​​Holy Russia can be provided by two types of information: 1) a list of saints canonized for general church and local veneration, 2) a list of uncanonized ascetics of piety, including new martyrs (with this approach, the names of saints mistakenly excluded from the first list , should still be included in the second list). The information included in the general list "Holy Russia" was first presented in the appendix to the publication: Macarius... Book. 1-9. The uncanonized devotees of piety, new martyrs and confessors, included in the list of "Holy Russia", became famous for their godly life, a peaceful Christian death in God or a martyr's death for faith in Christ, blessed manifestations and, as a result, were revered by the believing people, their names were entered into various hagiographic monuments. and they are the “closest candidates” for local and church-wide canonizations. The act of canonization, which is undoubtedly necessary for the canonical structure of the Church and the stability of the liturgical rule, becomes conditional if we want to investigate holiness as an integral phenomenon and goal of church life.
Let's try to analyze the main directions in the history of Russian holiness on the basis of the above list of "Holy Russia". Note that information about uncanonized devotees of piety, and even more so about uncanonized new martyrs and confessors, of course, cannot be considered completely statistically accurate. The possibilities of the statistical method in the study of Russian holiness are generally limited for a number of reasons: 1) the characteristic properties of holiness do not lend themselves well to statistical accounting; 2) the number of saints and devotees of piety is not directly dependent on the number of the population, however, the growth of population cannot be ignored when comparing quantitative indicators; 3) different centuries have different sources and degree of study, XIX and XX centuries. in this respect stand out sharply by the wealth of sources. Therefore, without absolutizing specific numbers, we use the statistical method, firstly, to refute the conclusions; secondly, to identify not quantitative characteristics, but the main directions in the history of Russian holiness. In the XI-XVII centuries. the number of canonized saints tended to increase (11th century - 61; 17th century - 149). In the XVIII century. the number of canonized saints falls sharply - 13. But if we compare the total number of canonized saints together with uncanonized devotees of piety for the 11th-18th centuries, then they are quite comparable: 11th century - 77, XII - 93, XIII - 167, XIV - 126, XV - 179, XVI - 205, XVII - 245, XVIII century - 147. Decrease in the number of God's saints in the XVIII century. obvious, but it is not significant enough to speak of the "mortification of Russian life" and the end of "holy history." The 18th century in the history of Holy Russia is characterized not so much by a "decrease" in holiness, but by the fact that after 1721 the number of canonizations sharply decreased (only 2) and decanonizations began (there were, of course, much more than 8 of them), which does not indicate the end Holy Russia, but that the Church had no opportunity to either canonize the saints, or to protect her saints, already canonized. In the XIX century. total number the saints of God increased sharply - 927 (together with 221 nameless Chinese martyrs). Of these, 254 (33 + 221) canonized, 896 uncanonized. (hagiological research began quite recently) this tendency continues: the total number of the saints of God is 1460, the canonized - 129, including for the local celebration - 113, and for the general church - 16. Another tendency is revealed when analyzing the total number of canonized and uncanonized saints of God - an increase in the number of holy wives: XI century - 2 (1 canonized + 1 not canonized), XII - 3 (1 + 2), XIII - 18 (15 + 3), XIV - 11 (7 + 4), XV - 8 (7 + 1), XVI - 8 (4 + 4), XVII - 13 (4 + 9), XVIII - 21 (all are not canonized), XIX - 241 (2 + 239), XX century - 110 ( 5 + 105). As we can see, despite the sharp decrease in the number of canonizations in the 18th – 19th centuries, one cannot speak of belittling holiness in the Russian Church, as evidenced by a significant number of ascetics of piety who pursued asceticism during this period. Their canonization, along with the glorification of the new martyrs who suffered from the godless power, is actively carried out at the end. XX century
Lit .: Lives of saints and devotees of piety, collected in the order of the annual circle: ZhSv; Muravyov A. N... Lives of the saints of the Russian Church, also Iberian, and Slavic, and locally revered ascetics of piety. SPb., 1855-1868. T. 1-18; Filaret, Archbishop RSv; [Nikodim (Kononov), bishop] Biographies of Russian devotees of piety in the 18th and 19th centuries. M., 1906-1910. September-August; M., 1912. Book. additional: September-August.
Ref. ed .: A historical dictionary about the saints glorified in the Russian Church, and about some ascetics of piety, locally venerated. M., 1836, 18622, 1990r; V... The book, the verb Description of the Russian saints, where and in which city or region or mon-re or desert, live and perform miracles of every order of saints. M., 1887, 1995r; , archbishop... Full of Months of the East. M., 1876. Vladimir, 19012; Barsukov N.P. Sources of Russian hagiography. SPb., 1882. Lpz., 1970r; , archim... Holy Russia or information about all the saints and devotees of piety in Russia (up to the 18th century), generally and locally revered, set out in tables, with a map of Russia and a plan of the Kiev caves: Ref. book in Russian hagiography. SPb., 1891; Demetrius (Sambikin), Archbishop. Months of saints, by the entire Russian Church or locally revered, and an index of festivities in honor of the icons of the Mother of God and the saints of God in our fatherland. Kamenets-Podolsk, 1892-1895. Issue 1-4: September-December; Tver, 1897-19022. Issue 5-12: January-August; Polish; Vladyshevskaya I. V., Sorokina V. L. Russian saints, devotees of piety and hagiographers: Dictionary-decree. M., 1992; Ascetics of piety of the XX century. M., 1994. T. 1; Russia will be purified by their sufferings. M., 1996; Those who suffered for Christ. Book. 1; Conquering Fear with Love: Biographies of the New Martyrs of Russia. Fryazino, 1998; Patericon of the newly canonized saints // Alpha and Omega. 1998. No. 1 (15). S. 201–246; No. 2 (16). S. 195-223; No. 4 (18). S. 189–205; 1999. No. 1 (19). S. 182-192; No. 2 (20). S. 219-226; Canonization of saints in the XX century / Komis. Holy Synod of the Russian Orthodox Church for the canonization of saints. M., 1999.
Sci. issled. generalizing nature: V.O. Klyuchevsky Old Russian Lives of Saints as a Historical Source. M., 1871, 1988r; Lives of the saints of the Northern Russian ascetics of the Pomor Territory as a historical source. Kaz., 1881; Vasiliev V... Essays on the history of the canonization of Russian saints. M., 1893; E. The history of the canonization of saints in the Russian Church. M., 19032, 1998r; A. Essays on the history of ancient Russian literature, the lives of saints. Warsaw, 1902; Kovalevsky I., priest. Foolishness about Christ and Christ for the sake of the holy fools of the Eastern and Russian Church: Ist. sketch and lives of these devotees of piety. M., 1902; Nikodim (Kononov), archim. On the question of the canonization of saints in the Russian Church. M., 1903; Serebryansky N. Old Russian princely lives. M., 1915.
Patericon (in alphabetical order localities): Altai. Makarova-Mirskaya A. Altai Apostles: Sat. stories from the life of Altai missionaries. H., 1914. M., 1997r.
Arkhangelsk. Nikodim (Kononov), archim... Arkhangelsk Patericon: East. essays on the life and exploits of rus. saints and some. blessed men who labored ascetic within the Arkhangelsk diocese. SPb., 1901; he is... The most ancient Archangel saints and historical information about their church veneration. SPb., 1901.
Athos. Azaria, mon... Athonite Patericon, or Biographies of the Saints Who Shone in the Holy Mount Athos. SPb., 1860. M., 18977, 1994r.
Balaam. Valaam monastery and its devotees. SPb., 1864, 19033; Janson M. Elders of Valaam. M., 1994; Iuvian (Krasnoperov), mon... Valaam chronicler. M., 1995; Cathedral of Valaam Saints. SPb., 1999.
Vladimir. Dobrokhotov V. Monuments of antiquity in Vladimir-Klyazemsky. M., 1849; Joasaph, hierom... Church-historical description of the Vladimir monuments. Vladimir, 1857; he is... Brief information about the holy saints of God and locally revered ascetics of piety, whose holy relics rest in the churches of the Vladimir diocese. Vladimir, 1860.
Vologda. , ep. Topographic list of the holy Vologda miracle workers with the designation of their place of residence or the location of their holy relics // Vologod. EB. 1864. Arr. No. 1; nine; Mordvinov V... Lives of the Holy Saints of God, Resting within the Vologda Diocese. M., 1879; John (Veruzhsky), hierom... Historical legends about the life of the saints who asceticised in the Vologda diocese, glorified by the whole Church and locally venerated. Vologda, 1880. M., p; Konoplev N. Saints of the Vologda Territory. M., 1895.
Volyn. F., priest. Essays from the history of the Orthodox Church and ancient piety in Volyn, set out in the biographies of the saints of Volyn and other Orthodox saints who were closely involved in the historical fate of the Volyn land. Zhitomir, 1878; he is. Orthodoxy in the west of Russia in its closest representatives, or Paterik Volyno-Pochaevsky. M., 1888.
Glinskaya desert. , schema... Glinskaya desert. M., 1992; he is. Glinsky patericon. M., 1997.
Georgia. Ioseliani P. Biographies of Saints Glorified by the Georgian Orthodox Church. Tiflis, 1850; Sabinin M., priest Complete biography of the saints of the Georgian Church. SPb., 1871-1873.
Zadonsk, Yelets. Zadonsk and Yelets ascetics. B. m., B. G.
Ivanovo. Damascene. Book. 2.
Kazan. Zhuravsky A. Biography of the new Kazan martyrs. The year is 1918. M., 1996; New Martyrs of Raif / Ed. Kazan. diocese. M., 1997.
Kazakhstan. [Queen V.] Cross on a red cliff. M., 1996.
Kiev. Kiev-Pechersk Paterik, or Legends about the life and exploits of the saints of the Kiev-Pechersk Lavra. K., 19033; ed. Archeogr. commission. SPb., 1911; Samuel (Mislavsky), Metr... A brief historical description of the Kiev-Pechersk Lavra. K., 1795, 18175; , Met. Description of the Kiev-Pechersk Lavra with the addition of various letters and extracts explaining it, as well as plans of the Lavra and both caves. K., 1826, 18473; Brief legends about the life and exploits of the holy fathers of the Far Caves of the Kiev-Pechersk Lavra. K., 1906.
Kostroma. The Saints of God and the Kostroma Ascetics: Their Life, Deeds, Death and Miracles. Kostroma, 1879.
Crimea. D. Lives of the saints Tauride (Crimean) miracle workers. M., 1878; Donenko N., prot. Enduring to the end: Priests of the Crimean Diocese of the 30s. Simferopol, 1997.
Kursk. Kursk patericon. Kursk, 1911. Issue. 1.
Moscow. About the saints of God, the Moscow miracle workers. M., 1879; Poselyanin E. Moscow patericon. M., 1912; Joseph (Shaposhnikov), hierom... Moscow patericon. M., 1991; Damascene. Book. 2; , protode... Moscow clergy on the eve and beginning of the persecution, 1917-1922. M., 1999; he is... Professors of the Moscow Theological Academy in the networks of the GULAG and the Cheka. M., 1999; he is. Academic stratilates. M., 1999.
Moore. The first Murom collection. Moore, 1993.
Nizhny Novgorod. Damascene... Book. 1.
Novgorod. The historical description of the Novgorod shrine, contained in the St. Sophia Cathedral, in churches and nearby monasteries, with a short legend about the holy miracle workers, ancient icons and memorable things kept in the sacristy of the Novgorod St. Sophia Cathedral. SPb., 1847; Makariy (Mirolyubov), archim... Archaeological description of church antiquities in Novgorod and its environs. M., 1860; , priest Historical information about the holy saints of God, who openly and secretly repose in the St. Sophia Cathedral, Novgorod churches and surrounding monasteries, and about the ancient holy icons glorified by miracles. Novgorod, 1861; Tolstoy M.V. Novgorod month. M., 1862; Krasnyansky G., priest. Months (saints) of Novgorod saints of God, who openly and secretly repose in cathedrals, churches, chapels and monasteries not only in Novgorod, its immediate environs, but also in the entire Novgorod diocese with historical, chronological and geographical information about the places of their repose and an index of miraculous saints icons. Novgorod, 1876; Concordin An., Priest. Lives of the saints, the saints of God, resting in the St. Sophia Cathedral in Novgorod. Novgorod, 19022.
Oonezhie. [Barsov E. V.] Monks of the Obonezh desert-dwellers. Petrozavodsk, 1868.
Olonets. Dokuchaev-Baskov K. Ascetics and monasteries of the Far North // KhCh. 1885-1891; Nikodim (Kononov), archim... Olonets paterik, or the Legends about the life, exploits and miracles of the monks and god-bearing father of our enlighteners and miracle workers of Olonets. Petrozavodsk, 1910.
Optina Hermitage. Optina Pustyn and her time. Jord., 1970. Serg. P., 1995r; Flowers of Optina Desert. M., 1995; Optina Golgotha: To the Murder of Monks on Holy Easter. M., 1996; Akathist to the venerable father and to the elders who shone forth in Optina. M., 1996; Venerable Optina Elders: Lives and Instructions / Ed. Vvedenskaya Optina Pustyn. [M.], 1998.
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Song. Rudnev V., prot. The Pesnoshsky flower garden: The devotees of piety in the Nikolaevsky Pesnoshsky monastery. M., 1898, 1997p.
Pereslavl. Svirelin A., prot. Lives of the saints of Pereslavl miracle workers. Vladimir, 1889.
Permian. Damascene. Book. 2.
Baltic and northwest. Golikov A., priest, Fomin S. Whitewashed with Blood: Martyrs and Confessors of the North-West of Russia and the Baltic States, 1940–1955: Martyrology of Orthodox priests and clergymen of Latvia, repressed in 1940–1955. M., 1999.
Pskov. A chronological list of the Pskov saints of God, revered since ancient times in Pskov, some of which are included in the Russian Church and in the Church Months, other monuments. is happening only in churches, with their tombs, and others are inscribed only in the Pskov church synodics // Eugene (Bolkhovitinov), Met. The history of the Pskov principality. K., 1831. Part 3, pp. 74–81.
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Rostov. Lives of Rostov saints. B. m., 1865.
Sarov. Abel (Vdovin), hierom... The common Sarov desert and the memorable monks who labored in it. M., 1853, 18844, 1996r.
Samara. The ascetics of the Samara land. Samara, 1995.
Siberia. Putintsev M., prot. Legends about some Siberian devotees of piety. M., 1900; Lives of Siberian Saints: Siberian Patericon. Novosib., 1999.
Simbirsk. Simbirsk Golgotha ​​/ Comp. priest V. Dmitriev. M., 1997.
Smolensk. Historical and statistical description of the Smolensk diocese. SPb., 1864.
Solovki. Solovetsky Paterik. SPb., 1873, 19144. M., 1991r; Nikodim (Kononov), hierom. Faithful and concise calculation, as it was possible to collect the monks Father of Solovetsky, who shone forth in fasting and virtuous exploits, which are known from descriptions, and historical information about their church veneration: Agiol. essays. SPb., 1900.
Suzdal. Fedorov A., prot... Historical collection about the God-saved city of Suzhdal // VOIDR. 1855. Book. 22, p. 117.
Tver. [Dmitry (Sambikin), archbishop]. Tver Patericon: Cr. information about Tver locally revered saints. Kaz., 1907.
Trinity-Sergius Lavra. Tolstoy M.V. Patericon of the Holy Trinity Sergius Lavra. M., 1892; [, archim.]... Trinity Patericon. Serg. P., 1896, 1992r; , protode... Trinity-Sergius Lavra over the past hundred years. M., 1998.
Kharkov. Nicodemus (Rusnak), Met. Collection of services and akathists. H., 1996.
Shuya. Milovsky N. The uncanonized holy cities of Shuya. M., 1893.
Yaroslavl. Yaroslavsky K., priest. List of the saints of God and other persons who labored within the Yaroslavl diocese and are mentioned in various printed and handwritten saints and historical indexes // Yarosl. EB. 1887. No. 20, 22, 23; Tolstoy M.V. Biographies of the saints of God who lived within the current Yaroslavl diocese. Yaroslavl, 1885, 19052; Tolstoy M.V. Lives of the Saints of the Yaroslavl Diocese. Yaroslavl, 1905; Yaroslavl Patericon, or the Lives of the Saints of God Who Fought in the Present Yaroslavl Diocese. Yaroslavl, 1912; Yaroslavl saints of God. Yaroslavl, 1991. [Bibliography. by dep. saints will be given at the end of the dictionary entries of the alphabetical volumes.]