All the saints who have shone in the Russian land. Icon of “All Saints Who Shined in the Russian Land”

Every year the Russian Orthodox Church commemorates the “all-blessed and God-wise saints of God” - All the saints who shone with their lives and deeds in the Russian land and who constantly pray for her (May, part 3, 308-352).

The celebration of the Council of All Saints who have shone in the Russian land, which appeared in the 50s. XVI century and forgotten during the synodal era, was restored in 1918, and from 1946 it began to be solemnly celebrated on the 2nd Sunday after Pentecost.

The central point of the holiday is, of course, the glorification by the Church of the saints who have shone with their virtues in our Fatherland, and a prayerful appeal to them.

The Saints of the Church are our helpers and representatives before God throughout our entire earthly life, therefore frequent appeal to them is a natural need of every Christian; Moreover, turning to Russian saints, we have even greater boldness, since we believe that “our holy relatives” never forget their descendants, who celebrate “their bright holiday of love” (, 495-496).

However, “in Russian saints we honor not only the heavenly patrons of holy and sinful Russia: in them we look for revelations of our own spiritual path” (,), and, carefully peering at their exploits and “looking at the end of their lives,” we try, with with the help of God, “to imitate their faith” (), so that the Lord would continue to not abandon our land with His grace and would reveal His saints in the Russian Church until the end of the century.

From the emergence of Christianity to the priesthood of Metropolitan Macarius of Moscow (+1563)

The history of holiness in Rus' begins, undoubtedly, with the preaching of the holy Apostle Andrew the First-Called (+ 62 or 70) 1 within the boundaries of our present Fatherland, in the future Azov-Black Sea Rus' (, 42; for more details see:, 133-142 and, vol. 1 , 11-54). The Apostle Andrew converted our direct ancestors, the Sarmatians and Tauro-Scythians (, 307; for more details, see:, vol. 1, 54-140), to Christianity, laying the foundation for the Churches, which did not cease to exist until the Baptism of Rus' (, 152). These Churches (Scythian, Kherson, Gothic, Sourozh and others), which were part of the Metropolis of Constantinople (and later the Patriarchate), and among other nations that adopted Christianity, had the Slavs in their midst (, vol. 1, 125-127) . The largest of these Churches, which by its historical continuity and spiritual influence appeared as the foremother of the Russian Church, was the Kherson Church.

The successor to the work of the Apostle Andrew in Chersonesos was the Hieromartyr Clement, an apostle from the 70s, a disciple of the Apostle Peter, the third Bishop of Rome. Having been exiled there in 94 by Emperor Trajan for converting many noble Romans to Christianity, Saint Clement “found about 2 thousand Christians among the many communities and churches of Crimea as the spiritual heritage of the Apostle Andrew” (, 155-157; , 51). In Chersonesos, Saint Clement died a martyr around 100 6 during the persecution of the same Trajan (, vol. 1, 110; , 51).

Veneration of the Hieromartyr Clement in Chersonesos in the 2nd-9th centuries. ( , 158) passed into the 10th century. and to Kievan Rus. His relics, miraculously surviving, were kept in the Church of the Holy Apostles in Chersonesus. In 886 they were transferred by Saint Cyril, the enlightener of the Slavs, to Rome; part of them remained in place and later, at the Baptism of Rus', was placed by Equal-to-the-Apostles Vladimir in the Church of the Tithes in Kiev, where the chapel of St. Clement soon appeared (, 155,158;, 51;, vol. 2, 50-51).

Of all the saints of the Kherson Church, those who arrived in Crimea in the 4th century deserve the greatest attention. for the establishment and spread of Christianity, bishops known as the “seven-numbered saints of Kherson”: Basil (+ 309), Ephraim (+ about 318), Eugene (+ 311), Elpidiy (+ 311), Agathodorus (+ 311), Epherius (+ ca. 324) and Capito (+ after 325). The Church celebrates their memory on one day - March 7. This is the first conciliar memory of the saints who shone in the lands of our Fatherland, and therefore the day of their memory can be considered a prototype of the general church memory of All Russian Saints, which appeared only in the 16th century.

Of the ecumenical saints, now especially revered by the Russian Church and associated by their exploits with the Kherson Church, the following should be mentioned:

Almost immediately after the Baptism of Rus', in 988, the newborn Church revealed to the entire Orthodox world its children, who became famous for their godly lives, as a kind of response to the preaching of the Gospel in Rus'. The first saints canonized by the Russian Church were the sons of Prince Vladimir - the passion-bearers Boris and Gleb, who suffered martyrdom from their brother Svyatopolk in 1015. National veneration of them, as if “anticipating church canonization,” began immediately after their murder (, 40). Already in 1020, their incorruptible relics were found and transferred from Kyiv to Vyshgorod, where a temple was soon erected in their honor. After the construction of the temple, the head of the Russian Church at that time, the Greek Metropolitan John I, with a council of clergy in the presence of the Grand Duke (the son of Equal-to-the-Apostles Vladimir - Yaroslav) and in the presence of a large crowd, solemnly consecrated it on July 24, the day of the death of Borisov, and placed in it the relics of the newly-minted miracle workers and established to celebrate this day annually in memory of them together" (, book 2, 54-55). Around the same time, around 1020-1021, the same Metropolitan John I wrote a service to the martyrs Boris and Gleb, which became the first hymnographic creation of our Russian church writing (, book 2, 58, 67; , 40).

The second saint solemnly canonized by the Russian Church was the Monk Theodosius of Kiev-Pechersk, who died in 1074. Already in 1091, his relics were found and transferred to the Assumption Church of the Pechersk Monastery - local veneration of the saint began. And in 1108, at the request of the Grand Duke Svyatopolk, his church-wide glorification took place (, 53).

However, even before the church glorification of Saints Boris, Gleb and Theodosius in Rus', they especially revered the holy first martyrs of Russia Theodore the Varangian and his son John (+ 983), the holy Equal-to-the-Apostles Grand Duchess Olga (+ 969) and, a little later, the holy baptist of Rus' - the Grand Duke Vladimir (+ 1015).

The early veneration of the holy martyrs Theodore and John is evidenced by the fact that the famous Church of the Tithes, founded in 989 and consecrated in 996, was erected by the holy Prince Vladimir precisely at the site of their murder (, book 2, 35; , 40). In 1007, the discovered relics of Princess Olga were solemnly placed in the Tithe Church. It is likely that from the same time it was established to celebrate her memory on July 11 - the day of her repose; later her canonization was carried out (, book 2, 52-53).

The veneration of Equal-to-the-Apostles Prince Vladimir on the day of his death, July 15, began undoubtedly in the first quarter of the 11th century, for the laudable “Word” of St. Hilarion in his honor, containing a number of prayerful addresses to Vladimir, “naturally suggests that his holiness was already recognized then Church" (, book 2, 55). Church-wide veneration of him, presumably, began soon after the Battle of the Neva, won over the Swedes on the day of memory of the holy prince (, 91). In the same XIII century, in some manuscripts, a service to Saint Vladimir is already found (, book 2, 58 and 440).

Subsequently, already in the XI-XII centuries. The Russian Church revealed so many saints to the world that, perhaps, by the middle of the 12th century. could celebrate their common memory. However, despite the subsequent increase in the veneration of saints in the 13th-15th centuries, until the beginning of the 16th century there could be no talk of such a holiday in the Russian Church for the following reasons:

1. Until the middle of the 15th century. The Russian Church was only one of the metropolises of the Church of Constantinople, which, naturally, made it difficult to resolve a number of local church issues, such as, for example, the glorification of this or that saint and the establishment of celebrations for him throughout the Russian Church. Moreover, the proposal for an annual celebration of the memory of All Russian Saints would hardly have found sympathy among the Greek metropolitans who led the Russian Church until the mid-13th century. Namely, the Kyiv Metropolitans had the right to solemnly establish new church holidays (, 35).

2. The Mongol-Tatar yoke, which lasted in Rus' for about two and a half centuries, of course, set completely different tasks for our Church, far from the creative understanding by the Russian people of the foundations of national holiness.

3. In the Church of Constantinople itself, the holiday in honor of All Saints was established only at the end of the 9th century. and at the beginning of his appearance he was celebrated there with special solemnity. The Russian Church, which after Epiphany adopted all the main holidays of the Church of Constantinople, also celebrated celebrations in honor of All Saints, which was quite sufficient given the presence of a small number of its national saints: their memory could be celebrated on this very day.

Some changes, however, began to occur after the Russian Church became autocephalous in 1448. Of particular importance in the historical process of establishing the day of remembrance of All Russian Saints belongs to the primates of the Novgorod department of the Russian Church, many of whom were later glorified in the rank of saint.

Veliky Novgorod, already from the time of the establishment of the bishop's see there in 992, was known as the largest center of spiritual education in Rus'. Moreover, the main concern of the Novgorod rulers (especially starting from the 15th century) was the collection of ancient manuscripts, mainly of a liturgical nature, as well as the creation of new hymnographic monuments, dedicated first to the Novgorod saints, and later to many saints throughout the Russian land (, 31-33). Here, special mention should be made of Saint Euthymius (+ 1458), Saint Jonah (+ 1470) and Saint Gennady (+ 1505).

The first in 1439 established the celebration of the Novgorod saints, and a little later invited the famous spiritual writer of that time, the Athonite hieromonk Pachomius the Serb (Logothetus), who worked there and under Saint Jonah, to Veliky Novgorod to compile services and lives of the newly canonized saint. And if the main concern of Saint Euthymius was the glorification of the saints of the Novgorod land, then his successor, Saint Jonah, already glorified the “Moscow, Kiev and eastern ascetics” and “under him, for the first time, a temple was built on Novgorod land in honor of St. Sergius, abbot of Radonezh” (, 91 -92).

Also, St. Gennady, thanks to whom the first Slavic handwritten Bible was collected, “was an admirer of Russian saints, for example, St. Alexis” and “with his blessing the lives of St. Savvatius of Solovetsky and Blessed Michael of Klopsky were written” (, 90-91).

However, the first official church establishment of the day of remembrance of All Russian Saints is associated with the name of another Novgorod saint - Macarius, in 1542-1563. head of the Russian Orthodox Church.

From the holiness of Metropolitan Macarius of Moscow (+1563) to the Local Council of the Russian Orthodox Church 1917-1918.

In 1528-1529 nephew of the Venerable Joseph of Volotsk, monk Dosifei Toporkov, working on the correction of the Sinai Patericon, in the afterword he composed, lamented that, although the Russian land has many holy men and women worthy of no less veneration and glorification than the eastern saints of the first centuries of Christianity, yet they “due to our negligence we are despised and not given over to scripture, even if we ourselves are our own” (, 74; , 275). Dosifei carried out his work with the blessing of the Novgorod Archbishop Macarius, whose name is mainly associated with the elimination of that “neglect” towards the memory of Russian saints, felt by many children of the Russian Church at the end of the 15th - beginning of the 16th centuries.

The main merit of Saint Macarius was his many years of painstaking and tireless work in collecting and systematizing the entire hagiographic, hymnographic and homiletical heritage of Orthodox Rus', known by that time. For more than 12 years, from 1529 to 1541, Saint Macarius and his assistants worked on compiling a twelve-volume collection, which went down in history under the name of the Great Macarius Four Menaions (, 87-88; , 275-279). This collection includes the lives of many Russian saints who were revered in different parts of our state, but who did not have church-wide glorification. The publication of a new collection, compiled according to the calendar principle and containing the biographies of many Russian ascetics of piety, undoubtedly accelerated the process of preparing the first glorification in the history of the Russian Church for the widespread veneration of a whole host of saints.

In 1547 and 1549, having already become the First Hierarch of the Russian Church, Saint Macarius convened Councils in Moscow, known as the Makariev Councils, at which only one issue was resolved: the glorification of Russian saints. Firstly, the question of the principle of canonization for the future was resolved: the establishment of the memory of universally revered saints was henceforth subject to the conciliar judgment of the entire Church (, 103). But the main act of the Councils was the solemn glorification of 30 (or 31) 18 new church-wide and 9 locally revered saints (, 50).

At the Council of 154719 the following were canonized:

1) Saint Jonah, Metropolitan of Moscow and All Rus' (+ 1461);
2) Saint John, Archbishop of Novgorod (+ 1186);
3) Venerable Macarius of Kalyazin (+ 1483);
4) Venerable Paphnutius of Borovsky (+ 1477);
5) Righteous Grand Duke Alexander Nevsky (+ 1263);
6) Venerable Nikon of Radonezh (+ 1426);
7) Rev. Pavel Komelsky, Obnorsky (+ 1429);
8) Rev. Michael of Klopsky (+ 1456);
9) Rev. Savva of Storozhevsky (+ 1406);
10-11) Saints Zosima (+ 1478) and Savvaty (+ 1435) of Solovetsky;
12) Venerable Dionysius of Glushitsky (+ 1437);
13) Rev. Alexander of Svirsky (+ 1533).

The holiday was first set on July 17, as the closest day to the memory of the holy Equal-to-the-Apostles Prince Vladimir (July 15). However, later the date of the celebration of the memory of All Russian Saints changed several times. It was performed both on the first Sunday after Elijah’s day, and on one of the weekdays before All Saints Sunday.

In the very near future after the Moscow Makariev Councils, “many lives of Russian saints, or their new editions, services, words of praise appeared in Russia; icons of Russian saints are being painted more intensively, churches are being built in their honor, discoveries of the relics of Russian saints are being made” (, 279- 289). Naturally, the establishment of a holiday in honor of all Russian saints required the writing of a service for this holiday. This difficult task was carried out by the monk of the Suzdal Spaso-Evthymius Monastery Gregory, who left to the Russian Church “a total of up to 14 hagiological works about individual saints, as well as consolidated works about all Russian saints” (, 50-51,54).

Very little historical information has been preserved about the personality of the Suzdal monk Gregory, and it is very divergent from each other. In modern church-scientific literature it is believed that he was born around 1500, began his hagiological activities in the Spaso-Evthymius Monastery around 1540, and in 1550 he wrote “Service to All Russian Saints” and “Eulogy” to them (, 54 ; , 297).

The service to the “new miracle workers” of Russia was “a new factor in Russian liturgical writing” and “the oldest protograph of all later editions up to the “Service to All Saints Who Have Shined in the Russian Land,” compiled at the Council of 1917-1918 and printed by the Moscow Patriarchate in 1946 with the necessary changes and additions" (, 228-229; 21, 54).

Lists of services and words of praise to All Russian Saints became widespread already in the 16th century. However, they were first published in printed form only in the first half of the 18th century. ( , 296). In general, after a great spiritual upsurge in Russian society caused by the Moscow Councils of 1547 and 1549, by the end of the 16th century. The holiday of All Russian Saints began to be forgotten and celebrated only in certain corners of Russia. This sad trend in the 17th century. began to intensify, and as a result, during the Synodal period, the veneration of the Feast of All Russian Saints in the Russian Church was finally consigned to oblivion and was preserved only by the Old Believers (, 50; , 296).

To clarify the reasons for such historical nonsense, a special historical and theological study is probably required.

Local Council of the Russian Orthodox Church 1917-1918.

The events of the restoration of the celebration of the day of remembrance of All Russian Saints historically coincided with the restoration of the Patriarchate in the Russian Church.

In the pre-conciliar period, the Holy Synod had no intention of resuming the celebration, which appeared in the distant 16th century. On July 20, 1908, Nikolai Osipovich Gazukin, a peasant from the Sudogodsky district of the Vladimir province, sent a petition to the Holy Synod to establish an annual celebration of “All Russian Saints, glorified from the beginning of Rus'” with a request to “honor this day with a specially composed church service.” The request was soon rejected by the synodal resolution on the grounds that the existing holiday of All Saints also includes the memory of Russian saints (, 427).

Nevertheless, at the Local Council of the Russian Church in 1917-1918. the holiday was restored. The merit of the restoration and subsequent veneration of the day of memory of All Russian Saints mainly belongs to the professor of Petrograd University Boris Aleksandrovich Turaev and the hieromonk of the Vladimir Nativity Monastery Afanasy (Sakharov).

Turaev’s report, approved by the department, on August 20, 1918 was considered by the Council, and finally, on August 26, on the name day of His Holiness Patriarch Tikhon, a historical resolution was adopted: “1. The celebration of the day of remembrance of All Russian Saints, which existed in the Russian Church, is being restored. 2. This celebration takes place on the first Sunday of Peter's Lent" (, 427-428; , 7).

The Council decided to print the corrected and expanded Service of Monk Gregory at the end of the Colored Triodion. However, B.A., who hastily took up this work. Turaev and Hieromonk Afanasy soon came to the conclusion that it was possible to borrow only the smallest part from the service of the monk Gregory, while everything else needed to be composed anew, “partly by composing completely new chants (this work was undertaken mainly by B.A. Turaev), partly choosing the most characteristic and best of the existing liturgical books, mainly from individual services to Russian saints (this work was done by Hieromonk Athanasius)" (, 7-8).

The initiators of restoring the memory of All Russian Saints really wanted to “carry out the service they had compiled through the Council,” which was about to close. Therefore, not yet fully prepared, on September 8, 1918, at the penultimate meeting of the liturgical department of the Local Council, the new service was reviewed, approved and transferred for subsequent approval to His Holiness the Patriarch and the Holy Synod (, 9). On November 18, after the closure of the Local Council, Patriarch Tikhon and the Holy Synod blessed the printing of the new Service under the supervision of Metropolitan Sergius (Stragorodsky) of Vladimir and Shuisky, which was carried out until the end of 1918 in Moscow with great difficulties. Finally, on December 13 of the same year, a decree was sent to all diocesan bishops on the restoration of the day of remembrance of All Russian Saints, and on June 16, 1919, a printed text of the service was sent with instructions to perform it on the next Sunday upon receipt (, 428-429).

Unfortunately, due to the events of the 1917 revolution, the holiday restored by the Council was again almost quickly forgotten, as had happened before. This time it was mainly due to the persecution brought against the Russian Church in the 20th century. In addition, on July 23, 1920, B.A. died. Turaev, who really wanted to continue to work on adding and correcting the hastily compiled service (, 9), and Archimandrite Afanasy, in his humility, did not dare to take on such responsible work alone.

However, the restored holiday was not allowed by Divine Providence to be forgotten again. And the persecution brought against the Russian Church in an amazing way only helped its widespread spread.

From the Local Council of the Russian Orthodox Church 1917-1918. until now

Finally, there, in prison, on November 10, 1922, on the day of the repose of St. Demetrius of Rostov, the copyist of the lives of saints, the celebration of All Russian Saints was celebrated for the first time, not on Sunday and according to the corrected service (, 10).

On March 1, 1923, in the 121st solitary cell of the Tagansk prison, where Vladyka Afanasy was awaiting exile to the Zyryansk region, he consecrated a camp antimension in honor of All Russian Saints for his cell church (, 68 and 75; , 10).

The above events further strengthened Saint Athanasius in the idea that approved by the Council of 1917-1918. The service to All Russian Saints needs to be supplemented further, “and at the same time there appeared” the idea of ​​the desirability and necessity of establishing one more day for the general celebration of all Russian saints, in addition to that established by the Council" (, 10). And indeed: the holiday of All Russian Saints according to His significance for the Russian Church fully deserves that the service for him be as complete and festive as possible, which, according to the Church Charter, cannot be achieved if it is performed only once a year and only on Sunday - on the 2nd week after Pentecost In addition, on this day, in many places in Russia, celebrations are held in honor of local saints; the Russian monastery on Athos and its metochions celebrate on this day, together with the whole of Athos, the celebration of the All Saints of Athos; finally, on this same day the memory of the saints of the Bulgarian Church and Churches of the Czech lands and Slovakia, which puts in a difficult position those Orthodox Russian people who, by God's Providence, live in these Slavic countries and lead their church life in the bosom of fraternal Local Churches. According to the Charter, it is impossible to combine the celebration of All Russian Saints with the above-mentioned local celebrations, which cannot be postponed to another day. Therefore, “with urgent necessity, the question arises of establishing a second, immutable feast of All Russian Saints, when in all Russian churches” only one full festive service could be performed, unhampered by any other” (, 11 and 17).

The time for the second celebration of All Russian Saints was proposed by Saint Athanasius on July 29 - the day after the memory of the holy Equal-to-the-Apostles Grand Duke Vladimir, the Baptist of Rus'. In this case, “the feast of our equal-to-the-apostle will be, as it were, a pre-feast of the feast of All Saints who flourished in that land into which he sowed the saving seeds of the Orthodox faith” (, 12). Saint Athanasius also proposed, on the day after the holiday, to remember “the many-named host, although not yet glorified for church celebration, but great and wondrous ascetics of piety and righteous people, as well as the builders of Holy Rus' and various church and government figures,” so that, thus, the second the celebration of All Russian Saints was solemnly celebrated throughout the Russian Church for three days (, 12).

Despite such grandiose plans of the saint-songmaker regarding the holiday he revered, until 1946 the Russian Church did not have the opportunity not only to celebrate the solemnity of its saints twice a year, but also could not honor this memory everywhere. The printed Patriarchal Service of 1918 “went through the hands of the participants of the Council... and did not receive wide distribution,” becoming in a short time a rarity, and “manuscript copies (from it) were in very few churches,” and the rest did not have it at all (, 86 ). It was only in 1946 that the “Service to All Saints Who Shined in the Russian Land,” published by the Moscow Patriarchate, was published, after which the widespread celebration of the memory of All Russian Saints began in our Church.

Nevertheless, after the holiday service was published, work on its correction and addition did not end. The author of most of the hymns, Saint Athanasius, continued to work on the service until his blessed death in 1962.

Today, the Feast of All Saints, who shone forth in the Russian land, in the Russian Church is one of the most solemn days of the entire church year. However, it seems that the holiday service could still be supplemented. Saint Athanasius at one time proposed to enrich it with three specially composed canons: “1) for a prayer service on the theme: by the miracle of God and the exploits of saints, Holy Rus' was built, 2) to the Mother of God for matins on the theme: the Protection of the Mother of God over the Russian Land and 3) a special canon for a memorial service according to the ascetics of piety, performed on the very holiday after Vespers, on the eve of their commemoration" (, 15).

The main unfulfilled desire of Saint Athanasius regarding the service of All Russian Saints still remains the absence in it of a special “Word of praise in memory of All Saints who shone in the Russian land.” In 1955, Bishop Afanasy wrote about this to his friend, Archimandrite Sergius (Golubtsov), a teacher at the Moscow Theological Academy: “... I have long come to the idea that... (in) our service it should be mandatory to read the “Word of Praise at the Council of All Russians” saints", in which all Russian saints would be remembered by name (with the exception of the Pechersk saints, of whom the more famous ones should be remembered). Moreover, the praise of each saint from one, two, no more than three phrases should be not so much the fruit of the oratorical talent of the compiler. These praises should be composed of the characteristics of our saints, selected from chronicle reviews about them, from ancient lives and other monuments. Praises should be compiled, as far as possible, from the exact expressions of the monuments. The “word of praise” should not be composed, but composed. Isn’t there Among the students of our academy is a talented and reverent preacher (and at the same time a historian), who would take the topic as a candidate’s essay: “A word of praise for the Council of all saints who have shone in the Russian land”? If it were possible to carry out my idea, I, for my part, would give some more advice and instructions" (, 50-51). Saint Athanasius considered it appropriate to read this “Word” into five articles (parts) at different places of service: before the Six Psalms, after the sedalna according to the 1st and 2nd verses, after the sedalna according to the polyeleos and according to the 3rd canon of the canon (, 108, 110-111, 115, 124). According to the 6th canon of the canon, the Bishop hoped to subsequently read the synaxarium during the service " about the establishment and significance of this holiday" (, 15 and 133). In the modern version of the service (see: May, part 3, 308-352; , 495-549) these readings are absent.

However, despite this, the service to All Russian Saints in its current state should be recognized as one of the most significant phenomena in the history of Russian church hymnography, because it has many obvious advantages. Firstly, in the service the feat of the Russian saints is revealed in all possible completeness and shown from various sides. Secondly, in its musical content (the use of all eight voices, many similar voices, including very rare ones, etc.) the service surpasses even many Twelfth holidays.

Thirdly, the liturgical innovations contained in the service do not seem somehow superfluous and far-fetched, but, on the contrary, give it a restrained flavor and internal integrity, without which the service would be clearly incomplete and would not seem as festive as it is now. Finally, each hymn of the service contains the main thing: the sincere love and genuine reverence of its authors for the saints glorified in it, and this is the main thing not only in hymnography, but in general in the service of the Church of Christ, without which human life loses all meaning.

One should also recall the wish of Saint Athanasius to celebrate the All Russian Saints at least twice a year, which he himself strictly did until the end of his life (, 137-138). Indeed, such a Feast fully deserves to be celebrated by the Russian Church not only on the 2nd Sunday after Pentecost, but also on some specially chosen day. Here, too, in our opinion, it is worth taking advantage of the wishes of the saint-song-maker, and for the second time the celebration of All Russian Saints will reign for three days: July 15 (the day of remembrance of the Holy Equal-to-the-Apostles Prince Vladimir as a pre-celebration), July 16 (the holiday itself) and July 17 ( celebration of the holiday and commemoration of unglorified ascetics of piety and church and state leaders of Russia). Moreover, on these days the Church does not celebrate the great saints, and the services of ordinary saints can be performed at Compline.

Notes:

1) Different sources offer different datings (cf., for example, 143 and vol. 1, 368).

2) In addition to the Apostle Andrew, the apostles Bartholomew and Thaddeus (in Armenia) and Simon the Zealot (in Georgia) preached in the territory of future Rus' (, 153-154).

3) The direct assistants of the Apostle Andrew were the apostles from the 70: Stachy, Amplius, Urvan, Narcissus, Apellius and Aristobulus (, 144).

4) For a detailed history of these Churches, see, vol. 1, 107,112-113,122-123.

5) According to other sources, in 99 (, 157).

6) According to other sources, in 101-102. ( , 157).

8) For a more complete list of saints who labored or died on the territory of our future Fatherland, see:, 307-309 and, book. 1, 368-369.

The church calls saints people who have received church veneration for special merits before God, who have become famous for their deeds of Christian love and piety. “The saints are the sons of God, the sons of the Kingdom, joint heirs of God and joint heirs of Christ. Therefore I honor and glorify the saints...” wrote John of Damascus. The veneration of saints dates back to the first centuries of Christianity. It was confirmed and consolidated by the acts of the Seventh Ecumenical Council, held in Nicaea in 787: “We call on the saints to mediate between God, so that they pray to Him for us; We call them not as any gods, but as His friends who serve Him, praise Him and worship Him.

We require their help not because they can help us with their own strength; but since through their intercession they ask us for grace from God” 3. The Byzantine iconography of saints was based on powerful layers of spiritual literature, works deep in thought and bright in form, created by the greatest thinkers and writers of the Christian Church. Having adopted the Orthodox faith from Byzantium in the 10th century, Ancient Rus' began to worship its saints, whose host by this time included many ascetics. Among them, in addition to the apostles, disciples and followers of Christ, there were church teachers, monks, martyrs and other righteous people, famous for their virtues and deeds of faith. With the adoption of Christianity by Russia, they extended their protective cover over it.

The Byzantine Saint Nicholas (?–345), bishop of the city of Myra in Lycia, became the most revered saint of the Russian Church. Many legends, tales, and spiritual poems are dedicated to him. In them, he acts as a quick helper in a variety of troubles, a guardian of sailors and travelers. He is “the representative and intercessor of all, the comforter of all the sorrowful, the refuge of all those in trouble, the pillar of piety, the champion of the faithful.” Hopes for help after death were pinned on Saint Nicholas. Saints Basil the Great (329–?) and John Chrysostom (347–?), who became famous for their tireless work in organizing the foundations of life and strengthening the church, developing monasteries and ascetic practice, and fighting heresies, were also widely revered.

Their main writings were known in Russia. The saints were especially revered as the creators of the order of the liturgy - the main divine service of the Christian church. Basil the Great and John Chrysostom almost always represent the face of the holy fathers in the Deesis row of the Russian iconostasis, their images are placed on the Royal Doors. They became high models for the pastors of the Russian Church, their theological writings formed the basis of Russian spiritual life. Almost as beloved as Nikola was the Cappadocian warrior-martyr George, who endured severe torture for the Christian faith and was beheaded under the emperor Diocletian (3rd century). His veneration in Rus' was widespread. In the church calendar, two memorable days are allocated for him: spring, April 23 / May 6, and autumn, November 26 / December 9.

Numerous works of spiritual literature are dedicated to Saint George the Victorious; cities and princes were named after him, and hopes were pinned on him to protect his native land from enemies. One of the events in the life of the saint, associated with his victory over the serpent, became especially famous. In the popular consciousness, the image of Saint George the serpent fighter began to be associated with the ideas of military feat, victory over the forces of evil and, in general, the saving power of the Christian faith. The abbot of the Sinai Monastery, Saint John Climacus (VI century), enjoyed great veneration in Rus'. He received his nickname for his essay “The Ladder of Paradise,” which became a guide for many generations of Russian monasticism. In it, Saint John presented the life of a monk in the image of a staircase leading to heaven, the path which requires constant spiritual and physical stress and self-improvement.

The Byzantine holy martyrs brothers Florus and Laurus, Paraskeva and Anastasia, Kozma and Damian and a long series of other heroes of the faith became the beloved saints of the Russian people, their heavenly patrons and helpers in life and work. The deep experience of their exploits became the spiritual basis from which Russian national holiness was born and developed. Less than a century passed after the Baptism of Rus', and its own righteous people began to appear in the depths of Russian religious life. They went to God in different ways: some - remaining in the world, others - going to monasteries. The beginning of Russian holiness is associated, first of all, with Kiev - the capital city of Rus'. The first Russian saints were Boris and Gleb, the sons of the Kyiv Grand Duke Vladimir, who baptized Rus'. In 1015, they were killed by order of their half-brother Svyatopolk, who saw them as rivals in the struggle for the princely throne after the death of their father.

In 1071, Boris and Gleb were elevated to the rank of saints. The veneration of the martyred brothers quickly spread throughout the Russian land and beyond. In the period preceding the Tatar-Mongol conquest (until the middle of the 13th century), the day of remembrance of the holy princes Boris and Gleb was considered one of the great holidays of the year. They entered the consciousness of the Russian people as an example of self-sacrifice, courage, kindness and brotherly love. They were revered as patrons and defenders of newly baptized Rus', an example of princely holiness. On icons depicting holy princes painted in subsequent centuries, the brothers always appear first among them (icon “Pokrov”, cat. 292, ill. 130, fold of Procopius Chirin, cat. 304, ill. 134 ). In their feats of spiritual fortitude, humility and devotion to God, Boris and Gleb became an example for new generations of Russian princes. Since the 16th century, their images appear as part of the Deesis ranks of temple iconostases, where the brothers appear before the throne of the Lord in prayer for the human race, following the apostles and saints .

Another type of holiness, born in this era, is monastic holiness. Greek-type monasteries began to arise in Kiev immediately after the Baptism of Rus, but they began to be founded most actively after the emergence of the Dormition Kiev-Pechersk Monastery in 1051, which became the standard for followers of later centuries and who showed Russian Orthodoxy high examples of spiritual service and achievement. About fifty bishops emerged from the walls of the monastery, carrying his preaching and rules to different parts of Rus'. Its founders, Saints Anthony and Theodosius, following the ideals of the great Palestinian ascetics of the first centuries of Christianity, embodied the type of monk succinctly characterized by the famous researcher of Russian holiness G. P. Fedotov, who wrote about Saint Theodosius: “The Light of Christ, as it were, shines from the depths of his spirit, measuring the meaning of deeds and virtues by the gospel measure.

That's how the reverend remained. Theodosius in the history of Russian asceticism, as its founder and image: a teacher of spiritual fullness and integrity where it follows, like the foolishness of humility, from the Gospel image of the humiliated Christ" 4. Descendants will compare their names with the names of the founders of monasticism - Anthony the Great (251– 356) and Theodosius the Great (424–529). The legendary Alypius, the first icon painter of pre-Mongol Russia known by name, also came from the Kiev-Pechersk Monastery5. The Life calls him an imitator of the Evangelist Luke, who painted the first icon of the Mother of God. The Kiev-Pechersk Patericon emphasizes the high spiritual virtues of the icon painter. A typical story is about the healing of a leper, whom he cured by smearing his wounds with paints of different colors. After his death, Alypius was canonized. The later version of his Life says that with his miraculous icons he united heaven and earth6. The canonization of a righteous person was not always the same.

Most often, his all-Russian veneration was preceded by local glorification. Thus, Saint Alexander Nevsky began to be venerated in the Vladimir land in the 13th century, and his all-Russian canonization occurred only in the middle of the 16th century. The church celebration of the memory of the holy youth Artemy Verkolsky, who died in 1545, was established around 16197, but the residents of the Arkhangelsk village of Verkola began to venerate him approximately forty years after the death of the boy. There are many similar examples. When church veneration of the saint was established, the day of his memory was established, and his name was entered into the church calendar. A written life was compiled. An icon image was necessarily created. It could be written on the basis of verbal portraits passed down from the memories of contemporaries, or it could reproduce the appearance of the saint revealed during the opening of his relics.

These spiritual portraits were painted according to tradition and principles long established in Byzantine iconography and literature. An example is the icon portrait of St. Cyril of Belozersky, painted shortly after his death (cat. 143, ill. 65). The first icon of a saint often became his gravestone image. Thus, the basis of one of the variants of the iconography of the holy brothers Boris and Gleb was the image placed on their gravestone shrines 8. Here, the type of icons of selected saints, widespread in Byzantine art, was used - standing in a row, frontally, with crosses and their attributes. This tradition is followed by the famous icon of the 14th century - one of the most striking and significant works of ancient Russian icon painting (cat. 7, ill. 1). On it, the martyred brothers appear standing side by side, facing directly towards the person praying.

They are dressed in princely clothes, their hands clutch crosses (symbols of their faith and martyrdom) and swords (instruments of martyrdom and military attributes). In the similarity of poses, gestures and appearance of the brothers - an expression of the commonality of their destinies and the inextricable connection in life and death; in beauty and perfection of appearance - evidence of high spiritual virtues. The figures of the holy princes occupy almost the entire surface of the icon, their elbows are slightly apart, as if closing in a protective gesture. They are “the hope and support of the Russian land, double-edged swords.” From the ancient period of Russian history, which preceded the Tatar-Mongol conquest, the names of many saints who became famous in different lands of Russia have been preserved. Among them are Anthony the Roman and Varlaam of Khutyn, revered in Novgorod, Abraham of Rostov, Stylite Nikita of Pereslavl, saints Prince Vladimir and Princess Olga of Kiev Already in this era, the peculiarities of local veneration of saints took shape.

They manifested themselves especially clearly in Veliky Novgorod. Novgorod, a powerful economic and cultural center, rivaled Kiev in its importance for Orthodox Rus'. The veneration of the rulers of the Novgorod church acquired an important place in his spiritual life. Since 1169, when the city turned into a boyar republic, they began to be called archbishops. The archbishop was elected by lot at the veche and enjoyed high authority among the residents. His personality served as an example of high ascetic feat. The Novgorod rulers maintained direct connections with the spiritual hierarchs of Constantinople and Kiev. A disciple of the Monks Anthony and Theodosius of the Pechersk was the Novgorod bishop Nikita (?–1108), who came from the monks of this monastery. Bishop Nifont (?–1157) also came from the Pechersk monks. The activities of the rulers were deeply connected with the historical life of Novgorod, with the problems and aspirations of its inhabitants.

The rulers were the main conciliators in political disputes, “prayer men”, teachers and guardians of the city. Most of the Novgorod rulers are buried in the Hagia Sophia Cathedral - the cathedral church of Novgorod. Twenty bishops who occupied the Novgorod see from the 12th to the beginning of the 16th century were canonized at various times. Among them is Archbishop John (?–1189), whose image is presented on the lid of his shrine from the burial in the St. Sophia Cathedral (cat. 72, ill. 26). An event from Novgorod history that happened in 1170 was associated with his name - the miraculous salvation of the city from the invasion of Suzdal troops thanks to the help received from the icon of Our Lady of the Sign. This episode was embodied in Novgorod icons with unique iconography (cat. 71, ill. 25). The wave of the Tatar-Mongol invasion of the mid-13th century washed away many cities and monasteries in the southern lands of Rus', bringing despair and desolation.

This era gave birth to heroes of the highest courage among the Russian princes. The heir to Saints Boris and Gleb in spiritual fortitude was the holy Prince Mikhail Vsevolodovich of Chernigov, who voluntarily accepted martyrdom for the Christian faith from the Tatar Khan Batu in 1246. Half a century later he was followed by Prince Mikhail Yaroslavich of Tverskoy, executed in 1318 in the Horde by order of Khan Uzbek. Now the centers of spiritual activity are mainly moving north, to the Rostov-Suzdal land. Many devotees develop monastic practice here, found new monasteries, turning them into centers of spiritual enlightenment and culture. Back in the 11th century, Saints Leonty and Isaiah became famous in Rostov, called the apostles of the Rostov land: they sanctified unfaithful people by faith (as it is written in the troparion to Saint Leonty from the Menaion of 1646).

Both came from the Kiev Pechersk Monastery, they were distinguished by their tireless work in the fight against pagans and the establishment of Orthodoxy, meekness and firmness in the faith. In the 13th century, Bishop Ignatius became their heir. These three saints will be recognized as the holy protectors and patrons of Rostov for all subsequent centuries. In the canon of the Rostov saints, written around 1480, they are likened to the great Christian holy fathers Basil the Great, John Chrysostom and Gregory the Theologian. The coming XIV century went down in history as the century of the heyday of Russian monasticism. During this era of great asceticism, more than forty monasteries were founded, in which people became familiar with God and holiness at the cost of great self-denial, physical effort and feats of faith. Despite the terrible impoverishment and devastation of the lands, according to Father Pavel Florensky, “the deep peacelessness that corrupted Rus',” the preaching of brotherly love, mercy and unity was heard louder and louder.

It is associated primarily with the name of St. Sergius of Radonezh. Let us give a capacious and vivid description of him given by Father A. Schmemann: “In the image of St. Sergius (1320–1392), Orthodox holiness is resurrected in all its fullness, in all its light. From going into the desert, through physical asceticism, self-crucifixion, humility to the final illumination of the Tabor Light, to “tasting” the Kingdom of Heaven, Rev. Sergius repeats the path of all the great witnesses of Orthodoxy from its first centuries...” Sergius founded a monastery near Moscow in the name of the Holy Trinity, which quickly became the center of spiritual attraction. Princes and peasants came here for consolation and advice, here warring parties were humbled, here they received a blessing from the saint before the Battle of Kulikovo Dmitry Donskoy. Many disciples and followers of Saint Sergius carried his preaching of love, non-covetousness and the experience of “inner work” to the near and far borders of Rus'.

Among them are Nikon of Radonezh, Savva Storozhevsky, Paphnuty Borovsky, the saint of the Vologda land Dimitri Prilutsky, Kirill Belozersky - the most famous saint of the Russian North, the creator of the monastery, which grew, following the Trinity-Sergius, into the largest theological school. The flourishing of monasticism began with Saint Sergius of Radonezh in The 15th century is probably most associated with the names of Saints Zosima and Savvaty, the founders of the Solovetsky Monastery, who turned it into a powerful center and stronghold of Orthodoxy in Pomerania. The places of exploits and resting places of the reverend fathers become centers of pilgrimage. Over time, their burials turned into true treasuries of art, as was the case, for example, in the monastery of St. Alexander of Svir (1448–1533), founded by him in the Olonets region. By the 18th century, an ensemble of works created by the best Moscow masters had formed here.

A remarkable silver gilded shrine with the image of a saint, donated by Tsar Mikhail Fedorovich and made by craftsmen of the Moscow Kremlin Armory (cat. 238, ill. 105), as well as the cover on the silver shrine, embroidered in the room of Queen Evdokia Lukyanovna (cat. 239, ill. 102 ). The custom of covering coffins with the remains of saints is associated with the Orthodox tradition of hiding holy relics until a future resurrection. A portrait image of the saint was placed on the covers. There could be several such covers on the tomb at the same time. The covers with images of saints Anthony of Pechersk (cat. 41, ill. 13), Cyril of Belozersky (cat. 147), Zosima and Savvaty of Solovetsky (cat. 169, 170, ill. 76, 77) are distinguished by their high craftsmanship. The iconography of the saints is widely and varied. Often their images are surrounded by stamps illustrating the events of their lives.

Among the most striking and significant works are two icons of St. Cyril of Belozersky, created by the famous master of the second half of the 15th and early 16th centuries, Dionysius, and icon painters of his school for the Assumption Cathedral of the Kirillo-Belozersky Monastery (cat. 140, 141, ill. 59, 63). In both icons, his slender figure is like a candle. Saint Joseph of Volotsky said about Cyril: “Like a light shining in the sky in modern times.” The modesty of his appearance recalls a harsh life, devoid of external shine, the main goal of which was high service to God, constant and consistent self-improvement: “The life of the righteous is cruel in this in the world, the work is full, but in the highest there is the most beautiful." The bright face, surrounded by a golden halo, is filled with meekness. On the scroll there are inscriptions calling for maintaining mental and physical purity and unfeigned love, "turning away from evil and nasty deeds..."

In one of the hallmarks of life there is an image of Saint Sergius talking with Saint Cyril. Their conversation is a source of wisdom, an impulse to spiritual achievement, a reminder of continuity in the work of service. “As conversation is created for the creation and correction of souls,” wrote the Monk Nilus of Sora, “differently with the body, but with spiritual love, they are united and united.” Open palms - like opening of souls towards each other. Sometimes the most important events from the life of a saint become the themes of individual icons. This is how, for example, the icons “Vision of St. Sergius” appeared, depicting the appearance of the Mother of God to the monk (cat. 106–108, ill. 51, 52). Since the end of the 16th century, the custom of depicting the monasteries they founded next to ascetics has become widespread. Usually the monastery on the icon is located at the feet of the saint, and the topography and appearance of its buildings are shown quite accurately. Such works are especially common in the 18th and 19th centuries (for example, cat. 188, 193, ill. 84, 88).

These small images, as a rule, were painted in the monasteries themselves or according to their orders. Sometimes, as in the icon of Saints Zosima and Savvaty of Solovetsky, the saints hold their monastery in their hands or humbly offer it to the Lord (cat. 166, ill. 80). Russian ascetics take their place next to the great figures of the entire Orthodox world. They are perceived as the real embodiment of the reasoning of St. Simeon the New Theologian about saints who, following each other from generation to generation, “form, as it were, a golden chain, in which each of them is a link, each is connected with what precedes it in faith, work and love, as if they were the only line to the one God that cannot be broken.” This idea was clearly embodied in icons with selected saints. A typical example of such an icon is “Selected Saints with the Mother of God of the Sign” (cat. 58, ill. 22).

The four saints are depicted standing in a row on a golden background, closely adjacent to one another and facing the worshipers frontally. They are the same height, their silhouettes almost repeat each other, their poses are similar. Their faces are equally stern and detached. This similarity and unity of rhythms is the embodiment of their spiritual unity in faith and firmness. Presented here are Saint John the Merciful, the local saint Varlaam of Khutyn and the holy martyred women Paraskeva and Anastasia. All together they are the reliable and strong defense of Novgorod, its indestructible wall and heavenly shield. And above them is the main shrine of the city, its palladium - Our Lady of the Sign. The Monk Varlaam is placed here among the beloved Christian saints in Rus', especially in Novgorod. He is equal and equal to them and appears before the Lord for the Novgorodians as the patron of this land and at the same time on behalf of all Orthodox saints.

On the icon dating back to 1498 (cat. 283, ill. 125), the saints are placed in two rows. In the lower one - Saint Leonty of Rostov between Saint Anthony the Great and the Prophet Elijah, above them is a row of saints, in which the Novgorod Saints Varlaam of Khutyn and Sergius of Radonezh stand next to Pimen the Great, Theodosius the Great, Euthymius the Great and Onuphrius the Great. National saints are woven into the chain of Byzantine ones and continue it. Since the end of the 15th century, images of Russian saints have been placed in the Deesis ranks of church iconostases, following the martyrs. Most often these are saints Sergius of Radonezh and Kirill Belozersky. In the deesis of the northern lands there are images of Zosima and Savvaty of Solovetsky and Varlaam of Khutyn. Reverends are often represented as standing before Christ or the Mother of God in humble prayers. Often their images are placed on the margins of icons dedicated to Christ or the Mother of God, where they act as holy intercessors for those praying. Typically, such icons are small (Feast day) in size. They were either contributions to a church or monastery, or were created in the monastery itself for parishioners (cat. 135, ill. 57).

Along with monastic and hermit holiness, the spiritual life of Rus' in the 14th–15th centuries also provides an example of another kind of holiness—hierarchical. Church shepherds appear - the organizers of the national church. And the first among them is St. Metropolitan Peter (?–1326). At the age of twelve he became a monk, and in 1308 he was elevated to the rank of metropolitan. His most important merit in this rank was the transfer of the metropolitan see from Vladimir to Moscow, which strengthened the latter’s position among the Russian lands and marked the beginning of its transformation into the spiritual capital of Rus'. Saint Peter predicted the liberation of Moscow from the Tatars and its rise among other Russian lands, so he was revered as the patron of the city and protector from the attacks of the “filthy”. The name of his follower, the holy Metropolitan of Moscow Alexy (1292 (1304?) – 1378), is even more degree is associated with the idea of ​​the reigning city of Moscow: “approval and praise to the city of Moscow.” The third of the most revered Moscow saints is Saint Jonah (?–1461), who took the metropolitan throne in 1448.

His tireless labors were aimed at strengthening the Russian Church and Orthodoxy. He predicted the ruin of the Great Horde and the imminent liberation of Rus' from the Tatar yoke. All three saints are traditionally depicted in cross-shaped holy robes, omophorions and white hoods. Since the end of the 15th century, the images of Metropolitans Peter and Alexy, as well as the image of Saint Leonty of Rostov, have been placed in the Deesis ranks of iconostasis (cat. 201, 202, ill. 93). Later, after the establishment of a common celebration for all three Moscow metropolitans in 1596, they were often presented together (cat. 219–221, ill. 90, 96, 98). Among the Moscow saints, a special place is occupied by Metropolitan Philip, the shepherd-martyr of the era of Ivan the Terrible, who “suffered most cruelly” for the truth of piety and denunciation of the unrighteous actions of the tsar and the oprichnina (cat. 251). One of his best images is embroidered on a cover created in 1590- e years in the workshop of Tsarina Irina Feodorovna Godunova for the tomb of the saint in the Solovetsky Monastery (cat. 250, ill. 107).

In the middle of the 16th century in Moscow, on the initiative of Tsar Ivan the Terrible and the head of the church, Metropolitan Macarius of Moscow, two church councils were held (1547, 1549) for the canonization of saints of the Russian land. The councils were preceded by a huge amount of work to identify locally revered righteous people who had not yet received all-Russian veneration. Thirty-nine righteous people were added to the ranks of saints. After the all-Russian canonization, decrees were sent out everywhere to celebrate the memory of the “new miracle workers” everywhere. Their images appear on menaion icons and calendar tablets, reproducing their appearance. At the same time, a special type of holiness flourished - foolishness, less common in previous centuries. Foolish people, servants of Christ, who abandoned all the benefits of worldly life and the norms of behavior accepted in public life, exposed vices and injustice, without fear of anger and persecution from the authorities. They had the gift of consolation and insight.

Blessed mourners for the humiliated and offended deserve deep affection and recognition among the people. The image of the fool in Christ has been known since the first centuries of Christianity and came to Russia from Byzantium. Saint Andrew (10th century) gained wide fame and veneration here, with whose name the miraculous appearance of the Mother of God in the Blachernae Church in Constantinople and the miracle of the Intercession were associated. Most holy fools of the 14th and 15th centuries are associated with Novgorod. Among them are Saints Michael of Clops and Procopius, who later went to Veliky Ustyug (cat. 69, 183, ill. 24, 82). In the 16th century, the Moscow holy fool Basil the Blessed (cat. 270) became especially famous, not afraid to reproach Tsar Ivan the Terrible for cruelty. Soon after his death, the Church of the Intercession on Red Square began to be named after him. The 17th century begins with the canonization in 1606 of Tsarevich Dimitri, the youngest son of Ivan the Terrible, who was killed, according to his Life, in Uglich.

His early martyrdom at the hands of villains was reminiscent of the innocent death and spiritual feat of saints Boris and Gleb. Contemporaries perceived Tsarevich Demetrius as the patron of Russian princes, the invincible guardian of the Russian state and a peacemaker from internecine warfare. The Stroganov family treated him with special reverence. His icon was installed in the Stroganov family tomb in Solvychegodsk, and his image was embroidered on shrouds in Stroganov’s room. On the beautiful shroud of 1656, made in the workshop of A.I. Stroganova (cat. 277, ill. 121), Tsarevich Dimitri is presented surrounded the entire church - the saints, headed by Christ and the Mother of God, among whom the holy defenders of Rus' and its shepherds predominate - Metropolitans of Moscow Peter, Alexy, Jonah and Philip, St. Sergius of Radonezh, Kirill of Belozersky, Zosima and Savvaty of Solovetsky, John of Ustyug. Having approached the threshold of the New Age, Rus' could rightfully call itself “saint”, the main custodian of the great Byzantine heritage and the Orthodox faith. Many righteous men of various ranks preserved Rus''s holiness, nourished its spiritual life, and highly raised its importance in the Christian world.

As in every Orthodox Church, in Church in Victory Park To the right of the Royal Doors there is a temple icon. This image of “All Saints who shone in the Russian Land”. The name of the holiday was recently changed to All Saints in the Land Russian shone,” but the inscription on the icon remained the same, this is allowed by tradition. The only thing that has sacred meaning in an icon is the signature of the saint’s name next to each image. The name of the event to which the icon is dedicated does not have to be formulated exactly according to the church calendar: the main thing is that it corresponds to the true meaning of what is depicted.

The temple icon “All Saints Who Shined in the Land of Russia” was painted in the tradition of the Moscow school of icon painting of the late 15th-16th centuries. The author of this wonderful image is the famous St. Petersburg icon painter Khristina Prokhorova. The icon came to the temple on January 27, 2012, on the memorable Day of lifting the siege of Leningrad. The icon seems too big for our church. And this is no coincidence. With the blessing of His Holiness Patriarch Kirill and by order of President V.V. Putin, a memorial temple should be built in Victory Park, which will adequately perpetuate the memory of the people burned and buried in it and will replace the current small temple-chapel.

Icon of “All Saints Who Shined in the Land of Russia,” painted by nun Juliania (Sokolova)

The iconographic concept of the image of all Russian saints was developed by St. Afanasy Kovrovsky, who corrected and edited the text of the service “To all the saints in the Russian Land who have shone forth” by decision of the Local Council of 1917-1918. According to his description, two different icons were initially painted, but only one, created by nun Juliania (Sokolova), became the canonical example. The icon of Mother Juliana formed the basis of the iconography created in the Russian Church Abroad, where it was supplemented by the image of the holy royal passion-bearers and new martyrs of Russia. After the canonization of the holy new martyrs and confessors of the Russian Church by the Council of Bishops of the Russian Orthodox Church in 2000, the image of their cathedral was added to icons painted in Russia.

Next to the temple icon there are shrines that make our church a place of deep prayer for the Russian Land, which is so necessary for the Fatherland in these turbulent times. This is (for now only in the form of a reproduction) an image of St. blgv. book Alexander Nevsky, defender of the Russian Land, and the ark with the relics of the saints resting in the Kiev Pechersk Lavra. The very first Russian saints, standing at the origins of our spiritual history, mystically came to the site of the new Russian Golgotha ​​of the 20th century. Here, among the thousands who were burned and buried in the park pond, lie the ashes of many innocently murdered passion-bearers. They are new branches of the tree of Russian holiness, which sent out its first shoots more than a thousand years ago in the caves of the Kiev Pechersk Lavra.

The icon of “All Saints who have shone forth in the Russian Land” is unusual. There are no other similar images depicting saints, where the earth would occupy the entire iconographic space, rising vertically upward. Usually saints are depicted standing on a conventional strip - ground - and their figures are surrounded on all sides by a gold or ocher background. This background symbolically indicates that God’s chosen ones appear only figuratively in our sinful world, but in reality they eternally reside in the Kingdom of Glory of the Lord Jesus Christ, in Heavenly Jerusalem. The earth takes the place of a symbolic background only when the icon tells about God’s presence on earth: about His Nativity, Baptism, Second Coming for the Last Judgment - after all, where God is, there is Heaven. The icon of “All the Saints Who Shined in the Russian Land” with its unusual composition testifies: God is with us! Our land, inhabited by saints, ascends directly to the Divine Throne. The saints did not leave the Russian Land. With their presence, with their prayers, they fill it with the grace of the Holy Spirit, making it “Holy Russia,” which is alive and inseparable from the Holy Trinity. The icon of “All Saints who shone forth in the Russian Land” is an icon of our holy Russian Land.

The abundance of the grace-filled gifts of the Holy Spirit, which are poured out on our land by the prayerful standing of Russian saints, is metaphorically represented in the icon as a stream of a deep river that flows from the throne of the Most Holy Trinity. This metaphor is taken from the Gospel, where Jesus Christ several times compares the gifts of the Holy Spirit to living water: “ TOthen he thirsts, come to Me and drink"(John 7:37). In a conversation with the Samaritan woman at the well, the Lord calls to Himself all those “thirst” for truth as a new, true source: “... Everyone who drinks this water will thirst again, but whoever drinks the water that I will give him will never thirst. but the water that I will give him will become in him a fountain of water springing up into eternal life(John 4:10,13-14).

The Russian land, filled with the living water of grace, seems to bloom on the icon with hundreds of images of saints. “They are innumerable in the entire history of Rus',” said the Pskov-Pechersk Elder John (Krestyankin), “manifested and unmanifested, many holy men, wives, saints, wonderworkers, princes, monks... They show different properties of Russian religiosity, but what they have in common is “that they are all filled with one spirit - the spirit of holy faith and church piety, the Spirit of Christ.” The images of saints are interconnected into groups that merge into a single stream. The symbolic river of Russian holiness in the icon flows upward, rising towards the river, symbolizing the descent of the Holy Spirit onto the Russian land. The stream of saints in the center of the icon is divided into two sleeves that go around the white walls of the Assumption Cathedral of the Moscow Kremlin. Before his throne, overshadowed by the Vladimir Icon of the Mother of God, stand the Moscow saints. First Peter and Alexy, followed by Theognostus, Jonah, Hermogenes, Philip, Job, Photius, Macarius... Next to them are the saints, the holy fools, the holy believers... The names of each are written in a halo around the face. The liturgical service of the Moscow saints at the main altar of the country reveals the main theme of the icon: the communion of the Russian land with God.

Drawings of Nun Juliania (Sokolova)

“The river of Russian folk life, giving birth to saints, flowed in a given direction, but sometimes quickly and fruitfully, sometimes slowly, sometimes so quietly that it was difficult to determine whether it was flowing forward or backward,” said John (Krestyankin). The Pskov-Pechersk elder divided Russian religious history into seven periods from Saint Prince Vladimir to this day, comparing them with the Seven Sacraments. “The first period - Vladimir - corresponds to the Mystery of Holy Baptism. It is short, but unusually significant, due to a radical revolution in the life and consciousness of the people, due to the striving for a new goal. Birth of water and Spirit. Then the first saints appear - mentors of the true faith and our intercessors to the Master.” In the icon, Equal-to-the-Apostles Vladimir, together with his family - his holy grandmother, Princess Olga, his passion-bearing sons Boris and Gleb and other Kiev saints - is depicted at the very bottom in the center, as if inside the oldest Russian temple - the Kyiv Sophia. This place corresponds to the place of the symbolic root of the spiritual tree of Russian holiness. On both sides of him in the dark caves are the Kiev-Pechersk monks. In the Kiev-Pechersk Monastery, the relics of the holy monks rest in two cave complexes - the Near and Far caves. On the left are the saints of the Near Caves, and in front of everyone is St. Anthony of Pechersk, founder of Russian hermit monasticism. On the right are the saints of the Far Caves. The first among them is St. Theodosius of Pechersk is the founder of Russian cenobitic monasticism. The saints of the Kiev-Pechersk Monastery, together with the Kyiv saints and Equal-to-the-Apostles Vladimir, represent the foundation of the symbolic temple of Russian holiness, mark the beginning of the house-building of the Holy Spirit on the Russian Land.

Above the Kyiv saints, exactly along the axis of the domes of the Kyiv Sophia and the Moscow Assumption Cathedral, the Tsar-Passion-Bearer Nicholas II is depicted on a dais, surrounded by his family. On both sides of the royal martyrs stands a host of new martyrs: saints who gave their lives for their Christian beliefs during the years of godless persecution of the 20th century. Despite the fact that the holy new martyrs only recently entered the ranks of Russian saints, their place is at the bottom of the icon. With their blood they strengthen the foundation of the temple of Russian holiness.

It is no coincidence that the image of Nicholas II becomes the symbolic center of the holy new martyrs. He is not just a martyr - he is the murdered Anointed of God, and his royal throne, like the liturgical throne in the church, symbolizes the throne of the King of Kings and the Great Bishop Jesus Christ. The king is the image of Christ the Pantocrator, and his earthly kingdom is the image of the Kingdom of Heaven. " The king is similar in nature to all man, but in power he is similar to the Most High God“,” wrote the great Russian elder, Rev. Joseph of Volotsky (†1515) Therefore, in the icon of Russian Holiness, Nicholas II is the only one standing on a dais, dressed in red and gold clothes, like the covers of the throne of the Assumption Cathedral above his head.

St. Afanasy (Sakharov), Bishop of Kovrov, confessor.

When St. Afanasy (Sakharov) developed the composition of the icon of the Council of Russian Saints, the royal family and the council of new martyrs were not included in the ranks of saints and the majority depicted on the icon had yet to ascend to their Golgotha. The Bishop did not know that four years later he himself would take the path of confession, and would celebrate the celebration of All Russian Saints according to the service he had corrected for the first time on November 10, 1922 in cell 172 of the Vladimir prison. On the icon painted by nun Juliania (Sokolova), which has become an iconographic model, a number of new martyrs are not yet present. He appeared later. On the icons painted after 2000 there is also an image of St. himself. Athanasius - he is depicted third in the second row to the left of the family of royal passion-bearers.

Saint Athanasius conceived a circular composition of the icon, where groups of saints were to be located in the direction of the sun, successively displaying the south, west, north and east of Russia. The circular composition of the icon, replenished with a new row, became more complex, but it retained the image of perfect unity, the symbol of which is the circle. We see how the branches of Russian holiness rise on both sides of the center: on the left are hosts of ascetics sanctifying the western borders of the Russian land, on the right are the eastern ones.

To the left of the cathedral of Kiev-Pechersk saints are depicted the saints of southern Rus', the Chernigov prince-martyrs Michael and Theodore, the Pereyaslav and Volyn miracle workers with the Monk Job of Pochaev. To the right of Moscow is the Holy Trinity-Sergius Lavra with St. Sergius of Radonezh and his closest disciples. Above are the saints who established Orthodoxy in Smolensk, Brest, Bialystok, and Lithuania. The Novgorod and Pskov dioceses became famous for the abundance of saints in the north-west of the Fatherland. The crown of the great Russian tree is formed by the Northern Thebaid, which is how the monasteries of the northern Russian lands are figuratively called. From left to right in the upper part of the icon are depicted Petrograd, Olonets, Belozersk, Arkhangelsk, Solovetsky, Vologda and Perm saints of God.

In the lower right corner, the branch of saints of the Russian Orthodox East begins to grow. At the very bottom we see an image of the saints of the ancient Churches of the Caucasus: Iberia, Georgia and Armenia. Above, a host of Tambov, Siberian and Kazan miracle workers stand in prayer to Christ. The Kazan revealed miraculous icon of the Mother of God overshadows the east of Holy Rus'. Above them are all the saints of the Central Russian lands: saints of Rostov and Yaroslavl, Uglich and Suzdal, Murom and Kostroma, Tver and Ryazan, ancient Vladimir and Pereslavl Zalessky. “In Holy Rus' “there is no difference between Jew and Greek, because there is one Lord for all, rich for all who call on him” (Rom. 10: 12). Russians, Greeks, Bulgarians, Serbs, Ukrainians, Moldovans, Germans, Karelians, Hungarians, Tatars, Aleuts, etc. - different peoples who lived on Russian soil and professed the Orthodox faith, regardless of nationality, entered Holy Rus' and sanctified it by his spiritual feat” (V. Lepakhin).

The Russian land, inhabited by saints, rises to the very clouds, to the Heavenly Jerusalem, where, sanctified by the golden light of Divine Glory, the Most Pure Mother of God and Saint John the Baptist, the holy archangels Michael and Gabriel, the apostles Bartholomew and Andrew, Saints Photius and the seven of Kherson stand before the Throne of the Holy Trinity. Hieromartyrs, Great Martyrs George and Demetrius of Thessalonica, Saint Nicholas of Myra and the Slovenian enlighteners Cyril and Methodius, as well as many other saints, one way or another historically connected with the Russian Church. They pray together with the saints of the Russian Land for everyone living on it, for everyone, righteous and sinner, believer and non-believer, for every person who walks on our consecrated blood of martyrs, prayed to the Lord and filled with the grace of the Holy Spirit of the Russian Land.

O.V. Gubareva.

Literature:
Archimandrite John (Peasant). Sermon on the Sunday of All Saints who have shone in the Russian land.
Gubareva O.V. Questions of the iconography of the holy royal martyrs. (To the All-Russian glorification of Emperor Nicholas II and His Family). St. Petersburg, 1999.
The life of Saint Athanasius, Bishop of Kovrov, confessor and hymn writer. M.: “Father's House”, 2000. P. 3-21.
Lepakhin V.V. The iconic image of holiness: spatial, temporal, religious and historiosophical categories of Holy Rus'. In 2 parts.
Chinyakova G.P. Holy Rus', preserve the Orthodox faith! "Danilovsky evangelist". Vol. 9, 1998. pp. 71-77.

Our relatives celebrate the annual memory of the saints; let us please this worthy.

(Service to all saints who have shone in the Russian lands).

Every year the Russian Orthodox Church commemorates all Russian saints, “who have borne the Russian land from every place and country.”

This holiday was established in the middle of the 16th century after the councils of 1547 and 1549. they solemnly glorified 30 new church-wide saints and 9 locally revered ones, who, together with the previously glorified saints of the Russian Church, formed the host of its lamps, prayerfully guarding the height of its standing and the path of its great historical work. The holiday was first set on July 17, the closest day to the memory of St. Prince Vladimir, the chief of our salvation (whose memory is celebrated on July 15), and then the first resurrection on Ilya's Day. But already the Official of the Great Assumption Cathedral of the time of Patriarch Philaret (composed around 1626) notes that the memory of all Russian saints is celebrated after Pentecost on the weekdays before the week of All Saints, i.e. on one of the days after Pentecost, but before the day of All Saints . This undoubtedly reflected the patriotic mood of church (and civil) leaders of the 17th century, who held high the banner of the Russian Church and Russian piety.

Protestant influences at the court of Peter I's successors, cosmopolitan sentiments in the upper strata of the Russian nobility, which exerted a certain pressure on the leading church circles, led to the fact that in the 18th century the feast of All Russian Saints was preserved only by the Old Believers. Along with the restoration of the Patriarchate in 1917, the feast of All Saints who shone in the Russian lands was also restored - on the second Sunday after Pentecost.

The establishment of a holiday in honor of all Russian saints (in the 16th century) required writing and a special service. This task was carried out by the monk of the Suzdal Spaso-Evfimiev Monastery, Gregory, whose name should now be brought out of oblivion. Why such a responsible work as compiling a service for all Russian saints was carried out not in Moscow, but by a modest monk of the Suzdal monastery, is explained, firstly, by the fact that in the 16th century Suzdal was a major religious center.

The most influential families of the Shuisky, Gorbaty, and Velsky in the Moscow government had Suzdal as their local capital, owning their best estates around it, and in the city itself having palaces, siege yards and family crypts. The Shuisky princes were very close to Metropolitan Macarius, and they, apparently, found a person to compile the service that the Russian Church so needed. Bishop Athanasius of Suzdal, in the world Prince Palitsky, a relative of Ivan IV through the wife of his brother Georgy Vasilyevich, Juliania Palitskaya (buried in the Moscow Novodevichy Convent, in the sub-church of the Smolensk Cathedral) also contributed to this. Tsar Ivan the Terrible came to Suzdal more than once. For his arrival, Bishop Athanasius rebuilt in 1559 stone chambers, remarkable for their time, with two Faceted Chambers, upper and lower, which have survived to this day.

The most ancient list of “Services to all Russian saints”, written by the monk Gregory, was preserved in the handwritten collection of the Trinity-Sergius Lavra of the early 17th century No. 337 (sheet 557 and following).

In addition, this service is available in the former manuscript. fundamental library. Moscow Theological Academy under No. 209, bearing the title “The book is a verbal description of the Russian saints, where and in which city or region or monastery or desert they lived and performed miracles of every order of saints.” This list is from the end of the 17th century, but was made from another list, earlier (late 16th century). It was from this list of the late 17th century that our famous hagiologist Archbishop Sergius studied the service.

Before the 1917 edition, “Service to All Russian Saints,” written by the monk Gregory, was published twice: once in Krakow in the first half of the 18th century, and another time in Grodno in 1786. Currently, both editions are a bibliographic rarity. One copy of the 1786 edition is available in the Moscow State Public Library. V.I. Lenin, where it is located in the Museum of Rare Books. Both of these printed editions, Krakow and Grodno, were published, if we are not mistaken, by Old Believers. This gave rise to P. M. Stroev to mistakenly assume that this service was written not by Grigory of Suzdal in the half of the 16th century, but by the Old Believers in the half of the 18th century. In the Biological Dictionary (p. 70) Stroev writes: “Gregory is a pseudonym, but the true author of this book is Simeon Denisov, patriarch of the Old Believers.” This is an absolute mistake of the famous archaeographer: Simeon Denisov could not have been the author of the “Service”, for he was born in 1682 and died in 1741, and the service is in the list of the beginning of the 17th century, and another list was made from a manuscript of the end of the 16th century . In the 30s of the 18th century, Simeon Denisov revised another work of the monk Gregory, close in content to the “Service in Memory of All Russian Saints” and bearing the following title from Gregory: “A laudable word in memory of all Russian saints, new wonderworkers, copied by Gregory Chernets in the monastery of the great Euphemia." This “Laudatory Speech” did not satisfy the Denisovs, firstly, because Gregory devoted too much space to the Suzdal saints and did not mention enough about the Novgorod saints and the saints of the Pomeranian North, and secondly, Gregory’s style seemed to Denisov too simple, insufficiently decorated , and Simeon reworked Gregory’s “Laudatory Word”, giving it a slightly different title: “A memorial word about the holy wonderworkers who shone in Russia, both about the holiness of life and their glorious miracles.” It is published in the Grodno edition. But the text of the “Service to the Memory of All Russian Saints” was left completely intact. This text was published in 1786 and was in the hands of the editors of the “Service to all the saints who have shone in the lands of Russia,” who worked on it during the Council of 1917 to prepare a new text for the service. In the copy now in the rare book museum of the Lenin Library, you can see the pencil changes made by the editors in the text of the monk Gregory and then included in the text of the service of 1917. The service written by the monk Gregory served our liturgical purposes for centuries, and enlightened leaders cathedral of 1917/1918, also did not leave without using the creations of the Suzdal hagiographer.

Very important authorities have spoken about the time of life and activity of the monk Gregory in our scientific literature, differing in their conclusions for entire centuries. Thus, Archbishop of Chernigov Filaret (Gumilevsky) believed that “Gregory’s works were written at the end of the 15th century.” Metropolitan Evgeny (Bolkhovitinov) attributed the writings of the Suzdal hagiographer to the 17th century. In 1870, V. O. Klyuchevsky, in his master’s thesis (“Ancient Russian Lives of Saints as a Historical Source”) used the small indications he found scattered in the works of Gregory, and came to the conclusion that “Gregory’s literary activity can be attributed to 2 th quarter of the 16th century." Archbishop Sergius, accepting mainly the conclusions of V. O. Klyuchevsky, added that “Gregory’s activity could have been between the years 1558 and 1571” - from the year of the dated miracle at the tomb of St. Euphrosyne, described in her life (1558), before his arrival in Suzdal Bishop Varlaam (in 1571), who no longer found Gregory alive. Finally, Archimandrite Leonid (Kavelin) believed that Gregory “wrote before 1560.”

In searching for chronological coordinates for the biography of Gregory, we first of all note the presence at our disposal of a list of the life of St. Euthymius 1543, written by the monk Gregory. This list was written by Metropolitan Daniel in his own hand in 1543 during his stay in the Volokolamsk Monastery, about which his own signature is on the first page. If in 1543 one of Gregory’s works was already copied in the Volokolamsk Monastery, then in the Suzdal Spaso-Evfimev Monastery it was written no later than 1540. The monk Gregory began hagiographical work, as one might think, when he was 30-40 years old, and, therefore, the time of his birth should be attributed to the beginning of the 16th century. The 50s of the 16th century were, presumably, the time of the most productive activity of the monk Gregory. Gregory appended a description of 14 posthumous miracles to the “Long Life” of St. Euthymius, and about the tenth, eleventh, twelfth and thirteenth the author adds that he saw them with his own eyes. When describing the miracle of the twelfth - about the boyar Dimitry Perepechin, it is said that this miracle happened under Archimandrite Mikhail. The latter was the abbot of the Spaso-Evfimiev Monastery from 1556 to 1559 and, therefore, the record of miracles at the tomb of St. Euthymius was made by Gregory precisely during these years. Further, at the end of the life of the Venerable Euphrosyne, there is a record of the healing of a paralytic at the Reverend’s shrine, precisely dated May 1, 1558.

But does this note about the miracle of 1558 belong to the author of the life? Archbishop Sergius admitted that this postscript could have been made by the Suzdal Bishop Varlaam (1570-1585), and V. O. Klyuchevsky thought that the postscript was made by the monk of the Makhrishchi Monastery Savvaty, who took the original life of St. Euphrosyne from Gregory and took it to his place in Makhrishi “for prescriptions for miracles." But Varlaam in 1558 was still the abbot of the Makhrishchi monastery and had no reason to be so actively interested in Suzdal affairs, moreover, he was busy with the complex matter of canonization, St. Stefan Makhrishchsky precisely in 1558. And the monk Savvaty from 1554 to 1563 was in the distant Avnezhsky monastery (60 kilometers from Vologda), where he was engaged in the restoration of this monastery, which was a branch of the monastery of Stefan Makhrishchsky. The language of the record of the miracle of May 1, 1558 is certainly Gregory; Anyone who has read his writings will agree with this. This means that in 1558 he had not yet ceased his activities. On the other hand, in 1570 the monk Gregory was no longer alive. This is clear from the fact that Bishop Varlaam, appointed to Suzdal in 1570, did not find the hagiographer there. Bishop Varlaam sought the canonization of St. Euphrosyne, but could not find anywhere the life and service written by the monk Gregory. They were taken to his monastery by the Makhrishchi monk, and later by Abbot Savvaty, a Suzdal native, who, around 1563, having visited his homeland, took from Gregory the life and service of St. Euphrosyne to make a list of them. It is obvious that the death of the monk Gregory occurred between 1563, when he gave Savvatius his work for correspondence, and 1570, when Varlaam, appointed bishop of Suzdal, no longer found Gregory there. But did the latter at that time leave Suzdal somewhere for another monastery? We think not, for such an energetic person as Bishop Varlaam, in such great need of a hagiographer, would have found him everywhere and would have received from him the materials necessary for the canonization of St. Euphrosyne - life and service, which were already written by Gregory 20 years before.

Thus, we have reason to assert that the author of the first service to all Russian saints was born around 1500, around 1530 he entered the Suzdal Spaso-Evfimiev Monastery, being received by Archimandrite Herman (rector, according to Stroev’s Lists, in 1526-1548); He began his literary activity around 1540 with “Brief. Life" Rev. Euphemia; in the year of his canonization (in 1549) he processed the “Long Life” of the same saint; in 1550 he wrote “Service to all Russian Saints” and “Laudatory Word” to them; in the 50s of the 16th century he made a detailed record of the miracles that took place among the saints Euthymius and Euphrosyne, and died around 1565 in the Spaso-Euphimiev Monastery, where he lived for about 30 years. Let us note here that it is a completely incorrect assumption that the Suzdal hagiographer was Grigory Otrepiev, as L.I. Sakharov wrote on page 51 of his work “Historical Description of the Suzdal First-Class Monastery of the Savior-Evthymius” (Moscow, 1905, 3rd edition); Grigory Otrepyev was born in 1582, lived in the Spaso-Evfimiev Monastery for about a year (in 1602), under Archimandrite Levkia (1587-1605), 35-40 years after the death of Gregory the hagiographer.

Among the hagiographers of old Rus', the monk Gregory of Suzdal is distinguished by his extraordinary literary productivity: he left us a total of up to 14 hagiological works both about individual saints and consolidated works about all Russian saints.

Such prolific writing activity of the monk Gregory made his name very famous, and his works very widespread among readers of the 17th-18th centuries. This is evidenced by numerous lists of Gregory’s works that have come down to us from this time and are now stored in manuscript collections in Moscow, Leningrad, Vladimir and Suzdal. We have seen that Gregory wrote his first work around 1540. Immediately after the council of 1549, Gregory continued to work on the “Short Life” of St. Euthymius, expanding its original edition with reasoning, additions and a story of miracles. Having finished work on the “Long Life” of St. Euphemia, Gregory almost immediately proceeded to compiling the “Laudatory Word in memory of all Russian saints, new wonderworkers” and immediately after its completion moved on to compiling the “Service to all holy Russian miracleworkers”, which is the oldest protograph of all later editions up to the “Service to all saints who shone in the lands of Russia,” compiled at the council of 1917/1918 and printed by the Moscow Patriarchate in 1946 with the necessary changes and additions. Processed by learned Russian hierarchs, the “Service to All Russian Saints”, of course, benefited from the formal literacy of the language, the systematic distribution of material, the wider coverage of localities of the Russian state, and received new names of saints who became famous after 1550.

“Service in memory of all Russian saints, new wonderworkers” and “Laudatory Word in memory of all Russian saints” were the most important works of the monk Gregory, both in terms of their literary merits and the practical significance that they received in the history of Russian worship. Around 1565, the 25-year activity of the monk Gregory, aimed at glorifying Russian saints, ended. For centuries, the Russian people used his works for their prayers and praises of Russian saints, and in a corrected form they still use them today - which is why the name of the monk Gregory has every reason for the grateful memory of posterity.

I. Spassky

Handwritten list of the Service in the Collection of the Trinity-Sergius Lavra of the 17th century No. 337, fol. 557, in the manuscript department of the Moscow Public Library. V.I. Lenin.

Archbishop Sergius, Complete Months of the East, vol. I pp. 312-313.

See "Vremennik of the Society of History and Russian Antiquities", vol. XXII, p. 125.

Simeon of Polotsk was developing a project to open 4 more Patriarchates in the Moscow State, in addition to Moscow (Kiev, Novgorod, Rostov and Kazan - while maintaining the leadership power of the Patriarch of Moscow, who was supposed, in agreement with the Eastern Patriarchs, to assimilate the meaning of the Ecumenical), and Arseny Sukhanov in the debate with the Greeks, he declared that “in Moscow, the Patriarch is not only the second in Rome, but also the first Bishop of Rome.” See N. F. Kapterev, The nature of Russia’s relations with the Orthodox East in the 16th-17th centuries, p. 391.

The Suzdal Cathedral preserves the tombs of the princes Shuisky (father, grandfather, great-grandfather and three brothers of Tsar Vasily), the Skopin-Shuisky (father and grandfather of Mikhail Vasilyevich Skopin-Shuisky), the Gorbaty and three generations of princes Velsky from Fyodor Ivanovich to Ivan Dmitrievich, who died in 1571 during the attack on Moscow by the Crimean Khan Devlet-Girey.

The Council of Ministers of the USSR allocated large sums for the restoration of the Suzdal Bishop's House. The work is being carried out under the leadership of A.D. Varganov, a local historian and scientific restorer.

The typo was made between 1584 and 1587, because the preface mentions Tsar Fyodor Ivanovich, and the head of the Russian Church is called a metropolitan, not a Patriarch. In all likelihood, the “Book of the Verb” was compiled in connection with the upcoming establishment of the Patriarchate.

Andrei and Simeon Denisov, by birth the princes of Myshetsky, leaders of the Old Believers of the Bespopovsky Consent in the Vygoretsky monastery, authors of the “Pomeranian Answers”, compiled by them in 1722 to the questions of the synodal hieromonk Neophytos.

For the chronological dates of Savvaty’s life, see the lists of Stroev, and the indication of Suzdal origin is from Bishop. Varlaam in the story about the “invention” of the life, canon and service of St. Euphrosyne.

If in the service of the monk Gregory only 63 names of Russian saints are mentioned, then in the text of 1946 there are already 130 of them mentioned, and at the end there is a list by month of all the saints of the Russian Church canonized by 1946, in the amount of 353. See the article by L.N. Parian “Service to all the saints who have shone in the Russian lands” - “J. M.P.” for 1946, No. 9, p. 79.

At Great Vespers

Blessed husband: all the kathisma. On G Lord, I cried: Stichera on 10, Sunday 3, Tone 1: B Our Day: Come, O People: Come, O People: and Anatolyeva is united, the voice is the same: B rejoice, Heavens: and stichera of saints 6, last: C memory of the saints: we leave, From the glory of the saints, voice 1: We rejoice in the Lord: And now, dogmatic private 1st voice: B world glory:

Stichera of the Saints, tone 3. Self-concordant:

Come, councils of Russia, let us praise the saints who exist in our country: the saints, and the hierarchs, and the princes of the faithful, the martyrs and holy martyrs, and the holy fools for Christ's sake, and the wives of the saints, the class, together named and unnamed, these are truly deeds and words, and many forms life, and from God the gift of saints and Rus' has given the title of holiness, and God has glorified miracles of them and tombs, and now Christ, who immediately glorified them, is forthcoming, praying diligently for us, who with love are performing their bright triumph.

Come, lover of Orthodoxy, with songs of kindness let us praise the God-wise saints of Russia, the bright adornment of Christ’s Church, the priesthood crowns, the rule of piety, the inexhaustible sources of Divine healings, the shedding of spiritual gifts, the rivers of many miracles, the Russian land gladdening the flow, the warm helpers of the faithful people, for their sake Christ Throw down the enemies of heapings, having great mercy.

The earth rejoices and Heaven rejoices, reverend fathers, praising your exploits and labors, spiritual well-being and purity of mind, because you cannot be overcome by the law of nature. About the holy cathedral and the Divine host, the affirmation of our land you are truly.

Other stichera, tone 8. Self-concordant:

Blessed godly wisdom, prince of Russia, shining with Orthodox wisdom, shining with virtues, illuminating the faithful in fulfillment, driving away the darkness of demons; Moreover, since you are partakers of eternal grace and unashamed guardians of your inheritance, we honor you, worthy of wonder.

M disciples of Christ, most blessed, you gave over to your own free slaughter, and you sanctified the Russian land with your blood, and you enlightened the air with your repose; Now you live in Heaven, in the non-evening light, always praying for us, seers of God.

In the blessedness of Christ, for the sake of foolishness and righteousness, who shone forth in Russia, you, by rejecting Christ for yourself, followed, with the wisest foolishness you outwitted the nature of the devil, who bound his deeds with yours, and, carrying wealth in your souls unstealthily, fulfilled all of Christ’s teachings with deeds, and, now in Heaven, rejoicing , do not stop praying for the Russians of the earth and for all those who honor you.

With the saints, the memory of the great triumph of the appearance of our land, and, boasting about this, we will say: do not forget your fatherland, the Russian land, but remember all of us who commemorate your memory, all the saints, praying for us to the Lord.

Glory, voice 1:

In rejoicing in the Lord, Orthodox Rus', rejoice and rejoice, clothed in light with faith, having the bodies of the ascetics of the faith and witnesses of the truth in your bosom, like a treasure, enjoy the miracles flowing from them, and, seeing this holy regiment, from the visible and invisible enemies of you protecting, gratefully crying out to the Savior: Lord, glory to Thee.

And now, Mother of God. Same voice: B world glory:

Entrance. Prokeimenon day and readings three.

Isaiah's prophecies reading (chapter 49, 8-15):

Thus says the Lord: in a pleasant time I listened to you, and on the day of salvation I helped you. And I created you and gave you as a covenant of tongues, to establish the earth and inherit the inheritance of the wilderness. Saying to those who are in chains: come out! And to those in darkness: open yourself! In all ways they will feed, and in all paths they will have pasture. They will not hunger, they will thirst, below the heat will strike them, below the sun, but I will comfort them with mercy and I will guide them through springs of water. And I will make every mountain a way and every path for their pasture. These will come from afar, these from the north and the sea, and some from the land of Persia. Let the Heavens rejoice, and the earth rejoice, let the mountains spit out joy and the hills pour out righteousness, for God has had mercy on His people and comforted humble people. Zion said: The Lord forsake me, and God forgets me. Will the wife forget her food in her youth? or will he not have mercy on the offspring of his womb? Even if the wife forgets these too, I will not forget you,” says the Lord.

Wisdom of Jesus, son of Sirach, reading (chapter 44, 1-14):

Let us praise the glorious men and our fathers in being. The Lord has created in them much glory by His greatness from the ages. Dominant in their kingdoms and men, have power, advising with their minds, prophesying in prophecies; the elders of the people are in the councils and in the understanding of the scriptures of the people. Wise words in punishing them; seeking the voice of the Musicians and telling stories in the scriptures, rich men, endowed with strength, living peacefully in their dwellings. All these were glorified in their days, and in their days there is praise. The essence of them is that they left a name, a hedgehog to tell praises. And the essence, which is not remembered, and perished, as if it did not exist, and was, as if it did not exist, and their children are born after them. But these men of mercy, whose righteousness was not forgotten, with their seed will remain a good inheritance, their offspring in the covenants. Their seed remains and their children after them, their seed will endure forever, and their glory will not be consumed. Their bodies were buried in the world, but their names live on for generations. People will teach their wisdom, and the Church will confess their praise.

Wisdom of Solomon reading (chapter 3, 1-9):

The souls of the righteous are in the hand of God, and no torment will touch them. It was impossible for the insane to die. And bitterness imputed their outcome. And the procession from us is contrition; they are in the world. For even if they suffer torment in the sight of men, their hope of immortality is fulfilled. And even though the punishments were small, the blessings will be great, for God has tempted me and found them worthy of Himself. Like gold in a furnace, tempt them, and like the fruitfulness of sacrifice, I am accepted, and during my visit they will shine and flow like sparks along a stem. They judge with their tongue and possess people, and the Lord will reign in them forever. Those who hope in Nan will understand the truth, and faithfulness in love will remain to Him. For grace and mercy are in His saints and visitation in His chosen ones.

At the litany, all the stichera of the saints. Self-agreed, voice 8:

Rejoice with us, all the faces of the saints and all the angelic ranks, spiritually united, let us come and sing a grateful hymn to Christ our God: behold, a countless host of our relatives stands before the King of Glory and intercedes in prayer for us. These are the pillars and beauty of the Orthodox faith; These teachings, and deeds, and outpourings of blood glorified the Church of God; These have shone forth from all the borders of our land, and confirmed the Orthodox faith in it with miracles and signs, and carried it to other countries, with apostolic zeal; Some deserts and cities are decorated with holy abodes, the life of angels is demonstrative; Having been tempted with many curses, and wounds, and cruel death from the sons of this age, and with many other forms, having labored in every rank, the image of patience and suffering was given to us, and all of them together now pray to the Lord to deliver our fatherland from troubles and to save us all.

Other stichera are similar to eight voices. Voice 1. Similar to: O, wonderful miracle:

Oh, wonderful miracle! There are sources of piety in Russia, and our holy relatives are guides to Heaven. Rejoice, Orthodox Rus', this earthly fatherland. Let us cry out, faithful ones, such as intercessors in troubles: blessed and holy God, do not cease to pray for us, who bestows great mercy upon you on our land.

Voice 2. Similar to: E where from the Tree:

Bless your fatherland always, glorious wonderworkers of Russia, like bright stars, for ever you cover this from the destruction of enemies and deliver from anger and storms of all kinds. In the same way, he joyfully celebrates the summer memory, the bliss, singing with faith and love to the Lord, who glorified you.

Voice 3. Similar to: B Elijah the martyr:

In the oil of Thy saints, O Christ, there is power: for they lie in the tombs, drive away the spirits and abolish the power of the enemy, having advanced in piety through the Trinity.

Voice 4. Similar to: D al you:

Give a sign to those who fear You, O Lord, Your honorable Cross, which, having disgraced the beginnings of darkness and power, has established Orthodoxy in Holy Rus'. Moreover, we glorify Your philanthropic vision, O Omnipotent Jesus, Savior of our souls.

Voice 5. Similar to: R say hello:

Come, our heavenly representatives, to us, who demand your merciful visit, and deliver the embittered tormenting rebuke and fierce fury of the infidels, from whom, like captives and Nazis, we are driven from place to place, often transient and erring in dens and mountains. Be generous, O praises, and grant us weakness, quench the storm and extinguish the indignation against us, praying to God, who gives you great mercy to our land.

Voice 6. Similar to: B everything aside:

Having put aside worldly languor and despised the flowing sweetness, you took up the cross like a Divine yoke, followed Christ, and miraculously entered into Heavenly peace. O friends of Christ, vessels of honor, of all holiness, who have shone forth in Russia, come among us invisibly, beginning the celebration and singing and honoring the immaterial gifts of your holiday with radiance.

Voice 7. Similar to: N to whom we are forbidden:

We are not deprived of the hope of salvation, for our holy relatives are the imams who pray for us. Lord, glory to You.

Voice 8. Similar to: G Lord, even if I judge:

Lord, even if in all respects you were like us as holy, but having rejected earthly attachments, firmly attached to You with love, and now crowned with Your hand, our souls are protected.

Glory, and now, the same voice, Theotokos. I agree:

Rejoice with us, intelligent rank and file, spiritual ensemble, seeing the Queen and Lady of all, we are glorified by the faithful in many names: the souls of the righteous, who are spectators of the vision, rejoice, in the air I stretch out my most honest hands in prayer, asking for peace to the world, and to the country of Russia, affirmation, and salvation of our souls.

At litia in prayer C God bless you: the deacon remembers selected Russian saints, and in prayer : the primate commemorates all the saints who shone in the Russian lands.

And we enter the temple, singing the stichera of the resurrection verses in the 1st tone: C Thy trust: Let the king rejoice: Myrrh-bearing wives: from their verses. From the glory of the saints, voice 2: In the new house: And now, Theotokos, the same voice: B great faces: Or the Mother of God, tone 8: O, glorious miracle! Queen of Heaven and Earth:

On the poem are the stichera of the saints, tone 2.
Similar to: D ome Evfrafov:

In the Russian land, holy city, decorate your house, in which glorify the Divine great host of saints.

Verse: O Lord our Lord, how wonderful is Your Name in all the earth.

Russian Church, rejoice and rejoice, behold, your children stand before the Throne of the Master in glory, rejoicing.

Verse: With the saints who are on His land, the Lord surprises all His desires in them.

With the gathering of Russian saints, most Divine, pray to the Lord for your earthly fatherland and for those who honor you with love.

Glory, voice and the same thing:

In the new house of the Euphrates, your chosen inheritance, Holy Rus', keep the Orthodox faith, in which you will be strengthened.

And now, the voice is similar to the same:

In the heavens, the faces of the Virgin Mary sing with those below, constantly glorifying Your Most Pure Nativity.

John of the Theotokos, tone 8.
Similar to: O, glorious miracle:

Oh, glorious miracle! The Queen, implored by our holy relatives, covers heaven and earth to this day and mercifully enriches the Russian land with her image. About the Sovereign Lady! In the future, do not stop pouring out mercy and miracles until the end of time to establish Orthodoxy in Rus'. Amen.

At the blessing of loaves B Devo vegetable garden: twice, and the troparion of saints, tone 8, once.

Troparion of Saints, tone 8:

I skin the red fruit of Your saving sowing, the Russian land brings to You, Lord, all the saints who shone forth in that one. With those prayers in the deep world, the Church and our country are preserved by the Mother of God, O Most Merciful One.

At Matins

On God the Lord: Troparion is risen, tone 1:
TO the name is sealed: once, and the holy troparion, tone 8: I skin of the fruit: once.

Glory, troparion, tone 4:

And citizens of Jerusalem on High, who have risen from our land and have pleased God in every rank and every feat, come, let us sing to the faithful: for the all-blessing of the land of the Russian intercessor, pray to the Lord, that He may have mercy on this from His wrath, healing its contrition, and His faithful people will console.

Today Orthodox Rus' flaunts brightly, like the dawn of the sun, having received, Lady, Your miraculous icon of Vladimir, to which now we flow and pray to You, we cry out to You: O most wonderful Lady Theotokos, pray from You to the incarnate Christ our God, that He may redeem the Russian land and the entire Christian country is unharmed from all the slander of the enemy and our souls will be saved by the Merciful One.

According to the verses, the sedals are resurrected in the 1st tone with their verses. According to polyeleia ipakoi is resurrected, voice 1: R criminal repentance: and other sedals of the saints from the 1st verse, tone 3: M Be afraid, Church of Christ: and they say: Also the sedals of the saints in polyeleos, tone 5: K Rejoice, shine, Rus': Glory, voice 3: Committing with greatness: And now, Mother of God, voice 4: I to the insurmountable wall:

According to the 1st verse of the Sedal of the Saints, tone 2.
Similar to: A fast, to Christ God:

From the sun of truth, Christ, you are sent as ambassadors, like the rays enlightening the Russian land, the saints of God, who have shone from our generation. In the same way, pray to Him, O saints, to disperse the cloud of unbelief that now surrounds us and to grant us peace and great mercy.

Glory, in sedalen, voice 3.
Similar to: D Eva today:

Have mercy, Church of Christ, and have dominion over those who fight in vain! For Christ’s friends care about you, both in the future and in the present, and now you are celebrating their common holiday with light.

And now, Mother of God, voice 5:

Before Your holy icon, Lady, those who pray are honored with healing, accept the knowledge of true faith and repel the Hagarian invasions. Likewise, for us who fall before You, ask for remission of sins, enlighten the thoughts of piety in our hearts, and offer up a prayer to Your Son for the salvation of our souls.

According to the 2nd verse of the sedal, tone 1.
Similar to: G Your rob:

I rise to the bright sun, like a shining star, the honorable memory of the shining saints in the lands of Russia, illuminating all of us and warming our hearts to imitate their Divine life and to zeal for the faith.

Glory, the same voice:
Similar to: K the name is sealed:

And they also say from the sons of this age: come, let us put away all the feasts of God from the earth, but still have the kingdom of the Lord, reflecting the insolence of the enemies. In the same way, we brightly celebrate this present triumph; let us cry out to the One Tsar and our God: glory to You, who sanctified Rus' with Orthodoxy; Glory to Thee, Who glorified many saints in her; Glory to You, and to the faithful who have given strength to this day.

And now, Mother of God, the same voice:

O loving Queen, Unskilled Virgin, Mother of God Mary, pray for us, Thy Son, Christ our God, who loved and was born of You, grant us remission of sins, peace, abundance of fruits in the land, holiness for the shepherd and salvation for the whole human race, cities and countries of Russia protect yourself from the presence of foreigners and from internecine warfare. O Mother God-loving Virgin, O Queen All-Singing! Cover us with Your robe from all evil, protect us from visible and invisible enemies and save our souls.

Polyeleos

If there are no icons of All Russian Saints, we put up an icon of the Most Holy Trinity. At the end of the polyeleos psalms, the clergy sing the glorification of the Most Holy Trinity: We call Thee, Trinitarian Master: and even the clergy sing the glorification of the Most Holy Theotokos: D ok there is: Let us therefore sing the chosen psalm on both faces: B lago is: and we sing the praises of the saints: we bless you: to the verses of this psalm, to all or only to some, as indicated. Therefore, without singing: Glory, and now: 1 face sings: B Blessed art thou, O Lord, teach me by Thy justification. And the Cathedral of Angels: and other Sunday troparia for the immaculate. If we celebrate the celebration on a different day, the clergy sing the magnification of the Most Holy Trinity and therefore sing another chosen psalm: Call to the Lord, all the earth: To the verses of this psalm, to all or only to some, as indicated, we sing the magnification of the saints. WITH lava, and now: And liluia, three times. And the final glorification of the Most Holy Theotokos.

According to the polyeleos psalme, the priests sing the glorification of the Most Holy Trinity:

We honor Thee, Trinitarian Master, who illuminated the Russian land with the Orthodox faith and glorified the great host of our holy relatives in it.

And the priests sing the magnification of the Most Holy Theotokos:

It is worthy to magnify You, the Mother of God, the land of Russia, the Queen of Heaven, and the Orthodox people, the Sovereign Lady.

Therefore, verse 1 of the chosen psalm B lago is: and glorification of the saints:

We bless you, our glorious wonderworkers, who have illuminated the Russian land with your virtues and who have clearly shown us the image of salvation.

Selected Psalm, sung on the 2nd Sunday after Pentecost:

1st face: It is good to confess to the Lord and sing to Your Name, O Most High, to proclaim Your mercy in the morning and Your truth every night. We bless you: 2nd countenance: The Lord is greatly praised, in the city of our God, in the mountain of His holy places. 1. Generations and generations will praise Your works and proclaim Your power. 2. In the splendor of the glory of Your holiness they will speak and Your miracles will be reported. 1. They will regurgitate the memory of the multitude of Your goodness and rejoice in Your righteousness. 2. The Lord will give strength to His people, the Lord will bless His people with peace. 1. The Lord delights in His people and lifts up the meek to salvation. 2. All who trust in You will rejoice, they will rejoice forever, and will dwell in them, and they who love Your Name will boast in You. We bless you: 1. With her is the generation of those who seek the Lord, who seek the face of the God of Jacob. 2. I was not very honest with Your friends, O God, when their dominion was greatly established. 1. And I will count them, and they will multiply more than the sand. 2. Know that the Lord is our God, He created us, and not we, we are His people and the sheep of His pasture. 1. I will sing of Your mercy, O Lord, forever, I will proclaim Your truth with my mouth to generation and generation. 2. The mercy of the Lord is from everlasting to everlasting on those who fear Him. 1. Those who fear the Lord trust in the Lord, their Helper and Protector. 2. Rejoice in God, our Helper, shout to the God of Jacob. 1. Let us rejoice in Your salvation and be magnified in the Name of the Lord our God. We bless you: 2. The Lord is the strengthener of His people and the Protector of the salvation of His Christ. 1. In God we will create strength, and He will humble those who afflict us. 2. Lord, in Your power the king will rejoice, and in Your salvation he will rejoice greatly. 1. Let us boast in God all day long, and confess in Your Name forever. 2. The earth has given its fruit, bless us, O God, our God, bless us, O God, and may all the ends of the earth fear Him. 1. Foster us, O Lord our God, and gather us from the tongue to confess to Your holy Name and to boast in Your praise. 2. Blessed be the Lord, the God of Israel, from everlasting to everlasting, and all the people shall say, Awaken, Awake. We bless you:

Therefore, Sunday troparia for the virgins. Small Litany. Ipakoi is resurrected, voice 1: R criminal repentance: and other sedals of the saints from the 1st verse, tone 3: M be alarmed, Church of Christ: and from the 2nd verse, tone 1: A they also say:

Also the sedals of the saints in polyeleos, tone 5:

Rejoice, shine, Orthodox Rus', with the rays of the Cross, which is the guardian of all the faithful, but you reject all the demonic multitude, filled with darkness.

Glory, voice 3.
Similar to: D and having fun:

As we celebrate the present triumph, let us also praise St. Andrew the First-Called, as the apostle of the Russian land, who first proclaimed this gospel with the Gospel, since, just as our forefathers of old, he now calls to us: come, you have found what you desire.

And now, Mother of God, voice 4:

To the insurmountable wall and source of miracles that You, Thy servants, Most Pure Mother of God, have acquired, I overthrow the resistant militia. We also pray to Thee: grant peace to the land of Russia and great mercy to our souls.

Also the 2nd week after Pentecost, sedate Sunday, 1st tone. Sunday Prokeimenon, tone 1: N Now I will rise, says the Lord, I will rely on salvation, I will not complain about it. Verse: From the word of the Lord, the word is pure. In every breath: Sunday Gospel 2nd, from Mark, conceived 70. In resurrection of Christ: Psalm 50. Glory: M by the prayers of the apostles: And now: by the prayers of the Mother of God: Stichera: Jesus was resurrected from the tomb:

Even the Church of All Russian Saints, sedate resurrection of the 1st tone. Prokeimenon of the Saints, tone 4: R Rejoice, O righteous ones, in the Lord, praise is due to the upright. Verse: May Thy mercy be upon us, O Lord, as we trust in Thee. In every breath: The Gospel of the Church of All Russian Saints, from Matthew, began 10. In resurrection of Christ: Psalm 50. Glory: M Through the prayers of all Russian saints, O Merciful One, cleanse our many sins. And now: Through the prayers of the Mother of God, O Merciful One, cleanse our many sins. Have mercy on me, O God, according to Your great mercy and according to the multitude of Your mercies, cleanse my iniquity. Stichera, tone 6: E jelly memory:

Stichera of the saints according to Psalm 50, tone 6:

Let us honor the anniversary of our holy relatives today; let us please this in a worthy manner. This is truly through all the blessings of the Lord: having become poor in spirit, having become rich, the meek ones have inherited the land of the meek; having wept, been consoled; having hungered for righteousness, been satisfied; persecuted and tormented for the sake of righteousness and former piety - in Heaven they now have fun and rejoice and diligently pray to the Lord to have mercy on our fatherland.

We also sing the service of All Russian Saints on Sunday, sedate, 1st antiphon of the 4th tone. Prokeimenon, Gospel and stichera according to the 50th Psalm of Saints.

And the deacon says: C feed, O God, Thy people:

On the 2nd Sunday after Pentecost, we sing the canons of the verse: Octoechos - Sunday 1st tone with Irmos at 4 and the Theotokos 1st tone at 2; Canon of All Russian Saints, tone 8, on 8. On another day, we sing the canons of the Mother of God, tone 2: I make it convenient for everyone, obedient: (see Octoechos, Saturday Compline or the service “Quench My Sorrows,” January 25) with Irmos on 6, Irmos twice. And the canon of All Russian Saints, tone 8, on 8.

Canon To All Saints Who Have Shined in the Lands of Russia, tone 8.
Song 1

Irmos: In Chermny you plunged Pharaoh with his chariots and you saved the people of Moses, singing to You, O Lord, a victorious song, as to our Savior God.

In this, in spiritual songs, let us sing in agreement with our Divine Fathers, who shone forth in piety, even as they brought the Russian lands to every place and country, and even raised the Russian Church.

Rejoice, holy saints of the seventh number: Basil, Ephraim, Eugene, Elpidia, Agathodora, Epherius and Kapito, who became bishops in Kherson and sanctified our land with their blood.

Come, faithful martyr-lovers, let us honor with hymns the first Russian martyrs, Theodore and the young John, who did not serve as an idol and gave their blood for Christ.

You are our greatness and praise, Olgo the God-wise, for through you we have been freed from demonic seduction, do not cease now to pray for the people that you brought to God.

Rejoice and be glad, servant of Christ, great and wise prince Vladimir, our enlightener, for through you we have been delivered from soul-destroying idolatry, and we also rejoice, we cry out to you.

Shining like a star in heaven, God's hierarch Michael, enlightening the Russian land with the light of knowledge of the Divine faith and bringing new people to the Lady, renewed by the bath of baptism.

O blessed passion-bearers of Christ, princes Boris, Gleb, and Igor, and Mikhail with the boyar Theodore! Do not forget your fatherland, drive away hunger and bitterness, deliver us from the sins of civil strife.

Theotokos: With the rank of the angel, Lady, with the prophets, and the apostles, and with all the saints, pray to God for us sinners, Your Intercession will be a glorified holiday in the Russian land.

Katavasia: O my firm mouth:

Song 3

Irmos: In the circle of heaven, the Supreme Creator, Lord, and the Creator of the Church, Thou strengthen me in Thy love, the desires of the land, the faithful affirmation, the One Lover of Mankind.

The great Lavra of Pechersk, which received its beginning from you, Father Reverend, Anthony, the most glorious, is the founder of all Russian monks.

In the light of the monastic common life in Russia, the organizer of the land, blessed Theodosius, with him Nestor, the memorable deeds of the writer, and Alypius, the chief of depictions in Russia.

You are a mental paradise, the Pechersk holy mountain, which has multiplied the spiritual tree, blessed fathers, who cannot be destroyed individually, together we will bring praise to the One Master.

And Anthony, Joanna and Eustathia, firm confessors of the Orthodox faith, planted in the lands of Russian-Lithuania since ancient times, with your prayers protect us all from the malicious infidel wisdom of your compatriots.

Be an advocate for your earthly fatherland, Athanasius the Martyr, and you, O youth Gabriel, teach us to boldly confess Orthodoxy and not be afraid of the fear of the enemy.

May the Venerable Job, the decoration of the Pochaev Lavra, be honored, together with all the saints and miracle workers of Volyn, who have brought glory to our land with their deeds and miracles.

With sacred songs let us praise Athanasius, the Constantinople saint, who brought his blessing to the Russian land and his honest relics, as a guarantee of unity with the Universal Church, left to us.

Theotokos: From the time of the intercession of the Most Holy Theotokos came, increased by temptation, now is the time of our sighs to Her, O brethren, saying with all our hearts: Lady, Lady, help Thy people.

Also the 2nd Sunday after Pentecost, according to the litany of kontakion and ikos of saints. Also the sedals of the saints.

Sedalen of Saints, Tone 7:

As the darkness deepens, the starry brilliance increases, and the eyes of the lost are joyfully raised. Thus, to the sinful darkness that has multiplied on the earth, let us raise our eyes to grief, brethren, and, seeing the radiance of the spiritual stars illuminating our land, we are sweating towards the Heavenly Fatherland, which may the Lord not deprive us, sinners, of the prayers of His saints.

Glory, and now, voice 4:

In faith, to the Divine and celibate robe of our Savior God, who deigned to wear this flesh and pour out His Holy Blood on the Cross, with which redeem us from the work of the enemy. In the same way, we cry out to Him with gratitude: save our High Hierarch and bishops, protect our Fatherland and all people with Your honorable robe and save our souls, as a Lover of Mankind.

Song 4

Irmos: You are my fortress. Lord, You are my strength, You are my God, You are my joy, do not leave the bosom of the Father and visit our poverty. Together with the prophet Habakkuk I call Ti: Glory to Your power, Lover of mankind.

The founder and organizer of the city of Moscow, blessed Prince Daniel, the Lord has shown you, praying to Him unceasingly, protect your city, save our land from troubles, and do not stop mercifully visiting the Orthodox Russian people.

We pray to you, holy saints of Christ Peter, Alexis, Iono, Philippe and Innocent, Photius, Cyprian and Theognosto and all the other wonderworkers of Muscovy: destroy our spiritual confusion and sorrow, destroy our storm and give us silence with your prayers to God.

And you were the first throne of the Russian Church, and the confessor of the Orthodox faith, and the denouncer of the sin-loving and rebellious, and the builder of the Russian land, Saint Hermogenes, and for this you were tormented by prison and famine and received an unfading crown from God, with the saints and martyrs rejoicing.

The glorious city of Moscow rejoices, and all Russia is filled with joy, relying on your prayers, O blessed Sergius, and your monastery flaunts, preserving your honest relics, like a sacred treasure.

With sacred songs let us praise the venerable Nikon, the obedience of the zealot, with him we will sing the praises of Micah, Savva and Dionysius, Stephen, Andronicus and Savva and all the venerable disciples and interlocutors of the great Sergius, by whose prayers the sons of Russia are saved.

For the wisdom and blessedness of Vasily, Maxim and John of Muscovy and all of Christ for the sake of the foolishness of Russia, miracles of life and reason, we pray to you diligently: pray to Christ our God for your earthly fatherland and ask for salvation for all the faithful.

A new stylite appeared in the wilds of Kaluga, Reverend Tikhon, and together with the Reverend Paphnutius, a strict zealot of monasticism, and blessed Lawrence, you paved the right path to the City of Heaven in your country, on which you may save us with your prayers.

Bogrodichen: In the likeness of the Iveron icon, not only Athos is enlightened, but the city of Moscow is also decorated and other cities and towns are consecrated, from which we receive miraculous help and find a source of consolation in it, and for us, the Good Goalkeeper, open the doors of heaven.

Song 5

Irmos: Thou hast cast me away from Thy face into heaven, O O Light of the Invincible, and an alien darkness has covered me, the accursed one, but turn me and direct my path to the light of Thy commandments, I pray.

In the city of Novagrad, the chief shepherd, Nikita, Niphon, John, Theoktistus, Moses, Euthymius, Jono and Serapion, and other wonderful saints, in the house of the Wisdom of God, like phoenixes, naturally blossomed, fruitful words and immaculate lives.

May the prince of Novgorod, Vladimir, the wonderful organizer of St. Sophia, with his mother Anna, Mstislav, and Theodore, and with them all from the family of Russian princes who have shone with a godly life, sing with divine songs.

Divnago Varlaam, the great glory and adornment of Novagrad, the All-Russian prayer book, and the glorious Anthony, who sailed from ancient Rome on stone on the waves of the sea, but who will worthily glorify Savva, and Ephraim, and Michael from the earthly?

E of the Dem's paradise, come, we see the flowers of life and God-forsaken, the deeds of the father, in the borders of Novgorod, they shone, of which there is only one Doer, the Lord.

In Sevolod, the meek and Dovmont, the insurmountable wall of Pskov, and the blessed St. Nicholas and the Venerable Cornelius, who enlightened the Livonian region with holy baptism, let them sing in hymns.

Presbyter Isidore, who preached the Orthodox faith before the Latins, brought the monastery to the eternal ones, and with him the martyrdom council in Yuryev, the city of Livonstem, the King of Kings who is now coming, pray for us who honor their memory.

And the God-bearing Abraham, the adornment of Smolensk, and Euphrosyne, the joy of Pollotsk and the radiance of the virgins, my Christ, we bring you prayer books, for their sake save us.

Theotokos: Sometimes you were a warm intercessor to the great Novutrad, the hope of the hopeless and the helper of people in need, and now look upon us with your merciful eye and, having seen our sorrows and heard our sighs, show us a sign of mercy, O Most Pure One.

Song 6

Irmos: Jonah spread his hand crosswise into one beast in the womb, symbolizing the saving passion in reality; Thus, the three days passed, the worldly Resurrection was written in the flesh of the nailed Christ of God and the world enlightened by the three days of Resurrection.

Having loved Christ in an angelic way, St. Zosimo, Savvaty, Herman, Irinarsha, Eleazar and other Solovetti wonderworkers, turned away from the world, entered the impenetrable and empty islands of Solovetsky, entered into all virtues in the image of skill, wiser than a bee, and a village worthy of receiving the Holy Spirit, quickly, wisdom.

In Great Britain, in the miracles of the Monk Tryphon, we will praise the Lopar enlightener, who in the last reaches of the northern country delivered people from the bitter slavery of demons and revived them with holy baptism.

Rejoice, desert, formerly barren and uninhabited, but later, like a desert, it has flourished and increased in number! Leap up, mountains of Valaam and all the oak trees, praising with us Sergius and Herman, together with Arseny and Alexander Svirsky, all-praised fathers.

You calmly passed through the fickle abyss of this life, Reverend Kirill, having the Mother of God as a helmsman, and you, Joseph, Volotskaya, praise, and Nile, the non-covetous one, on the calm water and on the grass of abstinence, your disciples wisely shepherd your flocks of nature, and now pray with them for those who honor your memory.

I am to the great star, shining in the monastic cathedrals of Anthony of Siysk and Tryphon of Vyatka, Demetrius of Priluts and Amphilochius and Dionysius, praise of Glushitskaya, Gregory of Pelshem, Paul, and Sergius, and Cornelius of Vologda, like rays, shining with the virtues of his life, reverend.

When God lived, the deserts, like cities, were created naturally by Macarius, Barnavo and Tikhon, Abraham and Gennady. In the same way, together with the other fathers, who shone forth within the borders of Kostroma and Yaroslavl, we please you and pray: pray to the Lord, so that he will not deprive us of the same vision of God in the eternal city of the Heavenly King.

Rejoice, Thebaido of Russia, show off, the deserts and wilds of Olonetsky, Beloezersky and Vologda, who have raised a holy and glorious multitude, teaching the world not to cling to the world by the wonderful life of all, to take up your cross on your shoulder and walk in the footsteps of Christ.

Theotokos: With your all-honorable icon of Tikhvin, even great Russia, like some gift from above, reverently received our country, O Lady Queen Theotokos, protect and intercede, saving this from all the slander of the enemy.

Even the 2nd Sunday after Pentecost, after the litany of the kontakion is resurrected, tone 1: B you have been resurrected: and Ikos is resurrected: B resurrected for three days: Also on another day, Kontakion and Ikos of All Russian Saints.

Kontakion of Saints, tone 3.
Similar to: D Eva today:

Bringing the face of the saints who have pleased God in our land, stands in the Church and invisibly prays to God for us. The angels praise him, and all the saints of the Church of Christ will celebrate him, for everyone prays to the Eternal God for us.

Ikos:

The fruitful and red wood of heaven appeared to the saints, the fragrant flowers of teachings and the fruits of doing deeds, from which our souls are nourished and our spiritual hunger is quenched, come, then, as a father under their canopy and we will please them, as our country is a joy and an adornment and an image of life. we also received the mark, these are incorruptible crowns from the Eternal God.

Song 7

Irmos: God's descent of fire was ashamed in Babylon sometimes. For this reason, the youths in the cave, with joyful feet, like in a flower bed, rejoiced, girded: Blessed are you, God of our fathers.

Leontius, Isaiah and Ignatius, Jacob and Theodore, vessels of honor of the Spirit and Rostov’s adornment, Abraham, who worshiped Christ as an idol, and Tsarevich Peter, and Irinarch, a spontaneous sufferer, Cassian and Paisius, Prince Roman and Tsarevich Dimitri, and all Let the wonderworkers of Rostovst and Uglichstia sing with Divine songs.

May the Nevsky conqueror, the noble Prince Alexander, be magnified, may George, the brave warrior and sufferer, be praised, may Andrey, the first collector of the Russian land, be praised, together with Gleb, his young son, may the Abrahamic martyr be praised, the glory of the city of Vladimir, the intercessor of Holy Rus' and Orthodox Church decoration.

Glory to Theodore and John, the Suzhdal lamp, Simon and Dionysius! Let Euthymius sing with them, the most exalted in asceticism, and the Venerable Euphrosyne, the bright star of Suzhdal, together with Cosmas, who asceticized on Yakhroma Retz.

A song to the stylite Nikita, who showed the image of repentance, praise to Daniel, glory to the poor and rootless, glory to Andrey, who left his reign and died in a poor way of life, the Pereyaslav miracle worker.

To Prince Constantine, apostle and enlightener of the Murom land, with Michael and Theodore, your children, and Petra and Fevronia, and the merciful righteous Juliania, intercessor of Murom, together with Saint Basil and Prince Roman, Glory to Ryazan, pray to Christ for us.

Verse praise, Arseny to the saint, Michael, prince and martyr, and Anno, treasure of the city of Kashin, Saint Nile and Macarius, Ephraim, enlightener of the city of Torzhok, with Arkady and Juliania, the flower of chastity, pray to Christ for us.

For the weapon of your prayers, the good faith of Prince Theodore and David with Constantine and Vasily and Constantine, glory to Yaroslavl, protect your fatherland and Orthodox people from all troubles and misfortunes.

Theotokos: As a treasure of grace, I bestowed upon Holy Rus' Your Icon of Vladimir, with which You gave many and varied benefits to our Father. Do not be impoverished even now, O Mother of God, quenching the fierce rebellion against us, and save the Russian land.

Song 8

Irmos: And the conquerors of the tormentor and the flame of Thy grace that was, Zealously obedient to Thy commandments, the youths cried out: Bless all the works of the Lord, the Lord.

Rejoice, city of Kazan, having your own prayer books, the venerable saints Guria, Barsanuphius and Herman, who drove away from you the darkness of unbelief, and John the Martyr, and Stephen, and Peter, who abandoned the wickedness of their fathers and passed on as martyrs to the Heavenly Fatherland.

Having learned from the Holy Scriptures from your youth, God-bearing Stephen, you cultivated the hearts of the Zyryansk people who had frozen over with your words, and you sowed the Divine seed in them. Now, together with the saints who continue your work, Gerasim, Pitirim and Jonah, protect your flock and the entire Russian land with your prayers.

In this place, Siberian country, for the Lord will reveal His saints in you: the righteous Simeon of Verkhotursk, and the Irkutsk saints Innocent and Sophrony, and John of Tobolsk, new wondrous lamps and miracle workers.

Rejoice, Iberia and all the Georgian land, triumph, Armenia, singing the praises of Equal-to-the-Apostles Nina and Tamara, Gregory the Illuminator and many others who professed the Orthodox faith in the Caucasian countries and are now praying to Christ for their earthly fatherland.

And God-Wise Demetrius, zealous copyist and imitator of the lives of the saints, make us fellow members of their glory through your prayers.

With the Lord, Father Mitrofan, the first shepherd of Voronezh, who showed great courage, who was not afraid of the Tsar’s rebuke and death, and who saved his soul in simplicity, pray to God for us.

I am a bee, you have collected sweet honey from quickly fading flowers, Father Tikhon, from the corruptible world, a spiritual treasure with which you delight us all.

Theotokos: Let us praise the zealous intercessor and worship Her honest image, which in a newly enlightened country established orthodoxy and saved the fierce mother of Russian cities in times of cruelty. This is the great treasure of the city of St. Peter, and the glorious wealth of all our lands.

Song 9

Irmos: Oh, land of virginity, Mother of God! with glorious songs, elevating the feasts of Thy graces and now with the virgin memory of Thy Word, by secret influx, adorning the magnifying Thy in it.

O good enlightener and quiet angel of the Tambov Church, Saint Pitirim, rejoice in your flock and all Rus', for in it new and eternal joy flourishes, Venerable Seraphim, wondrous worker of our salvation.

O holy saints Theodosius and Joasaph of God-wisdom, glorified by the Lord by wondrous incorruption! We, the children of the Orthodox Church, have been exalted by you, and to this day the wonderful Lord reveals Himself and glorifies His servants.

O new miracle worker, Joseph, saint and martyr! The city of Astrakhan and the entire Volga region boasts of you and reveres you, who suffered severely from unfaithful rebels for the truth.

Oh, above the words and above the praises of the holy passion-bearers of feat! Having endured the malice of the savage apostates and the arrogant Jewish fury, the faith of Christ against the teachings of this world is like a shield, holding up the image of patience and suffering to us in a worthy manner.

Oh, the strength and courage of the regiment of martyr of Christ, who were killed by the fierce hins for Christ! This is why you have adorned the Orthodox Church and in the country with your own blood, like the seed of faith, Dasha, and together with all the saints, let them be worthy of honor.

O our great relatives, named and unnamed, manifested and unappeared, who have reached Heavenly Zion and received much glory from God, ask for consolation for us in our present sorrow, restore our fallen faith and gather people who were scattered, from us, as a gift, a song of thanksgiving is acceptable .

Trinity: About the Honest Trinity, accept what Russia brings to You, like the first fruits and like the chosen incense, who pleased everything both before and after in it, known and unknown, and through their prayers preserve this from all harm.

Theotokos: O Blessed Virgin, our cities and weights depict Your venerable face, as a sign of good will, who have enriched us, accept our thanksgiving and deliver our fatherland from cruel troubles, for all of us, as the all-powerful Protection of our country, we magnify You.

Also the 2nd Sunday after Pentecost, according to the 9th song of the litany and C Hail the Lord our God: Sunday Light 2nd: K amen having seen: Glory to the luminaries of the saints. And now, the Mother of God.

The luminary of the saints.
Similar to: N fuck with the stars:

In songs we will praise the luminaries of the never-passed Russian land, the secret places of the Divine Word, the glorious Christ who enlightened and loved these and gave us helpers in sorrow.

Glory, even now, to the Mother of God:

With the light of Your face, you have illuminated the fiery Russian country, O Lord, and now in Your saints, as in innumerable rays, do not cease to illuminate us with Your wisdom, who is Sophia the Most Eminent.

On praises, stichera on 8, Sunday 4, tone 1: P oh Thy, Christ: Enduring the cross: And yes, captive: B Thy blindness: And stichera of praise of the saints with a hymn to 4; We sing the last two stichera from the verses of the small vespers: Verse: B God is our refuge and strength, Helper in the sorrows that have come upon us greatly. Verse: The Lord of hosts is with us, God is our Advocate. Glory, Gospel stichera second, tone 2: C worlds to those who came: And now, the same voice: P Blessed are you:

On the praises of the stichera of the saints, tone 5.
Similar to: P say hello:

Rejoice, faithful Russian Church, rejoice, glorious Prince Vladimir, rejoice, chosen Olgo! For you are our foremost intercessors to the Lady of all, and the leaders of Orthodoxy, and teachers of the true faith. Rejoice, every place, and country, and city, citizens who have raised the Heavenly Kingdom, these holy lights have appeared to our souls, these miracles have dawned, and deeds, and signs have shone in thought to the end and now they pray to Christ to grant great mercy to our souls.

Rejoice, adornment of the Russian land, unshakable affirmation of our Church, glory of the Orthodox, source of miracles, inexhaustible stream of love, multi-luminous lamp, organ of the Holy Spirit, meekness and gentleness, adorned with virtues, people of heaven, angels of earth, sincere friends of Christ! You diligently pray to him to grant you tribute to those who honor the great mercy.

Come, our heavenly representatives, to us, who require your merciful visit, and deliver those embittered by the tormenting rebuke of the fierce fury of the infidels, from whom, like captives and Nazis, we are persecuted, from place to place, often transiently and erringly in dens and mountains. Be generous, O praises, and grant us weakness, quench the storm and extinguish the indignation against us, praying to God, who bestows great mercy upon you on our lands.

Glory, voice 4:

Hearing the voice of the Gospel and inflamed with apostolic zeal, he rushed into the teaching of unfaithful languages, the blessing of Equal-to-the-Apostles Kuksha, Leonty, Stefan and Guria, Herman of Alaska, and St. Father Nicholas of Japan, and the venerable Innocent, the apostle of the great Siberian country and enlightenment beyond the sea of ​​existing new countries in America is first. In the same way, together with all the others who have labored in the gospel of Christ, you are worthily blessed.

And now, Mother of God, the same voice:

It is wonderful that the Russian country boasts and rejoices in You, having You as a shameless intercessor and an unbreakable wall, and now, O Lady, do not fail to save Your people from all troubles.