The most revered Russian saints. Orthodox Saints: list by year of life

Part two Russian saints - founders of Russian monasteries The beauty of Russian monasteries is inexplicable and inexplicable. It would seem that their architecture is in many ways similar and the principle of construction is the same, but there is not one similar to the other. Even hardened atheists cannot help

Biblical and chronological order of the prophets The prophetic books are not arranged in the Bible in chronological order. Ranking them in order of importance, the editors gave them the following places: in the Jewish canon - 1) Jeremiah; 2) Ezekiel; 3) Isaiah and the Twelve (book of the prophet

In Rus', many saints have been glorified, each in his own image. We will talk about the most revered Russian saints and the traditions of commemorating the Council of All Russian Saints

Russian saints - a list of revered saints. Orthodoxy in Rus'

Only a unified spiritual life could make Ancient Rus' a state - after all, in pagan times, different tribes and regions recognized different gods as their patrons, which is why even armed conflicts arose. It was Orthodoxy that essentially united Rus' for the first time, creating a strong country with the help of spiritual bonds.

In Rus', many saints are glorified, each in his own face, that is, the rank in which a person is canonized: these are martyrs and passion-bearers, saints, righteous people, saints, holy fools, saints and equals of the apostles - usually rulers, princes. We will tell you about the most revered Russian saints. In Russia, saints in some ranks, for example, apostles, are not glorified.

The Day of Remembrance of the Council of All Russian Saints is the second Sunday after the Feast of the Holy Trinity (Pentecost).

Baptism of Rus' - Equal-to-the-Apostles Prince Vladimir

The Baptism of Rus' is only symbolically named by the same name as the Sacrament of Baptism, which is performed on a person. This process can be called active missionary work in Rus' and the personal preaching of Prince Vladimir, who was baptized independently and baptized Rus'. Also, as a result of Baptism, the Orthodox Church became a state institution of Kievan Rus.

At some point, Prince Vladimir realized that paganism was becoming obsolete and began to reform polytheism by creating a common pantheon of gods in 983. However, the tribes in the country continued to quarrel among themselves, arguing which of the gods was stronger and, accordingly, which of the tribes was more powerful under his protection (there was, for example, the Veles tribe, the Svarog tribe, depending on the region).

Back in 983, Prince Vladimir himself made sacrifices and was a torturer, and just five years later he became Prince Vladimir the Red Sun, the Baptist of Rus'. We know many examples of people who became Christians only in words. Vladimir was not like that: he lost the foundations of Christianity and decided that this religion would be useful not only for government system, but also for the moral state of people. He was baptized himself and changed his life, trying to follow the ideals of Christ. It is known that the prince began to care a lot about the poor, and stopped being a polygamist (previously he had a large harem of concubines). It was precisely because of his life and sincere work that he was canonized as an Equal-to-the-Apostles saint, and not at all because the Church thanked him for the “new lands.”

The main transformation and enlightenment was the soul of the prince himself, who realized the lack of spirituality and cruelty of paganism.

In 988, Prince Vladimir converted to Christianity in Korsun (Chersonese, which was then a colony of Byzantium), married the Orthodox princess Anna and began the process of Christianization and missionary work in the state. In the Dnieper and Pochayna rivers he baptized the squad, boyars and courtiers. Now above the place of their Baptism on the Kyiv Mountains there is a monument to Prince Vladimir.

The beginning of holiness in Rus' - the blessed princess Olga

Biography Equal-to-the-Apostles Princess Olga is an amazing historical evidence of how the life of one person according to the commandments of God can enlighten an entire state. If the lives of many saints are brief, through the centuries only fragmentary information has reached us about the personality of one or another early Christian martyr or ancient Russian hermit, then the life of the holy princess was recorded in documents. A number of chronicles vividly describe her activities in successfully governing the state, raising her son, diplomatic trips and Baptism, and attempts to introduce Christianity in Rus'. Considering the difficult position of women in Ancient Rus', the Russians’ rejection of Christianity and the loneliness of the saint in Christian life, the personality of the holy Princess Olga evokes admiration. And among believers - and great joy from the fact that the saint comes to the aid of all those who ask for her mercy and intercession in many troubles.

Despite her great role in history, the saint helps everyone who comes to her with prayer. It is not without reason that for many centuries the name Olga remains one of the most common in Russia: girls are entrusted to the patronage of a truly wise, beautiful and strong-spirited saint.

The faithful are also called those who have worked in spiritual life for the good of the state and their rulers: for example, such is the revered holy prince Alexander Nevsky.

Martyrs, sufferers for Christ, passion-bearers

Already in early Christian times, the first martyrs appeared - people who gave their lives for the faith of Christ, refusing to betray the Lord and renounce Christianity. Over time, a division emerged into martyrs and passion-bearers - those who suffered torment from those of other faiths and from fellow believers. After all, Christianity became the official religion in many countries, and people who professed Christianity in words turned out to be villains in practice.

The first Russian martyrs, or rather, passion-bearers, were Saints Boris and Gleb - the sons of Prince Vladimir, the Baptist of Rus'. Killed them brother Yaropolk The accursed, baptized, but not enlightened by the light of Christ's truth.

In the 20th century, with the beginning of the persecution of the Church from Soviet power a whole host of martyrs and confessors appeared - those who professed Christianity through suffering, life, and not death.

The Russian land has become famous for many saints, but most of all the saints. This is the rank of saints who performed many ascetic deeds for the sake of Christ: after all, in Russia there are many dense forests, abandoned places, where monks went to pray in silence and solitude for the whole world: they died for the world in order to be resurrected for Christ, to grow in spiritual life . And surprisingly, the Lord God glorified many of them during their lifetime: even in impenetrable thickets, people found righteous people, and when they healed them with their prayers, helped them in all their needs, they told others. Thus, princes and noble people gathered around the saints, who were enlightened by their wisdom. The saints blessed feats of arms and reconciled those at war, helped people and themselves grew in abstinence, fasting and prayer.

Holy Venerable Sergius of Radonezh

Since ancient times, St. Sergius of Radonezh has been named after the Hegumen of the Russian Land - and therefore the head of Russian monasticism. It was he who built the first large monastery - the Trinity-Sergius Lavra (located in the city of Sergiev Posad, named after the saint) on the lands of Moscow Rus', educated a whole galaxy of students who dispersed throughout the country and created their own monasteries. He approved the basics monastic life in relation to Rus' (after all, the Rule of monastic life was written in the south, in Syria, where both the climate and mentality are different from Russia).

The Monk Sergius became famous for his kindness, asceticism and great faith into God. These qualities were in him since childhood. He prayed as a child, attended church with his parents, and went to school like all the kids. His life was completely turned upside down by a miracle that happened to him in childhood: an Angel of God visibly enlightened him, who did not know how to read and write. Since then, Bartholomew found his cherished dream: to become a monk, to devote himself to Almighty God. At first he helped his parents, and when they grew old and died, he went to the monastery, and there, with the blessing of the abbot, into the forests to live alone - in the “desert” - and pray to the Lord for the whole world. Sometimes, in order to receive Holy Communion and resolve everyday issues, he visited the monastery. People saw how kind he was, how he believed in the Lord and was ascetic. Many people began to come to Bartholomew, who had taken monastic vows with the name Sergius and the priesthood. He introduced a communal charter - everyone who came to the monastery divided property among themselves, lived on donations, and Saint Sergius himself took the least for himself.

Soon the princes began to come to the monk. He gave to everyone wise advice, called for a virtuous Christian life, reconciled those leading internecine warfare. It was he who blessed Prince Dimitry Donskoy, also later glorified as a saint, for the battle on the Kulikovo Field.

Righteous John of Kronstadt

Righteous saints are those who lived in the world, but were glorified by the Lord after death - for example, Saints Peter and Fevronia, the parents of Sergius of Radonezh, Cyril and Mary - or even during life, like Saint John of Kronstadt. Few of these people are glorified - apparently, it is difficult to find holiness in the world, but sometimes they go unknown to the Lord and gain glory only from Him, remaining hidden for others.

John of Kronstadt is a saint whose name is known throughout Orthodox world. Even during his lifetime, he, the priest of a large cathedral not far from the capital, the founder of a large capital monastery, was known throughout Russian Empire at the end of the 19th and beginning of the 20th century. He performed amazing miracles. And today people continue to share testimonies of his help orally, in print and on the Internet.

A simple priest of St. Andrew's Cathedral in Kronstadt, a suburb of the then capital of Russia - St. Petersburg, he was glorified by God for his virtuous life, filled with prayers for the needy, caring for the poor and alcoholics, of whom there were many in the port of Kronstadt, preaching and missionary work. He did not have any children of his own, and the kind, humble priest seemed to adopt all the unfortunate people who came to him. Millions were donated to him, and he distributed everything to the poor and needy, asking for support. Rumors of healings, expulsions evil spirits of people, a miraculous change in destinies after the prayer of Father John went throughout the country.

Blessed

The feat of foolishness or blessedness is one of the most difficult spiritual paths in Christianity. People follow them for the sake of God, but under the secret spiritual guidance of experienced monastic mentors and spiritual fathers.

It was only in Ancient Rus' that holy fools began to be called “blessed.” Foolishness is a spiritual feat of voluntary, for the purpose of salvation and pleasing Christ, renunciation of the world, pleasures and pleasures, but not in monasticism, but being “in the world”, but without adhering to generally accepted social norms. The holy fool takes on the appearance of an insane or unreasonable, naive person. Many people swear and mock such fools - but the blessed always endure hardships and mockery humbly.
 The goal of foolishness is to achieve inner humility, defeating the main sin, pride.

However, over time, the holy fools, having reached a certain spiritual level, denounced sins in the world in an allegorical form (verbally or in action). This served as a means of humbling oneself and humbling the world, improving other people.

The most famous Russian blessed ones are Saint Basil - a Moscow miracle worker who lived during the time of Ivan the Terrible, Saint Ksenyushka and Saint Matronushka.

Xenia the Blessed is one of the most revered and beloved saints by the people. “Ksenyushka” - many affectionately called her during her life, and they still do now, when she helps us from Heaven with her prayers. She lived relatively recently - in the 18th century (after all, many revered saints to whom the entire Church prays lived in the first centuries of our era, at the dawn of Christianity).

Blessed Xenia was very famous in St. Petersburg in the 18th century. After the death of her husband Andrei. St. Andrew's Church on Vasilievsky Island, she gave away all her property and feigned madness - she began to call herself by her husband's name. In reality, she did not want her, a young widow of 27 years old, to be married off by her relatives, and was only concerned about the afterlife fate of her beloved husband. She prayed for them life together in Heaven, that the Lord would accept her beloved husband into the Kingdom of Heaven. For the sake of love for her husband and for God, she accepted the feat of poverty and foolishness (imaginary madness), and received from the Lord the gift of prophecy and healing.

Matronushka, blessed Matrona, Saint Matrona of Moscow - all these are the names of one saint, revered by the entire Orthodox Church, beloved and dear to Orthodox Christians around the world. The saint was born in the 19th century and died in 1952. There are many witnesses to her holiness who saw Matronushka during her lifetime. Even monks from the Trinity-Sergius Lavra came to her for spiritual advice and consolation.

Matronushka still helps those who pray today; there are many testimonies about miracles after prayers in front of her icons and relics in the Matrona Church on Taganka and about the appearances of blessed Matrona in dreams to believers.

May the Lord protect you with the prayers of all Russian saints!

Saints.

Sainthood and Canonization.

Lives of the Saints. History of Compilation of Hagiographic Texts.

Orders of holiness.

Prophets.

Holy Apostles.

• Holy Apostle and Evangelist John the Theologian.

Holy Apostles from 70.

• Apostle of the 70 James, brother of the Lord according to the flesh, Jerusalem, bishop.

Equal to the Apostles and Enlighteners.

• Holy and Righteous Lazarus of the Four Days.

Saints.

• Saint and Wonderworker Nicholas, Archbishop of Myra.

Martyrs, Great Martyrs.

Confessors, Passion-Bearers.

Holiness is a purity of heart that seeks the uncreated divine energy manifested in the gifts of the Holy Spirit as many colored rays in the solar spectrum. Pious ascetics are the link between the earthly world and heavenly kingdom. Imbued with the light of divine grace, they, through God-contemplation and God-communication, learn the highest spiritual secrets. In earthly life, saints, performing the feat of self-denial for the sake of the Lord, receive the highest grace of divine Revelation. According to biblical teaching, holiness is the likening of a person to God, who is the only bearer of all-perfect life and its unique source.

The church procedure for canonizing a righteous person is called canonization. She encourages believers to honor a recognized saint in public worship. As a rule, church recognition of piety is preceded by popular glory and veneration, but it was the act of canonization that made it possible to glorify saints by creating icons, writing lives, composing prayers and church services. The reason for official canonization can be the feat of a righteous person, the incredible deeds he has performed, his entire life or martyrdom. And after death, a person can be recognized as a saint because of the incorruption of his relics, or miracles of healing occurring at his remains.

In the event that a saint is venerated within one church, city or monastery, they speak of diocesan, local canonization.

The official church also recognizes the existence of unknown saints, the confirmation of whose piety is not yet known to the entire Christian flock. They are called revered departed righteous people and requiem services are served for them, while prayer services are served for canonized saints.

That is why the names of Russian saints, who are revered in one diocese, may differ and be unknown to parishioners of another city.

Who was canonized in Rus'

Long-suffering Rus' gave birth to more than a thousand martyrs and martyrs. All the names of the holy people of the Russian land who were canonized are included in the calendar, or calendar. The right to solemnly canonize the righteous initially belonged to the Kyiv, and later Moscow, metropolitans. The first canonizations were preceded by the exhumation of the remains of the righteous so that they could perform a miracle. In the 11th-16th centuries, the burials of princes Boris and Gleb, Princess Olga, and Theodosius of Pechersk were discovered.

From the second half of the 16th century, under Metropolitan Macarius, the right to canonize saints passed to church councils under the high priest. The unquestioned authority of the Orthodox Church, which had existed in Rus' for 600 years by that time, was confirmed by numerous Russian saints. The list of names of the righteous glorified by the Macarius Councils was replenished with the naming of saints by 39 pious Christians.

Byzantine rules of canonization

In the 17th century, the Russian Orthodox Church succumbed to the influence of the ancient Byzantine rules for canonization. During this period, mainly clergy were canonized for what they had ecclesiastical rank. Missionaries carrying the faith and associates in the construction of new churches and monasteries also deserved to be counted. And the need to create miracles has lost its relevance. Thus, 150 righteous people were canonized, mainly from among the monks and high clergy, and the Saints added new names to Russian Orthodox saints.

Weakening church influence

In the 18th and 19th centuries, only the Holy Synod had the right to canonize. This period is characterized by a decrease in the activity of the church and a weakening of its influence on social processes. Before Nicholas II ascended the throne, only four canonizations took place. During the short period of the reign of the Romanovs, seven more Christians were canonized, and the calendar added new names of Russian saints.

By the beginning of the 20th century, generally recognized and locally revered Russian saints were included in the month-speaking books, the list of whose names was supplemented by the list of deceased Orthodox Christians for whom memorial services were performed.

Modern canonizations

The beginning of the modern period in the history of canonizations carried out by the Russian Orthodox Church can be considered carried out in 1917-18 Local cathedral, by whom the universally revered Russian saints Sophrony of Irkutsk and Joseph of Astrakhan were canonized. Then, in the 1970s, three more clergy were canonized - Herman of Alaska, Archbishop of Japan and Metropolitan Innocent of Moscow and Kolomna.

In the year of the millennium of the baptism of Rus', new canonizations took place, where Xenia of Petersburg, Dmitry Donskoy and other, no less famous, Orthodox Russian saints were recognized as pious.

In 2000, the anniversary Council of Bishops took place, at which Emperor Nicholas II and members were canonized royal family The Romanovs “like passion-bearers.”

First canonization of the Russian Orthodox Church

The names of the first Russian saints, who were canonized by Metropolitan John in the 11th century, became a kind of symbol of the true faith of the newly baptized people, their full acceptance of Orthodox norms. Princes Boris and Gleb, sons of Prince Vladimir Svyatoslavich, after canonization became the first heavenly protectors of Russian Christians. Boris and Gleb were killed by their brother in the internecine struggle for the throne of Kyiv in 1015. Knowing about the impending assassination attempt, they accepted death with Christian humility for the sake of autocracy and peace of their people.

The veneration of princes was widespread even before their holiness was recognized by the official church. After canonization, the relics of the brothers were found incorrupt and showed miracles of healing to the ancient Russian people. And the new princes ascending the throne made pilgrimages to the holy relics in search of blessings for a just reign and help in military exploits. Memorial Day of Saints Boris and Gleb is celebrated on July 24.

Formation of the Russian Holy Brotherhood

Next after princes Boris and Gleb, the Monk Theodosius of Pechersk was canonized. The second solemn canonization carried out by the Russian Church took place in 1108. The Monk Theodosius is considered the father of Russian monasticism and the founder, together with his mentor Anthony, of the Kiev Pechersk Monastery. Teacher and student showed two different ways monastic obedience: one is severe asceticism, renunciation of everything worldly, the other is humility and creativity for the glory of God.

In the caves of the Kiev-Pechersk Monastery, bearing the names of the founders, rest the relics of 118 novices of this monastery, who lived before and after the Tatar-Mongol yoke. They were all canonized in 1643, forming a common service, and in 1762 the names of Russian saints were included in the calendar.

Venerable Abraham of Smolensk

Very little is known about the righteous people of the pre-Mongol period. Abraham of Smolensk, one of the few saints of that time, about whom a detailed biography, compiled by his student, has been preserved. Abraham was revered for a long time in hometown even before his canonization by the Makarievsky Cathedral in 1549. Having distributed to the needy all his property left after the death of his rich parents, the thirteenth child, the only son begged from the Lord after twelve daughters, Abraham lived in poverty, praying for salvation during the Last Judgment. Having become a monk, he copied church books and painted icons. The Monk Abraham is credited with saving Smolensk from a great drought.

The most famous names of saints of the Russian land

On a par with the above-mentioned princes Boris and Gleb, unique symbols of Russian Orthodoxy, stand no less significant names Russian saints who became intercessors of the entire people through their contribution to the participation of the church in public life.

After liberation from Mongol-Tatar influence Russian monasticism saw as its goal the enlightenment of pagan peoples, as well as the construction of new monasteries and temples in the uninhabited northeastern lands. The most prominent figure of this movement was St. Sergius of Radonezh. For godly solitude, he built a cell on Makovets Hill, where the Trinity Lavra of St. Sergius was later erected. Gradually, the righteous began to join Sergius, inspired by his teaching, which led to the formation of a monastic monastery, living on the fruits of their hands, and not on the alms of believers. Sergius himself worked in the garden, setting an example for his brothers. The disciples of Sergius of Radonezh built about 40 monasteries throughout Rus'.

St. Sergius of Radonezh carried the idea of ​​godly humility not only ordinary people, but also to the ruling elite. As a skilled politician, he contributed to the unification of the Russian principalities, convincing the rulers of the need to unite dynasties and disparate lands.

Dmitry Donskoy

Sergius of Radonezh was greatly revered by the Russian prince, canonized, Dmitry Ivanovich Donskoy. It was St. Sergius who blessed the army for the Battle of Kulikovo, started by Dmitry Donskoy, and sent two of his novices for God’s support.

Becoming a prince in early childhood, Dmitry in state affairs listened to the advice of Metropolitan Alexy, who cared for the unification of the Russian principalities around Moscow. This process did not always go smoothly. Sometimes by force, sometimes by marriage (to a Suzdal princess), Dmitry Ivanovich annexed the surrounding lands to Moscow, where he built the first Kremlin.

It was Dmitry Donskoy who became the founder of a political movement that aimed to unite the Russian principalities around Moscow to create a powerful state with political (from the khans of the Golden Horde) and ideological (from the Byzantine Church) independence. In 2002, in memory of Grand Duke Dmitry Donskoy and St. Sergius Radonezh established the Order “For Service to the Fatherland”, in to the fullest emphasizing the depth of influence of these historical figures on the formation Russian statehood. These Russian holy people cared for the well-being, independence and tranquility of their great people.

Faces (ranks) of Russian saints

All Saints Universal Church generalized into nine faces or ranks: prophets, apostles, saints, great martyrs, holy martyrs, venerable martyrs, confessors, unmercenaries, holy fools and blessed ones.

The Orthodox Church of Russia divides saints into faces differently. Russian holy people, due to historical circumstances, are divided into the following ranks:

Princes. The first righteous people recognized as saints by the Russian Church were princes Boris and Gleb. Their feat consisted of self-sacrifice for the sake of the peace of the Russian people. This behavior became an example for all rulers of the time of Yaroslav the Wise, when the power in whose name the prince made a sacrifice was recognized as true. This rank is divided into Equal-to-the-Apostles (spreaders of Christianity - Princess Olga, her grandson Vladimir, who baptized Rus'), monks (princes who became monks) and passion-bearers (victims of civil strife, assassination attempts, murders for the faith).

Reverends. This is the name given to saints who chose monastic obedience during their lifetime (Theodosius and Anthony of Pechersk, Sergius of Radonezh, Joseph of Volotsky, Seraphim of Sarov).

Saints- righteous people with church rank, who based their ministry on the defense of the purity of faith, the spread of Christian teaching, and the founding of churches (Niphon of Novgorod, Stefan of Perm).

Fools (blessed)- saints who wore the appearance of madness during their lives, rejecting worldly values. A very numerous rank of Russian righteous people, replenished mainly by monks who considered monastic obedience insufficient. They left the monastery, going out in rags onto the streets of cities and enduring all the hardships (St. Basil, St. Isaac the Recluse, Simeon of Palestine, Xenia of Petersburg).

Holy laymen and women. This rank unites murdered babies recognized as saints, laymen who renounced wealth, righteous people who were distinguished by their boundless love for people (Yuliania Lazarevskaya, Artemy Verkolsky).

Lives of Russian saints

The lives of the saints are literary work, containing historical, biographical and everyday information about the righteous man canonized by the church. Lives are one of the oldest literary genres. Depending on the time and country of writing, these treatises were created in the form of biography, encomium (praise), martyrium (testimony), and patericon. The style of writing lives in the Byzantine, Roman and Western church cultures differed significantly. Back in the 4th century, the Church began to unite saints and their biographies into vaults that looked like a calendar indicating the day of remembrance of the pious.

In Rus', lives appear along with the adoption of Christianity from Byzantium in Bulgarian and Serbian translations, combined into collections for reading by month - monthly books and menaions.

Already in the 11th century, a laudatory biography of princes Boris and Gleb appeared, where unknown author Lives - Russian. The names of saints are recognized by the church and added to the monthly calendar. In the 12th and 13th centuries, along with the monastic desire to enlighten the northeast of Rus', the number of biographical works also grew. Russian authors wrote the lives of Russian saints for reading during the Divine Liturgy. The names, the list of which was recognized by the church for glorification, have now received historical figure, and holy deeds and miracles were enshrined in a literary monument.

In the 15th century there was a change in the style of writing lives. The authors began to pay the main attention not to factual data, but to skillful mastery of artistic expression, the beauty of literary language, and the ability to select many impressive comparisons. Skillful scribes of that period became known. For example, Epiphanius the Wise, who wrote vivid lives of Russian saints, whose names were most famous among the people - Stephen of Perm and Sergius of Radonezh.

Many hagiographies are considered a source of information about important historical events. From the biography of Alexander Nevsky you can learn about political relations with the Horde. The lives of Boris and Gleb tell of princely civil strife before the unification of Rus'. The creation of a literary and ecclesiastical biographical work largely determined which names of Russian saints, their exploits and virtues, would become best known to a wide circle of believers.

The first Russian saints - who are they? Perhaps as we learn more about them, we will find insights into our own spiritual path.

Saints Boris and Gleb

Boris Vladimirovich (Prince of Rostov) and Gleb Vladimirovich (Prince of Murom), at baptism Roman and David. Russian princes, sons of Grand Duke Vladimir Svyatoslavich. In the internecine struggle for the Kiev throne, which broke out in 1015 after the death of their father, they were killed by their own elder brother for their Christian beliefs. Young Boris and Gleb, knowing their intentions, did not use weapons against the attackers.

Princes Boris and Gleb became the first saints canonized by the Russian Church. They were not the first saints of the Russian land, since later the Church began to honor the Varangians Theodore and John who lived before them, martyrs for the faith who died under the pagan Vladimir, Princess Olga and Prince Vladimir, as equal-to-the-apostles enlighteners of Rus'. But Saints Boris and Gleb were the first married elects of the Russian Church, its first miracle workers and recognized heavenly prayer books “for the new Christian people.” The chronicles are full of stories about miracles of healing that took place at their relics (particular emphasis was placed on the glorification of the brothers as healers in the 12th century), about victories won in their name and with their help, about the pilgrimage of princes to their tomb.

Their veneration was immediately established as a nationwide one, before church canonization. The Greek metropolitans at first doubted the holiness of the miracle workers, but Metropolitan John, who doubted the most, soon himself transferred the incorrupt bodies of the princes to the new church, established a holiday for them (July 24) and composed a service for them. This was the first example of the firm faith of the Russian people in their new saints. This was the only way to overcome all the canonical doubts and resistance of the Greeks, who were generally not inclined to encourage the religious nationalism of the newly baptized people.

Rev. Theodosius Pechersky

Rev. Theodosius, the father of Russian monasticism, was the second saint solemnly canonized by the Russian Church, and its first reverend. Just as Boris and Gleb forestalled St. Olga and Vladimir, St. Theodosius was canonized earlier than Anthony, his teacher and the first founder of the Kiev Pechersk Monastery. Ancient life of St. Anthony, if it existed, was lost early.

Anthony, when the brethren began to gather to him, left her in the care of the abbot Varlaam, whom he had appointed, and shut himself up in a secluded cave, where he remained until his death. He was not a mentor and abbot of the brethren, except for the very first newcomers, and his lonely exploits did not attract attention. Although he died only a year or two earlier than Theodosius, by that time he was already the only focus of love and reverence not only for the monastic, already numerous brethren, but for all of Kyiv, if not all of southern Rus'. In 1091 the relics of St. Theodosius were opened and transferred to the great Pechersk Church of the Assumption of the Virgin Mary, which spoke of his local, monastic veneration. And in 1108, at the initiative of the Grand Duke Svyagopolk, the Metropolitan and the bishops performed his solemn (general) canonization. Even before the transfer of his relics, 10 years after the death of the saint, Rev. Nestor wrote his life, extensive and rich in content.

Saints of the Kiev-Pechersk Patericon

In the Kiev-Pechersk Monastery, in the Near (Antonieva) and Far (Feodosieva) caves, the relics of 118 saints rest, most of whom are known only by name (there are also nameless ones). Almost all of these saints were monks of the monastery, pre-Mongol and post-Mongol times, locally revered here. Metropolitan Petro Mohyla canonized them in 1643, instructing them to compile a common service. And only in 1762, by decree Holy Synod, the Kyiv saints were included in the all-Russian monthly books.

We know about the lives of thirty of the Kyiv saints from the so-called Kiev-Pechersk Patericon. Paterikas in ancient Christian writing were the names of summary biographies of ascetics. certain area: Egypt, Syria, Palestine. These eastern patericons were known in translations in Rus' from the first times of Russian Christianity and had a very strong influence on the education of our monasticism in spiritual life. Pechersk Patericon has its own long and complex history, by which one can fragmentarily judge ancient Russian religiosity, Russian monasticism and monastic life.

Rev. Avraamy Smolensky

One of the very few ascetics of pre-Mongol times, from whom a detailed biography remains, compiled by his student Ephraim. Rev. Abraham of Smolensk was not only revered in his hometown after his death (at the beginning of the 13th century), but also canonized at one of the Moscow Macarius Councils (probably 1549). Biography of St. Abraham conveys the image of an ascetic great strength, full of original features, perhaps unique in the history of Russian holiness.

The Monk Abraham of Smolensk, preacher of repentance and the coming Last Judgment, was born in the middle of the 12th century. in Smolensk from wealthy parents who had 12 daughters before him and prayed to God for a son. From childhood he grew up in the fear of God, often attended church and had the opportunity to study from books. After the death of his parents, having distributed all his property to monasteries, churches and the poor, the monk walked around the city in rags, praying to God to show him the path of salvation.

He took monastic vows and, as an act of obedience, copied books and performed Divine Liturgy. Abraham was dry and pale from labor. The saint was strict both towards himself and towards his spiritual children. He himself painted two icons on the topics that occupied him most: on one he depicted Last Judgment, and on the other - torture at ordeals.

When, due to slander, he was forbidden to perform sacred functions, various troubles appeared in the city: drought and disease. But through his prayer for the city and its inhabitants, heavy rain began to fall, and the drought ended. Then everyone became convinced of his righteousness and began to highly honor and respect him.

From the life we ​​see an image of an ascetic with intense tension, unusual in Rus'. inner life, with anxiety and emotion bursting out in stormy, emotional prayer, with a gloomily repentant view of human destiny, not a healer pouring oil, but a stern teacher, animated by, perhaps, prophetic inspiration.

Holy princes

The holy “blessed” princes constitute a special, very numerous rank of saints in the Russian Church. One can count about 50 princes and princesses canonized for general or local veneration. The veneration of the holy princes intensified during the Mongol yoke. In the first century of the Tatars, with the destruction of monasteries, Russian monastic holiness almost dried up. The feat of the holy princes becomes the main, historically important, not only national matter, but also church service.

If we single out the holy princes who enjoyed universal, and not just local, veneration, then this is St. Olga, Vladimir, Mikhail Chernigovsky, Theodore Yaroslavsky with their sons David and Konstantin. In 1547-49, Alexander Nevsky and Mikhail Tverskoy were added to them. But Mikhail Chernigovsky, the martyr, takes first place. The piety of the holy princes is expressed in devotion to the church, in prayer, in the construction of churches and respect for the clergy. There is always a love of poverty, concern for the weak, orphans and widows, and less often justice.

The Russian Church does not canonize national or political merits in its holy princes. This is confirmed by the fact that among the holy princes we do not find those who did the most for the glory of Russia and for its unity: neither Yaroslav the Wise, nor Vladimir Monomakh, with all their undoubted piety, no one among the princes of Moscow, except Daniil Alexandrovich, locally revered in the Danilov Monastery built by him, and canonized no earlier than the 18th or 19th centuries. But Yaroslavl and Murom gave the Church holy princes, completely unknown to the chronicles and history. The Church does not canonize any politics, neither Moscow, nor Novgorod, nor Tatar; neither unifying nor specific. This is often forgotten nowadays.

Saint Stephen of Perm

Stephen of Perm occupies a very special place in the host of Russian saints, standing somewhat apart from the broad historical tradition, but expressing new, perhaps not fully explored, possibilities in Russian Orthodoxy. Saint Stephen is a missionary who gave his life for the conversion of the pagan people - the Zyryans.

St. Stephen was from Ustyug the Great, in the Dvina land, which just in his time (in the 14th century) from the Novgorod colonial territory became dependent on Moscow. Russian cities were islands among a foreign sea. The waves of this sea approached Ustyug itself, around which settlements of Western Permians, or, as we call them, Zyryans, began. Others, eastern Permians, lived on the Kama River, and their baptism was the work of the successors of St. Stefan. There is no doubt that both the acquaintance with the Permians and their language, and the idea of ​​preaching the Gospel among them date back to the saint’s adolescence. Being one of the most smart people of his time, knowing the Greek language, he leaves books and teachings for the sake of preaching the work of love, Stefan chose to go to the Perm land and become a missionary - alone. His successes and trials are depicted in a number of scenes from life, not devoid of humor and perfectly characterizing the naive, but naturally kind Zyryansk worldview.

He did not connect the baptism of the Zyryans with their Russification, he created the Zyryans writing, he translated the divine service for them and St. Scripture. He did for the Zyryans what Cyril and Methodius did for the entire Slavs. He also compiled the Zyryan alphabet based on local runes - signs for notching on wood.

Rev. Sergius of Radonezh

The new asceticism, which arose from the second quarter of the 14th century, after the Tatar yoke, is very different from the ancient Russian one. This is the asceticism of the desert dwellers. By taking upon themselves a most difficult feat, and, moreover, necessarily associated with contemplative prayer, the desert monks will raise spiritual life to a new height, not yet reached in Rus'. The head and teacher of the new desert-dwelling monasticism was Rev. Sergius, greatest of saints ancient Rus'. Most of the saints of the 14th and early 15th centuries are his disciples or “interlocutors,” that is, they experienced his spiritual influence. Life of Rev. Sergius was preserved thanks to his contemporary and student Epiphanius (the Wise), biographer of Stephen of Perm.

His life makes it clear that his humble meekness is the main spiritual fabric of the personality of Sergius of Radonezh. Rev. Sergius never punishes spiritual children. In the very miracles of his reverends. Sergius seeks to belittle himself, to belittle his spiritual strength. Rev. Sergius is the exponent of the Russian ideal of holiness, despite the sharpening of both its polar ends: mystical and political. The mystic and the politician, the hermit and the cenobite were combined in his blessed fullness.