The work was completed by Ekaterina Smirnova
YSPU, 2003
Studying the history of Russia, we often forget what place the Orthodox faith occupied in the activities of Russian princes. Holiness can and should be conceptualized in historical categories. Understanding Russian holiness in its history and its religious phenomenology is now one of the urgent tasks of our Christian and national revival. In Russian saints we honor not only the heavenly patrons of holy and sinful Russia: in them we seek revelation of our own spiritual path. We believe that every nation has its own religious calling and, of course, it is most fully realized by its religious geniuses. Here is a path for all, marked by milestones of the heroic asceticism of a few. Their ideal has nourished the life of the people for centuries; All Rus' lit their lamps at their fire. If we are not deceived in the belief that the entire culture of a people is ultimately determined by its religion, then in Russian holiness we will find the key that explains much in the phenomena of modern, secularized Russian culture.
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. In this work I wanted to talk about the worldly life and political career of the most famous rulers in Rus'. The main task was to show the connection between Orthodoxy and the historical activities of the princes. First, a short excursion into history...
There are records that the Kyiv princes Askold and Dir, struck by a miracle during their siege of Constantinople in 862, converted to Christianity. Already in the embassy of Prince Igor to Constantinople there were Christians who kissed the cross when they took an oath.
Princess Olga was baptized in Constantinople, and a Diocese was formed, subordinate to Constantinople. Although there is a historical version that St. Olga was baptized in Kyiv before her solemn baptism in Constantinople.
Fearing the ridicule of the squad and out of his own reluctance, Svyatoslav did not accept Christianity, but did not interfere with it.
Prince Vladimir, after his wild youth, was burdened by paganism. He apparently was looking for the true faith, as he made inquiries about different religions. His choice of Orthodoxy was strongly influenced by the fact that his grandmother, Princess Olga, accepted Orthodoxy, being “the wisest of people.” The baptism of Rus' by St. Prince Vladimir took place in 988 in Kyiv. Then energetic preaching of the Christian faith was carried out in all cities of the Kyiv State. However, paganism was still very strong, and soon the first martyrs appeared, canonized by the church, the sons of St. Vladimir Boris and Gleb. During the times of strife, the Church, remaining united, contributed to the unification of the country.
The Metropolitan's department was located in Kyiv. In other large cities there were dioceses headed by bishops. The largest diocese was Novgorod, headed by an archbishop. The Kiev Metropolis was dependent on Constantinople, although the patriarch did not interfere in the internal administration of the diocese. The first Metropolitan was St. Michael, who baptized Rus' under St. Vladimir and did a lot for the spiritual revival of the prince and his court, giving an example to the people.
In 1240, the Russian Land was conquered by the Tatars. First the northern and then the southern principalities were ravaged and burned. Temples and monasteries perished along with the cities. The Russian archpastors had great difficulty in restoring the Russian Church. The first martyrs who suffered from the Horde for the Orthodox faith were Prince Mikhail II Vsevolodovich Mikhail II Vsevolodovich Chernigovsky and boyar Fedor. Having ravaged the Russian land, the Tatars did not reach Novgorod, but Orthodoxy there was under attack from Catholicism. The Pope issued a bull calling for a crusade against Rus'. When the Swedish army landed on the banks of the Neva, Prince Alexander and his retinue attacked him. Vision of St. Boris and Gleb raised the spirit of the army, and a victory was won, for which St. the prince received the name Nevsky. Soon the Livonian Order of the Sword again went against the Russians and took the city of Pskov. The holy prince again led his army into battle and defeated them on the ice of Lake Peipsi in 1242.
Then Catholic cardinals were sent to Pskov and Yuryev, but they were unable to instill Catholicism - Orthodoxy was already deeply rooted in the Russian people.
The defenders, educators and intercessors in the Horde, raising the spirit and national unity, were Metropolitans Kirill, Peter and Alexei. Before his death, Metropolitan Alexey had great consolation to see the strengthening of the Moscow Principality and, at its head, the strong Prince Dmitry (Donskoy). In the 15th century, the Galician princes wanted to have their own metropolitan and received it from the Patriarch of Constantinople. The result was a very harmful dual power. The Byzantine Empire was in crisis, the country was under threat of being captured by the Turks. Seeking Western help, the emperor and bishops signed the Union of Florence. But the people did not accept her. Constantinople appointed a Uniate metropolitan for the Russian church, but Grand Duke Vasily declared him a heretic and expelled him, declaring the Moscow metropolitanate independent and installing the first independent metropolitan, Jonah. Since then, the Russian Orthodox Church has become independent.
Russian saints...The list of saints of God is inexhaustible. By their way of life they pleased the Lord and thanks to this they became closer to eternal existence. Each saint has his own face. This term denotes the category to which the Pleasant of God is classified during his canonization. These include the great martyrs, martyrs, saints, saints, unmercenaries, apostles, saints, passion-bearers, holy fools (blessed), saints and equals of the apostles.
Suffering in the name of the Lord
The first saints of the Russian Church among the saints of God are the great martyrs who suffered for the faith of Christ, dying in severe and long agony. Among the Russian saints, the first to be numbered in this rank were the brothers Boris and Gleb. That is why they are called the first martyrs - passion-bearers. In addition, the Russian saints Boris and Gleb were the first to be canonized in the history of Rus'. The brothers died in the battle for the throne that began after the death of Prince Vladimir. Yaropolk, nicknamed the Accursed, first killed Boris while he was sleeping in a tent while on one of his campaigns, and then Gleb.
The face of those like the Lord
Reverends are those saints who led through prayer, labor and fasting. Among the Russian saints of God one can single out St. Seraphim of Sarov and Sergius of Radonezh, Savva of Storozhevsky and Methodius of Peshnoshsky. The first saint in Rus' to be canonized in this guise is considered to be the monk Nikolai Svyatosha. Before accepting the rank of monasticism, he was a prince, the great-grandson of Yaroslav the Wise. Having renounced worldly goods, the monk labored as a monk in the Kiev Pechersk Lavra. Nikolai Svyatosha is revered as a miracle worker. It is believed that his hair shirt (a coarse woolen shirt), left behind after his death, cured one sick prince.
Sergius of Radonezh - the chosen vessel of the Holy Spirit
The 14th century Russian saint Sergius of Radonezh, known in the world as Bartholomew, deserves special attention. He was born into the pious family of Mary and Cyril. It is believed that while still in the womb, Sergius showed his chosenness of God. During one of the Sunday liturgies, the not yet born Bartholomew cried out three times. At that time, his mother, like the rest of the parishioners, was overcome with horror and confusion. After his birth, the monk did not drink breast milk if Mary ate meat that day. On Wednesdays and Fridays, little Bartholomew went hungry and did not take his mother's breast. In addition to Sergius, there were two more brothers in the family - Peter and Stefan. Parents raised their children in Orthodoxy and strictness. All the brothers, except Bartholomew, studied well and knew how to read. And only the youngest in their family had a hard time reading - the letters blurred before his eyes, the boy was lost, not daring to utter a word. Sergius suffered greatly from this and fervently prayed to God in the hope of gaining the ability to read. One day, again ridiculed by his brothers for his illiteracy, he ran into the field and met an old man there. Bartholomew spoke about his sadness and asked the monk to pray to God for him. The elder gave the boy a piece of prosphora, promising that the Lord would definitely grant him a letter. In gratitude for this, Sergius invited the monk into the house. Before eating, the elder asked the boy to read the psalms. Timidly, Bartholomew took the book, afraid to even look at the letters that always blurred before his eyes... But a miracle! - the boy began to read as if he had already learned to read and write for a long time. The elder predicted to the parents that their youngest son would be great, since he was the chosen vessel of the Holy Spirit. After such a fateful meeting, Bartholomew began to strictly fast and pray constantly.
The beginning of the monastic path
At the age of 20, the Russian saint Sergius of Radonezh asked his parents to give him a blessing to take monastic vows. Kirill and Maria begged their son to stay with them until their death. Not daring to disobey, Bartholomew until the Lord took their souls. Having buried his father and mother, the young man and his older brother Stefan go to take monastic vows. In the desert called Makovets, the brothers built the Trinity Church. Stefan cannot stand the harsh ascetic lifestyle that his brother adhered to and goes to another monastery. At the same time, Bartholomew took monastic vows and became the monk Sergius.
Trinity-Sergius Lavra
The world-famous monastery of Radonezh once originated in a deep forest in which the monk once secluded himself. Sergius was in the house every day. He ate plant foods, and his guests were wild animals. But one day several monks found out about the great feat of asceticism performed by Sergius and decided to come to the monastery. There these 12 monks remained. It was they who became the founders of the Lavra, which was soon headed by the monk himself. Prince Dmitry Donskoy came to Sergius for advice, preparing for the battle with the Tatars. After the death of the monk, 30 years later, his relics were found, performing a miracle of healing to this day. This Russian saint still invisibly receives pilgrims to his monastery.
The Righteous and the Blessed
Righteous saints have earned God's favor by living godly lives. These include both lay people and clergy. The parents of Sergius of Radonezh, Cyril and Maria, who were true Christians and taught Orthodoxy to their children, are considered righteous.
The blessed are those saints who deliberately took on the image of people not of this world, becoming ascetics. Among the Russian Pleasers of God, those who lived during the time of Ivan the Terrible, Ksenia of Petersburg, who abandoned all benefits and went on long wanderings after the death of her beloved husband, and Matrona of Moscow, who became famous for the gift of clairvoyance and healing during her lifetime, are especially revered. It is believed that I. Stalin himself, who was not distinguished by religiosity, listened to the blessed Matronushka and her prophetic words.
Ksenia is a holy fool for Christ's sake
The blessed one was born in the first half of the 18th century into a family of pious parents. Having become an adult, she married the singer Alexander Fedorovich and lived with him in joy and happiness. When Ksenia turned 26 years old, her husband died. Unable to bear such grief, she gave away her property, put on her husband’s clothes and went on a long wandering. After this, the blessed one did not respond to her name, asking to be called Andrei Fedorovich. “Ksenia died,” she assured. The saint began to wander the streets of St. Petersburg, occasionally visiting her friends for lunch. Some people mocked the grief-stricken woman and made fun of her, but Ksenia endured all the humiliation without complaint. Only once did she show her anger when local boys threw stones at her. After what they saw, the local residents stopped mocking the blessed one. Ksenia of Petersburg, having no shelter, prayed at night in the field, and then came to the city again. The blessed one quietly helped the workers build a stone church at the Smolensk cemetery. At night, she tirelessly laid bricks in a row, contributing to the speedy construction of the church. For all her good deeds, patience and faith, the Lord gave Ksenia the Blessed the gift of clairvoyance. She predicted the future, and also saved many girls from unsuccessful marriages. Those people to whom Ksenia came became happier and luckier. Therefore, everyone tried to serve the saint and bring her into the house. Ksenia Petersburgskaya died at the age of 71. She was buried in the Smolensk cemetery, where the Church built by her own hands was located nearby. But even after physical death, Ksenia continues to help people. Great miracles were performed at her tomb: the sick were healed, those seeking family happiness were successfully married. It is believed that Ksenia especially patronizes unmarried women and already accomplished wives and mothers. A chapel was built over the tomb of the blessed one, to which crowds of people still come, asking the saint for intercession before God and thirsting for healing.
Holy sovereigns
The faithful include monarchs, princes and kings who have distinguished themselves
a godly lifestyle that strengthens the faith and position of the church. The first Russian saint Olga was canonized in this category. Among the faithful, Prince Dmitry Donskoy, who won a victory on the Kulikovo field after the appearance of the holy image of Nicholas, stands out to him; Alexander Nevsky, who did not compromise with the Catholic Church in order to maintain his power. He was recognized as the only secular Orthodox sovereign. Among the faithful there are other famous Russian saints. Prince Vladimir is one of them. He was canonized in connection with his great activity - the baptism of all Rus' in 988.
Empresses - God's Servants
Princess Anna was also counted among the faithful saints, thanks to whose wife relative peace was observed between the Scandinavian countries and Russia. During her lifetime, she built it in honor because she received this very name at baptism. Blessed Anna revered the Lord and sacredly believed in him. Shortly before her death, she took monastic vows and died. Memorial Day is October 4 according to the Julian style, but in the modern Orthodox calendar this date, unfortunately, is not mentioned.
The first Russian holy princess Olga, baptized Elena, accepted Christianity, influencing its further spread throughout Rus'. Thanks to her activities that contributed to the strengthening of faith in the state, she was canonized.
Servants of the Lord on earth and in heaven
Saints are saints of God who were clergy and received special favor from the Lord for their way of life. One of the first saints ranked among this rank was Dionysius, Archbishop of Rostov. Arriving from Athos, he headed the Spaso-Kamenny Monastery. People were drawn to his monastery, since he knew the human soul and could always guide those in need on the true path.
Among all the canonized saints, Archbishop Nicholas the Wonderworker of Myra stands out. And although the saint is not of Russian origin, he truly became the intercessor of our country, always being at the right hand of our Lord Jesus Christ.
Great Russian saints, the list of which continues to grow to this day, can patronize a person if he diligently and sincerely prays to them. You can turn to the Pleasers of God in different situations - everyday needs and illnesses, or simply wanting to thank the Higher Powers for a calm and serene life. Be sure to purchase icons of Russian saints - it is believed that prayer in front of the image is the most effective. It is also advisable that you have a personalized icon - an image of the saint in whose honor you were baptized.
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 glorifying 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 or 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 of the Holy Synod, the Kyiv saints were included in the all-Russian month 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 - ascetics of a 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. The Pechersk Patericon has its own long and complex history, from 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 of 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 the Divine Liturgy every day. 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 the Last Judgment, and on the other - torture at the ordeal.
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, unusual in Rus', with an intense inner life, with anxiety and agitation breaking out in stormy, emotional prayer, with a gloomily repentant idea of human destiny, not a healer pouring oil, but a stern teacher, animated, 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 smartest 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 St. Sergius, the greatest of the saints of 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.
Although chronologically Equal-to-the-Apostles Olga and Vladimir lived earlier, the first to be canonized in Rus' were their descendants Boris and Gleb. After the death of Prince Vladimir in 1015, civil strife broke out in Rus'. His son Svyatopolk decided to eliminate all his brothers in order to rule the state alone. For his cruelty, the prince received the nickname Damned. One of the brothers was Prince Boris.
When Svyatopolk, who later received the nickname the Accursed, became the Prince of Kyiv, Vladimir’s squad, as stated in the Tale of Bygone Years, advised Boris to take the Kiev throne from him. Boris refused to fight against his older brother, because Svyatopolk became the head of the family and took the place of his father. Obedience to elders was one of the most important virtues of a person, and Boris did not violate this tradition in order to gain power, although the Kiev throne at that time was, so to speak, the most desirable goal for all princes. The fact that one of the ancestors in the family sat on the Kiev throne for at least a few days immediately elevated the entire family in comparison with those who did not have such a privilege.
Svyatopolk's behavior was exactly the opposite. He planned, like Cain, to kill Boris, for which he decided to lull his vigilance. “I want to have love with you and I will give you additional possessions received from my father,” with these words he sends a messenger to his younger brother. Meanwhile, he ordered his servants to kill Boris.
When the messengers came to the Alta River to commit the atrocity, they heard Boris singing Matins. Why? Did no one inform the prince that an assassination attempt was being prepared on him? After all, there were scouts in Ancient Rus'. And if the prince knew about the assassination attempt, why didn’t he defend himself?
As we can see, Boris remained true to the principle that one should not contradict one’s elders. In addition, he did not want to do evil in response to evil, to kill in response to murder. He didn't want to take revenge. Perhaps he was disgusted by the fact that if open clashes with Svyatopolk had begun, he would have turned out to be an unwitting culprit of mass bloodshed, because many people on both sides would have died. Boris decided to humbly accept death at the hands of his brother. Among other things, he was motivated by concern for his soul. How would he appear before the Creator if he were killed on the battlefield? Having just committed murder?
Having sung psalms and canons, Boris began to pray:
Lord Jesus Christ! Just as You appeared on earth in this image for the sake of our salvation, by Your own will allowing Your hands to be nailed to the cross, and accepting suffering for our sins, so grant me the ability to accept suffering. I do not accept this suffering from my enemies, but from my own brother, and do not blame him, Lord, for this to be a sin.
As we see, martyrdom at the hands of murderers is desirable for the prince, because then he will be able to follow the example of Christ. For him this is not a punishment, but a reward. A reward that was also awaited by the first Christian martyrs who died in the arena of the Colosseum.
Boris cares not only about his own soul, but also about the soul of his brother. Since death is desired, he is glad that he will accept it from a relative, and not from a stranger, and asks God to forgive the foolish Svyatopolk. After all, he “doesn’t know what he’s doing”...
Svyatopolk's servants attacked Boris and pierced him with spears. Then they wrapped the body and took it to show Svyatopolk. It is surprising, but Boris did not die until his elder brother ordered his two Varangian servants to finish him off by piercing his heart with a sword.
It was Gleb's turn. News spread slowly throughout Ancient Rus', the messenger could easily have been killed, so Gleb probably did not know that his father Vladimir had died. Svyatopolk took advantage of this and informed his brother that his father was calling him to him because he was very ill. Gleb, like Boris, was obedient to his elders, and therefore hastened to come to his father.
Gleb was on the road when news came to him from another brother, Yaroslav, that Vladimir had died and Svyatopolk had killed Boris. Having learned about this, Gleb “cryed out with tears,” as the chronicle says:
Woe is me, Lord! It would be better for me to die with my brother than to live in this world. If I, my brother, had seen your angelic face, I would have died with you: now why am I left alone?.. If your prayers reach God, then pray for me, so that I too may accept the same martyr’s death.
Just at this time, messengers from Svyatopolk arrived, and Gleb, like his brother, was killed with a sword.
“So he was sacrificed to God, instead of fragrant incense, a reasonable sacrifice, and accepted the crown of the kingdom of God, entering the heavenly abodes, and saw his desired brother there, and rejoiced with him with the indescribable joy that they were awarded for their brotherly love,” it says. in The Tale of Bygone Years.
Two brothers (their Christian names are Roman and David) were canonized as passion-bearers. According to Metropolitan Yuvenaly, “in the liturgical and hagiographic literature of the Russian Orthodox Church, the word “passion-bearer” began to be used in relation to those Russian saints who, imitating Christ, patiently endured physical, moral suffering and death at the hands of political opponents.”
Let us note that the canonization of Boris and Gleb served as an example for the canonization of Emperor Nicholas II and the royal family.
Perhaps the story of the official recognition of the first Russian saints is perhaps more interesting and richer in events than their biography. By the way, politics also plays an important role here.
After the murder of his cousins Boris and Gleb, Svyatopolk had to fight their brother Yaroslav the Wise. The strife ended with Svyatopolk fleeing to Poland, and Yaroslav taking the Kiev throne.
In 1054 Yaroslav died, and his sons divided the lands among themselves. Izyaslav (the eldest) remained in Kyiv, Svyatoslav (the middle) occupied the Principality of Chernigov (which, by the way, included the Murom lands of Gleb), and Vsevolod (the younger) became a prince in Pereyaslavl. The Principality of Rostov, where Boris had previously ruled, went to him.
Looking ahead, we note that the son of Vsevolod Yaroslavich was Vladimir Monomakh.
In ancient Russian literature there are several monuments dedicated to Boris and Gleb. A surprisingly clear political orientation can be traced in these documents.
Initially, the veneration of Boris and Gleb was not joint; the veneration of Gleb (although he was the younger) developed earlier in the Smolensk region, where the prince was killed, and in the capital of the principality, Chernigov. Reliquary crosses with the image of Gleb were made there, and his body was placed in a stone sarcophagus; at the same time, the relics of Boris rested in a wooden, less durable shrine (you can read about this in the article “The Tale of Bygone Years” for 1072, which tells about the transfer of the relics of the brothers to the church built for them in Vyshgorod).
The sons of Yaroslav were at enmity, and in 1073 Svyatoslav, having secured the support of Vsevolod, expelled his elder brother Izyaslav from Kyiv. This was a violation of the principle of succession to the throne laid down by their father, according to which the eldest man in the family should sit in Kyiv.
A year before, Izyaslav built a wooden church dedicated to Boris and Gleb. Svyatoslav decided to install a stone one instead. It was supposed to be a grandiose five-domed temple. The walls were raised 3 meters when the prince died. It was in 1076, and Izyaslav, who had been expelled 3 years ago, returned to Kyiv. After 2 years, he died in a battle with the son of Svyatoslav, and Vsevolod became the Prince of Kyiv. He resumed construction of the stone church of Boris and Gleb.
One can find interesting political aspects in the monuments dedicated to these saints. Researcher A. Uzhankov, for example, suggests comparing several texts. For example, articles from “The Tale of Bygone Years” and “The Tale of Boris and Gleb”, dedicated to the transfer of the relics of saints to the wooden church built by Izyaslav in Vyshgorod.
The Tale of Bygone Years only mentions Metropolitan George, who was officially installed in Rus' with the knowledge of Constantinople. In addition to George, the “Tale ...” speaks about Metropolitan Neophyte of Chernigov. In addition, in “The Legend...” there is an episode when Metropolitan George blesses Izyaslav, Svyatoslav and Vsevolod with the hand of Gleb, and the saint’s nail remains on Svyatoslav’s head as a sign of special grace. The Tale of Bygone Years does not talk about this.
What's the matter? There is an opinion that “The Legend...” was written by an author who was a political supporter of Svyatoslav, who ruled in Chernigov. Since the veneration of Gleb was widespread precisely in the Chernigov lands, the saint began to be considered the patron saint of the Svyatoslavichs. Therefore, princes, as an unknown storyteller writes, are blessed by the hand of the younger Gleb, and not the elder Boris, because Gleb is closer to the prince. That is why it is noted that the saint especially favors him.
It must be said that such support from the saint was very necessary for the prince, who decided to break the law and take the Kiev throne from his elder brother.
Taking history into account, the mystery of the second metropolitan, not mentioned in the chronicle, is also resolved. There is an opinion that at that time there were two metropolises in Rus' - Kiev and Chernigov. Hence the two metropolitans. There is another version. Svyatoslav ruled in Kyiv from 1073 to 1076. After the celebrations of 1072 associated with the transfer of the relics of the saints, Metropolitan George left for Constantinople, and his successor John arrived only in 1077. Therefore, the metropolitan see was empty, and under the prince he could well to be the “acting” Metropolitan Neophytos, who was appointed by Svyatoslav. Hence the discrepancies between the “Tale,” compiled by an author who wanted to strengthen the authority of Yaroslav, and the “Tale of Bygone Years,” the compiler of which had a negative attitude towards the prince.
The “Legend...” itself was probably commissioned on the occasion of the construction of a new stone church of Boris and Gleb and should have been timed to coincide with the day of the second transfer of their relics, but Svyatoslav died before the construction was completed.
Despite the fact that Gleb was more popular in Rus' and began to be revered earlier, nevertheless, in the end, the veneration of Boris and Gleb, and not Gleb and Boris, was established. Why? Here again there is a political background. On the one hand, the head of the family should be the eldest in the family (as Yaroslav the Wise also bequeathed), and the eldest of the two brothers should be Boris. On the other hand, Gleb’s championship could not help but evoke associations with Svyatoslav, who revered him. But the prince broke his father’s covenant. It would have been much more correct in every sense to give a kind of “primacy” to Boris.
Moreover, in 1113, Vladimir Monomakh, so beloved in Rus', became the Prince of Kyiv. He improved the existing laws in every possible way, increased the international authority of the state (by the way, he was married to an English princess and was the grandson of the Emperor of Constantinople), and left his children a guide to a righteous life - the famous “Instruction...”. In a word, Monomakh was a very correct and pious prince, an example for all other rulers.
And Monomakh, as we remember, was the son of Vsevolod, and Vsevolod reigned in Pereyaslavl and owned the former lands of Boris, so Boris was considered the patron of the Vsevolodovichs. It is no coincidence that Monomakh recalls him in his “Teachings...”. So, from this point of view, primacy was given to Boris, the “patron” of the Kyiv Prince Vladimir, respected by the Russians.
Under Monomakh, on May 2 (new style - May 15), 1115, the 2nd transfer of the relics of Saints Boris and Gleb took place, which were placed in a wooden church finally rebuilt in Vyshgorod.
As for the time of the canonization of Boris and Gleb, then, in all likelihood, this happened between 1086 and 1093.
Roman, parishioner of the temple
Here you say: “Despite the fact that Gleb was more popular in Rus' and began to be revered earlier, nevertheless, in the end, the veneration of Boris and Gleb, and not Gleb and Boris, was established. Why? Here again there is a political background.” Boris and Gleb have the same parents, perhaps the same teachers. They have common upbringing, education, genes. The age difference is as much as 4 years (20 and 16 years). At this age, even a difference of 1 year means a lot in everyday, spiritual, and military experience. Book Vladimir put the book. Boris to lead the army sent to the Pechenegs. Book Svyatopolk first sends assassins to the prince. Boris.
Dear Roman, parishioner
Here you have written: “And as a result, we have a short story about the murder of two innocent and pious princes, and about the murder not even on religious, but on political grounds.” Question: What is your simplified assessment? So the book Boris put politics at the forefront, which means he did not stand for faith. Or were there no attacks by Svyatopolk on the Truth of God? Did Cain kill Abel not on a religious basis, but on a political one? Book Vladimir gave precisely the book. Boris sent his formidable army against the Pechenegs. At the book Vladimir had the opportunity to choose “on a competitive basis” from among his 12 sons, who would be entrusted with the defeat of the Pechenegs. His choice was his 20-year-old son - a prince and warrior, who owned the means of warfare, had authority among his brother princes, boyars, governors, and troops. It, the army, the Kyiv boyars and the late prince himself. Vladimir sympathized with the prince. Boris. Everyone knew everything about Svyatopolk’s intentions, and Prince. Boris was strong, but did not want to take sin on his soul, and did not forget to trust in God. Now we are studying literacy using the ABC book. But not so book. Boris. He learned from other books. He knew how the fearless and strong King David, in defense, killed the bear and the giant Goliath. However, there was a reason why King David did not kill his mortal persecutor King Saul, the envy-sick anointed of God. Perhaps the fear of God is the key to understanding the greatness of the soul, wisdom, foresight, insight, kindness and rightness of St. prophet and king David. If this was not the case, then there was no religious basis in his strategy. At the book Boris had a relative who was sick with envy - Prince. The accursed Svyatopolk, by the way, had already launched a failed rebellion against the Grand Duke. Vladimir. He had already received forgiveness, they already knew about him that the evil one had entered his heart and mind. They knew what to expect from him. Even Soloviev (vol. 1 of “History of Russia”) complements your simplified assessment as follows: “Boris fell victim to respect for generic concepts, he died because he did not want to raise his hands against his older brother and with his death illuminated these generic concepts.” Let us note that his generic concepts here do not diverge from the Truth of God. Holy book Boris could not help but know that in the neighboring Slavic countries of Bohemia and Poland, upon accession to the throne, it was common practice to expel brothers and blind relatives, as Boleslav the Polish did (Svyatopolk the accursed - then he was already the son-in-law of Boleslav the Brave Polish). Another contemporary of St. Prince. Boris Boleslav the Red in Bohemia first of all castrated his brother (also see Solovyov). In the family of St. Prince. Boris and his father St. Equal to the Apostles Prince. Vladimir was what they knew and the author of “The Tale of Boris and Gleb” knew and set forth. Book Vladimir had 12 sons from different mothers. Boris and Gleb were from a Christian Bulgarian woman. The accursed Svyatopolk's mother was Greek, she had previously been a nun, and Vladimir's brother Yaropolk, seduced by the beauty of her face, undressed her and took her as his wife, and conceived this Svyatopolk from her. Vladimir, at that time still a pagan, having killed Yaropolk, took possession of his pregnant wife , it was from her that this accursed Svyatopolk was born, the son of two father-brothers, which is why Vladimir did not love him, because he was not from him.
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 Kyiv 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 as a saint did not always occur in the same way.
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 Fedorovna 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. St. 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.
