Russia, Moscow Folder, its rivers and roads.kmz

Russia, Moscow Folder, its rivers and roads

Moscow, Russia (Moscova River 4) 1147
Moscow; Icon of the Mother of God of Cyprus, Commemorated July 9 ; Icon of the Mother of God of Koloch, Commemorated July 9 ; Icon of the Mother of God of Rzhevsk, Commemorated on July 11; Grand Duchess Elizabeth, Commemorated on July 18; Procession of the Honorable Wood of the Life-Giving Cross of the Lord (First of the three Feasts of the Savior in August), Commemorated on August 1 ; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Icon of the Mother of God œof the PassionÂ, Commemorated on August 13 ; St Leucius of Volokolamsk, Commemorated on August 17 ; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Child Schemamonk Bogolep; Blessed Basil of Moscow the Fool-For-Christ; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Uncovering of the relics of St Daniel the Prince of Moscow, Commemorated on August 30; Icon of the Mother of God of Pisidia, Commemorated September 3 ; Venerable Macarius of Optina, Commemorated September 7 ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Icon of the Mother of God of Korsun, Commemorated on October 9; Translation of the Iveron Icon of the Mother of God to Moscow, Commemorated on October 13; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ; Apostle James, the Brother of the Lord, Commemorated on October 23 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; Icon of the Mother of God œthe JoyfulÂ, Commemorated on November 7 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; St Peter the Metropolitan of Moscow and All Russia, Commemorated October 5 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas; Icon of the Mother of God "In Giving Birth, you Preserved your Virginity", Commemorated October 17 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Gurias the Archbishop of Kazan, Commemorated December 5 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Memorial Saturday of St Demetrius; Apostle James, the Brother of the Lord, Commemorated January 4; Icon of the Mother of God "the Joy of All Who Sorrow", Commemorated October 24 ; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3 ; St Joasaph the Bishop of Belgorod; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; St Juliana the Princess of Vyazma, Commemorated on December 21 ; Apostle James, of the Seventy, the Brother of the Lord, Commemorated on January 4 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; Venerable Maximus the Greek, Commemorated January 21 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Blessed Xenia of St Petersburg, Commemorated January 24 ; St Moses the Archbishop of Novgorod, Commemorated on January 25 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Translation to Moscow of the Icon of the Mother of God "Assuage my sorrow", Commemorated January 25 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; St Tryphon, Bishop of Rostov, Commemorated February 1 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12; St Hilarion the Georgian, the New, Commemorated February 14 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Cosmas of Yakhrom, Commemorated February 18 ; Icon of the Mother of God of Cyprus, Commemorated February 19; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27 ; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28 Icon of the Mother of God œEnthronedÂ, Commemorated on March 2; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5 ; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; Icon of the Mother of God the Surety of sinnersÂ in Moscow, Commemorated on March 7; St Euthymius the Bishop of Novgorod, Commemorated on March 11; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Icon of the Mother of God of Lubyatov, Commemorated on March 19 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Martyr Stephen of Kazan, Commemorated on March 24; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; Venerable John, Bishop of Manglisi, Commemorated on March 28; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Barsanuphius of Optina, Commemorated on April 1; Icon of the Mother of God œthe Unfading BloomÂ, Commemorated on April 3; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); St Barsanuphius the Bishop of Tver, Commemorated on April 11; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God of Vilnius, Commemorated on April 14; Icon of the Mother of God of St Maximus, Commemorated on April 18; St Stephen the Bishop of Perm, Commemorated on April 26; Icon of the Mother of God œof the PassionÂ, Commemorated on April 30; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12 ; Icon of the Mother of God of Murom, Commemorated on April 12; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Icon of the Mother of God of Constantinople, Commemorated on April 25; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; St Gerasimus of Boldino, Commemorated on May 1; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9; St Joseph the Metropolitan of Astrakhan, Commemorated on May 11; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Virginmartyr Glyceria of Novgorod, Commemorated on May 13; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Translation of the relics of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on May 27 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Icon of the Mother of God œthe Surety of sinnersÂ, Commemorated on May 29; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Icon of the Mother of God of Pimen, Commemorated on June 6; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Sava the Abbot of Moscow, Commemorated on June 13; St Jonah the Metropolitan of Moscow, Commemorated on June 15; St Tikhon the Bishop of Amathus in Cyprus, Commemorated on June 16 ; Venerable Moses of Optina, Commemorated on June 16; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16 ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Meeting of the Vladimir Icon of the Mother of God in memory of Saving of Moscow from the Invasion of Khan Achmed, Commemorated on June 23; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Holy Queen Dinar, Commemorated on June 30; St Photius the Metropolitan of Kiev, Commemorated on July 2 ; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3; Icon of the Mother of God of Galatea, Commemorated on July 4 ; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ;

Russia, Moscow, 1223-1240, Mongol invasion of Rus, Conquest 1227
Moscow, 1223-1240, Mongol invasion of Rus, Conquest 1227; Icon of the Mother of God -œKursk-RootÂ, Commemorated on November 27; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ;

Russia, Moscow, 1331, Moscow Final Russian Capital after 1331
Russia; Russians; Tartars; Ukrainians ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Right-believing Tamara, Queen of Georgia, Commemorated on May 1; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Moscow, 1380 or 1480 and Before, Mongol-Tartar Yoke, all except Novgorod and Tver
Mongol-Tartar Yoke before 1380, All of Russia except Novgorod and Tver; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25 ;

Russia, Moscow, 1453, Moscow, Third Rome, after Fall of Constantinople
Moscow, 1453, Moscow, Third Rome, after Fall of Constantinople; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18 ;

Russia, Moscow, 1517, Ninety Five Theses, Martin Luther, Protestant
Germany, 1517, Ninety Five Theses, Martin Luther, Protestant; Germany, 1503-1546, Martin Luther, Protestant ; Wittenberg, Germany ; Lutherhaus; MARTIN LUTHER, EDUCATOR, TRANSLATOR (18 FEB 1546); JAN HUS, PRIEST and MARTYR, 6 July 1415;

Russia, Moscow, 1547-1721, Tsardom, Fall of Constantinople thru Northern War
Moscow, 1547-1721, Tsardom of Russia, Fall of Constantinople thru Northern War with Sweden ; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ;

Russia, Moscow, 1598 - 1613, Time of Troubles, Famine and Polish Occupation
Moscow, 1598 - 1613, Time of Troubles, Famine and Polish Occupation ; St Hypatius of Gangra, Commemorated November 16 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Sergius of Shukhtom, Commemorated on May 19; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1700-1721, Great Northern War (with Protestand Sweden)
Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Moscow, 1721-1917, Russian Empire
Moscow, 1721-1917, Russian Empire; Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Repose of St. Anthimus, Bishop of Georgia, Commemorated on September 14;

Russia, Moscow, 1917-1989, Russian Communism
Russia, Moscow, 1917-1989, Russian Communism;

Russia, Moscow, 1989-Present, Russian Nationalism
Russia, Moscow, 1989-Present, Russian Nationalism;

Russia, Moscow History Folder

Russia, Moscow, 800, 9th Century Folder, Cyprus Icon Story

Russia, Moscow, 841, Cyprus Icon, Stromyn girl h by icon voice, m miracles
Cyprus, 392 & 841, Cyprus Icon, appeared at Lazarus' tomb, copies at Moscow&Stromyn, Triumph of Orthodoxy Week the first sunday of lent, Arab shot arrow, hit her knee, he struck dead, 1841 Stromyn Icon girl healed by voice from icon, then more miracles; Cyprus; Icon of the Mother of God of Cyprus, Commemorated February 19; Cyprus Icon of the Mother of God. this icon the Mother of God is depicted sitting on a throne with the Divine Infant in Her arms. There is an angel on either side of Her. prototype of this holy icon manifested itself in the year 392 on the island of Cyprus at the tomb of Righteous Lazarus, the friend of Christ (October 17), and is kept there in a monastery. copies of the Cyprus Icon are at the Moscow’s Dormition Cathedral, and in the Nikolo-Golutvin church in the village of Stromyn, Moscow diocese (Commemorated on the Sunday of Orthodoxy). the week of the Triumph of Orthodoxy, the Greek Synaxarion has an account of an icon which is probably the Cyprus Icon. the island of Cyprus a certain Arab was passing by a church dedicated to the Most Holy Theotokos. order to display his hatred for Christianity, the man shot an arrow at an icon of the Mother of God which hung by the gate. The arrow struck the Virgin’s knee, from which blood began to flow. Overcome with fear, the Arab spurred his horse and rode for home, but was struck dead before he could get there. In this way, he was punished for his impiety. days commemorating the Cyprus Icon are the Day of the Holy Spirit, April 20, and July 9. Some copies of the Cyprus Icon have additional names such as “Cleansing,” “Knife,” and “Hawk.” “Stromyn” Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.” sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromyn” Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).

Russia, Moscow, 1100, 12th-15th Century Folder, Mongol Yoke

Russia, Moscow, 1100-1199, 12th Century, Moscow Founded

Russia, Moscow, 1149-1151, Prince, Yuri Dolgorukiy, Murom, Founder of Moscow, Andrei's Father
Moscow Prince, 1149-1151, Yuri Vladimirovich, Murom, Founder of Moscow; St Peter, Tonsured David, the Wonderworker of Murom, Commemorated on June 25 ;

Russia, Moscow, 1200-1299, 13th Century, First Prince, Daniel of Moscow, First Monastery, Danilov

Russia, Moscow, 1223-1240, Mongol invasion of Rus, 1227
Moscow, 1223-1240, Mongol invasion of Rus; Icon of the Mother of God œKursk-RootÂ, Commemorated on November 27; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ;

Russia, Moscow, 1223, Battle of Kalka River, at Mariupol, Mongol Victory
Battle of Kalka River at Mariupol; Mongol Tartar Invasion 1223-1241; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Icon of the Mother of God "œof the Sign"Â, the "œKursk-Root"Â, Commemorated on September 8;

Russia, Moscow, 1227-1255, Tatar (Mongol) Horde of Batu Khan, Conquest of Russia
Tatar (Mongol) Horde of Batu (Batu Khan 1227-1255) Battle of Sita River ; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Russia, Moscow, 1237, First Battle with the Tartars at Kolomna (1237)
In 1237 the Tatar whirlwind broke upon Rus. In December Ryazan fell under Batu. Prince Yuri had decided not to send his forces over to provide assistance, since he was faced with the difficult defense of Vladimir. The Tatars offered him peace, and he was prepared to negotiate. But the conditions of the peace, tribute and vassal servitude under the Khan, were unacceptable. "glorious fight,"Â said the prince, "œis better than a shameful peace."Â The first battle with the Tatars was at Kolomna, and Vsevolod Yurievich commanded the troops, but they were cut to pieces. The enemy turned then towards Moscow, which they captured and burned. Yuri''™s other son, Vladimir, was captured while leading the defense of Moscow. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Juliana the Princess of Vyazma, Commemorated on December 21; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ;

Russia, Moscow, 1238, Mologda, Vologda, Battle of Sit River
Mologda, Vologda, 1238, Battle of Sit River ; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Russia, Moscow, 1283-1303, P Daniel of Moscow, Nevsky's youngest, Churches Ms, first victory, humble, united rus
Russia, Moscow, 1283-1303, Prince Daniel of Moscow; father died when he was only two years old. Of his father's patrimonies, he received the least valuable, Moscow.[1] Aleksandrovich (1261-“ 4 March 1303) was the youngest son of Alexander Nevsky and forefather of all the Grand Dukes of father died when he was only two years old. Of his father's patrimonies, he received the least valuable, Moscow.[1] When he was a child, the tiny principality was being governed by tiuns (deputies), appointed by his paternal uncle, Grand Prince Yaroslav has been credited with founding the first Moscow monasteries, namely the Lord's Epiphany, and The Danilov Monestery (Saint Daniel Monestery): named in his honor, situated on the right bank of the Moskva River at a distance of 5 miles from the Moscow Kremlin, and founded, by Daniel, as the first monastery wooden church of St. Daniel-Stylite no later than also built the first stone church in the Moscow Kremlin in the 1280s, dedicated to the Great Martyr took part in his brothers (”Dmitri of Pereslavl and Andrey of Gorodets) ”struggle for the right to govern Vladimir and Novgorod, respectively. After Dmitry's death in 1294, Daniel made an alliance with Mikhail of Tver and Ivan of Pereslavl against Andrey of Gorodets of Novgorod. participation in the struggle for Novgorod in 1296 indicated Moscow's increasing political influence. Constantine, the prince of Ryazan, tried to capture the Moscow lands with the help of a Mongol force. Prince Daniel defeated it near Pereslavl. This was a first victory over the Tatars, though not a tremendous victory, but it was noteworthy as a first push towards freedom.[2] 1300, he went to Ryazan with an army and imprisoned the ruler of the Ryazan Principality "by some ruse", as the chronicle says, and destroyed a multitude of Tatars. To secure his release, the prisoner ceded to Daniel his fortress of Kolomna. It was an important acquisition, as now Daniel controlled all the length of the Moskva River. 1302 his childless nephew and ally, Ivan of Pereslavl, bequeathed to Daniel all his lands, including Pereslavl-Zalessky.[2] the Mongol occupation and internecine wars among the Rus' princes, Daniel created peace in Moscow without bloodshed. 30 years of ruling Daniel participated in battles only once.[1] According to legend, Daniel was popular and respected by his subjects for his meekness, humility and peacefulness. Right-believing Prince Daniel of Moscow, Commemorated on March 4; the time of Great Prince Ivan III (1462-1505), Saint Daniel gave reminders of himself to his forgetful descendents. He appeared as a stranger to a youth who attended the Great Prince and said: Don’t be afraid of me. I was a Christian and the master of this place, my name is Daniel Prince of Moscow, and by the will of God I am here. Tell Great Prince John about me saying: you are enjoying yourself while you have forgotten me, but God has not forgotten me. this, the Great Prince ordered panikhidas for his ancestral princes to be sung in the cathedral. During the time of Tsar Ivan the Terrible, the dying son of a barge merchant was healed at the grave of Saint Daniel. The Tsar, struck by the miracle, renovated the ancient Danilov monastery and established a yearly church procession. The Metropolitan led the way to the the holy prince’s tomb, and served a panikhida there. 1652 holy Prince Daniel was glorified by the uncovering of his incorrupt relics, which were transferred on August 30 to the church dedicated to the Holy Fathers of the Seventh Ecumenical Council. holy relics were placed in a reliquary “to the glory of the Holy Trinity and for the healing of the infirm. Metropolitan Platon of Moscow (+ 1812), in the Life of the holy prince which he compiled, writes: “The founder laid the foundation of Moscow’s grandeur, modestly making only a small path to it. Just as any edifice, which is not built with excessive haste, but rather with great artistry and skill, receives a particular firmness and stands indestructible for a long time; like a tall tree that grows for many centuries after beginning as a small sapling, then slowly becomes sturdier, with its branches spreading about far around, so this city was to grow from small, but firm beginnings, so that its first sparkle would not bedazzle the eyes of the envious, and so it would not be shaken or felled early on, before it had attained its full height. Thus did this founder prepare the great city given him, giving it a modest but steady radiance, undisturbed by any gusts of the wind. He left the great glory of its rise to his son Great Prince John, called Kalita.

Russia, Moscow, 1283-1295, Basil, Bishop of Ryazan, Murom Icon and Mantia Story
Russia, Ryazan, 1295, Basil, Bishop of Ryazan, Murom Icon and Mantia Story; Basil, Bishop of Ryazan and Murom: His memory is celebrated by the Church on June 10 and July 3 (the day of his death in 1295). On June 10, 1609 the holy relics of Bishop Basil at Ryazan were uncovered and transferred to the Dormition cathedral church. Basil I, Wonderworker of Ryazan, is mentioned in the Lavrentian Chronicles. In the ancient list of Ryazan hierarchs, he is mentioned as the fourth. (Basil II was consecrated as bishop in 1356 by Saint Alexis, Metropolitan of Moscow,). older tradition connects with Saint Basil the transfer to Ryazan of the wonderworking Murom Icon of the Mother of God (April 12). Saint Basil was at first bishop of Murom. But by the slander of the spirit of evil, the citizens rose up against him, unjustly accusing him of transgressions unbecoming an archpastor. Then the saint, after prolonged prayer, left for the River Oka, and spreading out on the water his bishop’s mantiya he stood upon it, holding in his hands the icon of the Most Holy Theotokos of Murom. A strong wind carried him against the current and after several hours he reached Ryazan, where he was received with reverence by the prince and people of Ryazan. during his lifetime Saint Basil was regarded a righteous and pious man. Long before his relics were uncovered at the beginning of the seventeenth century, the Ryazan people cherished his memory and called him “their constant intercessor, helper in sorrows and travail.â€ To him most often they turned before setting out on journeys: seeking his help against problems on dry land, and to protect them from drowning in the water. about the year 1540 the monk Erazm Ermolaev wrote “An Account of Basil, Bishop of Ryazan and Muromâ€. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Icon of the Mother of God of Murom, Commemorated on April 12; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Synaxis of the Saints of Ryzan, Commemorated on June 10; St Basil the Bishop of Ryazan, Commemorated on July 3 ;

Russia, Moscow, 1283-1305, Patriarch Maximus, Metropolitan of all Rus, his icon moved see to V
Vladimir, 1283-1305, Patriarch Maximus, Metropolitan of all Rus; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Icon of the Mother of God of St. Maximus, Commemorated on April 18;

Russia, Moscow, 1283-1305, Maximus, Met of all Rus, throne north, MOG stay Vladimir, need Yuri D peace Michael of T, & go Horde
Russia, Kiev, 1283-1305, Maximus, Metropolitan of all Rus, from Greece in 1283, to Kiev, Tartars there, to Briansk, to Suzdal, to Volhynia, terrible times throne north to Tver, prayer, MOG stay in Vladimir 1299, recognizing needs, need Yuri D of M peace w Michael of T, need Yuri D go to Horde, Michael of T throne of V, rules for fasting, lawful marriage, gilded over grave 1305, Maximov Icon 1299 from his vision, v on crypt ; Saint Maximus, Metropolitan of Kiev, Commemorated on December 6; Maximus, successor of Metropolitan Cyril III of Kiev (1243-1280), was a Greek by birth, and he arrived in Rus, then suffering under the Mongol (Tatar) Yoke, in 1283 as Metropolitan. saint decided to remain at Kiev, but the city was completely devastated by the plundering incursions of the Tatars. Metropolitan Maximus withdrew to Briansk, and from there to Suzdal. During his visit to Volhynia the saint met with Saint Peter the igumen of the Rata monastery, (December 21), who would succeed him as metropolitan. 1295 the saint deposed James from the bishop’s cathedra at Vladimir and replaced him with Simon. these terrible times the throne of the Great Prince was first at Vladimir, then at Pereslavl, then at Tver. lest he insult the South Russian princes by moving to the north, the saint offered fervent prayers to the Mother of God, and She indicated Vladimir as the place of his residence. the year 1299 Metropolitan Maximus went to Vladimir, and in the following year he established Saint Theoctistus (December 23) as Bishop of Novgorod. 1301, Metropolitan Maximus was in Constantinople for a Patriarchal Council, where at the urging of Saint Theognostus, Bishop of Zaraisk, he set forth questions concerning the needs of the Russian Church to be resolved by the Council. the need to build up the strength of subjugated Rus, the saint urged Prince Yuri Danilovich of Moscow to make peace with the holy Prince Michael of Tver. also advised Yuri to journey to the Horde to receive the throne. 1304, the saint installed Saint Michael of Tver (November 22) upon the Great-princely throne of Vladimir. an example of intense spiritual life for others, Metropolitan Maximus was concerned about the spiritual growth of his proverbial flock. the saint established rules for fasting for other times in addition to Great Lent. He ordained it for the Apostles’, Dormition and Nativity lenten periods, and he defined when fasting on Wednesdays and Fridays is allowed (in Russia until the fourteenth century they did not fast on the Midfeast and Leave-taking of Pascha). holy metropolitan was particularly concerned with upholding lawful marriage: “I write, therefore, about this, so that you my children, born and newly-sanctified in the baptismal font, will take your wife from the Holy, Catholic and Apostolic Church, for the woman is for the salvation of the man. If you cleave to them in promiscuity without marriage, does it benefit you? No, but rather beseech and implore them, whether young or old, to be married in the Church.” saint reposed on December 6, 1305, and his body was buried in the Dormition cathedral in Vladimir. A gilded covering was built over the saint’s grave. Maximov Icon of the Mother of God (April 18) was placed on the wall above the grave of the saint. It was painted in the year 1299 following a vision to Metropolitan Maximus. A description of this vision was inscribed on the left side of the crypt. Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Icon of the Mother of God of St. Maximus, Commemorated on April 18; Saint Maximus Icon is in the cathedral church of the city of Vladimir. Metropolitan Maximus (December 6), a Greek by birth, painted the Icon in 1299, as he was told to do in a vision while he slept in his cell. When St. Maximus arrived in Vladimir from Kiev, the Mother of God appeared to him in a dream and gave him an omophorion saying, "My servant Maximus, it is good that you have come to visit my city. Take this omophorion and shepherd the rational flock of my city." he awoke, he found he was holding an omophorion. The appearance of the Mother of God was regarded as a sign of approval for the transfer of the metropolitan See from Kiev to Vladimir. description of this vision was inscribed on the left side of his crypt. The Mother of God is shown in full stature, holding the Divine Child on her left arm. With her right hand, she offers the omophorion to Saint Maximus, who is standing on a pillar. The contrast in the size of their figures is meant to show the difference in their spiritual states. A variant Icon depicts Saint Maximus kneeling at the feet of the Theotokos. a golden coffer was made, and the omophorion was placed inside. This omophorion was kept in the Vladimir cathedral as a relic for 112 years. It was hidden by the cathedral’s doorkeeper Patrick in 1412 during an invasion by the Tartars, Patrick was killed when he refused to show them where the cathedral's treasures were hidden. The coffer has not yet been found. Icon, which measures five feet by two and a half feet, has been glorified by many miracles.

Russia, Moscow, 1290, Ustiug saved by Annunciation Icon w Procopius, Fool for Christ
Russia, Moscow, 1290, Ustiug saved by Annunciation Icon w Procopius, Fool for Christ; Ustiug Annunciation Icon of the Mother of God The “Ustiug Annunciationâ€ is a venerable icon, before which Saint Procopius, Fool-for-Christ (+ 1303) prayed with intense fervor on June 25, 1290 for the salvation of the city of Ustiug from the wrath of God. icon was painted by a Novgorod iconographer when the holy Prince Vsevolod-Gabriel (February 11) ruled in the city. In 1567, under Metropolitan Philip (January 9), the holy icon was transferred from Great Ustiug to Moscow and placed in the Dormition cathedral. At the present time it is located in the state Tretyakov gallery.

Russia, Moscow, 1293, Murom joined to and saved by Moscow by Daniel
Russia, Ryazan, 1293, Murom joined to and saved by Moscow by Daniel; 1272, Prince Daniel received as his allotted portion the city of Moscow and its adjacent lands. The holy prince built a church (and a monastery beside it) in honor of his patron saint, Saint Daniel the Stylite (December 11) on the banks of the River Moskva. this period, the Moscow principality was small and unobtrusive. While growing up, Prince Daniel strengthened and expanded it, not in unjust or coercive ways, but peacefully and with benevolence. It was a time of unrest. Fratricidal strife among the appanage princes was rife. Often bloodshed was averted, thanks to Prince Daniel and his incessant striving for unity and peace in the Russian Land. 1293 his brother, the Great Prince Alexander, with Tatars summoned from the Horde and headed by Diuden (“the Diudenev Hostâ€), laid waste to Russian cities: Murom, Suzdal, Kolomna, Dmitrov, Mozhaisk, and Tver. Prince Daniel decided to join them to Moscow to save their people from perishing, for they were not strong enough to resist. Murom; Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Russia, Moscow, 1293, Kolomna joined to and saved by Daniel of Moscow
Russia, Ryazan, 1293, Kolomna joined to and saved by Daniel of Moscow; 1272, Prince Daniel received as his allotted portion the city of Moscow and its adjacent lands. The holy prince built a church (and a monastery beside it) in honor of his patron saint, Saint Daniel the Stylite (December 11) on the banks of the River Moskva. this period, the Moscow principality was small and unobtrusive. While growing up, Prince Daniel strengthened and expanded it, not in unjust or coercive ways, but peacefully and with benevolence. It was a time of unrest. Fratricidal strife among the appanage princes was rife. Often bloodshed was averted, thanks to Prince Daniel and his incessant striving for unity and peace in the Russian Land. 1293 his brother, the Great Prince Alexander, with Tatars summoned from the Horde and headed by Diuden (“the Diudenev Hostâ€), laid waste to Russian cities: Murom, Suzdal, Kolomna, Dmitrov, Mozhaisk, and Tver. Prince Daniel decided to join them to Moscow to save their people from perishing, for they were not strong enough to resist. prince braced himself for terrible destruction and pillaging. Standing up for his rights, Saint Daniel was compelled to come out against his brother near a place called Yurievo Tolchische (“Yurievo Threshing-Millâ€), but his desire for peace prevailed, and bloodshed was averted. Kolomna; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Russia, Moscow, 1293, Suzdal joined to and saved by Daniel of Moscow
Russia, Vladimir, 1293,Suzdal joined to and saved by Daniel of Moscow; 1272, Prince Daniel received as his allotted portion the city of Moscow and its adjacent lands. The holy prince built a church (and a monastery beside it) in honor of his patron saint, Saint Daniel the Stylite (December 11) on the banks of the River Moskva. this period, the Moscow principality was small and unobtrusive. While growing up, Prince Daniel strengthened and expanded it, not in unjust or coercive ways, but peacefully and with benevolence. It was a time of unrest. Fratricidal strife among the appanage princes was rife. Often bloodshed was averted, thanks to Prince Daniel and his incessant striving for unity and peace in the Russian Land. 1293 his brother, the Great Prince Alexander, with Tatars summoned from the Horde and headed by Diuden (“the Diudenev Hostâ€), laid waste to Russian cities: Murom, Suzdal, Kolomna, Dmitrov, Mozhaisk, and Tver. Prince Daniel decided to join them to Moscow to save their people from perishing, for they were not strong enough to resist. prince braced himself for terrible destruction and pillaging. Standing up for his rights, Saint Daniel was compelled to come out against his brother near a place called Yurievo Tolchische (“Yurievo Threshing-Millâ€), but his desire for peace prevailed, and bloodshed was averted. Suzdal (Southern Valley) ; Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Russia, Moscow, 1300-1399, 14th Century, Moscow the Capital of Rus, St Sergius, Black Plague

Russia, Moscow, 1303-1325, Prince Yuri D, of Moscow, Son of Dan, elevated to supreme p by the GH Khan
Moscow Prince, 1303-1325, Yuri of Moscow ; Danilovich, also known as Georgiy Danilovich ( in Russian) (1281-21 November 1325) was Prince of Moscow (1303-1325) and Grand Prince of Vladimir (from 1318). was the oldest son of Daniel, the first prince of Moscow. His first official action was to defend Pereslavl-Zalessky against Grand Duke Andrew III. Upon Andrew's death the next year, Yury had to contend the title of Grand Duke of Vladimir with Mikhail of Tver. While the Tverian army besieged Pereslavl and Moscow itself, Mikhail went to the Golden Horde, where the Khan elevated him to the supreme position among Russian princes. the meantime, Yury arranged the murder of Prince Konstantin of Ryazan. This unlucky ruler had been captured by Yury's father back in 1302 and had been incarcerated in Moscow since then. While Ryazan was shocked by such a barbarity, Yury annexed the key Ryazanian fortress of Kolomna to Moscow Duchy. He also captured Mozhaisk, which formerly belonged to the princes of Smolensk. By 1314, Yury secured backing from the Metropolitan Peter and formed an alliance with Novgorod against Tver. Now, he felt strong enough to challenge Mikhail of Tver in the Horde. 1315 Yury went to the Golden Horde and, after spending two years there, constructed an alliance with Uzbeg Khan. Yury's marriage to the khan's sister Konchaka, Uzbeg Khan deposed Mikhail and nominated Yury as the Grand Duke of Vladimir. in Russia with a large force of Mongols, Yury approached Tver. However, Yuri's army was defeated and his brother Boris and his wife were taken prisoners. he fled to Novgorod and sued for peace. At that time his wife, still held in Tver as a hostage, died unexpectedly. Yury availed himself of the confusion that followed and announced to the khan that she had been poisoned on Mikhail's order. The khan summoned both princes to Sarai and, after a trial, had Mikhail executed. returned to Russia, hated by other princes and populace alike, in 1319. He was now entrusted with the task of gathering all-Russian tribute to the Horde. Mikhail's son and successor, Dmitry the Terrible Eyes, still opposed him. In 1322, Dmitry, seeking revenge for his father's murder, went to Sarai and persuaded the khan that Yury had appropriated a large portion of the tribute due to the Horde. Yury was summoned to the Horde for a trial but, before any formal investigation, was killed by Dmitry. Eight months later, Dmitry was also executed in the Horde.[1] before his death, Yury led the army of Novgorod to fight the Swedes and founded a fort in the mouth of the Neva River. Upon signing the Treaty of Orekhovo in 1323, Yury continued eastward and conquered Velikiy Ustyug the same year. Icon of the Mother of God of Tolga, Commemorated July 18 ; Icon of the Mother of God of Tolga, Commemorated on August 8; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Uncovering of the relics of St Daniel the Prince of Moscow, Commemorated on August 30; St Stephen Miliutin of Serbia, Commemorated on October 30; St Theodore the Archbishop of Rostov, Commemorated on November 28; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Venerable Schemamonk Cyril, the Father of St Sergius of Radonezh, Commemorated on January 18; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8;

Russia, Moscow, 1304-1318, Mikhail of T, Nervsky's n, lost GP to Yury, Novgrd, Khan's sister, k by Horde, incorrupt r
Tver, 1304-1318, Vladimir Great Prince, Mikhail of Tver; Yaroslavich (1271 - 22 November 1318), also known as Michael of Tver, was a Prince of Tver (from 1285) who ruled as Grand Prince of Vladimir from 1304 until 1314 and again from 1315–1318. was canonized and counted among the saints of the Russian Orthodox Church. Yaroslavich was the second son of Yaroslav III (Yaroslav Yaroslavich), the younger brother of Aleksandr Nevsky; he succeeded his elder brother Yaroslav as Prince of Tver in 1285. mother Xenia was the second spouse to Yaroslav III and is known as the saint Xenia of Tarusa. the death of Andrei Aleksandrovich (Aleksandr Nevsky's son and Yaroslav's nephew), Mikhail became the Grand Prince of Vladimir in 1304, as was consistent with the rota system of collateral succession that had been practised in Rus since the time of Yaroslav the Wise. He was confirmed in office by Tokhta, Khan of the Golden Horde.[1] as Grand Prince and Rivalry with Moscow[edit] he seemed secure in the throne, being the legitimate heir and having been confirmed by the Khan in Sarai, Grand Prince Mikhail suffered a series of setbacks as grand prince which led to him losing the grand princely office for both himself and, in some ways, ultimately for his descendants. He was, like most Grand Princes of Vladimir, accepted as Prince of Novgorod the Great in 1309,[2] but fought with Novgorod, going so far as to withdraw his lieutenants (namestniki) and cut off grain shipments into the city in 1312. Last Words, by Pimen Orlov he was on decent terms with Tokhta Khan, and initially with his successor, Uzbeg Khan (Mikhail paid homage on Uzbeg's accession to the throne in 1313 and remained in Sarai until 1315), he eventually lost influence to Yury of Moscow, who gained influence in Novgorod while the grand prince was away in Sarai. Mikhail did manage to finally take control of the city in 1316 with Mongol aid, but the following year Uzbeg Khan gave the yarlik or patent of office of the Grand Prince of Vladimir to Yury, who also married Uzbeg's sister.[3] granting Yury the iarlyk or patent of office, the Khan sent his army under the Mongol general Kavgadii to help Yuri in his struggle with Mikhail Yaroslavich. On 22 December 1317 Mikhail defeated Yuri at a village called Bortenevo (40 km from Tver). Mikhail captured Yuri's wife, who was the Khan's sister. When she died in Mikhail's custody, he was blamed for her death, although it seems unlikely that he would have killed her knowing how much it would hurt him politically for such little gain. He released Kavgadii, who returned to Sarai and accused Mikhail of murdering the Khan's sister, withholding tribute, and warring against his Mongol overlord. As a result, Mikhail was summoned to the Horde by the Khan and executed on 22 November 1318.[4] and the Church[edit] also alienated the Church, particularly Metropolitan Petr (ruled 1308-1326). When Metropolitan Maksim died in 1305, Mikhail nominated another candidate, but Petr was consecrated by the Patriarch of Constantinople. Petr sided with Moscow and opposed Mikhail on several occasions. In 1309, he appointed David as Archbishop of Novgorod and David was instrumental in the argument that led Mikhail to withdraw his lieutenants and cut the grain supplies to the city. In 1314, Novgorod called on Yury to be named grand prince and for Mikhail to be deposed. Thus the support of the Church aided Yury to Mikhail's detriment.[5] his having been unfavored by the Russian Orthodox Church during his lifetime, the Church later declared Mikhail a saint because of his piousness during his summons by the Khan which he knew was to certain death and because his relics, when transported to his hometown, were discovered to be incorrupt.[6] and children[edit] In 1294 Mikhail married Princess Anna of Rostov, daughter of Dimitry of Rostov. They had five children: Prince Dmitry of Tver (1299–1326) Prince Alexander of Tver (1301–1339) Prince Konstantin of Tver (1306–1346) Prince Vasily of Kashin (d. after 1368) Feodora of Tver Mikhail's sons and successors Dmitry the Terrible Eyes and Alexander were both also loved in the Horde, as was Alexander's elder son, Mikhail. Both Aleksandr Mikhailovich, and Mikhail Aleksandrovich briefly held the Grand Princely office (in 1326-1327 and 1371-1372 respectively)[7] but Mikhail's failure to defeat Yury of Moscow, followed by Aleksandr's role (real or perceived) in the Tver Uprising of 1327, led the Tver branch to lose the favor of the Khans, and the Danilovich - the Muscovite princes, held the title for all but two years after 1317. wife took the veil in Kashin's nunnery and died there on 2 October 1368. She is commemorated as Anna of Kashin by the Russian Orthodox Church and was canonized in 1677. Icon of the Mother of God of Tolga, Commemorated on July 18 ; Icon of the Mother of God of Tolga, Commemorated on August 8 ; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2 ; Martyr Michael the Prince of Tver, Commemorated on November 22; St Theodore the Archbishop of Rostov, Commemorated on November 28; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8;

Russia, Moscow, 1305-1368, Anna of Kashin, Mike of T's wife, righteous sons, grave miracles, old Believers, 2nd glorification
Moscow, 1305-1368, Saint Anna of Kashin; Anna of Kashin (Russian: Ð¡Ð²ÑÑ‚Ð°Ñ [Ð±Ð»Ð°Ð³Ð¾Ð²ÐµÑ€Ð½Ð°Ñ Ð²ÐµÐ»Ð¸ÐºÐ°Ñ ÐºÐ½ÑÐ³Ð¸Ð½Ñ - Ð¸Ð½Ð¾ÐºÐ¸Ð½Ñ] ÐÐ½Ð½Ð° ÐšÐ°ÑˆÐ¸Ð½ÑÐºÐ°Ñ) (1280 – 2 October 1368) was a Russian princess from the Rurik Dynasty, who was canonized in 1650. was a daughter of Prince Dmitry Borisovich of Rostov and a great-granddaughter of Prince Vasily of Rostov. From her earliest years, Anna was brought up strictly Christian. She was taught the virtues of humility and obedience. Her teacher was Saint Ignatius, Bishop of Rostov (died 1288), who was noted for strict selflessness and pacifism. Like all royal daughters of her time, Anna learned different kinds of needlework. When the princess grew up, Princess Xenia of Tver, second wife of Grand Prince Yaroslav of Tver sent ambassadors to Rostov with a request to marry Anna to her son Mikhail. The embassy was successful, and Anna became the wife of Prince Mikhail. Anna's marriage to Prince Mikhail took place on 8 November 1294 in the Preobrazhensky cathedral of Tver. In celebration of this event, dwellers in the city of Kashin built the Saint Michael Church and the triumphal gates from the local Kremlin to the Tver road, naming the gates also "Mikhaylovsky." In the Kashin Uspensky cathedral a special Feast was established and celebrated annually on 8 November. Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Holy Right-believing Princess Anna of Kashin, a daughter of the Rostov prince Demetrius Borisovich, in 1294 became the wife of the holy Great Prince Michael Yaroslavich of Tver, who was murdered by the Mongol-Tatars of the Horde in 1318, (November 22). After the death of her husband, Anna withdrew into Tver’s Sophia monastery and accepted tonsure with the name Euphrosyne. Later, she transferred to the Kashin Dormition monastery, and became a schemanun with the name Anna. She fell asleep in the Lord on October 2, 1338. Anna’s sons also imitated their father’s steadfast confession of faith in Christ. Demetrius Mikhailovich (“Dread Eyesâ€) was murdered at the Horde on September 15, 1325; and later, Alexander Mikhailovich, Prince of Tver, was murdered together with his son Theodore on October 29, 1339. at Saint Anna’s grave began in 1611, during the siege of Kashin by Polish and Lithuanian forces. There was also a great fire in the city which died down without doing much damage. The saint, dressed in the monastic schema, appeared to Gerasimus, a gravely ill warden of the Dormition cathedral. She promised that he would recover, but complained, “People show no respect for my tomb. They ignore it and my memory! Do you not know that I am supplicating the Lord and His Mother to deliver the city from the foe, and that you be spared many hardships and evils?â€ She ordered him to tell the clergy to look after her tomb, and to light a candle there before the icon of Christ Not-Made-By-Hands. the Council of 1649 it was decided to uncover her relics for general veneration and to glorify the holy Princess Anna as a saint. But in 1677 Patriarch Joachim proposed to the Moscow Council that her veneration throughout Russia should be discontinued because of the Old Believers Schism, which made use of the name of Saint Anna of Kashin for its own purposes. When she was buried her hand had been positioned to make the Sign of the Cross with two fingers, rather than three. However, the memory of Saint Anna, who had received a crown of glory from Christ, could not be erased by decree. People continued to love and venerate her, and many miracles took place at her tomb. June 12, 1909 her second glorification took place, and her universally observed Feast day was established. Her Life describes her as a model of spiritual beauty and chastity, and an example to future generations.

Russia, Moscow, 1306, St Peter Icon, given to St Maximus, MOG, bishop rather on one who painted this icon
+Ratne, Volhynia; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Icon of the Most Holy Theotokos “Of Saint Peter” was so called because it was painted by Saint Peter, Metropolitan of Moscow (+ December 21, 1326) while he was igumen of the Ratsk monastery near Volhynia. During a visit to the Ratsk monastery by Saint Maximus, Metropolitan of Kiev and All Russia (+ December 6, 1306), Saint Peter gave him this icon as a gift. The Metropolitan took it to Vladimir at Klyazma, where his cathedral was then located. the death of Saint Maximus, the igumen Gerontius, who wished to become the new metropolitan, intended to take this icon to Patriarch Athanasius of Constantinople (October 24). The journey of Igumen Gerontius was delayed, however, by a terrible storm at sea. During this storm, the Most Holy Theotokos appeared to him and said: “The office of bishop will not be conferred upon you, but rather on the one who painted My Icon.” he came before Patriarch Athanasius, Saint Peter was already in Constantinople and had been consecrated as Metropolitan. The Patriarch gave the icon to Saint Peter with the words: “Take the holy icon of the Mother of God, which you painted with your own hands, for this reason the Ever-Virgin Herself has granted you this gift, and She foretold your path.” Peter took the icon to Vladimir, and when the metropolitan cathedral was transfered to Moscow in the year 1325, the icon was placed in the Dormition Cathedral above the table of oblation. Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Peter, Metropolitan of Moscow, was born in Volhynia of pious parents, Theodore and Eupraxia. Even before the birth of her son, the Lord revealed to Eupraxia the preordained blessedness of her son. At the age of twelve, young Peter entered a monastery. He successfully studied the book sciences of those times and eagerly fulfilled his monastic obediences. The future saint devoted much time to an attentive study of the Holy Scriptures, and he also learned iconography. The icons painted by Saint Peter were distributed to the brethren and to Christians who visited the monastery. of his virtuous and ascetic life, the igumen of the monastery had Saint Peter ordained as a hieromonk. After years of ascetic labors at the monastery, the hieromonk Peter, with the blessing of the igumen, left the monastery in search of a solitary place. built a cell at the Rata River and began to pursue asceticism in silence. Afterwards, at the place of his ascetic exploits, a monastery was formed, called the Novodvorsk. A church dedicated to the Savior was built for the monks who came to him. Chosen as igumen, Saint Peter guided his spiritual children, and never became angry with a guilty monk. Instead, he instructed the brethren by word and by example. The virtuous igumen and ascetic became known far beyond the vicinity of the monastery. Prince Yuri of Galicia frequently visited the monastery in order to receive spiritual instruction from the holy ascetic. in his travels through the Russian land, Metropolitan Maximus of Kiev and Vladimir (December 6) visited the monastery with words of instruction and edification. Having received the blessing of Saint Maximus, Saint Peter presented him with an icon of the Dormition of the Most Holy Theotokos, which he had painted. Saint Maximus prayed before the icon for the salvation of the Russian land entrusted to him by God until the end of his days. Metropolitan Maximus died, the See of Vladimir remained for a certain time unoccupied. An abbot named Gerontius, aspiring to become the primate of Russia, went to Constantinople with Saint Peter’s vestments, archpastoral staff, and the icon he had painted. The Great Prince of Vladimir, Saint Michael of Tver (November 22), sent him to the Patriarch of Constantinople with a petition that he be appointed as Metropolitan of Russia. the suggestion of Prince Yuri of Galicia, Igumen Peter reluctantly went to the Patriarch of Constantinople with a petition that he be consecrated as Metropolitan. God chose Saint Peter to nourish the Russian Church. The Mother of God appeared to Gerontius during a storm on the Black Sea and said, “You labor in vain, for you will never be bishop. The one who painted this icon, the Rata igumen Peter, shall be elevated to the throne of Kiev.” words of the Mother of God were fulfilled. Patriarch Athanasius of Constantinople (1289-1293) elevated Saint Peter as Metropolitan of Russia, bestowing upon him the hierarchal vestments, staff and icon, brought by Gerontius. Upon his return to Russia in 1308, Metropolitan Peter arrived at Kiev after a year, and then proceeded on to Vladimir. chief hierarch was tested by many trials during his first years of guiding the Russian metropolitanate. Suffering beneath the Tatar (Mongol) Yoke the Russian land was in turmoil, and Saint Peter was often obliged to change the place of his residence. During this period the saint’s labors and concerns to affirm the true Faith and morality in the realm were particularly important. On his journeys throughout the diocese, he incessantly instructed the people and clergy on preserving Christian piety. He also brought quarrelsome princes to peace and unity. the year 1312 the saint made a journey to the Horde, where he received a decree from Khan Uzbek, safeguarding the rights of the Russian clergy. 1325 Metropolitan Peter, at the request of Great Prince John Kalita (1328-1340), transferred the metropolitan See from Vladimir to Moscow. This event had very great significance for all the Russian land. Saint Peter prophetically predicted deliverance from the Tatar Yoke and that Moscow would become the foremost city in Russia. his blessing, the foundation of the cathedral of the Dormition of the Most Holy Theotokos in the Moscow Kremlin was laid in August 1326. Peter fell asleep in the Lord on December 21, 1326. The holy relics of the saint were buried in the Dormition cathedral in a stone crypt, which he himself had prepared. Many miracles were accomplished through the saint’s prayers. Many healings were even done secretly, which testifies to his profound humility even after death. veneration of the first hierarch of the Russian Church was affirmed and spread throughout the Russian land. In 1339, under Saint Theognostus (March 14), Saint Peter was numbered among the saints. Princes kissed the cross on the saint’s tomb as a sign of their fidelity to the Great Prince of Moscow. a particularly venerated protector of Moscow, Saint Peter was called on to witness the drawing up of government treaties. The people of Novgorod once had the right of nominating their own bishop in the cathedral of Saint Sophia. After their annexation to Moscow under Ivan III, they swore an oath that henceforth they would only consecrate their archbishops at the grave of Saint Peter the Wonderworker. And it was at the grave of the saint that the first hierarchs of Russia were named and chosen. Russian Chronicles mention him frequently, and no significant state undertaking was initiated without prayers at the grave of Saint Peter. The relics of Saint Peter were transferred in 1472 and 1479. In memory of these events, feastdays were established for October 5 and August 24.

Russia, Moscow, 1308-1326, St Peter, Metropolitan of Moscow, moved see from Vladimir to Moscow
Moscow Patriarch, 1308-1326, St Peter, Metropolitan of Moscow, moved from Vladimir in 1325 ; Peter, Metropolitan of Kiev[1] and all Russia (c. 1260- 20 December 1326) was the Russian metropolitan who moved his see from Vladimir to Moscow in 1325. Later he was proclaimed a patron saint of Moscow. In spite of the move, the office remained officially entitled "Metropolitan of Kiev and All Rus'" until the autocephalous election of Saint Jonah of Moscow in 1448. Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21; Venerable Schemamonk Cyril, the Father of St Sergius of Radonezh, Commemorated on January 18;

Russia, Moscow, 1314, Tolga Icon, across from river Tolga, fiery column and bridge leading to it, Icon in air, Prayer, staff
Russia, Rostov, 1314, Tolga Icon stopped with the approach of night 7 versts distant from Yaroslavl, at the right bank of the Volga River there flows opposite into it the River Tolga. At midnight, when everyone was asleep, the saint awoke and saw a bright light illuminating the area. The light proceeded from a fiery column on the other bank of the river, to which there stretched a bridge. Taking up his staff, the saint went across to the other bank, and having approached the fiery column, he beheld on it the icon of the Most Holy Theotokos, suspended in the air. Astonished at the miracle, the saint prayed for a long time, and when he went back, he forgot to take his staff. The next day, after serving Matins, when Saint Prochorus was preparing to continue his journey by boat, they began to search for his staff, but they were not able to find it anywhere. The saint then remembered that he had forgotten his staff on the other side of the river, where he had gone across on the miraculous bridge. He then revealed what had occurred, and sent servants across on a boat to the other shore. They came back and reported that in the forest they had seen an icon of the Mother of God suspended in the branches of a tree, next to his bishop'™s staff. The Tolga Icon of the Most Holy Theotokos is also commemorated on August 8; Tolga Icon of the Most Holy Theotokos appeared on August 8, 1314 to the Rostov hierarch Prochorus (Tryphon in schema). Going about his diocese, the saint visited the environs of White Lake and from there traveled along the banks of the Rivers Sheksna and Volga, to Yaroslavl. Having stopped with the approach of night 7 versts distant from Yaroslavl, at the right bank of the Volga River there flows opposite into it the River Tolga. midnight, when everyone was asleep, the saint awoke and saw a bright light illuminating the area. The light proceeded from a fiery column on the other bank of the river, to which there stretched a bridge. Taking up his staff, the saint went across to the other bank, and having approached the fiery column, he beheld on it the icon of the Most Holy Theotokos, suspended in the air. Astonished at the miracle, the saint prayed for a long time, and when he went back, he forgot to take his staff. next day, after serving Matins, when Saint Prochorus was preparing to continue his journey by boat, they began to search for his staff, but they were not able to find it anywhere. The saint then remembered that he had forgotten his staff on the other side of the river, where he had gone across on the miraculous bridge. He then revealed what had occurred, and sent servants across on a boat to the other shore. They came back and reported that in the forest they had seen an icon of the Mother of God suspended in the branches of a tree, next to his bishop’s staff. saint quickly crossed over with all his retinue to the opposite shore, and he recognized the icon that had appeared to him. Then after fervent prayer before the icon, they cleared the forest at that place, and put down the foundations of a church. When the people of Yaroslavl learned of this, they came out to the indicated spot. By midday the church was already built, and in the evening the saint consecrated it in honor of the Entrance into the Temple of the Most Holy Theotokos, and having installed the icon there he established a Feast on the day of its appearance. Saint Prochorus later built the Tolga monastery near this church. Saint Prochorus died on September 7, 1328. Tolga Icon of the Most Holy Theotokos is also commemorated on July 18. Icon of the Mother of God of Tolga, Commemorated on July 18; Tolga Icon of the Most Holy Theotokos appeared on August 8, 1314 to the Rostov hierarch Prochorus (Tryphon in schema). Going about his diocese, the saint visited the environs of White Lake and from there traveled along the banks of the Rivers Sheksna and Volga, to Yaroslavl. Having stopped with the approach of night 7 versts distant from Yaroslavl, at the right bank of the Volga River there flows opposite into it the River Tolga. midnight, when everyone was asleep, the saint awoke and saw a bright light illuminating the area. The light proceeded from a fiery column on the other bank of the river, to which there stretched a bridge. Taking up his staff, the saint went across to the other bank, and having approached the fiery column, he beheld on it the icon of the Most Holy Theotokos, suspended in the air. Astonished at the miracle, the saint prayed for a long time, and when he went back, he forgot to take his staff. next day, after serving Matins, when Saint Prochorus was preparing to continue his journey by boat, they began to search for his staff, but they were not able to find it anywhere. The saint then remembered that he had forgotten his staff on the other side of the river, where he had gone across on the miraculous bridge. He then revealed what had occurred, and sent servants across on a boat to the other shore. They came back and reported that in the forest they had seen an icon of the Mother of God suspended in the branches of a tree, next to his bishop’s staff. saint quickly crossed over with all his retinue to the opposite shore, and he recognized the icon that had appeared to him. Then after fervent prayer before the icon, they cleared the forest at that place, and put down the foundations of a church. When the people of Yaroslavl learned of this, they came out to the indicated spot. By midday the church was already built, and in the evening the saint consecrated it in honor of the Entrance into the Temple of the Most Holy Theotokos, and having installed the icon there he established a Feast on the day of its appearance. Saint Prochorus later built the Tolga monastery near this church. Saint Prochorus died on September 7, 1328. Tolga Icon of the Most Holy Theotokos is also commemorated on August 8.

Russia, Moscow, 1317, Moscow Civil War with Tver, Yuri D defeated by Michael T, Yuri's wife d, slander, k, radiant clouds
Tver, 1317, Moscow Intercene (Civil) War with Tver , Martyr Michael the Prince of Tver, Commemorated on November 22 ; Holy Right-Believing Prince Michael of Tver was born in the year 1272, after the death of his father Great Prince Yaroslav Yaroslavich, a brother of holy Prince Alexander Nevsky (November 23). On the journey to the Horde, Prince Yaroslav fell ill, and was tonsured a monk with the name Athanasius, then died. Michael’s mother, Xenia, raised her son in fervent love for God. Michael was educated and studied under the guidance of the Archbishop (probably Clement) of Novgorod. He took the place of his older brother Svyatoslav in the principality of Tver. 1285 he built a stone church in honor of the Savior’s Transfiguration in place of the wooden church of Saints Cosmas and Damian. the death of Great Prince Andrew Alexandrovich (+1305), Michael went to the Horde and received the grant to the great princely throne by right of seniority. Prince Yurii Danilovich of Moscow would not submit to this, because he sought the princely rule for himself. He was often at the Golden Horde of the new Khan Uzbek, who had accepted Mohammedanism and was distinguished by his cruelty and fanaticism. Prince Yurii knew how to please the Khan, and he married his sister Konchaka and became Great Prince. then he did not calm down, but instead began an internecine war with Tver. In Yurii’s army was a detachment of Tatars sent by Uzbek, with Kavgadi at the head. But the men of Tver, with holy Prince Michael at the head, on December 22, 1317 defeated Yurii. Many captives were taken, including Kavgadi, whom Saint Michael released, and the Moscow prince’s wife Konchaka, who unexpectedly died at Tver. Yurii slandered Saint Michael before the Khan, accusing him of poisoning Konchaka. The Khan became enraged, threatening to destroy Saint Michael’s princely holding, and demanded that he appear to give an account. Not wishing to spill Russian blood in an unequal struggle with the Khan, Saint Michael humbly went to the Horde, knowing that this meant death for him. He bid his his family and the Tver people farewell, and received a blessing for his exploit of martyrdom from his spiritual Father Igumen John. “Father,” said the saint, “I was much concerned for the peace of Christians, but through my sins, I was not able to stop internecine war. Now give me your blessing, so that if my blood is spilled for them, they might have some respite, and that the Lord will forgive my sins.” the Horde an unjust trial was held, which found the saint guilty of disobedience to the Khan, and sentenced him to death. They removed him under guard and put him in a heavy wooden stock. As was his habit, Saint Michael constantly read the Psalter in prison and blessed the Lord for granting him to suffer for Him. He asked not to be abandoned in his present torments. Since the hands of the holy sufferer were secured in the stock, a boy sat before him and turned the pages of the Psalter. The holy captive languished at the Horde for a long time, enduring beatings and ridicule. They suggested that he flee, but the saint bravely answered, “In all my life I never fled from an enemy. If I save myself and my people remain in peril, what glory is that to me? No, let it be as the Lord wills.” the mercy of God, he was not deprived of Christian solace: Orthodox priests attended to him, the igumens Alexander and Mark. Each week he made his Confession and received the Holy Mysteries of Christ, thus receiving a Christian preparation for his death. At the instigation of Prince Yurii and Kavgadi, who took revenge on the holy prince for their defeat, assassins rushed into the encampment where the captive was held. They fiercely beat the martyr and kicked him with their feet, then one of them stabbed Saint Michael with a knife. holy martyr’s naked body was exposed for abuse, and later they covered him with a cloth and placed him on a large board attached to a cart. By night two guards were set to watch the body, but fear seized them and they fled. In the morning, his body was not on the board. the previous night many, not only Orthodox but also Tatars, had seen two radiant clouds shining over the place where the body of the martyr lay. Although many wild animals roamed the steppes, not one of them had touched him. In the morning everyone said, “Prince Michael is a saint, and was innocently murdered.” From the Horde the body of the prince was transferred to Moscow, where they buried him in the church of the Savior-Wood in the Kremlin. a year later, in 1318, the people of Tver learned the fate of their prince. At the wish of his wife, the right-believing Princess Anna of Kashin (October 2), and at the request of the people of Tver, the relics of Saint Michael were transferred to his native city, and on September 6, 1320 were placed in the church he built in honor of the Transfiguration of the Lord. Local veneration of the holy Prince began soon after the transfer of his relics to Tver, and the general Church glorification of the saint took place at a 1549 Council. November 24, 1632 the incorrupt relics of Saint Michael were uncovered. The holy Prince has often helped the Russian land. In 1606 the Polish and Lithuanians besieging Tver repeatedly saw a wondrous horseman ride out from the city upon a white horse with sword in hand, turning them to flight. Later, when they saw an icon of holy Prince Michael, they affirmed with an oath to Archbishop Theoctistus of Tver that the horseman was indeed Saint Michael himself. Prince Yurii Danilovich of Moscow; Yuri was often at the Golden Horde of the new Khan Uzbek, who had accepted Mohammedanism and was distinguished by his cruelty and fanaticism.; Yuri'™s army was a detachment of Tatars sent by Uzbek, with Kavgadi at the head. the men of Tver, with holy Prince Michael at the head, on December 22, 1317 defeated Yurii. captives were taken, including Kavgadi, whom St Michael released, and the Moscow prince'™s wife Konchaka, who unexpectedly died at Tver. released Kavgadii, who returned to Sarai and accused Mikhail of murdering the Khan's sister, withholding tribute, and warring against his Mongol overlord. As a result, Mikhail was summoned to the Horde by the Khan and executed on November 22, 1318.

Russia, Moscow, 1325-1340, Prince Ivan I of Moscow, John Daniilovich Kalita, controlled V and M
Moscow, 1325-1340, Prince Ivan I of Moscow ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; St Hypatius of Gangra, Commemorated on November 16; St Theodore the Archbishop of Rostov, Commemorated on November 28; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; St Moses the Archbishop of Novgorod, Commemorated on January 25; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; St Stephen the Bishop of Perm, Commemorated on April 26 ; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28; Icon of the Mother of God "œTenderness"Â in Novgorod, Commemorated on July 8;

Russia, Moscow, 1327-1352, Patriarch, Theognostus of Kiev and All Russia, influence repaired Hagia Sophia
Moscow Patriarch, 1327-1352, Theognostus of Kiev and All Russia; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Theognostus the Greek succeeded Saint Peter (August 25 and December 21) as Metropolitan of Moscow and All Russia, holding this office from 1327 until 1353. It was through his influence that the Grand Prince Simeon sent money to the Byzantine Emperor John Cantacuzene for repairs to the Great Church of Hagia Sophia. Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ;

Russia, Moscow, 1330, St Hypatius of Gangra, killed by Novatians after 325 E Council, m relics, appeared 1330 in Ipatiev, Russia
Armenia, 325, St Hypatius of Gangra, Paphlagonia, killed by Novatians coming back from 325 E Council, m relics, appeared 1330 in Ipatiev, Russia; Gangra; St Hypatius of Gangra, Commemorated on November 16; Hypatius, Bishop of Gangra, was bishop of the city of Gangra in Paphlagonia (Asia Minor). In the year 325 he participated in the First Ecumenical Council at Nicea, at which the heresy of Arius was anathematized. Saint Hypatius was returning in 326 from Constantinople to Gangra, followers of the schismatics Novatus and Felicissimus fell upon him in a desolate place. The heretics ran him through with swords and spears, and threw him into a swamp. Like the Protomartyr Stephen, Saint Hypatius prayed for his murderers. Arian woman struck the saint on the head with a stone, killing him. The murderers hid his body in a cave, where a Christian who kept straw there found his body. Recognizing the bishop’s body, he hastened to the city to report this, and the inhabitants of Gangra piously buried their beloved archpastor. his death, the relics of Saint Hypatius were famous for numerous miracles, particularly for casting out demons and for healing the sick. of old the hieromartyr Hypatius was particularly venerated in the Russian land. Thus in the year 1330 the Ipatiev monastery was built at Kostroma, on the place where the Mother of God appeared with the Pre-eternal Christ Child, the Apostle Philip, and the hieromartyr Hypatius, Bishop of Gangra. monastery later occupied a significant place in the spiritual and social life of the nation, particularly during the Time of Troubles. ancient copies of the Life of the hieromartyr Hypatius were widely distributed in Russian literature, and one of these was incorporated into The Reading Menaion of Metropolitan Macarius (1542-1564). In this Life there is an account of the appearance of the Savior to Saint Hypatius on the eve of the martyr’s death. entry for the saint’s Feast consists of his Life, some prayers, and words of praise and instruction. The pious veneration of Saint Hypatius was also expressed in Russian liturgical compositions. During the nineteenth century a new service was written for the hieromartyr Hypatius, distinct from the services written by Saint Joseph the Studite, contained in the March Menaion.

Russia, Moscow, 1334-1392, Demetrius the Wonderworker of Priluki, Pereyaslavl, Poltava, Ukraine (Udai River 1)
Russia, Moscow, 1334-1392, Demetrius the Wonderworker of Priluki, Pereyaslavl, Poltava, Ukraine (Udai River 1) Demetrius of Priluki, Wonderworker, was born into a rich merchant’s family in Pereyaslavl-Zalessk. From his youth the saint was uncommonly handsome. Receiving monastic tonsure at one of the Pereyaslavl monasteries, the saint later founded the Saint Nicholas cenobitic monastery on the Saints Boris and Gleb Hill at the shore of Lake Plescheevo near the city, and became its igumen. 1334 Saint Demetrius first met with Saint Sergius of Radonezh, who had come to Pereyaslavl to see Metropolitan Athanasius. From that time, he frequently conversed with Saint Sergius and became close with him. The fame of the Pereyaslavl igumen was so widespread that he became godfather to the children of Great Prince Demetrius Ioannovich. Under the influence of the Radonezh wonderworker, Saint Demetrius decided to withdraw to a remote place, and went north with his disciple Pachomius. the Vologda forests, at the River Velika, near the Avnezh settlement, they built a church of the Resurrection of Christ and they prepared to lay the foundations for a monastery. The local inhabitants were fearful that if a monastery were built there, their village would become monastery property. They demanded that the monks leave their territory, and wishing to be a burden to no one, they moved farther away. far from Vologda, at the bend of a river in an isolated spot, Saint Demetrius decided to form the first of the cenobitic monasteries of the Russian North. The people of Vologda and the surrounding gladly consented to help the saint. The owners of the land intended for the monastery, Elias and Isidore, even trampled down a grain field, so that a temple might be built immediately. In 1371 the wooden Savior cathedral was built, and brethren began to gather. disciples of the monk came there from Pereyaslavl. Saint Demetrius combined prayer and strict asceticism with kindliness. He fed the poor and hungry, he took in strangers, he conversed with those in need of consolation, and he gave counsel. He loved to pray in solitude. His Lenten food consisted of prosphora with warm water. Even on feastdays, he would not partake of the wine and fish permitted by the Rule. Both winter and summer he wore an old sheepskin coat, and even in his old age he went with the brethren on common tasks. The saint accepted contributions to the monastery cautiously, so that the welfare of the monastery would not be detrimental to those living nearby. Lord granted His servant the gift of clairvoyance, and he attained a high degree of spiritual perfection. Saint Demetrius died at an advanced age on February 11, 1392. The brethren approaching found him as though asleep, and his cell was filled with a wondrous fragrance. from the relics of Saint Demetrius began in the year 1409, and during the fifteenth century his veneration spread throughout all Rus. And no later than the year 1440, the Priluki monk Macarius recorded his Life (Great Reading Menaion, February 11) based on the narratives of Saint Demetrius’s disciple Igumen Pachomius. Priluki city (Udai River); Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1334-1392, Saint Sergius of Radonezh, most highly venerated
Moscow, 1334-1392, Saint Sergius of Radonezh; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; Venerable Schemamonk Cyril, the Father of St Sergius of Radonezh, Commemorated on January 18; St Stephen the Bishop of Perm, Commemorated on April 26 ; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7;

Russia, Moscow, 1337-1407, Sabbas of Storozhi and Radonezh, Saint Sava
Russia, Tver, 1337-1407, Sabbas of Storozhi and Radonezh, Saint Sava ; Savvino-Storozhevsky Monastery, Tver; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated November 17 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated December 3 ; Opening of the Relics of the Venerable Sava of Storozhev, or Zvenigorod, Commemorated on January 19 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1340-1353, Prince, Simeon of Moscow, and Vladimir, against Novg and Lith, died Black Death
Moscow Prince, 1340-1353, Simeon of Moscow ; Icon of the Mother of God "Chukhloma" from Galich, Commemorated July 20 ; Repose of the Venerable Abramius of Galich or Chukhom Lake, and Disciple of the Venerable Sergius of Radonezh, Commemorated July 20 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Euthymius of Suzdal, Commemorated on April 1; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7; St John the Bishop of Suzdal, Commemorated on October 15; St Theodore the Archbishop of Rostov, Commemorated on November 28; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; St Theodosius the Bulgarian, with his disciple Romanos, Commemorated on February 17; Venerable Lazarus of Murom, Commemorated on March 8; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; St Stephen the Bishop of Perm, Commemorated on April 26 ; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6;

Russia, Moscow, 1345-1406, Sava of Zvenigorod, constant toil, lamenting, trembling, model of humility, confessor to all
Russia, Tver, 1345-1406, Sava of Storozhev, or Zvenigorod, Tver, Moscow River 3, Trinity-Sergiev Lavra 1345, solitude, constant toil, lamenting, trembling, model of simplicity and humility, father confessor to all, Donskoy's Dubenka River monastery 1380, 1392 Trinity monastery, Yuri of Z's monastery 1399 , Opening incorrupt relics 1652; Cape of Storozhev (Zvenigorod, Moscova River 2), Steep Banks of the Moscova River; Opening of the Relics of the Venerable Sava of Storozhev, or Zvenigorod, Commemorated on January 19 ; we commemorate opening of the incorrupt relics of Saint Savva of Storozhev and Zvenigorod on January 19, 1652. Savva is also also commemorated on December 3, as determined by the Moscow Council of 1547. Venerable Savva, Abbot of Zvenigorod, Disciple of Venerable Sergius of Radonezh, Commemorated on December 3; Savva of Zvenigorod forsook the world in his early youth, and received the monastic tonsure from Saint Sergius of Radonezh (September 25 and July 5), and was his disciple and fellow-ascetic. Savva loved solitude, and avoided conversing with people. He lived in constant toil, lamenting the poverty of his soul, and trembling before the judgment of God. He was a model of simplicity and humility, and he attained such a depth of spiritual wisdom that “in the monastery of Saint Sergius he was the Father Confessor to all the brethren, a venerable and exceedingly learned Elder.” Great Prince Demetrios of the Don built the monastery of the Dormition of the Mother of God at the Dubenka River, in gratitude for the victory over Mamai, Savva became the Igoumen, with the blessing of Saint Sergius. Maintaining the simple manner of his life of asceticism, he ate plants, wore coarse clothing and slept on the ground. the departure of their Igoumen Saint Nikon (November 17) into the wilderness in 1392, the brethren of the Trinity-Saint Sergius Lavra asked Saint Savva to become the Igoumen of the monastery. Here he “shepherded the flock entrusted to him well, to the best of his ability, helped by the prayers of his Spiritual Father, Saint Sergius.” According to Tradition, the well outside the Lavra walls was built while he was Igoumen. Yuri of Zvenigorod, a godson of Saint Sergius, regarded Saint Savva with much love and esteem. He chose Saint Savva as his Spiritual Father and begged him to come and bestow his blessing upon his entire household. The Saint had hoped to return to his monastery, but the Prince begged him to stay and establish a new monastery, “in his fatherland, near Zvenigorod, at a place called Storozhi.” Savva acceded to the request of Prince Yuri, and praying tearfully before an icon of the Mother of God, he entreated her protection for that site in the wilderness. On Storozhi Hill, he built a small wooden church in honor of the Nativity of the Most Holy Theotokos, and nearby a small cell for himself. Here he established a monastery in 1399, with paternal love he accepted all who came seeking a life of quietude and seclusion. Savva worked very hard to build up the monastery. He dug a well at the foot of the hill, from which he carried water on his own shoulders. He encircled the monastery with a wooden palisade, and in a hollow above it, he dug out a cell where he could live in solitude. 1399 Saint Savva blessed his spiritual son, Prince Yuri, to go on a military campaign, predicting that the enemy would be defeated. Through the prayers of the holy Elder, the forces of the Prince won a speedy victory. Through the efforts of Saint Savva, a stone church of the Nativity of the Most Holy Theotokos was built to replace the old wooden one. Savva went to the Lord at an advanced age on December 3, 1406. He appointed his disciple, who was also named Savva, as his successor. of the holy God-pleaser by the local people began immediately after his death. The miraculous curative power issuing from the Saint's grave, and his numerous appearances, convinced everyone that Igoumen Savva was "truly an unsetting sun of divine light, illumining all with its miraculous rays.” In a letter of 1539 Saint Savva was called a wonderworker. Tsar Alexis Mikhailovich had a special veneration for him, repeatedly visiting the monastery of Saint Savva on foot. Tradition has preserved for us a remarkable account of how Saint Savva was saved from a ferocious bear. Life of Saint Savva, compiled in the XVI century, relates how at the end of the XV century (1480-1490), the Saint appeared to Father Dionysios, the fourth Igoumen of Saint Savva Monastery and said: “Dionysios! Wake up and paint my icon.” When Father Dionysios asked who he was, he replied, “I am Savva, the founder of this place.” Father Dionysios had not known the Saint personally, so he summoned Elder Habakkuk, who had known Saint Savva in his youth, hoping to convince himself that his dream was not a delusion. He described the Saint's outward appearance, and Father Habakkuk assured him that the Saint looked exactly as the Igoumen had seen him in the dream. Then Father Dionysios obeyed the command and painted an icon of Saint Savva. Feast Day of Saint Savva was established at the Moscow Council of 1547. His incorrupt relics were recovered on January 19, 1652.

Russia, Moscow, 1350-1353, Black Plague in Russia, Worldwide 1331-1353
Moscow, 1350-1353, Black Plague in Russia, Worldwide 1331-1353; Venerable Dorothy of Kashin, Commemorated on September 24;

Russia, Moscow, 1350-1370 , St John, B Suzdal&Nizhegorod, attending angel, lower taxes, poor houses, hospices, Mordovians
Russia, Vladimir, 1350- , Saint John, Bishop of Suzdal; Suzdal (Southern Valley) ; St John the Bishop of Suzdal, Commemorated October 15 ; John, Bishop of Suzdal, entered one of the monasteries of Suzdal while a youth. his virtuous and humble life, the saint was made the first Bishop of Suzdal and Nizhegorod in 1350. John merited a great mercy of God: Prince Boris of Suzdal saw how an angel of God attended the saint during the Divine Liturgy. John was known for his love towards the destitute and the sick; he interceded for the poor before the princes to lower their taxes. He also built poor houses and hospices for the sick. saint was very concerned about enlightening the pagan Mordvians with the Christian Faith. the annexation of Suzdal to the Moscow Diocese, Saint John took the monastic schema and withdrew to the Bogoliub monastery. He lived there in seclusion and died in peace. Numerous miracles took place at his grave.

Russia, Moscow, 1350, Chukhoma Icon found in a tree, Jesus, Galich, Kostroma
Russia, Vologda, 1350, Chukhoma Icon found in a tree, Jesus, Galich, Kostroma ; Chukhloma Icon of the Mother of God of Galich appeared in the year 1350 to Saint Abraham of Galich, who came there from the north for ascetical labors with the blessing of Saint Sergius of Radonezh. On the wild shores of the Galich lake near the large mountain, hidden in the dense forest, he turned with prayer to the Mother of God, asking Her blessing for his endeavors. After completing his prayer the saint sat down to rest, and suddenly a bright light appeared on the nearby mountainside and he heard a voice: “Abraham, come up the mountain, where there is an icon of My Mother.” monk went up the mountain where the light shone, and indeed found an icon of the Mother of God with the Infant on a tree. With tenderness and in gratitude to God, the holy ascetic took the revealed icon and, strengthened by prayers to the Most Holy Theotokos, he built a chapel at that place, in which he put the icon. a certain time the Galich prince Demetrius Feodorovich, learned about the Elder’s trip, and asked him to bring the icon. Saint Abraham rowed across the Galich lake in a boat and, accompanied by clergy and a throng of people, he took the wonderworking icon to the cathedral church of the city of Galich. this day a large number of the sick were healed by this icon. When Saint Abraham told about the appearance of the icon, the Prince offered money to build a monastery. a church was built in honor of the Dormition of the Most Holy Theotokos, around which a monastery grew. Saint Abraham founded several more monasteries, the last being founded was the Chukhloma, not far from the city of Chukhloma, from the name of this monastery the ascetic was named “of Chukhloma,” and the wonderworking icon became known as the Chukhloma Icon of Galich. icon is also commemorated on May 28, July 4, and August 15. Galich (Lake Galich); Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated September 30 ; Blessed Andrew of Totma the Fool-For-Christ, Commemorated on October 10 ; Saint John of Galesh, Commemorated on October 21; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Russia, Moscow, 1350, middle 14th to first half 15th centuries, Strigolniki Heretics, social justice
Strigolniki Heretics, middle 14th to first half 15th centuries; Strigolniki were followers of the first Russian heretical sect of the middle of the 14th and first half of the 15th century, established in Pskov and later in Novgorod and Tver.[1] origins of the name remain unclear. Some historians believe it has something to do with handicrafts that the first Strigolniki were engaged in, such as cloth-cutting or hairdressing (it appears that the word strigolnik derives from the Russian root strig-, which connotes cutting or trimming. Others think the name comes from a special initiation ceremony (a specific haircut, or strizhka), performed by a deacon named Karp – a supposed founder of the sect (together with deacon Nikita) yet others think it could mean that these people refused to either grow a beard or cut their beards when they entered churches. participants of the sect were tradespeople and low-ranking clergy. They renounced all ecclesiastic hierarchy and monasticism, sacraments of priesthood, communion, repentance, and baptism, which had been accompanied by large fees ("extortions", in their view) to the benefit of the clergy. Criticizing and exposing the venality, vices, and ignorance of the priests, the Strigolniki demanded the right to a religious sermon for laymen. Their sermons were full of social motifs: they reproached the rich for enslaving the free and the poor. Karp found many followers in Pskov, but had to move to Novgorod to avoid persecution. Some scholars argue that Archbishop of Novgorod Vasilii Kalika (1330–1352) ignored the heresy, but that his successors, Moisei (1325–1330; 1352–1359), and Aleksei (1359–1388) took firm measures against the heretics. In 1375, enraged citizens of Novgorod threw three heretics from the bridge into the Volkhov River.[2] Beginning in 1382, the sect was opposed by Archbishop Dionysios of Suzdal. the teachings of the Strigolniki lived on. They spread widely in Novgorod, in Pskov, and also in Tver, where bishops Feodor Dobry and Yevfimiy Vislen came forward with support for the movement. In the early 15th century Photius, Metropolitan of Kiev and all Russia, denounced the Strigolniki teachings.[3] has been no record of the sect since the second half of the 15th century. Some historians believe that it merged with the Sect of Skhariya the Jew. The Orthodox Church believes the heresy ended in 1427.[citation needed] St Dionysius the Archbishop of Suzdal, Commemorated on June 26 ;

Russia, Moscow, 1351-1453, Sophia of Lithuania, Vytautas' daughter, Russian Basil I's wife, regent for son Vasily II
of Lithuania (1371–1453) was a Grand Princess consort of Muscovy by marriage to Vasili I of Russia. She was regent of Muscovy during the minority of her son from 1425 to 1434. was the only daughter of Vytautas the Great of Lithuania and his first wife, Anna. On 21 January 1391, while her father was engaged in the Lithuanian Civil War, she married Vasili I of Russia. She was the longest serving consort of Russia. Vasili's death in 1425 she became regent for their ten-year-old son Vasili II. Her father supported Vasili's claim to the throne, which was disputed by his uncle, Yuri of Zvenigorod. was buried in the Ascension Convent; the sarcophagus was moved in 1929 to the Cathedral of the Archangel by Soviet authorities.[1] She and Vasili I of Russia had at least nine children: Anna of Moscow (1393 – August 1417), wife of John VIII Palaiologos Yury Vasilievich (30 March 1395 – 30 November 1400) Ivan Vasilievich (15 January 1396 – 20 July 1417), husband of a daughter of Ivan Vladimirovich of Pronsk Anastasia Vasilievna (d. 1470), wife of Vladymir Alexander, Prince of Kiev. Her husband was a son of Vladymir, Prince of Kiev. His paternal grandparents were Algirdas and Maria of Vitebsk. Daniil Vasilievich (6 December 1400 – May 1402). Vasilisa Vasilievna, wife of Alexander Ivanovich "Brukhaty", Prince of Suzdal, and Alexander Daniilovich "Vzmetenj", Prince of Suzdal. Simeon Vasilievich (13 January – 7 April 1405) Maria Vasilievna, wife of Yuri Patrikievich. Her husband was a son of Patrikas, Prince of Starodub, and his wife, Helena. His paternal grandfather was Narimantas. Vasily II of Moscow (10 March 1415 – 27 March 1462) Lithuanian prince Vitovt 1392-1430 (Vytautas the Great); (c. 1350 – October 27, 1430), also known as Vytautas the Great[1] (Lithuanian: About this soundVytautas Didysis (help·info), Polish: Witold Kiejstutowicz, Witold Aleksander or Witold Wielki[1] Ruthenian: Vitovt, Latin: Alexander Vitoldus, Old German: Wythaws or Wythawt)[2] from the 15th century onwards, was a ruler of the Grand Duchy of Lithuania, which chiefly encompassed the Lithuanians and Ruthenians. He was also the Prince of Grodno (1370–1382), Prince of Lutsk (1387–1389), and the postulated king of the Hussites.[3] modern Lithuania, Vytautas is revered as a national hero and was an important figure in the national rebirth in the 19th century. Vytautas is a popular male given name in Lithuania. In commemoration of the 500-year anniversary of his death, Vytautas Magnus University was named after him. Monuments in his honour were built in many towns in the independent Lithuania during the interwar period from 1918 to 1939. It is known that Vytautas himself knew and spoke in the Lithuanian language with Jogaila.[4][5] for power[edit] –1384[edit] article: Lithuanian Civil War (1381–1384) Seal of Vytautas, c. 14th-15th centuries uncle Algirdas had been Grand Duke of Lithuania until his death in 1377. Algirdas and Vytautas' father Kestutis had ruled jointly in the form of diarchy, with Algirdas governing the east and Kestutis the west, primarily responsible for defense against the Teutonic Order. Algirdas was succeeded by his son Jogaila, and a struggle for power ensued. 1380, Jogaila signed the secret Treaty of Dovydiskes with the Teutonic Order against Kestutis. Kestutis discovered this in 1381, he seized Vilnius, imprisoned Jogaila, and made himself Grand Duke. Jogaila escaped and raised an army against Kestutis. The two sides confronted each other but never engaged in battle. Kestutis was ready to negotiate, but he and Vytautas were arrested and transported to Kreva Castle. One week later, Kestutis was found dead. Whether he died of natural causes or was murdered is still a matter of debate. and Kestutis imprisoned by Jogaila. Painting by Wojciech Gerson 1382, Vytautas escaped from Kreva and he sought help from the Teutonic Order, who were negotiating with Jogaila at the time. Jogaila and the Order agreed to the Treaty of Dubysa, by which Jogaila promised to accept Christianity, become an ally of the Order, and give the Order part of Samogitia up to the Dubysa River. However, the treaty was never ratified and in summer 1383, the war between Jogaila and the Order resumed. was baptised as a Catholic, receiving the name of Wigand. Vytautas participated in several raids against Jogaila. In January 1384, Vytautas promised to cede part of Samogitia to the Teutonic Order, up to the Nevezis River in return for recognition as Grand Duke of Lithuania. in July of the same year, Vytautas broke with the Order and reconciled with Jogaila. He then burned three important Teutonic castles, and regained all Kestutis' lands, except for Trakai. –1392[edit] article: Lithuanian Civil War (1389–1392) and Lithuania, 1386–1434 1385, Jogaila concluded the Union of Krewo with Poland, under which he married Jadwiga of Poland and became King of Poland as WÅ‚adysÅ‚aw II JagieÅ‚Å‚o. participated in the Union and in 1386 was re-baptised as a Catholic, receiving the name Alexander. left his brother Skirgaila as regent in Lithuania. However, Skirgaila was unpopular with the people and Vytautas saw an opportunity to become Grand Duke. In 1389, he attacked Vilnius but failed. early 1390, Vytautas again allied with the Teutonic Order through the Treaty of Konigsberg (1390).[6] Vytautas had to confirm his agreement of 1384, and cede Samogitia to the Order. army now invaded Lithuania.[citation needed] Also, to gain more influence, Vytautas married his only daughter Sophia to Vasili I of Russia in 1391.[6] Polish nobles were unhappy that their new king spent too much time on Lithuanian affairs. It was clear that the war could continue for years and would not bring any benefit to Poland. 1392, Jogaila sent Henry of Masovia with an offer to make Vytautas regent instead of Skirgaila. Vytautas accepted and again broke with the Order. He burned three Teutonic castles and returned to Vilnius. and Vytautas signed the Astrava Treaty in which Vytautas recovered all KÄ™stutis' lands, including Trakai, and was given more. Vytautas would rule Lithuania in the name of Jogaila. After Vytautas' death, all his lands and powers would revert to Jogaila. Duke of Lithuania[edit] towards the East[edit] to Vilnius Cathedral issued by Vytautas in Vilnius on February 16, 1410 (Latin language) continued Algirdas' vision to control as many Ruthenian lands as possible. Much of the territory was already under the Grand Duke's rule, but the rest was controlled by the Mongols. Khan of the Golden Horde, sought help from Vytautas when he was removed from the throne in 1395 after his defeat by Timur. An agreement was reached that Vytautas would help Tokhtamysh to regain power, and the Horde would cede more lands to the Grand Duchy of Lithuania in return. In 1398, Vytautas' army attacked a part of the Crimea and built a castle there. Now Lithuania spanned from the Baltic Sea to the Black Sea. A number of Tatar captives were brought to ethnic Lithuania. attempts on the part of Poland to subordinate Lithuania drove Vytautas for the third time into the arms of the Order, and by the Treaty of Salynas in October 1398, Vytautas, who now styled himself Supremus Dux Lithuaniae, ceded his ancestral province of Samogitia to the knights, formed an alliance with them for the conquest and partition of Pskov and Novgorod the Great.[6] of Smolensk coin with lions or leopards and the Columns of Gediminas, showing it as a vassal of Vytautas the Great, circa 1399–1401. by his successful campaign against Timur, Vytautas and Jogaila won support from Pope Boniface IX for organising a crusade against the Mongols. political move also demonstrated that Lithuania had fully accepted Christianity and was defending the faith on its own, and that the Teutonic Knights had no further basis for attacks against Lithuania. campaign resulted in a crushing defeat at the Battle of the Vorskla River in 1399. Over twenty princes, including two brothers of Jogaila, were killed, and Vytautas himself barely escaped alive. This came as a shock to the Grand Duchy of Lithuania and Poland. number of territories revolted against Vytautas, and Smolensk was retaken by its hereditary ruler, George of Smolensk, and not re-conquered by Lithuanians until 1404. waged a war in 1406–1408 against his son-in-law Vasili I of Moscow and Svitrigaila, a brother of Jogaila who with the support of the Teutonic Order had declared himself grand prince. A major stand-off between the two armies ended without a battle in the Treaty of Ugra, by which Velikiy Novgorod was granted to Jogaila's brother Lengvenis, and the important city of Pskov to Jogaila's envoy Jerzy Nos, the latter settlement a clear violation of the treaty of Raciaz.[7][8] The war with Muscovy ended in December 1408, on terms that made further conflict with the Teutonic Order inevitable, despite Hermann II of Celje's attempt to negotiate a solution.[9] against the Teutonic Order[edit] article: Polish–Lithuanian–Teutonic War the Great as shown on Jan Matejko's oil painting of the Battle of Grunwald the Great Monument in Kaunas the Treaty of Salynas Vytautas had transferred Zemaitija Samogitia to the Teutonic Knights. Zemaitija/Samogitia was especially important for the Order because it separated the Teutonic Knights, based in Prussia, from the Livonian Order, based in Latvia. The two orders desired to unite and form a mighty force. However, the knights ruled Zemaitija for only three years, because on March 13, 1401, the Samogitians, supported by Vytautas, rebelled and burned two castles. The knights received support from Svitrigaila, brother of Jogaila, who desired to take Vytautas' title. In 1404 Peace of Raciaz was signed, which in essence repeated the Treaty of Salynas: Zemaitija/Samogitia was transferred to the Teutonic Knights. Poland promised not to support Lithuania in case of another war. The knights promised to support Vytautas in the east and not to support any Gediminid who could have claims to the title of Grand Duke of Lithuania. However, the treaty did not solve the problems, and all the parties prepared for war. 1408, Vytautas reached peace in the east and returned to Samogitian matters. In 1409 the second Samogitian uprising against the Teutonic Knights began, as the rebels burned SkirsnemunÄ— castle. Both Poland and Lithuania supported the rebels. Vytautas gathered a large army from 18 lands under his control. The army joined Polish forces and advanced towards the Teutonic headquarters at the castle of Marienburg (present-day Malbork). In 1410, Vytautas himself commanded the forces of the Grand Duchy in the Battle of Grunwald, also called the Battle of Å½algiris (Lithuanian) or Tannenberg (German). The battle ended in a decisive Polish-Lithuanian victory. Even though the siege of Marienburg was unsuccessful, the Teutonic Knights never regained their strength and from then on posed a reduced threat to Poland-Lithuania. From now on, Poland-Lithuania began to be regarded in the west as a great power, and Vytautas stood in high favour with the Roman curia.[6] a result of the Peace of Thorn of 1411, Vytautas received Zemaitija (Samogitia) for his lifetime. However, the parties could not agree on the border. Sigismund, Holy Roman Emperor, agreed to mediate the dispute. In 1413, it was declared that the whole right bank of the Nemunas (Neman River) was Zemaitija and therefore belonged to Lithuania. The Teutonic Knights disagreed and a new war started in 1414. The war lasted for just a few months, and the dispute was brought to the Council of Constance. Even though the dispute was not resolved, the Samogitians had a chance to present their case to the leaders of Europe. It is seen as an important event in the diplomatic history of Lithuania. Several other mediation attempts failed, and yet another war with the Teutonic Order started in 1422. After several months of fighting, the Treaty of Lake Melno was signed. Å½emaitija/Samogitia was returned to Lithuania in perpetuity, while the city of Memel (present-day KlaipÄ—da) and surrounding territories stayed with the Order. This border, as established by the treaty, remained stable for some 500 years until the Memel Territory dispute of 1923. With peace established, Vytautas could now concentrate on reforms and the relationship with Poland. with Poland[edit] 1399 Jadwiga of Poland and her newborn died in childbirth. Jogaila's power in Poland was jeopardised as he was a foreigner king with no other ties to the throne but his wife. Also, the defeat at Vorskla forced a re-evaluation of the relationship between Poland and Lithuania. The result was the Union of Vilnius and Radom in 1401. Vytautas was granted wide autonomy, but after his death the title and powers of Grand Duke of Lithuania were to be transferred to the king of Poland. In case JagieÅ‚Å‚o died first without an heir, the Polish nobility agreed not to elect a new king without consulting Vytautas. The unique feature of this union was that the Lithuanian nobility presented their own document: for the first time somebody other than dukes played a role in the state matters. of Vytautas the Great. Built around 1400 in Kaunas was one of the creators of the Union of HorodÅ‚o with Poland in 1413. According to the act of the union, the Grand Duchy of Lithuania was to retain a separate Grand Duke and its own parliament. At the same time both the Polish and Lithuanian Sejms were to discuss all the important matters jointly. This union was important culturally as well as politically because it granted Lithuanian Christian nobles the same rights as the Polish szlachta. This act did not include Orthodox nobles. This paved the way for more contacts and cooperation between the nobles of Poland and of Lithuania. January 1429, at the Congress of Lutsk it was proposed by Sigismund, king of Hungary, that Vytautas should be crowned King of Lithuania. It resulted in a great crisis between Vytuatas, king WÅ‚adysÅ‚aw and Polish nobles. envoys who were transporting documents supporting Vytautas coronation and proposing alliance between Lithuania, Hungary and Teutonic Order were stopped at Polish-Lithuanian border in the autumn of 1430.[10] died in the Trakai Island Castle, ending the whole affair. He was buried in the Cathedral of Vilnius. The knowledge about his remains has been lost. to the Encyclopædia Britannica Eleventh Edition, Vytautas "was certainly the most imposing personality of his day in Eastern Europe, and his martial valour was combined with statesmanlike foresight." the Great watch tower in Kherson, Ukraine commemorative coin dedicated to Vytautas the Great backed the economic development of his state and introduced many reforms. Under his rule the Grand Duchy of Lithuania gradually became more centralised, as local princes with dynastic ties to the throne were replaced by the governors loyal to Vytautas. The governors were rich landowners who formed the basis for the Lithuanian nobility. During Vytautas' rule, the influential Radvila (RadziwiÅ‚Å‚) and GoÅ¡tautas families began their rise. 1398, Vytautas brought over families of the Karaim (388 families) and Tatar peoples. Their principal role was to guard the castle and the bridges, but they also served as translators, farmers, traders, and diplomats. He retains a very high reputation among them, with the anniversary of his death being officially celebrated in 1930 in the kenesa in Vilnius.[11] beside his uncle Algirdas on the Millennium of Russia in Veliky Novgorod. in 1350 in the castle of present-day Old Trakai (Senieji Trakai), Vytautas was the son of KÄ™stutis and his wife BirutÄ—. Vytautas was a cousin and childhood friend of Jogaila (WÅ‚adysÅ‚aw II JagieÅ‚Å‚o), who became King of Poland in 1386. Around 1370, he married Anna, who gave birth to Sophia of Lithuania. Sophia was married to Vasily I, Grand Prince of Moscow, and mother and regent to their son Vasili II. After Anna's death in 1418, Vytautas married her niece Juliana Olshanska, daughter of Ivan Olshanski who outlived him.[12] Because of the relationship between the two women, the Bishop of Vilnius was unwilling to perform the ceremony without a papal dispensation; however, Jan KropidÅ‚o did not have such scruples and married them on 13 November 1418.[13] According to the 16th century Bychowiec Chronicle, his first wife was Maria Åukomska, however, this is not confirmed by other sources.[13] Icon of the Mother of God œthe Blessed Heaven, Commemorated on March 6;

Russia, Moscow, 1351-1456, Therapont of Belozersk (White Lake)
Russia, Moscow, 1351-1456, Therapont of Belozersk (White Lake); Therapon's Ferapontov Monastery; Theraponov monastery was 50 versts from St Cyril's White Lake Monastery betwee two lakes: St Therapon moved to another place fifteen versts away from Cyril, between two lakes, Borodava and Pava. Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated on January 12 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Icon of the Mother of God of White Lake, Commemorated on June 8;

Russia, Moscow, 1353-1359, Prince, Ivan II of Moscow, John II, chose GHorde over Lith, Donskoy's father
Moscow Prince, 1353-1359, Ivan II of Moscow ; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14 ; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; Venerable Euthymius of Suzdal, Commemorated on April 1; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7; St John the Bishop of Suzdal, Commemorated on October 15; St Demetrius of Tsilibinsk, Commemorated on October 26; St Theodore the Archbishop of Rostov, Commemorated on November 28; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; St Theodosius the Bulgarian, with his disciple Romanos, Commemorated on February 17; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ;

Russia, Moscow, 1354-1378, Alexius, Metropolitan of M, calling at 12, church order, Khan' wife healed, monasteries
Moscow, 1354-1378, Patriarch Alexius, Metropolitan of Moscow; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7; St. Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; Alexis, Metropolitan of Moscow and All Russia the Wonderworker (in the world Eleutherius), was born in the year 1292 (or according to another source, 1304) at Moscow into the family of the noble Theodore Byakont, a descendant of the Chernigov princely line. Lord revealed to the future saint his lofty destiny from early childhood. At twelve years of age Eleutherius went to a field and set nets to ensnare birds. He dozed off and suddenly he heard a voice: “Alexis! Why do you toil in vain? You are to be a catcher of people.” this day on the boy abandoned childish games and spent much time in solitude. He frequently visited church, and when he was fifteen he decided to become a monk. 1320, he entered Moscow’s Theophany monastery, where he spent more than twelve years in strict monastic struggles. The renowned ascetics of the monastery, the Elders Gerontius and Saint Stephen (July 14), brother of Saint Sergius of Radonezh, were guides for him and his companions. Theognostus, who had taken notice of the virtuous life and spiritual gifts of Saint Alexis, bade the future saint to leave the monastery and manage the ecclesiastical courts. The saint fulfilled this office for twelve years. Towards the end of 1350, Metropolitan Theognostus had Alexis consecrated as Bishop of Vladimir. After the death of the metropolitan, he became his successor in the year 1354. this period the Russian Church was torn by great rifts and quarrels, in part because of the pretensions of Metropolitan Romanus of Lithuania and Volhynia. In 1356, in order to put an end to the troubles and disturbances, the saint went to Constantinople to the Ecumenical Patriarch. Patriarch Callistus gave Saint Alexis the right to both be called and to consider himself Archbishop of Kiev and Great Russia with the title, “All-Venerable Metropolitan and Exarch.” the return journey, during a storm at sea, the ship was in danger of shipwreck. Saint Alexis prayed and vowed to build a temple to the saint of that day on which the ship should come to shore. The storm subsided, and the ship arrived on August 16. Moscow delightedly came out to meet the saint. spite of problems on every side, Saint Alexis devoted himself to his flock: he appointed bishops, he established cenobitic monasteries (on the model of the Trinity Lavra, founded by Saint Sergius), and he brought order to Russian relations with the Khans of the Horde. The saint journeyed more than once to the Golden Horde. In 1357 the Kh an told the Great Prince that the saint should come to him and heal the blindness of Taidulla, his wife. “This is beyond my powers,” said Saint Alexis, “but I believe that God, Who gave sight to the blind, will also aid me.” Through his prayer, and after being sprinkled with holy water, the wife of the Khan was healed. Great Prince Ioann died, his young son Demetrius (the future saint), still a minor, was taken under the saint’s guardianship. The holy bishop had much toil in reconciling and appeasing princes obstinately refusing to accept the authority of Moscow. Nor did the metropolitan neglect the work of organizing new monasteries. 1361 he founded the Icon of the Savior Not-Made-by-Hands monastery at the Yauza in Moscow (Andronikov, the disciple of Saint Sergius, was the first igumen of the monastery), fulfilling the vow he had made on his return journey from Constantinople, when the ship was in danger. also founded the Chudov monastery in the Moscow Kremlin. Ancient monasteries were restored: the Annunciation monastery at Nizhni-Novgorod, and Saints Constantine and Helen at Vladimir. In 1361 a women’s cenobitic monastery was named for him (the Alekseev). Alexis reached the advanced age of seventy-eight, having spent twenty-four years upon the metropolitan cathedra. He reposed on February 12, 1378 and was buried in accord with his last wishes at the Chudov monastery. His relics were uncovered in a miraculous manner fifty years later, after which the memory of the great holy hierarch and man of prayer began to be celebrated. Alexis is also commemorated on May 20 (Uncovering of his relics) and on October 5.

Russia, Moscow, 1357-1427, Saint Cyril of White Lake monastery
Mologa Saint, 1357-1427, St Cyril of White Lake monastery, Sheksna, Vologda; St Cyril of White Lake monastery; Icon of the Mother of God of White Lake, Commemorated on July 28 ; White Lake Icon of the Most Holy Theotokos resembles the Vladimir Icon (May 21, June 23, August 26) in appearance. It was originally in the cell of Saint Cyril of White Lake (June 9), who often prayed before it. day, while he was chanting the Akathist before this icon, the Mother of God appeared to Saint Cyril and told him to establish a monastery on White Lake. Archangels Michael and Gabriel are seen on either side of the Virgin’s head, and various saints are depicted around the border of the icon. White Lake Icon is also commemorated on June 8. Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Icon of the Mother of God of White Lake, Commemorated on June 8;

Russia, Moscow, 1359-1389, Prince Dmitry Ioannovich Donskoy (Dimitrius of the Don)
Moscow, 1363-1389, Prince Dmitry Donskoy (Dimitrius of the Don); Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; St Roman of Kirzhachsk, Commemorated on July 29 ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7; Icon of the Mother of God "œthe Converser"Â, Commemorated on August 14; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; St John the Bishop of Suzdal, Commemorated on October 15; St Paul of Rostov, Commemorated on October 22; St Demetrius of Tsilibinsk, Commemorated on October 26; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24; St James the Bishop and Wonderworker of Rostov, Commemorated on November 27; St Theodore the Archbishop of Rostov, Commemorated on November 28; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3; St Juliana the Princess of Vyazma, Commemorated on December 21; Venerable Macarius the Abbot of Pisma, Commemorated on January 10; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Venerable Martinian the Abbot of Byeloezersk, Commemorated on January 12; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12; St Theodosius the Bulgarian, with his disciple Romanos, Commemorated on February 17; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Icon of the Mother of God "œCzestochowa"Â, Commemorated on March 6; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; St Stephen the Bishop of Perm, Commemorated on April 26 ; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; Icon of the Mother of God of White Lake, Commemorated on June 8; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7;

Russia, Moscow, 1367-1389, Eudoxia of Moscow, wife of Dmitri Donskoy, Grand D, Archangel Icon, monastic
Russia, Moscow, 1367-1389, Eudoxia of Moscow, Grand Duchess, wife of Dmitri Donskoy; of Moscow, with monastic name Euphrosyne (1353 - 1407), was a Grand princess of Moscow and wife of Dmitry Donskoy. was a daughter of Dmitry Konstantinovich, Grand Prince of Suzdal[1] and Nizhny Novgorod and Vasilisa of Rostov. maternal grandparents were Konstantin Vasilievich, Prince of Rostov and Maria of Moscow. Maria was a daughter of Ivan I of Moscow and his first wife Yelena. 18 January 1366, Eudoxia married Grand Prince Dmitry Donskoy. In 1382, she stayed in Moscow in the absence of her husband, while the army of khan Tokhtamysh was approaching the capital. After the birth of her son Andrey Dmitriyevich, she attempted to leave Moscow, but was detained by the Muscovites, who agreed to let her go only after long negotiations. works[edit] (Raka) of Eudoxia of Moscow was greatly influenced by Alexius, Metropolitan of Kiev. After her husband's death, Eudoxia became known for her piety; legend has it that she possessed the gift of healing. To commemorate her husband's victory at the Battle of Kulikovo, Eudoxia commissioned an icon of the Archangel Michael, which later became the patronal icon of the Kremlin'™s Archangel Cathedral.[1] 1387, Eudoxia established the Ascension Monastery next to the Frolovskaya (Spasskaya) Tower of the Moscow Kremlin. Later in her life, Eudoxia Dmitriyevna took the veil at the Ascension Monastery under the name of Yefrosiniya (Euphrosyne) and remained there until her death in 1407.[1] 1393, she founded the Church of the Nativity of the Theotokos, the oldest surviving building in Moscow. The church was dedicated to the Virgin's Nativity, because on this feast her husband defeated the Tatars in the Battle of Kulikovo. According to tradition, in 1395, during Tamerlane'™s invasion into southern Russia, she had the Vladimir Icon of the Mother of God transferred to Moscow.[2] died on 7 July 1407 and was buried in the Ascension Convent. In 1929 the authorities ordered the destruction of the church and her relics were lost, but were uncovered in 2002, and then transferred to the Cathedral of the Archangel located inside the Kremlin. was canonized by the Russian Orthodox Church. and Dmitri Donskoi had at least 12 children: Daniil Dmitrievich (c. 1370 – 15 September 1379). Vasily I of Moscow (30 September 1371 – 27 February 1425). Sofia Dmitrievna. Married Fyodor Olegovich, Prince of Ryazan (reigned 1402–1427). Yury Dmitrievich, Duke of Zvenigorod and Galich (26 November 1374 – 5 June 1434). Claimed the throne of Moscow against his nephew Vasily II of Moscow. Maria Dmitrievna (d. 15 May 1399). Married Lengvenis. Anastasia Dmitrievna. Married Ivan Vsevolodich, Prince of Kholm. Simeon Dmitrievich (d. 11 September 1379). Ivan Dmitrievich (d. 1393). Andrei Dmitrievich, Prince of Mozhaysk (14 August 1382 – 9 July 1432). Piotr Dmitrievich, Prince of Dmitrov (29 July 1385 – 10 August 1428). Anna Dmitrievna (born 8 January 1387). Married Yuri Patrikievich. Her husband was a son of Patrikei, Prince of Starodub and his wife Yelena. His paternal grandfather was Narimantas. The marriage solidified his role as a Boyar attached to Moscow. Konstantin Dmitrievich, Prince of Pskov (14 May/15 May 1389 – 1433). 15 August 2007, the Holy Synod of the Russian Orthodox Church instituted the Order of St. Euphrosyne, named after Eudoxia, who was the first noblewoman of Moscow to enter monasticism. The award was established to commemorate the 600th anniversary of Euphrosyne's death. According to the synod's ukase (decree), the new decoration will be given to women for special contributions towards the strengthening of spiritual and moral traditions in society, development of the church's social activities, maintaining relations between church and state or church and society, and other fields of work for the betterment of the Orthodox faith. The Order of St. Euphrosyne will be the second women's decoration of the Russian Orthodox Church after the Order of Saint Olga.[3] Archangel Michael Icon By Andrei Rublev Arkhangelsky Cathedral of the Moscow Kremlin Reproduction; Moscow, 1362-1389, Prince Dmitry Donskoy (Dimitrius of the Don); St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7;

Russia, Moscow, 1372-1392, Righteous Theodore of Novgorod the Fool-For-Christ, enmity Torgov & Sophia quarters, pretend feud
Russia, Novgorod, 1372-1392, Righteous Theodore of Novgorod the Fool-For-Christ, no roof, no warm clothes until end of life, wealthy parents, gave all possessions to poor, enmity Torgov quarter and Sophia quarter, pretend feud w Nicholas Kochanov on Sophia side, Volkhov Bridge, clairvoyance, see to your bread prediction, sowing turnips fire prediction, Farewell, I am going away; Veliky Novgorod; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated January 19 ; Theodore of Novgorod was the son of pious parents, wealthy citizens of Novgorod. Having been raised in strict Christian piety, and having reached the age of maturity, he took on himself the ascetic deed of foolishness for Christ’s sake. He gave all his possessions to the poor, and he lived in great poverty until the end of his life, not even having a roof over his head, nor warm clothes on cold days. he discovered a mutual enmity between the Novgorod citizens of the Torgov quarter and the inhabitants of the Sophia quarter, Blessed Theodore pretended to be feuding with Blessed Nicholas Kochanov (July 27) who lived in asceticism on the opposite Sophia side. When Blessed Theodore happened to cross over the Volkhov Bridge to the Sophia side, then Blessed Nicholas pushed him over to the Torgov side. Theodore did the same thing when Nicholas chanced upon on the Torgov side. The blessed ones, spiritually in agreement with each other, by their unusual behavior reminded the people of Novgorod of their own internecine strife, which often ended in bloody skirmishes. blessed one possessed the gift of clairvoyance. By warning people to see to their bread, he was actually predicting an impending famine. Another time he said, “This will be bare, it will be fine for sowing turnips.” This was his prediction of a fire that devastated the streets of the Torgov quarter. Blessed Theodore foresaw his own end and said to the Novgorod people, “Farewell, I’m going far away.” his life, the citizens of Novgorod saw him as a saint pleasing to God, and had a high regard for him. After his death in the year 1392, the holy fool was buried, at his request, in the Torgov quarter, at Lubyanitsa in the church of the holy Great Martyr George, at the porch where the saint usually loved to spend his time in unceasing prayer. A chapel was built over his holy relics.

Russia, Moscow, 1375-1426, Saint, Nikon of Radonezh
Radonezh Saint, 1375-1426, Nikon of Radonezh; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1380, Kulikovo Battle 1380 (Don River 1) won by Dimitri over Mongol Horde
Kulikovo Battle; Icon of the Mother of God of Greben, Commemorated July 28 ; Greben Icon of the Mother of God, glorified by miracles and located in a church in the city of Greben (on the River Chira, flowing into the Don), was presented by the inhabitants of the city to Great Prince Demetrius of the Don upon his return from the Battle of Kulikovo in 1380. 1471, after a successful campaign against Novgorod, Great Prince Ivan III built the church of the Dormition in Moscow at Lubyanka and placed in it the Greben icon of the Mother of God, which he had taken with him on the campaign. He adorned the icon with a silver riza covered with precious stones, and ordered an Akathist to be written in honor of the icon. When the church burned in 1617, the icon miraculously was preserved. The icon, almost a reverse image of the Iveron icon (February 12, March 31, October 13), is recognized by the distinctive folds of the Virgin’s omaphorion and the position of the Christ Child’s legs. Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Don Icon of the Mother of God was painted by Theophanes the Greek. On the day of the Kulikovo Battle (September 8, 1380, the Feast of the Nativity of the Most Holy Theotokos), the Icon was with the Russian army, giving it help, but after the victory it was passed on by the Don Cossacks as a gift to their commander, Great Prince Demetrius of the Don (1363-1389), who then transferred it to Moscow. Icon at first was at the Kremlin’s Dormition Cathedral, and later at the Annuniciation Cathedral (the Icon is now in the Tretiakov State Gallery). In commemoration of the victory on the banks of the River Don it was called the Don Icon. the year 1591, the Crimean Khan Nuradin and his brother Murat-Girei invaded Russia with a numerous army. Advancing on Moscow, they positioned themselves on the Vorobiev hills. A church procession was made around Moscow with the Don Icon of the Most Holy Theotokos in order to guard the city from the enemy. the day of battle it was in the military chapel in the ranks of the soldiers, and set the Tatars to flight. In 1592, in thanksgiving to the Most Holy Theotokos for Her mercy manifest through the Don Icon, the Don monastery was founded at the very place where the icon had stood amid the soldiers. The wonderworking icon was placed in this monastery, and its feastday was established as August 19. established custom, once every four years His Holiness the Patriarch of Moscow and All Russia performs the rite of the preparation of Holy Chrism in the small cathedral in honor of the Don Icon of the Mother of God. Demetrius Ioannovich of the Don; Alexander Peresvet; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Russia, Moscow, 1380-1430, Saint, Andrei Rublev, artist, iconographer
Radonezh Saint, 1380-1430, Andrei Rublev; Venerable Andrew Rublev the Iconographer, Commemorated on July 4;

Russia, Moscow, 1380-1430, ANDREI RUBLEV, MONK AND ICONOGRAPHER, Trinity Lavra of St Sergius, greatest i, highest asceticism
Russia, Radonezh, 1385-1430, ANDREI RUBLEV, MONK AND ICONOGRAPHER, Trinity Lavra of St Sergius (Radonezh), the greatest iconographer, highest asceticism; Trinity Lavra (Monestary) of St Sergius; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; Rublev, born in the 1360s, died btween 1427 and 1430, is considered to be the greatest medieval Russian painter of Orthodox icons and frescoes. is little information about his life. It is not known where he was born. Andrei Rublev probably lived in the Trinity-St. Sergius Lavra monastery near Moscow. first mention of Rublev is in 1405 when he decorated icons and frescos for the Cathedral of the Annunciation of the Moscow Kremlin in company with Theophanes the Greek and Prokhor of Gorodets. His name was the last of the list of masters as the junior both by rank and by age. Theophanes was an important Byzantine master who moved to Russia, and is considered to have trained Rublev. tell us that in 1408 he painted (together with Daniil Cherni) the Assumption Cathedral in Vladimir and in 1425–1427 the Cathedral of St. Trinity in the Trinity-St. Sergius Lavra. After Daniil's death Andrei came to Moscow's Andronikov Monastery where he painted his last work, the frescoes of the Savior Cathedral. is also believed to have painted at least one of the miniatures in the Khitrovo Gospels. Rublev's famous icon of the Trinity. only work authenticated as entirely his is the icon of the Trinity, ca. 1410, currently in the Tretyakov Gallery, Moscow. It is based upon an earlier icon known as the "Hospitality of Abraham" (illustrating Genesis 18). Rublev removed the figures of Abraham and Sarah from the scene, and through a subtle use of composition and symbolism changed the subject to focus on the Mystery of the Trinity. Rublev's art, two traditions are combined: the highest asceticism and the classic harmony of Byzantine mannerism. The characters of his paintings are always peaceful and calm. After some time his art came to be perceived as the ideal of Church painting and of Orthodox iconography. died at Andronikov Monastery on between 1427 and 1430 (the traditional date is January 29, 1430). He was canonized a saint in 1988 by the Russian Orthodox Church. The church celebrates his feast day on January 29 and July 4. 1959 the Andrei Rublev Museum has been open at the Andronnikov Monastery, displaying the art of his works and his epoch. 1966, Andrei Tarkovsky made his celebrated film, Andrei Rublev loosely based on the artist's life, which shows him as "a world-historic figure" and "Christianity as an axiom of Russia's historical identity" during a turbulent period in the history of Russia. from Wikipedia Venerable Andrew Rublev the Iconographer, Commemorated on July 4; Andrew Rublev, Russia’s greatest iconographer, was born near Moscow sometime between 1360 and 1370. While still very young, he went to the Holy Trinity Monastery, and was profoundly impressed by Saint Sergius of Radonezh (September 25). the death of Saint Sergius in 1392, Saint Nikon (November 17) succeeded him as igumen. Saint Andrew became a novice in the monastery under Saint Nikon. Sometime before 1405 he moved to the Spaso-Andronikov Monastery founded by Saint Andronicus (June 13), with the blessing of Saint Nikon.There Saint Andrew received monastic tonsure and was taught iconography by Theophanes the Greek and the monk Daniel, Saint Andrew’s friend and fellow-ascetic. Andrew is first mentioned in the Chronicles in 1405, when he, Theophanes, and Prochorus painted the cathedral of the Annunciation. His next important project, which he undertook with the monk Daniel, was to paint the frescoes in the Dormition Cathedral in Vladimir in 1408. Nikon of Radonezh asked Saint Andrew and Daniel to paint the new church in the reconstructed monastery of the Holy Trinity, which had been destroyed by the Tatars in 1408. At this time Saint Andrew painted his most famous icon: the Holy Trinity (actually, the Hospitality of Abraham). Andrew fell asleep in the Lord between 1427-1430, and was buried in the Andronikov Monastery. He was over seventy years old at the time of his death. The monk Daniel, who died before Saint Andrew, appeared to his friend and urged him to join him in eternal blessedness.

Russia, Moscow, 1382, Golden Horde Siege of Moscow
Golden Horde Siege of Moscow (1382); Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; Icon of the Mother of God of Pimen, Commemorated on June 6; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7 ;

Russia, Moscow, 1382-1384, Metropolitan Pimen I, contested, accomplished little
Moscow Patriarch, 1382-1384, Metropolitan Pimen I; Dimitri sent him to Constantinople with his nominee for the metropolitanate. Nominee died on the way (Mitya or Mikhail). and Pimen was consecrated in his place, although this was done without the knowledge of the Grand Prince and the Patriarch was said to have been tricked (perhaps to exonerate him later for any complicity he may have had in the deception), as Pimen had apparently used forged grand princely letters to get Patriarch Nilus of Constantinople to consecrate him.[1]:219-“220 Donskoy was angry upon hearing the news of Pimen's consecration and swore not to accept Pimen upon his return. Thus Pimen's metropolitanate was contested from the start, and he accomplished little as a result. Icon of the Mother of God of Pimen, Commemorated on June 6;

Russia, Moscow, 1383, Appearance of Tihkvin Icon, Fisherman, Lake Ladoga
Russia, St Petersburg, 1383, Appearance of Tihkvin Icon, Lake Ladoga; 1383, seventy years before the fall of Constantinople at the hands of the Turks, fishermen on Lake Ladoga in the principality of Novgorod the Great witnessed the icon miraculously hovering over the lake’s waters amidst a radiant light. Lake Ladoga; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; to ancient tradition, the wonderworking icon of Tikhvin is one of several painted by Saint Luke the Evangelist. The icon was taken from Jerusalem to Constantinople in the fifth century, where it was enshrined in the Church of Blachernae, which was built especially for this purpose. 1383, seventy years before the fall of Constantinople at the hands of the Turks, fishermen on Lake Ladoga in the principality of Novgorod the Great witnessed the icon miraculously hovering over the lake’s waters amidst a radiant light. to an early sixteenth century Russian manuscript, “The Tale of Miracles of the Icon of the Tikhvin Mother of God,â€ the Theotokos herself decided that her image should leave Constantinople, perhaps in anticipation of the impending fall of the Byzantine Empire. after its miraculous appearance, the icon was discovered in several neighboring towns, including the village of Motchenitsy on the bank of the Tikhvinka River, before it finally appeared near the town of Tikhvin. A wooden church dedicated to the Dormition of the Theotokos was built on the site of the icon’s final resting place. Miraculously, the icon survived a number of fires. the early sixteenth century, through the zeal of Great Prince Basil Ivanovich, a stone church was built to replace the original wooden structure. In 1560, by order of Tsar Ivan the Terrible, a men’s monastery was established near the church and enclosed with a stone wall. 1613-1614, the Swedish army, having seized Novgorod, made several attempts to destroy the monastery. The countless prayers offered to the Theotokos before the icon were heard, and the monastery was spared. On one occasion, after monks had been alerted to the approaching Swedish army, they decided to flee and to take the icon with them. But the monks soon discovered that they could not remove the icon from its shrine. Seeing this as a sign of the Theotokos’ protection, the monks decided not to abandon the monastery, begging the Theotokos to spare them and their beloved spiritual home. To their amazement, a large Muscovite army appeared to defend the monastery. the Swedes encountered the army, they retreated immediately. Word of this miracle spread rapidly, and imperial emissaries soon visited the monastery. Accompanied by a copy of the wonderworking icon, they set off for the village of Stolbovo, 33 miles from Tikhvin, where they concluded a peace treaty with the Swedes on February 10, 1617. the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. the same icon was placed in the Holy Wisdom (Hagia Sophia) cathedral in Novgorod at the request of the city’s faithful, who also found themselves under attack by the Swedes. Once again, through the intercession of the Theotokos, the city was spared. the centuries, the icon’s fame spread far and wide. Copies of the wonderworking icon began to adorn churches throughout the land. Some of these copies also proved to be sources of miracles, and it was not uncommon to find the faithful praying before the icon to seek healing for children who were ill. fewer than 24 processions with the icon were celebrated each year at the Tikhvin Monastery, where the icon was enshrined. A decorative cover, or “riza,â€ adorned the icon, exposing only the faces and hands of the Holy Virgin and Christ child. Numerous precious stones studded the riza, and many of the faithful, desiring to express thanksgiving for prayers answered through the Theotokos’ intercession, affixed precious jewelry to the riza. miraculous is the fact that the icon was preserved from destruction or sale after the Russian Revolution, which ushered in a 74-year persecution of the Church. During the 1920s, the communist government demanded that the Russian Orthodox Church turn over countless icons and other precious liturgical items, which through the nationalization of private property were considered the property of “the people.â€ Many of these sacred items were sold, allegedly to raise money to feed the Russian and Ukrainian population which was afflicted by famine. the World War II German occupation, the Nazis removed the icon from the Tikhvin Monastery, from where it was taken to Pskov and subsequently to Riga, Latvia. When the city was evacuated, Bishop John [Garklavs] of Riga, in whose care the icon was placed, took the icon to Bavaria, where it was venerated by Orthodox faithful who had been displaced because of the war. Soviet agents had spotted the icon, Bishop John was permitted to take the icon to the United States in 1949, under the pretext that the icon in his care was a reproduction, the work of a simple monk, and that it was of little historic or monetary value. Shortly after his arrival in the United States, Bishop John, who was later elevated to the rank of Archbishop, was elected to oversee the Diocese of Chicago, and the icon was regularly displayed and venerated in Chicago’s Holy Trinity Cathedral. John frequently took the icon on pilgrimage to various places throughout the United States and Canada. After his retirement in the late 1970s and death on Palm Sunday in 1982, Archpriest Sergei Garklavs, Bishop John’s adopted son, became the caretaker of the icon. In 2003, over a decade after the fall of communism and the resurrection of the Russian Orthodox Church, the decision was made to return the precious icon to its original home. icon began its year-long journey to Russia at the 99th annual Pilgrimage to Saint Tikhon Monastery, South Canaan, Pennsylvania, May 23-26, 2003. His Beatitude, Metropolitan Herman, Primate of the Orthodox Church in America, together with members of the Holy Synod of Bishops and guest hierarchs, greeted the icon, which was available for veneration by the faithful. icon follows the Hodegetria model and is similar in style to the ancient Iveron icon of Our Lady. It differs in that the Christ child’s legs are crossed, while the sole of His foot is turned to the viewer. Several historic sources note that several other Hodegetria icons of the Theotokos had been brought to Russia in the 1380s, during the rule of the saintly prince Demetrius Donskoy. -- Archpriest John Matusiak

Russia, Moscow, 1383, Converser Icon, MOG and St Nick converse with Sacristan George, to replace metal cross with wood
Russia, St Petersburg, 1383, Converser Icon, MOG and St Nick converse with Sacristan George, to replace metal cross with wood; depicts the Mother of God and Saint Nicholas of Myra conversing with the sacristan George. This event occurred soon after the appearance of the Tikhvin Icon of the Most Holy Theotokos in 1383, when the Most Holy Theotokos Herself commanded sacristan George to say that they should replace the metal cross on the newly-constructed temple in Her honor at Tikhvin with a wooden one. Icon of the Mother of God the Converse, Commemorated on August 14; “Converser” Icon of the Mother of God is so named since it depicts the Mother of God and Saint Nicholas of Myra conversing with the sacristan George. This event occurred soon after the appearance of the Tikhvin Icon of the Most Holy Theotokos in 1383, when the Most Holy Theotokos Herself commanded sacristan George to say that they should replace the metal cross on the newly-constructed temple in Her honor at Tikhvin with a wooden one. the place of this vision a chapel was built in honor of Saint Nicholas the Wonderworker. The chapel burned several times (the first time was in 1390 at the same time as the church of the Tikhvin Icon of the Most Holy Theotokos). In 1515, a wooden church was built and a monastery founded in honor of this holy icon. Russia, St Petersburg, 1383, Appearance of Tihkvin Icon, Lake Ladoga; 1383, seventy years before the fall of Constantinople at the hands of the Turks, fishermen on Lake Ladoga in the principality of Novgorod the Great witnessed the icon miraculously hovering over the lake'™s waters amidst a radiant light. Lake Ladoga; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; to ancient tradition, the wonderworking icon of Tikhvin is one of several painted by Saint Luke the Evangelist. The icon was taken from Jerusalem to Constantinople in the fifth century, where it was enshrined in the Church of Blachernae, which was built especially for this purpose. 1383, seventy years before the fall of Constantinople at the hands of the Turks, fishermen on Lake Ladoga in the principality of Novgorod the Great witnessed the icon miraculously hovering over the lake’s waters amidst a radiant light. to an early sixteenth century Russian manuscript, “The Tale of Miracles of the Icon of the Tikhvin Mother of God,â€ the Theotokos herself decided that her image should leave Constantinople, perhaps in anticipation of the impending fall of the Byzantine Empire. after its miraculous appearance, the icon was discovered in several neighboring towns, including the village of Motchenitsy on the bank of the Tikhvinka River, before it finally appeared near the town of Tikhvin. A wooden church dedicated to the Dormition of the Theotokos was built on the site of the icon’s final resting place. Miraculously, the icon survived a number of fires. the early sixteenth century, through the zeal of Great Prince Basil Ivanovich, a stone church was built to replace the original wooden structure. In 1560, by order of Tsar Ivan the Terrible, a men’s monastery was established near the church and enclosed with a stone wall. 1613-1614, the Swedish army, having seized Novgorod, made several attempts to destroy the monastery. The countless prayers offered to the Theotokos before the icon were heard, and the monastery was spared. On one occasion, after monks had been alerted to the approaching Swedish army, they decided to flee and to take the icon with them. But the monks soon discovered that they could not remove the icon from its shrine. Seeing this as a sign of the Theotokos’ protection, the monks decided not to abandon the monastery, begging the Theotokos to spare them and their beloved spiritual home. To their amazement, a large Muscovite army appeared to defend the monastery. the Swedes encountered the army, they retreated immediately. Word of this miracle spread rapidly, and imperial emissaries soon visited the monastery. Accompanied by a copy of the wonderworking icon, they set off for the village of Stolbovo, 33 miles from Tikhvin, where they concluded a peace treaty with the Swedes on February 10, 1617. the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. the same icon was placed in the Holy Wisdom (Hagia Sophia) cathedral in Novgorod at the request of the city’s faithful, who also found themselves under attack by the Swedes. Once again, through the intercession of the Theotokos, the city was spared. the centuries, the icon’s fame spread far and wide. Copies of the wonderworking icon began to adorn churches throughout the land. Some of these copies also proved to be sources of miracles, and it was not uncommon to find the faithful praying before the icon to seek healing for children who were ill. fewer than 24 processions with the icon were celebrated each year at the Tikhvin Monastery, where the icon was enshrined. A decorative cover, or “riza,â€ adorned the icon, exposing only the faces and hands of the Holy Virgin and Christ child. Numerous precious stones studded the riza, and many of the faithful, desiring to express thanksgiving for prayers answered through the Theotokos’ intercession, affixed precious jewelry to the riza. miraculous is the fact that the icon was preserved from destruction or sale after the Russian Revolution, which ushered in a 74-year persecution of the Church. During the 1920s, the communist government demanded that the Russian Orthodox Church turn over countless icons and other precious liturgical items, which through the nationalization of private property were considered the property of “the people.â€ Many of these sacred items were sold, allegedly to raise money to feed the Russian and Ukrainian population which was afflicted by famine. the World War II German occupation, the Nazis removed the icon from the Tikhvin Monastery, from where it was taken to Pskov and subsequently to Riga, Latvia. When the city was evacuated, Bishop John [Garklavs] of Riga, in whose care the icon was placed, took the icon to Bavaria, where it was venerated by Orthodox faithful who had been displaced because of the war. Soviet agents had spotted the icon, Bishop John was permitted to take the icon to the United States in 1949, under the pretext that the icon in his care was a reproduction, the work of a simple monk, and that it was of little historic or monetary value. Shortly after his arrival in the United States, Bishop John, who was later elevated to the rank of Archbishop, was elected to oversee the Diocese of Chicago, and the icon was regularly displayed and venerated in Chicago’s Holy Trinity Cathedral. John frequently took the icon on pilgrimage to various places throughout the United States and Canada. After his retirement in the late 1970s and death on Palm Sunday in 1982, Archpriest Sergei Garklavs, Bishop John’s adopted son, became the caretaker of the icon. In 2003, over a decade after the fall of communism and the resurrection of the Russian Orthodox Church, the decision was made to return the precious icon to its original home. icon began its year-long journey to Russia at the 99th annual Pilgrimage to Saint Tikhon Monastery, South Canaan, Pennsylvania, May 23-26, 2003. His Beatitude, Metropolitan Herman, Primate of the Orthodox Church in America, together with members of the Holy Synod of Bishops and guest hierarchs, greeted the icon, which was available for veneration by the faithful. icon follows the Hodegetria model and is similar in style to the ancient Iveron icon of Our Lady. It differs in that the Christ child’s legs are crossed, while the sole of His foot is turned to the viewer. Several historic sources note that several other Hodegetria icons of the Theotokos had been brought to Russia in the 1380s, during the rule of the saintly prince Demetrius Donskoy. -- Archpriest John Matusiak

Russia, Moscow, 1384-1385, Dionysius, Metropolitan of Kiev, Volga monasteries, against Strigolniki, wonderworker
Moscow Patriarch, 1384-1385, Dionysius, Metropolitan of Kiev; Dionysius I; secular name: David (1300? – October 15, 1385) was a Russian Orthodox metropolitan in 1384–1385. native of the Duchy of Kiev as a young man David entered the Kyiv Caves Lavra, where he was tonsured a hieromonk and given the religious name Dionysius. He is known to have spent a number of years living in a cave that he dug out himself on the banks of the Volga River not far from Nizhny Novgorod. Later, Dionysius founded the Pechersky Monastery on that same spot, which was dedicated in honour of the Ascension of the Lord. In 1374, he was consecrated the Bishop of Suzdal and won love and respect on the part of the locals. 1378, Dionysius was recommended as Metropolitan of Kyiv by St. Sergius of Radonezh after the death of Metropolitan Alexius. However, Grand Prince Dmitri Donskoi had his own candidate – a priest by the name of Mikhail (Mityaya). Dionysius was one of a number of bishops at the council who opposed Mikhail, who was suspected of heresy (Strigolniki). If elected, Mikhail wanted to introduce a new way of enthroning the Metropolitan at home, in Russia, rather than traveling to Constantinople to be installed by the Ecumenical Patriarch (at the time, Russia was not yet an autocephalous church). In 1379 Dionysius went to Constantinople carrying a protest against the choice of Mikhail addressed to the Patriarch. Mikhail was afraid that Dionysius would get the patriarch's blessing and followed him to Constantinople. However, Mikhail died on his way there and one of his accompanying clergymen, Archmandrite Pimen, reached Constantinople (Slavonic: Tzargrad) before Dionysius and was named Metropolitan of Moscow and All Rus' in place of Mikhail. 1382 the Dionysius received the title of archbishop from the Patriarch, who was impressed with his piety and humility. In 1383, Dionysius returned from this long journey to his congregation at Suzdal and continued his struggle against the Strigolniki. He also implored Dmitri Donskoi against Pimen, whom he viewed as a usurper, since no one in the Russian Church, not even the Great Prince himself, had been consulted before Pimen was appointed Metropolitan. In 1384, Dionysius was sent back to Constantinople to ask for Pimen's deposition and his own appointment as Metropolitan. Patriarch Neilus Kerameus was not sure whether he could trust Dionysius and sent two metropolitans to Moscow, who were supposed to depose Pimen and install the archbishop of Suzdal. On his way back to Moscow, Dionysius stopped in Kiev, where he was detained by the Kievan prince Vladimir Olgerdovich at the insistence of Cyprian, Archbishop of Kiev, who was to have succeeded as Metropolitan of Moscow in 1378 upon the death of Alexius, but who was not finally welcomed into Moscow until 1390. Dionysius died in detention on October 15, 1385. He was buried in the Caves of St. Anthony at Kiev, in the monastery in which he began his spiritual life. Russian Orthodox Church used to celebrate his feast day on July 19, but subsequently this tradition died down. He is now commemorated on October 15 of the traditional Julian Calendar (October 28 on the modern Gregorian Calendar), where he is listed as "Metropolitan of Suzdal", since he was never able to take possession of his Metropolitan See. St Dionysius the Archbishop of Suzdal, Commemorated on June 26 ; Archbishop of Suzdal, in the world David, was tonsured at the Kiev Caves monastery. arrived at the Volga with an icon of the Mother of God that he had received as a blessing from Saints Anthony and Theodosius. Saint Dionysius dug out a cave not far from Nizhni-Novgorod and struggled in total solitude. Brethren constantly thronged to the holy ascetic and in the year 1335 he founded a monastery in honor of the Ascension of the Lord. Among the students of Saint Dionysius were Saints Euthymius of Suzdal (April 1) and Macarius of Zheltovod and Unzha (July 25). In the year 1352 the holy Elder sent twelve of his brethren to “the upper cities and countryside, whom God would bless” for the spiritual enlightenment of the people and the organizing of new monasteries. The monastery of Saint Dionysius exerted a deep charitable influence on the inhabitants of Nizhni-Novgorod. In the year 1371 the saint tonsured into monasticism the forty-year-old widow of Prince Andrew Constantinovich, an example of how he accepted into monasticism “various dignitaries: women, widowers, and virgins.” the year 1374 Saint Dionysius was deemed worthy of the office of bishop. His years of service as bishop occurred during a remarkable period, for Russia was rising to cast off the Mongol-Tatar Yoke. On March 31, 1375 the Tatar military-chief, having been shown to the bishop’s court by the enslaved inhabitants of Nizhni-Novgorod, shot an arrow at Saint Dionysius, but the Lord preserved his chosen one, and the arrow struck only the bishop’s mantle. In 1377, through the blessing of Saint Dionysius (who may have edited the document), the Lavrentian Chronicle was compiled by Saint Laurence, inspiring Russia in its struggle for freedom. 1379, preserving the integrity of the first hierarch’s cathedra, Saint Dionysius was one of the bishops gathered in Moscow by order of the prince, and he came out against the election of the prince’s protegee, the ill-reputed archimandrite Mityaya as Metropolitan. the same year of 1379 Saint Dionysius journeyed to Constantinople with a protest against the choice of Mityaya on grounds of his complicity with the heretical Strigolniki. The saint made a strong impression upon the Greeks by his sublime spiritual frame of mind and his profound knowledge of Holy Scripture. Patriarch Nilus, having termed the saint “a warrior of God and a spiritual man,” wrote that he himself saw him “at fasting and charity, and vigil, and prayers, and tears, and every other virtue.” From Constantinople Saint Dionysius sent two copies of the Hodegetria Icon of the Mother of God to a Council at Suzdal. In 1382 the bishop received the title of archbishop from the patriarch. Returning to Russia, the saint travelled to Pskov and Novgorod to struggle against the heresy of the Strigolniki. visited Constantinople a second time in 1383 for discussion with the patriarch on questions about the governance of the Russian metropolitanate. In the year 1384 Saint Dionysius was made “metropolitan for Russia” by Patriarch Nilus. But upon his return to Kiev the saint was arrested on orders of the Kiev prince Vladimir Olgerdovich and subjected to imprisonment, where he died on October 15, 1385. The burial of the saint was in “the Kiev Cave of the Great Anthony.” Saint Dionysius is commemorated on June 26 because it is the Feast of his patron saint, Saint David of Thessalonica, whose name he was given in Baptism. In the Synodikon of the 1552 Nizhni-Novgorod Caves monastery, Saint Dionysius is called a “wonderworking monk”.

Russia, Moscow, 1385, Appearance of the Mother of God to St Sergius, house shall prosper
Moscow, 1385, Appearance of the Mother of God to St Sergius; Appearance of the Most Holy Theotokos to Saint Sergius of Radonezh: Once, late at night, Saint Sergius (1314-1392) was reading an Akathist to the Mother of God. Having finished his habitual rule, he sat down to rest a bit, but suddenly he said to his disciple, Saint Micah (May 6): “Be alert, my child, for we shall have a wondrous visitation.â€ Scarcely had he uttered these words than a voice was heard: “The All-Pure One approaches!â€ Sergius rushed from the cell to the entrance, and suddenly it was illumined by a bright light, brighter than the sun. He beheld nearby in imperishable glory the Mother of God, accompanied by the Apostles Peter and John. Unable to bear such a vision, Saint Sergius reverently prostrated himself before the Mother of God. She said to him, “Fear not, My chosen one! I have come to visit you. Your prayer for your disciples and your monastery has been heard. Do not be troubled, for your habitation shall prosper, not only in your lifetime, but also after your departure to God. I will be with your monastery, supplying its needs abundantly, and protecting it.â€ Having said this, the Mother of God became invisible. a long time Saint Sergius was in an inexpressible rapture, and having come to himself, he raised up Saint Micah. “Tell me, Father,â€ he asked, “what is the meaning of this miraculous vision? My soul nearly left my body from terror!â€ But Saint Sergius was silent, and only his luminous face spoke of the spiritual joy which he had experienced. “Wait a bit,â€ he said finally to his disciple, “my soul also trembles because of this wondrous vision.â€ Venerable Andrew Rublev the Iconographer, Commemorated on July 4;

Russia, Moscow, 1385-1406, Cyprian, Metropolitan of Moscow, Mt Athos, Serb, service books and lit translations
Moscow Patriarch, 1385-1406, Cyprian, Metropolitan of Moscow ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Cyprian, Metropolitan of Kiev and All Russia, was a Serb by origin, and struggled on Mt. Athos. By his pious life and education he came to the attention of Patriarch Philotheus of Constantinople (1354-1355, 1364-1376), who in 1375 consecrated Cyprian as Metropolitan of Kiev and Lithuania. the Constantinople Council it was decided to avoid a fragmentation of the Russian metropolia, and that “upon the death of Saint Alexis (February 12), he should become the Metropolitan of All Rus.” At Moscow, Saint Cyprian endured many sorrows from the Great Prince, so at first he lived either in Lithuania or at Constantinople. Only in the year 1390, in the time of Great Prince Basil Dimitrievich, was he accepted as primate at Moscow. Cyprian concerned himself with the correction of the service books. There are preserved autographic manuscripts of certain Slavonic translations by the saint, witnessing to his great scientific work. And by his pastoral epistles he encouraged the faith of the Church. His activity in the translation of liturgical literature is widely known. Venerable Sava the Abbot of Moscow, Commemorated on June 13;

Russia, Moscow, 1389-1425, Vasily I, Prince, Basil of Moscow, GH Vassal to unify R
Moscow Prince, 1389-1425, Basil of Moscow (Vasily I); Icon of the Mother of God of Koloch, Commemorated July 9 ; Icon of the Mother of God of White Lake, Commemorated on July 28 ; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Icon of the Mother of God Support of Humble, Commemorated September 16 ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Venerable Amphilochius the Abbot of Glushetsa, Commemorated on October 12; Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21; St Paul of Rostov, Commemorated on October 22; Repose of the Blessed Maximus of Moscow, Commemorated on November 11; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17; St James the Bishop and Wonderworker of Rostov, Commemorated on November 27; St Theodore the Archbishop of Rostov, Commemorated on November 28; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3; St Juliana the Princess of Vyazma, Commemorated on December 21; Venerable Macarius the Abbot of Pisma, Commemorated on January 10; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Venerable Martinian the Abbot of Byeloezersk, Commemorated on January 12; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Gerasimus the Bishop of Perm, Commemorated on January 24; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Icon of the Mother of God œCzestochowaÂ, Commemorated on March 6; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Icon of the Mother of God of Molcha, Commemorated on April 24; St Stephen the Bishop of Perm, Commemorated on April 26; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2 ; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Sava the Abbot of Moscow, Commemorated on June 13; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1389-1425, Vasili I, G Prince of Moscow, Basil I, Dimitrievich, son of D Donskoy
Moscow Prince, 1389-1425, Vasili I, Grand Prince of Moscow, Basil I ; Icon of the Mother of God of Koloch, Commemorated July 9 ; Icon of the Mother of God of White Lake, Commemorated on July 28 ; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Icon of the Mother of God Support of Humble, Commemorated September 16 ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Venerable Amphilochius the Abbot of Glushetsa, Commemorated on October 12; Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21; St Paul of Rostov, Commemorated on October 22; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17; St James the Bishop and Wonderworker of Rostov, Commemorated on November 27; St Theodore the Archbishop of Rostov, Commemorated on November 28; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3; St Juliana the Princess of Vyazma, Commemorated on December 21; Venerable Macarius the Abbot of Pisma, Commemorated on January 10; Venerable Martinian the Abbot of Byeloezersk, Commemorated on January 12; St Gerasimus the Bishop of Perm, Commemorated on January 24; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; Icon of the Mother of God œCzestochowaÂ, Commemorated on March 6; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God of St Maximus, Commemorated on April 18; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Icon of the Mother of God of Molcha, Commemorated on April 24; St Stephen the Bishop of Perm, Commemorated on April 26; Icon of the Mother of God of Putivil, Commemorated on May 2; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2 ; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Sava the Abbot of Moscow, Commemorated on June 13; St Methodius the Abbot of Peshnosha, Commemorated on June 14; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1395, Tammerlane retreats after Dream, Vladimir Icon Mother of God (Don River 1, Kulikovo Pole)
Kulikovo Pole (Kulikovo Field); Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26 ; Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. Awakening in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Savior ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.” the year 1131, the icon was sent from Constantinople to Rus to holy Prince Mstislav (April 15) and was installed in the Devichi monastery in Vyshgorod, the ancient appanage city of the holy Equal of the Apostles Princess Olga. son of George Dolgoruky, Saint Andrew Bogoliubsky, brought the icon to the city of Vladimir in 1155 and installed it in the renowned Dormition cathedral which he built. At this time the icon received its name of “the Vladimir Icon.” The icon was first brought to Moscow in the year 1395. Thus, the blessing of the Mother of God established the spiritual bonds of Byzantium and Rus via Kiev, Vladimir and Moscow. festal celebration of the Vladimir Icon of the Most Holy Theotokos occurs several times during the year (21 May, 23 June and 26 August). The most solemn celebration occurs on August 26, the Feast established in honor of the Meeting of the Vladimir Icon upon its Transfer from Vladimir to Moscow. the year 1395, the fearsome conqueror Khan Tamerlane (Temir-Aksak) reached the Ryazan frontier, took the city of Elets and advancing towards Moscow he came near the banks of the River Don. Great Prince Basil Dimitrievich went with an army to Kolomna and halted at the banks of the River Oka. He prayed to the holy Hierarchs of Moscow and Saint Sergius for the deliverance of the Fatherland, and he wrote to the Metropolitan of Moscow Saint Cyprian (September 16), that the pending Dormition Fast should be devoted to zealous prayers for mercy and repentance. were sent to Vladimir, where the famed wonderworking Vladimir Icon was. After Divine Liturgy and a Molieben on the feast of the Dormition, they clergy took the icon and brought it to Moscow. Along the way, on both sides of the road, countless people prayed kneeling: “O Mother of God, save the land of Russia!” At that same hour, when the people of Moscow were meeting the Vladimir Icon on Kuchkov Field, Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. In memory of this miraculous deliverance of the Russian Land from Tamerlane, they built the monastery of the Meeting on Kuchkov Field, where the Meeting of the Vladimir Icon took place. On August 26, the all-Russian celebration in honor of the Meeting of the Vladimir Icon of the Most Holy Mother of God was established. important events in Russian Church history have occurred before the Vladimir Icon of the Mother of God: the election and elevation of Saint Jonah, advocate of an Autocephalous Russian Church (1448), and of Saint Job, first Patriarch of Moscow and All Russia (1589), and of His Holiness Patriarch Saint Tikhon (1917). The enthronement of His Holiness Pimen, Patriarch of Moscow and All Russia, occurred on a day of celebration in honor of the Vladimir Icon of the Mother of God on May 21 (O.S.), 1971. historical days of 21 May, 23 June and 26 August, connected with this holy icon, have become memorable days for the Russian Orthodox Church.

Russia, Moscow, 1395, Luke's Vladimir Icon, Grace of Jesus and MOG shall be with this Icon
Kulikovo Pole (Kulikovo Field); Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26 ; Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. Awakening in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Savior ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.” the year 1131, the icon was sent from Constantinople to Rus to holy Prince Mstislav (April 15) and was installed in the Devichi monastery in Vyshgorod, the ancient appanage city of the holy Equal of the Apostles Princess Olga. son of George Dolgoruky, Saint Andrew Bogoliubsky, brought the icon to the city of Vladimir in 1155 and installed it in the renowned Dormition cathedral which he built. At this time the icon received its name of “the Vladimir Icon.” The icon was first brought to Moscow in the year 1395. Thus, the blessing of the Mother of God established the spiritual bonds of Byzantium and Rus via Kiev, Vladimir and Moscow. festal celebration of the Vladimir Icon of the Most Holy Theotokos occurs several times during the year (21 May, 23 June and 26 August). The most solemn celebration occurs on August 26, the Feast established in honor of the Meeting of the Vladimir Icon upon its Transfer from Vladimir to Moscow. the year 1395, the fearsome conqueror Khan Tamerlane (Temir-Aksak) reached the Ryazan frontier, took the city of Elets and advancing towards Moscow he came near the banks of the River Don. Great Prince Basil Dimitrievich went with an army to Kolomna and halted at the banks of the River Oka. He prayed to the holy Hierarchs of Moscow and Saint Sergius for the deliverance of the Fatherland, and he wrote to the Metropolitan of Moscow Saint Cyprian (September 16), that the pending Dormition Fast should be devoted to zealous prayers for mercy and repentance. were sent to Vladimir, where the famed wonderworking Vladimir Icon was. After Divine Liturgy and a Molieben on the feast of the Dormition, they clergy took the icon and brought it to Moscow. Along the way, on both sides of the road, countless people prayed kneeling: “O Mother of God, save the land of Russia!” At that same hour, when the people of Moscow were meeting the Vladimir Icon on Kuchkov Field, Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. In memory of this miraculous deliverance of the Russian Land from Tamerlane, they built the monastery of the Meeting on Kuchkov Field, where the Meeting of the Vladimir Icon took place. On August 26, the all-Russian celebration in honor of the Meeting of the Vladimir Icon of the Most Holy Mother of God was established. important events in Russian Church history have occurred before the Vladimir Icon of the Mother of God: the election and elevation of Saint Jonah, advocate of an Autocephalous Russian Church (1448), and of Saint Job, first Patriarch of Moscow and All Russia (1589), and of His Holiness Patriarch Saint Tikhon (1917). The enthronement of His Holiness Pimen, Patriarch of Moscow and All Russia, occurred on a day of celebration in honor of the Vladimir Icon of the Mother of God on May 21 (O.S.), 1971. historical days of 21 May, 23 June and 26 August, connected with this holy icon, have become memorable days for the Russian Orthodox Church.

Russia, Moscow, 1395, Feast of the Dormition, Vladimir Icon sent to Moscow, same hour of meeting at Kuchkov, T's dream
Kulikovo Pole (Kulikovo Field); Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26 ; Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. Awakening in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Savior ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.” the year 1131, the icon was sent from Constantinople to Rus to holy Prince Mstislav (April 15) and was installed in the Devichi monastery in Vyshgorod, the ancient appanage city of the holy Equal of the Apostles Princess Olga. son of George Dolgoruky, Saint Andrew Bogoliubsky, brought the icon to the city of Vladimir in 1155 and installed it in the renowned Dormition cathedral which he built. At this time the icon received its name of “the Vladimir Icon.” The icon was first brought to Moscow in the year 1395. Thus, the blessing of the Mother of God established the spiritual bonds of Byzantium and Rus via Kiev, Vladimir and Moscow. festal celebration of the Vladimir Icon of the Most Holy Theotokos occurs several times during the year (21 May, 23 June and 26 August). The most solemn celebration occurs on August 26, the Feast established in honor of the Meeting of the Vladimir Icon upon its Transfer from Vladimir to Moscow. the year 1395, the fearsome conqueror Khan Tamerlane (Temir-Aksak) reached the Ryazan frontier, took the city of Elets and advancing towards Moscow he came near the banks of the River Don. Great Prince Basil Dimitrievich went with an army to Kolomna and halted at the banks of the River Oka. He prayed to the holy Hierarchs of Moscow and Saint Sergius for the deliverance of the Fatherland, and he wrote to the Metropolitan of Moscow Saint Cyprian (September 16), that the pending Dormition Fast should be devoted to zealous prayers for mercy and repentance. were sent to Vladimir, where the famed wonderworking Vladimir Icon was. After Divine Liturgy and a Molieben on the feast of the Dormition, they clergy took the icon and brought it to Moscow. Along the way, on both sides of the road, countless people prayed kneeling: “O Mother of God, save the land of Russia!” At that same hour, when the people of Moscow were meeting the Vladimir Icon on Kuchkov Field, Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. In memory of this miraculous deliverance of the Russian Land from Tamerlane, they built the monastery of the Meeting on Kuchkov Field, where the Meeting of the Vladimir Icon took place. On August 26, the all-Russian celebration in honor of the Meeting of the Vladimir Icon of the Most Holy Mother of God was established. important events in Russian Church history have occurred before the Vladimir Icon of the Mother of God: the election and elevation of Saint Jonah, advocate of an Autocephalous Russian Church (1448), and of Saint Job, first Patriarch of Moscow and All Russia (1589), and of His Holiness Patriarch Saint Tikhon (1917). The enthronement of His Holiness Pimen, Patriarch of Moscow and All Russia, occurred on a day of celebration in honor of the Vladimir Icon of the Mother of God on May 21 (O.S.), 1971. historical days of 21 May, 23 June and 26 August, connected with this holy icon, have become memorable days for the Russian Orthodox Church.

Russia, Moscow, 1397, part of The Robe was transferred from C to Rus by St Dionysius, Archbishop of Suzdal
Blachernae; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae; Placing of the Venerable Robe of the Most Holy Theotokos at Blachernae: the reign of the Byzantine Emperor Leo the Great (457-474), the brothers Galbius and Candidus, associates of the emperor, set out from Constantinople to Palestine to venerate the holy places. a small settlement near Nazareth they stayed in the home of a certain old Jewish woman. In her house they noticed a room where many lamps were lit, incense burned, and sick people were gathered. When they asked her what the room contained, the pious woman did not want to give an answer for a long time. persistent requests, she said that she had a very precious sacred item: the Robe of the Mother of God, which performed many miracles and healings. Her Dormition the Most Holy Virgin bequeathed one of her garments to a pious Jewish maiden, an ancestor of the old woman, instructing her to leave it to another virgin after her death. the Robe of the Mother of God was preserved in this family from generation to generation. jewelled chest, containing the sacred Robe, was transferred to Constantinople. Saint Gennadius, Patriarch of Constantinople (August 31), and the emperor Leo, having learned of the sacred treasure, were convinced of the incorrupt state of the holy Robe, and they certified its authenticity. Blachernae, near the seacoast, a new church in honor of the Mother of God was constructed. On June 2, 458 Saint Gennadius transferred the sacred Robe into the Blachernae church with appropriate solemnity, placing it within a new reliquary. the maphorion (i.e., the outer robe) of the Mother of God, and part of Her belt were also put into the reliquary with Her Robe. This circumstance also influenced the Orthodox iconography of the Feast, in connecting the two events: the Placing of the Robe, and the Placing of the Belt of the Mother of God in Blachernae. The Russian pilgrim Stephen of Novgorod, visiting Constantinople in about the year 1350, testifies: “We arrived at Blachernae, where the Robe lies upon an altar in a sealed reliquary.â€ than once, during the invasion of enemies, the Most Holy Theotokos saved the city to which She had given Her holy Robe. Thus it happened during the time of a siege of Constantinople by the Avars in 626, by the Persians in 677, and by the Arabs in the year 717. Especially relevant for us are events of the year 860, intimately connected with the history of the Russian Church. June 18, 860 the Russian fleet of Prince Askold, a force comprising more than 200 ships, laid waste the coastal regions of the Black Sea and the Bosphorus, then entered into the Golden Horn and threatened Constantinople. The Russian ships sailed within sight of the city, setting ashore troops who “proceeded before the city, stretching forth their swords.â€ The emperor Michael III (842-867), interrupted his campaign against the Arabs and returned to the capital. All night he prayed prostrated upon the stone tiles of the church of the Mother of God at Blachernae. The holy Patriarch Photius spoke to his flock, calling for tears of repentance to wash away sins, and to seek the intercession of the Most Holy Theotokos with fervent prayer. danger grew with each passing hour. “The city was barely able to stand against a spear,â€ says Patriarch Photius in another of his homilies. Under these conditions the decision was made to save the church’s sacred objects, especially the holy Robe of the Mother of God, which was kept in the Blachernae church, not far from the shore. serving an all-night Vigil, and taking it out from the Blachernae church, they carried the sacred Robe of the Mother of God in a procession around the city walls. They dipped its edge into the waters of the Bosphorus, and then they transported it to the center of Constantinople into the church of Hagia Sophia. The Mother of God protected the city and quelled the fury of the Russian warriors. An honorable truce was concluded, and Askold lifted the siege of Constantinople. June 25 the Russian army began to leave, taking with them a large tribute payment. A week afterwards, on July 2, the wonderworking Robe of the Mother of God was solemnly returned to its place in the reliquary of the Blachernae church. In remembrance of these events an annual feastday of the Placing of the Robe of the Mother of God was established on July 2 by holy Patriarch Photius. in October-November of the year 860, a Russian delegation arrived in Constantinople to conclude a treaty “in love and peace.â€ Some of the conditions of the peace treaty included articles concerning the Baptism of Kievan Rus, the payment of an annual tribute by the Byzantines to the Russians, permission for them to serve with the Byzantine army, an agreement to trade in the territory of the Empire (primarily in Constantinople), and to send a diplomatic mission to Byzantium. important was the point about the Baptism of Rus. The continuator of the Byzantine “Theophanes Chroniclesâ€ relates that “their delegation arrived in Constantinople with a request for them to receive holy Baptism, which also was fulfilled.â€ An Orthodox mission was sent to Kiev to fulfill this mutual wish of the Russians and the Greeks. Not very long before this (in 855) Saint Cyril the Philosopher (February 14 and May 11) had created a Slavonic alphabet and translated the Gospel. Saint Cyril was sent with his brother, Saint Methodius (April 6 and May 11), on a mission to Kiev with books translated into Slavonic. This was at the initiative of Saint Photius, whose student Saint Cyril was. The brothers spent the winter of 860/861 at Cherson, and in the spring of 861 they were at the River Dniepr, with Prince Askold. Askold was faced with a difficult choice, just as holy Prince Vladimir faced: both the Jews on the one hand, and the Moslems on the other, wanted him to accept their faith. But under the influence of Saint Cyril, the prince chose Orthodoxy. At the end of the year 861, Saints Cyril and Methodius returned to Constantinople and carried letters with them from Prince Askold to Emperor Michael III. Askold thanked the emperor for sending him “such men, who showed by both word and by example, that the Christian Faith is holy.â€ “Persuaded that this is the true Faith,â€ Askold further wrote, “we bid them to baptize in the hope that we may also attain sanctity. We are all friends of the Kingdom and prepared to be of service to you, as requested.â€ accepted holy Baptism with the name Nicholas, and many of his retinue were also baptized. Directly from Constantinople, the capital of Orthodoxy, through the efforts of the holy Apostles to the Slavs both the Slavonic divine services and the Slavonic written language arrived in Rus. Photius appointed Metropolitan Michael to Kiev, and the Russian metropolitan district was entered into the lists of dioceses of the Patriarchate of Constantinople. Patriarch Photius in an encyclical of the year 867 called the Baptism of the Bulgarians and the Russians as among the chief accomplishments of his archpastoral service. “The Russians, who lifted their hand against the Roman might,â€ he wrote, almost quoting literally from the missive of Askold, “have now replaced the impious teaching which they held to formerly, with the pure and genuine Christian Faith, and with love having established themselves in the array of our friends and subjects.â€ (The Byzantines counted as “subjectsâ€ all accepting Baptism from Constantinople and entering into military alliance with the Empire.) “The desire and zeal of faith has flared up within them to such an extent, that they have accepted bishops and pastors, and they embrace Christian sanctity with great zeal and fervor.â€ Feast of the Placing of the Robe of the Most Holy Theotokos in Blachernae also marks the canonical establishment of the Russian Orthodox metropolitanate in Kiev. By the blessing of the Mother of God and by the miracle from Her holy Robe not only was the deliverence of Constantinople from the most terrible siege in all its history accomplished, but also the liberation of the Russians from the darkness of pagan superstition to life eternal. Together with this, the year 860 brought recognition to Kievan Rus from Byzantium, and signified the emergence of the young Russian realm into the arena of history. attempt of Prince Askold to renew the Christian evangelization begun by the holy Apostle Andrew the First-Called, which he intended as a religious and state reform, ended unsuccessfully. time for the spread of Christianity in the Russian Land had not yet come. The adherents of the old paganism were too strong, and the princely power was too weak. In the clash of Askold with the pagan Oleg in 882 the Kievans betrayed their prince. Askold, lured into the camp of his enemies for talks, received a martyr’s death at the hand of hired killers. the deed of Blessed Askold (the Ioakimov Chronicle calls him such) was not extinguished in the Russian Church. Oleg the Sage, who killed Askold, occupied the Kiev princedom after him, and called Kiev the “Mother of Russian Cities.â€ most ancient chronicles of Kiev preserved the grateful memory of the first Kievan Christian prince: the church of the Prophet of God Elias, built by Askold and later mentioned in Igor’s Treaty with the Greeks (in 944), is on the site where the present church of this name now stands, and there is also the church of Saint Nicholas the Wonderworker, built in the 950s by Saint Olga over Askold’s grave. most important achievement of Askold, entering forever into the Church inheritance not only of Rus, but of also all Orthodox Slavs, is the Slavonic Gospel and Slavonic services, translated by Saints Cyril and Methodius. Their apostolic activity among the Slavs began in Kiev at the court of Askold in 861, and continued afterwards in Moravia and Bulgaria. Following Blessed Askold, in the words of the ancient Alphabetic Prayers, “the Slavonic tribe now soars in flight, all striving toward Baptism.â€ outstanding works of Byzantine Church hymnology and homiletics are connected with the miracle of the Robe of the Most Holy Theotokos at Blachernae. There are two homilies of Saint Photius, one of which he preached within days of the siege of Constantinople, and the other soon after the departure of the Russian forces. Also associated with the campaign of Askold against Constantinople is the composition of a remarkable “Akathist to the Most Holy Theotokos,â€ which certain Church histories ascribe also to holy Patriarch Photius. This Akathist forms an integral part of the services of Praise to the Most Holy Theotokos (i.e., the “Saturday of the Akathist,â€ Fifth Saturday of Great Lent). is not only Byzantine sources that relate the events of the year 860, but also Russian historical chronicles. Saint Nestor the Chronicler, stressing the significance of the Russian campaign against Constantinople, notes that from this time “it was begun to be called the Russian Land.â€ Certain of the chronicles, among them the Ioakimov and Nikonov, preserved accounts of the Baptism of Prince Askold and Kievan Rus after the campaign against Constantinople. The popular commemoration of this event is firmly associated with the names of the Kievan princes Askold and Dir, although in the opinion of historians, Dir was prince of Kiev somewhat earlier than Askold. veneration of the feast of the Placing of the Robe was long known in the Russian Church. Saint Andrew Bogoliubsky (July 4) built a church in honor of this feastday in the city of Vladimir at the Golden Gates. the end of the fourteenth century, part of the Robe of the Mother of God was transferred from Constantinople to Rus by Saint Dionysius, Archbishop of Suzdal (June 26). holy Robe of the Mother of God, which previously saved Constantinople, later saved Moscow from hostilities. Tatars of the Horde of the princeling Mazovshi approached the walls of Moscow in the summer of 1451. Saint Jonah, Metropolitan of Moscow, with constant prayer and church services, encouraged the defenders of the capital. On the night of July 2, the Chronicle relates, great confusion occurred within the Tatar camp. The enemy abandoned their plundered goods and speedily departed in disarray. In memory of the miraculous deliverance of Moscow, Saint Jonah built the church of the Placing of the Robe in the Kremlin, making it his primary church. It burned, but in its place in the years 1484-1486 a new church, also dedicated to the Feast of the Placing of the Robe of the Mother of God, was built thirty years later. This temple, standing at present, continued to serve as the primary church of Russian metropolitans and patriarchs until the cathedral of the Twelve Apostles was built under Patriarch Nikon. Venerable Romanus the Melodist, œSweet-SingerÂ, Commemorated on October 1 ; Appearance of the Smolensk œDirectressÂ Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Right-Believing Pulcheria, Byzantine Empress, Commemorated on September 10; Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ; Blessed Andrew the Fool-For-Christ at Constantinople, Commemorated October 2 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated October 12 ; Righteous Anna of Constantinople, Commemorated October 29 ; St Sopatra of Constantinople, Commemorated on November 9 ; Venerable Patapius of Thebes, Commemorated on December 8 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Prophet Isaiah, Commemorated on May 9 ; St Germanus the Patriarch of Constantinople, Commemorated on May 12; Icon of the Mother of God œthe Unbreakable WallÂ, Commemorated on May 28; St Anna and Her Son of Constantinople, Commemorated on June 13; St Anna and Her Son of Constantinople, Commemorated on June 13; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2; Translation of the "Blachernae" Icon of the Mother of God to Russia, Commemorated July 7 ;

Russia, Moscow, 1400, 15th-17th Century Folder, Third Rome, Orthodox Protector

Russia, Moscow, 1400-1499, 15th Century Folder, Muslim White Horde, Civil War, Third Rome, Printing

Russia, Moscow, 1405-1463, Isidore of Kiev, Metropolitan, Became Uniate
Russia, Kiev, 1405-1463, Isidore of Kiev, Metropolitan, Became Catholic; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31 ;

Russia, Moscow, 1408, Khan Edigei (Edigu) Invasion of Russia, Muslim White Horde
Moscow, 1408, Khan Edigei (Edigu) Invasion of Russia, Destroying Rostov, New Novgorod, and Gorodets ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ; St Photius the Metropolitan of Kiev, Commemorated on July 2;

Russia, Moscow, 1408-1431, Photius, Metropolitan of Moscow and Kiev, transfered to Moscow 1410, recognized Jonah
Moscow Patriarch, 1408-1431, Photius, Metropolitan of Moscow and Kiev; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; St Photius the Metropolitan of Kiev, Commemorated on July 2; Photius, Metropolitan of Kiev and All Russia, was by birth a Greek from the Peloponnesian city of Monembasia (Malbasia). While still in his adolescence he entered a monastery and was tonsured under the Elder Acacius, a great ascetic (afterwards the Metropolitan of Monembasia). 1408, when Photius was in Constantinople with the Patriarch on church matters, the question arose about a replacement for the Russian See after the death of Saint Cyprian (September 16). The choice of Patriarch Matthew (1397-1410) fell upon Photius, known for his learning and holiness of life. On September 1, 1408 Saint Photius was made Metropolitan and in the next year arrived in Rus. spent half a year at Kiev (September 1409-February 1410), concerning himself with settling affairs in the southern dioceses of the Russian Church, then included within the principality of Lithuania, or more precisely, of Lithuania and Russia. The saint perceived that the throne of the Metropolitan, the spiritual center of churchly life in Rus, could not remain in the Kiev lands, where everything increasingly fell under the dependence of Catholic Poland. On the day of Holy Pascha in 1410, Metropolitan Photius arrived in Moscow following the example of former Russian Metropolitans, who transferred their residence first to Vladimir, then to Moscow. 22 years the saint labored in the difficult service of archpastor of the Russian Church. In grievous conditions of war, fratricidal strife, and pillaging incursions of Tatars he knew how to highly advance the spiritual significance, the material prosperity and well-being of the churches under the See of Moscow. conditions in the Church allowed Saint Photius to render great assistance to the increasingly impoverished Patriarch of Constantinople, and to strengthen the international position of the Russian Orthodox Church and the Russian realm. enemies of Orthodoxy tried to subvert the churchly-patriotic service of Saint Photius more than once. In the spring of 1410, when Saint Photius arrived in Vladimir from Moscow, Khan Edigei, having laid waste this portion of the Russian Land for two years, undertook a new campaign with the intent of capturing the Metropolitan himself. A Tatar detachment, headed by Prince Talychoi “the Exile,â€ suddenly and quickly took Vladimir, but God preserved His righteous saint. evening before, not suspecting danger, the saint had gone off to the Svyatoozersk (Holy Lake) monastery beyond the city. When the Tatars attempted pursuit, he concealed himself in a small settlement, surrounded by impassable swamps, at the River Senega. Unable to capture the Metropolitan, the rapacious Tatars plundered Vladimir, especially the Dormition cathedral church. The doorkeeper of the cathedral, Patrikii, endured terrible torments and accepted a martyr’s death from the plundering Tatars, but he did not reveal where the church sacred items and treasury were hidden. the efforts of Metropolitan Photius the canonical unity of the Russian Church was restored. The separate Lithuanian metropolitanate, established by Prince Vitovt for the southern and western eparchies [dioceses], was abolished in 1420. In that same year the saint visited the returned eparchies and greeted the flock with an instructive encyclical. The wise and erudite pastor left behind many instructions and letters. Of great theological significance was his denunciation of the heresy of the Strigolniki, which had arisen at Pskov prior to his time. By his wise efforts the heresy was put to an end in 1427. Church historical sources compiled by Saint Photius are his “Order of Selection and Installation of Bishopsâ€ (1423), “ Discourse on the Seriousness of the Priestly Office and the Obligations of Church Servers,â€ and also the “Spiritual Testamentâ€, in which he tells of his life. Another great work of the saint was the compilation, under his guidance, of the Obscherussk (All-Russian) Chronicle (about 1423). April 20, 1430 the holy archpastor was informed by an angel of his approaching end, and he reposed peacefully on the Feast of the Placing of the Robe of the Most Holy Theotokos at Blachernae, on July 2, 1431. His relics were uncovered in the year 1471. Two sakkoi (robes) of Saint Photius are preserved in the Armory Palace of the Moscow Kremlin. Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1420, Support of the Humble Icon, appeared at Stony Lake and transferred to Pskov same year
Russia, Pskov, 1420, Support of the Humble Icon; Icon of the Mother of God, “Support of the Humble”, appeared in 1420 at Stony Lake near Pskov. same year, on September 16, it was transferred to Pskov and placed in the cathedral church. Today’s celebration was established in memory of the transfer of this wonderworking icon. Pskov; Icon of the Mother of God Support of Humble, Commemorated September 16 ;

Russia, Moscow, 1425-1453, Muscovite Civil War, Inter Ruling Family Squabble
Muscovite Civil War 1425-1453, Inter Ruling Family Squabble; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; St Jonah the Bishop of Perm, Commemorated on June 6 ;

Russia, Moscow, 1425-1462, Vasily II, Basil, Great Prince of Moscow , allied with Teutonic Order
Moscow Prince, 1425-1462, Basil, Great Prince of Moscow (Vasily II) ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; St Pitirim the Bishop of Perm, Commemorated on August 19 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated on September 30; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Uncovering of the relics of the Venerable Martinian the Abbot of Belozersk, Commemorated on October 7 ; St Tarasius of Glushetsa, Commemorated on October 12; Icon of the Mother of God of Yakhrom, Commemorated on October 14; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; St Philip of Rabanga, Commemorated on November 15; St Paisius of Uglich, Commemorated on January 8; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; St Gerasimus the Bishop of Perm, Commemorated on January 24; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; St John, Archbishop of Novgorod, Commemorated on February 10; Venerable Cosmas of Yakhrom, Commemorated on February 18; Venerable Athanasius of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; St Jonah the Bishop of Perm, Commemorated on June 6 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Russia, Moscow, 1425-1462, Vasily II of Moscow, war with his Lithuanian Grandfather, Vytautas the Great
Moscow Prince, 1425-1462, Basil, Great Prince of Moscow (Vasily II) ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; St Pitirim the Bishop of Perm, Commemorated on August 19 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated on September 30; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Uncovering of the relics of the Venerable Martinian the Abbot of Belozersk, Commemorated on October 7 ; St Tarasius of Glushetsa, Commemorated on October 12; Icon of the Mother of God of Yakhrom, Commemorated on October 14; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; St Philip of Rabanga, Commemorated on November 15; St Paisius of Uglich, Commemorated on January 8; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; St Gerasimus the Bishop of Perm, Commemorated on January 24; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; St John, Archbishop of Novgorod, Commemorated on February 10; Venerable Cosmas of Yakhrom, Commemorated on February 18; Venerable Athanasius of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; St Jonah the Bishop of Perm, Commemorated on June 6 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Russia, Moscow, 1425-1462, Vasily II of Moscow, Basil the Dark or Blind, Civil War for Moscow, Vasily I's son
Moscow Prince, 1425-1462, Basil the Dark (Vasily II of Moscow); Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Icon of the Mother of God of Macariev, Commemorated on September 17; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated on September 30; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Uncovering of the relics of the Venerable Martinian the Abbot of Belozersk, Commemorated on October 7 ; St Tarasius of Glushetsa, Commemorated on October 12; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5; St Philip of Rabanga, Commemorated on November 15; St Paisius of Uglich, Commemorated on January 8; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; St John, Archbishop of Novgorod, Commemorated on February 10; Venerable Cosmas of Yakhrom, Commemorated on February 18; Venerable Athanasius of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31 ; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14;

Russia, Moscow, 1425-1462, Vasily II of Moscow, CW against Yury of Zvenigorod, D Donskoy's Son
Russia, Moscow, 1425-1462, Basil the Dark or Blind (Vasily II of Moscow) CW against Yury of Zvenigorod; Moscow Prince, 1425-1462, Basil the Dark (Vasily II of Moscow); Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Icon of the Mother of God of Macariev, Commemorated on September 17; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated on September 30; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Uncovering of the relics of the Venerable Martinian the Abbot of Belozersk, Commemorated on October 7 ; St Tarasius of Glushetsa, Commemorated on October 12; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5; St Philip of Rabanga, Commemorated on November 15; St Paisius of Uglich, Commemorated on January 8; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; St John, Archbishop of Novgorod, Commemorated on February 10; Venerable Cosmas of Yakhrom, Commemorated on February 18; Venerable Athanasius of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31 ; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14;

Russia, Moscow, 1436-1478, Saint, Zosima of Solovki
Russia, Vologda, 1436-1478, Saint, Zosima of Solovki; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17;

Russia, Moscow, 1437-1437, Nefarious Patriarch, Isadore, Metropolitan of Kiev, Moscow, All Rus, became catholic
Moscow Patriarch, 1437-1437, Isadore, Metropolitan of Kiev, Moscow, All Rus; St Jonah the Metropolitan of Moscow, Commemorated on June 15;

Russia, Moscow, 1440-1461, Metropolitan, Jonah, wonderworker, Anthony's arrow, Feast of the Robe, incorrupt relics
Moscow Patriarch, 1449-1461, St Jonah, Metropolitan of Moscow ; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Jonah, Metropolitan of Moscow and Wonderworker of All Russia, was born in the city of Galich into a pious Christian family. The father of the future saint was named Theodore. The youth received monastic tonsure in one of the Galich monasteries when he was only twelve years old. From there, he transferred to the Moscow Simonov monastery, where he fulfilled various obediences for many years. Saint Photius, Metropolitan of Moscow (May 27 and July 2), visited the Simonov monastery. After the Molieben, he blessed the archimandrite and brethren, and also wished to bless those monks who were fulfilling their obediences in the monastery. he came to the bakery, he saw Saint Jonah sleeping, exhausted from his work. The fingers of the saint’s right hand were positioned in a gesture of blessing. Saint Photius said not to wake him. He blessed the sleeping monk and predicted to those present that this monk would be a great hierarch of the Russian Church, and would guide many on the way to salvation. prediction of Saint Photius was fulfilled. Several years later, Saint Jonah was made Bishop of Ryazan and Murom. Photius died in 1431. Five years after his death, Saint Jonah was chosen Metropolitan of All Russia for his virtuous and holy life. The newly-elected Metropolitan journeyed to Constantinople in order to be confirmed as Metropolitan by Patriarch Joseph II (1416-1439). Shortly before this the nefarious Isidore, a Bulgarian, had already been established as Metropolitan. Spending a short time at Kiev and Moscow, Isidore journeyed to the Council of Florence (1438), where he embraced Catholicism. Council of Russian hierarchs and clergy deposed Metropolitan Isidore, and he was compelled to flee secretly to Rome (where he died in 1462). Saint Jonah was unanimously chosen Metropolitan of All Russia. He was consecrated by Russian hierarchs in Moscow, with the blessing of Patriarch Gregory III (1445-1450) of Constantinople. This was the first time that Russian bishops consecrated their own Metropolitan. Saint Jonah became Metropolitan on December 15, 1448. With archpastoral zeal he led his flock to virtue and piety, spreading the Orthodox Faith by word and by deed. Despite his lofty position, he continued with his monastic struggles as before. 1451 the Tatars unexpectedly advanced on Moscow; they burned the surrounding area and prepared for an assault on the city. Metropolitan Jonah led a procession along the walls of the city, tearfully entreating God to save the city and the people. Seeing the dying monk Anthony of the Chudov monastery, who was noted for his virtuous life, Saint Jonah said, “My son and brother Anthony! Pray to the Merciful God and the All-Pure Mother of God for the deliverance of the city and for all Orthodox Christians.” humble Anthony replied, “Great hierarch! We give thanks to God and to His All-Pure Mother. She has heard your prayer and has prayed to Her Son. The city and all Orthodox Christians will be saved through your prayers. The enemy will soon take flight. The Lord has ordained that I alone am to be killed by the enemy.” Just as the Elder said this, an enemy arrow struck him. prediction of Elder Anthony was made on July 2, on the Feast of the Placing of the Robe of the Most Holy Theotokos. Confusion broke out among the Tatars, and they fled in fear and terror. In his courtyard, Saint Jonah built a church in honor of the Placing of the Robe of the Most Holy Theotokos, to commemorate the deliverance of Moscow from the enemy. Jonah reposed in the year 1461, and miraculous healings began to take place at his grave. 1472 the incorrupt relics of Metropolitan Jonah were uncovered and placed in the Dormition Cathedral of the Kremlin (the Transfer of the holy Relics is celebrated May 27). A Council of the Russian Church in 1547 established the commemoration of Saint Jonah, Metropolitan of Moscow. In 1596, Patriarch Job added Saint Jonah to the Synaxis of the Moscow Hierarchs (October 5).

Russia, Moscow, 1440-1505, Ivan III, G Prince, t Great, defeated Novg, expanded R, ended GH yoke
Moscow Prince, 1440-1505, Ivan III, Grand Prince of Moscow, the Great; St Leucius of Volokolamsk, Commemorated on August 17 ; St Pitirim the Bishop of Perm, Commemorated on August 19 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Cassian of Uglich, Commemorated on October 2; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated on October 8; Icon of the Mother of God of Yakhrom, Commemorated on October 14; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26; St Philip of Rabanga, Commemorated on November 15; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3; St Pachomius of Keno Lake, Commemorated on January 7; Hieromartyr Isidore and 72 Others at Yuriev, Estonia, Commemorated on January 8; St Paisius of Uglich, Commemorated on January 8; Hieromartyr Isidore and 72 Others at Yuriev, Estonia, Commemorated on January 8 ; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; St Anthony of Krasny Kholm, Commemorated on January 17 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; St Pitirim the Bishop of Perm, Commemorated on January 29; St Tryphon, Bishop of Rostov, Commemorated on February 1; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Bassian of Uglich, Commemorated on February 12; Venerable Cosmas of Yakhrom, Commemorated on February 18; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Martyr Stephen of Kazan, Commemorated on March 24; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; Icon of the Mother of God of Vilnius, Commemorated on April 14; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14; Venerable Serapion of Pskov, Commemorated on May 15; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16;

Russia, Moscow, 1441-1481, St Anthony of Krasny Kholm, Mologa, Vologda, built & headed church & monastery
Russia, Vologda, 1441-1481, St Anthony of Krasny Kholm, Mologa, Vologda (Mologa River 1) White Lake wilderness dweller, discovered St Nicholas Icon, built and headed church and monastery; Krasny Kholm; St Anthony of Krasny Kholm, Commemorated January 17 ; Anthony of Krasny Kholm was initially a wilderness-dweller in the vicinity of White Lake. hieromonk arrived in the region of Tver and settled near “Pretty Hillock” [“Krasny kholm”], at the bank of the River Mologa, building a chapel and cell there. the discovery of an icon of Saint Nicholas, a stone church was built and a monastery founded, headed by the saint, who taught the brethren both by word and by example throughout his life. Saint Anthony died in 1481.

Russia, Moscow, 1442, Makaryev Icon, unknown light, angelic refrain, Icon s by radiance, cell-icon
Russia, Vologda, 1442, Makaryev Icon; Makariev Directress Icon of the Mother of God appeared during the reign of Prince Basil the Dark (1425-1462) to Saint Macarius the Wonderworker, who labored in asceticism on the desolate shores of the River Unzha. September 17, 1442 at about the third hour of the morning, when Saint Macarius was finishing his usual morning Akathist to the Most Holy Theotokos, his cell was illumined suddenly by an unknown light. The monk became confused in spirit and fervently began to pray. the cell walls he heard the angelic refrain: “Hail, Full of Grace, O Virgin Mother!” With fear and astonishment the monk went out from his cell and on the northwest horizon he saw the icon of the Mother of God, surrounded by a luminous radiance. icon approached towards the cell of the ascetic. With joyful trembling the monk fell to the ground and cried out: “Hail, Mother of God! Hail, Ever-Flowing Fountain issuing salvation to all the world and assuring protection and intercession to all the land of Galicia!” reverently took up the icon and placed it in his cell, thus it also came to be named the “Cell-Icon.” Afterwards, the disciples of the monk gave it the title of “Makariev.” On the place of the appearance of the holy icon a monastery was founded, and was also named Makariev. Copies of the Makariev Icon of the Mother of God were made, which became as renowned as the original. Makaryev on the Unzha River; Macarius of the Unza; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated November 23 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Russia, Moscow, 1445-1447, Dmitry Shemyaka, G P Moscow, blinded Vasily, lack of support from boyars, who poisoned him
Moscow Prince, 1445-1447, Dmitry Shemyaka, Grand Prince Moscow; Yurievich Shemyaka (died 1453) was the second son of Yury of Zvenigorod by Anastasia of Smolensk and grandson of Dmitri Donskoi. His hereditary patrimony was the rich Northern town Galich-Mersky. Shemyaka (1445, 1446–1447) was twice Grand Prince of Moscow. causes of the Muscovite Civil War waged in the second quarter of the 15th century are still disputed. No small part, however, was played by Dmitri Donskoi's will, which ran contrary to Rurikid dynastic custom whereby the throne would pass from an elder brother to a younger one (agnatic seniority), rather than from father to son (primogeniture). The testament provided for the accession of his son, Vasily I, which was still in keeping with the tradition of lateral succession since Vasily was the eldest of his generation. the event of Vasily having no surviving son at his death, his brother, Dmitry's second son, Yury of Zvenigorod, was to succeed as grand prince in Moscow. Vasily I's death, however, Yury refused to come to Moscow and swear allegiance to his nephew, Vasily II, and claimed the throne himself in accordance with his right under the long-held custom of lateral inheritance. (He further claimed it was provided for in Dmitry's testament – but this ignored the provision that voided Yury's succession in the event of Vasily I producing a son). son, Dmitry Shemyaka, actively participated in all of his father's incursions against Moscow, culminating in Yury's capture of Moscow and accession as grand prince in 1433. Yury of Zvenigorod died in Moscow in 1434. of Shemyaka with Vasily II after the Latter's Blinding. Yury's death, Shemyaka continued to press his branch's claim to the grand princely throne, and was seldom at peace with Vasily II. Initially, Dmitry and his younger brother Dmitry Krasnyi concluded an alliance with Vasily against their elder brother Vasily Kosoy, who had proclaimed himself grand prince. They succeeded in driving Kosoy from Moscow and were rewarded with the towns of Uglich and Rzhev. The following year Shemyaka came to Moscow in order to invite Vasily II to his impending wedding with a princess of Yaroslavl, but was accused of siding with Kosoy and taken prisoner. He was released on the eve of a decisive clash between Vasily II and Vasily Kosoy. This action of Vasily II was successful - Shemyaka and his people did not help Vasily Kosoy and so he was completely defeated in the battle on the Cheryokha River in 1436, captured and blinded. Soon after, Shemyaka entered into an agreement with Vasily II, recognizing him as his suzerain ("older brother"). Next year, he was sent by Vasily II to expel the exiled Golden Horde Khan Ulugh Muhammad, but was defeated in the battle of Belyov. When Ulugh Muhammad in his turn besieged Moscow in 1439, Dmitry didn't sent his troops to Vasily and only the mediation of a Trinity hegumen could forestall a new civil war between the cousins. two men maintained an uneasy peace for much of the next decade until 1445, when Vasily II was taken prisoner by Olug Moxammat after the Muscovite forces were surprised by the Tatar prince outside Suzdal, Shemyaka seized Moscow, had the recently released Vasily blinded and proclaimed himself the Grand Prince of Vladimir. He could claim this by right of lateral inheritance since his father had sat on the throne. (A prince was excluded from the succession (izgoi) if his father had not sat on the throne before him.) Shemyaka's lack of support among the Muscovite boyars forced him, however, to leave the city for Lake Chukhloma, but he continued to press his claim to the grand princely throne. several peace treaties, Shemyaka continued to plot against his cousin. He suffered a series of defeats in 1450 and 1452 which forced him to seek refuge in Novgorod. There, on July 17, 1453, he was poisoned while eating a dinner of chicken in the Gorodishche, the princely compound south of the Market side of the city,[1] his cook having been bribed by Muscovite agents. Delighted at the news, Vasily II ennobled a herald who had first brought him the message of Shemyaka's death. Nikolai Karamzin famously wrote in his history that the grand prince showed "indecent joy" at the news of his rival's untimely demise. to chronicle sources, Shemyaka was buried in the Church of St. George in the Yuriev Monastery south of Novgorod, [2] however, twentieth-century archaeological excavations of the necropolis of the Cathedral of Holy Wisdom in the Novgorod Kremlin suggest that the prince was actually buried there and his grave has been misidentified since at least 1616 as that of Prince Fedor Yaroslavich (died 1233).[3] the aftermath of Shemyaka's murder, his wife and son fled Novgorod to the Grand Duchy of Lithuania, where they were given Rylsk and Novgorod-Seversky in appanage. male line died out by 1561, but there are many living descendants from his daughter's marriage to Prince Alexander Chertoryzhsky. name survives in the Russian expression "Shemyakin sud" ("Shemyaka's Justice", "Shemyaka's Judgement"), which means hasty and unfair judgement. It comes from the 17th century literary work The Tale of Shemyaka's Judgement (see its translation here[4]). However modern researchers question the identification of Dmitry Shemyaka with Judge Shemyaka in the tale. St Leucius of Volokolamsk, Commemorated on August 17 ; St Pitirim the Bishop of Perm, Commemorated on August 19 ; St Philip of Rabanga, Commemorated on November 15; St Paisius of Uglich, Commemorated on January 8; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; St Pitirim the Bishop of Perm, Commemorated on January 29; St Pitirim the Bishop of Perm, Commemorated on January 29; St Bassian of Uglich, Commemorated on February 12; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25;

Russia, Moscow, 1448-1461, Jonah of Moscow, Ryazan and Murom, Metropolitan, Anthony's arrow, incorrupt relics
Moscow Patriarch, 1448-1461, Jonah of Moscow, Metropolitan of All Rus; Venerable Mark of the Pskov Caves, Commemorated on March 29; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Jonah, Metropolitan of Moscow and Wonderworker of All Russia, was born in the city of Galich into a pious Christian family. The father of the future saint was named Theodore. The youth received monastic tonsure in one of the Galich monasteries when he was only twelve years old. From there, he transferred to the Moscow Simonov monastery, where he fulfilled various obediences for many years. Saint Photius, Metropolitan of Moscow (May 27 and July 2), visited the Simonov monastery. After the Molieben, he blessed the archimandrite and brethren, and also wished to bless those monks who were fulfilling their obediences in the monastery. he came to the bakery, he saw Saint Jonah sleeping, exhausted from his work. The fingers of the saint’s right hand were positioned in a gesture of blessing. Saint Photius said not to wake him. He blessed the sleeping monk and predicted to those present that this monk would be a great hierarch of the Russian Church, and would guide many on the way to salvation. prediction of Saint Photius was fulfilled. Several years later, Saint Jonah was made Bishop of Ryazan and Murom. Photius died in 1431. Five years after his death, Saint Jonah was chosen Metropolitan of All Russia for his virtuous and holy life. The newly-elected Metropolitan journeyed to Constantinople in order to be confirmed as Metropolitan by Patriarch Joseph II (1416-1439). Shortly before this the nefarious Isidore, a Bulgarian, had already been established as Metropolitan. Spending a short time at Kiev and Moscow, Isidore journeyed to the Council of Florence (1438), where he embraced Catholicism. Council of Russian hierarchs and clergy deposed Metropolitan Isidore, and he was compelled to flee secretly to Rome (where he died in 1462). Saint Jonah was unanimously chosen Metropolitan of All Russia. He was consecrated by Russian hierarchs in Moscow, with the blessing of Patriarch Gregory III (1445-1450) of Constantinople. This was the first time that Russian bishops consecrated their own Metropolitan. Saint Jonah became Metropolitan on December 15, 1448. With archpastoral zeal he led his flock to virtue and piety, spreading the Orthodox Faith by word and by deed. Despite his lofty position, he continued with his monastic struggles as before. 1451 the Tatars unexpectedly advanced on Moscow; they burned the surrounding area and prepared for an assault on the city. Metropolitan Jonah led a procession along the walls of the city, tearfully entreating God to save the city and the people. Seeing the dying monk Anthony of the Chudov monastery, who was noted for his virtuous life, Saint Jonah said, “My son and brother Anthony! Pray to the Merciful God and the All-Pure Mother of God for the deliverance of the city and for all Orthodox Christians.” humble Anthony replied, “Great hierarch! We give thanks to God and to His All-Pure Mother. She has heard your prayer and has prayed to Her Son. The city and all Orthodox Christians will be saved through your prayers. The enemy will soon take flight. The Lord has ordained that I alone am to be killed by the enemy.” Just as the Elder said this, an enemy arrow struck him. prediction of Elder Anthony was made on July 2, on the Feast of the Placing of the Robe of the Most Holy Theotokos. Confusion broke out among the Tatars, and they fled in fear and terror. In his courtyard, Saint Jonah built a church in honor of the Placing of the Robe of the Most Holy Theotokos, to commemorate the deliverance of Moscow from the enemy. Jonah reposed in the year 1461, and miraculous healings began to take place at his grave. 1472 the incorrupt relics of Metropolitan Jonah were uncovered and placed in the Dormition Cathedral of the Kremlin (the Transfer of the holy Relics is celebrated May 27). A Council of the Russian Church in 1547 established the commemoration of Saint Jonah, Metropolitan of Moscow. In 1596, Patriarch Job added Saint Jonah to the Synaxis of the Moscow Hierarchs (October 5). Saint Jonah, Metropolitan of Moscow is also commemorated on March 31.

Russia, Moscow, 1448-1532, Cyril of New Lake, Pskov, Novorzhev, Boris Morozov, the royal tutor, kinsman, incorrupt r
Cyril of New Lake; Cyril the wonderworker of New Lake reposed on February 4, 1532. May 1448, during the reign of Alexei Mihailovich, a popular rebellion against Moscow broke out among some of those who were members of the Tsar's retinue. Peter Trahanitov, the head of the artillery, the Deacon Eleazar, and many others were killed and robbed. The rebellious crowd proceeded to the Beautiful Porch and demanded the extradition of the boyar Boris Morozov, the royal tutor and kinsman. had already broken into his house and looted the property. The boyar, with some difficulty, managed to hide from the hands of the angry mob, and soon he took refuge in the Saint Cyril of White Lake Monastery. Igoumen Amphilokhios and the brethren learned he would be staying with them, he sent the monk Jonah to him with the icon and the Life of Saint Cyril. The boyar graciously accepted the icon and was moved by the Saint's Life. After that, his soul was filled with joy and delight, but then his tormenting fears and grief returned, and he wanted to venerate Saint Cyril's grave. having a Moleben served at the grave and praying to the Saint with tears, the boyar said to the Igoumen and the brotherhood: "Holy Fathers, pray to God and His Most Pure Mother, and the venerable wonderworker Cyril for me. If God is merciful to me, by the prayers of Saint Cyril, and if I return to the royal city, and the great sovereign and his royal council take pity on me and restore me to my former rank, then I will build a stone church here in honor of the glorious Resurrection of Christ and in honor of Saint Cyril." delighted Igoumen and the brotherhood responded with their fervent good wishes. After distributing alms, the boyar returned to the Saint Cyril of White Lake Monastery. a short time, after the excitement in Moscow subsided, the boyar was summoned by the Tsar and restored to his former position. The following year, in 1649, Morozov began to fulfill his promise. September 4, at his orders, the Archimandrite Athanasios of the Saint Cyril of White Lake Monastery and the Elder Sabbatius Yushkov were at the foundation of the stone temple. In their presence they began to dig ditches, and when they came to the place where Saint Cyril's tomb was, a completely intact coffin was found among the roots of a tree. a patriarchal decree and the blessing of the Metropolitan and the Archimandrite, Elder Sabbatius did not dare to take the coffin from the earth in order to open and to examine It. coffin was placed on some boards, and the discovery was reported to Metropolitan Barlaam of Rostov, Patriarch Joseph, and the boyar Morozov. after receiving the news, told the Tsar all this and informed him about the Life and miracles of the venerable Cyril. October, the Patriarch, at the Tsar's suggestion, sent Archbishop Marcellus of Vologda with a Gramota instructing him to go to New Lake and examine the relics of the Saint, and move the relics to a temporary room, arrange a celebration, and report everything to the Tsar and Patriarch. Marcellus arrived at New Lake Monastery with Archimandrite Athanasios of Saint Cyril of White Lake Monastery and, from the same monastery, the cellarer Sabbatius with the Elders of the cathedral. On November 7, Igoumen Amphilokhios ordered them to remove the coffin from the earth, and then open it in order to inspect the Saint's relics and clothing. After the hierarch completed his inspection he placed the relics in a new coffin and moved it into the wooden church of the Resurrection of Christ. the Feast of the Dormition of the Theotokos Vespers was served at the cathedral in the evening. In the morning, before the Liturgy, a Moleben to the All-Merciful Savior, the Theotokos, and All Saints was served, with the blessing of water. Many sick persons were healed at the celebration. People took pieces of wood from the old coffin and brought them home because they had faith in their healing power. Cyrill is commemorated on November 7 (the discovery of his relics), on January 23 (Synaxis of All Saints of Kostroma), and on the third Sunday after Pentecost (Synaxis of All Saints of Novgorod). Cyril of White Lake; of Beloozero (Cyril of Beloezero, 1337 – 1427) was a monk and saint of the Russian Orthodox Church who lived in the 15th century. Saint Cyril was a disciple of Saint Sergius of Radonezh. In 1397, he founded the Kirillo-Belozersky Monastery in Northern Russia, in the present-day Vologda Oblast. was born as Kosma in Moscow in 1337. His origin is not entirely clear, but he was in any case close to the boyar family of Velyaminov. Cyril's parents died when he was a child. Around 1380 he became a monk in the Simonov Monastery and took the name of Cyril (Kirill).[1] In the monastery, he got in contact with Sergius of Radonezh. In 1387, the archimandrite of the Simonov Monastery, Feodor, was appointed a bishop of Rostov, and Cyril became his successor. However, he soon realized that the position of archimadrite required too much involvement in public affairs, and first resigned, then moved to a neighboring monastery as an ordinary monk, and then decided to move to a deserted place where he could pray in peace. Together with St. Therapont, previously the monk of the same monastery, Cyril left for Lake Beloye. On arrival, following the advice of Sergius of Radonezh, he first dug a cave, and then built a wooden Assumption chapel and a loghouse for other monks. Therapont, who found the restriction imposed by Cyril too strict, left within a year and founded nearby the Ferapontov Monastery. In what became Kirillo-Belozersky Monastery, Cyril established a very strict order.[1] monastery grew and later became the largest monastery of Northern Russia. Cyril, as the first hegumen, arranged purchases of large areas of land by the monastery.[1] of White Lake died in the monastery in 1427, at the age of ninety. present there are several churches in Russia bearing the name of Cyril. day is marked by Russian Orthodox Church on June 9.[2][3] Novorzhev, Pskov; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7; Cyril the wonderworker of New Lake reposed on February 4, 1532. May 1648, during the reign of Alexei Mihailovich, a popular rebellion against Moscow broke out among some of those who were members of the Tsar's retinue. Peter Trahanitov, the head of the artillery, the Deacon Eleazar, and many others were killed and robbed. The rebellious crowd proceeded to the Beautiful Porch and demanded the extradition of the boyar Boris Morozov, the royal tutor and kinsman. They had already broken into his house and looted the property. The boyar, with some difficulty, managed to hide from the hands of the angry mob, and soon he took refuge in the Saint Cyril of White Lake Monastery. When Igoumen Amphilokhios and the brethren learned he would be staying with them, he sent the monk Jonah to him with the icon and the Life of Saint Cyril. The boyar graciously accepted the icon and was moved by the Saint's Life. After that, his soul was filled with joy and delight, but then his tormenting fears and grief returned, and he wanted to venerate Saint Cyril's grave. having a Moleben served at the grave and praying to the Saint with tears, the boyar said to the Igoumen and the brotherhood: "Holy Fathers, pray to God and His Most Pure Mother, and the venerable wonderworker Cyril for me. If God is merciful to me, by the prayers of Saint Cyril, and if I return to the royal city, and the great sovereign and his royal council take pity on me and restore me to my former rank, then I will build a stone church here in honor of the glorious Resurrection of Christ and in honor of Saint Cyril." delighted Igoumen and the brotherhood responded with their fervent good wishes. After distributing alms, the boyar returned to the Saint Cyril of White Lake Monastery. After a short time, after the excitement in Moscow subsided, the boyar was summoned by the Tsar and restored to his former position. The following year, in 1649, Morozov began to fulfill his promise. On September 4, at his orders, the Archimandrite Athanasios of the Saint Cyril of White Lake Monastery and the Elder Sabbatius Yushkov were at the foundation of the stone temple. In their presence they began to dig ditches, and when they came to the place where Saint Cyril's tomb was, a completely intact coffin was found among the roots of a tree. a patriarchal decree and the blessing of the Metropolitan and the Archimandrite, Elder Sabbatius did not dare to take the coffin from the earth in order to open and to examine It. The coffin was placed on some boards, and the discovery was reported to Metropolitan Barlaam of Rostov, Patriarch Joseph, and the boyar Morozov. Mozarov, after receiving the news, told the Tsar all this and informed him about the Life and miracles of the venerable Cyril. In October, the Patriarch, at the Tsar's suggestion, sent Archbishop Marcellus of Vologda with a Gramota instructing him to go to New Lake and examine the relics of the Saint, and move the relics to a temporary room, arrange a celebration, and report everything to the Tsar and Patriarch. Marcellus arrived at New Lake Monastery with Archimandrite Athanasios of Saint Cyril of White Lake Monastery and, from the same monastery, the cellarer Sabbatius with the Elders of the cathedral. On November 7, Igoumen Amphilokhios ordered them to remove the coffin from the earth, and then open it in order to inspect the Saint's relics and clothing. After the hierarch completed his inspection he placed the relics in a new coffin and moved it into the wooden church of the Resurrection of Christ. the Feast of the Dormition of the Theotokos Vespers was served at the cathedral in the evening. In the morning, before the Liturgy, a Moleben to the All-Merciful Savior, the Theotokos, and All Saints was served, with the blessing of water. Many sick persons were healed at the celebration. People took pieces of wood from the old coffin and brought them home because they had faith in their healing power. Cyrill is commemorated on November 7 (the discovery of his relics), on January 23 (Synaxis of All Saints of Kostroma), and on the third Sunday after Pentecost (Synaxis of All Saints of Novgorod).

Russia, Moscow, 1451, Miraculous deliverance of Moscow by Robe of Theotokos
Russia, Moscow, 1451, Miraculous deliverance of Moscow by Robe of Theotokos; The holy Robe of the Mother of God, which previously saved Constantinople, later saved Moscow from hostilities. Tatars of the Horde of the princeling Mazovshi approached the walls of Moscow in the summer of 1451. Saint Jonah, Metropolitan of Moscow, with constant prayer and church services, encouraged the defenders of the capital. On the night of July 2, the Chronicle relates, great confusion occurred within the Tatar camp. The enemy abandoned their plundered goods and speedily departed in disarray. Moscow Prince, 1440-1505, Ivan III, Grand Prince of Moscow, the Great; St Leucius of Volokolamsk, Commemorated on August 17 ; St Pitirim the Bishop of Perm, Commemorated on August 19 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Cassian of Uglich, Commemorated on October 2; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated on October 8; Icon of the Mother of God of Yakhrom, Commemorated on October 14; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26; St Philip of Rabanga, Commemorated on November 15; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3; St Pachomius of Keno Lake, Commemorated on January 7; Hieromartyr Isidore and 72 Others at Yuriev, Estonia, Commemorated on January 8; St Paisius of Uglich, Commemorated on January 8; Hieromartyr Isidore and 72 Others at Yuriev, Estonia, Commemorated on January 8 ; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; St Anthony of Krasny Kholm, Commemorated on January 17 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; St Pitirim the Bishop of Perm, Commemorated on January 29; St Tryphon, Bishop of Rostov, Commemorated on February 1; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Bassian of Uglich, Commemorated on February 12; Venerable Cosmas of Yakhrom, Commemorated on February 18; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Martyr Stephen of Kazan, Commemorated on March 24; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; Icon of the Mother of God of Vilnius, Commemorated on April 14; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14; Venerable Serapion of Pskov, Commemorated on May 15; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16;

Russia, Moscow, 1453-1508, Saint, Nilus of Sora, great ascetic, writer, rule, steps, mental activity, glorified relics
Russia, Moscow, 1453-1508, Saint, Nilus of Sora; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Nilus of Sora, a great ascetic of the Russian Church, was descended from the Maikov nobility. accepted monasticism at the monastery of Saint Cyril of White Lake (June 9). Here he made use of the counsels of the pious Elder Paisius Yaroslavov, who was afterwards igumen of the Trinity-Sergiev Lavra. Nilus journeyed much through the East, studying the monastic life in Palestine and on Mt. Athos. Returning to Rus, he withdrew to the River Sora in the Vologda lands, and built a cell and a chapel, where there soon grew up a monastery with a new (for that time in Rus) skete Rule adopted by Saint Nilus from Mt. Athos. Following the command of Saint Nilus, the monks had to sustain themselves by the work of their own hands, to accept charity only in extreme need, and to shun the love of things and splendor even in church. Women were not permitted in the skete, monks was not allowed to leave the skete under any pretext, and the possession of lands or estates was forbidden. monks lived in the forest around the small church in honor of the Meeting of the Lord, in separate cells of one or two but not more than three men. They gathered together in church for divine services. Moreover, readings from the holy Fathers were prescribed at the All-Night Vigil, which actually lasted the whole night. On other days, each one prayed and worked in his own cell. saint struggled constantly with his own thoughts and passions. Then peace would be born in his soul, clarity in his mind, contrition and love in his heart. In his written works, “A Tradition for my Disciple, Wishing to Live in the Wilderness,” and the “Rule,” Saint Nilus describes the steps of this salvific mental activity in detail. The first step is renunciation of the world, particularly, from every worldly distraction. The second is unceasing prayer, accompanied by the remembrance of death. saint was distinguished for his non-possessiveness and love for work. He dug a pond and a well, whose water had healing power. For his sanctity of life the Elder Nilus was deeply venerated by the Russian hierarchs of his time. He participated in the Councils of 1490 and 1503. Disdaining the honors and glories of this world, he told his disciples before his death either to throw his body to be eaten by beasts and birds, or to bury it without honor at the place of his struggles. saint died in his seventy-sixth year of life, on May 7, 1508. His relics, buried in the monastery he founded, were glorified by many miracles. The Russian Church has numbered him among the saints. English, fragments of his “Tradition” and “Rule” may be found in G. Fedotov’s TREASURY OF RUSSIAN SPIRITUALITY.]

Russia, Moscow, 1453, Moscow the Third Rome 1453, Fall of Constantinople 1453
Moscow, Third Rome 1453, Fall of Constantinople; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18 ;

Russia, Moscow, 1460, Hilarion's Ozersk [Lake] Monastery Founded, Pskov Lakes
monastery of the Dormition of the Mother of God at the River Dubenka; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28;

Russia, Moscow, 1460-1515, Joseph of Volokolamsk, writer, monastic instructor a guide, strict rule, great memory
Russia, Tver, 1460-1515, Saint and Author, Joseph of Volokolamsk; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18; Joseph of Volokolamsk, in the world John Sanin, was born on November 14, 1440 (1439 according to another source) in the village of Yazvisch-Pokrov, not far from the city of Volokolamsk. He was born into a pious family with his father named John (in monasticism Joannicius) and his mother Marina (in schema Maria). The seven-year-old boy John was sent to the pious and enlightened Elder Arsenius of the Volokolamsk-Exaltation of the Cross monastery to be educated. by rare qualities and extraordinary aptitude for church service, for one year the talented youth studied the Psalter, and, the following year, the entire Holy Scripture. He became a reader and singer in the monastery church. Contemporaries were astonished at his exceptional memory. Often, without having a single book in his cell, he would do the monastic rule, reciting from memory from the Psalter, the Gospel, the Epistles, and all that was required. before becoming a monk, John lived a monastic lifestyle. Thanks to his reading and studying of Holy Scripture and the works of the holy Fathers, he dwelt constantly in contemplation of God. As his biographer notes, he “disdained obscene and blasphemous talk and endless mirth from his childhood years.” twenty years of age John chose the path of monastic striving and, leaving his parents’ home, he went off into the wilderness nigh to the Tver Savvin monastery, to the renowned Elder and strict ascetic, Barsanuphius. the monastic rule seemed insufficiently strict to the young ascetic. With the blessing of Elder Barsanuphius, he set off to Borov to Saint Paphnutius of Borov (May 1), who had been a novice of Elder Nikḗtas of the Vysotsk monastery, who in turn was a disciple of Saint Sergius of Radonezh and Athanasius of Vysotsk. simple life of the holy Elder, the tasks which he shared with the brethren, and the strict fulfilling of the monastic rule suited John’s spiritual state. Saint Paphnutius lovingly accepted the young ascetic who had come to him, and on February 13, 1460 he tonsured him into monasticism with the name Joseph, thus realizing John’s greatest wish. With love and with zeal the young monk shouldered the heavy obediences imposed upon him, in the kitchen, the bakery, the infirmary. Saint Joseph fulfilled this latter obedience with special care, “giving food and drink to the sick, taking up and arranging the bedding, so very anxious and concerned with everything, working, as though attending to Christ Himself.” great spiritual abilities of the young monk were evidenced in the Church reading and singing. He was musically talented and possessed a voice that “in church singing and reading was like that of a swallow and wondrously harmonious, delighting the hearing of listeners, as much as anyone anywhere.” Saint Paphnutius made Joseph ecclesiarch in church, so that he would observe the fulfilling of the Church rule. spent about seventeen years in the monastery of Saint Paphnutius. The strict efforts of monastic obedience under the direct guidance of the experienced abbot was for him an excellent spiritual schooling, having educated him into a future instructor and guide of monastic life. Towards the end of the life of Saint Paphnutius, Joseph was ordained hieromonk and, in accord with the final wishes of Saint Paphnutius, he was appointed Igumen of the Borov monastery. Joseph decided to transform the monastic life along strictly coenobitic principles, following the example of the Kiev Caves, Trinity-Saint Sergius, and Saint Cyril of White Lake monasteries. But this met with strong opposition from a majority of the brethren. Only seven pious monks were of one mind with the igumen. Saint Joseph decided to visit Russian coenobitic monasteries, to investigate the best arrangement for monastic life. He arrived together with the Elder Gerasimus at the Saint Cyril of White Lake monastery, which itself presented a model of strict asceticism on the principles of a coenobitic monastery rule. acquaintance with the life of these monasteries strengthened Saint Joseph’s views. But, after he returned to Borov monastery at the wish of the prince, Saint Joseph encountered again the former staunch resistance of the brethren to change from their customary rule. Therefore, he resolved to found a new monastery with a strict coenobitic rule, so he took seven like-minded monks to Volokolamsk, his native region, to a forest known to him since childhood. Volokolamsk at the time, the prince was Boris Vasilievich, the pious brother of Great Prince Ivan III. Hearing of the virtuous life of the great ascetic Joseph, he gladly received him and allowed him to settle on the outskirts of his principality, at the confluence of the Rivers Struga and Sestra. The selection of this spot was accompanied by a remarkable occurrence: a storm blew down the trees before the eyes of the astonished travelers, as though clearing the place for the future monastery. Here the ascetics set up a cross and built a wooden church in honor of the Dormition of the Mother of God in June 1479, which was consecrated on August 15, 1479. This day and year stand in history as the date of the founding of the monastery of the Dormition of the Most Holy Mother of God as “volok’ lamsk” [“broken-up peninsula”], later named after its founder. monastery was built rather quickly. Much of the work in the construction of the monastery was done by the founder himself. “He was skilled in every human craft: he felled trees, carried logs, he chopped and sawed wood.” By day he toiled with everyone at the construction of the monastery, but spent his nights in solitary cell prayer, remembering always that “Desires kill the sluggard, for his hands do not choose to do anything” (Prov 21:25). reports about the new ascetic attracted disciples to him. The number of monks soon increased to a hundred men, and the venerable Joseph strove to be a good example for his monks in everything. Preaching temperance and spiritual sobriety in all things, his external appearance was no different than the others. His simple, cold-weather rags were his constant clothing, and bast shoes (made from bark) served as his footwear. was the first one to appear in church, he read and sang in the choir beside the others, he gave instruction and was the last to leave church. At nights the holy igumen walked around the monastery and the cells, safeguarding the peace and prayerful sobriety of the brethren entrusted him by God. If he chanced to hear a frivolous conversation, he rapped on the door and quietly withdrew. Joseph devoted much attention to the inner ordering of the life of the monks. He himself led a strict cenobitic life in accord with the Rule he compiled, to which all the services and obediences of the monks were subordinated, and it governed their whole life, “whether in their comings or goings, their words or their deeds.” At the core of the rule was total non-covetousness, detachment from one’s own will, and constant work. The brethren possessed everything in common: clothing, footwear, food and other things. of the brethren could take anything into their cell without the blessing of the igumen, not even a book or an icon. Part of the trapeza meal of the monks, by general consent, was given away to the poor. Work, prayer, spiritual efforts filled the life of the brethren. The Jesus Prayer never vanished from their lips. Festivity was viewed by Saint Joseph as a chief weapon for demonic seduction. Saint Joseph invariably imposed upon himself quite burdensome obediences. The monastery was occupied with the copying and transcription of Service Books and the writings of the holy Fathers, so that the Volokolamsk book collection soon became one of the finest of Russian monastic libraries. each passing year the monastery of Saint Joseph flourished all the more. In the years 1484-1485 a stone church of the Dormition of the Mother of God was built in place of the wooden one. In the Summer of 1485 “artistic masters of the Russian land” painted within it, Dionysius the Iconographer with his sons Vladimir and Theodosius. Saint Joseph’s nephews, Dositheus and Bassian Toporkov, participated in the adornment of the new Church. In 1504 a heated church in honor of the Holy Theophany was set up, followed by the establishment of a bell-tower and next to the bell tower, a church named in honor of the Hodēgḗtria (Directress)Icon of the Most Holy Theotokos. Joseph trained a whole school of renowned monks, some of whom gained notoriety in the arena of church-historical activity since they were “good pastors,” while others gained fame with works of enlightenment. Some were remembered as worthy examples of pious monastic struggles. History has preserved for us the names of many disciples and co-ascetics of the holy Volokolamsk igumen, who continued to develop his ideas. the disciples and followers of Saint Joseph were: the Metropolitans of Moscow and All Rus Daniel (+ 1539) and Macarius (+1563); the Archbishop of Rostov Bassian (+1515); the Bishops of Suzdal Simeon (+1515), Dositheus of Krutitsa (+1544), Savva of Krutitsa (called “the Black”), Acacius of Tver, Bassian of Kolomets, and many others. Monastics of the Volokolamsk monastery occupied the most important Archepiscopal sees of the Russian Church: the holy hierarchs of Kazan Gurias (December 5) and Germanus (November 6 ), and Saint Barsanuphius, Bishop of Tver (April 11). activity and influence of Saint Joseph were not limited to the monastery. Many laypeople went to him to receive advice. With a pure spiritual insight he penetrated into the deep secrets of the souls of questioners and clairvoyantly revealed to them the will of God. Everyone living around the monastery considered him their spiritual Father and protector. Eminent nobles and princes asked him to be godfather for their children. They revealed their souls to him in confession, they asked for letters of guidance to help them fulfill his directives. common folk found at the monastery the means for sustaining their existence on occasions of extreme need. The number of those fed through monastery resources sometimes approached 700 people. “All of the Volotsk land are inclined to good, enjoying peace and quiet. And the name Joseph, as something sacred, is on everyone’s lips.” monastery was famed not only for its piety and help for the suffering, but also for its manifestations of the grace of God. During Matins of Holy Saturday, the righteous monk Bessarion once saw the Holy Spirit in the form of a white dove, sitting upon the Shroud of the Lord, which was being carried by Saint Joseph. The Abbot, bidding the monk to keep silent about the vision, himself rejoiced in spirit, hoping that God would not forsake the monastery. This monk had seen the souls of dying brethren, white as snow, issuing forth from their mouths. To Saint Joseph himself was revealed the day of his end, and he fell asleep in the Lord with joy, having received the Holy Mysteries and assuming the schema. saintly life of Saint Joseph was neither easy nor placid. In these difficult times for the Church in Russia, the Lord raised him up as a zealous defender of Orthodoxy in the struggle with heresies and churchly disputes. Saint Joseph exerted quite a great effort in denouncing the Judaizers, who tried to poison and distort the foundations of Russian spiritual life. Just as the holy Fathers and teachers of the Ecumenical Councils had elaborated on the teachings of Orthodoxy in responding to the ancient heresies (which contended against the Spirit, Christ, or icons), so also Saint Joseph was summoned forth by God to oppose the false teachings of the Judaizers and to compile the first manual of Russian Orthodox theology, his large book The Enlightener. earlier, preachers from the Khozars had come to Saint Vladimir (July 15), trying to convert him to Judaism. But the great Baptizer of Rus repudiated the pretensions of the rabbis. After this, Saint Joseph writes, “the Great Russian land dwelt for five centuries in the Orthodox Faith, until the Enemy of salvation the devil, should bring the cunning Jew to the city of Novgorod.” with the retinue of the Lithuanian prince Michael Olelkovich, who came to Novgorod in 1470, the Jewish preacher Skhariya (Zachariah) accompanied them. Playing upon the deficiencies of faith and of learning on the part of certain clergy, Skhariya and his accomplices sowed distrust among the petty-minded towards the church hierarchy, inclining them towards a revolt against the spiritual authorities, tempting them with the idea of “self-authority,” i.e. a capricious self-determination of each individual in matters of faith and salvation. Those they tempted gradually pushed towards a full break with the Church: they disdained the holy icons, and repudiated the veneration of the saints, basic elements of Orthodox popular morality. they led the religiously blind and deluded to a denial of the saving Mysteries and the fundamental teachings of Orthodoxy, outside of which there is no knowledge of God: the teaching of the Most Holy Trinity and the teaching of the Incarnation of the God-man our Lord Jesus Christ. If decisive measures were not taken, “all of Orthodox Christianity would be doomed by heretical teachings.” So the question was posed for history. The Great Prince Ivan III, enticed by the Judaizers, invited them to Moscow. He had two of the most prominent of the heretics made archpriests, one at the Dormition, the other at the Archangel Michael cathedrals of the Kremlin, and he summoned to Moscow even the arch-heretic Skhariya himself. those close to the prince were led astray by the heresy, beginning with the clerk heading the government, Theodore Kuritsyn, whose brother became a ringleader of the heretics. Even the in-law of the great prince, Elena Voloshanka, accepted the Judaizers. And finally, the heretical Metropolitan Zosimas was installed upon the bishop’s Throne of the great Moscow Hierarchs Peter, Alexis and Jonah. Joseph and Saint Gennadius, Bishop of Novgorod (December 4), called for a struggle against the spread of the heresy. Saint Joseph wrote his first epistle “Concerning the Mystery of the Most Holy Trinity” while still a monk at the Paphnutiev Borov monastery in the year 1477. From the very beginning the Dormition Volokolamsk monastery became a bulwark of Orthodoxy in the struggle against the heresy. Here Saint Joseph wrote his chief works, The Enlightener, engendered with his fiery anti-heretical epistles, or as the monk himself unassumingly called them, “book exercises.” The works of Saint Joseph and Archbishop Gennadius were crowned with success. In 1494 the heretic Zosimas was deposed from the bishop’s Throne, and in the years 1502-04 the malicious and unrepentant Judaizers, who blasphemed against the Holy Trinity, Christ the Savior, the Most Holy Theotokos and the Church,were condemned at a church council. Joseph had many other trials and tribulations, but each time the Lord tried him according to the measure of his spiritual strength. The saint angered the Great Prince Ivan III, who only towards the end of his life reconciled with the saint and repented of his former weakness for the Judaizers. The saint also angered the Volotsk appenage prince Theodore, on whose lands Joseph’s monastery was situated. In 1508 the saint suffered wrongful interdiction from Saint Serapion, Archbishop of Novgorod (March 16), with whom, however, he soon reconciled. 1503, a Council at Moscow, under the auspices of Saint Joseph and his disciples, adopted a “Conciliar Reply” concerning the indissolubility of church properties, “therefore all church-acquired property is essentially the acquired property of God, pledged, entrusted, and given to God.” The legacy of the canonical works of Igumen Joseph is notably in “The Nomocanon Codex,” a vast codex of canonical rules of the Orthodox Church, begun by Saint Joseph and completed by Metropolitan Macarius. are opinions about the differences of outlook and discord between the two great pedagogues of Russian monasticism at the end of the fifteenth and beginning of the sixteenth centuries: Saint Joseph of Volotsk and Saint Nilus of Sora (May 7). In the historical literature these views usually present them as proclaiming two “contrary” currents within Russian spiritual life: external action and inner contemplation. This is profoundly incorrect. Saint Joseph in his Rule synthesized these two aspects of the Russian monastic tradition, proceeding without interruption from the Athonite blessing given to Saint Anthony of the Kiev Caves, through Saint Sergius, and down to our own day. Rule presupposes the need for a full inner regeneration of man, submitting one’s whole life to the task of salvation and deification [Greek theosis] not only for each individual monk, but also for the collective salvation of the whole human race. A great emphasis in the Rule is put on the demand to monastics for constant work in connection with inward and churchly prayer, “the monk should never be on holiday.” Work, as “a collective deed,” comprised for Joseph the very essence of church life: faith, embodied in good works, is the realization of prayer. the other hand, Saint Nilus of Sora had lived the ascetic life for a number of years on Mt. Athos, and he brought from there the teaching about the contemplative life and “the Jesus Prayer” as a means of a hesychastic service of monks to the world, as a constant spiritual activity, in connection with the physical work necessary for sustaining one’s life. spiritual work and physical work are but two aspects of the same Christian vocation: a vital continuation of the creative activity of God in the world, encompassing as much the ideal as well as the material spheres. In this regard Saints Joseph and Nilus are spiritual brothers, varied in continuing the Church Tradition of the holy Fathers, and are heirs to the precepts of Saint Sergius of Radonezh. Saint Joseph highly regarded the spiritual experience of Saint Nilus and sent his own disciples to him to study inner prayer. Joseph was also an active proponent of a strong centralized Moscow realm. He was one of the originators of the teaching about the Russian Church as the recipient and bearer of the piety of the Byzantine Empire, “the Russian land has now surpassed all in piety.” The ideas of Saint Joseph, possessing tremendous historical significance, were further developed later by his disciples and followers. From them came the Pskov Spaso-Eleazarov monastery Elder Philotheus with his own teaching about Moscow as the Third Rome. He declared, “Two Romes have fallen, Moscow is the third, and a fourth there shall not be.” views of the Josephites on the significance of monasteries possessing properties for church building, and the participation of the Church in social life, were set amidst the conditions of the struggle for centralized power by the Moscow prince. His opponents were separatists who tried to disparage these views for their own political ends, surreptitiously using the teaching of Saint Nilus of Sora about “non-acquisitiveness,” the withdrawal of monastics from worldly matters and possessions. supposed opposition engendered a false view on the hostility between the trends of Saints Joseph and Nilus. In actuality, both trends legitimately coexisted within the Russian monastic Tradition, complementing each other. As is evidenced from the Rule of Saint Joseph, its basis was complete non-acquisitiveness, and renunciation of the very concepts of “yours-mine.” years passed. The monastery flourished with the construction work and efforts of Saint Joseph, and as he got old, he prepared himself for life eternal. Before his end he received the Holy Mysteries, then summoned all the brethren. He gave them his peace and blessing, and peacefully fell asleep in the Lord on September 9, 1515. funeral oration to Saint Joseph was composed by his nephew and disciple, the monk Dositheus Toporkov. first Life of the saint was written in the 1540s by a disciple of Saint Joseph, Bishop Savva the Black of Krutitsa, with the blessing of Macarius, Metropolitan of Moscow and all Rus (+ 1564). It entered into the Great Menaion Readings compiled by Macarius. A second redaction of the Life was written by the Russified Bulgarian writer Lev the Philolog with the assistance of Saint Zenobios of Otensk (October 30). celebration of Saint Joseph was established at the Volokolamsk monastery in December of 1578, on the hundred year anniversary of the founding of the monastery. On June 1, 1591, the church-wide celebration of his memory was established under Patriarch Job. Saint Job, a disciple of the Volokolamsk saint, tonsured Saint Germanus of Kazan, and was a great admirer of Saint Joseph and was author of the Service to him, which was included in the MENAION. Another disciple of Saints Germanus and Barsanuphius was also the companion and successor to Patriarch Job, the Hieromartyr Patriarch Hermogenes (February 17), a spiritual leader of the Russian people in the struggle for liberation under the Polish incursion. theological works of Saint Joseph comprise an undeniable contribution within the treasury of the Orthodox Tradition. As with all Church writings inspired by the grace of the Holy Spirit, they continue to be a source of spiritual life and knowledge, and they have their own theological significance and pertinence. Joseph’s chief book was written in sections. Its original form, completed at the time of the 1503-1504 councils, included eleven sections. In the final redaction, compiled after the death of the saint and involving a tremendous quantity of scrolls, The Book against the Heretics or The Enlightener includes sixteen sections, prefaced by An Account of the Newly-Appeared Heresies. The first section expounds the Church teaching about the teaching of the Most Holy Trinity; the second, about Jesus Christ, the True Messiah; the third, about the significance within the Church of the prophecies of the Old Testament; the fourth, about the Incarnation of God; the fifth through seventh, about the veneration of icons. In the eighth through tenth sections, Saint Joseph expounds on the fundamentals of Christian eschatology. The eleventh section is devoted to monasticism. In the twelfth the ineffectiveness of the anathemas and sanctions imposed by heretics is demonstrated. The final four sections consider methods of the Church’s struggle with the heretics, and the means for their correction and repentance. Joseph is also commemorated on September 9 and February 13.

Russia, Moscow, 1461-1464, Theodosius, Metropolitan of Moscow
Russia, Moscow, 1461-1464, Theodosius, Metropolitan of Moscow; (Феодосий in Russian) (died 1475) was the Metropolitan bishop of Moscow in 1461–1464. In 1454, when Theodosius was still archimandrite of the Moscow Kremlin's Chudov Monastery, he was promoted to the office of Archbishop of Rostov. After the death of Metropolitan Jonah in 1461, Theodosius became Metropolitan of Moscow and all Rus' in early May 1461.[1] Theodosius's appointment marked a new period of actual independence of the Russian Orthodox Church from the Patriarch of Constantinople. He was the first metropolitan appointed by the Grand Prince after the fall of Constantinople to the Turks (in 1453), although his predecessor, Jonah of Moscow, is considered the first independent metropolitan of Kiev and All Rus' as he was appointed in 1448 without the approval of the Patriarch of Constantinople. Theodosius' appointment was, however, eventually blessed by the Metropolitan of Caesarea Philippi on behalf of the patriarch of Constantinople in April 1464.[2] Since his first days as a metropolitan, Theodosius sought to eradicate unscrupulousness among the priests and educating the clergy in his province. Theodosius's attempts at reshaping the clergy failed. When he started sifting through the priests and defrocking those unfit for preaching, many parishes were left without priests. Ordinary people had nothing against their priests, therefore, they started to voice their discontent and damn the metropolitan. Theodosius also had to contend with a metropolitanate in Lithuania which threatened to take the western eparchies of the Province of Moscow, most notably Novgorod the Great, and was suspected of Latinizing, in which case these western regions would not only be lost to the Moscow metropolitan, but would go over to Catholicism and be lost to Orthodoxy altogether.[3] The metropolitans of Lithuania had been opposed for several decades (going back at least to the metropolitanate of Photius(Fotii) in Moscow, and would continue after Theodosius' tenure. Theodosius resigned the metropolitan office and retired to Chudov Monastery, where he had previously been archimandrite, after only 3 years. He later transferred to the Troitse-Sergiyeva Lavra north of Moscow where he died in 1475. He is buried in the Troitse-Sergiyeva lavra.[4] Saint Tryphon, Bishop of Rostov, Commemorated on February 1

Russia, Moscow, 1462-1505, Ivan III, Great, regent for blind father, ended Mongol yoke, 3x territory
Moscow Prince, 1462-1505, Ivan III of Russia, The Great ; III Vasilyevich ( 22 January 1440, Moscow -27 October 1505, Moscow), also known as Ivan the Great,[1][2] was a Grand Prince of Moscow and Grand Prince of all Rus'. served as the co-ruler and regent for his blind father Vasily II from the mid-1450s before he officially ascended the throne in 1462. tripled the territory of his state, ended the dominance of the Mongols/Tatars over Russia, renovated the Moscow Kremlin, introduced a new legal codex and laid the foundations of the Russian state. 1480 victory over the Great Horde is cited as the restoration of Russian independence 240 years after the fall of Kiev to Mongols' invasion.[3] was the first Russian ruler to style himself "tsar", albeit not as an official title. marriage to Sofia Paleologue, he made the double-headed eagle Russia's coat of arms and adopted the idea of Moscow as Third Rome. 43-year reign was one of the longest in Russian history, second only to his grandson Ivan IV. Icon of the Mother of God of Vydropussk, Commemorated on July 28; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; St Macarius of Oredezhsk, Commemorated on August 9 ; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated August 10 ; St Leucius of Volokolamsk, Commemorated on August 17 ; St Adrian of Uglich, Commemorated August 26 ; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; St Sava of Pskov, Commemorated on August 28; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated on October 8; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14 ; St Sergius of Malopinega, Commemorated on November 16; St Nectarius of Bitel, Commemorated on December 15; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated on December 18; St Pachomius of Keno Lake, Commemorated on January 7; Hieromartyr Isidore and 72 Others at Yuriev, Estonia, Commemorated on January 8; St Paisius of Uglich, Commemorated on January 8; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; St Anthony of Krasny Kholm, Commemorated on January 17 ; Venerable Macarius the Deacon of the Kiev Caves, Commemorated on January 19; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20; Venerable Gennadius of Kostroma, Commemorated on January 23; Martyr John of Kazan, Commemorated on January 24; St Tryphon, Bishop of Rostov, Commemorated on February 1; Venerable Abraham of Pechenga, Vologda, Commemorated on February 4; Venerable Coprius of Pechenga, Vologda, Commemorated on February 4; Venerable Longinus of Koryazhemsk, Vologda, Commemorated on February 10; St Bassian of Uglich, Commemorated on February 12; Venerable Cosmas of Yakhrom, Commemorated on February 18; Venerable Sebastian of Poshekhonye, Commemorated on February 26; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Mark of the Pskov Caves, Commemorated on March 29; Venerable Theonas the Archbishop of Thessalonica, Commemorated on April 4; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; Icon of the Mother of God of Vilnius, Commemorated on April 14; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Icon of the Mother of God of Zhirovits, Commemorated on May 7 ; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Translation of the relics of the Venerable Ephraim the Abbot of Perekop, Novgorod, Commemorated on May 16; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Translation of the relics of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on May 27 ; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29; Venerable Paisius the Abbot of Uglich, Commemorated on June 6; Meeting of the Vladimir Icon of the Mother of God in memory of Saving of Moscow from the Invasion of Khan Achmed, Commemorated on June 23 ;

Russia, Moscow, 1462, Saint Jonah, Bishop of Perm, Converted Great Perm to Christ
Saint Jonah, Bishop of Perm, Commemorated on June 6; Jonah, Bishop of Great Perm, was successor to Saint Pitirim, Bishop of Perm (August 19), who was murdered by the Vogulani in 1455. In the year 1462 Saint Jonah converted the inhabitants of Great Perm to Christ. He journeyed throughout his extensive diocese to spread and consolidate the Christian Faith. The saint reposed on June 6, 1470 and was buried at Ust-Vym at the Annunciation cathedral.

Russia, Moscow, 1463, Finding relics of St Theodore (and His sons David and Constantine) uncovered at Yaroslav, incorrupt
Russia, Kiev, 1463, Finding relics of St Theodore (and His sons David and Constantine) Prince of Smolensk, uncovered at Yaroslav, incorrupt; Smolensk; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5; March 5, 1463, the relics of holy Prince Theodore and his sons, David and Constantine were uncovered at Yaroslavl. chronicler, an eyewitness to the event, wrote: “At the city of Yaroslavl in the monastery of the Holy Savior they unearthed three Great Princes: Prince Theodore Rostislavich and his sons David and Constantine, and brought them above the ground. Great Prince Theodore was a man of great stature, and they placed his sons David and Constantine beside him. They were shorter than he was. All three had lain in a single grave.” physical appearance of the holy prince so impressed the eyewitnesses and those present at the uncovering of the relics, that an account of this event was entered into the Prologue (lives of saints) in Saint Theodore’s Life, and also into the text of the Manual for Iconographers. Theodore, David and Constantine are also commemorated on September 19.

Russia, Moscow, 1463-1473, Philip I, Theodosius' handpick metro, anti Latinism & pol-lith influence at Novgrd
Moscow Patriarch, 1463-1473, Philip I, Metropolitan of Moscow; I (Russian: Филипп) (died 1473) was Metropolitan of Moscow from 1464 to 1473. about Philip's life only begins in 1455, when he was already the Archbishop of Suzdal.[1] In 1464, he was appointed Metropolitan of Moscow, hand-picked by Theodosius at the time of his resignation, just as Theodosius had been picked by his predecessor, Iona[2] the 1470s, Philip was actively engaged in a struggle against the Polish-Lithuanian influence over Novgorod, particularly the influence of the Metropolitan of Lithuania and the fear that Novgorod would defect to him and eventually go over to Catholicism.[3] he was instrumental in bringing Sophia Paleologue from Rome to Moscow in 1472, Philip was against admitting a papal legate in her entourage into Moscow, thus continuing his opposition to Catholicism or "Latinism" in his province.[4] same year, Philip started reconstructing the Cathedral of the Dormition in the Moscow Kremlin. The original cathedral, built by Metropolitan Petr in 1326, was in a dilapidated state; Philipp hired inexperienced workers and soon after his death the building collapsed. It was rebuilt by Aristotile Fioravanti under Metropolitan Gerontius.[5] Philip died on 5 April 1473 and was buried in the Cathedral of the Dorimition in the Moscow Kremlin.[6] Translation of the relics of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on May 27 ;

Russia, Moscow, 1467-1506, Russo-Kazan Wars of Ivan III, Tartar v, but Amin sued for peace and paid h
Russia, Moscow, 1467-1506, Russo-Kazan Wars of Ivan III; of Ivan III[edit] War (1467–1469)[edit] Russians used skis to facilitate transportation during their winter campaigns fragile peace was broken in 1467, when Ibrahim of Kazan came to the throne and Ivan III of Russia supported the claims of his ally or vassal Qasim Khan. Ivan's army sailed down the Volga, with their eyes fixed on Kazan, but autumn rains and rasputitsa ("quagmire season") hindered the progress of Russian forces. When frosty winter came, the Russian generals launched an invasion of the northern Vyatka Region. The campaign fell apart for lack of unity of purpose and military capability. following year, the Russians set out from Kotelnich in the Vyatka Land. They sailed down the Vyatka River and the Kama towards the Volga, pillaging merchant vessels on their way. In response, Ibrahim mounted a counter-offensive, overran Vyatka, and forced local inhabitants into slavery for the duration of the campaign.[3] 1469, a much stronger army was raised and, sailing down the Volga and the Oka, linked up in Nizhny Novgorod. The Russians marched downstream and ravaged the neighbourhood of Kazan but did not dare to lay siege to the Tatar capital because Qasim's widow had pledged to negotiate an advantageous peace with Ibrahim (her son). In the meantime, the units from Yaroslavl and Veliky Ustyug vainly attempted to win Vyatka to the Russian side. After negotiations were broken, the Tatars clashed with the Russians in two bloody but indecisive battles. autumn 1469 Ivan III launched a third invasion of the khanate. The Russian commander, Prince Daniil Kholmsky, besieged Kazan, cut off water supplies, and compelled Ibrahim to surrender. Under the terms of the peace settlement, the Tatars set free all the ethnic Christian Russians they had enslaved in the forty previous years. of Kazan (1487)[edit] Vyatka Region remained the principal bone of contention between Kazan and Moscow for decades to come. In 1478, shortly before his death, Ibrahim devastated the region. In revenge, Ivan III sent his generals to sack the neighbourhood of Kazan. At that time Ibrahim died and was succeeded by Ilham, whilst his half-brother Moxammat Amin fled to Moscow. Ivan III allowed him to settle in Kashira and pledged his support for Moxammat's claims to the Tatar throne. 1484 Russia placed Moxammat Amin on the throne, but within a year Ilham regained power. In 1487 Ivan again found it prudent to intervene in Kazan affairs and replace Ilham with Moxammat Amin. Prince Kholmsky sailed down the Volga from Nizhny Novgorod and laid siege to Kazan on 18 May. The city fell to the Russians on 9 June. Ilham was sent in chains to Moscow before being imprisoned in Vologda, while Moxammat Amin was proclaimed the new khan.[4] In reference to this victorious campaign, Ivan III proclaimed himself "Lord of Volga Bulgaria".[citation needed] of Arsk Field (1506)[edit] last war of Ivan's reign was instigated by Ilham's widow, who married Moxammat Amin and persuaded him to assert his independence from Moscow in 1505. The rebellion broke out into the open on Saint John's Day, when the Tatars massacred Russian merchants and envoys present at the annual Kazan Fair. A huge army of the Kazan and Nogai Tatars then advanced towards Nizhny Novgorod and besieged the city. The affair was decided by 300 Lithuanian archers, who had been captured by Russians in the Battle of Vedrosha and lived in Nizhny in captivity. They managed to put the Tatar vanguard into disarray: the khan's brother-in-law was killed in action and the horde retreated. death prevented hostilities from being renewed until May 1506, when Prince Fyodor Belsky led Russian forces against Kazan. After the Tatar cavalry attacked his rear, many Russians took flight or drowned in the Foul Lake (22 May). Prince Vasily Kholmsky was sent to relieve Belsky and defeated the khan on Arsk Field on June 22. Moxammat Amin withdrew to the Arsk Tower but, when the Russians started to celebrate their victory, ventured out and inflicted an excruciating defeat on them (June 25). Although it was the most brilliant Tatar victory in decades, Moxammat Amin – for some reason not clearly understood – resolved to sue for peace and paid homage to Ivan's successor, Vasily III of Russia. Mongol, Perm, 1467-1479, Tartar Khan, Ibrahim of Kazan; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1;

Russia, Moscow, 1468-1533, Alexander, Abbot of Svir, contemplative miracles, appearances, incorruptible relics, myrrh
Russia, St Petersburg, 1468-1533, Alexander, Abbot of Svir; Svirsky or Alexander of Svir (1448–1533) was an Eastern Orthodox saint, monk, and hegumen of the Russian Orthodox Church.[1] (his baptismal name) was born to a peasant family in the Novgorod Republic, east of Ladoga. At the age of 19, he left home for the Valaam Monastery and became a monk and occasional isolation. In 1506, Serapion, Archbishop of Novgorod, appointed him Hegumen of the Trinity monastery, which later became known as Alexander-Svirsky Monastery.[2] Alexander became known for his righteous life and contemplative miracles, including the appearances of the Trinity and the Virgin Mary with the Holy Child. His feast day is commemorated on April 17 and August 30,[3] according to the Eastern Orthodox liturgical calendar. of Saint Alexander were found on April 17 (27), 1641. According to the Vita of the saint, they were found incorruptible.[4] October 22, 1918, the coffin with the relics of Alexander Svirsky was opened. According to Soviet reports, instead of relics, a wax doll was supposedly found.[5][6][7] However, testimony of the monks present, as well as a later Soviet commission under the direction of Grigory Zinoviev, demonstrated that a human body instead of a wax figure was present in the coffin.[8][9][10] Russia, Moscow, 1641, Finding incorrupt relics of Venerable Alexander, Abbot of Svir ; Alexander of Svir died on August 30, 1533. His incorrupt relics were uncovered in 1641 during the reconstruction of the Transfiguration cathedral. April 17, 1641, the relics of Saint Alexander of Svir were found and examined. The discovery was accompanied by special signs; on April 15 and 16 there was extraordinary thunder and lightning, which ran along the ground above the grave of the holy founder of the monastery. Then during the Divine Liturgy on April 17 (the Saturday of the Righteous Lazarus) the workers were digging a hole for the walls of the new stone church of the Transfiguration of the Lord; and in the altar of the old church they found the Saint's coffin. The ground above it was in the shape of a cave, with nothing to support it. the monks came down to see the decayed coffin (only the lower board was well preserved). When Igoumen Abraham removed the top board, a strong fragrance was noticed. The Saint's body was intact, and was clothed in a mantya and the schema. His face was covered, and beneath the schema, part of his beard could be seen; both legs lay as if he were recently deceased, with the right foot upward, and the left foot facing to the side, both feet were in sandals. his body emanated a fragrance like myrrh, or flowers. Metropolitan Aphthonios of Novgorod was present at the uncovering of the relics. With reverence and joy, the relics were placed in a new coffin and were taken to the temple of Saint Nicholas the Wonderworker in that same Hermitage. monks, who had seen the incorrupt flesh of their heavenly patron, were amazed, and they made a detailed description of the shrine. Particularly surprising was the face, which was so life-like that the Saint seemed asleep. The face matched the icons which had been painted by his contemporaries. The authors of the description also noted the unusual position of the Saint's hands and feet and the amber-yellow color of his skin. Soon the relics were placed in a silver reliquary donated by Tsar Michael, and were moved to the newly rebuilt Transfiguration Cathedral. the same time, the commemoration of Saint Alexander was appointed on two dates: August 30, the day of his blessed repose, and April 17, the day of the uncovering of his relics. incorrupt relics of the saint were removed from the Svir Monastery by the Bolsheviks on December 20, 1918 after several unsuccessful attempts to confiscate them. There was an infamous campaign to liquidate the relics of the saints which continued from 1919 to 1922. Many relics of Russsian saints were stolen and subjected to “scientific examination” or displayed in antireligious museums. Some were completely destroyed. to prove that the relics were fakes, the Soviets conducted many tests. However, the tests only confirmed that the relics were genuine. Finally, the holy relics were sent to Petrograd’s Military Medical Academy. There they remained for nearly eighty years. second uncovering of Saint Alexander’s relics took place in December 1997. relics were found to be incorrupt, just as they were when they were confiscated. The saint’s appearance matched the description in the records from 1641. Once it was determined that these were in fact the relics of Saint Alexander, Metropolitan Vladimir of Saint Petersburg permitted them to be taken to the church of Saint Sophia and her three daughters Faith, Hope, and Love (September 17) for four months before their return to the Svir Monastery. As people venerated Saint Alexander’s relics they noticed a fragrant myrrh flowing from them. holy relics were taken to the Saint Alexander of Svir Monastery in November 1998, and miraculous healings continue to take place before them. August 30 for the Life of Saint Alexander. Svir River; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Alexander of Svir was born on July 15, 1448, on the Feast Day of the Prophet Amos, and was named for him in Baptism. Saint Alexander was a beacon of monasticism in the deep forests of the Russian North, living in asceticism, and so he received remarkable gifts by the All-Holy Spirit. parents, Stephen and Vassa (Vasilisa) were peasants living in the village of Mandera near Lake Ladoga, on the shores of the Oyata River, a tributary of the Svira River. They had adult sons and daughters who had left the home of their parents. Stephen and Vassa longed to have another son, and prayed that God would grant their wish. The couple heard a voice from on high: “Rejoice, good man and wife, you shall bear a son, in whose birth God will give comfort to His Church.” grew up to be an extraordinary child. He was always obedient and gentle, he avoided games, jokes and foul talk; he wore poor clothing and so weakened himself with fasting that it caused his mother much anxiety. When he came of age, he met some monks from Valaam who had come to the Oyata to purchase various necessities, and on other monastery business. this time Valaam was already known as a monastery of great piety and strict ascetic life. After speaking with the monks, the young man was fascinated by their account of Skete life (with two or three monks living together) and the solitary life of the anchorite. Knowing that his parents had arranged a marriage for him, the young man fled secretly to Valaam when he was nineteen. An Angel of the Lord appeared to him the guise of a traveler, and showed him the way to the island. Amos lived at the monastery as a novice for seven years, leading an austere life. He spent his days at work, and his nights in vigil and prayer. Sometimes, he prayed in the forest bare-chested, covered with mosquitoes and gnats, until it was time for Matins. the year 1474, Amos was tonsured with the new name Alexander. After several years, his parents eventually learned where their son had gone from some Karelians visiting Mandera. Following the example of their son, the parents also went to monasteries and were tonsured with the names Sergius and Barbara. After their deaths, Saint Alexander, with the blessing of the Igumen of the monastery, settled on an island, where he built a cell in the crevice of a cliff and continued his spiritual endeavors. fame of his asceticism spread far and wide. Then in 1485, Saint Alexander departed from Valaam and, after receiving instructions from on high, chose a place in the forest by the shores of a beautiful lake, which was later called Holy Lake. Here he built a shack, living in solitude for seven years, eating only what he gathered in the forest.1 this time, Alexander experienced terrible suffering from hunger, frost, sickness and demonic temptations, but the Lord sustained the righteous one's spiritual and bodily strength. Once, he was afflicted with a terrible pain in his stomach. Not only was he unable to get up off the ground, but he couldn't even lift his head. He just lay there and chanted Psalms. Then an Angel appeared to him. Placing his hand on the sore spot, he made the Sign of the Cross over the Saint and healed him. 1493 while hunting for deer, a nearby landowner named Andrew Zavalishin happened to discover the Saint's cell. Andrew told him of a fiery pillar he had seen over this place, and begged him to tell him about his life. The Saint was deeply saddened by this, because he had not able to hide himself from men. After making the other promise not to tell anyone about him until after his death, Saint Alexander spoke to him about his life in the wilderness, where he had lived for seven years without seeing anyone, how he had subsisted on plants alone, and how he had been healed of a pain in his stomach by an Angel. After that, Andrew began to visit Saint Alexander often. Finally, following the Saint's advice, he went to Valaam, where he was tonsured with the name Adrian. Saint Adrian founded the Ondrusov monastery, and led a holy life (Saint Andrew is commemorated on August 26 and May 17). Zavalishin was unable to remain silent about the holy ascetic, despite the promise he had given. News of the righteous one began to spread widely, and soon monks gathered around him. Therefore, Saint Alexander withdrew from the brethren and built a cell 130 sazhen from the monastery. There he encountered a multitude of temptations. The demons assumed the forms of wild animals. Hissing like snakes, they ordered him to leave. Saint Alexander's prayers scorched and scattered the demons like a fiery flame. 1508, twenty-three years after he came to this secluded spot, the Life-Creating Trinity appeared to Saint Alexander. One night he was praying in his cell. Suddenly, there was a dazzling light, and he saw three Angels in resplendent white garments approaching him. They shone with a pure brightness greater than the sun. Each held a staff in His hand. Saint Alexander fell down in terror, and after recovering his senses, he prostrated himself upon the ground. Raising him by the hand, the Angels said: “Have faith, blessed one, and do not be afraid.” Saint was told to build a church and a monastery. He fell to his knees, protesting his own unworthiness, but the Lord raised him up and ordered him to carry out the instructions he had been given. Saint Alexander asked to whom the church ought to be dedicated. The Lord said: "Beloved, as you see us speaking with you in Three Persons, so build the church in the Name of the Father, and of the Son, and of the Holy Spirit, the consubstantial Trinity. Peace I leave you; my peace I give you.” Saint Alexander beheld the Lord with outstretched wings, moving along the ground until He became invisible. appearance is acknowledged as unique in history of the Russian Orthodox Church After this vision, the Saint began thinking of where to build the church. Once, as he was praying to God, he heard a voice. Gazing up to the heavens, he saw an Angel of the Lord clothed in a mantiya and klobuk, such as Saint Pachomios (May 15) had seen. Angel, standing in the air with outstretched wings and upraised hands, proclaimed: “One is Holy, One is the Lord, Jesus Christ, to the Glory of God the Father. Amen.” Then he turned to Saint Alexander saying, “Build a church here in honor of the Lord Who has appeared to you in Three Persons, the Father, Son, and Holy Spirit, the Undivided Trinity.” making the Sign of the Cross over the place three times, the Angel became invisible. that same year he built a wooden church in honor of the Life-Creating Trinity (a stone church was built here in 1526). At the same time as the church was built, the brethren urged Saint Alexander to be ordained to the holy priesthood. For a long time he refused, considering himself unworthy. Then the brethren implored Saint Serapion, the Archbishop of Novgorod (March 16), to convince him to accept this office. So that very year Saint Alexander went to Novgorod and was ordained by the holy Archbishop. Soon afterward, the brethren also asked the Saint to be their Superior. Igumen, Saint Alexander became even more humble than before. He wore tattered clothes, and he slept on the bare ground. He himself prepared food, kneaded dough and baked bread. On one occasion, there was not enough firewood, so the steward asked the Saint to send any unoccupied monks to gather firewood. Saint Alexander replied, "I am not busy." Then he began to chop firewood. Another time, he carried water. all were asleep, the saint was often busy grinding wheat with hand-stones to make more bread. Every night, he went around to all the cells, and if he heard vain conversations, he tapped softly on the door and left. In the morning, if the brother readily acknowledged his guilt and repented, he was forgiven. On the other hand, if the brother tried to justify himself, he was admonished and given a penance. the end of his life, Saint Alexander decided to build a stone church in honor of the Protection of the Most Holy Theotokos. One evening, after chanting an Akathist to the Mother of God, he settled down to rest in his cell. Suddenly, he said to his cell attendant Athanasios, “Child, be sober and alert, because at this very hour we shall have a wondrous and astounding visitation." a voice like thunder said, “Behold, the Lord and His Mother are coming.” Alexander hastened to the entrance to the cell, which it was illumined by a great light shining throughout the monastery, brighter than the rays of the sun. The Saint beheld the Most Pure Mother of God upon the foundation of the Protection church, and sitting where the altar would be, like a Queen upon a throne. She held the Infant Christ in her arms, and a multitude of Angels stood before her, with shining with indescribable radiance. fell down to the ground, unable to endure the great light. The Most Holy Theotokos said, “Arise, chosen one of my Son and God. I have come here to visit you, my dear one, and to see the foundation of my church. Since you have prayed for your disciples and for your monastery, henceforth they shall have all that they need; not only during your lifetime, but also after your death. I shall be with your monastery always, providing an abundance of what is required. Behold, and note carefully how many are the monks who have come into your flock. You must guide them on the path of salvation in the name of the Holy Trinity.” Saint arose and saw a multitude of monks carrying stones and bricks for the foundation. Again the Mother of God said: “My dear one, if someone brings even one brick for the building of my church, in the name of Jesus Christ, my Son and God, he shall not lose his reward.” saying this, she became invisible. year before his death, Saint Alexander foresaw the time of his departure from this life. He summoned the brethren and gave them his final instructions, commending them to the Mother of God. The brethren wept at the thought of being separated from their beloved Father. When they asked where he wished to be buried he said, "Bind my sinful body by the legs and drop it into a the marsh then, after covering it with moss, trample on it with your feet." brethren replied, "No, Father, we cannot do this.” the holy ascetic said that if they would not do as he asked, then they should bury him near the church of the Transfiguration. Saint Alexander departed to the heavenly Kingdom on August 30, 1533 at the age of 85. miracles of healing took place at his grave for those who came there with faith. 1545, his disciple and successor, Igumen Herodion, compiled his Life. In 1547 local veneration of the Saint began and a Service was composed for him. On April 17,1641, during the rebuilding of the Transfiguration church, the incorrupt relics of Saint Alexander of Svir were uncovered, and his universal veneration was established on two dates: the day of his repose, August 30, and on April 17, the day of his glorification (and the uncovering of his relics). Alexander of Svir instructed a multitude of disciples, just as the Mother of God had promised him. These Include Ignatius of Ostrov, Leonid of Ostrov, Cornelius of Ostrov, Dionysios of Ostrov, Athanasios of Ostrov, Theodore of Ostrov, and Therapon of Ostrov. addition to these saints, there are disciples and conversers with Saint Alexander of Svir, who have separate days of commemoration: Saint Athanasios of Syandem (January 18), Saint Gennadios of Vasheozersk (February 9), Saint Makarios of Orodezh (August 9), Saint Adrian of Ondrosov (May 17), Saint Nikephoros of Vasheozersk (February 9), Saint Gennadios of Kostroma and Liubimograd (January 23). these saints (except Saint Gennadios of Kostroma) are depicted on the Icon of the monastic Fathers who shone forth in the land of Karelia (the icon is in the church at the Seminary in Kuopio, Finland). The Synaxis of the Saints who have shone forth in Karelia is celebrated by the Finnish Orthodox Church on the Saturday which falls between October 31 and November 6. incorrupt relics of Saint Alexander were removed from the Svir Monastery by the Bolsheviks on December 20, 1918 after several unsuccessful attempts to confiscate them. There was an infamous campaign to destroy the relics of the Saints which continued from 1919 to 1922. Many relics of Russsian Saints were stolen and subjected to "scientific examination” or displayed in anti-religious museums. Some of them were completely destroyed.2 second uncovering of Saint Alexander’s relics took place in December of 1997. relics were found to be incorrupt, just as they were when they were confiscated. The saint’s appearance matched the description in the records from 1641. Once it was determined that these were truly the relics of Saint Alexander, Metropolitan Vladimir of Saint Petersburg permitted them to be taken to the church of Saint Sophia and her three daughters Faith, Hope, and Love (September 17) for four months before they were returned to the Monastery. As people venerated Saint Alexander’s relics, they noticed a fragrant myrrh flowing from them. holy relics were taken to the Saint Alexander of Svir Monastery in November 1998, and miraculous cures continue to take place before them. Later at this place, Holy Lake, 36 versts from the future city of Olonets and 6 versts from the River Svira, Saint Alexander founded the monastery of the Life-Creating Trinity, and 130 sazhen (i.e. 910 feet) from it, at Lake Roschina, he built a cell on the future site of the Saint Alexander of Svir Monastery. The Soviets conducted many tests, hoping to prove that the relics were fakes. However, the tests only confirmed that the relics were genuine. Finally, the holy relics were sent to Petrograd’s Military Medical Academy, where they remained for almost eighty years. Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Russia, Moscow, 1470, Verkneostrov Monastery founded by Dostheus, at Pskov Kremlin
Verkneostrov, Pskov, aka Pskov Krom or Kremlin; Venerable Dositheus, Abbot of Verkneostrov, Pskov, Commemorated on October 8; Dositheus, Abbot of Verkhneostrov and Pskov was a disciple of Saint Euphrosynus of Spasoeleazarov and Pskov (May 15). In 1470, he founded the Peter and Paul Verkhneostrov monastery at Lake Pskova, where he was igumen.

Russia, Moscow, 1470-1515, Pachomius of Keno Lake, Onega River, White Sea, g ascetic & clairvoyant, trained St Anthony of Siya
Russia, Vologda, 1470-1515, Pachomius of Keno Lake, Onega River, White Sea, Vologda, great ascetic and a clairvoyant, trained St Anthony of Siya; Keno Lake (Lake Kenozero, Kena River); Saint Pachomius of Keno Lake, Commemorated on January 7; Pachomius is commemorated on the Saturday after Theophany. founded a monastery dedicated to the Transfiguration of the Lord near Lake Keno, and tonsured Saint Anthony of Siya (December 7) as a monk in 1508. did not entrust Saint Anthony to one of the other monks, but he himself took him under his wing and trained him in asceticism and in the spiritual life. Anthony possessed every virtue and resisted every temptation, purified his mind and soul from the passions, and freed himself from worldly attachments. the time came for Saint Anthony to leave the monastery and live in solitude, Saint Pachomius blessed him to follow this path saying, “May the Lord bless you, my child. May the Lord’s will be done.” Pachomius was a great ascetic and a clairvoyant Elder, a good and faithful servant who entered into the joy of his Lord in 1515.

Russia, Moscow, 1471-1480, Fall of the Novgorod Republic to Moscow
Novgorod, Fall of the Novgorod Republic to Moscow (1471 - 1480); Battle of Shelon River 1471 ; Martha Boretskaya; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ;

Russia, Moscow, 1473-1489, Metropolitan, Gerontius, resist the Horde to the end, heresy moderate position
Moscow Patriarch, 1473-1489, Gerontius, Metropolitan of Moscow; (died 1489) was Metropolitan of Moscow from 1473 until 1489 and a writer. Gerontius was the Bishop of Kolomna. In 1473, he was appointed Metropolitan of Moscow. the late 1470s, he was in conflict with Ivan III over, among other things, the consecration procedures of the new churches. the Great standing on the Ugra river in 1480, Gerontius spoke for resisting the Golden Horde to the very end. adhered to a moderate position in dealing with heresies, which had already plagued Moscow and Novgorod. 1482, Gerontius left his post, though he would later return at the request of the Grand Prince. Gerontius died in 1489, was buried in Dormition Cathedral, Moscow. St Gennadius the Archbishop of Novgorod, Commemorated on December 4; Icon of the Mother of God of Volokolamsk, Commemorated on March 3 ; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29;

Russia, Moscow, 1480, Meeting of the Vladimir Icon, saving Moscow, ending Mongol Horde Yoke
Russia, Moscow, 1480, Meeting of the Vladimir Icon, saving Moscow, ending Mongol Horde Yoke; Meeting of the Vladimir Icon of the Mother of God in memory of the Saving of Moscow from the Invasion of Khan Achmed, Commemorated on June 23; the church celebrates the miracle of the Vladimir Icon of the Mother of God, which led to the saving of Moscow from the invasion of Khan Achmed in 1480. Vladimir Icon of the Most Holy Theotokos is also commemorated on May 21 and August 26. Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21; Celebration of the Vladimir Icon of the Mother of God was established to commemorate the deliverance of Moscow from an invasion of Tatars led by Khan Makhmet-Girei in 1521. The Tatar hordes approached Moscow, burning and destroying Russian cities and villages, and exterminating their inhabitants. Prince Basil raised an army against the Tatars, while Metropolitan Barlaam and the people of Moscow prayed fervently for deliverance. At this time a certain pious blind nun had a vision. She saw Moscow’s bishop-saints exiting from the Savior gates of the Kremlin, forsaking the city and taking with them the Vladimir Icon of the Mother of God, the holiest object in the city of Moscow. This was God’s chastisement for the sins of its inhabitants. the Savior gates the holy hierarchs were met by Saints Sergius of Radonezh (Sept. 25) and Barlaam of Khutyn (Nov. 6), tearfully imploring them not to leave Moscow. All of them offered intense prayer to the Lord for the forgivness of their transgressions and the deliverance of Moscow from its enemies. After this prayer the bishop-saints returned to the Kremlin, and they carried back the holy Vladimir Icon. Basil the Blessed (August 2) saw a similar vision. It was revealed to him that Moscow would be saved, through the intercession of the Theotokos and the prayers of the saints. The Tatar Khan also had a vision of the Mother of God with a fearsome host, contending against his forces. The Tatars fled in fear, and the capital of the Russian realm was saved. Vladimir Icon of the Mother of God is also commemorated on June 23 and August 26. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26 Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Savior ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.â€ the year 1131, the icon was sent from Constantinople to Rus to holy Prince Mstislav (April 15) and was installed in the Devichi monastery in Vyshgorod, the ancient appanage city of the holy Equal of the Apostles Princess Olga. son of George Dolgoruky, Saint Andrew Bogoliubsky, brought the icon to the city of Vladimir in 1155 and installed it in the renowned Dormition cathedral which he built. At this time the icon received its name of “the Vladimir Icon.â€ The icon was first brought to Moscow in the year 1395. Thus, the blessing of the Mother of God established the spiritual bonds of Byzantium and Rus via Kiev, Vladimir and Moscow. festal celebration of the Vladimir Icon of the Most Holy Theotokos occurs several times during the year (21 May, 23 June and 26 August). The most solemn celebration occurs on August 26, the Feast established in honor of the Meeting of the Vladimir Icon upon its Transfer from Vladimir to Moscow. the year 1395, the fearsome conqueror Khan Tamerlane (Temir-Aksak) reached the Ryazan frontier, took the city of Elets and advancing towards Moscow he came near the banks of the River Don. Great Prince Basil Dimitrievich went with an army to Kolomna and halted at the banks of the River Oka. He prayed to the holy Hierarchs of Moscow and Saint Sergius for the deliverance of the Fatherland, and he wrote to the Metropolitan of Moscow Saint Cyprian (September 16), that the pending Dormition Fast should be devoted to zealous prayers for mercy and repentance. were sent to Vladimir, where the famed wonderworking Vladimir Icon was. After Divine Liturgy and a Molieben on the feast of the Dormition, they clergy took the icon and brought it to Moscow. Along the way, on both sides of the road, countless people prayed kneeling: “O Mother of God, save the land of Russia!â€ At that same hour, when the people of Moscow were meeting the Vladimir Icon on Kuchkov Field, Tamerlane was sleeping in his tent. Suddenly, he saw in a dream a great mountain, at the summit of which were the holy hierarchs with golden staffs coming towards him. Above them, in a brilliant radiance, was a Majestic Woman. She commanded him to leave the domains of Russia. in fright, Tamerlane asked the meaning of the vision. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to retreat. In memory of this miraculous deliverance of the Russian Land from Tamerlane, they built the monastery of the Meeting on Kuchkov Field, where the Meeting of the Vladimir Icon took place. On August 26, the all-Russian celebration in honor of the Meeting of the Vladimir Icon of the Most Holy Mother of God was established. important events in Russian Church history have occurred before the Vladimir Icon of the Mother of God: the election and elevation of Saint Jonah, advocate of an Autocephalous Russian Church (1448), and of Saint Job, first Patriarch of Moscow and All Russia (1589), and of His Holiness Patriarch Saint Tikhon (1917). The enthronement of His Holiness Pimen, Patriarch of Moscow and All Russia, occurred on a day of celebration in honor of the Vladimir Icon of the Mother of God on May 21 (O.S.), 1971. historical days of 21 May, 23 June and 26 August, connected with this holy icon, have become memorable days for the Russian Orthodox Church.

Russia, Moscow, 1484-1505, Saint, Gennady of Novgorod, St Gennadius, Gennadius Bible
Moscow Saint, 1484-1505, Gennady of Novgorod, St Gennadius ; St Gennadius the Archbishop of Novgorod, Commemorated on December 4;

Russia, Moscow, 1484-1505, Judaizers, heretic Jews using Hebrew OT created after Jesus
Russia, Moscow, 1484-1505, Judiazers, heretic Christians using Hebrew OT created after Jesus; Judaizers are Christians who teach it is necessary to adopt Jewish customs and practices, especially those found in the Law of Moses, to be saved. The term is derived from the Koine Greek word, used once in the Greek New Testament (Galatians 2:14),[1] when Paul publicly challenges Peter for compelling gentile converts to Early Christianity to "judaize".[2][3] This episode is known as the incident at Antioch. This term includes groups who claim the necessity of continued obedience to the Law of Moses found in the Pentateuch (the first five books of the Bible) for gentiles.[4] Members of such groups dispute the label because "Judaizers" is sometimes used as a pejorative. Most Christians believe that much of the Old Covenant has been superseded, while according to some modern Protestants it has been completely abrogated and replaced by the Law of Christ. The Christian debate over Judaizing began in the lifetime of the apostles, notably at the Council of Jerusalem and the incident at Antioch. It has been carried on parallel to continuing debates about Paul the Apostle and Judaism, Protestant views of the Ten Commandments, and Christian ethics. Moscow Saint, 1484-1505, Gennady of Novgorod, St Gennadius ; St Gennadius the Archbishop of Novgorod, Commemorated on December 4;

Russia, Moscow, 1488-1557, Basil of Moscow, Fool for Christ, barefoot cobbler
Moscow Saint, 1488-1552, Basil the Blessed, Fool for Christ; Elokhov church, Yelokhovo Cathedral, Moscow, Basil. Fool for Christ; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler. Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.” the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true. he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of Saint Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.” to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church. mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing. saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away. the salvation of his neighbor, Saint Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.” by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. Basil died on August 2, 1557. Saint Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy. His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified Saint Basil the Blessed at a Council on August 2, 1588. an early icon, Saint Basil is portrayed as old, with white hair curling at the ears, and a short, curly white beard. He is completely naked, and holds a handkerchief in his hand. The veneration of Saint Basil the Blessed was always so strong that the Trinity temple and the attached Protection church were renamed for him [the famous Saint Basil’s Cathedral in Moscow]. saint’s chains are preserved at the Moscow Spiritual Academy. Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29;

Russia, Moscow, 1490's, Gennady's Bible
Russia, Moscow, 1490's, Gennady's Bible; St. Gennadius the Archbishop of Novgorod, Commemorated on December 4;

Russia, Moscow, 1490-1494, Metropolitan, Zosimus, Third Rome, Rus apt, Judaizers, not hanged and burned, removed, writer
Russia, Moscow, 1490-1494, Patriarch, Zosimus, Metropolitan of Moscow; the Bearded (died 1494) was Metropolitan of Moscow and all Russia from 1490. He was the author of the Third Rome conception. the first time in Russian history, Zosimus was appointed metropolitan by the decision of the council of the Russian bishops by order of the Grand Prince Ivan III. He had been archimandrite of the Simonovskii Monastery in Moscow when he was picked to replace Metropolitan Gerontii some six months after Gerontii's death.[1] Gennady of Novgorod had uncovered the Heresy of the Judaizers in 1487 and Zosimus's entire metropolitanate was overshadowed by this crisis. Gennady wrote a letter in 1490 to Zosimus and other bishops in the Russian church demanding a council be convened and the heresy be dealt with. The council convened less than a month after Zosimus' elevation to the metropolitan throne and condemned the heresy.[2] Gennady demanded that the heretics be severely punished - hanged and burned - and not merely incarcerated, but Zosimus and Grand Prince Ivan III opposed these harsher methods. Zosimus was eventually accused of being a secret heretic and, on May 17, 1494, he was removed from the metropolitan throne on charges of heresy and sodomy.[3] He died before any trial was held. is known for having compiled a list of banned books and written an epistle against heretics. Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18;

Russia, Moscow, 1490 & 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831-48 Cholera, MOG appeared
Mongol, Scythia, 1490 & 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831 Cholera raging, MOG appeared, to Korotoyak, C ceased, again in 1847-48 ; Divnogorsk, Wondering Heights, Chalk Clifts, Mouth of the Tikha Sosna; Divnogorsk Icon of the Mother of God "œthe Rescuer of the Drowning", Commemorated on February 5; Divnogorsk-Sicilian Icon of the Mother of God received the first part of its title from where it was enshrined when it was glorified: the Dormition monastery of Divnogorsk, in the former Ostrogozhsk district in Voronezh governance. title of “Sicilian” comes from its place of origin, since by tradition this icon at Diva (i.e. “Wondrous Heights”) was brought from Sicily by the pious monastic Elders Xenophon and Joasaph. suggest that these saints were Orthodox Greeks by birth, and that they had arrived there not earlier than the end of the fifteenth century. and Joasaph founded a monastery at a scenic spot above the River Don, near the confluence of the River Tikha Sosna [Quiet Pine River]. The place was called Wondrous Heights by those struck by the form of the chalk columns throughout the hills. is said that Xenophon and Joasaph lived in a cave (where later the church of Saint John the Forerunner was built), and that they carved out the first church in a chalk column, into which also they put the Sicilian Icon of the Mother of God which they had brought with them. Here is where they found their eternal repose. the Divnogorsk-Sicilian Icon of the Mother of God, the Theotokos is depicted sitting in the clouds. In Her right hand is a white lily blossom, and with Her left arm She supports the Divine Infant, Who sits upright upon Her knees. The Savior holds a lily blossom in His left hand, and blesses with His right hand. Around the face of the Mother of God are eight angels. The two beneath are shown on bended knee and with hands upraised in prayer. Over the head of the Theotokos is the Holy Spirit in the form of a dove. special glorification of the icon began in the year 1831, when cholera was raging. At Korotoyak, 7-8 versts from the monastery, the Most Holy Virgin appeared (as She is depicted in the Divnogorsk Icon) to a certain elderly woman, Ekaterina Kolomenska, in a dream. She commanded that Her icon be brought and a Molieben be served before it. The wonderworking icon was brought to Korotoyak, and after a Molieben before the holy icon, the cholera ceased. the intercession of the Mother of God, the city of Ostrogozhsk also was saved from cholera. The people of Korotoyak and Ostrogozhsk were also saved from cholera in 1847 and 1848 through the miraculous intercession of the Mother of God, which occurred after a church procession around these towns with the holy icon. to Tradition, the feastday of the wonderworking icon on February 5 was established already at its original habitation by Xenophon and Joasaph.

Russia, Moscow, 1493-1549, Adrian of Ondrusov, aka nobleman Andrew Z of Svir, robber Ondrusov story, Ivan IV, incorrupt
Russia, Moscow, 1493-1549, Saint, Adrian of Ondrusov, aka Andrew Zavalushin; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26; Adrian of Ondrusov (in the world the nobleman Andrew Zavalushin), was the owner of a rich estate (Andreevschina), 9 versts from the monastery of Saint Alexander of Svir (August 30). He accidentally encountered Saint Alexander of Svir during a stag hunt in 1493, and after this he went often to him for guidance, and supplied bread for the ascetics. his estate, he took monastic tonsure at the Valaamo monastery with the name Adrian. Several years later, with the blessing of Saint Alexander of Svir, Saint Adrian settled in a solitary place on the peninsula of Lake Ladoga. There he built a church in honor of Saint Nicholas the Wonderworker. Opposite the settlement of monks in the deep forest was an island, Sala (the Thicket), where there was a gang of robbers under the leadership of Ondrusa as their ataman. Encountering the monks, the ataman demanded that they get off his land. Saint Adrian, knowing that he did not have money to buy the place, promised the ataman to intercede for him before God. The robber laughed at the monk, but he entreated him so long and so humbly, that the ataman softened and said, “Live.” ataman was soon taken captive by another gang, hidden not far from the stoney Cape of Storozhev. The hapless fellow knew that after suffering, torture and death awaited him, and he bitterly repented of his former life. Suddenly, he saw Saint Adrian before him. He said, “You are freed through the mercy of the Lord, for Whose sake you were asked to show mercy to the wilderness brethren,” and he vanished. ataman saw himself without fetters at the shore, and with no one around. Astonished, he rushed to the monastery of Saint Adrian and found all the ascetics chanting Psalms. It seemed that Saint Adrian had not left the monastery. The robber fell at the knees of the saint and begged to be accepted as one of the brethren. He finished his life in repentance at the monastery. The robber of another gang also repented. Through the prayers of Saint Adrian, he was tonsured with the name Cyprian. Afterwards, at the place of a tributary, he built a monastery and was glorified by miracles. monastery of Saint Adrian received an endowment from Tsar Ivan the Terrible (1533-1584). In August 1549, Saint Adrian was godfather for Anna, daughter of Tsar Ivan the Terrible. When the saint was returning from Moscow to the monastery, robbers killed him near the village of Obzha, hoping to find money. The brethren waited for a long time for their Superior, and two years later, he appeared one night in a vision to a few Elders and told them of his death. On another day, May 17, the brethren found his incorrupt body in a swamp and committed it to burial in the wall of his church in honor of Saint Nicholas. memory of Saint Adrian, having received the martyr’s crown, has come to be celebrated twice: on the day of the finding and transfer of his relics (May 17), and on the day of his repose, which he shares with his namesake, the holy Martyr Adrian.

Russia, Moscow, 1495, Vilnius Icon, Lithuania, by Luke, 1495 Elena marries L Alexander, Icon to L
Lithuania, 1495, Vilnius Icon, Lithuania, transfer from Moscow to V, by Luke, 1472 to Moscow w Sophia m Ivan III, 1495 Elena marries L Alexander, Icon to L, I the Terrible tries to bring it back 1533; Vilnius (Vilno, Vilna), Lithuania; Icon of the Mother of God of Vilnius, Commemorated on February 15; celebration commemorates the transfer of the Icon from Moscow to Vil'na (Vilnius), Lithuania. to local tradition, this Icon (of the Hodegetria type) was painted by the Holy Evangelist Luke, and was brought from Palestine to Constantinople. For many years it belonged to the family of the Byzantine emperors. Later, they sent the Icon to the rulers of Galicia and Chervona Rus'. the fall of the Galician principality, the Icon became the property of the Great Princes of Moscow. It did not stay In Moscow very long, however. In 1495, Grand Duke Ivan III (1462-1505), blessed his daughter Elena with the Icon before giving her in marriage to the Lithuanian Grand Duke Alexander. Thus, the Icon came with her to the Lithuanian capital of Vil'na, where it remains today. to another legend, which is more credible, this Icon was brought to Moscow by Princess Sophia Palaiologina in 1472 when she married Ivan III. Both legends converge in all other details. Princess Elena died, the holy Icon of the Mother of God was placed above her tomb in the Cathedral of the Most Holy Theotokos. the relationship between the courts of Moscow and Lithuania came to an end, Ivan the Terrible (1530-1584) tried to bring the wonderworking Icon back to Moscow, offering Grand Duke Sigismund II of Lithuania (1520-1572) fifty noble Lithuanian prisoners in exchange, but Sigismund strongly opposed this, because all the clergy, both the Orthodox and the Uniates, did not want to lose this treasure. Icon remained In the Cathedral of the Mother of God until the XVIII century, Later, it was moved to the church of Saint John the Forerunner. Afterward, the Icon was transferred to Vil'na's Holy Trinity Monastery, which was then in possession of the Uniates, and the Cathedral of the Mother if God was also given to them. in 1839 were Holy Trinity Monastery and the Hodegetria Icon returned to the Orthodox. Since that time, the Icon of the Mother of God has been there with other local icons, and was honored by all the Orthodox. It has replaced her lost Ostro Bram (the Dawn Gates) Icon (which is commemorated on December 26 and April 14). Hodegetria Icon is painted on four boards which have been joined together. Some are made of cypress wood, and the others of birch. It was restored in 1864. a monastery on the outskirts of Vil'na, there is another Vil'na Icon, which appeared in 1341. It is not unlike the Hodegetria Icon. It is a full length depiction of the Mother of God, who stands on a crescent moon, and Holy Angels hold a crown over her pure head. In some variations of this Icon she stands on clouds, surrounded by Angels, and is wearing a crown. Vil'na Icon is also commemorated on April 14.

Russia, Moscow, 1496-1556, Anthony of Siya, iconographer, wealth distributed to poor, found Pachomius, famous Siya Chapel 1520
Russia, Vologda, 1496-1556, Anthony of Siya, Novgorod, iconographer, wealthy, distributed wealth to poor, found Pachomius, love for solitude, Mikhallov island, Chapel 1520, unknown benefactor, Siya monastery famous, withdrew to Lake Palun 3 yrs, called back to Siya til death at 70 in 1556; Venerable Anthony, Abbot of Siya, Novgorod, Commemorated on December 7 Anthony of Siya, in the world Andrew, was born into a family of rich farmers in the village of Kekhta near the North Dvina river. childhood he received a fine education, read much and learned iconography. the death of his parents, Andrew went to Novgorod, and for five years worked for a boyar [nobleman] there. He later married, but his wife died after a year. Andrew decided to devote himself to monasticism. He distributed his goods to the poor and as a wanderer came to the Pachomiev wilderness monastery at the River Kena. Pachomius tonsured him with the name Anthony. Soon he was ordained a hieromonk, and Anthony, with the blessing of the igumen, celebrated the divine services by himself. went out with the other monks of the monastery to work for the monastery’s needs. of love for solitude Saint Anthony eventually left the Pachomiev wilderness, after choosing two companions from the monastic brethren, and he settled upon Mikhailov Island, on the one side washed by the River Sii, and on the other, by encircling lakes. this harsh frontier within the dense thickets Anthony built a chapel in 1520. to clear the forest required difficult work, and Anthony’s companions began to grumble against him. quite unexpectedly an unknown man furnished them with the means of subsistence, offering money for good measure. Siya monastery became famous, and inhabitants of surrounding villages often visited it. again Saint Anthony, taking one disciple, withdrew to a still more remote place on Lake Palun. There, in a solitary cell, he dwelt for three years. the igumen Theoctistus refused to guide the Siya monastery any longer, the brethren tried to persuade Saint Anthony to return to them. He finally acceded to the request of the monks, again became igumen and piously guided the monastery until his death in the year 1556, when he was seventy-nine years old. Russia, Vologda, 1470-1515, Pachomius of Keno Lake, Onega River, White Sea, Vologda, great ascetic and a clairvoyant, trained St Anthony of Siya; Keno Lake (Lake Kenozero, Kena River); Saint Pachomius of Keno Lake, Commemorated on January 7; Pachomius is commemorated on the Saturday after Theophany. founded a monastery dedicated to the Transfiguration of the Lord near Lake Keno, and tonsured Saint Anthony of Siya (December 7) as a monk in 1508. did not entrust Saint Anthony to one of the other monks, but he himself took him under his wing and trained him in asceticism and in the spiritual life. Anthony possessed every virtue and resisted every temptation, purified his mind and soul from the passions, and freed himself from worldly attachments. the time came for Saint Anthony to leave the monastery and live in solitude, Saint Pachomius blessed him to follow this path saying, “May the Lord bless you, my child. May the Lord’s will be done.” Pachomius was a great ascetic and a clairvoyant Elder, a good and faithful servant who entered into the joy of his Lord in 1515.

Russia, Moscow, 1500-1599, 16th Century Folder, Return of Smolensk, War with Protestants

Russia, Moscow, 1501-1550, Adrian Poshekhonye, icongrphr, strict rule, benefactors, mysterious lowly one, defending angels
Poshekhonye; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated on December 18 ; Venerable Sebastian of Poshekhonye, Commemorated February 26 ; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Adrian of Poshekhonye was born at Rostov the Great at the end of the sixteenth century, of pious parents named Gregory and Irene. Saint Adrian received monastic tonsure at the monastery of Saint Cornelius of Komel (May 19). the brethren gathered around Saint Cornelius were some capable builders and iconographers, so the monastery churches were constructed and adorned by the saints themselves. In the final years of Saint Cornelius’s life, Kazan Tatars invaded the territory around the monastery, and he led all the brethren to the River Ukhtoma. But the Tatars did not touch the monastery, being frightened off by the sight of the many soldiers defending it, and they soon withdrew from the Vologda district. Saint Cornelius returned to the monastery with the brethren and reposed there on May 19, 1537. years after the death of Saint Cornelius, Saint Adrian, then a hierodeacon, greatly desired to go into a wilderness place and found a monastery in honor of the Most Holy Theotokos. The Lord helped him fulfill his intention. A certain unknown Elder of striking appearance came to the Corniliev monastery. Saint Adrian asked him his name, and the Elder referred to himself as “the lowly one.” Saint Adrian invited him to his own cell and asked him to say something beneficial for the soul, the Elder said that he would show Saint Adrian the spot where he should build the church and monastery of the Most Holy Theotokos. Adrian immediately went to the Superior, Igumen Laurence, and sought his blessing to live in the wilderness. Recalling Saint Cornelius’s order that any monks who wished to withdraw into the wilderness should be released from the monastery, Igumen Laurence did not hinder Saint Adrian but gave him his blessing. He also sent with him his assistant, Elder Leonid. After they prayed at the grave of Saint Cornelius, Saint Adrian and Elder Leonid went on their way, led by the mysterious black-robed monk. Saint Adrian carried with him an icon of the Dormition of the Mother of God, which he also painted. September 13, 1540, the eve of the Feast of the Exaltation of the Cross of the Lord, Saint Adrian and Elder Leonid arrived in the wild Poshekhonye forest, near the settlements of Belta, Patrabolsha, Shelshedolsk and Ukhorsk. halted at the banks of the River Votkha. There the Elder leading them suddenly became invisible. The astonished travelers began to chant the Canon and service of the Feast, with tears of thanks to God. Indeed this was a portent of the future fame of the monastery, a place where God would be glorified. three years Saint Adrian and the Elder Leonid survived in the wilderness solitude, suffering want, overcoming temptations from the devil and the whisperings of wicked folk, and then they began to fulfill their intention. a suitable moment, the ascetics went to Moscow to ask the blessing of Metropolitan Macarius to establish a monastery and church in honor of the Dormition of the Mother of God on the Poshekhonye side of the River Votkha. Macarius gave his blessing to the ascetics to build the monastery, and he gave them a written document to that effect. He ordained Adrian to the priesthood and elevated him to the rank of igumen. In the document he had given to Saint Adrian, the hierarch bade “priests, deacons, monks and laymen to listen to him and obey him in everything, as befits a pastor and teacher.” Moscow the Poshekhonye ascetics found generous benefactors who gave the monks abundant offerings to build their church. Returning to their wilderness spot on May 31, 1543, Saint Adrian laid the foundations for the church with a trapeza, in honor of the Dormition of the Most Holy Theotokos. embellished and consecrated the new church, Saint Adrian began the construction of the monastery. The strict monastic Rule of Saint Cornelius was introduced at the monastery. Having nothing of their own, a little being sufficient for everyone, the saints devoted a large portion of their time to prayer, both in church and in their cells, and no small time was allotted to the reading of Holy Scripture. This reading was done “not in an elegant voice, nor for effect, but in a humble and mild voice. One reads, and another speaks of what is read.” They also read in private. addition to his duties as igumen, Saint Adrian also occupied himself with painting icons. When his holy soul longed for complete silence, he withdrew into the depths of the forest into the cell and chapel he had built one verst away from the monastery. years after the founding of the monastery, Elder Leonid reposed. Saint Adrian and the brethren buried him with reverence. The number of the brethren had increased during this time. They built three cells as dwellings, and a fourth for preparing food and baking bread. Adrian began to make plans for the construction of a large stone church, and he gathered a sum of money for this purpose. One year after the repose of Elder Leonid, during Great Lent of 1550, on the eve of the commemoration of the 42 Ammoreian Martyrs (March 6), armed robbers burst into the monastery and murdered Saint Adrian after beating him. holy relics of Saint Martyr Adrian were uncovered on December 17, 1626, solemnly transferred into the monastery church and placed in an open crypt by the right kliros (choir). Many miracles occurred at the grave of Saint Adrian. Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Moscow, 1501, Suprasl Icon miracles, Orthodox and Catholics, Suprasl, Poland (Narew River 6)
Suprasl; Suprasl monastery ; Icon of the Mother of God of Suprasl, Commemorated July 28 ; Holy Suprasl Icon of the Mother of God was in the Annunciation women’s monastery of Grodnensk governance at the beginning of the sixteenth century. It was glorified by many miracles and both Orthodox and Catholics piously reverence it. icon is one of the Hodegetria type.

Russia, Moscow, 1501, Capture of Kiev by Khan Mengli-Gyr
Crimean Khanate, Capture of Kiev by Khan Mengli-Gyr 1500 ; Mengli I Giray; Icon of the Mother of God of Minsk, Commemorated on August 13 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11;

Russia, Moscow, 1501, Korsun Icon floats from Kiev up to Minsk, Belarus
Russia, Crimea, 1500, Korsun Icon floats from Kiev up to Minsk ; Russia, Crimea, 988, Korsun Icon of the Mother of God transferred to Kiev by Vladimir the Great; Russia, Crimea, 988, Jerusalem Icon of the Mother of God transferred to Korsun and Vladimir the Great; Vladimir the Great; Battle of Bassianae (Byzantine (Gothic, Roman) victory over the Huns) 469; war ended in 469. Marcellinus Comes shortly recorded "The head of Dinzic, son of Attila, king of the Huns, was brought to Constantinople".[14] The Chronicon Paschale recounts "Dinzirichus, Attila's son, was killed by Anagastes, general in Thrace. His head was brought to Constantinople, carried in procession through the Middle Street, and fixed on a pole at the Wooden Circus. The whole city turned out to look at it".[14] recounts events in c. 468: "Now after firm peace was established between Goths and Romans, the Goths found that what they received from the emperor was not sufficient for them. Furthermore, they were eager to display their wonted valor, and so began to plunder the neighboring peoples around them, first attacking the Sadagis[nb 1] who held the interior of Pannonia. When Dintzic, king of the Huns, a son of Attila, learned this, he gathered to him the few who still seemed to have remained under his sway, namely, the Ultzinzures[nb 2] the Angisciri[nb 3] the Bittugures[nb 4] and the Bardores[nb 5] Coming to Bassianae (see Battle of Bassianae), a city of Pannonia, he beleaguered it and began to plunder its territory. When the Goths learned this, they abandoned the expedition they had planned against the Sadagis and turned upon the Huns and drove them so ingloriously from their own land that those who remained have been in dread of the arms of the Goths from that time down to the present day."[22] Dengizich, Atilla's Son; Icon of the Mother of God of Minsk, Commemorated on August 13; Minsk Icon of the Most Holy Theotokos was brought by the holy Prince Vladimir from Korsun in the Crimea, and placed in Kiev’s Cathedral of the Tithes, where it remained for more than 500 years. The consecration of that church in 996 is commemorated on May 12. the year 1500, during the capture of Kiev by Khan Mengli-Gyr, a certain Tatar stripped the riza and other adornments from the Icon, and threw it into the Dniepr River. After a while it was found floating in the Svisloch River near Minsk. Surrounded by an extraordinary light, the Icon was brought to shore and taken to the church of the Nativity of the Most Holy Theotokos, in the castle of the Minsk appanage1 Princes. This occurred on August 13, 1500. Minsk Icon was taken to the Uniate Monastery of the Descent of the Holy Spirit in 1616, and was returned to the Orthodox in 1839. The church of the Holy Spirit Monastery then became an Orthodox cathedral, which was dedicated to Saints Peter and Paul. Every Friday, an Akathist is served before the holy Icon, and many miracles have been recorded.2 the Icon, which is on the left side of the iconostasis, the Mother of God is depicted with the Pre-eternal Child on her left arm. The Icon is painted with egg tempra on a wooden board, and in 1852 it was covered with a silver riza, over the faces of the Mother of God and the Savior, Who holds an orb in His left hand. In some icons, both wear gilded crowns with precious stones. At the bottom of the riza is the following inscription: Icon of the Mother of God with the Child Jesus, was provided by the Grear Prince of the Russian land, Saint Vladimir in Kiev, in the Church of the Tithes, and after the devastation of Kiev by the Tatars, it appeared in Minsk on August 13, 1500 on the Svisloch River, and placed in the castle church. Later, it was transferred to the cathedral. In 1852, by the diligence of the Orthodox, it was covered with a new silver riza." Minsk Icon, which belongs to the Hodēgḗtria type, is more than four and a half feet tall, and three feet wide. Land or money given by a King or Prince to his younger children as a means of support. In his book БОГОМАТРЬ (The Mother of God), Eugene Poselyanin states that the Akathist to the "Joy of All Who Sorrow" Icon is read before the Minsk Icon every Saturday. Icon of the Mother of God œJerusalem Commemorated on October 12;

Russia, Moscow, 1505-1533, Vasili III, Basil IIIl, Adequate, consolidation, annexed Pskov, captured Smolensk
Moscow Prince, 1505-1533, Vasili III, Basil, Grand Prince of Moscow ; III Ivanovich (also Basil; 25 March 1479-3 December 1533) was the Grand Prince of Moscow from 1505 to 1533. He was the son of Ivan III Vasiliyevich and Sophia Paleologue and was christened with the name Gavriil . had three brothers: Yuri, born in 1480, Simeon, born in 1487 and Andrei, born in 1490, as well as five sisters: Elena (born and died in 1474), Feodosiya (born and died in 1475), another Elena (born 1476), another Feodosiya (born 1485) and Eudoxia (born 1492).[1] is sometimes mockingly referred to as Vasili the Adequate due to his rule taking place between those of Ivan the Great and his son Ivan the Terrible, as well as the relative uneventfulness of his reign. affairs[edit] Map of Russia (Moscovia) published by Sigismund von Herberstein in 1549 III continued the policies of his father Ivan III and spent most of his reign consolidating Ivan's gains. Vasili annexed the last surviving autonomous provinces: Pskov in 1510, appanage of Volokolamsk in 1513, principalities of Ryazan in 1521 and Novgorod-Seversky in 1522. also took advantage of the difficult position of Sigismund of Poland to capture Smolensk, the great eastern fortress of Lithuania (siege started 1512, ended in 1514), chiefly through the aid of the rebel Lithuanian, Prince Mikhail Glinski, who provided him with artillery and engineers. The loss of Smolensk was an important injury inflicted by Russia on Lithuania in the course of the Russo-Lithuanian Wars and only the exigencies of Sigismund compelled him to acquiesce in its surrender (1522).[2] 1521 Vasili received an emissary of the neighboring Iranian Safavid Empire, sent by Shah Ismail I whose ambitions were to construct an Irano-Russian alliance against the common enemy, the Ottoman Empire.[3] was equally successful against the Crimean Khanate. Although in 1519 he was obliged to buy off the Crimean khan, Mehmed I Giray, under the very walls of Moscow, towards the end of his reign he established Russian influence on the Volga. In 1531-“32 he placed the pretender Cangali khan on the throne of Khanate of Kazan.[2] was the first grand-duke of Moscow who adopted the title of tsar and the double-headed eagle of the Byzantine Empire.[2] affairs[edit] Vasili Basil of Caesarea and prince Vasili III of Russia. Icon internal policy, Vasili III enjoyed the support of the Church in his struggle with the feudal opposition. In 1521, metropolitan Varlaam was banished for refusing to participate in Vasili's fight against an appanage prince, Vasili Ivanovich Shemyachich. Rurikid princes Vasili Shuisky and Ivan Vorotynsky were also sent into exile. The diplomat and statesman, Ivan Bersen-Beklemishev, was executed in 1525 for criticizing Vasili's policies. Maximus the Greek (publicist), Vassian Patrikeyev (statesman) and others were sentenced for the same reason in 1525 and 1531. During the reign of Vasili III, the landownership of the gentry increased, while authorities actively tried to limit immunities and privileges of boyars and the nobility. life[edit] Church of Ascension was built by Vasili III to commemorate the birth of his heir. 1526 when he was 47 years old, Vasili had been married to Solomonia Saburova for over 20 years with no heir to his throne being produced. Conscious of her husband's disappointment, Solomonia tried to remedy this by consulting sorcerers and going on pilgrimages. When this proved unsuccessful, Vasili consulted the boyars, announcing that he did not trust his two brothers to handle Russia's affairs. boyars suggested that he take a new wife, and despite much opposition from the clergy, he divorced his barren wife and married Princess Elena Glinskaya, the daughter of a Serbian princess and niece of his friend Michael Glinski. many of the boyars approved of his choice, as Elena was of Catholic upbringing. Vasili was so smitten that he defied Russian social norms and trimmed his beard to appear younger. After three days of matrimonial festivity, the couple consummated their marriage, though initially it appeared that Elena was as sterile as Solomonia. Russian populace began to suspect this was a sign of God's disapproval of the marriage. However, to the great joy of Vasili and the populace, the new tsaritsa gave birth to a son, who would succeed him as Ivan IV. Three years later, a second son, Yuri, was born.[1] to a story, Solomonia Saburova also bore a son in the convent where she had been confined, just several months after the controversial divorce. out hunting on horseback near Volokolamsk, Vasili felt a great pain in his right hip, the result of an abscess. He was transported to the village of Kolp, where he was visited by two German doctors who were unable to stop the infection with conventional remedies. that his time was short, Vasili requested to be returned to Moscow, where he was kept in the Saint Joseph Cathedral along the way. By 25 November 1533, Vasili reached Moscow and asked to be made a monk before dying. Taking on the name Varlaam, Vasili died at midnight, 4 December 1533.[1] Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ; Icon of the Mother of God of Suprasl, Commemorated July 28 ; Icon of the Mother of God of Voroninsk, Commemorated on July 28; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; St Macarius of Oredezhsk, Commemorated on August 9 ; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated August 10 ; St Macarius the Roman, Commemorated on August 15; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Icon of the Mother of God "Virgin of Tenderness" of the Pskov Caves, Commemorated August 26 ; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚ÂœTendernessÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ of the Pskov Caves, Commemorated on October 7 ; Righteous Child Artemius of Verkola, Commemorated on October 20; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23; Uncovering of the relics of St Andrew the Prince of Smolensk, Commemorated on October 27; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7; Blessed John ÃƒÂ¢Ã‚Â€Ã‚Âœthe HairyÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ and Fool-For-Christ at Rostov, Commemorated on November 12; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14 ; St Sergius of Malopinega, Commemorated on November 16; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated on December 7; Venerable Nilus of Stolbensk Lake, Commemorated on December 7; Venerable Therapon the Abbot of Monza, Commemorated on December 12 ; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15; St Sophia, Commemorated on December 16; St Pachomius of Keno Lake, Commemorated on January 7; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; St Barlaam of Keretsk, Commemorated on January 15; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18; Venerable Macarius the Deacon of the Kiev Caves, Commemorated on January 19; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Maximus the Greek, Commemorated on January 21; Venerable Gennadius of Kostroma, Commemorated on January 23; Martyr John of Kazan, Commemorated on January 24; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Venerable Longinus of Koryazhemsk, Vologda, Commemorated on February 10; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated on February 20; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Theonas the Archbishop of Thessalonica, Commemorated on April 4; Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Icon of the Mother of God of Murom, Commemorated on April 12; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; St Gerasimus of Boldino, Commemorated on May 1; Icon of the Mother of God of Zhirovits, Commemorated on May 7 ; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Virginmartyr Glyceria of Novgorod, Commemorated on May 13; Venerable Laurence the Abbot of Komel (Vologda), Commemorated on May 16; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœVirgin of TendernessÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ from the Pskov Caves, Commemorated on May 21 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ;

Russia, Moscow, 1511-1521, Metropltn, Varlaam, austere, unsycophantic to Vasily III, his conscience, deposed by V o divorce
Russia, Moscow, 1511-1521, Patriarch, Varlaam, Metropolitan of Moscow; was Metropolitan of Moscow and All Rus' from 1511 to 1521. From 1506 he was archimandrite of the Simonov Monastery in Moscow. was selected by Grand Prince Vasily III on July 27, 1511 and consecrated Metropolitan on August 3, 1511. was said to be austere, never sycophantic to the grand prince, and never one to do anything against his own conscience. He was of the Non-possessors, those who opposed ecclesiastical land-ownership, although that group had been defeated at earlier church councils. He also protected Maximus the Greek, who was brought to Moscow to translate Greek texts. 1515, Varlaam consecrated the main church of the Khutyn Monastery just outside Novgorod the Great (the archiepiscopal see being vacant from 1509). That same year, he consecrated the Tikhvin Monastery, also in the Novgorodian Eparchy. to a dispute with Vasily III, who wished to divorce his wife and remarry, a policy which the metropolitan opposed, Varlaam was removed from office on December 17, 1521. He was initially confined in shackles in the Kyrilo-Beloozersky Monastery north of Moscow, but was soon removed to the Spaso-Kamenyi Monastery in Vologda where he died sometime in 1522.[1] Venerable Maximus the Greek, Commemorated on January 21;

Russia, Moscow, 1512, Crimean Tartar War at Kaluga, Laurence, Fool for Christ
Crimean Tartar War at Kaluga 1512; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; Laurence, the Fool-for-Christ and Wonderworker of Kaluga, lived at the beginning of the XVI century at a distance of half a verst from old Kaluga, near a forest church dedicated to the Nativity of Christ, set upon a high hill. was a long underground entrance from his dwelling place to the church, where he attended services. He also lived at the home of the Kaluga Prince Simeon. It is thought that Blessed Laurence was descended from the noble Khitrov family, since his name is at the head of their memorial at the Peremyshl’sk Liutykov Monastery in the Kaluga diocese. Laurence went barefoot both winter and summer, dressed in a shirt and sheepskin coat. By his ascetical struggles he had risen to such heights of virtue that during his lifetime, he was glorified by gifts of grace. He healed many diseases of the eyes through his prayers. the Crimean Tatars attacked Kaluga in May 1512, Blessed Laurence, then in the Prince's home, suddenly shouted in a loud voice: “Give me my sharp axe, for the curs are attacking Prince Simeon and I must defend him!” Saying this, he grabbed the axe and left. Suddenly, he was on board a ship next to the Prince. The Holy Fool Laurence inspired and encouraged the soldiers, and at that very hour they defeated the enemy. he is depicted on icons with an axe in his right hand, set upon a long handle. It is certain that Prince Simeon (+ 1518), who owed his life to Blessed Laurence, built a monastery on the site of the Saint’s ascetical struggles and dedicated it to him. Laurence reposed on August 10, 1515, on his Name Day. The Saint is also commemorated on July 8, perhaps in remembrance of his first posthumous miracle in Kaluga in 1621.1 that year, the paralyzed boyar Lev Andreevich Kologrivov, who could not move his hands and legs, and was unable to speak, was placed near the tomb of Saint Laurence. During a Moleben, as the Gospel was read, the paralyzed man spoke and began to believe. Raising his right hand, he made the Sign of the Cross; then he stood up, went to the tomb and attached himself to it. By the end of the Moleben, he was able to speak normally, and became perfectly healthy. Laurence seems to have been glorified in the second half of the XVI century. Tsar Ivan the Terrible wrote the following on a deed granting land to the monastery in 1565: “To the Monastery of the Nativity of Christ, where Laurence, the Fool-for-Christ lies." the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. August 2018, some of Saint Laurence's relics were discovered in a storeroom of the Moscow Central Museum of the Armed Forces. On August 10/23, a portion of the holy relics was given to the Monastery in Kaluga where the body of Saint Laurence was once buried.

Russia, Moscow, 1512-1515, Laurence, Fool f Christ, Kaluga, sharp axe, suddenly board prince's ship, inspired soldiers
Russia, Kaluga,1512, Laurence, Fool for Christ at Kaluga; Crimean Tartar War at Kaluga 1512; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; Laurence, the Fool-for-Christ and Wonderworker of Kaluga, lived at the beginning of the XVI century at a distance of half a verst from old Kaluga, near a forest church dedicated to the Nativity of Christ, set upon a high hill. was a long underground entrance from his dwelling place to the church, where he attended services. He also lived at the home of the Kaluga Prince Simeon. It is thought that Blessed Laurence was descended from the noble Khitrov family, since his name is at the head of their memorial at the Peremyshl’sk Liutykov Monastery in the Kaluga diocese. Laurence went barefoot both winter and summer, dressed in a shirt and sheepskin coat. By his ascetical struggles he had risen to such heights of virtue that during his lifetime, he was glorified by gifts of grace. He healed many diseases of the eyes through his prayers. the Crimean Tatars attacked Kaluga in May 1512, Blessed Laurence, then in the Prince's home, suddenly shouted in a loud voice: “Give me my sharp axe, for the curs are attacking Prince Simeon and I must defend him!” Saying this, he grabbed the axe and left. Suddenly, he was on board a ship next to the Prince. The Holy Fool Laurence inspired and encouraged the soldiers, and at that very hour they defeated the enemy. he is depicted on icons with an axe in his right hand, set upon a long handle. It is certain that Prince Simeon (+ 1518), who owed his life to Blessed Laurence, built a monastery on the site of the Saint’s ascetical struggles and dedicated it to him. Laurence reposed on August 10, 1515, on his Name Day. The Saint is also commemorated on July 8, perhaps in remembrance of his first posthumous miracle in Kaluga in 1621.1 that year, the paralyzed boyar Lev Andreevich Kologrivov, who could not move his hands and legs, and was unable to speak, was placed near the tomb of Saint Laurence. During a Moleben, as the Gospel was read, the paralyzed man spoke and began to believe. Raising his right hand, he made the Sign of the Cross; then he stood up, went to the tomb and attached himself to it. By the end of the Moleben, he was able to speak normally, and became perfectly healthy. Laurence seems to have been glorified in the second half of the XVI century. Tsar Ivan the Terrible wrote the following on a deed granting land to the monastery in 1565: “To the Monastery of the Nativity of Christ, where Laurence, the Fool-for-Christ lies." the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. August 2018, some of Saint Laurence's relics were discovered in a storeroom of the Moscow Central Museum of the Armed Forces. On August 10/23, a portion of the holy relics was given to the Monastery in Kaluga where the body of Saint Laurence was once buried.

Russia, Moscow, 1513-1555, Sergius of Malopinyega, converted Chud people, virtuous, schema
Russia, Vologda, 1513-1555, Sergius of Malopinyega, converted Chud people, k soul, p mind, c heart, humility, q strength, l truth, merciful t poor, took the schema; Mouth of the Pinyega, Malopinyega District (Pinyega River and Northern Dvina 5) Malopinyega probably somewhere near here Saint Sergius of Malopinega, Commemorated on November 16; Sergius of Malopinega (in the world Simeon), was born in 1493. father, Markian Stephanovich Nekliud, was descended from Novgorod nobles. Together with other fellow citizens they left their native-place setting off “to the side of the icy sea,” when Great Novgorod was finally subjugated to the power of Moscow by Ivan III. in the northlands, Markian Stephanovich married Apollinaria, a maiden from a rich and noble family. The pious spouses raised their son Simeon in the fear of God, they gave him a fine education, and inculcated in him the love for “book-learning.” grown old, Markian and Apollinaria by mutual agreement went to monasteries. Markian (in monasticism Matthew) was afterwards igumen of the Resurrection monastery in the city of Keurola. Apollinaria died a schemanun with the name Pelagia. was ordained presbyter at the canonical age of thirty to serve the churches of the Transfiguration of the Lord and the Great Martyr George in the Malopinega district. holy presbyter Simeon with love finished his pastoral service at age sixty-two. With apostolic zeal he labored over the conversion of the pagan Chud people. The rare personal qualities of the pastor contributed much to the success of his preaching. As the Chronicle notes, he possessed a kindly soul and pure mind, a courageous heart, humility and quiet strength, love for truth, and was merciful to the poor to the point of self-denial. the final year of his life, the monk took the schema with the name Sergius and died on November 16, 1585. Following the saint’s final instructions, they buried him near the altar of the Transfiguration church. Later, a chapel was built over his grave. The old hand-written manuscript tells about the numerous miracles which occurred at the grave of the saint.

Russia, Moscow, 1514, Return of Smolensk to Russia from Lithuania
Russia, Moscow, 1514, Return of Smolensk to Russia; Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28;

Russia, Moscow, 1515-1583, St Typhon of Pechenga, P Monastery founder, Enlightener of the Sami
Moscow, 1515-1583, St Typhon of Pechenga; Tryphon of Pechenga was a Russian monk and ascetic in the Eastern Orthodox Church on the Kola Peninsula and in Lapland in the 16th century. He is considered to be the founder of the Pechenga Monastery and "Enlightener of the Sami".[2] Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15; Jonah of Pechenga and Kola was, as tradition tells us, a priest in the city of Kola. the death of his daughter and wife he went off to the Pechenga-Trinity monastery near Kola, and became a disciple of its founder, Saint Tryphon. the death of his teacher, he settled in 1583 at the site of what was to become his grave in the neighboring Dormition wilderness, where he was killed by the Swedes in the year 1590.

Russia, Moscow, 1520-1588, Beheading of Cornelius of Pskov-Caves, hospicess etc, chronicles, beheaded by Ivan t T, incorrupt r
Russia, Pskov, 1520-1588, Beheading of Cornelius, Pskov-Caves Monastery (Puisa (Tolva) River 1), Igumen at 28 in 1529, successful, Esti&Saeti people, hospicess, orphan homes, plague services, Livonian War preaching churches storerooms, library, historian, chronicles tradition, beheaded by Ivan t T, incorrupt r; Pskov Caves Monestary ; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, February 20 ; Hieromartyr Cornelius of the Pskov Caves was born in the year 1501 at Pskov into the noble family of Stephen and Maria. order to give their son an education, his parents sent him to the Pskov Mirozh monastery, where he worked under the guidance of an Elder. He made candles, chopped wood, studied his letters, transcribed and adorned books, and also painted icons. Having finished his studies, Cornelius returned to his parental home with the resolve to become a monk. the government clerk Misiur Munekhin took Cornelius with him to the Pskov Caves monastery in the woods. The solemnity of services in the cave church produced such a strong impression on Cornelius that he left his parental home forever and received monastic tonsure at the Pskov Caves monastery. 1529, at the age of twenty-eight, Saint Cornelius was made igumen and became head of the monastery. he was igumen, the Pskov Caves monastery reached its prime. The number of brethren increased from 15 to 200 men. This number of monks was not surpassed under any subsequent head of the monastery. activity of Saint Cornelius extended far beyond the bounds of the monastery. spread Orthodoxy among the Esti [Aesti] and Saeti people living around the monastery, he built churches, hospices, homes for orphans and those in need. During a terrible plague in the Pskov region Saint Cornelius walked through the plague-infested villages to give Communion to the living and to sing burial services for the dead. the Livonian war Saint Cornelius preached Christianity in the occupied cities, built churches, and distributed generous aid from the monastery storerooms to the Esti and Livonians suffering from the war. At the monastery he selflessly doctored and fed the injured and the maimed, preserved the dead in the caves, and inscribed their names in the monastery Synodikon for eternal remembrance. the year 1560, on the Feast of the Dormition of the Mother of God, Saint Cornelius sent a prosphora and holy water as blessing for the Russian armies besieging the city of Thellin. On that very day the Germans surrendered the city. 1570 when a See was established in Livonian Yuriev, a certain igumen Cornelius was appointed as Bishop of Yuriev and Velyansk (i.e., Thellin). Some have identified him with Saint Cornelius, but this does not correspond with actual events. Cornelius was a great lover of books, and at the monastery there was quite a collection of books. In 1531 his work entitled, “An Account of the Origin of the Pechersk Monastery” appeared. In the mid-sixteenth century the Pskov Caves monastery took over the tradition of writing chronicles from the Spaso-Eleaszar monastery. the start of the chronicles were accounts of the first two Pskov chronicles from 1547 to 1567. Besides this, Igumen Cornelius left behind a great monastery Synodikon for remembering the deceased brothers and benefactors of the monastery, and from the year 1588 he began to maintain the “Stern Book” [“Kormovaya kniga”: since the rear of a ship is called the stern, the sense of the title is “looking back in remembrance”]. He also compiled a “Description of the Monastery” and a “Description of the Miracles of the Pechersk Icon of the Mother of God.” Cornelius expanded and beautified the monastery, he further enlarged the monastery caves, he moved the wooden church of the Forty Martyrs of Sebaste beyond the monastery enclosure to the monastery gate, and on its site he built a church in the name of the Annunciation of the Most Holy Theotokos in the year 1541. In 1559, he constructed a church dedicated to the Protection of the Most Holy Theotokos. Caves monastery, on the frontier of the Russian state, was not only a beacon of Orthodoxy, but also a bulwark against the external enemies of Russia. 1558-1565, Saint Cornelius built a massive stone wall around the monastery, and over the holy gates, he built a stone church dedicated to Saint Nicholas, entrusting the protection of the monastery to him. In the church was a sculpted wooden icon of “Nicholas the Warrior.” the chronicle compiled by the hierodeacon Pitirim, the martyric death of Saint Cornelius was recorded: “This blessed Igumen Cornelius ... was igumen forty-one years and two months. Not only as a monk, but also by his fasting and holy life, he was an image of salvation ... in these times there was much unrest in the Russian land. Finally, the earthly Tsar (Ivan the Terrible) sent him from this corruptible life to the Heavenly King in the eternal habitations, on February 20, 1570, in his 69th year.” (This information is on a ceramic plate, from the ceramics covering the mouth of the tomb of Saint Cornelius). the ancient manuscripts of the Trinity-Sergiev Lavra it was written that Igumen Cornelius came out from the monastery gates with a cross to meet the Tsar. Ivan the Terrible, angered by a false slander, beheaded him with his own hands, but then immediately repented of his deed, and carried the body to the monastery. The pathway made scarlet by the blood of Saint Cornelius, along which the Tsar carried his body to the Dormition church, became known as the “Bloody Path.” Evidence of the Tsar’s repentance was the generous recompense he made to the Pskov Caves monastery after the death of Saint Cornelius. The name of the igumen Cornelius was inscribed in the Tsar’s Synodikon. body of Saint Cornelius was set into the wall of “the cave formed by God,” where it remained for 120 years without corruption. In the year 1690, Metropolitan Marcellus of Pskov and Izborsk, had the relics transferred from the cave to the Dormition cathedral church and placed in a new crypt in the wall. December 17, 1872 the relics of Saint Cornelius were transferred from the former tomb into a copper-silver reliquary. They were placed into a new reliquary in 1892. It is presumed that the service to the martyr was composed for the Uncovering of the Relics in the year 1690.

Russia, Moscow, 1520-1550, St Macarius the Roman, holy ascetic, pillar of fire, fragrant cloud, clairvoyant
St Macarius the Roman's Monastery; holy ascetic decided to move even farther into the wilderness, choosing an elevated place on the left bank of the Lezna. Even here, however, he was not able to conceal himself for very long. Sometimes a pillar of fire would rise up into the sky at night above his place of refuge. During the day, the grace of God was made manifest by a fragrant cloud of smoke. Drawn by these signs, the local inhabitants of the region were able to find him once more. of his visitors begged Saint Macarius to permit them to live near him and to be guided by his counsels. Seeing that this was the Lord’s will, he did not refuse them. He blessed them to build cells, and this was the foundation of his monastery. 1540, they built a wooden church dedicated to the Dormition of the Most Holy Theotokos. Saint Macarius was ordained to the holy priesthood by Bishop Macarius of Novgorod, who later became Metropolitan of All Russia. The hierarch also appointed Saint Macarius as igumen of the monastery. Macarius was an example to the others, and was given the gifts of clairvoyance and wonderworking from God. He wore himself out with his labors and vigils, encouraging others not to become faint-hearted in their own struggles. several years, he entrusted the monastery to one of his disciples, and returned to the island where he had first lived. There he fell asleep in the Lord on August 15, 1550. His disciples buried him outside on the left side of the Dormition church which he had founded. Hermitage of Saint Macarius was never a prosperous monastery with many monks, but it was distinguished by the high level of spiritual life. In the seventeenth century, many of the monasteries near Novgorod were plundered by Swedish invaders. The Hermitage of Saint Macarius was also burned in 1615, and some of the monks were put to the sword. the eighteenth century, the monastery had become a dependency of the Saint Alexander Nevsky Lavra in Saint Petersburg. The Empress Catherine closed it in 1764, just as she had closed other monasteries, and it was designated as a parish church. Although pilgrims still came to venerate the saint’s relics and to celebrate his Feast Day, the buildings soon fell into ruin. the mid-nineteenth century, some benefactors restored the two churches and the miraculous healing spring which the saint himself had dug. About this time an old priest was living there, and he celebrated the church services until his death. In 1894, the monastery began to function once more under the noted missionary Hieromonk Arsenius, who introduced the Athonite Typikon. The monastery was destroyed by the Soviets in 1932. Saint Macarius the Roman, Commemorated on August 15; Macarius the Roman was born at the end of the fifteenth century into a wealthy family of Rome. His parents raised him in piety and gave him an excellent education. He might have expected a successful career in public service, but he did not desire honors or earthly glory. Instead, he focused on how to save his soul. lived in an age when the Christian West was shaken by the Protestant Reformation. While others around him were pursuing luxury and lascivious pleasures, he studied the Holy Scriptures and the writings of the Fathers. Saint Macarius was grieved to see so many darkened by sin and worldly vanity, and was disturbed by the rebellions and conflicts within the Western Church. With tears, he asked God to show him the path of salvation, and his prayer did not go unanswered. He came to realize that he would find the safe harbor of salvation in the Orthodox Church. Macarius left Rome secretly, and set out for Russia without money, and wearing an old garment. After many sufferings on his journey, he arrived in Novgorod, where he rejoiced to see so many churches and monasteries. One of these monasteries had been founded three centuries before by his fellow countryman, Saint Anthony the Roman (August 3). Macarius came to the banks of the River Svir, where Saint Alexander of Svir (April 17 and August 30) had founded the monastery of the Holy Trinity. Saint Alexander received Macarius into the Orthodox Church and tonsured him as a monk. Macarius, however longed for the solitary life. He moved to an island on the River Lezna, forty-five miles from Novgorod, where he engaged in ascetical struggles and unceasing prayer. winters were very cold, and the summers were hot and humid. The marshy area was also a breeding ground for mosquitos, which tormented the saint. Saint Macarius survived on berries, roots, and herbs. Sometimes bears would come to him for food, and they allowed him to pet them. a great lamp of the spiritual life could not remain hidden for long. One rainy night someone knocked on his door and asked him to open it. Several people, who seemed to be hunters, entered his cell. Astonished by his appearance, and the divine light shining from his face, the men asked for his blessing. They told him they had come to the forest to hunt, and only by the prayers of the saint did God permit them to find him. “It is not my sinful prayers,” he told them, “but the grace of God which led you here.” feeding them, he spoke and prayed with them, then showed them the way out of the marsh. Saint Macarius was concerned that his peace would be disturbed, now that his dwelling place was known. His fears were justified, because many people sought him out to ask for his advice and prayers. holy ascetic decided to move even farther into the wilderness, choosing an elevated place on the left bank of the Lezna. Even here, however, he was not able to conceal himself for very long. Sometimes a pillar of fire would rise up into the sky at night above his place of refuge. During the day, the grace of God was made manifest by a fragrant cloud of smoke. Drawn by these signs, the local inhabitants of the region were able to find him once more. of his visitors begged Saint Macarius to permit them to live near him and to be guided by his counsels. Seeing that this was the Lord’s will, he did not refuse them. He blessed them to build cells, and this was the foundation of his monastery. 1540, they built a wooden church dedicated to the Dormition of the Most Holy Theotokos. Saint Macarius was ordained to the holy priesthood by Bishop Macarius of Novgorod, who later became Metropolitan of All Russia. The hierarch also appointed Saint Macarius as igumen of the monastery. Macarius was an example to the others, and was given the gifts of clairvoyance and wonderworking from God. He wore himself out with his labors and vigils, encouraging others not to become faint-hearted in their own struggles. several years, he entrusted the monastery to one of his disciples, and returned to the island where he had first lived. There he fell asleep in the Lord on August 15, 1550. His disciples buried him outside on the left side of the Dormition church which he had founded. Hermitage of Saint Macarius was never a prosperous monastery with many monks, but it was distinguished by the high level of spiritual life. In the seventeenth century, many of the monasteries near Novgorod were plundered by Swedish invaders. The Hermitage of Saint Macarius was also burned in 1615, and some of the monks were put to the sword. the eighteenth century, the monastery had become a dependency of the Saint Alexander Nevsky Lavra in Saint Petersburg. The Empress Catherine closed it in 1764, just as she had closed other monasteries, and it was designated as a parish church. Although pilgrims still came to venerate the saint’s relics and to celebrate his Feast Day, the buildings soon fell into ruin. the mid-nineteenth century, some benefactors restored the two churches and the miraculous healing spring which the saint himself had dug. About this time an old priest was living there, and he celebrated the church services until his death. In 1894, the monastery began to function once more under the noted missionary Hieromonk Arsenius, who introduced the Athonite Typikon. The monastery was destroyed by the Soviets in 1932. Macarius the Roman is commemorated on August 15 (the date of his repose), and also on January 19 (his nameday).

Russia, Moscow, 1521, Invasion of Moscow by Tatars led by Khan Makhmet-Girei
Moscow, 1521, Invasion of Moscow by Tatars led by Khan Makhmet-Girei ; Icon of the Mother of God "Virgin of Tenderness" of the Pskov Caves, Commemorated August 26 ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Celebration of the Vladimir Icon of the Mother of God was established to commemorate the deliverance of Moscow from an invasion of Tatars led by Khan Makhmet-Girei in 1521. The Tatar hordes approached Moscow, burning and destroying Russian cities and villages, and exterminating their inhabitants. Prince Basil raised an army against the Tatars, while Metropolitan Barlaam and the people of Moscow prayed fervently for deliverance. At this time a certain pious blind nun had a vision. She saw Moscow’s bishop-saints exiting from the Savior gates of the Kremlin, forsaking the city and taking with them the Vladimir Icon of the Mother of God, the holiest object in the city of Moscow. This was God’s chastisement for the sins of its inhabitants. the Savior gates the holy hierarchs were met by Saints Sergius of Radonezh (Sept. 25) and Barlaam of Khutyn (Nov. 6), tearfully imploring them not to leave Moscow. All of them offered intense prayer to the Lord for the forgivness of their transgressions and the deliverance of Moscow from its enemies. After this prayer the bishop-saints returned to the Kremlin, and they carried back the holy Vladimir Icon. Basil the Blessed (August 2) saw a similar vision. It was revealed to him that Moscow would be saved, through the intercession of the Theotokos and the prayers of the saints. The Tatar Khan also had a vision of the Mother of God with a fearsome host, contending against his forces. The Tatars fled in fear, and the capital of the Russian realm was saved. Vladimir Icon of the Mother of God is also commemorated on June 23 and August 26.

Russia, Moscow, 1521, Tenderness Icon painted and transferred to Pskov, glorified in 1524, protector in 1581
Russia, Pskov, 1521, Tenderness Icon transferred to Pskov, glorified in 1524, protector in 1581; Siege of Pskov; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Feast of the Pskov-Protection Icon of the Most Holy Theotokos was established in memory of the miraculous deliverance of Pskov from the invading troops of the Polish king Stephen Bathory in 1581. During the siege, they carried forth the wonderworking Dormition Icon of the Mother of God in procession from the monastery. the eve of the decisive fighting, the pious blind Elder Dorotheus the Smith had a vision of the Most Holy Theotokos at the spot where the enemy had prepared to attack, at a corner of the fortress of the monastery in honor of the Protection of the Most Holy Theotokos. Most Holy Virgin appeared to the Elder Dorotheus with various Russian Saints: the holy Great Prince Vladimir and the Pskov Princes Vsevolod-Gabriel and Dovmont-Timothy, Saint Anthony of Kiev Caves, Cornelius of Pskov, Euphrosynus of Spaso-Elazar and Savva of Krypetsk, Blessed Nicholas of Pskov and Saint Niphon, Archbishop of Novgorod, the organizer of the Pskov Spaso-Mirozh monastery. from the Pechor side from the Spaso-Mirozhsk monastery across the River Velika, the Mother of God with the Saints entered the church of the Protection monastery. The Saints besought the All-Pure Virgin to have pity on the sinful citizens of Pskov and save the city “from the imposition of woes.â€ The Most Holy Theotokos, having promised the city Her mercy, gave orders to set up the Pechersk icon at the place of Her appearance. the battle the Polish tried to breach the fortress wall, but through the intercession of the Mother of God and the Saints, they were not able to break through into the city. After their deliverance from the enemy, the grateful people of Pskov built a church in honor of the Nativity of the Most Holy Theotokos. the temple of the Protection Most Holy Theotokos, the Pskov-Pechersk icon of the Mother of God was painted, which has also been given the name, “Appearance of the Mother of God to the Elder Dorotheus.â€ The appearance of the Most Holy Theotokos occurred on September 7, and celebration of the Pskov-Pechersk Icon was established on October 1. A special service was compiled for the Feast of the Most Holy Theotokos. St John the Hermit of Pskov, Commemorated on October 24; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21 ; sacred Tenderness Icon of the Most Holy Theotokos was painted and brought to the Pskov Caves monastery through the efforts of the devout Pskov merchants Basil and Theodore. It was transferred it to the town of Pskov in the year 1521, and was glorified by miracles of healing in 1524. The Tenderness Icon is especially honored as the protector of the city when it was besieged by the Polish King Stephen Bathory (1533-1586) in the year 1581. Both the Tenderness Icon and the Dormition Icon were glorified at that time. Tenderness Icon is also honored on October 7, the day when Pskov was liberated from Napoleon's invasion in 1812. Other days on which the Tenderness Icon is commemorated are: June 23, August 26, and on the Seventh Sunday of Pascha. Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God œTendernessÂ of the Pskov Caves, Commemorated on June 23 ; “Tendernessâ€ Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha. Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov.

Russia, Moscow, 1522-1539, Patriarch, Daniel, Metropolitan of Moscow
Russia, Moscow, 1522-1539, Patriarch, Daniel, Metropolitan of Moscow; Venerable Maximus the Greek, Commemorated on January 21;

Russia, Moscow, 1525-1736, Great Abatis Line Folder

1 First Great Line finished 1566

First Great Abatis Line along Oka finished 1566

Great Abatis Line 1525-1531 - Bryansk
Great Abatis Line 1525-1531 - Bryansk;

Great Abatis Line 1525-1531 - Belyov
Great Abatis Line 1525-1531 - Belyov;

Great Abatis Line 1525-1531 - Tula
Great Abatis Line 1525-1531 - Tula;

Great Abatis Line 1525-1531 - Zaraysk
Great Abatis Line 1525-1531 - Zaraysk;

Great Abatis Line 1525-1531 - Kolomna
Great Abatis Line 1525-1531 - Kolomna;

Great Abatis Line 1525-1531 - Ryazan
Great Abatis Line 1525-1531 - Ryazan;

Great Abatis Line 1525-1531 - Serpukhov
Great Abatis Line 1525-1531 - Serpukhov;

Great Abatis Line 1525-1531 - Meshchera
Meshchera (Meshchera Lowlands); Great Abatis Line 1525-1531 - Meshchera;

Great Abatis Line 1525-1531 - Nizhny Novgorod
Great Abatis Line 1525-1531 - Nizhny Novgorod;

Great Abatis Line 1525-1531 - Kozelsk
Great Abatis Line 1525-1531 - Kozelsk;

2 Second Great Line finished 1640

Second Great Abatis Line Finished 1640

Great Abatis Line 1640 - Alatyr
Great Abatis Line 1640 - Alatyr;

Great Abatis Line 1640 - Oryol
Great Abatis Line 1640 - Oryol;

Great Abatis Line 1640 - Novhorod-Siverskyi
Great Abatis Line 1640 - Novhorod-Siverskyi;

Great Abatis Line 1640 - Putyvl
Great Abatis Line 1640 - Putyvl;

3 Third Great Line finished 1736

Third Great Abatis Line 1736

Great Abatis Line 1736 - Livny
Great Abatis Line 1736 - Livny;

Great Abatis Line 1736 - Kursk
Great Abatis Line 1736 - Kursk;

Great Abatis Line 1736 - Belgorod
Great Abatis Line 1736 - Belgorod;

Great Abatis Line 1736 - Voronezh
Great Abatis Line 1736 - Voronezh;

Great Abatis Line 1736 - Tambov
Great Abatis Line 1736 - Tambov;

Great Abatis Line 1736 - Simbirsk
Great Abatis Line 1736 - Simbirsk;

Great Abatis Line 1736 - Baskirs
Great Abatis Line 1736 - Baskirs;

Great Abatis Line 1736 - Kazan
Great Abatis Line 1736 - Kazan;

Russia, Moscow, 1524, Voronisk icon appeared in 1524, Sura River Mouth, Volga 9, Chuvash
Voroninsk (Sura River Mouth, Volga River 9); Icon of the Mother of God of Voroninsk, Commemorated on July 28; Holy Icon of the Voroninsk Mother of God was situated in the Voroninsk Dormition of the Mother of God hermitage in the Cherepovetsk district of Novgorod governance. Its appearance occurred in 1524.

Russia, Moscow, 1527-1569, Philip, in court w young Ivan, Slovaki igumen, but Ivan wanted him metro, complex Ivan disctription
Russia, Moscow, 1527-1569, Philip, Metropolitan, a noble, in court w Ivan, snuck away to Onegan and Slovaki, Elder Jonah, fasting, unceasing prayer and heavy hammer, bakery MOG image w Philp, wilderness solitude, Igumen 1546, S history, found Hodegetria icon, stone cross, Psalter, and robe of Zosimus, S spiritual revival, new m rule, majestic temples 1557, he worked as simple laborer building, w John and Longinus of Yarenga and Bassian and Jonah of Pertominsk, often withdrew to Philippov wilderness, but Ivan remembered him and wanted him as companion metropolitan anti boyer, description of complex Ivan, he imagined Oprichnina as Monastic Brotherhood for triumph of Orthodoxy, Philip saw O unrepentent malice and envy, murderers, profiteers, Philip opposed Ivan, Boyer conspiricy to deliver I to Polish King, P defended the executed, 1568 P refused to bless I his O, openly denounced their acts, Boyer Duma, false witnesses from Slovaki, Public shame during service by O, held in Moscow cellars, stocks and chains 1 yr, put to death in Tver ; ,Moscow; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Philip, Metropolitan of Moscow, in the world Theodore, was descended from the illustrious noble lineage of the Kolichevi, occupying a prominent place in the Boyar duma at the court of the Moscow sovereigns. was born in the year 1507. His father, Stephen Ivanovich, “a man enlightened and filled with military spirit,” attentively prepared his son for government service. Theodore’s pious mother Barbara, who ended her days as a nun with the name Barsanouphia, implanted in the soul of her son a sincere faith and deep piety. Theodore Kolichev applied himself diligently to the Holy Scripture and to the writings of the holy Fathers. Moscow Great Prince Basil III, the father of Ivan the Terrible, brought young Theodore into the court, but he was not attracted to court life. Conscious of its vanity and sinfulness, Theodore all the more deeply immersed himself in the reading of books and visiting the churches of God. Life in Moscow repelled the young ascetic. The young Prince Ivan’s sincere devotion to him, promising him a great future in government service, could not deter him from seeking the Heavenly City. Sunday, June 5, 1537, in church for Divine Liturgy, Theodore felt intensely in his soul the words of the Savior: “No man can serve two masters” (Mt.6:24), which determined his ultimate destiny. Praying fervently to the Moscow wonderworkers, and without bidding farewell to his relatives, he secretly left Moscow in the attire of a peasant, and for a while he hid himself away from the world in the village of Khizna, near Lake Onega, earning his livelihood as a shepherd. thirst for ascetic deeds led him to the renowned Solovki monastery on the White Sea. There he fulfilled very difficult obediences: he chopped firewood, dug the ground, and worked in the mill. After a year and a half of testing, the igumen Alexis tonsured him, giving him the monastic name Philip and entrusting him in obedience to the Elder Jonah Shamina, a converser with Saint Alexander of Svir (August 30). the guidance of experienced elders Philip grew spiritually, and progressed in fasting and prayer. Igumen Alexis sent him to work at the monastery forge, where Saint Philip combined the activity of unceasing prayer with his work with a heavy hammer. was always the first one in church for the services, and was the last to leave. He toiled also in the bakery, where the humble ascetic was comforted with a heavenly sign. In the monastery afterwards they displayed the “Bakery” image of the Mother of God, through which the heavenly Mediatrix bestowed Her blessing upon the humble baker Philip. With the blessing of the igumen, Saint Philip spent a certain while in wilderness solitude, attending to himself and to God. 1546 at Novgorod the Great, Archbishop Theodosius made Philip igumen of the Solovki monastery. The new igumen strove with all his might to exalt the spiritual significance of the monastery and its founders, Saints Sabbatius and Zosimus of Solovki (September 27, April 17). searched for the Hodegetria icon of the Mother of God brought to the island by the first head of Solovki, Saint Sabbatius. located the stone cross which once stood before the saint’s cell. The Psalter belonging to Saint Zosimus (+1478), the first igumen of Solovki, was also found. His robe, in which igumens would vest during the service on the days when Saint Zosimus was commemorated, was also discovered. monastery experienced a spiritual revival. A new monastic Rule was adopted to regulate life at the monastery. Philip built majestic temples: a church of the Dormition of the Mother of God, consecrated in the year 1557, and a church of the Transfiguration of the Lord. igumen himself worked as a simple laborer, helping to build the walls of the Transfiguration church. the north portico he dug himself a grave beside that of his guide, the Elder Jonah. life in these years flourished at the monastery: struggling with the brethren with the disciples of Igumen Philip were Saints John and Longinus of Yarenga (July 3) and Bassian and Jonah of Pertominsk (July 12). Philip often withdrew to a desolate wilderness spot for quiet prayer, two versts from the monastery, which was later known as the Philippov wilderness. the Lord was preparing the saint for other work. In Moscow, Tsar Ivan the Terrible fondly remembered the Solovki hermit from his childhood. Tsar hoped to find in Saint Philip a true companion, confessor and counsellor, who in his exalted monastic life had nothing in common with the sedition of the nobles. Metropolitan of Moscow, in Ivan’s opinion, ought to have a certain spiritual meekness to quell the treachery and malice within the Boyar soul. The choice of Saint Philip as archpastor of the Russian Church seemed to him the best possible. a long time the saint refused to assume the great burden of the primacy of the Russian Church. He did not sense any spiritual affinity with Ivan. He attempted to get the Tsar to abolish the Oprichniki [secret police]. Ivan the Terrible attempted to argue its civil necessity. the dread Tsar and the holy Metropolitan came to an agreement: Saint Philip would not meddle in the affairs of the Oprichniki and the running of the government, he would resign as Metropolitan in case the Tsar could not fulfill his wishes, and that he would be a support and counsellor of the Tsar, just as former Metropolitans supported the Moscow sovereigns. July 25, 1566 Saint Philip was consecrated for the cathedra of Moscow’s hierarch saints, whose number he was soon to join. the Terrible, one of the greatest and most contradictory figures in Russian history, lived an intensely busy life. He was a talented writer and bibliophile , he was involved in compiling the Chronicles (and himself suddenly cut the thread of the Moscow chronicle writing), he examined the intricacies of the monastic Rule, and more than once he thought about abdicating the throne for the monastic life. aspect of governmental service, all the measures undertaken to restructure civil and social life, Ivan the Terrible tried to rationalize as a manifestation of Divine Providence, as God acting in history. beloved spiritual heroes were Saint Michael of Chernigov (September 20) and Saint Theodore the Black (September 19), military men active with complex contradictory destinies, moving toward their ends through whatever the obstacles before them, and fulfilling their duties to the nation and to the Church. more the darkness thickened around Ivan, the more resolutely he demanded cleansing and redemption of his soul. Journeying on pilgrimage to the Saint Cyril of White Lake monastery, he declared his wish to become a monk to the igumen and the brethren. The haughty autocrat fell on his knees before the igumen, who blessed his intent. Ivan wrote, “it seems to me, an accursed sinner, that I am already robed in black.” imagined the Oprichnina in the form of a monastic brotherhood, serving God with weapons and military deeds. The Oprichniki were required to dress in monastic garb and attend long and tiring church services, lasting from 4 to 10 o’clock in the morning. “Brethren” not in church at 4 o’clock in the morning, were given a penance by the Tsar. Ivan and his sons fervently wished to pray and sing in the church choir. From church they went to the trapeza, and while the Oprichniki ate, the Tsar stood beside them. The Oprichniki gathered leftover food from the table and distributed it to the poor at the doorway of the trapeza. with tears of repentance and wanting to be an esteemer of the holy ascetics, the teachers of repentance, wanted to wash and burn away his own sins and those of his companions, cherishing the assurance that even his terribly cruel actions would prove to be for the welfare of Russia and the triumph of Orthodoxy. most clearly spiritual action and monastic sobriety of Ivan the Terrible is revealed in his “Synodikon.” before his death, he ordered full lists compiled of the people murdered by him and his Oprichniki. These were then distributed to all the Russian monasteries. Ivan acknowledged all his sins against the nation, and besought the holy monks to pray to God for the forgiveness of his tormented soul. pseudo-monasticism of Ivan the Terrible, a dark most grievous oppression over Russia, tormented Saint Philip, who considered it impossible to mix the earthly and the heavenly, serving the Cross and serving the sword. Philip saw how much unrepentant malice and envy was concealed beneath the black cowls of the Oprichniki. There were outright murderers among them, hardened in lawless bloodletting, and profiteers seeking gain, rooted in sin and transgressions. the sufferance of God, history is often made by the hands of the impious, and Ivan the Terrible wanted to whiten his black brotherhood before God. The blood spilled by its thugs and fanatics cried out to Heaven. Philip decided to oppose Ivan. This was prompted by a new wave of executions in the years 1567-1568. the autumn of 1567, just as the Tsar was setting out on a campaign against Livonia, he learned about a boyar conspiracy. The plotters intended to seize the Tsar and deliver him to the Polish king, who already was on the move with an army towards Russian territory. dealt severely with the conspirators, and again he shed much blood. It was bitter for Saint Philip, and the conscience of the saint compelled him boldly to enter into defense of the executed. final rift occurred in the spring of 1568. On the Sunday of the Veneration of the Cross, March 2, 1568, when the Tsar with his Oprichniki entered the Dormition cathedral in monastic garb, as was their custom, Saint Philip refused to bless him, and began openly to denounce the lawless acts committed by the Oprichniki. The accusations of the hierarch shattered the harmony of the church service. In a rage Ivan retorted, “Would you oppose us? We shall see your firmness! I have been too soft on you.” Tsar began to show ever greater cruelty in persecuting all those who opposed him. Executions followed one after the other. The fate of the saintly confessor was sealed. But Ivan wanted to preserve a semblance of canonical propriety. The Boyar Duma obediently carried out his decision to place the Primate of the Russian Church on trial. A cathedral court was set up to try Metropolitan Philip in the presence of a diminished Boyar Duma, false witnesses were found. To the deep sorrow of the saint, these were monks the Solovki monastery, his former disciples and novices whom he loved. They accused Saint Philip of a multitude of transgressions, including sorcery. “Like all my ancestors,” the saint declared, “I came into this world prepared to suffer for truth.” Having refuted all the accusations, the holy sufferer attempted to halt the trial by volunteering to resign his office. His resignation was not accepted, however, and new abuse awaited the martyr. after a sentence of life imprisonment had been handed down, they compelled Saint Philip to serve Liturgy in the Dormition cathedral. This was on November 8, 1568. the middle of the service, the Oprichniki burst into the temple, they publicly read the council’s sentence of condemnation, and then abused the saint. Tearing his vestments off, they dressed him in rags, dragged him out of the church and drove him off to the Theophany monastery on a simple peasant’s sledge. a long while they held the martyr in the cellars of the Moscow monasteries. They placed his feet into stocks, they held him in chains, and put a heavy chain around his neck. Finally, they drove him off to the Tver Otroch monastery. And there a year later, on December 23,1569, the saint was put to death at the hands of Maliuta Skuratov. three days before this the saint foresaw the end of his earthly life and received the Holy Mysteries. At first, his relics were committed to earth there at the monastery, beyond the church altar. Later, they were transferred to the Solovki monastery (August 11, 1591) and from there to Moscow (July 3, 1652). the memory of Saint Philip was celebrated by the Russian Church on December 23, the day of his martyric death. In 1660, the celebration was transferred to January 9.

Russia, Moscow, 1529, John of Kazan, moslem tartars captured him from Nizhni Novgorod, to Kazan, slave to Khan's relative, k
Mongol, Perm, 1529, John of Kazan, Perm, moslem tartars captured him from Nizhni Novgorod, brought to Kazan, slave to Khan's relative, killed ; Kazan ; Martyr John of Kazan, Commemorated January 24 ; Martyr John of Kazan suffered for Christ in the city of Kazan on January 24, 1529. During the reign of Great Prince Basil the Tatars swooped down upon Nizhni Novgorod. Many of the inhabitants were taken into captivity and brought to Kazan. Also among their number was the fearless John. the captives were distributed to their new owners, he was given to Alei-Shnura, who was related to the Khan. By day John honestly served his master, but at night he went without sleep and prayed, patiently enduring insults and abuse. The master resolved to force his servant to become a Moslem, but John firmly declared that he worshiped Jesus Christ as God. the winter the Tatars tied him up and led him to a Russian cemetery, mortally wounded him with swords, and threw him into the snow. That night, Saint John reached the door of some Russians living in Kazan, and he asked them to summon a priest. He received the Holy Mysteries and prayed all night, then died the following morning.

Russia, Moscow, 1533-1584, Ivan, Tsar of All Russia, Vasilievich, intelligent, devout, terrible
Moscow, 1533-1584, Tsar Ivan the Terrible, Tsar of All Russia, Vasilievich ; Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ; Icon of the Mother of God of Sviatogorsk, Commemorated on July 17; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Translation of the relics of the Venerable Zosimas of Solovki, Commemorated on August 8; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Icon of the Mother of God of Narva, Commemorated August 14 ; St Macarius the Roman, Commemorated on August 15; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on September 3 ; Venerable Jonah the Abbot of Yashezersk, Commemorated on September 22; Icon of the Mother of God "Mirozh", Commemorated September 24 ; St Jonah of Kazan, Commemorated on October 4; Uncovering of the relics of St Gurias the First Archbishop of Kazan, Commemorated on October 4; Venerable Tryphon the Abbot of Vyatka, Commemorated on October 8; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Icon of the Mother of God "œJerusalem"Â, Commemorated on October 12 ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Righteous Child Artemius of Verkola, Commemorated on October 20; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Blessed Simon of Yurievets, Commemorated on November 4; St Herman the Archbishop of Kazan, Commemorated on November 6; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on November 12; St Sergius of Malopinega, Commemorated on November 16; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24; St Gurias the Archbishop of Kazan, Commemorated on December 5; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated on December 7; Venerable Nilus of Stolbensk Lake, Commemorated on December 7; Venerable Therapon the Abbot of Monza, Commemorated on December 12 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9; St Barlaam of Keretsk, Commemorated on January 15; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Maximus the Greek, Commemorated on January 21; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Venerable Gennadius of Kostroma, Commemorated on January 23; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated on January 31; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated on February 14; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; St Nicholas the Catholicos of Georgia, Commemorated on February 18; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated on February 20; Venerable Polycarp of Briansk, Commemorated on February 23; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Icon of the Mother of God of Lubyatov, Commemorated on March 19 ; Martyr Peter of Kazan, Commemorated on March 24; Martyr Stephen of Kazan, Commemorated on March 24; Venerable Theonas the Archbishop of Thessalonica, Commemorated on April 4; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30 ; Translation of the relics of the Venerable Ephraim the Abbot of Perekop, Novgorod, Commemorated on May 16; Venerable Laurence the Abbot of Komel (Vologda), Commemorated on May 16 ; Venerable Sergius of Shukhtom, Commemorated on May 19; Icon of the Mother of God "œVirgin of Tenderness"Â from the Pskov Caves, Commemorated on May 21 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Righteous Artemius of Verkola, Commemorated on June 23 ; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ;

Russia, Moscow, 1539-1542, Metropolitan, Joasaphus, writer, against both possessors and non-possessors
Moscow Patriarch, 1539-1542, Joasaphus, Metropolitan of Moscow ; Skripitsyn (? - 1555 or 1556) was Metropolitan of Moscow from 1539 to 1542. Joasaph is known to have authored a number of theological works. was first a monk and then hegumen at the Trinity-St. Sergius Lavra (since 1529). He enjoyed the favor of Grand Prince Vasili III. After Metropolitan Daniel had been deposed at the church sobor of 1539, Joasaph was elected Metropolitan of Moscow just three days later (February 5, 1539).[1] is known to have opposed the supporters of the Josephites or "Non-possessors" and favored the opponents of monastic landownership. Joasaph was the one to solicit young Ivan IV's forgiveness for the disgraced Belskys and prince Vladimir of Staritsa and render support for Maximus the Greek. the regency of Grand Duchess Elena Glinskaya, in the first five years of the reign of Ivan IV (1533-“1538), Joasaph managed to keep his influence at the royal court, but in 1542, Joasaph fell into disgrace and was exiled to the Kirillo-Belozersky Monastery and then transferred to the Trinity-St. Sergius Lavra in 1547, where he would remain until his death on July 27, 1555.[2] Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ; Rzhevsk (or Okovetsk) Icon of the Mother of God is from the Rzhevets Monastery in Poltava. On May 26, 1539, on the day of the Descent of the Holy Spirit (Pentecost), in Tver diocese, in Vyryshensk town situated in a virgin forest on the bank of the rivulet Vyryshna in the Okovetsk district, not far from the city of Rzhev, at a crossroads for people from four surrounding villages, the monk Stephen made a discovery: fastened to a pine tree was a large iron cross and on another tree an old painted icon depicting the Mother of God with Child, and also Saint Nicholas the Wonderworker of Myra. the discovery of the holy cross and the icon there shone an extraordinary light and healings occurred. From the Day of the Holy Spirit to the start of the Apostles’ Fast, 27 healings occurred. monk Stephen, and right after him the Rzhevsk priest Gregory Onisiphorov, journeyed to Moscow with reports of the appearance of the holy icon and cross and the healing that occurred. The then head of the Russian Church, Metropolitan Joasaph (1539-1541) of Moscow, gave thanks to the Lord, and after verifying the miracles of that place, gave blessing to erect there two churches: one dedicated to the Procession of the Venerable Wood of the Cross of the Lord, and the other in honor of the HodÄ“gá¸—tria Mother of God, having in it a chapel named for Saint Nicholas the Wonderworker. At the consecration of the churches a priest and deacon were sent from Moscow, together with church utensils, icons, vestments, books and bells. January 1541 the Rzhevsk icon was solemnly transferred to Moscow for the consecration of a church in honor of the Rzhevsk Icon of the Mother of God. After the consecration of the temple, the icon and cross were transferred to the Dormition cathedral, where they remained until July 11. On this day the Rzhevsk icon and cross were returned to the place of their miraculous appearance. The metropolitan together with all the assembled clergy of the capital, and with the young Tsar Ivan Vasilievich, and all the people, accompanied the icon from the Dormition cathedral to the church of the Rzhevsk Icon of the Mother of God, where a copy of this venerable icon was placed. In memory of this celebration the Feast of the Rzhevsk Icon of the Mother of God was established on July 11.

Russia, Moscow, 1539, Miraculous Appearance of Rzhev Icon with Healings, large iron cross fastened to tree
Rzhev; Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ; Rzhevsk (or Okovetsk) Icon of the Mother of God is from the Rzhevets Monastery in Poltava. On May 26, 1539, on the day of the Descent of the Holy Spirit (Pentecost), in Tver diocese, in Vyryshensk town situated in a virgin forest on the bank of the rivulet Vyryshna in the Okovetsk district, not far from the city of Rzhev, at a crossroads for people from four surrounding villages, the monk Stephen made a discovery: fastened to a pine tree was a large iron cross and on another tree an old painted icon depicting the Mother of God with Child, and also Saint Nicholas the Wonderworker of Myra. the discovery of the holy cross and the icon there shone an extraordinary light and healings occurred. From the Day of the Holy Spirit to the start of the Apostles’ Fast, 27 healings occurred. monk Stephen, and right after him the Rzhevsk priest Gregory Onisiphorov, journeyed to Moscow with reports of the appearance of the holy icon and cross and the healing that occurred. The then head of the Russian Church, Metropolitan Joasaph (1539-1541) of Moscow, gave thanks to the Lord, and after verifying the miracles of that place, gave blessing to erect there two churches: one dedicated to the Procession of the Venerable Wood of the Cross of the Lord, and the other in honor of the HodÄ“gá¸—tria Mother of God, having in it a chapel named for Saint Nicholas the Wonderworker. At the consecration of the churches a priest and deacon were sent from Moscow, together with church utensils, icons, vestments, books and bells. January 1541 the Rzhevsk icon was solemnly transferred to Moscow for the consecration of a church in honor of the Rzhevsk Icon of the Mother of God. After the consecration of the temple, the icon and cross were transferred to the Dormition cathedral, where they remained until July 11. On this day the Rzhevsk icon and cross were returned to the place of their miraculous appearance. The metropolitan together with all the assembled clergy of the capital, and with the young Tsar Ivan Vasilievich, and all the people, accompanied the icon from the Dormition cathedral to the church of the Rzhevsk Icon of the Mother of God, where a copy of this venerable icon was placed. In memory of this celebration the Feast of the Rzhevsk Icon of the Mother of God was established on July 11. Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12;

Russia, Moscow, 1540, James of Borovichi, Novgorod, Wonderworker, Foof f C, block of ice floating against current w relics
Russia, Novgorod, 1540, Blessed James of Borovichi, Wonderworker of Novgorod; Borovichi Valdai Hills; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated October 23 ; of the relics of Blessed James of Borovichi, Wonderworker of Novgorod Saint James took upon himself the arduous task of foolishness for Christ in his youth. Most of the details of his life are unknown, but the Lord glorified him after death. the year 1540, on the third day of Pascha, a large block of ice floated up against the current along the River Msta to the village of Borovichi (in Novgorod district), and on this block of ice stood the coffin (made from an oak log) without cover, in which the body of the youth lay. Shunning the holy relics, peasants with poles pushed the block of ice back into the river, but it returned to the shore. This was repeated three times. That night the youth appeared in a dream to the elders of the village, who had seen him upon the ice-floe, and said, “I am also a Christian just like you. Don’t push me away. My name is James. I am the namesake of Saint James, the Brother of God.” relics of the holy youth were first placed in a chapel, then in 1544 were transferred to the Descent of the Holy Spirit church. Then the annual commemoration of the saint every year on October 23 was established. The Lord, having glorified his God-pleasing one, granted the relics of Saint James a curative power. A Feastday with Matins was established in 1572. The Iconographic Manuals describe Saint James: “A youth, bare, girded with a piece of cloth.” In 1657 Patriarch Nikon sent part of the relics to Valdai, to the Ivḗron Monastery.

Russia, Moscow, 1541-1562, Simon of Soyga Monastery, from Komel under Cornelius, w to Koryazhemsk w Longinus, to Sioga in 1541
Russia, Vologda, 1541-1562, Simon of Soyga Monastery, from Komel under Cornelius, w to Koryazhemsk w Longinus, to Sioga River in 1541; Soyga (located approximately half-way between Solvychegodsk and Yarensk Soyga is 60k or Versts from Solvychegodsk; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; Simon of Soiga belonged to the Komel disciples of Saint Sergius of Radonezh. was born at Solvychegodsk, and was tonsured at the Komel monastery under Saint Cornelius (May 19). passed through his obediences with such ascetics and disciples of Cornelius of Komel as Gennadius of Liubimsk (January 23), Cyril of New Lake (February 4), Herodion of Iloezersk (September 28), Adrian of Poshekhonsk (March 5), Laurence of Komel (May 16). the death of his mentor Saint Cornelius, Saint Simon was, for a certain time, the companion of Saint Longinus (February 10), the founder of the Koryazhemsk monastery, and went with him to dwell in the wilderness. this he settled at the River Soiga, 60 versts from Koryazhma. There he established a church in honor of the Transfiguration of the Lord, consecrated on May 17, 1541. After founding a monastery by this church, the saint was chosen igumen by the brethren. Simon died on November 24, 1562 and was buried in the monastery he founded, in the church dedicated to the holy Great Martyr Catherine, whose Feast is also observed on November 24.

Russia, Moscow, 1542-1563, Metropltn, Macarius, icons, s V III's divorce, sent missions north, saints lives, I IV's advisor
Moscow Patriarch, 1542-1563, Macarius, Metropolitan of all Russia; (1482 - 12 January 1563) was a notable Russian cleric, writer, and icon painter who served as the Metropolitan of Moscow and all Russia from 1542 until 1563. life and work on the Menaion[edit] was born in the region around Moscow. His parents' names (at least his mother's monastic names) are known because he dedicates the Great Menaion Reader to them. His secular name is thought to have been Mikhail.[1] the late 15th century, Macarius became a monk at the St. Paphnutius Monastery [ru] in Borovsk, where he would serve as a reader, subdeacon, deacon, and priest. It was here that Macarius mastered the art of icon painting. He is also known to have been a firm supporter of Joseph Volotsky and his disciples. 1523, Metropolitan Daniel raised Macarius to the rank of archmandrite of a monastery in Mozhaisk. It was there that Macarius became acquainted with the Grand Prince of Moscow, Vasili III. He was one of a few clerics who supported Vasili III's divorce from the barren Solomonia Saburova and blessed his second mariage with Elena Glinskaya. 1526, Macarius was appointed Archbishop of Novgorod,[2] where he conducted pro-Muscovite policies. In 1533 and again in 1535, he sent the monk Il'ia and others on missionary work among the Finno-Ugric peoples along the Neva, Lakes Ladoga and Onega, and up into the Kola Peninsula. (His successor in Novgorod, Feodosii, send missionaries to the same region a decade later.) In 1541, Macarius and his companions finished work on the first edition of their great work, the Great Menaion Reader. This compilation of lives of the Russian saints comprised 12 volumes arranged on monthly basis. He is also credited with beginning the Stepennaia Kniga (The Book of Degrees of Royal Genealogy) which traced Ivan the Terrible's lineage back to a fictitious brother of Caesar Augustus named Prus.[3] He is also said to have painted the icons in the little iconostasis of the Cathedral of Holy Wisdom in Novgorod.[4] of Russia[edit] secured the support of powerful Prince Andrey Shuisky, Macarius was elected Metropolitan of Moscow and all Russia on 16 March 1542. During Ivan IV's nonage and Shuiskys' regency, Macarius's relations with the Boyar Duma gradually worsened due to his constant "grief" over the disgrace of courtiers and church dignitaries. His independent-mindedness induced a number of attempts to dislodge him. In the summer of 1544, Macarius escaped a sure death in the fire raging in the Moscow Kremlin. Three years later, he took part in removing Ivan's maternal relatives, the Glinskys, from the Russian government. becoming one of the closest advisers of Ivan the Terrible, Macarius arranged his coronation on 16 January 1547. That year, he blessed the tsar's marriage with Anastasia Zakharyina-Yuriyeva. Macarius was an active participant at the zemsky sobors of 1547, 1549, and 1550, advocating conciliation between the opposing boyar groups. the synod of 1542, Macarius achieved the excommunication of Maximus the Greek's associate Isaac Sobaka (archmandrite of Chudov Monastery). Curiously enough, Macarius would later correspond with the exiled Maximus the Greek and include some of his essays in his the Great Menaion Reader, rejecting, however, his appeals for pardon. During Stoglav and other such synods (traditionally known as Macarius's synods in Russian historiography), Macarius carried out canonization of 39 all-Russian saints. In 1551, Macarius (together with the tsar) convened the so-called Stoglavi Sobor. He also blessed the Russian army before its departure to Kazan in 1552. During his Kazan campaign in 1559, Ivan the Terrible left Macarius in Moscow to "protect the tsardom", which made him a temporary head of state. In 1552 and 1554, Macarius completed the second and third editions of the Grand Menaion. During the church councils in 1553-1555, Macarius supported the accusations of heresy, aimed at a boyar son Matvei Bashkin, starets Artemiy, and monk Feodosiy Kosoy. However, he took the side of Silvester, a monk at the Cathedral of the Annunciation in the Moscow Kremlin, who had been accused by diak Ivan Viskovatyi in uncanonical wall-painting of the above-mentioned cathedral. the tsar was away from Moscow, Macarius was in charge of diplomatic negotiations and dispatching messengers abroad with different deeds. The painting of the Saint Basil's Cathedral and Kremlin's Golden Chamber was carried out with his assistance. He also took part in compiling the Chronicle of the Beginning of Tsardom of Tsar and Grand Prince Ivan Vasiliyevich, i.e., an official chronicle of Ivan the Terrible's reign and the Regal Book, an illuminated manuscript about Ivan's reign and policies. years[edit] his declining years, Macarius moved away from the affairs of the state. He supervised the creation of the Stepennaya kniga (or the Book of Generations), supported Ivan Fyodorov's book-printing, and renovated icons. Metropolitan Macarius died on 12 January 1563 and was buried in the Cathedral of the Dormition of the Moscow Kremlin. After his death, they wrote his life and A Tale of the Last Days of Metropolitan Macarius. Macarius was canonized by the Russian Orthodox Church in 1988 (he, however, is found in lists of saints dating back to the 18th century).[5] His icon hangs in a niche over the archway of the entrance to the Russian State Archive of Ancient Documents in Moscow. Martyr Stephen of Kazan, Commemorated on March 24; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31;

Russia, Moscow, 1547, Great Fire of Moscow in 1547
Russia, Moscow, 1547, Great Fire of Moscow in 1547 ; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2;

Russia, Moscow, 1547-1721, Tsardom of Russia , Fall of Constantinople thru Northern War
Moscow, Tsardom of Russia 1547-1721, Fall of Constantinople thru Great Northern War with Sweden ; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ;

Russia, Moscow, 1550, 16th Century, Saint Barlaam of Keretsk, White Sea Region, posthumous miracles, s from drowning
Russia, Vologda, 1550, 16th Century, Saint Barlaam of Keretsk, Lake Keretsk, Kolsk Penninsula, White Sea Region, for Industrial Workers, posthumous miracles, saving from drowning; Lake Keretsk ; St Barlaam of Keretsk, Commemorated January 15 ; Barlaam of Keretsk served during the sixteenth century as a priest in the Keretsk area of the Kolsk peninsula on the White Sea. was venerated as the patron of White Sea industrial workers and sea-farers. He was glorified by posthumous miracles, saving those in danger of drowning.

Russia, Moscow, 1550-1580, John the Hairy, Fool for Christ, Rostov, out in the cold grew abundant hair
Russia, Rostov, 1550-1580, John the Hairy, Fool for Christ, Rostov; John the Hairy (also known as John the Merciful of Rostov) was a holy fool, of the Russian Orthodox Church in the second half of the 16th century. He endured a great many trials in his lifetime.[1] "He did not have a permanent shelter, and at times took his rest at the house of his spiritual Father, a priest at the church of the All-Holy, or with one of the aged widows." to Orthodox Church in America sources, Blessed John, Living in humility, patience and unceasing prayer... spiritually nourished many people, among them St Irenarchus, Hermit of Rostov (January 13). a long life of pursuing asceticism, he died on September 3, 1580 and was buried, according to his final wishes, beside the church of Saint Blaise beyond the altar.[1] He had "hair upon his head abundantly," therefore he was called "Hairy." The title "Merciful" was given to Blessed John because of the many healings that occurred at his grave, and also in connection with the memory of the holy Patriarch John the Merciful (November 12), whose name he shared.[1] John the Hairy is commemorated on November 12 in the Eastern Orthodox Church.[1] relics of the saint are in Rostov in the church in honor of Theotokos of Tolga, next to sanctuary are psalms and cupressus the cross belonging to the saint. Rustov; Rostov the Great; Rustov Cathedral; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on November 12 ; John the Merciful of Rostov (also known as the Hairy) struggled at Rostov in the exploit of holy foolishness, enduring much deprivation and sorrow. did not have a permanent shelter, and at times took his rest at the house of his spiritual Father, a priest at the church of the All-Holy, or with one of the aged widows. in humility, patience and unceasing prayer, he spiritually nourished many people, among them Saint Irenarchus, Hermit of Rostov (January 13). After a long life of pursuing asceticism, he died on September 3, 1580 and was buried, according to his final wishes, beside the church of Saint Blaise beyond the altar. had hair upon his head abundantly,therefore he was called Hairy. title Merciful was given to Blessed John because of the many healings that occurred at his grave, and also in connection with the memory of the holy Patriarch John the Merciful (November 12), whose name he shared.

Russia, Moscow, 1550-1612, Hermogenes of Moscow, inspired end of TofT, converted muslim tartars
Russia, Moscow, 1550-1612, Patriarch Hermogenes of Moscow; or Germogen (before 1530 - 17 February 1612) was the Patriarch of Moscow and all Russia from 1606. was he who inspired the popular uprising that put an end to the Time of Troubles. was glorified by the Russian Orthodox Church in 1913. Hermogenes refusing to bless the Poles painting by Pavel Chistyakov (1860). the Holy Synod of 1589, which established the patriarchy in Moscow, Hermogenes was appointed Metropolitan of the newly conquered city of Kazan. During the following two decades, he gained renown for a number of Muslim Volga Tatars converted to Eastern Orthodoxy. 1606, Hermogenes was summoned by False Dmitry I to take part in the Senate recently instituted in Moscow. There he learnt about the tsar's design to marry a Roman Catholic woman, Marina Mniszech, and firmly declared against such an alliance. At that he was exiled from the capital, only to return with great honours several months later, when the false tsar had been deposed, and Patriarch Ignatius followed suit. Venerable Dionysius the Archimandrite of St Sergius'™ Monastery, Commemorated on May 12;

Russia, Moscow, 1550-1612, Hermogenes, Hiermartyr, Don Cossack, Kazan Icon 1579 account, b tartars, against uniates, starved
Russia, Moscow, 1550-1612, Hermogenes, Hiermartyr, Kazan, Perm, Don Cossack, priest, monk, archmandrite, metropolitan, Kazan Icon 1579 account, baptized tartars, against uniates and catholics, Tushino imposter killed by associate, H died by starvation ; Kazan ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Hieromartyr Hermogenes, Patriarch of Moscow and all Rus, was born in Kazan around 1530, and was descended from the Don Cossacks. to the Patriarch’s own testimony, he served as priest in Kazan in a church dedicated to Saint Nicholas (December 6 and May 9), near the Kazan bazaar. Soon he became a monk, and from 1582 was archimandrite of the Savior-Transfiguration monastery at Kazan. On May 13, 1589 he was consecrated bishop and became the first Metropolitan of Kazan. he was the priest at Saint Nicholas, the wonderworking Kazan Icon of the Mother of God (July 8) was discovered in Kazan in 1579. With the blessing of Archbishop Jeremiah of Kazan, he carried the newly-appeared icon from the place of its discovery to the Church of Saint Nicholas. Having remarkable literary talent, the saint in 1594 compiled an account describing the appearance of the wonderworking icon and the miracles accomplished through it. In 1591 the saint gathered newly-baptized Tatars into the cathedral church and for several days he instructed them in the Faith. relics of Saint Germanus, the second archbishop of Kazan (September 25, November 6, and June 23), who died at Moscow on November 6, 1567 during a plague, were transfered and buried in Saint Nicholas Church in 1592. With the blessing of Patriarch Job (1589-1605), Saint Hermogenes reburied the relics at the Sviyazhsk Dormition monastery. January 9, 1592 Saint Hermogenes addressed a letter to Patriarch Job, in which he asked for permission to commemorate in his See of Kazan those Orthodox soldiers who gave their lives for the Faith and the nation in a battle against the Tatars. In the past, it was customary to enter into the diptychs the names of all Orthodox warriors who had fallen in battle, and to commemorate them. the same time he mentioned three martyrs who had suffered at Kazan for their faith in Christ, one of whom was a Russian named John (January 24) born at Nizhny Novgorod and captured by the Tatars. The other two, Stephen and Peter (March 24), were newly-converted Tatars. saint expressed regret that these martyrs were not inserted into the diptychs read on the Sunday of Orthodoxy, and that “Memory Eternal” was not sung for them. In answer to Saint Hermogenes, the Patriarch issued a decree on February 25, which said: “to celebrate at Kazan and throughout all the Kazan metropolitanate a panikhida for all the Orthodox soldiers killed at Kazan and the environs of Kazan, on the Saturday following the Feast of the Protection of the Most Holy Theotokos (October 1), and to inscribe them in the great Synodikon read on the Sunday of Orthodoxy,” and also ordered that the three Kazan martyrs be inscribed in the Synodikon, leaving it to Saint Hermogenes to set the day of their memory. Saint Hermogenes circulated the Patriarchal decree throughout his diocese, and required all the churches and monasteries to serve Liturgies, Panikhidas and Lityas for the three Kazan martyrs on January 24. Hermogenes displayed zeal in the faith and firmness in the observance of Church traditions, and he devoted himself to the enlightenment of Kazan Tatars with the faith of Christ. 1595, with the active participation of the Saint Hermogenes, the relics of the Kazan Wonderworkers Saint Gurias, the first archbishop of Kazan (October 4, December 5, June 20), and Saint Barsanuphius bishop of Tver (October 4, April 11) were discovered and uncovered. Tsar Theodore Ioannovich (1584-1598) had given orders to erect at the Kazan Savior-Transfiguration monastery a new stone church on the site of the first one, where the saints were buried. the graves of the saints were discovered, Saint Hermogenes came with a gathering of clergy. He commanded the graves to be opened and, when he saw the incorrupt relics and clothing of the saints, he notified the Patriarch and the Tsar. With the blessing of Patriarch Job and by order of the Tsar, the relics of the newly-appeared wonderworkers were placed in the new church. Saint Hermogenes himself compiled the lives of hierarchs Gurias and Barsanuphius. been found worthy of the patriarchal throne, Metropolitan Hermogenes was elected to the primatial See, and on July 3, 1606 he was installed as Patriarch by the assembly of the holy hierarchs at Moscow’s Dormition cathedral. Metropolitan Isidore handed the Patriarch the staff of the holy hierarch Peter, Moscow Wonderworker (October 5, December 21, August 24), and the Tsar gave as a gift to the new Patriarch a panagia, embellished with precious stones, a white klobuk and staff. In the ancient manner, Patriarch Hermogenes made his entrance riding upon a donkey. activity of Patriarch Hermogenes coincided with a difficult period for the Russian state: the appearance of the false Tsarevich Demetrius and the Polish king Sigismund III. The first hierarch devoted all his powers to the service of the Church and the nation. Hermogenes was not alone in this exploit: his self-sacrificing fellow-countrymen followed his example and assisted him. With special inspiration His Holiness the Patriarch stood up against the traitors and enemies of the nation, who wanted to spread Uniatism and Western Catholicism throughout Russia and to wipe out Orthodoxy, while enslaving the Russian nation. the imposter arrived at Moscow and settled himself at Tushino, Patriarch Hermogenes sent two letters to the Russian traitors. In one of them he wrote: “...You have forgotten the vows of our Orthodox Faith, in which we are born, baptized, nourished and raised. You have violated your oath and the kissing of the Cross to stand to the death for the house of the Most Holy Theotokos and for the Moscow realm, but have fallen for your false would-be Tsarevich ... My soul aches, my heart is sickened, all within me agonizes, and all my frame shudders; I weep and with sobbing I lament: Have mercy, have mercy, brethren and children, on your own souls and your parents departed and living ... Consider, how our nation is devastated and plundered by foreigners, who offer insult to the holy icons and churches, and how innocent blood is spilled, crying out to God. Think! Against whom do you take up arms: is it not against God, Who has created you? Is it not against your own brothers? Do you not devastate your own country?... I adjure you in the name of God, give up your undertaking, there is yet time, so that you do not perish in the end.” In the second document the saint appeals: “For the sake of God, come to your senses and turn around, gladden your parents, your wives and children; and we stand to pray God for you...” the righteous judgment of God fell upon the Brigand of Tushino: he was killed by his own close associates on December 11, 1610. But Moscow continued to remain in peril, since the Poles and traitors, loyal to Sigismund III, remained in the city. The documents sent by Patriarch Hermogenes throughout the cities and villages, exhorted the Russian nation to liberate Moscow from the enemies and to choose a lawful Russian Tsar. Muscovites rose up in rebellion, and the Poles burned the city, shutting themselves up in the Kremlin. Together with Russian traitors they forcefully seized Patriarch Hermogenes from the patriarchal throne and imprisoned him in the Chudov monastery. Bright Monday in 1611, the Russian militia approached Moscow and began the seige of the Kremlin, which continued for several months. Besieged within the Kremlin, the Poles often sent messengers to the Patriarch with the demand that he order the Russian militia to leave the city, threatening him with execution if he refused. saint firmly replied, “What are your threats to me? I fear only God. If all our enemies leave Moscow, I shall bless the Russian militia to withdraw from Moscow; but if you remain here, I shall bless all to stand against you and to die for the Orthodox Faith.” still in prison, the hieromartyr Hermogenes sent a final epistle to the Russian nation, blessing the liberating army to fight the invaders. The Russian commanders could not come to an agreement over a way to take the Kremlin and free the Patriarch. He languished more than nine months in dreadful confinement, and on February 17, 1612 he died a martyr’s death from starvation. liberation of Russia, for which Saint Hermogenes stood with such indestructible valor, was successfully achieved. The body of the hieromartyr Hermogenes was buried in the Chudov monastery, but in 1654 was transferred to the Moscow Dormition cathedral. The glorification of Patriarch Hermogenes as a saint occurred on May 12, 1913.

Russia, Moscow, 1551-1568, Saint, Herman of Kazan, Volokolamsk, Staritsa and Svyazhsk, library, Moscow, Tsar d
Kazan Saint, 1551-1568, St Herman, Herman of Kazan and Svyazhsk; St Herman the Archbishop of Kazan, Commemorated on November 6; Herman, Archbishop of Kazan, lived during the sixteenth century. He was born in the city of Staritsa, and was descended from the old boyar nobility of the Polevi. In his youth Gregory (his baptismal name) was tonsured at the Joseph-Volokolamsk monastery under Igumen Gurias, who later became Archbishop of Kazan (December 5). (Saint Gurias was head of the monastery from 1542 to 1551). the monastery Saint Herman occupied himself with copying books, and he was a close friend of Saint Maximus the Greek (January 21), who was living there in confinement. In 1551 the brethren of the Staritsa Dormition monastery, seeing his piety, chose him as their archimandrite. up the governance of this monastery with a pastoral zeal, Saint Herman concerned himself with its internal and external order, for he himself was a model of humility and meekness. He exhorted all to observe their monastic commitment strictly, and he introduced into his monastery the Rule of Saint Joseph of Volokolamsk (October 18). after two and a half years Archimandrite Herman left the Staritsa monastery, leaving its direction to the hieromonk Job (June 19), who afterwards was to become the first Patriarch of Moscow, and was an ascetic and sufferer for the Russian Land. Herman’s love for solitary struggles brought him to return to his original Volokolamsk monastery, where he strove toward salvation as a simple monk. However, when the new heretic Matthew Bashkin (who refused to acknowledge the Holy Mysteries and denied faith in the Holy Trinity) appeared at Moscow, Saint Herman and his own father (who had received tonsure at the Volokolamsk monastery with the name Philotheus) were summoned to the Moscow Council of 1553. The Council censured the heretic Bashkin and resolved to send him for correction to Saint Herman at the Volokolamsk monastery, since Saint Herman was known for his holy life and zeal for the faith in Christ. 1555, after the taking of Kazan, an archepiscopal See was established there. Saint Gurias, the former igumen of Volokolamsk monastery, was chosen as archbishop. He was entrusted with building the Dormition monastery in the city of Sviyazhsk for missionary purposes. By decree of Saint Gurias, Saint Herman was appointed as head of this new monastery in Sviyazhsk. A stone cathedral was built with a belltower and monastic cells. The igumen of the monastery lived very frugally in a cramped cell beneath the cathedral belltower. Saint Herman particularly concerned himself with acquiring a library for the monastery. his monastery became famous for its good works, and it became a center of enlightenment for the Kazan region. March 12, 1564, after the repose of Saint Gurias, Saint Herman was consecrated Bishop of Kazan. The short duration of his tenure there was marked nonetheless by his efforts to build churches and to enlighten the people of the region with the light of Christ. 1566, Ivan the Terrible summoned Saint Herman to Moscow and ordered that he be elected to the Metropolitan cathedra. At first, Saint Herman refused to have this burden imposed upon him. The Tsar would not tolerate any objection, however, and the saint was obliged to settle into the Metropolitan’s quarters until his elevation to the position of Metropolitan. injustice among those of the Tsar’s inner circle, Saint Herman, true to his pastoral duty, attempted to admonish the Tsar. “You are not yet elevated to Metropolitan, and already you place constraints upon my freedom,” the Tsar told him through his aides. He ordered Saint Herman expelled from the Metropolitan’s quarters and that he be kept under surveillance. saint lived in disgrace for about two years, and died on November 6, 1567. They buried him in the church of Saint Nicholas the Hospitable. In 1595, at the request of the inhabitants of Sviyazhsk, the relics of the saint were transferred from Moscow to the Sviyazhsk Dormition monastery. Saint Hermogenes, then Metropolitan of Kazan, visited his grave. Herman is also commemorated on September 25 (first translation of his relics in 1595) and June 23 (second translation of his relics in 1714).

Russia, Moscow, 1552, Kazan campaign 1552 Tsar Ivan the Terrible
Russo-Kazan Wars; Fall of Kazan 1552; Tsar Ivan the Terrible took the icon of the Appearance of the Mother of God on his Kazan campaign (1552). Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Martyr Peter of Kazan, Commemorated on March 24; Martyr Stephen of Kazan, Commemorated on March 24; Venerable Sergius of Shukhtom, Commemorated on May 19; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ;

Russia, Moscow, 1554, Sumorin-Totem Icon, Totma, many appearances to sick w Theodosius holding this icon, numerous healings
Russia, Vologda, 1554, Sumorin-Totem Icon, Totma, Vologda (Sukhona River 5), numerous healings, Ivan the T, received from Priluki, for success in building monastery, many appearances to sick w Theodosius holding this icon; Totma (Sukhona River 5); Icon of the Mother of God of Sumorin-Totem, Commemorated January 28 ; Sumorin Totma Icon of the Mother of God was glorified by numerous healings at the Spaso-Sumorin monastery of the city of Totma. the inhabitants of the city turned to Tsar Ivan the Terrible for permission to build a monastery in their city, the Rostov archbishop Nicander in the year 1554 bestowed upon Saint Theodosius the grant for building. The igumen of the Priluki monastery blessed Saint Theodosius with an icon of the Mother of God for success at building the new monastery. icon thereafter received the name Sumorin Totma (Sumorin is the family name of Saint Theodosius, and Totma is a city). After the death of the monk, the wonderworking icon was put in a case in front of the crypt of the saint at the Ascension church of the monastery. Theodosius has appeared to many of the sick, holding this icon in his hands.

Russia, Moscow, 1555, St Christopher Icon and Spring, Solvychegodsk (Vychegda River Mouth, Northern Dvina 1)
Solvychegodsk (Vychegda River 5) ; Icon of the Mother of God of St Christopher, Commemorated July 28 ; 1555, the Icon of the Mother of God “Of Saint Christopher” was put in the church of the monastery founded by Saint Christopher of Solvychegodsk (July 25), a disciple of Saint Longinus of Koryazkemsk (February 10). icon was glorified by many miracles, and near the monastery a spring of healing water flows from the earth. Saint Christopher Icon is one of the Hodegetria type. Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Longinus of Koryazhemsk, Vologda, Commemorated February 10 ;

Russia, Moscow, 1558-1590, Russo-Swedish War (1558-1583)
Moscow, 1558-1590, Russo-Swedish War (1558-1583); Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15;

Russia, Moscow, 1558, Narva Icon, war hero, Swedes t icon into fire, House a city burn, Russians took advantage, icon unharmed
Narva, Estonia (Narva River Mouth, Gulf of Finland); Icon of the Mother of God of Narva, Commemorated August 14 ; Narva Icon of the Mother of God became famous in the year 1558, when the Russian army attacked the city of Narva. one of the houses where Russian merchants had once lived, drunken Germans grabbed an icon of the Mother of God that had been left behind. Mocking the holy thing, they threw it into a fire under a kettle, in which they were brewing beer. Flames shot out from the kettle and engulfed the roof of the house. that very moment a storm blew up, and spread the fire throughout all the city. advantage of the confusion, the Russian army advanced and took the city. Wonderworking Icon of the Most Holy Theotokos, and an icon of Saint Nicholas, were found in the ashes unharmed.

Russia, Moscow, 1563 & 1569, Sviatogorsk Tenderness Icon appeared in a tree to shephard and fool Timothy
Icon of the Mother of God of Sviatogorsk, Commemorated on July 17; Sviatogorsk Icon of the Mother of God is from the Sviatogorsky Monastery in the province of Pskov. In the year 1563, during the time of Ivan the Terrible, in the environs of Pskov a “Tendernessâ€ Icon of the Most Holy Theotokos appeared to a fifteen-year-old shepherd and fool named Timothy, not far from the stream Lugovitsa. This icon was thereafter situated in the Voronicha parish church of Saint George. The voice from the icon said that after six years the grace of God would shine forth upon this hill. 1569 to this same youth upon the Sinicha hill, there appeared a Hodegetria icon of the Mother of God upon a pine tree. Timothy spent forty days at this place in fasting and prayer. The miraculous voice from the icon commanded that the clergy and the people should come to the Sinicha heights with the Tenderness icon on the Friday following the Sunday of All Saints. the church procession reached the hill and began the Molieben, a light suddenly shone during the reading of the Gospel. The air was filled with fragrance and everyone saw upon the pine tree the Hodegetria icon. Both holy icons, the Hodegetriaa and the Tenderness, were put into the church of the Great Martyr George. From them many miraculous signs and healings took place, about which reports were made to Tsar Ivan IV. Through his decree, upon the Sinicha Hill, called from that time the “Svyataâ€ (“Holyâ€), a chapel was built, into which were transferred the wonderworking icons. But soon, on the Feast of the Protection of the Most Holy Theotokos, when a church procession with icons went to Holy Hill, the chapel suddenly burned that night. The fire destroyed everything else inside, but the holy things remained unharmed. this sacred spot they built a stone church in honor of the Dormition of the Most Holy Theotokos, the altar of which stood on the place where the HodÄ“gá¸—tria icon had appeared. Both glorified icons were placed into the lower tier of the iconostas: the Hodegetria on the right side (a chapel in honor of which was built in 1770), and the Tenderness on the left (a chapel was built in 1776). that same year of 1569 on Holy Hill was founded the Sviatogorsk (“Holy Hillâ€) Dormition monastery. year, on the first Friday of the Peter and Paul Fast, the icons are conveyed to the Trinity cathedral of the city of Pskov. On the following Sunday, a procession is made with them along the inner walls of the city. celebration in honor of the Tenderness icon is March 19, and on the ninth Friday after Pascha. The Hodegetria icon is commemorated on July 17, and on the Feast of the Protection of the Most Holy Theotokos (October 1). Russia, Pskov, 1521, Tenderness Icon transferred to Pskov, glorified in 1524, protector in 1581; Siege of Pskov; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Feast of the Pskov-Protection Icon of the Most Holy Theotokos was established in memory of the miraculous deliverance of Pskov from the invading troops of the Polish king Stephen Bathory in 1581. During the siege, they carried forth the wonderworking Dormition Icon of the Mother of God in procession from the monastery. the eve of the decisive fighting, the pious blind Elder Dorotheus the Smith had a vision of the Most Holy Theotokos at the spot where the enemy had prepared to attack, at a corner of the fortress of the monastery in honor of the Protection of the Most Holy Theotokos. Most Holy Virgin appeared to the Elder Dorotheus with various Russian Saints: the holy Great Prince Vladimir and the Pskov Princes Vsevolod-Gabriel and Dovmont-Timothy, Saint Anthony of Kiev Caves, Cornelius of Pskov, Euphrosynus of Spaso-Elazar and Savva of Krypetsk, Blessed Nicholas of Pskov and Saint Niphon, Archbishop of Novgorod, the organizer of the Pskov Spaso-Mirozh monastery. from the Pechor side from the Spaso-Mirozhsk monastery across the River Velika, the Mother of God with the Saints entered the church of the Protection monastery. The Saints besought the All-Pure Virgin to have pity on the sinful citizens of Pskov and save the city “from the imposition of woes.â€ The Most Holy Theotokos, having promised the city Her mercy, gave orders to set up the Pechersk icon at the place of Her appearance. the battle the Polish tried to breach the fortress wall, but through the intercession of the Mother of God and the Saints, they were not able to break through into the city. After their deliverance from the enemy, the grateful people of Pskov built a church in honor of the Nativity of the Most Holy Theotokos. the temple of the Protection Most Holy Theotokos, the Pskov-Pechersk icon of the Mother of God was painted, which has also been given the name, “Appearance of the Mother of God to the Elder Dorotheus.â€ The appearance of the Most Holy Theotokos occurred on September 7, and celebration of the Pskov-Pechersk Icon was established on October 1. A special service was compiled for the Feast of the Most Holy Theotokos. St John the Hermit of Pskov, Commemorated on October 24; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21 ; sacred Tenderness Icon of the Most Holy Theotokos was painted and brought to the Pskov Caves monastery through the efforts of the devout Pskov merchants Basil and Theodore. It was transferred it to the town of Pskov in the year 1521, and was glorified by miracles of healing in 1524. The Tenderness Icon is especially honored as the protector of the city when it was besieged by the Polish King Stephen Bathory (1533-1586) in the year 1581. Both the Tenderness Icon and the Dormition Icon were glorified at that time. Tenderness Icon is also honored on October 7, the day when Pskov was liberated from Napoleon's invasion in 1812. Other days on which the Tenderness Icon is commemorated are: June 23, August 26, and on the Seventh Sunday of Pascha. Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God œTendernessÂ of the Pskov Caves, Commemorated on June 23 ; “Tendernessâ€ Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha. Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov. Icon of the Mother of God of Sviatogorsk, Commemorated on July 17; Sviatogorsk Icon of the Mother of God is from the Sviatogorsky Monastery in the province of Pskov. In the year 1563, during the time of Ivan the Terrible, in the environs of Pskov a “Tendernessâ€ Icon of the Most Holy Theotokos appeared to a fifteen-year-old shepherd and fool named Timothy, not far from the stream Lugovitsa. This icon was thereafter situated in the Voronicha parish church of Saint George. The voice from the icon said that after six years the grace of God would shine forth upon this hill. 1569 to this same youth upon the Sinicha hill, there appeared a HodÄ“gá¸—tria icon of the Mother of God upon a pine tree. Timothy spent forty days at this place in fasting and prayer. The miraculous voice from the icon commanded that the clergy and the people should come to the Sinicha heights with the Tenderness icon on the Friday following the Sunday of All Saints. the church procession reached the hill and began the Molieben, a light suddenly shone during the reading of the Gospel. The air was filled with fragrance and everyone saw upon the pine tree the HodÄ“gá¸—tria icon. Both holy icons, the HodÄ“gá¸—tria and the Tenderness, were put into the church of the Great Martyr George. From them many miraculous signs and healings took place, about which reports were made to Tsar Ivan IV. Through his decree, upon the Sinicha Hill, called from that time the “Svyataâ€ (“Holyâ€), a chapel was built, into which were transferred the wonderworking icons. But soon, on the Feast of the Protection of the Most Holy Theotokos, when a church procession with icons went to Holy Hill, the chapel suddenly burned that night. The fire destroyed everything else inside, but the holy things remained unharmed. this sacred spot they built a stone church in honor of the Dormition of the Most Holy Theotokos, the altar of which stood on the place where the HodÄ“gá¸—tria icon had appeared. Both glorified icons were placed into the lower tier of the iconostas: the HodÄ“gá¸—tria on the right side (a chapel in honor of which was built in 1770), and the Tenderness on the left (a chapel was built in 1776). that same year of 1569 on Holy Hill was founded the Sviatogorsk (“Holy Hillâ€) Dormition monastery. year, on the first Friday of the Peter and Paul Fast, the icons are conveyed to the Trinity cathedral of the city of Pskov. On the following Sunday, a procession is made with them along the inner walls of the city. celebration in honor of the Tenderness icon is March 19, and on the ninth Friday after Pascha. The HodÄ“gá¸—tria icon is commemorated on July 17, and on the Feast of the Protection of the Most Holy Theotokos (October 1).

Russia, Moscow, 1566-1569, Philip II, Metropolitan of Moscow, Ivan's confessor but opposed Oprichnina publicly, false witnesses
Russia, Moscow, 1527-1569, Philip, Metropolitan, a noble, in court w Ivan, snuck away to Onegan and Slovaki, Elder Jonah, fasting, unceasing prayer and heavy hammer, bakery MOG image w Philp, wilderness solitude, Igumen 1546, S history, found Hodegetria icon, stone cross, Psalter, and robe of Zosimus, S spiritual revival, new m rule, majestic temples 1557, he worked as simple laborer building, w John and Longinus of Yarenga and Bassian and Jonah of Pertominsk, often withdrew to Philippov wilderness, but Ivan remembered him and wanted him as companion metropolitan anti boyer, description of complex Ivan, he imagined Oprichnina as Monastic Brotherhood for triumph of Orthodoxy, Philip saw O unrepentent malice and envy, murderers, profiteers, Philip opposed Ivan, Boyer conspiricy to deliver I to Polish King, P defended the executed, 1568 P refused to bless I his O, openly denounced their acts, Boyer Duma, false witnesses from Slovaki, Public shame during service by O, held in Moscow cellars, stocks and chains 1 yr, put to death in Tver ; ,Moscow; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Philip, Metropolitan of Moscow, in the world Theodore, was descended from the illustrious noble lineage of the Kolichevi, occupying a prominent place in the Boyar duma at the court of the Moscow sovereigns. was born in the year 1507. His father, Stephen Ivanovich, “a man enlightened and filled with military spirit,” attentively prepared his son for government service. Theodore’s pious mother Barbara, who ended her days as a nun with the name Barsanouphia, implanted in the soul of her son a sincere faith and deep piety. Theodore Kolichev applied himself diligently to the Holy Scripture and to the writings of the holy Fathers. Moscow Great Prince Basil III, the father of Ivan the Terrible, brought young Theodore into the court, but he was not attracted to court life. Conscious of its vanity and sinfulness, Theodore all the more deeply immersed himself in the reading of books and visiting the churches of God. Life in Moscow repelled the young ascetic. The young Prince Ivan’s sincere devotion to him, promising him a great future in government service, could not deter him from seeking the Heavenly City. Sunday, June 5, 1537, in church for Divine Liturgy, Theodore felt intensely in his soul the words of the Savior: “No man can serve two masters” (Mt.6:24), which determined his ultimate destiny. Praying fervently to the Moscow wonderworkers, and without bidding farewell to his relatives, he secretly left Moscow in the attire of a peasant, and for a while he hid himself away from the world in the village of Khizna, near Lake Onega, earning his livelihood as a shepherd. thirst for ascetic deeds led him to the renowned Solovki monastery on the White Sea. There he fulfilled very difficult obediences: he chopped firewood, dug the ground, and worked in the mill. After a year and a half of testing, the igumen Alexis tonsured him, giving him the monastic name Philip and entrusting him in obedience to the Elder Jonah Shamina, a converser with Saint Alexander of Svir (August 30). the guidance of experienced elders Philip grew spiritually, and progressed in fasting and prayer. Igumen Alexis sent him to work at the monastery forge, where Saint Philip combined the activity of unceasing prayer with his work with a heavy hammer. was always the first one in church for the services, and was the last to leave. He toiled also in the bakery, where the humble ascetic was comforted with a heavenly sign. In the monastery afterwards they displayed the “Bakery” image of the Mother of God, through which the heavenly Mediatrix bestowed Her blessing upon the humble baker Philip. With the blessing of the igumen, Saint Philip spent a certain while in wilderness solitude, attending to himself and to God. 1546 at Novgorod the Great, Archbishop Theodosius made Philip igumen of the Solovki monastery. The new igumen strove with all his might to exalt the spiritual significance of the monastery and its founders, Saints Sabbatius and Zosimus of Solovki (September 27, April 17). searched for the Hodegetria icon of the Mother of God brought to the island by the first head of Solovki, Saint Sabbatius. located the stone cross which once stood before the saint’s cell. The Psalter belonging to Saint Zosimus (+1478), the first igumen of Solovki, was also found. His robe, in which igumens would vest during the service on the days when Saint Zosimus was commemorated, was also discovered. monastery experienced a spiritual revival. A new monastic Rule was adopted to regulate life at the monastery. Philip built majestic temples: a church of the Dormition of the Mother of God, consecrated in the year 1557, and a church of the Transfiguration of the Lord. igumen himself worked as a simple laborer, helping to build the walls of the Transfiguration church. the north portico he dug himself a grave beside that of his guide, the Elder Jonah. life in these years flourished at the monastery: struggling with the brethren with the disciples of Igumen Philip were Saints John and Longinus of Yarenga (July 3) and Bassian and Jonah of Pertominsk (July 12). Philip often withdrew to a desolate wilderness spot for quiet prayer, two versts from the monastery, which was later known as the Philippov wilderness. the Lord was preparing the saint for other work. In Moscow, Tsar Ivan the Terrible fondly remembered the Solovki hermit from his childhood. Tsar hoped to find in Saint Philip a true companion, confessor and counsellor, who in his exalted monastic life had nothing in common with the sedition of the nobles. Metropolitan of Moscow, in Ivan’s opinion, ought to have a certain spiritual meekness to quell the treachery and malice within the Boyar soul. The choice of Saint Philip as archpastor of the Russian Church seemed to him the best possible. a long time the saint refused to assume the great burden of the primacy of the Russian Church. He did not sense any spiritual affinity with Ivan. He attempted to get the Tsar to abolish the Oprichniki [secret police]. Ivan the Terrible attempted to argue its civil necessity. the dread Tsar and the holy Metropolitan came to an agreement: Saint Philip would not meddle in the affairs of the Oprichniki and the running of the government, he would resign as Metropolitan in case the Tsar could not fulfill his wishes, and that he would be a support and counsellor of the Tsar, just as former Metropolitans supported the Moscow sovereigns. July 25, 1566 Saint Philip was consecrated for the cathedra of Moscow’s hierarch saints, whose number he was soon to join. the Terrible, one of the greatest and most contradictory figures in Russian history, lived an intensely busy life. He was a talented writer and bibliophile , he was involved in compiling the Chronicles (and himself suddenly cut the thread of the Moscow chronicle writing), he examined the intricacies of the monastic Rule, and more than once he thought about abdicating the throne for the monastic life. aspect of governmental service, all the measures undertaken to restructure civil and social life, Ivan the Terrible tried to rationalize as a manifestation of Divine Providence, as God acting in history. beloved spiritual heroes were Saint Michael of Chernigov (September 20) and Saint Theodore the Black (September 19), military men active with complex contradictory destinies, moving toward their ends through whatever the obstacles before them, and fulfilling their duties to the nation and to the Church. more the darkness thickened around Ivan, the more resolutely he demanded cleansing and redemption of his soul. Journeying on pilgrimage to the Saint Cyril of White Lake monastery, he declared his wish to become a monk to the igumen and the brethren. The haughty autocrat fell on his knees before the igumen, who blessed his intent. Ivan wrote, “it seems to me, an accursed sinner, that I am already robed in black.” imagined the Oprichnina in the form of a monastic brotherhood, serving God with weapons and military deeds. The Oprichniki were required to dress in monastic garb and attend long and tiring church services, lasting from 4 to 10 o’clock in the morning. “Brethren” not in church at 4 o’clock in the morning, were given a penance by the Tsar. Ivan and his sons fervently wished to pray and sing in the church choir. From church they went to the trapeza, and while the Oprichniki ate, the Tsar stood beside them. The Oprichniki gathered leftover food from the table and distributed it to the poor at the doorway of the trapeza. with tears of repentance and wanting to be an esteemer of the holy ascetics, the teachers of repentance, wanted to wash and burn away his own sins and those of his companions, cherishing the assurance that even his terribly cruel actions would prove to be for the welfare of Russia and the triumph of Orthodoxy. most clearly spiritual action and monastic sobriety of Ivan the Terrible is revealed in his “Synodikon.” before his death, he ordered full lists compiled of the people murdered by him and his Oprichniki. These were then distributed to all the Russian monasteries. Ivan acknowledged all his sins against the nation, and besought the holy monks to pray to God for the forgiveness of his tormented soul. pseudo-monasticism of Ivan the Terrible, a dark most grievous oppression over Russia, tormented Saint Philip, who considered it impossible to mix the earthly and the heavenly, serving the Cross and serving the sword. Philip saw how much unrepentant malice and envy was concealed beneath the black cowls of the Oprichniki. There were outright murderers among them, hardened in lawless bloodletting, and profiteers seeking gain, rooted in sin and transgressions. the sufferance of God, history is often made by the hands of the impious, and Ivan the Terrible wanted to whiten his black brotherhood before God. The blood spilled by its thugs and fanatics cried out to Heaven. Philip decided to oppose Ivan. This was prompted by a new wave of executions in the years 1567-1568. the autumn of 1567, just as the Tsar was setting out on a campaign against Livonia, he learned about a boyar conspiracy. The plotters intended to seize the Tsar and deliver him to the Polish king, who already was on the move with an army towards Russian territory. dealt severely with the conspirators, and again he shed much blood. It was bitter for Saint Philip, and the conscience of the saint compelled him boldly to enter into defense of the executed. final rift occurred in the spring of 1568. On the Sunday of the Veneration of the Cross, March 2, 1568, when the Tsar with his Oprichniki entered the Dormition cathedral in monastic garb, as was their custom, Saint Philip refused to bless him, and began openly to denounce the lawless acts committed by the Oprichniki. The accusations of the hierarch shattered the harmony of the church service. In a rage Ivan retorted, “Would you oppose us? We shall see your firmness! I have been too soft on you.” Tsar began to show ever greater cruelty in persecuting all those who opposed him. Executions followed one after the other. The fate of the saintly confessor was sealed. But Ivan wanted to preserve a semblance of canonical propriety. The Boyar Duma obediently carried out his decision to place the Primate of the Russian Church on trial. A cathedral court was set up to try Metropolitan Philip in the presence of a diminished Boyar Duma, false witnesses were found. To the deep sorrow of the saint, these were monks the Solovki monastery, his former disciples and novices whom he loved. They accused Saint Philip of a multitude of transgressions, including sorcery. “Like all my ancestors,” the saint declared, “I came into this world prepared to suffer for truth.” Having refuted all the accusations, the holy sufferer attempted to halt the trial by volunteering to resign his office. His resignation was not accepted, however, and new abuse awaited the martyr. after a sentence of life imprisonment had been handed down, they compelled Saint Philip to serve Liturgy in the Dormition cathedral. This was on November 8, 1568. the middle of the service, the Oprichniki burst into the temple, they publicly read the council’s sentence of condemnation, and then abused the saint. Tearing his vestments off, they dressed him in rags, dragged him out of the church and drove him off to the Theophany monastery on a simple peasant’s sledge. a long while they held the martyr in the cellars of the Moscow monasteries. They placed his feet into stocks, they held him in chains, and put a heavy chain around his neck. Finally, they drove him off to the Tver Otroch monastery. And there a year later, on December 23,1569, the saint was put to death at the hands of Maliuta Skuratov. three days before this the saint foresaw the end of his earthly life and received the Holy Mysteries. At first, his relics were committed to earth there at the monastery, beyond the church altar. Later, they were transferred to the Solovki monastery (August 11, 1591) and from there to Moscow (July 3, 1652). the memory of Saint Philip was celebrated by the Russian Church on December 23, the day of his martyric death. In 1660, the celebration was transferred to January 9.

Russia, Moscow, 1566-1568, Saint, Herman of Kazan, Volokolamsk, Staritsa and Svyazhsk, library, Moscow, Tsar d
Kazan Saint, 1566-1568, St Herman, Herman of Kazan and Svyazhsk; St Herman the Archbishop of Kazan, Commemorated on November 6; Herman, Archbishop of Kazan, lived during the sixteenth century. He was born in the city of Staritsa, and was descended from the old boyar nobility of the Polevi. In his youth Gregory (his baptismal name) was tonsured at the Joseph-Volokolamsk monastery under Igumen Gurias, who later became Archbishop of Kazan (December 5). (Saint Gurias was head of the monastery from 1542 to 1551). the monastery Saint Herman occupied himself with copying books, and he was a close friend of Saint Maximus the Greek (January 21), who was living there in confinement. In 1551 the brethren of the Staritsa Dormition monastery, seeing his piety, chose him as their archimandrite. up the governance of this monastery with a pastoral zeal, Saint Herman concerned himself with its internal and external order, for he himself was a model of humility and meekness. He exhorted all to observe their monastic commitment strictly, and he introduced into his monastery the Rule of Saint Joseph of Volokolamsk (October 18). after two and a half years Archimandrite Herman left the Staritsa monastery, leaving its direction to the hieromonk Job (June 19), who afterwards was to become the first Patriarch of Moscow, and was an ascetic and sufferer for the Russian Land. Herman’s love for solitary struggles brought him to return to his original Volokolamsk monastery, where he strove toward salvation as a simple monk. However, when the new heretic Matthew Bashkin (who refused to acknowledge the Holy Mysteries and denied faith in the Holy Trinity) appeared at Moscow, Saint Herman and his own father (who had received tonsure at the Volokolamsk monastery with the name Philotheus) were summoned to the Moscow Council of 1553. The Council censured the heretic Bashkin and resolved to send him for correction to Saint Herman at the Volokolamsk monastery, since Saint Herman was known for his holy life and zeal for the faith in Christ. 1555, after the taking of Kazan, an archepiscopal See was established there. Saint Gurias, the former igumen of Volokolamsk monastery, was chosen as archbishop. He was entrusted with building the Dormition monastery in the city of Sviyazhsk for missionary purposes. By decree of Saint Gurias, Saint Herman was appointed as head of this new monastery in Sviyazhsk. A stone cathedral was built with a belltower and monastic cells. The igumen of the monastery lived very frugally in a cramped cell beneath the cathedral belltower. Saint Herman particularly concerned himself with acquiring a library for the monastery. his monastery became famous for its good works, and it became a center of enlightenment for the Kazan region. March 12, 1564, after the repose of Saint Gurias, Saint Herman was consecrated Bishop of Kazan. The short duration of his tenure there was marked nonetheless by his efforts to build churches and to enlighten the people of the region with the light of Christ. 1566, Ivan the Terrible summoned Saint Herman to Moscow and ordered that he be elected to the Metropolitan cathedra. At first, Saint Herman refused to have this burden imposed upon him. The Tsar would not tolerate any objection, however, and the saint was obliged to settle into the Metropolitan’s quarters until his elevation to the position of Metropolitan. injustice among those of the Tsar’s inner circle, Saint Herman, true to his pastoral duty, attempted to admonish the Tsar. “You are not yet elevated to Metropolitan, and already you place constraints upon my freedom,” the Tsar told him through his aides. He ordered Saint Herman expelled from the Metropolitan’s quarters and that he be kept under surveillance. saint lived in disgrace for about two years, and died on November 6, 1567. They buried him in the church of Saint Nicholas the Hospitable. In 1595, at the request of the inhabitants of Sviyazhsk, the relics of the saint were transferred from Moscow to the Sviyazhsk Dormition monastery. Saint Hermogenes, then Metropolitan of Kazan, visited his grave. Herman is also commemorated on September 25 (first translation of his relics in 1595) and June 23 (second translation of his relics in 1714).

Russia, Moscow, 1567, Miraculous Sign of the Mirozh Icon of the Mother of God, Tears for Plague at Pskov
Russia, Pskov, 1567, Miraculous Sign of the Mirozh Icon of the Mother of God; Mirozh Icon appeared at the Mirozh monastery in the year 1198. But later, during the reign of Ivan the Terrible, at a time when a plague raged at Pskov, an ancient report tells how tears flowed from both eyes of the icon. Many benefits and healings for man occured from the icon of the Mother of God. Mirozh Icon is an “Oransâ€ (“Prayingâ€) type. On either side of the Most Holy Theotokos stand the Pskov Saints: on the right, the holy Prince Dovmont-Timothy (May 20); on the left, his wife, the holy nun Martha, in the world named Maria Dimitrievna (November 8, 1300). Tsar Ivan Vasilievich took away the wonderworking icon from Pskov, but at the monastery an exact copy remained: the so-called “Great Panagiaâ€ from the Savior-Mirozh monastery. September 24, 1567, on the Feast of Saint Abraham at the Mirozh monastery there occurred a miraculous sign from an ancient icon of the Most Holy Theotokos. The celebration of the Mirozh Icon of the Sign was established in that same year, with the blessing of Archbishop Pimen of Novgorod and Pskov. A special service to this icon was composed, and was published in the 1666 MENAION. Mirozh Icon of the Mother of God, Commemorated on September 24;

Russia, Moscow, 1567-1568, Philip II, Metropolitan, Solviki hermit, Ivan IV's companion, confessor, counsellor
Moscow Patriarch, 1567-1568, Philip II, Metropolitan of Moscow; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9; Philip, Metropolitan of Moscow, in the world Theodore, was descended from the illustrious noble lineage of the Kolichevi, occupying a prominent place in the Boyar duma at the court of the Moscow sovereigns. was born in the year 1507. His father, Stephen Ivanovich, “a man enlightened and filled with military spirit,” attentively prepared his son for government service. Theodore’s pious mother Barbara, who ended her days as a nun with the name Barsanouphia, implanted in the soul of her son a sincere faith and deep piety. Young Theodore Kolichev applied himself diligently to the Holy Scripture and to the writings of the holy Fathers. The Moscow Great Prince Basil III, the father of Ivan the Terrible, brought young Theodore into the court, but he was not attracted to court life. Conscious of its vanity and sinfulness, Theodore all the more deeply immersed himself in the reading of books and visiting the churches of God. Life in Moscow repelled the young ascetic. The young Prince Ivan’s sincere devotion to him, promising him a great future in government service, could not deter him from seeking the Heavenly City. Sunday, June 5, 1537, in church for Divine Liturgy, Theodore felt intensely in his soul the words of the Savior: “No man can serve two masters” (Mt.6:24), which determined his ultimate destiny. Praying fervently to the Moscow wonderworkers, and without bidding farewell to his relatives, he secretly left Moscow in the attire of a peasant, and for a while he hid himself away from the world in the village of Khizna, near Lake Onega, earning his livelihood as a shepherd. thirst for ascetic deeds led him to the renowned Solovki monastery on the White Sea. There he fulfilled very difficult obediences: he chopped firewood, dug the ground, and worked in the mill. After a year and a half of testing, the igumen Alexis tonsured him, giving him the monastic name Philip and entrusting him in obedience to the Elder Jonah Shamina, a converser with Saint Alexander of Svir (August 30). the guidance of experienced elders Philip grew spiritually, and progressed in fasting and prayer. Igumen Alexis sent him to work at the monastery forge, where Saint Philip combined the activity of unceasing prayer with his work with a heavy hammer. was always the first one in church for the services, and was the last to leave. He toiled also in the bakery, where the humble ascetic was comforted with a heavenly sign. In the monastery afterwards they displayed the “Bakery” image of the Mother of God, through which the heavenly Mediatrix bestowed Her blessing upon the humble baker Philip. With the blessing of the igumen, Saint Philip spent a certain while in wilderness solitude, attending to himself and to God. 1546 at Novgorod the Great, Archbishop Theodosius made Philip igumen of the Solovki monastery. The new igumen strove with all his might to exalt the spiritual significance of the monastery and its founders, Saints Sabbatius and Zosimus of Solovki (September 27, April 17). He searched for the Hodēgḗtria icon of the Mother of God brought to the island by the first head of Solovki, Saint Sabbatius. He located the stone cross which once stood before the saint’s cell. The Psalter belonging to Saint Zosimus (+1478), the first igumen of Solovki, was also found. His robe, in which igumens would vest during the service on the days when Saint Zosimus was commemorated, was also discovered. monastery experienced a spiritual revival. A new monastic Rule was adopted to regulate life at the monastery. Saint Philip built majestic temples: a church of the Dormition of the Mother of God, consecrated in the year 1557, and a church of the Transfiguration of the Lord. The igumen himself worked as a simple laborer, helping to build the walls of the Transfiguration church. Beneath the north portico he dug himself a grave beside that of his guide, the Elder Jonah. Spiritual life in these years flourished at the monastery: struggling with the brethren with the disciples of Igumen Philip were Saints John and Longinus of Yarenga (July 3) and Bassian and Jonah of Pertominsk (July 12). Philip often withdrew to a desolate wilderness spot for quiet prayer, two versts from the monastery, which was later known as the Philippov wilderness. the Lord was preparing the saint for other work. In Moscow, Tsar Ivan the Terrible fondly remembered the Solovki hermit from his childhood. The Tsar hoped to find in Saint Philip a true companion, confessor and counsellor, who in his exalted monastic life had nothing in common with the sedition of the nobles. The Metropolitan of Moscow, in Ivan’s opinion, ought to have a certain spiritual meekness to quell the treachery and malice within the Boyar soul. The choice of Saint Philip as archpastor of the Russian Church seemed to him the best possible. a long time the saint refused to assume the great burden of the primacy of the Russian Church. He did not sense any spiritual affinity with Ivan. He attempted to get the Tsar to abolish the Oprichniki [secret police]. Ivan the Terrible attempted to argue its civil necessity. Finally, the dread Tsar and the holy Metropolitan came to an agreement: Saint Philip would not meddle in the affairs of the Oprichniki and the running of the government, he would resign as Metropolitan in case the Tsar could not fulfill his wishes, and that he would be a support and counsellor of the Tsar, just as former Metropolitans supported the Moscow sovereigns. On July 25, 1566 Saint Philip was consecrated for the cathedra of Moscow’s hierarch saints, whose number he was soon to join. the Terrible, one of the greatest and most contradictory figures in Russian history, lived an intensely busy life. He was a talented writer and bibliophile , he was involved in compiling the Chronicles (and himself suddenly cut the thread of the Moscow chronicle writing), he examined the intricacies of the monastic Rule, and more than once he thought about abdicating the throne for the monastic life. aspect of governmental service, all the measures undertaken to restructure civil and social life, Ivan the Terrible tried to rationalize as a manifestation of Divine Providence, as God acting in history. His beloved spiritual heroes were Saint Michael of Chernigov (September 20) and Saint Theodore the Black (September 19), military men active with complex contradictory destinies, moving toward their ends through whatever the obstacles before them, and fulfilling their duties to the nation and to the Church. more the darkness thickened around Ivan, the more resolutely he demanded cleansing and redemption of his soul. Journeying on pilgrimage to the Saint Cyril of White Lake monastery, he declared his wish to become a monk to the igumen and the brethren. The haughty autocrat fell on his knees before the igumen, who blessed his intent. Ivan wrote, “it seems to me, an accursed sinner, that I am already robed in black.” imagined the Oprichnina in the form of a monastic brotherhood, serving God with weapons and military deeds. The Oprichniki were required to dress in monastic garb and attend long and tiring church services, lasting from 4 to 10 o’clock in the morning. “Brethren” not in church at 4 o’clock in the morning, were given a penance by the Tsar. Ivan and his sons fervently wished to pray and sing in the church choir. From church they went to the trapeza, and while the Oprichniki ate, the Tsar stood beside them. The Oprichniki gathered leftover food from the table and distributed it to the poor at the doorway of the trapeza. with tears of repentance and wanting to be an esteemer of the holy ascetics, the teachers of repentance, wanted to wash and burn away his own sins and those of his companions, cherishing the assurance that even his terribly cruel actions would prove to be for the welfare of Russia and the triumph of Orthodoxy. The most clearly spiritual action and monastic sobriety of Ivan the Terrible is revealed in his “Synodikon.” Shortly before his death, he ordered full lists compiled of the people murdered by him and his Oprichniki. These were then distributed to all the Russian monasteries. Ivan acknowledged all his sins against the nation, and besought the holy monks to pray to God for the forgiveness of his tormented soul. pseudo-monasticism of Ivan the Terrible, a dark most grievous oppression over Russia, tormented Saint Philip, who considered it impossible to mix the earthly and the heavenly, serving the Cross and serving the sword. Saint Philip saw how much unrepentant malice and envy was concealed beneath the black cowls of the Oprichniki. There were outright murderers among them, hardened in lawless bloodletting, and profiteers seeking gain, rooted in sin and transgressions. By the sufferance of God, history is often made by the hands of the impious, and Ivan the Terrible wanted to whiten his black brotherhood before God. The blood spilled by its thugs and fanatics cried out to Heaven. Philip decided to oppose Ivan. This was prompted by a new wave of executions in the years 1567-1568. In the autumn of 1567, just as the Tsar was setting out on a campaign against Livonia, he learned about a boyar conspiracy. The plotters intended to seize the Tsar and deliver him to the Polish king, who already was on the move with an army towards Russian territory. dealt severely with the conspirators, and again he shed much blood. It was bitter for Saint Philip, and the conscience of the saint compelled him boldly to enter into defense of the executed. The final rift occurred in the spring of 1568. On the Sunday of the Veneration of the Cross, March 2, 1568, when the Tsar with his Oprichniki entered the Dormition cathedral in monastic garb, as was their custom, Saint Philip refused to bless him, and began openly to denounce the lawless acts committed by the Oprichniki. The accusations of the hierarch shattered the harmony of the church service. In a rage Ivan retorted, “Would you oppose us? We shall see your firmness! I have been too soft on you.” Tsar began to show ever greater cruelty in persecuting all those who opposed him. Executions followed one after the other. The fate of the saintly confessor was sealed. But Ivan wanted to preserve a semblance of canonical propriety. The Boyar Duma obediently carried out his decision to place the Primate of the Russian Church on trial. A cathedral court was set up to try Metropolitan Philip in the presence of a diminished Boyar Duma, and false witnesses were found. To the deep sorrow of the saint, these were monks of the Solovki monastery, his former disciples and novices whom he loved. They accused Saint Philip of a multitude of transgressions, including sorcery. “Like all my ancestors,” the saint declared, “I came into this world prepared to suffer for truth.” Having refuted all the accusations, the holy sufferer attempted to halt the trial by volunteering to resign his office. His resignation was not accepted, however, and new abuse awaited the martyr. after a sentence of life imprisonment had been handed down, they compelled Saint Philip to serve Liturgy in the Dormition cathedral. This was on November 8, 1568. In the middle of the service, the Oprichniki burst into the temple, they publicly read the council’s sentence of condemnation, and then abused the saint. Tearing his vestments off, they dressed him in rags, dragged him out of the church and drove him off to the Theophany monastery on a simple peasant’s sledge. a long while they held the martyr in the cellars of the Moscow monasteries. They placed his feet into stocks, they held him in chains, and put a heavy chain around his neck. Finally, they drove him off to the Tver Otroch monastery. And there a year later, on December 23,1569, the saint was put to death at the hands of Maliuta Skuratov. Only three days before this the saint foresaw the end of his earthly life and received the Holy Mysteries. At first, his relics were committed to earth there at the monastery, beyond the church altar. Later, they were transferred to the Solovki monastery (August 11, 1591) and from there to Moscow (July 3, 1652). the memory of Saint Philip was celebrated by the Russian Church on December 23, the day of his martyric death. In 1660, the celebration was transferred to January 9.

Russia, Moscow, 1568-1570, Russo-Turkish War, first of 12 wars, Astrakhan, Volga and Don, Azov, M froze, storm
Moscow, 1568-1570, Russo-Turkish War (1568-“70) ; Russo-Turkish War (1568-“1570) or Don-Volga-Astrakhan campaign of 1569[3] (referred to in Ottoman sources as the Astrakhan Expedition) was a war between the Tsardom of Russia and the Ottoman Empire over the Astrakhan Khanate. It was the first of twelve Russo-Turkish wars ending with World War I in 1914-18. AIn 1556 the Astrakhan Khanate was conquered by Ivan the Terrible, who had a new fortress built on a steep hill overlooking the Volga.[4] 1568 the Grand Vizier Sokollu Mehmet PasŸa, who was the real power in the administration of the Ottoman Empire under Selim II, initiated the first encounter between the Ottoman Empire and her future northern arch-rival Russia. The results presaged the many disasters to come. A plan to unite the Volga and Don by a canal was detailed in Constantinople. the summer of 1569 in response to Moscovy's interference in Ottoman commercial and religious pilgrimages, the Ottoman Empire sent a large force under Kasim PaÅŸa of 20,000 Turks and 50,000 Tatars to lay siege to Astrakhan.[5] Meanwhile an Ottoman fleet besieged Azov. However, a sortie from the garrison under Knyaz (prince) Serebrianyi-Obolenskiy, the military governor of Astrakhan, drove back the besiegers. A Russian relief army of 30,000 attacked and scattered the workmen and the Tatar force sent for their protection. On their way home up to 70% of the remaining soldiers and workers froze to death in the steppes or became victims of attacks by Circassians. The Ottoman fleet was destroyed by a storm. The Ottoman Empire, though militarily defeated, achieved safe passage for Muslim pilgrims and traders from Central Asia and the destruction of the Russian fort on the Terek River.[5]

Russia, Moscow, 1570-1600, Righteous Athanasius of Novolotsk, Olonets Land , founded a monastery
Russia, Vologda, 1570-1600, Righteous Athanasius of Novolotsk, Olonets Land (Northwestern Imperial Russia, Finland to White Sea), founded a monastery; Olonets Land; Righteous Athanasius of Novolotsk, Commemorated on January 18 ; Athanasius of Navolotsk went at the end of the sixteenth century from the Kargopol region to the Olonets land, he founded a monastery 78 versts from what later became the city of Petrozavodsk. The saint died at a Verkholedsk suburb not far from Shenkursk.

Russia, Moscow, 1571, Jerusalem Icon MOG transferred to Moscow's Dormition cathedral, Luke, from Novgorod, Korsun
Russia, Crimea, 988, Jerusalem Icon of the Mother of God transferred to Korsun and Vladimir the Great; Jerusalem Icon of the Mother of God, by tradition, was painted by the holy Evangelist Luke fifteen years after the Ascension of the Lord at Gethsemane. the year 463, the icon was transferred to Constantinople. The Byzantine army carried the Jerusalem Icon into battle when they turned back an invasion of the Scythians. 988 the icon was transferred to Korsun and given to the holy Prince Vladimir. When the people of Novgorod accepted Christianity, Saint Vladimir sent them this icon. 1571, Ivan the Terrible transferred the icon to the Moscow Dormition cathedral. During the Napoleonic invasion of 1812, the original was stolen by the French and brought to Paris. An authenticated copy was placed in the Dormition cathedral. Jerusalem Icon is also commemorated on November 13, and on the Fifth Saturday of Great Lent. Vladimir the Great; Battle of Bassianae (Byzantine (Gothic, Roman) victory over the Huns) 469; The war ended in 469. Marcellinus Comes shortly recorded "The head of Dinzic, son of Attila, king of the Huns, was brought to Constantinople".[14] The Chronicon Paschale recounts "Dinzirichus, Attila's son, was killed by Anagastes, general in Thrace. His head was brought to Constantinople, carried in procession through the Middle Street, and fixed on a pole at the Wooden Circus. The whole city turned out to look at it".[14] Jordanes recounts events in c. 468: "Now after firm peace was established between Goths and Romans, the Goths found that what they received from the emperor was not sufficient for them. Furthermore, they were eager to display their wonted valor, and so began to plunder the neighboring peoples around them, first attacking the Sadagis[nb 1] who held the interior of Pannonia. When Dintzic, king of the Huns, a son of Attila, learned this, he gathered to him the few who still seemed to have remained under his sway, namely, the Ultzinzures[nb 2] the Angisciri[nb 3] the Bittugures[nb 4] and the Bardores[nb 5] Coming to Bassianae (see Battle of Bassianae), a city of Pannonia, he beleaguered it and began to plunder its territory. When the Goths learned this, they abandoned the expedition they had planned against the Sadagis and turned upon the Huns and drove them so ingloriously from their own land that those who remained have been in dread of the arms of the Goths from that time down to the present day."[22] Dengizich, Atilla's Son; Icon of the Mother of God œJerusalemÂ, Commemorated on October 12;

Russia, Moscow, 1572-1588, Volokolamsk Icon, V Tver (Lama River Source), a copy of Vladimir Icon in Moscow Dormition Cathedral
Russia, Tver, 1572-1588, Volokolamsk monastery, Tver (Lama River Source), a copy of Vladimir Icon in Moscow Dormition Cathedral which was brought from Constantinople to Moscow in 1395; Volokolamsk monastery, Volokolamsk-Exaltation of the Cross monastery; Icon of the Mother of God of Volokolamsk, Commemorated on March 3 ; Volokolamsk Icon of the Mother of God is a copy of the Vladimir Icon of the Moscow Dormition cathedral. The icon was brought from Zvenigorod to the Dormition monastery of Saint Joseph of Volokolamsk on March 2, 1572, during the second week of Great Lent and was solemnly met by Igumen Leonid (1563-1566; 1568-1573) and all the monastic brethren. is distinguished by its particular depiction on the margins of Saint Cyprian (right) and Saint Gerontius (left), Metropolitans of Moscow. name of Metropolitan Cyprian is associated with the first arrival of the ancient Vladimir Icon of the Mother of God from Constantinople to Moscow in the year 1395, and under Metropolitan Gerontius in 1480 the Vladimir Icon came finally to Moscow. the year 1588 the Volokolamsk Icon was dedicated atop the gate in the church at the south gates of the Saint Joseph of Volokolamsk monastery in honor of the Meeting of the Vladimir Icon of the Most Holy Theotokos (August 26). the end of the seventeenth century, when a church of the same name was built in Moscow at Staraya Basmanna, the church atop the gate of Saint Joseph of Volokolamsk was rededicated in honor of the holy Apostles Peter and Paul. The Volokolamsk Icon was transferred to its proper place on the iconostasis of the new cathedral Dormition church of the monastery of Saint Joseph of Volokolamsk. 1578, the icon was recognized as wonderworking.

Russia, Moscow, 1577, Righteous Child Artemius of Verkhol, lightning strike, not buried, light over incorrup body
Russia, Vologda, 1577, Righteous Child Artemius of Verkhol; village of Verkola in Pinezhsky; Uyezd in Arkhangelsk Governorate; Righteous Child Artemius of Verkhol, Commemorated October 20; Righteous Artemius of Verkola was born in the village of Dvina Verkhol around the year 1532. son of pious parents, Artemius was a child who was courageous, meek and diligent for every good deed. June 23, 1545 the twelve-year-old Artemius and his father were taken by surprise in a field by a thunderstorm. A clap of thunder broke right over their heads, and the child Artemius fell dead. thought that this was a sign of God’s judgment, therefore they left the body in a pine forest without a funeral, and without burial. years later, the village reader beheld a light over the place where the incorrupt body of the Righteous Artemius lay. to the church of Saint Nicholas in 1577, the holy relics were shown to be a source of numerous healings. this village a monastery was later built, called the Verkhol. 1918, the impious Soviets chopped the holy relics into pieces and threw them into a well. The memory of Saint Artemius is also celebrated on October 20. Righteous Artemius of Verkola, Commemorated on June 23;

Russia, Moscow, 1579, Kazan Icon, discovered by 10 yr old girl's dream
after a fire destroyed Kazan in 1579, the Virgin appeared to a 10-year-old girl, Matrona, revealing the location where the icon lay hidden. The girl told the archbishop about the dream but she was not taken seriously. However, on 8 July 1579, after two repetitions of the dream, the girl and her mother recovered the icon on their own, buried under a destroyed house where it had been hidden to save it from the Tatars Mongol, Perm, 1579, Kazan Icon; Lady of Kazan, also called Mother-of-God of Kazan, was a holy icon of the highest stature within the Russian Orthodox Church, representing the Virgin Mary as the protector and patroness of the city of Kazan, and a palladium of all of Russia, known as the Holy Protectress of Russia. to legend, the icon was originally acquired from Constantinople, lost in 1438, and miraculously recovered in pristine state over 140 years later in 1579. Two major cathedrals, the Kazan Cathedral, Moscow, and the Kazan Cathedral, St. Petersburg, are consecrated to Our Lady of Kazan, and they display copies of the icon, as do numerous churches throughout the land. The original icon in Kazan was stolen, and likely destroyed, in 1904. "Fátima image" is a 16th-century copy of the icon, or possibly the 16th-century original, stolen from St. Petersburg in 1917 and purchased by F. A. Mitchell-Hedges in 1953. It was housed in Fátima, Portugal from 1970 to 1993, then in the study of Pope John Paul II in the Vatican from 1993 to 2004, when it was returned to Kazan, where it is now kept in the Kazan Monastery of the Theotokos. Copies of the image are also venerated in the Catholic Church. days of Our Lady of Kazan are 21 July, and 4 November (which is also the Russian Day of National Unity). 1 History 1.1 Fátima image 2 See also 3 References 4 External links to tradition, the original icon of Our Lady of Kazan was brought to Russia from Constantinople in the 13th century. After the establishment of the Khanate of Kazan (c. 1438) the icon disappeared from the historical record for more than a century. Hermogenes' chronicle, written at the request of Tsar Feodor in 1595, describes the recovery of the icon.[1][unreliable source?] According to this account, after a fire destroyed Kazan in 1579, the Virgin appeared to a 10-year-old girl, Matrona, revealing the location where the icon lay hidden. The girl told the archbishop about the dream but she was not taken seriously. However, on 8 July 1579, after two repetitions of the dream, the girl and her mother recovered the icon on their own, buried under a destroyed house where it had been hidden to save it from the Tatars.[2][1][unreliable source?] Monastery of the Theotokos where the icon was conserved until 1904, and the home of the "Fátima image" since 2004 Other churches were built in honour of the revelation of the Virgin of Kazan, and copies of the image were displayed at the Kazan Cathedral of Moscow (constructed in the early 17th century), at Yaroslavl, and at St. Petersburg. military commanders Dmitry Pozharsky (17th century) and Mikhail Kutuzov (19th century) credited invocation of the Virgin Mary through the icon with helping the country to repel the Polish invasion of 1612, the Swedish invasion of 1709, and Napoleon's invasion of 1812. The Kazan icon achieved immense popularity, and there were nine or ten separate miracle-attributed copies of the icon around Russia.[1][unreliable source?] the night of June 29, 1904, the icon was stolen from the Kazan Convent of the Theotokos [ru] in Kazan where it had been kept for centuries (the building was later blown up by the communist authorities[citation needed]). Thieves apparently coveted the icon's gold frame, which was ornamented with many valuable jewels. Several years later, Russian police apprehended the thieves and recovered the frame. The thieves originally declared that the icon itself had been cut to pieces and burnt, although one of them eventually confessed that it was housed in a monastery in the wilds of Siberia. This one, however, was believed to be a fake, and the Russian police refused to investigate, using the logic that it would be very unlucky to venerate a fake icon as though it were authentic.[3] The Orthodox Church interpreted the disappearance of the icon as a sign of tragedies that would plague Russia after the image of the Holy Protectress of Russia had been lost. Indeed, the Russian peasantry was wont to credit all the miseries of the Revolution of 1905, as well as Russia's defeat in the Russo-Japanese War of 1904–1905, to the desecration of her image.[3] of Saint Nicolas and the Venerable Gerasimus holding the icon Lady of Kazan in Makaryev Monastery (17th century, photograph by Sergey Prokudin-Gorsky) Lady of Kazan (1850s reproduction) Our Lady of Kazan. Mid 19th-century Our Lady of Kazan átima image[edit] section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Our Lady of Kazan" – news · newspapers · books · scholar · JSTOR (July 2017) (Learn how and when to remove this template message) Lady of Kazan (Fátima image) Cathedral, Kazan (1561–62) to the site of the icon's recovery, 21 July 2015. the Russian Revolution of 1917, there was speculation that the original icon was in fact preserved in St. Petersburg. Reportedly, an icon of Our Lady of Kazan was used in processions around Leningrad fortifications during the Siege of Leningrad (1941-1944) during World War II.[4] theory proposed that the Bolsheviks had sold the image abroad, although the Russian Orthodox Church did not accept such theories. The history of the stolen icon between 1917 and 1953 is unknown. In 1953 Frederick Mitchell-Hedges purchased an icon from Arthur Hillman. Although the status of the icon as the original Kazan icon remained disputed, Cyril G.E. Bunt concluded "that it is the work of a great icon painter of the 16th century [...] the pigments and the wood of the panel are perfectly preserved as exhaustive X-ray tests have proved, and have mellowed with age", suggesting that while it was a copy of the original icon, it was nevertheless the original icon carried by Pozharski in 1612. It was exhibited at the World Trade Fair in New York in 1964–1965. On 13 September 1965, members of the Blue Army of Our Lady of Fátima spent the night in veneration of the icon in the pavilion in New York. The Blue Army eventually bought the icon from Anna Mitchell-Hedges for US$125,000 in January 1970, and the icon was enshrined in Fátima, Portugal. 1993 the icon from Fátima was given to the Vatican and Pope John Paul II had it installed in his study, where he venerated it for eleven years. In his own words, "it has found a home with me and has accompanied my daily service to the Church with its motherly gaze".[5] John Paul II wished to visit Moscow or Kazan so that he himself could return the icon to the Russian Orthodox Church. However the Moscow Patriarchate was suspicious that the Pope might have other motives, so he presented the icon to the Russian Church unconditionally in August 2004.[6] On August 26, 2004, it was exhibited for veneration on the altar of St. Peter's Basilica and then delivered to Moscow.[7] On the next feast day of the holy icon, July 21, 2005, Patriarch Alexius II and Mintimer Shaymiev, the president of Tatarstan, received it in the Annunciation Cathedral of the Kazan Kremlin [ru].[8] icon is now enshrined in the Cathedral of the Elevation of the Holy Cross, part of the Convent of the Theotokos (re-established as a monastery in 2005), on the site where the original icon of Our Lady of Kazan was found, and plans are underway to make the monastery's other buildings into an international pilgrimage centre. The Complicated History of the Kazan Icon of the Mother of God, Commemorated July 8/21 and October 22/November 4, Sergei Milov; Appearance of the Kazan Icon of the Mother of God, Commemorated on July 8; Icon œNot Made by Handsfrom Lydda, Commemorated on March 12;

Russia, Moscow, 1581-1582, Siege of Pskov Caves (Livonian War 1581-1582)
Siege of Pskov; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Feast of the Pskov-Protection Icon of the Most Holy Theotokos was established in memory of the miraculous deliverance of Pskov from the invading troops of the Polish king Stephen Bathory in 1581. During the siege, they carried forth the wonderworking Dormition Icon of the Mother of God in procession from the monastery. the eve of the decisive fighting, the pious blind Elder Dorotheus the Smith had a vision of the Most Holy Theotokos at the spot where the enemy had prepared to attack, at a corner of the fortress of the monastery in honor of the Protection of the Most Holy Theotokos. Most Holy Virgin appeared to the Elder Dorotheus with various Russian Saints: the holy Great Prince Vladimir and the Pskov Princes Vsevolod-Gabriel and Dovmont-Timothy, Saint Anthony of Kiev Caves, Cornelius of Pskov, Euphrosynus of Spaso-Elazar and Savva of Krypetsk, Blessed Nicholas of Pskov and Saint Niphon, Archbishop of Novgorod, the organizer of the Pskov Spaso-Mirozh monastery. from the Pechor side from the Spaso-Mirozhsk monastery across the River Velika, the Mother of God with the Saints entered the church of the Protection monastery. The Saints besought the All-Pure Virgin to have pity on the sinful citizens of Pskov and save the city “from the imposition of woes.â€ The Most Holy Theotokos, having promised the city Her mercy, gave orders to set up the Pechersk icon at the place of Her appearance. the battle the Polish tried to breach the fortress wall, but through the intercession of the Mother of God and the Saints, they were not able to break through into the city. After their deliverance from the enemy, the grateful people of Pskov built a church in honor of the Nativity of the Most Holy Theotokos. the temple of the Protection Most Holy Theotokos, the Pskov-Pechersk icon of the Mother of God was painted, which has also been given the name, “Appearance of the Mother of God to the Elder Dorotheus.â€ The appearance of the Most Holy Theotokos occurred on September 7, and celebration of the Pskov-Pechersk Icon was established on October 1. A special service was compiled for the Feast of the Most Holy Theotokos. St John the Hermit of Pskov, Commemorated on October 24; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21 ; sacred Tenderness Icon of the Most Holy Theotokos was painted and brought to the Pskov Caves monastery through the efforts of the devout Pskov merchants Basil and Theodore. It was transferred it to the town of Pskov in the year 1521, and was glorified by miracles of healing in 1524. The Tenderness Icon is especially honored as the protector of the city when it was besieged by the Polish King Stephen Bathory (1533-1586) in the year 1581. Both the Tenderness Icon and the Dormition Icon were glorified at that time. Tenderness Icon is also honored on October 7, the day when Pskov was liberated from Napoleon's invasion in 1812. Other days on which the Tenderness Icon is commemorated are: June 23, August 26, and on the Seventh Sunday of Pascha. Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God œTendernessÂ of the Pskov Caves, Commemorated on June 23 ; “Tendernessâ€ Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha. Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov.

Russia, Moscow, 1581, deliverance of Pskov & Pskov Caves by Tenderness Icon, D's Vision where to defend
Russia, Pskov, 1581, deliverance of Pskov and Pskov Caves by Tenderness Icon; Siege of Pskov; Virgin of Tenderness Icon of the Mother of God of the Pskov Caves, Commemorated on August 26; Tenderness Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. The Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha. Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov. October 7 commemoration was established in thanksgiving for the deliverance of Pskov from the invading army of Napoleon in 1812. Icon of the Mother of God of Pskov œthe Protection, Commemorated on October 1; Feast of the Pskov-Protection Icon of the Most Holy Theotokos was established in memory of the miraculous deliverance of Pskov from the invading troops of the Polish king Stephen Bathory in 1581. During the siege, they carried forth the wonderworking Dormition Icon of the Mother of God in procession from the monastery. the eve of the decisive fighting, the pious blind Elder Dorotheus the Smith had a vision of the Most Holy Theotokos at the spot where the enemy had prepared to attack, at a corner of the fortress of the monastery in honor of the Protection of the Most Holy Theotokos. Most Holy Virgin appeared to the Elder Dorotheus with various Russian Saints: the holy Great Prince Vladimir and the Pskov Princes Vsevolod-Gabriel and Dovmont-Timothy, Saint Anthony of Kiev Caves, Cornelius of Pskov, Euphrosynus of Spaso-Elazar and Savva of Krypetsk, Blessed Nicholas of Pskov and Saint Niphon, Archbishop of Novgorod, the organizer of the Pskov Spaso-Mirozh monastery. from the Pechor side from the Spaso-Mirozhsk monastery across the River Velika, the Mother of God with the Saints entered the church of the Protection monastery. The Saints besought the All-Pure Virgin to have pity on the sinful citizens of Pskov and save the city “from the imposition of woes. The Most Holy Theotokos, having promised the city Her mercy, gave orders to set up the Pechersk icon at the place of Her appearance. the battle the Polish tried to breach the fortress wall, but through the intercession of the Mother of God and the Saints, they were not able to break through into the city. After their deliverance from the enemy, the grateful people of Pskov built a church in honor of the Nativity of the Most Holy Theotokos. the temple of the Protection Most Holy Theotokos, the Pskov-Pechersk icon of the Mother of God was painted, which has also been given the name, œAppearance of the Mother of God to the Elder Dorotheus. The appearance of the Most Holy Theotokos occurred on September 7, and celebration of the Pskov-Pechersk Icon was established on October 1. A special service was compiled for the Feast of the Most Holy Theotokos. St John the Hermit of Pskov, Commemorated on October 24; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Icon of the Mother of God of œTenderness, Commemorated on May 21 ; sacred Tenderness Icon of the Most Holy Theotokos was painted and brought to the Pskov Caves monastery through the efforts of the devout Pskov merchants Basil and Theodore. It was transferred it to the town of Pskov in the year 1521, and was glorified by miracles of healing in 1524. The Tenderness Icon is especially honored as the protector of the city when it was besieged by the Polish King Stephen Bathory (1533-1586) in the year 1581. Both the Tenderness Icon and the Dormition Icon were glorified at that time. Tenderness Icon is also honored on October 7, the day when Pskov was liberated from Napoleon's invasion in 1812. Other days on which the Tenderness Icon is commemorated are: June 23, August 26, and on the Seventh Sunday of Pascha. Icon of the Mother of God œVirgin of Tenderness from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God œTenderness of the Pskov Caves, Commemorated on June 23 ; œTenderness Icon of the Most Holy Mother of God was found in the monastery of the caves in 1521, and was transferred to the city of Pskov by the pious Christians Basil and Theodore. Icon is particularly renowned for the deliverance of Pskov and the Pskov Caves monastery from the army of Stephen Bathory (1533-1586) in 1581. It is commemorated on May 21, June 23, August 26, October 7, and on the Seventh Sunday of Pascha. Tenderness Icon of the Mother of God is of the Eleousa (Umilenie) type, and is regarded as the patroness of the city of Pskov.

Russia, Moscow, 1584, Simon of Yurievets, Fool For Christ, clairvoyant
Yurievets; Blessed Simon of Yurievets, Commemorated on November 4 ; Simon of Yurievets was born in the city of Yurievets in the Povolzhsk or Volga region. Forsaken by his parents, the saint took upon himself the exploit of foolishness for Christ. Both winter and summer he went barefoot, dressed only in a shirt, so that his skin became blackened and withered from fasting. people often were cruel to him, sometimes beating him. The holy fool never complained, but prayed for those who mistreated him. Blessed Simon was fond of praying on the porches of various churches. The ascetic exploit of self-denial cleansed his soul, and he received from God the gift of clairvoyance: he foresaw many things and predicted the future. Contemporaries, mentioning his name, beheld various miraculous signs. before his death, the saint went to the house of the military commander Theodore Petelin. He, not knowing the saint, in a fit of anger gave orders to beat him. Saint Simon fell grievously ill. He summoned a priest, made his confession, received the Holy Mysteries of Christ and commended his soul to God. The commander later repented of his sin. city gathered for the saint’s funeral, and the body of Blessed Simon was buried in Theophany monastery. This occurred on November 4, 1584. In the year 1635, Patriarch Joasaph ordered the Theophany monastery’s Igumen Dionysius to compile an account of the life and miracles of Blessed Simon and gave a blessing to paint his icon. The Feast of Blessed Simon was established in the year 1635. Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Russia, Moscow, 1584-1598, Tsar Feodor I, Theodore, pious, retiring, R ruled by Boris G, wife's b, death then TofT
Moscow, 1584-1598, Tsar Feodor I of Russia, Theodore Ioannovich ; I Ivanovich or Feodor I Ioannovich ( 31 May 1557 - 16 January (NS) 1598), also known as Feodor the Bellringer, was the last Rurikid Tsar of Russia (1584-“1598). Feodor's mother died when he was three, and he grew up in the shadow of his father, Ivan the Terrible. A pious man of retiring disposition, Feodor took little interest in ,politics, and the country was effectively administered in his name by Boris Godunov, the brother of his beloved wife Irina. His childless death left the Rurikid dynasty extinct, and spurred Russia's descent into the catastrophic Time of Troubles. In Russian documents, Feodor is sometimes called blessed. He is also listed in the "Great Synaxaristes" of the Orthodox Church, with his feast day on January 7 (OS).[1] Intercession of the œDonÂ Icon of the Mother of God against the Tatars Attack, Commemorated on August 19; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; St Jonah of Kazan, Commemorated on October 4; Uncovering of the relics of St Gurias the First Archbishop of Kazan, Commemorated on October 4; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; St John the Hermit of Pskov; Commemorated on October 24; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; Venerable Therapon the Abbot of Monza, Commemorated on December 12 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15; St Sophia, Commemorated on December 16; St Barlaam of Keretsk, Commemorated on January 15; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; St Nicholas the Catholicos of Georgia, Commemorated on February 18; Venerable Polycarp of Briansk, Commemorated on February 23; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Theonas the Archbishop of Thessalonica, Commemorated on April 4; Icon of the Mother of God of Belynich, Commemorated on April 12; Venerable Sergius of Shukhtom, Commemorated on May 19; Venerable Onuphrius the Abbot of Malsk, Pskov, Commemorated on June 12 ; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ; Appearance of the Kazan Icon of the Mother of God, Commemorated on July 8;

Russia, Moscow, 1585-1605, Tsar Boris Godunov, Tartar, defacto regent then Tzar in 1598, T of T, English trade
Moscow, 1598-1605, Tsar Boris Godunov ; Fyodorovich Godunov (possibly 1551 – 23 April [O.S. 13 April] 1605) ruled the Tsardom of Russia as de facto regent from c. 1585 to 1598 and then as the first non-Rurikid tsar from 1598 to 1605. After the end of his reign, Russia descended into the Time of Troubles. 1 Early years 2 Regency 3 Reign 4 Arts and popular media 5 Gallery 6 See also 7 References 8 External links years[edit] Godunov was the most noted member of an ancient, now extinct, Russian family of Tatar origin (Chet), which came from the Horde to Kostroma in the early 14th century.[2] This legend is written in the annals dating from early 17th century. He was descended from the Tatar Prince Chet, who went from the Golden Horde to Russia and founded the Ipatiev Monastery in Kostroma. Boris was the son of Feodor Ivanovich Godunov Krivoy (the one-eyed) (died, c. 1568-1570) and his wife Stepanida Ivanovna. His older brother Vasily died young and without issue. career began at the court of Ivan the Terrible. He is mentioned in 1570 for taking part in the Serpeisk campaign as an archer of the guard. The following year he became an oprichnik – a member of Ivan's personal guard and secret police. In 1570/1571, Godunov strengthened his position at court by his marriage to Maria Grigorievna Skuratova-Belskaya, the daughter of Malyuta Skuratov-Belskiy, head of the oprichniks. 1580, the Tsar chose Boris Godunov's sister Irina Godunova (1557 - 26 October/23 November 1603) to be the wife of his second son and eventual heir, the fourteen-year-old Feodor Ivanovich (1557-1598). On this occasion, Godunov was promoted to the rank of Boyar.[2] 15 November 1581, Godunov was present when the Tsar murdered his own eldest son, the crown prince Ivan. Godunov tried to intervene but received blows from the Tsar's sceptre. The elder Ivan immediately repented, and Godunov rushed to get help for the Tsarevich, who died four days later.[3] years later, on his deathbed, Ivan IV appointed a council consisting of Godunov, Feodor Nikitich Romanov, Vasili Shuiski and others to guide his son and successor of Russia Feodor I, who was feeble both in mind and body: he took refuge from the dangers of the palace in devotion to religion; and though his people called him a saint, they recognized that he lacked the iron to govern men.[4] the time of his death, Ivan also had a three-year-old son, Dmitry Ivanovich (1581–1591), from his seventh and last marriage. son (and his mother's family) had no claim to the throne because the Orthodox Church recognized only Ivan's first three marriages as legitimate. after Ivan's death the council had both Dmitri and his mother, Maria Nagaya, moved to Uglich, some 120 miles north of Moscow. Dmitri died there in 1591 at the age of ten under suspicious circumstances. Dmitri's death was announced by the ringing of the church bell, the Uglich population rose up to protest the suspected assassination, which they believed was commissioned by Boris Godunov. swiftly quelled the rebellion. Godunov ordered the removal of the Uglich bell's clapper (the bell's tongue). He had the offending bell flogged in public and exiled to Siberia along with the townspeople who had not been executed.[5] official commission headed by Vasili Shuiski was sent to determine the cause of death. The official verdict was that the boy had cut his throat during an epileptic seizure. widow claimed that her son had been murdered by Godunov's agents. Godunov's guilt was never established and shortly thereafter Dmitri's mother was forced to take the veil.[4] Dmitry Ivanovich was laid to rest and promptly, though temporarily, forgotten. estate near Moscow the coronation of Feodor Ivanovich as Tsar Feodor I on 31 May 1584, Boris received honors and riches as a member of the regency council, in which he held the second place during the life of the Tsar's uncle Nikita Romanovich. When Nikita died in 1586, Boris had no serious rival for the regency. conspiracy of other boyars and of Dionysius II, Metropolitan of Moscow, sought to break Boris's power by divorcing the Tsar from Godunov's childless sister. The attempt proved unsuccessful, and the conspirators were banished or sent to monasteries. After that, Godunov remained supreme in Russia and he corresponded with foreign princes as their equal. policy was generally pacific and always prudent. In 1595, he recovered from Sweden some towns lost during the former reign. Five years previously he had defeated a Tatar raid upon Moscow, for which he received the title of Konyushy, an obsolete dignity even higher than that of Boyar. He supported an anti-Turkish faction in the Crimea and gave the Khan subsidies in his war against the sultan. encouraged English merchants to trade with Russia by exempting them from duties. He built towns and fortresses along the north-eastern and south-eastern borders of Russia to keep the Tatar and Finnic tribes in order. These included Samara, Saratov, Voronezh, and Tsaritsyn, as well as other lesser towns. He colonized Siberia with scores of new settlements, including Tobolsk. his rule, the Russian Orthodox Church received its patriarchate, placing it on an equal footing with the ancient Eastern churches and freeing it from the influence of the Patriarch of Constantinople. This pleased the Tsar, as Feodor took a great interest in church affairs. Godunov's most important domestic reform, a 1597 decree forbade peasants to transfer from one landowner to another (which they had been free to do each year around Saint George's Day in November), thus binding them to the soil. This ordinance aimed to secure revenue, but it led to the institution of serfdom in its most oppressive form.[2] (See also Serfdom in Russia.) the death of the childless Feodor on 7 January 1598, as well as the rumored assassination of Feodor's much younger brother Dimitry, supposedly ordered by Boris himself to guarantee his seat on the throne, self-preservation as much as ambition led Boris' rise to power. Had he not done so, the mildest treatment he could have hoped for would have been lifelong seclusion in a monastery. His election was proposed by Patriarch Job of Moscow, who believed that Boris was the one man capable of coping with the difficulties of the situation. Boris, however, would accept the throne only from the Zemsky Sobor (national assembly), which met on 17 February and unanimously elected him on 21 February. On 1 September, he was solemnly crowned tsar. Mausoleum in front of the Cathedral of the Assumption at the Trinity Lavra of St. Sergius the first years of his reign, he was both popular and prosperous, and ruled well. He recognized the need for Russia to catch up with the intellectual progress of the West and did his best to bring about educational and social reforms. He was the first tsar to import foreign teachers on a large scale, the first to send young Russians abroad to be educated, and the first to allow Lutheran churches to be built in Russia. After the Russo–Swedish War (1590–1595), he pursued gaining access to the Baltic Sea and attempted to obtain Livonia by diplomatic means. He cultivated friendly relations with the Scandinavians and hoped to take a bride from a foreign royal house, thereby increasing the dignity of his own dynasty.[2] However he declined the personal union proposed to him in 1600 by the diplomatic mission led by Lew Sapieha from the Polish–Lithuanian Commonwealth[citation needed]. died after a lengthy illness and a stroke on 13/23 April 1605. He left one son, Feodor II, who succeeded him and ruled for only a few months, until he and Boris' widow were murdered by the enemies of the Godunovs in Moscow on 10/20 June 1605.[6] Boris's first son, Ivan, was born in 1587 and died in 1588. His daughter, Xenia, was born in 1582. She was engaged to Johann of Schleswig-Holstein, but he died shortly before their planned wedding in October 1602. Xenia was given the name "Olga" upon being forced to take monastic vows at the Voskresensky Monastery in Beloozero and her name is inscribed as "the Nun Olga Borisovna" at the crypt of the Godunovs at the Trinity Lavra of St. Sergius where she lived from 1606, when she sojourned there to attend the reburial of her father, until her death in 1622.[7] Boris, his wife, and their children are buried together in a mausoleum near the entrance of the Assumption Cathedral at Trinity-St. Sergius Lavra. and popular media[edit] life was dramatised by the founder of Russian literature, Alexander Pushkin, in his play Boris Godunov (1831), which was inspired by Shakespeare's Henry IV. Modest Mussorgsky based his opera Boris Godunov on Pushkin's play. Sergei Prokofiev later wrote incidental music for Pushkin's drama. In 1997, the score of a 1710 baroque opera based on the reign of Boris by German composer Johann Mattheson was rediscovered in Armenia and returned to Hamburg, Germany. This opera, never performed during the composer's lifetime, had its world premiere in 2005 at the Boston Early Music Festival & Exhibition. was portrayed on BBC Radio 4 by Shaun Dooley in the radio plays Ivan the Terrible: Absolute Power[8] and Boris Godunov: Ghosts[9] written by Mike Walker and which were the first two plays in the first series of Tsar. The plays were broadcast on 11 and 18 September 2016. character Boris Badenov in the cartoon The Rocky and Bullwinkle Show takes his name from a play on Godunov's name. Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; St Jonah of Kazan, Commemorated on October 4; Uncovering of the relics of St Gurias the First Archbishop of Kazan, Commemorated on October 4; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Icon of the Mother of God of Molcha, Commemorated on April 24; Venerable Sergius of Shukhtom, Commemorated on May 19; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Russia, Moscow, 1589-1605, Patriarch, Job of Moscow, incorrupt and fragrant relics, worker of miracles
Moscow Patriarch, 1589-1605, Job of Moscow ; also known as Job of Moscow (d. 19 June 1607) was the first Patriarch of Moscow and All Russia and is a saint of the Orthodox Church. According to Debra A. Coulter: was known as a humble man of impeccable morals, learned for his times, who worked for the good of the church and the promotion of Orthodox Christianity.[1] St Nicholas the Catholicos of Georgia, Commemorated on February 18; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; his death in 1607, the relics of Patriarch Job were buried by the western doors of the Dormition Church of the monastery in Staritsa. Many miracles took place at his grave. 1652, on the recommendation of Metropolitan Nikon of Novgorod, Tsar Alexei ordered that the relics of Saint Job and Saint Philip (January 9) be transferred to Moscow. Barlaam of Rostov presided at the uncovering of Saint Job’s relics in Staritsa. The Patriarch’s incorrupt and fragrant relics became the source of healing for many who were afflicted by physical and mental illnesses. March 27 a procession set off for Moscow with the relics. On Monday of the sixth week of Lent (April 5), the relics of Patriarch Job were brought to the Passions Monastery. From there, the procession proceeded to the Kremlin, and the relics of the saint were placed in the Dormition cathedral. A few days later, Patriarch Joseph died and was buried next to Saint Job. Job has long been revered as a worker of miracles. The Altar Crosses in the churches of the Staritsa monastery and the Tver cathedral contained particles of his holy relics. Job is commemorated on June 19, and also (in the Tver diocese) on the first Sunday after the Feast of Saints Peter and Paul. Icon of the Mother of God of Molcha, Commemorated on April 24; Icon of the Mother of God of Putivil, Commemorated on May 2; Venerable Sergius of Shukhtom, Commemorated on May 19; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ;

Russia, Moscow, 1591, Crown Prince, Dimitri of Uglich or Saint Dimitri of Moscow, age 8, famously impersonated
Moscow Crown Prince, 1591, Dimitri of Uglich or Saint Dimitri of Moscow, age 8; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3;

Russia, Moscow, 1596, Union of Brest, Rome and Kiev, Roman Catholic
Poland, 1596, Union of Brest, Rome and Kiev; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Russia, Moscow, 1598-1627, Procopius of Vyatka, Perm, Fool for Christ, Clairvoyant
Mongol, Perm, 1598-1627, Procopius of Vyatka, Perm, Fool for Christ, Clairvoyant Vyatka (Kirov); Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated December 21 ; Procopius, Fool-for-Christ, of Vyatka, was the son of pious peasants. Procopius reached age twenty, they wanted him to marry, but he secretly went to the city of Khlynov and took upon himself the feat of foolishness. holy fool endured hunger, cold, mocking and insults. The Lord glorified him with the gift of clairvoyance. Procopius died at the age of forty-nine in 1627.

Russia, Moscow, 1598-1613, Interregnum, between Rurik Romanov dynasties, T of T
Moscow, 1598-1613, Interregnum, between Rurik Romanov dynasties ; St Hypatius of Gangra, Commemorated November 16 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Sergius of Shukhtom, Commemorated on May 19; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1600-1699, 17th Century Folder, Protestant TimeOfTroubles,Turk&Chinese Mslm Wars

Russia, Moscow, 1601-1650, Maximus of Totma, Vologda, Fool f Christ, gifts, unceasing prayer, fasting, nakedness
Russia, Vologda, 1600-1650, Maximus of Totma, Vologda (Sukhona River 5), Fool for Christ, gifts, unceasing prayer, fasting, nakedness; Totma (Sukhona River 5); Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Maximus Makar'ev was a priest in the city of Tot'ma (Vologda Diocese) during the first half of the XVII century, and his father was a priest. Saint Maximus was also ordained to the priesthood, and for 45 years he voluntarily undertook the difficult spiritual exploit of foolishness for Christ's sake, spending his time in unceasing prayer, fasting, and nakedness, completely neglecting to take care of his body. Maximus was already distinguished by grace-filled gifts from God during his lifetime. He reposed at an advanced age on January 16, 1650 and was buried near the Resurrection church of Varnitsa in the city of Tot'ma. His laborious and holy life, and the miraculous cures which flowed from his tomb, served as an incentive to write his Life, but it was destroyed in 1676 during a fire in the church of the Resurrection. A new Life was composed in 1680, and it was lost as well. Meanwhile, the miracles continued at the righteous one's tomb. veneration of the Saint began in 1715, because of the numerous miracles which occurred at his grave. In that year, the Priest John Rokhletsov and the parishioners of Holy Resurrection church asked Archbishop Joseph of Great Ustyug to allow them to place a sepulcher over the relics of Saint Maximus in the church of Saint Paraskevḗ, which was built over his relics, and to put an Icon of the Saint on the tomb. Vladyka granted their petition and gave his blessing for Molebens to be served for him, as is done for other God-pleasers. At that time, everyone still remembered the miracles which took place at the tomb of Blessed Maximus, and these miracles were depicted on the borders of the icon which adorned the God-pleaser’s tomb. 1680, Boris Tarunin, a resident of Tot'ma, fell ill with a fever and was paralyzed for six months. When he prayed to the righteous Maximus for the help, he was healed right away. 1691, the peasant Aréthas Malevinsky was bed-ridden for nine weeks with a fever. When he began to call upon Saint Maximus for help, his illness completely disappeared. peasant Theodore Mamoshov was paralyzed for nine years. On the night of November 5, 1703, he dreamt that an old man, clad in just a shirt, approached his bedside and said to him, "Theodore, cease your grieving." Taking him by the shoulder, he led him into the church and commanded him to venerate his grave. When he awakened, Theodore felt so well that he was able to walk to the church of the Resurrection in order to venerate the tomb of his healer. 1705, Anna Tataurova had not been in her right mind for a month. One night, Saint Maximus appeared to her in a dream, telling her to have two Panikhidas served at his tomb, promising her that she would recover if she did this. When the sick girl woke up, she asked to be taken to the righteous one's tomb. After the two Panikhidas were served, she felt perfectly well. Maximus is also commemorated on the third Sunday of Pentecost, the Synaxis of the Vologda Saints.

Russia, Moscow, 1605, Yug Icon, Mother of God sends Icon from Pskov to Yug River in Volomsk forest
Volomsk forest is 80 versts southwest of Ustiug at Kichmenga River; Venerable Simon the Abbot of Volomsk, Commemorated on July 12 ; Icon of the Mother of God of Yuga, Commemorated on July 28; Wonderworking Yuga Icon of the Mother of God appeared at the beginning of the seventeenth century to the Elder Saint Dorotheus, schemamonk of the Pskov Caves monastery. The Mother of God, during an invasion of the Swedes, commanded him to take Her image to a place She specified, and to bring the icon to Yaroslav diocese and to start a monastery there . igumen of the monastery would not agree to give up the Icon of the Mother of God, but She appeared to him in a vision commanding him to fulfill Her will and let Elder Dorotheus take Her icon. Elder Dorotheus came to the place specified in the vision, stopped to rest, and put the holy icon upon a tree. he wanted to continue the journey, then some invisible power prevented him from taking the holy icon from the tree. Saint Dorotheus realized that the Queen of Heaven wanted to remain in this place. He then built a small hut and stayed near the holy icon. News of the Elder’s arrival quickly spread through the surrounding villages. Pilgrims came to venerate the holy icon, from which many healings took place. Money was collected by the pious local inhabitants, and construction of a new monastery began. Dorotheus died in the year 1622. Clergy presented accounts of miracles to Patriarch Philaret. They received his blessing to establish a monastery at the River Yuga with church dedicated to the Dormition of the Most Holy Theotokos. The monastery became known as the Yuga. In 1654, by the intercession of the Mother of God, a deadly pestilence was halted in that place.

Russia, Moscow, 1605, Ustiuzhena Icon, delivered U from Swedes and Polish by intercession of Queen of Heaven
Ustiuzhena; Icon of the Mother of God of Ustiuzhena, Commemorated July 28 ; Ustiuzhena Icon of the Mother of God (1290), glorified by many miracles, was situated in the city of Ustiuzhna under Novgorod governance (now Vologda district). At the beginning of the seventeenth century the inhabitants of Ustiushna, praying for salvation before this holy icon, were delivered from an invasion of the Swedes and Polish by the intercession of the Queen of Heaven. Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20 ; Euphrosynos of Blue Jay Lake, (Ephraim in the world) was born in Karelia near Lake Ladoga in the second half of the XVI century. When he was young he lived near Valaam Monastery, and later he moved to Novgorod the Great. After spending some time there, the Saint then withdrew to a place on the outskirts of Novgorod - the Bezhetsk “pentary” (one fifth of the “Pyatiny Novgorodskiya,” comprising five outlying districts of Novgorod the Great). became a Reader for the Church services in the village of Doloska, twenty versts from the city of Ustiuzhna of Zhelezopolska. He was tonsured at the Tikhvin Dormition Monastery with the name Euphrosynos. After living there for some time, he told the Superior of his desire to go into the wilderness for greater solitude, and a life of fasting and silence. The Superior told him about some of the dangers of the eremetic life, and then gave his blessing. So, in 1600 he began his solitary life in the wild marshlands by the shore of Blue Jay Lake. Here the Saint planted a Cross and dug a cave. He lived here for two years, eating nothing but wild vegetation, berries, and mushrooms. people from neighboring villages found him, and they came to him for instruction, prayer, and spiritual counsel. Several of them remained with him. Soon it became necessary to build a church, where all the brethren could pray together. They cleared the forest, hewed the timber, and built a log church. Since the Elder, out of humility, had not been ordained, the church was consecrated by his fellow ascetic Saint Gurias of Shalatsk (November 15), and dedicated to the Annunciation to the Most Holy Theotokos. This was done with the blessing of Archbishop Isidore of Novgorod (1603-1609). Saint Gurias sometimes visited Blue Jay Lake in order to pray with the brethren, converse with them about spiritual matters, and to give them Holy Communion. On one of these visits Saint Euphrosynos was tonsured into the Great Schema by Saint Gurias. 1612, when Polish troops were laying waste to Russia, many people saved their lives by hiding at the Monastery of the Annunciation in the wilderness. On March 19, Saint Euphrosynos revealed to everyone that the Poles were on their way to the monastery, and he advised everyone to flee. brethren and beloved children in Christ, whoever wishes to escape certain death, leave the Monastery of the Mother of God and save yourselves from this great calamity, for it is pleasing to God's righteous judgment that enemies will come soon to this holy place." did not believe him. “Then why don’t you leave this place yourself?” they asked. Elder replied, “I have come here to die for Christ.” who obeyed the Saint and left the monastery were spared, but all those who remained met a horrible death. Jonah was one of the monks at the monastery. Frightened by the Elder's clairvoyant prediction, he wanted to flee with the others, but Saint Euphrosynos held him back, inspiring him with zeal for the house of God. “Brother Jonah,” he said, "why do you allow faint-hearted fear into your soul? When the battle begins, that is the time for courage. For the love of Christ, let us not be afraid of some passing fear. We have vowed to live and die here in the wilderness. We must be faithful to our vow, made before the Lord. It is different for laymen, who are not bound by a vow. They must spare themselves for the sake of their children.” inflamed in spirit, Saint Jonah placed all his hope in God, and decided to die there in the wilderness with his Elder. this Saint Euphrosynos clothed himself in the Great Schema, and spent the entire night in prayer. On the following day, March 20, Polish forces descended upon the monastery. In the garb of a Schema-monk, the Saint emerged from his cell and stood beside the Cross he had planted. The enemy said to him, “Old man, give us all the monastery’s possessions." “All my possessions, and those of this monastery, are in the church of the All-Pure Theotokos,” he replied. was referring to spiritual treasures which cannot be stolen (Matthew 6:19-21). Failing to comprehend this, the Poles rushed to the church. One of them drew a sword and struck Saint Euphrosynos. His neck was cut half way through, and the holy Elder fell to the ground dead. When the Poles returned, angry because they had found nothing in the church, one of them struck the Saint's head with an axe. Saint Jonah perished in the attack along with his Elder, and he is also commemorated today with Saint Euphrosynos. certain pious Christian, Ioann Suma, had also stayed at the monastery with the monks. When the Poles attacked, he was in the Elder's cell. Despite the grievous wounds he received from these ruffians, Ioann remained alive, but unconscious. After the Poles left, he regained his senses and told his son Emilian what had transpired. From them, the nearby inhabitants learned about the destruction of the monastery and the martyric death of Saint Euphrosynos. March 28, the bodies of Saint Euphrosynos, Saint Jonah, and all the others who had perished by the sword, were buried with due reverence by the Cross where they suffered martyrdom. years after the death of the Saint, a new church was built by a man named Moses, and dedicated to the Most Holy Trinity. With the blessing of Metropolitan Makarios of Novgorod, the incorrupt relics of Saint Euphrosynos were transferred to a new reliquary beneath the belfry on March 25, 1655. to the Monastery's records, the Monastic Martyr Euphrosynos was of medium height, with wide shoulders and a broad chest. His hair was brown, with traces of gray. His beard was long, and divided in two at the bottom. Euphrosynus was glorified by the Russian Orthodox Church on June 29, 1912.

Russia, Moscow, 1605-1650, St Maximus of Totma the Fool-For-Christ, right before Andrew
Vologda, 1605-1650, St Maximus of Totma the Fool-For-Christ; Totma (Sukhona River 5); Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Maximus, Priest of Totma, was for a certain time, a priest in the city of Totma in the Vologda diocese. forty years he undertook the difficult exploit of foolishness for Christ, constantly in fasting and in prayer. Maximus died in great old age on January 16, 1650 and was buried at the Resurrection church in which he served. The local veneration of the saint began in 1715, because of the numerous miracles occurring at his grave. Vologda, 1648-1673, Andrew of Totma the Fool-For-Christ of Totma was a seventeenth century Russian Orthodox Church religious figure. was born in countryside nearby Totma the town and named after Saint Andrew Stratelates. According to the Gospel he left his parents and went to desert places. When he came back his parents was dead. Then he left the Ust-Tolshma and went to the Monastery of Galic. After time in the Monastery of Galic he became a yurodivy and moved to Totma. He was known for prayer and begging his bread. His feast day is celebrated on 10 October.[1] Blessed Andrew of Totma the Fool-For-Christ, Commemorated on October 10 ; Andrew of Totma, the Fool-for-Christ was born in the year 1638 in the village of Ust-Totma and chose to leave the world while still a child. the blessing of Stephen, igumen of the Resurrection monastery in Galich, Andrew took upon himself the arduous calling of fool-for-Christ. He lived at the church of the Resurrection of Christ in the city of Totma on the banks of the River Sukhona. barefoot in both winter and summer, Andrew wore tattered clothing, and ate only bread and water, and that in such a small quantity that it just barely kept him from starving. He prayed both day and night, and if anyone gave him anything, he would give it away to the poor. his efforts and toil the Blessed Andrew acquired the gift of wonderworking. winter a blind man by the name of Azhibokai came to the blessed fool, asking for healing while offering him a large sum of money. But the fool fled away. Azhibokai then washed his eyes with snow from where the saint had stood. In doing so, he was able to see. time of his own death was revealed to the Blessed Andrew. He made his confession, received the Holy Mysteries and peacefully fell asleep in the Lord in 1673. his grave was built the bell-tower church of the holy Martyr Andrew Stratelates (August 19), whose name he bore. Many miracles were witnessed at the grave of the Blessed Andrew.

Russia, Moscow, 1605-18, Swede Pole-Moscow War, TOT Civil Wars, famine, boyar false Dimitris, Pole Tzar
Moscow, 1605-1618, Swedisn Polish-“Muscovite War (1605-“18) ; Moscow Tsar, 1610-1613, Wladyslaw IV Vasa, Polish King; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated on January 16; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17;

Russia, Moscow, 1605-1606, Tsar, False Dmitriy I, true Dmitriy suicide or killed
Moscow Tsar, 1605-1606, False Dmitriy I ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Icon of the Mother of God of Molcha, Commemorated on April 24; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ;

Russia, Moscow, 1606-1610, Tsar Vasili IV of All Russia, Basil Shuisky, TiOfTroubles, died in Warsaw prison
Moscow Tsar, 1606-1610, Vasili IV of All Russia, Basil Shuisky; Icon of the Mother of God of Konevits, Commemorated on July 10 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Icon of the Mother of God of Zhirovits, Commemorated on May 7 ; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Sergius of Shukhtom, Commemorated on May 19; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1606-1612, Patriarch Hermogenes, 300 yr intercessor, from Tof T, strict church
Russia, Moscow, 1606-1612, Patriarch Hermogenes of Moscow; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Hieromartyr Hermogenes, Patriarch of Moscow and All Russia, Commemorated on May 12; Hieromartyr Hermogenes, Patriarch of Moscow and All Rus, was glorified on May 12, 1913. memory of Patriarch Hermogenes as a holy martyr was passed on from generation to generation for three centuries, and people increasingly regarded him as an intercessor and supplicant for the Russian land before the Throne of the Almighty. terrible years of national hardship, the nation turned to the memory of the heroic Patriarch. The Russian people came to his tomb with their personal tribulations, sicknesses and infirmities, reverently asking the help of Saint Hermogenes, and the All-Merciful Lord rewarded their faith. from all ends of Russia began to flock to Moscow for the glorification of the hieromartyr Hermogenes 300 years after his death. Pilgrims hastened to venerate the relics of the holy Patriarch, in the Dormition Cathedral of the Kremlin, where panikhidas were served almost without interruption. the eve of the glorification there was a procession with an icon of Saint Hermogenes, and after it a grave cover, on which the saint was depicted full-length in mantiya and holding a staff. Beside the icon of the Patriarch they carried an icon of Saint Dionysius of Radonezh, his fellow-struggler in spiritual and patriotic deeds for the liberation of the Russian land from Polish-Lithuanian usurpers. the bell tower of Ivan the Great hung a tremendous banner, “Rejoice, Hieromartyr Hermogenes, Great Intercessor of the Russian land.â€ A hundred thousand candles blazed in the hands of believers. At the end of the procession, they began to chant the Paschal Canon and a Canon to Saint Hermogenes, at the shrine where the relics of the Patriarch rested. all-night Vigil took place under the open skies at all the Kremlin squares. On this night a number of healings occurred through the prayers of Saint Hermogenes. For example, a certain sick person came to the Dormition Cathedral on crutches, and was healed as he approached the shrine with the relics of the saint. Another sick person was healed, who had suffered from terrible crippling disease. They brought him to the reliquary of the hieromartyr Hermogenes on a stretcher, where he was completely cured. These and other similar healings, witnessed by a multitude of the faithful, were remarkable proofs of the holiness of the new Russian wonderworker. Sunday May 12, Divine Liturgy was celebrated at the Dormition Cathedral. Presiding at the celebration of the solemn glorification of the new saint was His Beatitude Gregorios, Patriarch of Antioch. At the finish of Liturgy in all the churches of Moscow, Moliebens were served to Saint Hermogenes and a procession made to the Moscow Kremlin, in which more than twenty hierarchs took part. They accompanied the procession singing, “O Holy Hierarch Father Hermogenes, pray unto God for us.â€ From this day the liturgical veneration of Saint Hermogenes began. Thus, the wish of the faithful Russian people was fulfilled. Through their prayers the Russian Orthodox Church received a heavenly patron. Holy Synod of the Russian Church established the commemoration of the hieromartyr Hermogenes, Patriarch of Moscow and All Rus for February 17, the day of his repose (his life and works are found under this day), and May 12, the day of his glorification. is the national significance of Saint Hermogenes, a tireless struggler for the purity of Orthodoxy and the unity of the Russian land. His ecclesial and civil activity during several centuries serves as an outstanding example of his ardent faith and love for the Russian people. ecclesial activity of the archpastor is characterized by an attentive and strict regard for church services. Under him were published a GOSPEL, a MENAION for September (1607), October (1609), November (1610), and for the first twelve days of December. The “Great Primary Ruleâ€ was printed in 1610. Saint Hermogenes did not merely give his blessing for this book, but carefully oversaw the accuracy of the text. With the blessing of Saint Hermogenes the Service to the holy Apostle Andrew the First-Called (November 30) also was translated from Greek into the Russian language, and his Feast began to be celebrated in the Dormition Cathedral. the supervision of the Archpastor, new presses were made for printing service books, and a new print shop was built. This was damaged during the 1611 conflagration, when Moscow was burned by the Poles. Concerned about the order of divine services, Saint Hermogenes compiled a “Letter to all the People, Especially Priests and Deacons, on the Improvement of Church Singing.â€ The “Letterâ€ chastizes the clergy for performing Church services not according to the Typikon, for unnecessary talking, and lay people for their irreverent attitude toward the divine services. literary activity of the first hierarch of the Russian Church is widely known. He wrote “An Account of the Kazan Icon of the Mother of God and the Service to this Icon (1594);â€ “A Letter to Patriarch Job, Containing an Account of the Kazan Martyrsâ€ (1591), a collection of articles in which questions about divine services (1598) are examined; there are patriotic documents and appeals, directed to the Russian nation (1606-1613), and other works. contemporaries speak of Patriarch Hermogenes as a man of outstanding intellect and erudition, “a Master of great reason and thought,â€ “very remarkable,â€ “very accomplished in wisdom and refined in learning,â€ “ever concerning himself about divine literature, and all the books about the Old Law and the New Grace, and pursuing to the end various Church rules and principles of law.â€ Saint Hermogenes spent a lot of time in monastery libraries, especially in the library of the Moscow Chudov monastery, where he copied precious historical accounts from ancient manuscripts. the seventeenth century they called the Chronicle by His Holiness Patriarch Hermogenes the “Resurrection Chronicle.â€ In the collected works of the saint and his archpastoral documents there are many quotations from Holy Scripture, and examples taken from history, which testify to his profound knowledge of the Word of God and his familiarity with the Church literature of his time. Hermogenes incorporated his research in his preaching and teaching. The saint’s contemporaries regard the Archpastor as “a man of reverence,â€ “purity of life,â€ “a true shepherd of the flock of Christ,â€ and “a sincere upholder of the Christian faithâ€. qualities of Saint Hermogenes were quite especially apparent during the Time of Troubles, when the Russian land was overwhelmed by internal chaos, and worsened by Polish-Lithuanian intrigue. During this dark period, the First Hierarch of the Russian Church selflessly protected the Russian realm, by word and by deed defending the Orthodox Faith from Latinism, and also national unity from internal and external enemies. In saving his native land, Saint Hermogenes won the crown of a martyrdom, becoming a heavenly intercessor for Russia before the Throne of the Holy Trinity.

Russia, Moscow, 1606-1633, Saint Dionysius of R, Tof T, w Hermogenes, hospice, translations, imprisoned
Radonezh, 1590-1633, Saint Dionysius of Radonezh, Time of Troubles; Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice, and then head of the Staritsky Dormition monastery, during the Time of Troubles he was the foremost helper of Saint Hermogenes, Patriarch of Moscow. 1611, Saint Dionysius was archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow. monastic training helped Saint Dionysius to maintain his own inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from other people, who might suffer harm from a superficial knowledge of it. “Do not ask a monk about things concerning his monastic life,â€ said Saint Dionysius, “since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide ourselves, so that what we do remains unknown, lest the devil lead us into all manner of negligence and indolence.â€ can only measure his spiritual development, and the knowledge of God which he attained, by those things which became apparent when circumstances compelled Saint Dionysius to take an active part in the life of the world around him. such circumstance was his involvement in the revision of the service books. In 1616 Saint Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions. their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused Saint Dionysius and the others of heresy at a Council of 1618. from his priestly rank and excommunicated from the Church, he was imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him. Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks and in the rebuilding of the monastery after the siege of the Lavra. The Life and Canon to the saint was composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of Saint Dionysius when he was correcting the service books. Saint Dionysius reposed on May 12, 1633 and was buried in the Trinity-Sergiev Lavra.

Russia, Moscow, 1607-1610, Tsar, False Dmitriy II, Rebel of Tushino
Moscow Tsar, 1607-1610, False Dmitriy II, Rebel of Tushino; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ;

Russia, Moscow, 1610-1613, Tsar, Wladyslaw IV Vasa, Polish or Lithuanian King, 16yrs old
Moscow Tsar, 1610-1613, Wladyslaw IV Vasa, Polish King; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated on January 16; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ;

Russia, Moscow, 1611-1612, Tsar, False Dmitriy III, Thief of Pskov
Moscow Tsar, 1611-1612, False Dmitriy III, Thief of Pskov; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ;

Russia, Moscow, 1611-1612, Prince, Dmitry Pozharsky, Savior of the Motherland
Moscow Prince, 1611-1612, Dmitry Pozharsky, Savior of the Motherland; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated on January 16; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3 ; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1612, Swede-Polish-Lith incursion, Moscow Kremlin, R victory, unpaid Polish wages
Polish-Lithuanian incursion in 1612; Icon of the Mother of God œof the Sign, the œKursk-Root, Commemorated on September 8; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Icon of the Mother of God "œKursk-Root"Â, Commemorated on November 27 ; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20 ; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1612, Polish Incursion of 1612 (Moscow Kremlin)
Polish Incursion of 1612 (Moscow Kremlin); Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17 ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1612, Kazan Icon, Deliverance from the Poles, delivering sinners
Russia, Moscow, 1612, Kazan Icon, Deliverance from the Poles ; Commemoration of the Deliverance of Moscow From the Poles by the Kazan Icon was established in gratitude for the deliverance of Moscow and all Russia from the incursion of the Polish in 1612. end of the sixteenth and beginning of the seventeenth centuries is known in Russian history as “the Time of Troubles.â€ The country suffered the onslaught of Polish armies, which scoffed at the Orthodox Faith, plundering and burning churches, cities and villages. Through deceit they succeeded in taking Moscow. In response to the appeal of His Holiness Patriarch Hermogenes (May 12), the Russian people rose up in defense of its native land. Kazan, the wonderworking icon of the Mother of God was sent to the army headed by Prince Demetrius Pozharsky. Demetrius of Rostov (September 21), in his Discourse on the Day of Appearance of the Icon of the Mother of God at Kazan (July 8), said: “The Mother of God delivered from misfortune and woe not only the righteous, but also sinners, but which sinners? those who turn themselves to the Heavenly Father like the Prodigal Son, they make lamentation beating their bosom, like the Publican, they weep at the feet of Christ, like the Sinful Woman washing His feet with her tears, and they offer forth confession of Him, like the Thief upon the Cross. It is such sinners whom the All-Pure Mother of God heeds and hastens to aid, delivering them from great misfortunes and woe.â€ that they suffered such misfortunes for their sins, the whole nation and the militia imposed upon themselves a three-day fast. With prayer, they turned to the Lord and His All-Pure Mother for help. The prayer was heard. Saint Sergius of Radonezh appeared to Saint Arsenius (afterwards Bishop of Suzdal) and said that if Moscow were to be saved, then people must pray to the Most Holy Virgin. Emboldened by the news, Russian forces on October 22, 1612 liberated Moscow from the Polish usurpers. A celebration in honor of the Kazan Icon of the Most Holy Theotokos was established in 1649. Even in our day this icon is especially revered by the Russian Orthodox nation. Polish Incursion of 1612 (Moscow Kremlin); Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17 ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1612, Militia of Minin (Cleared Moscow Kremlin of Polish Forces)
Russia, Vladimir, Nizhni Novogorod, 1612, Militia of Minin (Cleared Moscow Kremlin of Polish Forces); Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, 1612, Tribe of Judah Seal Date, Polish Incursion, Romanov's
August 13, 1612 OS: Judah's Seal Date, Polish Incursion, Romanov's ; Polish Incursion of 1612 (Moscow Kremlin); Moscow Romanov Dynasty, 1613-1917 ; Moscow Tsar, 1613-1645, Michael I of Russia ;

Russia, Moscow, 1613-1917, Romanov Dynasty, Polish Incursion to Communism
Moscow, 1613-1917, Romanov Dynasty, Polish Incursion to Communism ; St Hypatius of Gangra, Commemorated November 16 ; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Moscow, 1613-1645, Tsar Michael I, Feodorovich, first Romanov, with Cossacks, c siberia to Pacific
Moscow, 1613-1645, Tsar Michael I of Russia ; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Venerable Simon the Abbot of Volomsk, Commemorated on July 12; Venerable Irenarchus the Abbot of Solovki, Commemorated on July 17; Icon of the Mother of God of Igritsa, Commemorated July 28 ; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; Icon of the Mother of God of Yuga, Commemorated on July 28; Venerable Job of Ushchelsk, Commemorated August 5; Icon of the Mother of God "œof the Passion"Â, Commemorated on August 13; Icon of the Mother of God of St Theodore, Commemorated on August 16; Martyr Athanasius the Abbot of Brest, Commemorated on September 5; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Conception of the Honorable Glorious Prophet, Forerunner and Baptist John, Commemorated on September 23 ; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated on October 12; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20 ; Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18; Blessed Procopius of Vyatka the Fool-For-Christ, Commemorated on December 21; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated on January 16; Venerable Anthony of Chernoezero, Commemorated on January 17; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22; Translation to Moscow of the Icon of the Mother of God "œAssuage my sorrow"Â, Commemorated on January 25; Venerable Polycarp of Briansk, Commemorated on February 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17 ; Icon of the Mother of God "œof the Passion"Â, Commemorated on April 30; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Dionysius the Archimandrite of St Sergius'™ Monastery, Commemorated on May 12; Translation of the relics of St Gurias the Archbishop of Kazan, Commemorated on June 20; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Russia, Moscow, 1615, Lisovski Raiders, Pole-Lith light cavalry, looted large Vologda area
Moscow, 1615, Lisovski Riders, Polish; Venerable Macarius of Zhabyn the Wonderworker Commemorated on January 22 ;

Russia, Moscow, 1615, Seven Lakes MOG Icon, Kazan, Perm,1615, from Ustiug, feist days also 2 virus 1654, 1771
The Seven Lakes Hermitage of the Mother of God, 420099 Republic of Tatarstan; Seven Lakes Icon of the Mother of God, Commemorated on July 28; Seven Lakes (Sedmiezernaya) Icon of the Mother of God was glorified by great miracles in the seventeenth century in the area around the city of Kazan. This holy icon was in the Seven Lakes hermitage near the city of Kazan. Originally, seven small lakes surrounded the monastery, but these later merged into one large body of water. wonderworking Icon of the Mother of God was brought from Great Ustiug near Kazan on October 13, 1615 by the monk Euthymius, founder of the Seven Lakes monastery. He placed this icon in the temple of the newly established monastery. the middle of the seventeenth century, a deadly plague raged throughout all Russia, and reached Kazan. There 48,000 men died within a short time, almost all the inhabitants of the city. certain pious monk had a vision in a dream: a radiant man apeared to him and commanded that the inhabitants of the city should establish a seven-day fast and go out to meet the icon of the Mother of God which was coming to them from the Seven Lakes hermitage for their deliverance. monk told the authorities about the vision. The Seven Lakes Icon was brought through the city gates in procession. After circling the entire stone city, it was placed in the church of the Annunciation. After an All Night Vigil and Liturgy the next morning, the icon was carried to visit homes in the wooden city. After seven days of prayer and processions, the deadly pestilence began to abate. the monks asked to have their icon returned, it was decided to celebrate an All Night Vigil, then to carry the icon in procession back to the hermitage. A heavy snow storm came up, however, which prevented them from leaving the church. This was repeated three times, so it was decided to let the holy icon remain in Kazan for a time. It was returned to the Seven Lakes monastery in 1655. ’s Feast commemorates a second deliverance of Kazan from pestilence in 1771. Orthodox inhabitants of Kazan and the surrounding area deeply revere this holy icon, and receive healing from sickness and help in misfortune from the Mother of God. Seven Lakes Icon of the Most Holy Theotokos is also commemorated on October 13 and June 26. Seven Lakes Icon of the Mother of God, Commemorated on October 13; Seven Lakes Icon of the Mother of God was brought from Ustiug near Kazan on October 13, 1615 by the monk Euthymius, founder of the Seven Lakes Mother of God monastery. He blessed the place of the future monastery with this icon. of the Seven Lakes Icon were established in memory of its transfer from Ustiug, in memory of the deliverance of Kazan from a plague epidemic in 1654 and 1655 (June 26), and again from pestilence in 1771 (July 28).

Russia, Moscow, 1617, Treaty of Stolbovo between Russia and Sweden
Stolbovo (Treaty of Stolbovo) which ended Russia's war with Sweden. Stolbovo is south of Lake Ladgoda and 33 Miles from Tikhvin. Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Russia, Moscow, 1619-1633, Patriarch, Philaret, Emperor Michael's father, regent, first romanov, diplomat
Moscow Patriarch, 1619-1633, Patriarch Philaret of Moscow; Nikitich Romanov (1553 - 1 October 1633) was a Russian boyar who after temporary disgrace rose to become patriarch of Moscow as Filaret and became de facto ruler of Russia during the reign of his son, Mikhail Feodorovich. second son of a prominent boyar Nikita Romanovich, Feodor was born in Moscow and was the first to bear the Romanov surname. the reign of his first cousin Feodor I (1584–1598), young Feodor Romanov distinguished himself both as a soldier and a diplomat, fighting against the forces of John III of Sweden in 1590, and conducting negotiations with the ambassadors diplof Rudolf II, Holy Roman Emperor from 1593 to 1594.[1] He was made a Boyar in 1583. the death of the childless tsar, he was the popular candidate for the vacant throne; but he acquiesced in the election of Boris Godunov, and shared the disgrace of his too-powerful family three years later, when Boris compelled both him and his wife, Xenia Shestova, to take monastic vows under the names of Filaret and Martha respectively.[1] was kept in the strictest confinement in the Antoniev Monastery of the Russian North, where he was exposed to every conceivable indignity; but when the False Dmitriy I overthrew the Godunovs, he released Filaret and made him metropolitan of Rostov (1605).[1] Filaret of Moscow. A 19th-century hand-drawn lubok. of Moscow[edit] 1609 Filaret fell into the hands of False Dmitriy II, who named him Patriarch of all Russia, though his jurisdiction only extended over the very limited area which acknowledged the impostor. 1610 to 1618 he was a prisoner in the hands of the Polish king, Sigismund III Vasa, whom he refused to acknowledge as tsar of Muscovy on being sent on an embassy to the Polish camp in 1610. was released on the conclusion of the truce of Deulino (13 February 1619), and on 24 June of the same year was canonically enthroned Patriarch of Moscow[1] and all of Russia. until his death, the established government of Muscovy was a diarchy. 1619 to 1633 there were two actual sovereigns, Tsar Michael and his father, the most holy Patriarch Filaret. they were co-regents, but Filaret frequently transacted affairs of state without consulting the tsar. replenished the treasury by a more equable and rational system of assessing and collecting the taxes. His most important domestic measure was the chaining of the peasantry to the soil, a measure directed against the ever-increasing migration of the down-trodden serfs to the steppes, where they became freebooters instead of taxpayers. The taxation of the tsar's military tenants was a first step towards the proportional taxation of the hitherto privileged classes.[1] zeal for the purity of Orthodoxy sometimes led him into excesses but he encouraged the publication of theological works, formed the nucleus of the subsequently famous Patriarchal Library, and commanded that every archbishop should establish a seminary for the clergy, himself setting the example. great service rendered by Filaret to his country was the reorganization of the Muscovite army with the help of foreign officers. death in October 1633 put an end to the Russo-Polish War (1632–33), withdrawing the strongest prop from a tsar feeble enough even when supported by all the weight of his authority.[1] the rights of a sovereign, Filaret issued a royal decree in May 1625 which gave the patriarch the right to judge and oversee the clerical and peasant populations of the patriarchate in all matters except for theft and robbery. Thus, under Filaret the patriarchate ultimately developed into a state within a state. While the administration of the patriarchate became more structured, it also became significantly more complex. patriarchate's administration was divided into the following departments: the Judicial department which oversaw legal affairs; the Ecclesiastical department which oversaw matters regarding parishes; the Treasury department which oversaw tax collections from the clergy; and the Palace department which managed the economic matters on the patriarchal estates. department was headed by a patriarchal boyar (a member of the highest rank of the Russian aristocracy) and staffed with clerks and scribes. The patriarch personally received and signed reports. Filaret also ordered a full inventory of church and monastery property as well as a review of the land grants issued to the monasteries. 1620 the new Diocese of Tobolsk was created. 1625 as a gift from the king of Persia, Filaret received a piece of the supposed Seamless Robe of Jesus. This relic was placed in a shrine in the Kremlin's Assumption Cathedral, and today is kept in the Cathedral of Christ the Savior in Moscow. patriarch was instrumental in the establishment of the Romanov dynasty through his use of ostentatious ceremonies and architectural projects which succeeded in underlining the importance of the Crown. Due to the Thirty Years War, mercenaries were common, so he hired English and Scottish officers to modernize the army, helping to push Russia into the modern age.[2] Filaret's marriage to Xenia Shestova produced six children, of whom two survived into adulthood: Tatyana (d. 1612), married Prince Ivan Mikhailovich Katyrev-Rostovsky, no issue Boris (b. 1592, died in infancy) Nikita (b. 1593, died in infancy) Michael (1596-1645), first tsar of Russia from the House of Romanov Lev (b. 1597, died in infancy) Ivan (b. 1599, died in infancy) The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Venerable Leonid of Ustnedumsk, Commemorated on July 17 ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19;

Russia, Moscow, 1622, Georgia Icon to Archangelsk from Persia, via MOG
Russia, Vologda, 1622, Georgia Icon to Archangelsk from Persia, via MOG; 1622, the Persian Shah Abbas I, after the devastating invasion of Orthodox Georgia, took part of the Robe of the Lord, and some especially revered icons. Three years later, when the Russian clerk Stephen Lazarev, who was in Persia to do some trading, a certain person from the Shah's retinue offered to let him purchase one of the stolen Georgian icons: an icon of the Most Holy Theotokos. At the same time, at Yaroslavl, the merchant Gregory Lytkin, by whom Stephen was employed, had a revelation of his clerk's imminent arrival with the precious acquisition. had been instructed by a voice from above to take the Icon from Yaroslavl to Arkhangelsk, near the Pinega River. Here, 16 versts from Kholmogorsk, was the Black Mountain monastery (which took its name from the mountain, on which a church was built in 1603.) Later, it was called Krasnogorsk (Beautiful Mountain). the merchant delivered the Georgian Icon of the Most Holy Theotokos in 1629, during the reign of Tsar Michael. On August 22, with a large contingent of the faithful, the Icon was reverently placed in the monastery. At the same time, the miraculous healing of the blind and deaf monk Pitirim took place. The subsequent manifestations of the Icon's miraculous power prompted Metropolitan Nikon of Novgorod (later the Patriarch of Moscow and All Russia) to investigate. Afterward, from 1650, the annual celebration of this Icon took place on August 22, the day of its arrival at Krasnogorsk Monastery. that time, the Georgian Icon of the Mother of God was brought to Arkhangelsk each year with honors. The revered Icon was left for a certain time in the main cathedral of the city, for the sanctification of the city and of the Christ-loving people. During the reign of Tsar Alexei (1645-1676), the miraculous Icon was taken to Vologda, Great Ustyug, Pereyaslavl-Zalessky, and Siberia. Archangelsk; Icon of the Mother of God of Georgia, Commemorated on August 22; 1622, the Persian Shah Abbas I, after the devastating invasion of Orthodox Georgia, took part of the Robe of the Lord, and some especially revered icons. Three years later, when the Russian clerk Stephen Lazarev, who was in Persia to do some trading, a certain person from the Shah's retinue offered to let him purchase one of the stolen Georgian icons: an icon of the Most Holy Theotokos. At the same time, at Yaroslavl, the merchant Gregory Lytkin, by whom Stephen was employed, had a revelation of his clerk's imminent arrival with the precious acquisition. had been instructed by a voice from above to take the Icon from Yaroslavl to Arkhangelsk, near the Pinega River. Here, 16 versts from Kholmogorsk, was the Black Mountain monastery (which took its name from the mountain, on which a church was built in 1603.) Later, it was called Krasnogorsk (Beautiful Mountain). the merchant delivered the Georgian Icon of the Most Holy Theotokos in 1629, during the reign of Tsar Michael. On August 22, with a large contingent of the faithful, the Icon was reverently placed in the monastery. At the same time, the miraculous healing of the blind and deaf monk Pitirim took place. The subsequent manifestations of the Icon's miraculous power prompted Metropolitan Nikon of Novgorod (later the Patriarch of Moscow and All Russia) to investigate. Afterward, from 1650, the annual celebration of this Icon took place on August 22, the day of its arrival at Krasnogorsk Monastery. that time, the Georgian Icon of the Mother of God was brought to Arkhangelsk each year with honors. The revered Icon was left for a certain time in the main cathedral of the city, for the sanctification of the city and of the Christ-loving people. During the reign of Tsar Alexei (1645-1676), the miraculous Icon was taken to Vologda, Great Ustyug, Pereyaslavl-Zalessky, and Siberia. 1654, Hieromonk Makarios of Krasnogorsk Monastery brought the Icon of the Most Holy Theotokos (which had been brought from Persia) to Moscow for restoration, and to be covered with a new riza. It was placed in the newly-built church, dedicated to the Life-giving Trinity, at Nikitnikov Lane near the Saint Barbara Gate, where the Kremlin masters carried on their iconographic work. Gregory Nikitnikov had built the church on his property at his own expense (1628-1651). In the church was a chapel dedicated to Saint Nikḗtas (September 15). Members of the Nikitnikov family were also entombed there. that time, a plague or pestilence was raging in Moscow. At the request of the master silversmith Gabriel Evdokimov, whose son was near death, a Moleben was served in his house before the Georgian Icon of the Mother of God from Krasnogorsk Monastery. The patient soon recovered. In gratitude for this miraculous healing, a copy of Georgian Icon was made and placed in Holy Trinity church. From that time, the church was also called Georgian. gracious help of the Most Holy Theotokos continued to be conferred by the aforementioned copy of her Icon. During the plague epidemic of 1654, the Moscow merchant Stephanov prayed continuously to the Queen of Heaven. The Most Holy Virgin appeared to him three times in a dream saying: "Pray to the Georgian Theotokos, on the Glinishchi at the mills, and you will be spared." The Holy Trinity church at Nikitniki was also called the church of the Great Martyr Nikḗtas (one of the chapels) on Glinishchi, near the mills. The merchant did not take his family from Moscow as he intended, but began to pray fervently in the Holy Trinity church. The epidemic did not touch him or his family. Churchwide celebration of the Georgian Icon of the Mother of God was established with the blessing of Patriarch Nikon in 1654. In 1698, the caretaker of the Moscow printing house Theodore Polikarpov compiled a second edition of the Service. the liberation of Moscow from Napoleon's troops, on December 1, 1812 the wonderworking Georgian Icon of the Mother of God, along with other miraculous Icons of the Most Holy Theotokos (Vladimir, Iveron, and Assuage my Sorrows) were carried in solemn procession around the Kremlin. 1904, a chapel was built in Holy Trinity church in honor of the Georgian Icon of the Mother of God. Now this Icon is in the church of the Holy Trinity in Nikitnikov (Razin Street). healings were granted by the Most Holy Theotokos through her wonderworking Icon, which were documented and verified at the end of the XIX century. For example, on June 17, 1887, Lydia Tserkovnitskaya, the wife of a priest in the village of Shuysk, Vologda Province, was critically ill. She recovered after praying before the wonderworking Georgian Icon. There is historical evidence of four more Georgian icons of the Most Holy Theotokos. the Georgian Icon of the Mother of God, which was in Moscow's Alekseevsky Convent, church evidence reports that it is not a copy of the Icons from Krasnogorsk Monastery nor from Holy Trinity church at Nikitnikov, which were brought from Georgia. In the same deadly plague epidemic of 1654, one of the nuns at the Alekseev Convent fell ill. While she addressed long prayers to the Heavenly Healer, the sick woman suddenly remembered the miraculous recovery she had heard about from the Icon of the Mother of God, which is in the church of the Life-giving Trinity by Saint Barbara's Gate. However, there was no one to send there. After some time, an unknown monk came to the Convent. Turning to the sick nun, he said: "Do not be sad that the Georgian Icon of the Mother of God cannot be brought here. You have here exactly the same Icon as the one brought from Georgia. You will find it in the cave, and you shall behold God's mercy." allegorical meaning of these words became clear afterward in the monastery sacristy, which was laid out like caves, when a hitherto unknown Icon of the Mother of God was discovered. After a Moleben, the miraculous Icon was carried to the cells of the nuns who were suffering from the pestilence. All of them were healed. From that time, the epidemic in Moscow began to abate. the prayerful intercession of the Georgian Icon of the Most Holy Theotokos at the Alekseev Convent, the blind Princess Martha Prozorovskaya received miraculous healing in 1662. She gained her sight by the prayers of her parents, after seven years of serious illness. the northwest of Kazan, 18 versts from the city of Sviyazhsk, in the middle of the XVII century was the Raithu communal Hermitage of the Theotokos, which got its name from one of its churches, which was dedicated to the Venerable Fathers slain at Sinai and Raithu (January 14). Tradition states that during the construction of the monastery, Metropolitan Laurence of Kazan, by a revelation from above, sent the best local iconographers to Pinega, to the Krasnogorsk Monastery, which was very far from Kazan, in order to make a faithful copy of the wonderworking Icon of the Most Holy Theotokos, which was brought from Persia. 1661, a skillfully executed copy of the Georgian Icon of the Mother of God was delivered from Arkhangelsk. It became highly revered by the local population. Subsequently, this Icon was placed in the cathedral church in honor of the Most Holy Theotokos. the XVIII century, the pious peasants of the village of Klyucharev, Korchev county, Tver Province, presented the caretaker of the Moscow Archangel Cathedral with a copy of the Georgian Icon of the Mother of God, which became highly regarded by the locals, when the rye crop was threatened with destruction in the late 1860s. Vast fields of newly-sprouted crops were being eaten by an unknown worm, and nothing they did was of any use. Then the peasants prayed for help to the Most Holy Theotokos, whose Georgian Icon they revered. After a Cross Procession around the fields with the Icon, a sudden, unprecedented torrential rain fell. Streams of water washed the worms out of the ground, which were eaten by a large flock of birds. See also other revered copies of the Georgian Icon of the Mother of God in the Protection church at Vorontsov Field, and in the Holy Cross Church in the city of Tula. Icon disappeared after the closure of the monastery (1920-1922), and later it was returned to the monastery. In his 1946 report to the Moscow Patriarchate, Bishop Leonty (Smirnov) of Arkhangelsk states that the Georgian Icon was carried in a procession, which took place at Arkhangelsk in 1946. The further fate of the Georgian Icon is unknown. St Spyridon the Patriarch, Commemorated on August 30; Venerable Tryphon the Abbot of Vyatka, Commemorated on October 8; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Repose of St John of Kronstadt, Commemorated December 20 ; Glorification of St John of Kronstadt, Commemorated on June 8 ; Venerable Elisha of Suma, Solovki, Commemorated on June 14; Venerable Nikon of Optina, Commemorated on June 25 ;

Russia, Moscow, 1624, Igritsa Icon, left neglected, shone w bright hues, as newly painted
Igritsa, not far from Kostroma, Pesochna River Mouth; Icon of the Mother of God of Igritsa, Commemorated July 28 ; Holy Igritsa Icon of the Mother of God appeared in the year 1624 in Igritsa at the River Pesochna not far from the city of Kostroma. Local peasants found the icon in an old half-ruined church, for fifty years it was left neglected after a deadly plague. The icon stood in the altar and shone with bright hues, as though newly painted. the first service of thanksgiving served in front of this holy icon, a boyar’s (nobleman’s) blind son Emilian gained his sight. Then four devout Christians stayed to live around the desolate church and took monastic vows. At the place of the appearance of the icon of the Mother of God there afterwards was built a new church and a monastic community emerged.

Russia, Moscow, 1625, Finding Incorrupt Relics Adrian of Poshekhonye, monastery and church builder, murdered
Poshekhonye; Finding of the relics of Monastic Martyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Uncovering of the Relics of the Hieromartyr Adrian of Poshekhonsk and Yaroslavl took place on November 19, 1625. December 17, 1625, under Patriarch Philaret, his incorrupt relics were transferred to the monastery he founded. The account of the hieromartyr Adrian is located on the day of his death, March 5. Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated on December 18 ; Venerable Sebastian of Poshekhonye, Commemorated February 26 ; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Adrian of Poshekhonye was born at Rostov the Great at the end of the sixteenth century, of pious parents named Gregory and Irene. Saint Adrian received monastic tonsure at the monastery of Saint Cornelius of Komel (May 19). the brethren gathered around Saint Cornelius were some capable builders and iconographers, so the monastery churches were constructed and adorned by the saints themselves. In the final years of Saint Cornelius’s life, Kazan Tatars invaded the territory around the monastery, and he led all the brethren to the River Ukhtoma. But the Tatars did not touch the monastery, being frightened off by the sight of the many soldiers defending it, and they soon withdrew from the Vologda district. Saint Cornelius returned to the monastery with the brethren and reposed there on May 19, 1537. years after the death of Saint Cornelius, Saint Adrian, then a hierodeacon, greatly desired to go into a wilderness place and found a monastery in honor of the Most Holy Theotokos. The Lord helped him fulfill his intention. A certain unknown Elder of striking appearance came to the Corniliev monastery. Saint Adrian asked him his name, and the Elder referred to himself as “the lowly one.” Saint Adrian invited him to his own cell and asked him to say something beneficial for the soul, the Elder said that he would show Saint Adrian the spot where he should build the church and monastery of the Most Holy Theotokos. Adrian immediately went to the Superior, Igumen Laurence, and sought his blessing to live in the wilderness. Recalling Saint Cornelius’s order that any monks who wished to withdraw into the wilderness should be released from the monastery, Igumen Laurence did not hinder Saint Adrian but gave him his blessing. He also sent with him his assistant, Elder Leonid. After they prayed at the grave of Saint Cornelius, Saint Adrian and Elder Leonid went on their way, led by the mysterious black-robed monk. Saint Adrian carried with him an icon of the Dormition of the Mother of God, which he also painted. September 13, 1540, the eve of the Feast of the Exaltation of the Cross of the Lord, Saint Adrian and Elder Leonid arrived in the wild Poshekhonye forest, near the settlements of Belta, Patrabolsha, Shelshedolsk and Ukhorsk. halted at the banks of the River Votkha. There the Elder leading them suddenly became invisible. The astonished travelers began to chant the Canon and service of the Feast, with tears of thanks to God. Indeed this was a portent of the future fame of the monastery, a place where God would be glorified. three years Saint Adrian and the Elder Leonid survived in the wilderness solitude, suffering want, overcoming temptations from the devil and the whisperings of wicked folk, and then they began to fulfill their intention. Choosing a suitable moment, the ascetics went to Moscow to ask the blessing of Metropolitan Macarius to establish a monastery and church in honor of the Dormition of the Mother of God on the Poshekhonye side of the River Votkha. Macarius gave his blessing to the ascetics to build the monastery, and he gave them a written document to that effect. He ordained Adrian to the priesthood and elevated him to the rank of igumen. In the document he had given to Saint Adrian, the hierarch bade “priests, deacons, monks and laymen to listen to him and obey him in everything, as befits a pastor and teacher.” Moscow the Poshekhonye ascetics found generous benefactors who gave the monks abundant offerings to build their church. Returning to their wilderness spot on May 31, 1543, Saint Adrian laid the foundations for the church with a trapeza, in honor of the Dormition of the Most Holy Theotokos. embellished and consecrated the new church, Saint Adrian began the construction of the monastery. The strict monastic Rule of Saint Cornelius was introduced at the monastery. Having nothing of their own, a little being sufficient for everyone, the saints devoted a large portion of their time to prayer, both in church and in their cells, and no small time was allotted to the reading of Holy Scripture. This reading was done “not in an elegant voice, nor for effect, but in a humble and mild voice. One reads, and another speaks of what is read.” They also read in private. addition to his duties as igumen, Saint Adrian also occupied himself with painting icons. When his holy soul longed for complete silence, he withdrew into the depths of the forest into the cell and chapel he had built one verst away from the monastery. years after the founding of the monastery, Elder Leonid reposed. Saint Adrian and the brethren buried him with reverence. The number of the brethren had increased during this time. They built three cells as dwellings, and a fourth for preparing food and baking bread. Adrian began to make plans for the construction of a large stone church, and he gathered a sum of money for this purpose. One year after the repose of Elder Leonid, during Great Lent of 1550, on the eve of the commemoration of the 42 Ammoreian Martyrs (March 6), armed robbers burst into the monastery and murdered Saint Adrian after beating him. holy relics of Saint Martyr Adrian were uncovered on December 17, 1626, solemnly transferred into the monastery church and placed in an open crypt by the right kliros (choir). Many miracles occurred at the grave of Saint Adrian. Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Moscow, 1627-1642, Simeon of Verkhoturye, Kazakhstan, Siberia, nobleman, beggar, appearances miracles after death
Russia, Siberia,1627-1642, , Simeon of Verkhoturye, Kazakhstan, Siberia, nobleman, beggar, sewed clothes, failed to sew something, appearances miracles after death; Verkhoturye (Tura River) ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated September 12 ; Simeon of Verkhoturye was a nobleman, but he concealed his origin and led the life of a beggar. He walked through the villages and for free sewed half-coats and other clothes, primarily for the poor. While doing this he deliberately failed to sew something, either a glove, or a scarf, for which he endured abuse from his customers. ascetic wandered much, but most often he lived at a churchyard of the village of Merkushinsk not far from the city of Verkhoturye (on the outskirts of Perm). Saint Simeon loved nature in the Urals, and while joyfully contemplated its majestic beauty, he would raise up a thoughtful glance towards the Creator of the world. In his free time, the saint loved to go fishing in the tranquility of solitude. This reminded him of the disciples of Christ, whose work he continued, guiding the local people in the true Faith. His conversations were a seed of grace, from which gradually grew the abundant fruits of the Spirit in the Urals and in Siberia, where the saint is especially revered. Simeon of Verkhoturye died in 1642, when he was 35 years of age. He was buried in the Merkushinsk graveyard by the church of the Archangel Michael. September 12, 1704, with the blessing of Metropolitan Philotheus of Tobolsk, the holy relics of Saint Simeon were transferred from the church of the Archangel Michael to the Verkhoturye monastery in the name of Saint Nicholas. Simeon worked many miracles after his death. He frequently appeared to the sick in dreams and healed them, and he brought to their senses those fallen into the disease of drunkenness. A peculiarity of the saint’s appearances was that with the healing of bodily infirmities, he also gave instruction and guidance for the soul. memory of Saint Simeon of Verkhoturye is celebrated also on December 18, on the day of his glorification (1694). Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18 ; Simeon of Verkhoturye was a nobleman, he concealed his origin and led the life of a beggar. He walked through the villages and for free sewed half-coats and other clothes, primarily for the poor. doing this he deliberately failed to sew something, either a glove, or a scarf, for which he endured abuse from his customers. ascetic wandered much, but most often he lived at a churchyard of the village of Merkushinsk not far from the city of Verkhoturye (on the outskirts of Perm). Simeon loved nature in the Urals, and while joyfully contemplated its majestic beauty, he would raise up a thoughtful glance towards the Creator of the world. his free time, the saint loved to go fishing in the tranquility of solitude. This reminded him of the disciples of Christ, whose work he continued, guiding the local people in the true Faith. conversations were a seed of grace, from which gradually grew the abundant fruits of the Spirit in the Urals and in Siberia, where the saint is especially revered. Simeon of Verkhoturye died in 1642, when he was 35 years of age. He was buried in the Merkushinsk graveyard by the church of the Archangel Michael. September 12, 1704, with the blessing of Metropolitan Philotheus of Tobolsk, the holy relics of Saint Simeon were transferred from the church of the Archangel Michael to the Verkhoturye monastery in the name of Saint Nicholas. Simeon worked many miracles after his death. He frequently appeared to the sick in dreams and healed them, and he brought to their senses those fallen into the disease of drunkenness. A peculiarity of the saint’s appearances was that with the healing of bodily infirmities, he also gave instruction and guidance for the soul. memory of Saint Simeon of Verkhoturye is celebrated also on September 12, on the day of the translation of his relics (1704).

Russia, Moscow, 1632-1634, Polish-Muscovite War, the Smolensk War, P and Lith defend R attack
Polish-Muscovite War (1632-1634), the Smolensk War; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Martyr Michael the Prince of Tver, Commemorated on November 22; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12;

Russia, Moscow, 1634-1640, Patriarch Joasaphus I, raw ascetic, pious, humble, moral renewal, ignored state affairs
Moscow, 1634-1640, Patriarch Joasaphus I of Moscow; I ( ? - 28 November 1640, Moscow) was the fifth Patriarch of Moscow and All Russia (1634–1640). took monastic vows in Solovetsky Monastery. In 1621, he became a hegumen at Pskovo-Pechorsky Monastery. In January 1627, Joasaphus was appointed archbishop of Pskov and Velikiye Luki. He is known for his protection of Pskov's trade privileges and resistance to pretensions of the German merchants, for which he would be punished by the patriarch. of Moscow[edit] Philaret's death in 1634, Joasaphus was appointed his successor, upon his recommendation. His selection to the role of Patriarch was held in the traditional way: The Council of Bishops of the Russian Orthodox Church (knowing in advance the will of Mikhaill Romanov[1]) pointed to three candidates, of whom the Tsar could choose. Enthronement of the new Primate of the Russian Orthodox Church was held, also in keeping with tradition, the council of the Dormition of the Mother of God in the Kremlin[2] in Moscow on 6 February 1634. of Joasaphus' first deeds was severe punishment of Joseph Kurtsevich, Archbishop of Suzdal, for his indecent behaviour. He took part in reviving Moscow's printing activities. They published 23 ecclesiastic books under his supervision. In 1636, Joasaphus wrote Память (Pamyat, or memo), in which he urged Russian clergymen to settle all the discords between themselves. He also published a piece called Лестница властям (Lestnitsa vlastyam, or Hierarchy of power), in which he explained the hierarchy of clergymen during divine services and sobors. Also, Joasaphus published the so-called Требник (Trebnik, or book of prayers) with a supplement of Philaret's resolutions and decrees. Patriarch, he did not interfere in affairs of state policy and refused to even granting the tsar advice in this regard, thereby the strengthening process the position of the Patriarchate in the country declined. He focused instead on efforts to moral renewal of society. He aimed for the effective implementation of the provisions of the Council of the Hundred Chapters in terms of arrangement of worship, opposed the custom of simultaneous execution of several passages of worship at the same time and false jurodiwych. Joasaphus I is buried in the Cathedral of the Dormition in the Moscow Kremlin. historians assess Josaphus as a colorless figure. According to the historian Parsley[3] such determination activities of the patriarch is unfair, because the lack of interest of Josaphus for state affairs did not mean lack of involvement in the problems of the Orthodox Church, where the latter showed the energy and determination. Parsley also points out that the relatively short period of office of the patriarch by Joazafa results in the obfuscation of its achievements and the personalities of the two other seventeenth-century Russian Orthodox Church superiors: Filaret and Nikon. At the same time the authors of works devoted to Josaphus give it a raw ascetic, pious and humble man. Blessed Simon of Yurievets, Commemorated on November 4;

Russia, Moscow, 1641, Finding incorrupt relics of Venerable Alexander, Abbot of Svir
Russia, Moscow, 1641, Finding incorrupt relics of Venerable Alexander, Abbot of Svir ; Svir River; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Russia, Moscow, 1641, Passions Icon of the MOG, go to Nizhni-Novgorod and buy my Icon from Gregory
Nizhni-Novgorod (Volga River at Oka); Icon of the Mother of God œof the Passion, Commemorated on August 13; Icon of the Mother of God “Of the Passion” The icon received its name because on either side of the Mother of God are two angels with the implements of the Lord’s suffering: the Cross, the lance, and the sponge. There was a certain pious woman, Katherine, who began to suffer seizures and madness after her marriage. She ran off into the forest and attempted suicide more than once. a moment of clarity she prayed to the Mother of God and vowed that if she were healed, she would enter a monastery. After recovering her health, she only remembered her vow after a long time. Afraid and mentally afflicted, she took to her bed. Three times the Most Holy Theotokos appeared to her, commanding the sick woman to go to Nizhni-Novgorod and to buy Her icon from the iconographer Gregory. she had done this, Katherine received healing. From that time on, miracles have occurred from this icon. The Feast day of this icon is on August 13, commemorating its transfer from the village of Palitsa to Moscow in 1641. A church was built at the place where it was met at the Tver gates, and in 1654, the Strastna monastery was built. icon is also commemorated on April 30, and on the sixth Sunday after Pascha (the Sunday of the Blind Man) in memory of the miracles which occurred on this day. Other “Passion” icons of the Mother of God have been glorified in the Moscow church of the Conception of Saint Anna, and also in the village of Enkaeva in Tambov diocese. Icon of the Mother of God œof the Passion, Commemorated on April 30; Icon of the Mother of God “Of the Passion” The icon received its name because on either side of the Mother of God are two angels with the implements of the Lord’s suffering: the Cross, the lance, and the sponge. was a certain pious woman, Katherine, who began to suffer seizures and madness after her marriage. She ran off into the forest and attempted suicide more than once. a moment of clarity she prayed to the Mother of God and vowed that if she were healed, she would enter a monastery. After recovering her health, she only remembered her vow after a long time. Afraid and mentally afflicted, she took to her bed. Three times the Most Holy Theotokos appeared to her, commanding the sick woman to go to Nizhni-Novgorod and to buy Her icon from the iconographer Gregory. she had done this, Katherine received healing. From that time on, miracles have occurred from this icon. The Feast day of this icon is on August 13, commemorating its transfer from the village of Palitsa to Moscow in 1641. A church was built at the place where it was met at the Tver gates, and in 1654, the Strastna monastery was built. icon is also commemorated on April 30, and on the sixth Sunday after Pascha (the Sunday of the Blind Man) in memory of the miracles which occurred on this day. Other “Passion” icons of the Mother of God have been glorified in the Moscow church of the Conception of Saint Anna, and also in the village of Enkaeva in Tambov diocese. Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ;

Russia, Moscow, 1642, Yaroslav-Smolensk Icon, transfered from Radonezh by MOG for new MOG monastery
Russia, Rostov, 1642, Yaroslav-Smolensk Icon, transfered from Radonezh for new MOG monastery; October 12, 1642 while he was praying, he heard a voice from the Smolensk Hodegetria (Directress) icon saying, “Go, go to the limits of the city of Yaroslavl, to a newly-made monastery in My name.” Archimandrite Anthony sent this icon with the Venerable Gersaim to the indicated monastery, being built in the forest, not far from Yaroslavl. The wonderworking icon was set in the monastery church in the altar area. Yaroslav; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated October 12 ; Yaroslav-Smolensk Icon of the Mother of God was the cell icon of the archimandrite of the Trinity-St Sergius Lavra, Anthony. October 12, 1642 while he was praying, he heard a voice from the Smolensk Hodegetria (Directress) icon saying, “Go, go to the limits of the city of Yaroslavl, to a newly-made monastery in My name.” Archimandrite Anthony sent this icon with the Venerable Gersaim to the indicated monastery, being built in the forest, not far from Yaroslavl. The wonderworking icon was set in the monastery church in the altar area.

Russia, Moscow, 1644-1800, Dalmatia Icon, named after fr Dalmatos, Theotokos helped him , icon survives several fires
Croatia, 1644-1800, Dalmatia Icon, Dalmatia, Croatia (Stridon), named after fr Dalmatos, not Dalmatia, Croatia, he went to Nevyan Monastery in Tobolsk, rejected being Igumen, then to Perm, Tyumen Tatar Ilegei's land, I went to expel, Theotokos protected D, she appeared to I, ordered him to give land for the monastery, Kalmyks burn m, only D survives w icon, D begins to rebuild, people come, 1651 burned again by Siberian muslim Devlet-Girei, icon unscathed, scorched spot for muslim's hand, 1702 icon restored, monastery restored by D's son, 1800 icon adorned, 1852 another fire, icon unscathed ; Dalmatia; Icon of the Mother of God of Dalmatia, Commemorated on February 15 ; Perm Gubernia, Shadrinsk county, on the banks of the Iseti River, is the Dalmatian Monastery of the Dormition. the cathedral church of this monastery is a wonderworking Icon of the Dormition of the Mother of God, which belonged to Father Dalmatios, the founder of this monastery. the first half of the XVII century, a certain resident of Tobolsk, a nobleman by the name of Demetrios Mokrinsky, left his wife and children, and went to the Nevyan Monastery (Tobolsk Diocese), where he was tonsured with the name Dalmatios, in honor of the fourth century ascetic Saint Dalmatios of Constantinople (August 3). Father Dalmatios was known for his exalted life of asceticism and virtue, the brethren of the Nev'yan Monastery wanted to choose him as their Igoumen, but out of humility, the Elder would not accept such an august position with all its responsibilities. He left the monastery, taking with him an Icon of the Dormition of the Mother of God. 1644 he arrived in Perm Gubernia, where he settled in a cave on land owned by the Tyumen Tatar Ilegei. When Iligei discovered that a monk had settled on his property, and even intended to establish a monastery there, he was indignant. Gathering his relatives, he went with the intention of expelling Dalmatios. Iligei spent the night near the cave, beyond the River Iseti, waiting for dawn to make an unexpected attack on the recluse. Dalmatios seemed to be in imminent danger of death, if he tried to resist or defend himself. He could not expect help from anyone anywhere, nor could he flee, since he did not know that an enemy lurked beyond the river in the darkness of night, ready to spill his blood at any moment. The monk did not require any human protection, however, for his protector was the Queen of Heaven. Iligei was asleep, the Mother of God appeared to him in a dream, wearing a crown and dressed in a crimson robe, holding a flaming sword in her hands. The Most Holy Theotokos strictly forbade him to harm Father Dalmatios, and ordered Iligei to give the monk some land for a monastery. Awakened by this terrible vision, the Tatar went to Father Dalmatios, accompanied by all his companions, and gave him a piece of land on which to build a monastery. Queen of Heaven's wondrous protection of Dalmatios occurred in 1646. In that same year, the Dalmatian Monastery was founded. the end of 1646, the newly-established monastery was attacked by the Kalmyks. They set fire to the monastery's buildings; some of the monks who fled were killed, and some were taken captive. this time, only Dalmatios, the founder of the monastery, escaped death, saved by the wonderworking Icon. This was the same Icon of the Dormition of the Mother of God which he brought with him from the Nevyan Monastery. the Kalmyks went away, Elder Dalmatios returned to the same site and began working alone to rebuild the monastery. A few years later, because of his diligence, a wooden church was already standing on the site of the ruined monastery, and nearby there were also cells for monks. Pilgrims began to visit and made donations for the adornment of the monastery and the temple. From that time, word of the monastery quickly spread all over, not only in the places close by, but also in very remote places. 1651, less than twenty years after the founding of the Dalmatian Monastery, it was attacked again. This time it was attacked by the Siberian Prince Devlet-Girei. He ransacked and burned the monastery. The Icon of the Mother of God, however, remained unscathed, although the church completely burned down. In just one place, on the back of the board, there was a scorched spot where a certain Muslim had put his hand. 1702, the icon was restored by the Tobolsk iconographer Ivan Nikitin. monastery was restored by Archimandrite Isaac, the son of Father Dalmatios. He built a stone church in 1707, and in it he placed the wonderworking Icon of the Dormition of the Mother of God. the reign of Empress Catherine II, the monastery withstood a three-day siege by the troops of Emelian I. Pugachev, while the monks prayed before the Dalmatian Icon. 1800 the Icon was adorned with a gilded riza with silver crowns and precious gems, by order of Igoumen Gideon. In 1864 Archimandrite Methodios ordered a new silver and gilded riza from Moscow, decorated with precious stones. The Icon was in a special kiot, decorated with carvings, and was covered with a colorful silk curtain, which could be opened when necessary. April 19, 1852, many of the Monastery buildings, including the upper church, were destroyed by fire. again, the Dalmatian Icon remained damaged. year on February 15th, and again on August 15th, the Monastery's Altar Feast, great crowds would travel to the Dalmatian Monastery in order to venerate the wonderworking Icon. The sick receive healing, according to their faith, from this wonderworking Icon of the Mother of God. This custom continued until 1917. the early 1920s, after the monastery was abolished, the monks went to other monasteries, taking the Dalmatian Icon with them. At present, there is no information about the location of the Icon. who experience physical or spiritual suffering pray before the Dalmatian Icon of the Most Holy Theotokos for deliverance.

Russia, Moscow, 1645-1676, Alexei Mikhailovich, Tsar of All R, Expansion, Western Ideas
Moscow, 1645-1676, Alexei Mikhailovich, Tsar of All Russia ; Mikhailovich (Russian: , IPA: ; 29 March [O.S. 19 March] 1629 -“ 8 February [O.S. 29 January] 1676) was the Tsar of Russia from 1645 until his death in 1676.[2] His reign saw wars with Poland and Sweden, schism in the Russian Orthodox Church, and the major Cossack revolt of Stenka Razin.[2] Nevertheless, at the time of his death Russia spanned almost 2,000,000,000 acres (8,100,000 km2). Uncovering of the relics of the Venerable Athanasius the Abbot of Brest-Litovsk, Commemorated on July 20 ; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks, Commemorated on July 23; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; Child Schemamonk Bogolep, Commemorated on July 29; St Philip of Sukhona, Commemorated on August 17; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Uncovering of the relics of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated August 28 ; St Gabriel I the Patriarch, Commemorated on August 30; Uncovering of the relics of St Daniel the Prince of Moscow, Commemorated on August 30; Martyr Athanasius the Abbot of Brest, Commemorated on September 5; Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Glinsk, Commemorated on September 8; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Terebovlya Icon of the Most Holy Mother of God, Commemorated on October 1; Venerable Job the Abbot of Pochaev, Commemorated on October 10; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13; Translation of the Iveron Icon of the Mother of God to Moscow, Commemorated on October 13; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23; St Demetrius of Basarabov, Commemorated on October 27; Ozerianka Icon of God of Shuiu-Smolensk, Commemorated on November 2; Venerable Nilus the Myrrhgusher of Mt Athos, Commemorated on November 12 ; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated on November 23; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated on January 16; Venerable Anthony of Chernoezero, Commemorated on January 17; Opening of the Relics of the Venerable Sava of Storozhev, or Zvenigorod, Commemorated on January 19; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated on January 23 ; Repose of St Theodosius of Chernigov, Commemorated on February 5; Icon of the Mother of God "œThe Word was made Flesh"Â; Commemorated on March 9; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Venerable John, Bishop of Manglisi, Commemorated on March 28; Appearance of the Iveron Icon of the Mother of God, Commemorated on March 31; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Icon of the Mother of God Weeping "œIlyin Chernigov"Â, Commemorated on April 16; Icon of the Mother of God "œof the Passion"Â, Commemorated on April 30; ; Icon of the Mother of God "œStaro Rus"Â Old Russian, Commemorated on May 4; St Joseph the Metropolitan of Astrakhan, Commemorated on May 11; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; St (John) Tornike of Mt Athos, Commemorated on June 12; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ;

Russia, Moscow, 1648, Glinsk Icon, Appeared in Glinsk wilderness of the Kursk region
Glinsk wilderness of the Kursk region Icon of the Mother of God of Glinsk, Commemorated on September 8 ; Glinsk Icon of the Nativity of the Most Holy Theotokos appeared in the seventeenth century in the Glinsk wilderness of the Kursk region. A monastery was established in 1648 and received its name from the noble Glinsky family.

Russia, Moscow, 1648-1673, Andrew of Totma, Vologda, the Fool-For-Christ, right after St Maximus
Vologda, 1648-1673, Andrew of Totma the Fool-For-Christ of Totma was a seventeenth century Russian Orthodox Church religious figure. was born in countryside nearby Totma the town and named after Saint Andrew Stratelates. According to the Gospel he left his parents and went to desert places. When he came back his parents was dead. Then he left the Ust-Tolshma and went to the Monastery of Galic. After time in the Monastery of Galic he became a yurodivy and moved to Totma. He was known for prayer and begging his bread. His feast day is celebrated on 10 October.[1] Totma (Sukhona River 5); Blessed Andrew of Totma the Fool-For-Christ, Commemorated on October 10 ; Andrew of Totma, the Fool-for-Christ was born in the year 1638 in the village of Ust-Totma and chose to leave the world while still a child. the blessing of Stephen, igumen of the Resurrection monastery in Galich, Andrew took upon himself the arduous calling of fool-for-Christ. He lived at the church of the Resurrection of Christ in the city of Totma on the banks of the River Sukhona. barefoot in both winter and summer, Andrew wore tattered clothing, and ate only bread and water, and that in such a small quantity that it just barely kept him from starving. He prayed both day and night, and if anyone gave him anything, he would give it away to the poor. his efforts and toil the Blessed Andrew acquired the gift of wonderworking. winter a blind man by the name of Azhibokai came to the blessed fool, asking for healing while offering him a large sum of money. But the fool fled away. Azhibokai then washed his eyes with snow from where the saint had stood. In doing so, he was able to see. time of his own death was revealed to the Blessed Andrew. He made his confession, received the Holy Mysteries and peacefully fell asleep in the Lord in 1673. his grave was built the bell-tower church of the holy Martyr Andrew Stratelates (August 19), whose name he bore. Many miracles were witnessed at the grave of the Blessed Andrew. Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Maximus, Priest of Totma, was for a certain time, a priest in the city of Totma in the Vologda diocese. forty years he undertook the difficult exploit of foolishness for Christ, constantly in fasting and in prayer. Maximus died in great old age on January 16, 1650 and was buried at the Resurrection church in which he served. The local veneration of the saint began in 1715, because of the numerous miracles occurring at his grave.

Russia, Moscow, 1650, All Rus Pestilance, 48k d in Kazan, stopped by Mother of God
Russia, Moscow, 1650, All Rus Pestilance, 48k d in Kazan, stopped by Mother of God; The Seven Lakes Hermitage of the Mother of God, 420099 Republic of Tatarstan; Seven Lakes Icon of the Mother of God, Commemorated on July 28; Seven Lakes (Sedmiezernaya) Icon of the Mother of God was glorified by great miracles in the seventeenth century in the area around the city of Kazan. This holy icon was in the Seven Lakes hermitage near the city of Kazan. Originally, seven small lakes surrounded the monastery, but these later merged into one large body of water. wonderworking Icon of the Mother of God was brought from Great Ustiug near Kazan on October 13, 1615 by the monk Euthymius, founder of the Seven Lakes monastery. He placed this icon in the temple of the newly established monastery. the middle of the seventeenth century, a deadly plague raged throughout all Russia, and reached Kazan. There 48,000 men died within a short time, almost all the inhabitants of the city. certain pious monk had a vision in a dream: a radiant man apeared to him and commanded that the inhabitants of the city should establish a seven-day fast and go out to meet the icon of the Mother of God which was coming to them from the Seven Lakes hermitage for their deliverance. monk told the authorities about the vision. The Seven Lakes Icon was brought through the city gates in procession. After circling the entire stone city, it was placed in the church of the Annunciation. After an All Night Vigil and Liturgy the next morning, the icon was carried to visit homes in the wooden city. After seven days of prayer and processions, the deadly pestilence began to abate. the monks asked to have their icon returned, it was decided to celebrate an All Night Vigil, then to carry the icon in procession back to the hermitage. A heavy snow storm came up, however, which prevented them from leaving the church. This was repeated three times, so it was decided to let the holy icon remain in Kazan for a time. It was returned to the Seven Lakes monastery in 1655. ’s Feast commemorates a second deliverance of Kazan from pestilence in 1771. Orthodox inhabitants of Kazan and the surrounding area deeply revere this holy icon, and receive healing from sickness and help in misfortune from the Mother of God. Seven Lakes Icon of the Most Holy Theotokos is also commemorated on October 13 and June 26.

Russia, Moscow, 1652, uncovering incorrupt relics of Sava of Zvenigorod
Russia, Tver, 1345-1406, Sava of Storozhev, or Zvenigorod, Tver, Moscow River 3, Trinity-Sergiev Lavra 1345, solitude, constant toil, lamenting, trembling, model of simplicity and humility, father confessor to all, Donskoy's Dubenka River monastery 1380, 1392 Trinity monastery, Yuri of Z's monastery 1399 , Opening incorrupt relics 1652; Cape of Storozhev (Zvenigorod, Moscova River 2), Steep Banks of the Moscova River; Opening of the Relics of the Venerable Sava of Storozhev, or Zvenigorod, Commemorated on January 19 ; we commemorate opening of the incorrupt relics of Saint Savva of Storozhev and Zvenigorod on January 19, 1652. Savva is also also commemorated on December 3, as determined by the Moscow Council of 1547. Venerable Savva, Abbot of Zvenigorod, Disciple of Venerable Sergius of Radonezh, Commemorated on December 3; Savva of Zvenigorod forsook the world in his early youth, and received the monastic tonsure from Saint Sergius of Radonezh (September 25 and July 5), and was his disciple and fellow-ascetic. Savva loved solitude, and avoided conversing with people. He lived in constant toil, lamenting the poverty of his soul, and trembling before the judgment of God. He was a model of simplicity and humility, and he attained such a depth of spiritual wisdom that “in the monastery of Saint Sergius he was the Father Confessor to all the brethren, a venerable and exceedingly learned Elder.” Great Prince Demetrios of the Don built the monastery of the Dormition of the Mother of God at the Dubenka River, in gratitude for the victory over Mamai, Savva became the Igoumen, with the blessing of Saint Sergius. Maintaining the simple manner of his life of asceticism, he ate plants, wore coarse clothing and slept on the ground. the departure of their Igoumen Saint Nikon (November 17) into the wilderness in 1392, the brethren of the Trinity-Saint Sergius Lavra asked Saint Savva to become the Igoumen of the monastery. Here he “shepherded the flock entrusted to him well, to the best of his ability, helped by the prayers of his Spiritual Father, Saint Sergius.” According to Tradition, the well outside the Lavra walls was built while he was Igoumen. Yuri of Zvenigorod, a godson of Saint Sergius, regarded Saint Savva with much love and esteem. He chose Saint Savva as his Spiritual Father and begged him to come and bestow his blessing upon his entire household. The Saint had hoped to return to his monastery, but the Prince begged him to stay and establish a new monastery, “in his fatherland, near Zvenigorod, at a place called Storozhi.” Savva acceded to the request of Prince Yuri, and praying tearfully before an icon of the Mother of God, he entreated her protection for that site in the wilderness. On Storozhi Hill, he built a small wooden church in honor of the Nativity of the Most Holy Theotokos, and nearby a small cell for himself. Here he established a monastery in 1399, with paternal love he accepted all who came seeking a life of quietude and seclusion. Savva worked very hard to build up the monastery. He dug a well at the foot of the hill, from which he carried water on his own shoulders. He encircled the monastery with a wooden palisade, and in a hollow above it, he dug out a cell where he could live in solitude. 1399 Saint Savva blessed his spiritual son, Prince Yuri, to go on a military campaign, predicting that the enemy would be defeated. Through the prayers of the holy Elder, the forces of the Prince won a speedy victory. Through the efforts of Saint Savva, a stone church of the Nativity of the Most Holy Theotokos was built to replace the old wooden one. Savva went to the Lord at an advanced age on December 3, 1406. He appointed his disciple, who was also named Savva, as his successor. of the holy God-pleaser by the local people began immediately after his death. The miraculous curative power issuing from the Saint's grave, and his numerous appearances, convinced everyone that Igoumen Savva was "truly an unsetting sun of divine light, illumining all with its miraculous rays.” In a letter of 1539 Saint Savva was called a wonderworker. Tsar Alexis Mikhailovich had a special veneration for him, repeatedly visiting the monastery of Saint Savva on foot. Tradition has preserved for us a remarkable account of how Saint Savva was saved from a ferocious bear. Life of Saint Savva, compiled in the XVI century, relates how at the end of the XV century (1480-1490), the Saint appeared to Father Dionysios, the fourth Igoumen of Saint Savva Monastery and said: “Dionysios! Wake up and paint my icon.” When Father Dionysios asked who he was, he replied, “I am Savva, the founder of this place.” Father Dionysios had not known the Saint personally, so he summoned Elder Habakkuk, who had known Saint Savva in his youth, hoping to convince himself that his dream was not a delusion. He described the Saint's outward appearance, and Father Habakkuk assured him that the Saint looked exactly as the Igoumen had seen him in the dream. Then Father Dionysios obeyed the command and painted an icon of Saint Savva. Feast Day of Saint Savva was established at the Moscow Council of 1547. His incorrupt relics were recovered on January 19, 1652.

Russia, Moscow, 1652-1695, Russia China War of the Amur Region
Moscow, Russia China War of the Amur Region (1652-1695) ; Icon of the Mother of God "œThe Word was made Flesh"Â, Commemorated on March 9;

Russia, Moscow, 1652-1658, Nikon Metropolitan of Moscow (and Novgorod), service reforms, Old Believers
Moscow Patriarch, 1652-1658, Nikon Metropolitan of Moscow (and Novgorod); born Nikita Minin (7 May 1605 - 17 August 1681) was the seventh Patriarch of Moscow and all Rus' of the Russian Orthodox Church, serving officially from 1652 to 1666. He was renowned for his eloquence, energy, piety and close ties to Tsar Alexis of Russia. Nikon introduced many reforms which eventually led to a lasting schism known as Raskol in the Russian Orthodox Church. For many years he was a dominant political figure, often equaling or even overshadowing the Tsar. His liturgical reforms were unpopular among conservatives. In December 1666, Nikon was tried by a synod of church officials, deprived of all his sacerdotal functions, and reduced to the status of a simple monk. 1 Introduction 2 Prior to Nikon 3 Origins of reform 4 Reforms of Nikon 4.1 Main alterations 5 Schism 5.1 After the schism 6 Old Believer denominations 6.1 Priested (Popovtsy) 6.2 Priestless (Bezpopovtsy) 6.2.1 Minor groups 7 Edinovertsy 8 Validity of the reformist theory 9 Background 10 Main differences 11 Present situation 12 Old Believer churches 13 See also 14 References 15 Sources 15.1 In English 16 Further reading 16.1 In Russian 17 External links 1652, Patriarch Nikon (1605–1681; patriarch of the Russian Orthodox Church from 1652 to 1658) introduced a number of ritual and textual revisions with the aim of achieving uniformity between the practices of the Russian and Greek Orthodox churches. Nikon, having noticed discrepancies between Russian and Greek rites and texts, ordered an adjustment of the Russian rites to align with the Greek ones of his time. In doing so, according to the Old Believers, Nikon acted without adequate consultation with the clergy and without gathering a council.[11] After the implementation of these revisions, the Church anathematized and suppressed—with the support of Muscovite state power—the prior liturgical rite itself, as well as those who were reluctant to pass to the revised rite. who maintained fidelity to the existing rite endured severe persecutions from the end of the 17th century until the beginning of the 20th century as "Schismatics" (Russian: Ñ€Ð°ÑÐºÐ¾Ð»ÑŒÐ½Ð¸ÐºÐ¸, raskol'niki). They became known as "Old Ritualists", a name introduced under the empress Catherine the Great who reigned from 1762 to 1796.[12] They continued to call themselves simply "Orthodox Christians". Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Venerable Eleazar of Anzersk Island, Solovki, Commemorated on January 13; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ;

Russia, Moscow, 1652, Old Believers Schism, reforms of Nikon
Russia, Moscow, 1652, Old Believers Schism; Eastern Orthodox Church history, especially within the Russian Orthodox Church, the Old Believers or Old Ritualists are Eastern Orthodox Christians who maintain the liturgical and ritual practices of the Russian Church as they were before the reforms of Patriarch Nikon of Moscow between 1652 and 1666. Resisting the accommodation of Russian piety to the contemporary forms of Greek Orthodox worship, these Christians were anathematized, together with their ritual, in a Synod of 1666-“67, producing a division in Eastern Europe between the Old Believers and those who followed the state church in its condemnation of the Old Rite. speakers refer to the schism itself as raskol, etymologically indicating a "cleaving-apart". Moscow Patriarch, 1652-1658, Nikon Metropolitan of Moscow (and Novgorod);

Russia, Moscow, 1653, Polish invasion of Liubech, Cherginov
Lubech; The Deluge (Polish history) ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Repose of St Theodosius of Chernigov, Commemorated on February 5 ; Icon of the Mother of God of Lubech, Commemorated on May 7 ;

Russia, Moscow, 1654, Translation of Blacherne Icon to Russia, a gift from Mt Athos, after fall of Constantinople
Russia, Moscow, 1654, Translation of Blacherne Icon to Russia; the Fall of Constantinople in 1453, the Blachernae Icon was transferred to Mt. Athos, and in 1654 it was sent by the Athonite monks to Moscow as gift to the Tsar Aleksei Mikhailovich. Blachernae Icon of the Mother of God was discovered at Jerusalem by the empress Eudokia during the time of Saint Juvenal, Patriarch of Jerusalem (July 2), and Saint Euthymius the Great (January 20). The holy icon was sent to Constantinople, where the empress Pulcheria placed it in the Blacernae Church, where the Venerable Robe of the Mother of God (July 2) was preserved. holy icon is also called the Hodegetria, or œShe who leads the way. It was with this icon that Patriarch Sergius (610-631) made the rounds of the walls of Constantinople in the year 626 with Moliebens during a siege of the capital by the Avars. In memory of this and other victories, which were won thanks to the intercession of the Most Holy Theotokos, an annual celebration was established on Saturday of the Fifth Week of the Great Fast to offer Praises to the Most Holy Theotokos (Saturday of the Akathist). At first the celebration took place only at the Blachernae church in Constantinople. In the ninth century the Feast was included in the Typikon of Saint Savva the Sanctified, and in the Studite Rule. Later, it was included in the Lenten Triodion and made universal for all the Orthodox Church. the Fall of Constantinople in 1453, the Blachernae Icon was transferred to Mt. Athos, and in 1654 it was sent by the Athonite monks to Moscow as gift to the Tsar Aleksei Mikhailovich. Blachernae Icon is celebrated on July 2, and in the Fifth Week of Great Lent (Saturday of the Akathist). Moscow, 1645-1676, Alexei Mikhailovich, Tsar of All Russia ; Mikhailovich (Russian: , IPA: ; 29 March [O.S. 19 March] 1629 -“ 8 February [O.S. 29 January] 1676) was the Tsar of Russia from 1645 until his death in 1676.[2] His reign saw wars with Poland and Sweden, schism in the Russian Orthodox Church, and the major Cossack revolt of Stenka Razin.[2] Nevertheless, at the time of his death Russia spanned almost 2,000,000,000 acres (8,100,000 km2). Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks, Commemorated on July 23; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Icon of the Mother of God of Glinsk, Commemorated on September 8; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Terebovlya Icon of the Most Holy Mother of God, Commemorated on October 1; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13; Translation of the Iveron Icon of the Mother of God to Moscow, Commemorated on October 13; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23; Ozerianka Icon of God of Shuiu-Smolensk, Commemorated on November 2; Venerable Nilus the Myrrhgusher of Mt Athos, Commemorated on November 12 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Appearance of the Iveron Icon of the Mother of God, Commemorated on March 31; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Icon of the Mother of God Weeping "œIlyin Chernigov"Â, Commemorated on April 16; Icon of the Mother of God "œof the Passion"Â, Commemorated on April 30; ; Icon of the Mother of God "œStaro Rus"Â Old Russian, Commemorated on May 4; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ;

Russia, Moscow, 1654-1655, Ozerianka Icon, of Shuiu-Smolensk, copy, painted in response to pestinence
Shuiu City, Vladimir Oblast (somewhere in VO) (Nerl River Mouth, Klyazma River 5); Vladimir (Klyazma River 5); Ozerianka Icon of the Mother of God of Shuiu-Smolensk, Commemorated on November 2 ; Shuiu-Smolensk Wonderworking Icon of the Mother of God was painted in the years 1654-1655 in the Resurrection parish of the city of Shuiu, where an unrelenting pestilence raged. Trusting in the mercy of God and the intercession of the Mother of God, the parishioners of the Resurrection church commissioned a certain pious monk to paint the icon of the Smolensk Mother of God, an icon long attributed with being a rescuer of the Russian people from enemies and misfortune. parishioners spent the whole week in prayer and fasting while the image was being painted. When the icon was finished, the priest and the people took it to the church and set it in a specially built place. From that time the pestilence began to ease, at first in the area of the Resurrection parish, and then also in all the city. the Icon of the Mother of God many miracles of healing took place, especially of eye diseases. The icon is also celebrated on July 11, July 28, and Bright Tuesday.

Russia, Moscow, 1654-1667, Russian-Polish War, for Ukraine, Swede Deluge, First N War, R gains in U
Russian-Polish War, 1654-1667, War for the Ukraine ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Ozerianka Icon of God of Shuiu-Smolensk, Commemorated on November 2; Repose of St Theodosius of Chernigov, Commemorated on February 5; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2;

Russia, Moscow, 1654, Kiev-Bratsk Icon, appeared Vyshgorod, rulers residence, Polish Tartar attack, River to Podol
Vyshgorod near Kiev; Vyshhorod, a residence of the medieval Kievan rulers, now a town in Kiev Oblast, Ukraine; ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Kiev-Bratsk Icon of the Mother of God was at first in the church of Saints Boris and Gleb in the city of Vyshgorod (Kiev), where it miraculously appeared in the year 1654. In 1662, when Russia was at war with Poland (1659-1667), the city was dealt heavy losses by the Crimean Tatars fighting on the side of the Polish. The temple of the holy Passion-Bearers Boris and Gleb was destroyed and defiled. But the Providence of God preserved the holy wonderworking icon of the Mother of God, which was taken out of the church beforehand and set off along the Dniepr. The relics of the saints were hidden beneath a crypt. river carried the icon to the Podol section of Kiev, where it was joyfully taken up by the Orthodox and with due reverence transferred to the Bratsk (Brotherhood) monastery. The icon is described in the records of church property of the Kiev-Bratsk monastery, made in the year 1807. existed a “Song about the Wonderworking Kiev-Bratsk Icon of the Mother of God”, compiled soon after the year 1692. The Kiev-Bratsk Icon of the Mother of God is commemorated four times during the year: September 6, May 10, June 2, and on Saturday of the Fifth Week of Great Lent. All these days are dedicated to the miraculous appearance of the holy icon in 1654. The original icon has not been preserved. The copy was painted from it “measure for measure,” and is at present located in the Kiev monastery of the Protection of the Mother of God. Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated November 22 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Burial of St Andrew the Prince, Commemorated on July 4 ;

Russia, Moscow, 1658-1666, Patriarch, 1658-1666 Vacant, 1667-1672, Joasaphus II, reforms led to Old Believers Schism
Moscow Patriarch, 1658-1666 Vacant, 1667-1672, Joasaphus II ; II, (Joasaph of Novy Torg) was Patriarch of Moscow and All Rus' from 1667 until his death five years and one day later in 1672. was archimandrite of the Rozhdestvenskii (Nativity) Monastery in Vladimir from 1654 to April 25, 1656, when he was named archimandrite of the Trinity-St. Sergius Lavra. In 1666, he was a member of the court that tried Patriarch Nikon and deposed him, although it also approved his reforms that had led to the Old Believer Schism. February 10, 1667, Joasaph was elected patriarch. He died February 11, 1672 and is buried in the Dormition Cathedral in the Moscow Kremlin.[1] Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Blessed Andrew of Totma the Fool-For-Christ, Commemorated on October 10;

Russia, Moscow, 1659, Isaakov Icon, appeared, not able to move, Molieben, moved, returned n d, chapel & skete
Yaroslav; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Isaakov Icon of the Nativity of the Most Holy Theotokos appeared in the year 1659, not far from the village of Isaakievo. The peasants wanted to take the icon to their own village, but they were not able. They then turned to the priest, and he got vested, and in the company of choir and people with church banners, went to the place of the appearance of the icon of the Mother of God. the branches of a willow tree was the icon, radiating an extraordinary light like the sun. After the singing of a Molieben the priest reverently took the icon with the tree branch and carried it to the Isaakievo village into the parish church. the following day the icon was not in the church. It was at the place where it was first found. At this place of the appearance of the wonderworking icon they built a chapel, around which a skete was formed. the blessing of Saint Jonah, Metropolitan of Yaroslavl and Rostov, at the place of the chapel there was built in 1662 a wooden church in honor of the Nativity of the Most Holy Theotokos. In the year 1758 a stone church was built in place of the wooden, into which they transferred this icon.

Russia, Moscow, 1662, Moslem Tatars descended upon Chernigov in 1662
Tatars descended upon Chernigov in 1662 and destroyed it - Icon of the Mother of God Weeping œIlyin Chernigov, Commemorated on April 16 ; Cossack Hetmanate ; Crimean-Nogai raids into East Slavic lands 1441-1774 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated on September 9 ;

Russia, Moscow, 1671-1709, Saint Dimitry of Rostov, Cossack Hierarch, not Caesaropapist
Moscow, 1671-1709, Saint Dimitry of Rostov ; Saint Dimitry of Rostov (sometimes Latinized as Demetrius, sometimes referred to simply as Dmitri Rostovsky, (11 December 1651 -“ 28 October 1709) was a leading opponent of the Caesaropapist reform of the Russian Orthodox church promoted by Feofan Prokopovich. (Caesaropapism, political system in which the head of the state is also the head of the church and supreme judge in religious matters. The term is most frequently associated with the late Roman, or Byzantine, Empire.) He is representative of the strong Cossack Baroque influence upon the Russian Orthodox Church at the turn of the 17th and 18th centuries. Demetrius is sometimes credited as composer or compiler of the first Russian opera, the lengthy Rostov Mysteries of 1705, though the exact nature of this work, as well as its place in history, is open to debate.[2] He is the author of several written works, out of which the most famous is The Lives of Saints .[3] Prophet Ezekiel, Commemorated on July 21 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ;

Russia, Moscow, 1671-1709, Demetry of Rostov, incor r, ascetic preacher writer, organized saints history which inspired theolgns
Russia, Rostov, 1671-1709, Demetry of Rostov, quick uncorrupt r, many miracles, K-Mogilyansk College, ascetic preacher writer Ukraine, Lithuania, Belarus, Kiev Caves, organized MENAION lives saints, igumen several monasteries, Metro of Tobolsk, Met Rostov, strengthened church after Old Believers S, history of saints inspired theologians; Rostov-Yaroslavl; Uncovering of the relics of St Demetrius (Dmitri) the Metropolitan of Rostov, Commemorated on September 21; 1702, Saint Demetrios, Metropolitan of Rostov, arrived at the Rostov cathedral and also visited the monastery of Saint James, Bishop of Rostov (November 27 and May 23). served the Divine Liturgy at the cathedral church of the Conception of the Most Holy Theotokos, after which he indicated to those present the site of his future burial on the right side of the temple. “Behold my resting place,” he said, “here I will settle for eternity.” Saint Demetrios reposed on October 28, 1709. to the Saint's wishes, which he had expressed in his will, the clergy and people of Rostov asked the locum tenens of the patriarchal throne, Metropolitan Stephen Yavorsky of Ryazan, who had come for the funeral, to conduct the burial at the city's cathedral church. Stephen insisted on burying the body of his deceased friend beside Saint Joasaph, who was Saint Demetrios's predecessor. However, a grave was not prepared until the arrival of Metropolitan Stephen, even though about a month had passed since the Saint's death. to the urgent departure of Metropolitan Stephen from Rostov, a hastily constructed wooden frame was placed into the grave, in which the body of the Saint was buried on November 25. This circumstance, foreseen by the Providence of God, led to a quick uncovering of the relics. 1752 repairs were being made in the cathedral church of the monastery, and on September 21, the incorrupt body of Saint Demetrios was discovered. The place of burial had been affected by dampness, the oaken coffin and the writing on it were decayed, but the body of the Saint, and even his omophorion, sakkos, mitre and silken prayer rope were preserved undamaged. the discovery of his relics, Saint Demetrios began to heal many illnesses, and performed many miracles. When the Holy Synod was informed of these facts, it sent a Commitee: Metropolitan Sylvester of Suzdal and Archimandrite Gabriel of Simonov Monastery, to examine the relics of Bishop Demetrios and to verify the miraculous cures. the Committee's recommendation, a decree was issued by the Holy Synod on April 29, 1757 numbering Saint Demetrios, Metropolitan of Rostov among the saints, and designating the dates of his commemoration as October 28 (the day of his repose) and September 21 (the uncovering of his relics). Church of Russia also commemorates the Hierarchs Demetrios of Rostov, Metrophanes and Tikhon of Voronezh on July 19. St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Demetrius, Metropolitan of Rostov (in the world Daniel Savvich Tuptalo), was born in December 1651 in the locale of Makarovo, not far from Kiev. He was born into a pious family and grew up a deeply believing Christian. 1662, soon after his parents resettled to Kiev, Daniel was sent to the Kiev-Mogilyansk college, where the gifts and remarkable abilities of the youth were first discovered. successfully learned the Greek and Latin languages and the entire series of classical sciences. On July 9,1668 Daniel accepted monastic tonsure with the name Demetrius, in honor of the Great Martyr Demetrius of Thessalonica. Prior to the spring of 1675 he progressed through the monastic obediences at Kiev’s Kirillov monastery, where he began his literary and preaching activity. Archbishop of Chernigov Lazar (Baranovich) ordained Demetrius as hieromonk on May 23, 1675. For several years Hieromonk Demetrius lived as an ascetic and preached the Word of God at various monasteries and churches in the Ukraine, Lithuania and Belarus. 1684, while he was Igumen of the Maximov monastery (later the Baturinsk Nikol’sk monastery), he was summoned to the Kiev Caves Lavra. Superior of the Lavra, Archimandrite Barlaam (Yasinsky), knowing the high spiritual disposition of his former disciple, his education, his proclivity for scientific work, and also his undoubted literary talent, entrusted the hieromonk Demetrius with organizing the MENAION, the Lives of the Saints for the whole year. this time, all the rest of Saint Demetrius’s life was devoted to the fulfilling of this ascetic work, all-encompassing in its scope. The work demanded an enormous exertion of strength, since it necessitated the gathering and analyzing of a multitude of various sources and their exposition in a fluent language, worthy of the lofty subject of exposition and at the same time accessible to all believers. Divine assistance did not abandon the saint for his twenty-year labor. to the testimony of Saint Demetrius himself, his soul was filled with impressions of the saints, which strengthened him both in spirit and body, and they encouraged faith in the felicitous completion of his noble task. At this time, the venerable Demetrius was head of several monasteries (in succession). works of the ascetic brought him to the attention of Patriarch Adrian. In 1701, by decree of Tsar Peter I, Archimandrite Demetrius was summoned to Moscow, where on March 23 at the Dormition cathedral of the Kremlin he was consecrated as Metropolitan of the Siberian city of Tobolsk. But after a certain while, because of the importance of his scientific work and the frailty of his health, the saint received a new appointment to Rostov-Yaroslavl, and on March 1, 1702 assumed his duties as Metropolitan of Rostov. as before, he continued to be concerned about the strengthening of the unity of the Russian Orthodox Church, weakened by the “Old Believers” schism. his inspired works and preachings many generations of Russian theologians drew spiritual strength for creativity and prayer. He remains an example of a saintly, ascetic, non-covetous life for all Orthodox Christians. Upon his death on October 28, 1709, it was discovered that he had few possessions, except for books and manuscripts. glorification of Saint Demetrius, Metropolitan of Rostov, took place on April 22, 1757. He is also remembered on September 21, the day of the uncovering of his holy relics. Icon of the Mother of God œthe Unexpected joy, Commemorated on December 9 ;

Russia, Moscow, 1671-1709, Unexpected joy icon, MOG spoke to boy going out to sin, joy of forgiveness, could be Dimirty
Icon of the Mother of God œthe Unexpected joy, Commemorated on December 9 ; Unexpected Joy Icon of the Most Holy Theotokos is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40]. sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?” The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.” Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins. “Unexpected Joy” icon is also commemorated on January 25 and May 1. Russia, Rostov, 1671-1709, Demetry of Rostov, quick uncorrupt r, many miracles, K-Mogilyansk College, ascetic preacher writer Ukraine, Lithuania, Belarus, Kiev Caves, organized MENAION lives saints, igumen several monasteries, Metro of Tobolsk, Met Rostov, strengthened church after Old Believers S, history of saints inspired theologians; Rostov-Yaroslavl; Uncovering of the relics of St Demetrius (Dmitri) the Metropolitan of Rostov, Commemorated on September 21; 1702, Saint Demetrios, Metropolitan of Rostov, arrived at the Rostov cathedral and also visited the monastery of Saint James, Bishop of Rostov (November 27 and May 23). served the Divine Liturgy at the cathedral church of the Conception of the Most Holy Theotokos, after which he indicated to those present the site of his future burial on the right side of the temple. “Behold my resting place,” he said, “here I will settle for eternity.” Saint Demetrios reposed on October 28, 1709. to the Saint's wishes, which he had expressed in his will, the clergy and people of Rostov asked the locum tenens of the patriarchal throne, Metropolitan Stephen Yavorsky of Ryazan, who had come for the funeral, to conduct the burial at the city's cathedral church. Stephen insisted on burying the body of his deceased friend beside Saint Joasaph, who was Saint Demetrios's predecessor. However, a grave was not prepared until the arrival of Metropolitan Stephen, even though about a month had passed since the Saint's death. to the urgent departure of Metropolitan Stephen from Rostov, a hastily constructed wooden frame was placed into the grave, in which the body of the Saint was buried on November 25. This circumstance, foreseen by the Providence of God, led to a quick uncovering of the relics. 1752 repairs were being made in the cathedral church of the monastery, and on September 21, the incorrupt body of Saint Demetrios was discovered. The place of burial had been affected by dampness, the oaken coffin and the writing on it were decayed, but the body of the Saint, and even his omophorion, sakkos, mitre and silken prayer rope were preserved undamaged. the discovery of his relics, Saint Demetrios began to heal many illnesses, and performed many miracles. When the Holy Synod was informed of these facts, it sent a Commitee: Metropolitan Sylvester of Suzdal and Archimandrite Gabriel of Simonov Monastery, to examine the relics of Bishop Demetrios and to verify the miraculous cures. the Committee's recommendation, a decree was issued by the Holy Synod on April 29, 1757 numbering Saint Demetrios, Metropolitan of Rostov among the saints, and designating the dates of his commemoration as October 28 (the day of his repose) and September 21 (the uncovering of his relics). Church of Russia also commemorates the Hierarchs Demetrios of Rostov, Metrophanes and Tikhon of Voronezh on July 19. St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Demetrius, Metropolitan of Rostov (in the world Daniel Savvich Tuptalo), was born in December 1651 in the locale of Makarovo, not far from Kiev. He was born into a pious family and grew up a deeply believing Christian. 1662, soon after his parents resettled to Kiev, Daniel was sent to the Kiev-Mogilyansk college, where the gifts and remarkable abilities of the youth were first discovered. successfully learned the Greek and Latin languages and the entire series of classical sciences. On July 9,1668 Daniel accepted monastic tonsure with the name Demetrius, in honor of the Great Martyr Demetrius of Thessalonica. Prior to the spring of 1675 he progressed through the monastic obediences at Kiev’s Kirillov monastery, where he began his literary and preaching activity. Archbishop of Chernigov Lazar (Baranovich) ordained Demetrius as hieromonk on May 23, 1675. For several years Hieromonk Demetrius lived as an ascetic and preached the Word of God at various monasteries and churches in the Ukraine, Lithuania and Belarus. 1684, while he was Igumen of the Maximov monastery (later the Baturinsk Nikol’sk monastery), he was summoned to the Kiev Caves Lavra. Superior of the Lavra, Archimandrite Barlaam (Yasinsky), knowing the high spiritual disposition of his former disciple, his education, his proclivity for scientific work, and also his undoubted literary talent, entrusted the hieromonk Demetrius with organizing the MENAION, the Lives of the Saints for the whole year. this time, all the rest of Saint Demetrius’s life was devoted to the fulfilling of this ascetic work, all-encompassing in its scope. The work demanded an enormous exertion of strength, since it necessitated the gathering and analyzing of a multitude of various sources and their exposition in a fluent language, worthy of the lofty subject of exposition and at the same time accessible to all believers. Divine assistance did not abandon the saint for his twenty-year labor. to the testimony of Saint Demetrius himself, his soul was filled with impressions of the saints, which strengthened him both in spirit and body, and they encouraged faith in the felicitous completion of his noble task. At this time, the venerable Demetrius was head of several monasteries (in succession). works of the ascetic brought him to the attention of Patriarch Adrian. In 1701, by decree of Tsar Peter I, Archimandrite Demetrius was summoned to Moscow, where on March 23 at the Dormition cathedral of the Kremlin he was consecrated as Metropolitan of the Siberian city of Tobolsk. But after a certain while, because of the importance of his scientific work and the frailty of his health, the saint received a new appointment to Rostov-Yaroslavl, and on March 1, 1702 assumed his duties as Metropolitan of Rostov. as before, he continued to be concerned about the strengthening of the unity of the Russian Orthodox Church, weakened by the “Old Believers” schism. his inspired works and preachings many generations of Russian theologians drew spiritual strength for creativity and prayer. He remains an example of a saintly, ascetic, non-covetous life for all Orthodox Christians. Upon his death on October 28, 1709, it was discovered that he had few possessions, except for books and manuscripts. glorification of Saint Demetrius, Metropolitan of Rostov, took place on April 22, 1757. He is also remembered on September 21, the day of the uncovering of his holy relics.

Russia, Moscow, 1672-1673, Patriarch Pitrim, opposed Nikon his boss, wanted his position, did not get it until later
Moscow Patriarch, 1672-1673, Pitrim; of Krutitsy (died April 1673) was the ninth Patriarch of Moscow and All Russia. Nikon held the post of patriarch, Pitirim was a metropolitan of Krutitsy. When Nikon willfully left the altar, Pitirim became his deputy and acted on his own as a real patriarch without even dealing with Nikon. When an ecumenical council gathered for hearing of Nikon's case, Pitirim was one of his most bitter opponents and accusers, probably, hoping to fill his post after his official deposition. Pitirim didn't succeed, however, because the council chose Joasaphus II over him. Only after the latter's death in 1672, Pitirim was appointed patriarch and remained on this post until his death a year later. to being named Metropolitan of Krutitsy, he had been Metropolitan of Novgorod for almost eight years (6 August 1664 – 7 July 1672).[1]

Russia, Moscow, 1674-1690, Patriarch, Joachim, tried to discontinue veneration of Anna
Moscow Patriarch, 1674-1690, Joachim; Icon of the Mother of God "the Joy of All Who Sorrow"Â, Commemorated on October 24; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated on November 23; St. John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second glorification of the Holy Right-Believing Princess Anna of Kashin, Commemorated on June 12;

Russia, Moscow, 1675, Turkish siege Pochaev on July 20-23, 1675
Volynia, Turkish siege on July 20-23, 1675; Crimean-Nogai Raids; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks, Commemorated on July 23;

Russia, Moscow, 1675, Zbarazhsk War with the Turks, Zbarazh Castle, H R Source, Volhynia, W Ukraine
Zbarazhsk Castle; Zbarazhsk War with the Turks 1675; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks, Commemorated on July 23;

Russia, Moscow, 1675, Pochaev Icon saves P M, heavenly army, Turks shooting at MOG, Job, arrows turned back
Pochaev; Pochayiv Lavra; Uniates; Icon of the Mother of God of Pochaev, Commemorated on July 23; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks, Commemorated on July 23; of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks Pochaev Icon of the Mother of God is among the most revered sacred objects of the Orthodox Church. Located in the Dormition Cathedral at Pochaev, Ukraine, the Icon is reknowned throughout the entire Slavic world, and is venerated in Russia, Bosnia, Serbia, Bulgaria, and in other places. Christians of other confessions also venerate the Pochaev Icon of the Most Holy Theotokos. The wonderworking Icon has been treasured at the Pochaev Lavra for over 400 years. miracles have taken place before the holy Icon, and these are recorded in special books at the monastery. The books contain the personal testimonies of people who prayed before the Pochaev Icon and were healed of their illnesses, delivered from unclean spirits, or freed from captivity. Many sinners were also brought to repentance. Feast Day in honor of the Pochaev Icon of the Mother of God was appointed to commemorate the deliverance of the Dormition Lavra from a siege by the Turks on July 20-23, 1675. the summer of 1675 during the Zbarazhsk War with the Turks, in the reign of the Polish King Jan Sobesski (1674-1696), regiments composed of Tatars under the command of Khan Nurredin via Vishnevets fell upon the Pochaev monastery, surrounding it on three sides. The weak monastery walls and its stone buildings did not offer much protection against a siege. Igoumen Joseph Dobromirsky urged the brethren and laypeople to pray to their heavenly intercessors, the Most Holy Theotokos and Saint Job of Pochaev (October 28). monks and the people prayed fervently, prostrating themselves before the wonderworking Icon of the Mother of God, and the reliquary containing the relics of Saint Job. At sunrise on the morning of July 23, as the Tatars prepared to attack the monastery, the Igoumen ordered an Akathist to the Theotokos to be sung. At the opening words, “O Queen of the Heavenly Hosts,” the Mother of God suddenly appeared over the church, in “an unfurled radiant white omaphorion,” with angels holding unsheathed swords. Saint Job stood beside the Mother of God, bowing to her and beseeching her to defend the monastery. Tatars believed that the heavenly army was a vision, and in their confusion they started shooting arrows at the Most Holy Theotokos and Saint Job, but the arrows turned backwards and wounded those who shot them. The enemy, gripped by terror, fled in panic, trampling upon and killing each other. The defenders of the monastery pursued them and took many prisoners. Later, some of the prisoners converted to the Orthodox Faith and remained at the monastery thereafter. the year 1721, Pochaev was occupied by the Uniates. Even during this difficult time for the Lavra, the monastery Chronicle lists 539 miracles of the Pochaev Icon. In the second half of the eighteenth century, a Uniate nobleman, Count Nicholas Pototski, became a benefactor of the Pochaev Lavra through the following miraculous circumstance. After accusing his coachman of overturning the carriage with runaway horses, the Count took out a pistol to shoot him. The coachman, turning towards the mountain of Pochaev, stretched out his hands and cried: "Mother of God, depicted in the Pochaev Icon, save me!” times Pototski tried to shoot the pistol, which had never failed him, but the weapon misfired and the coachman remained alive. Pototski went at once to the wonderworking Icon and resolved to devote himself and all his property to building up the monastery. With the money he contributed, the Dormition cathedral was built, as well as other buildings for the brethren. return of the Pochaev Monastery to the Orthodox Church in 1832 was marked by the miraculous healing of the blind maiden Anna Akimchukova, who had come on pilgrimage to the holy shrine along with her seventy-year-old grandmother from Kremenets-Podolsk, 200 versts away. In memory of this event, the Archbishop of Volhynia and Archimandrite Innocent of the Lavra (1832-1840) appointed that an Akathist be read on Saturdays before the wonderworking Icon. During the time of Archimandrite Agathangelus, Archbishop of Volhynia (1866-1876), a separate chapel was built in the galleries of the Holy Trinity church, which was dedicated on July 23, 1875 in memory of the victory over the Tatars. wonderworking Pochaev Icon is also commemorated on Friday of Bright Week, and on September 8. Uncovering of the relics of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated August 28 ; Icon of the Mother of God of Pochaev, Commemorated September 8 ; Venerable Job the Abbot of Pochaev, Commemorated October 10 ; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Russia, Moscow, 1676-1681, Russo-Turkish War (1676-“81) R bank Ukraine, Russian v

Russia, Moscow, 1676-1682, Tsar, Feodor III of Russia, progressive views, beard shaving, nobility books d
Moscow Tsar, 1676-1682, Feodor III of Russia; III Alexeyevich or Fyodor III Alekseevich (9 June 1661-“ 7 May 1682) was the Tsar of Russia between 1676 and 1682. Contents 1 Life 2 Family 3 Notes 4 References 5 External links Life[edit] Born in Moscow, Fyodor, as the eldest surviving son of Tsar Alexis and Maria Miloslavskaya, succeeded his father on the throne in 1676 at the age of fifteen. He had a fine intellect and a noble disposition; he had received an excellent education at the hands of Simeon Polotsky, the most learned Slavonic monk of the day. He knew Polish and even possessed the unusual accomplishment of Latin.[citation needed] He had been disabled from birth, however, horribly disfigured and half paralyzed by a mysterious disease, supposed to be scurvy.[citation needed] He spent most of his time with young nobles, Ivan Maksimovich Yazykov [ru] and Aleksei Timofeievich Likhachov [ru], who would later introduce Polish ceremonies, court dress, and language to the Russian court.[citation needed] On 28 July 1680 he married a noblewoman, Agaphia Simeonovna Grushevskaya (1663 -“ after 14 July 1681), daughter of Simeon Feodorovich Grushevsky and of his wife Maria Ivanovna Zaborovskaya, and assumed the sceptre. His native energy, though crippled, was not crushed by his disabilities. He soon showed himself as a thorough and devoted reformer. The atmosphere of the court ceased to be oppressive, the light of a new liberalism shone, and the severity of the penal laws was considerably mitigated.[citation needed] The Tsar founded the academy of sciences in the Zaikonospassky monastery, where competent professors were to teach everything not expressly forbidden by the Orthodox church the syllabus included Slavonic, Greek, Latin and Polish.[1] The Feodorean and the later Petrine reforms differed in that while the former were primarily, though not exclusively, for the benefit of the church, the latter were primarily for the benefit of the state. A household census took place in 1678.[2] The most notable reform of Feodor III, made at the suggestion of Vasily Galitzine, involved the abolition in 1682 of the system of mestnichestvo, or "place priority", which had paralyzed the whole civil and military administration of Muscovy for generations. Henceforth all appointments to the civil and military services were to be determined by merit and by the will of the sovereign,[1] while pedigree (nobility) books were to be destroyed. Family[edit] Fyodor's first consort, Agaphia Simeonovna Grushevskaya, shared his progressive views. She was the first to advocate beard-shaving.[1] On 11 July 1681, the Tsaritsa gave birth to her son, Tsarevich Ilya Fyodorovich, the expected heir to the throne. Agaphia died as a consequence of the childbirth three days later, on 14 July, and seven days later, on 21 July, the ten-days-old Tsarevich also died. Seven months later, on 24 February 1682 Fyodor married a second time Marfa Apraksina (1667-“1716), daughter of Matvei Vasilievich Apraksin and wife Domna Bogdanovna Lovchikova. Feodor died three months after his new wedding, on 7 May, without surviving issue. The news of his death sparked the Moscow Uprising of 1682. Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Monk Martyr Damascene of the Lavra, Commemorated on November 13; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Venerable Anthony of Chernoezero, Commemorated on January 17; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Russia, Moscow, 1677, Turks lay siege to Chigirin
Turks lay siege to Chigirin 1677 ; Russo-Turkish War (1676-“81) ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17 ;

Russia, Moscow, 1682-1725, Tsar Peter 1, Enlightened, W marriages, G Embassy, Ship b, beard tax, dress, calendar
Moscow Tsar, 1682-1725, Peter the Great, Tsar of All Russia ; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Icon of the Mother of God of Lesna, Commemorated on September 14 ; Icon of the Mother of God of Rudens, Commemorated on October 12; Icon of the Mother of God œthe Joy of All Who SorrowÂ, Commemorated on October 24; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated on November 23 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; Martyr Theognes at Cyzicus, Commemorated on April 29; New Martyr Argyra, Commemorated on April 30; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Moscow, 1684-1686, Chinese Invasions of Albazin and Amur River
Moscow, Chinese Invasions of Albazin (1684-1686) ; Icon of the Mother of God "œThe Word was made Flesh"Â, Commemorated on March 9; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Moscow, 1686-1700, Russo-Turkish War (1686-“1700) European Anti-Turk Coalition, 2 Crimean Ds, Azov V

Russia, Moscow, 1687, Appearance of the Rudens, Belarus Icon
Rudens (Rudzensk), Belarus ; Icon of the Mother of God of Rudens; Rudens Icon of the Mother of God appeared in the year 1687 in the Rudno locale of Mogilevsk diocese. In 1712 the icon was transferred to the Florovsk Ascension monastery in Kiev, where now it is located.

Russia, Moscow, 1688, Appearance of Joy of All Who Sorrow Icon, sister of Patriarch, Euphemia's prayer to Theotokos
Russia, Moscow, 1688, appearance of Joy of All Who Sorrow Icon; Moscow; Joy of All Who Sorrow Icon of the Mother of God, Commemorated on October 24; much consolation is contained in just the name of this Icon - awakening, strengthening the people's faith in the Mother of God, as a wondrous helper, who hastens everywhere where the groan of human suffering is heard, who wipes away the tears of those who mourn, and in sorrow itself, bestows moments of delight and heavenly joy. Rejoice always, O Heavenly Joy of all who Sorrow. accordance with the faith of the people in the loving kindness of the Mother of God toward the human race, it has been customary to depict the Theotokos in a way which conforms to what is heard in the words of the prayer: "O Most Holy Sovereign Lady Theotokos, you are higher than all the Angels and Archangels, and more honorable than all creation. You are the helper of the oppressed, the hope of the hopeless, the aid of the poor, the consolation of the grieving, the nourished of the hungry, the clothing of the naked, the healing of the sick, the salvation of the sinful, the help and succor of all Christians." the Mother of God is depicted in full stature, sometimes with the Divine Child in her arms (as in the Moscow prototype), sometimes without the Child (as in the Icon with coins, which was glorified in St. Petersburg on July 23, 1888. She is surrounded by all sorts of distressed people - the naked, the offended, and the hungry. Around these poor unfortunates Angels are often depicted, sent by the Sovereign Lady to alleviate human suffering. The Angels, coming close to the people, point to the Mother of God, who is depicted on the "Joy of All Who Sorrow" Icons, either in glory, with a crown on her head and in royal vesture, or in the usual garments of her earthly sojourn, and in a white cloth on her head. Moscow, in the XVII century, a certain Icon of the Mother of God of this name became famous. The first miracle occurred in 1688 for the ailing Euphemia, the sister of Patriarch Joachim, who lived on Ordynka. She experienced terrible suffering from a wound in her side. This wound was so great that her intestines were visible. The patient was waiting for death, but at the same time, she did not lose hope in Divine help. One day, after asking to partake of the Holy Mysteries, she began to cry out to the Most Holy Theotokos with great faith: "Hear me, All-Merciful Sovereign Lady! The entire world boasts of you, and all receive your abundant mercies. I deserve to be punished for my iniquities, but do not punish me in your wrath. Behold my harsh infirmity, and have mercy on me." this prayer, the patient heard a voice: "Euphemia, in your suffering, why do you not resort to the universal Healer of all?" by the voice Euphemia replied, "Where may I find such a Healer?" answer came: "There is an image of me in the church of my Son's Transfiguration, called "Joy of all who Sorrow." It stands on the left side in the trapeza, where the women usually stand. Summon the priest from that church to come to your house with the Icon, and when he has served a Moleben with the Sanctification of Water, you shall receive healing. Do not forget my mercy toward you, and proclaim it for the glorification of my name." Euphemia recovered from the excitement of this vision, she learned from her relatives that in the church of the Transfiguration, on Ordynka, there really was a "Joy of All Who Sorrow" Icon of the Mother of God, so she summoned the priest to come to her house with the Icon. After serving a Moleben with the Sanctification of Water, Euphemia was healed on October 24, 1688. Later, a Feast was established in honor of this Icon in remembrance of her healing which took place on this day. think that the original "Joy of All Who Sorrow" Icon of the Mother of God was brought to St. Petersburg, to Princess Natalia Alekseevna, and that it is precisely the image that stands in the Sorrowful Church, on Shpalerna. However, it is more probable that the original Icon remained in Moscow.

Russia, Moscow, 1696-1771, Domnitsa Icon, appeared in 1697, delivered from plague 1771
Domnitsa (River near Berezna); Icon of the Mother of God of Domnitsa, Commemorated September 8 ; Domnitsa Icon of the Mother of God appeared in the year 1696 on the bank of the Domnitsa River in Chernigov diocese, not far from the city of Berezna. the place of appearance of the icon a monastery was established, in which was situated the wonderworking image. the year 1771 the inhabitants of the city prayed before the holy icon and were delivered from plague through the intercession of the Theotokos.

Russia, Moscow, 1700, 18th - 21st Century Folder, Many Wars protecting Orthodox

Russia, Moscow, 1700-1799, 18th Century Folder, Wars with Sweden, Turkey, Persia, and Mongols

Russia, Moscow, 1701-1721, Great Northern War (with Protestants and Sweden)
Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Moscow, 1701-1731, Priest, Innocent of Irkutsk
Moscow, 1700-1731, Priest, Innocent of Irkutsk; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9;

Russia, Rostov, 1702, Unexpected Joy Icon, Moscow, youth praying before sinning, wounds and blood, finally unexpected joy
Russia, Rostov, 1702, Unexpected Joy Icon, Rostov-Yaroslavl, sinful youth, devoted to MOG, praying before sinning, wounds and blood, who has done this, you and other sinners, prayed for forgiveness, finally recieved unexptected joy; Rostov-Yaroslavl; Icon of the Mother of God œthe Unexpected joy, Commemorated on December 9 ; Unexpected Joy Icon of the Most Holy Theotokos is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40]. sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?” The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.” Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins. “Unexpected Joy” icon is also commemorated on January 25 and May 1. Icon of the Mother of God The Unexpected Joy, Commemorated on January 25; Unexpected Joy Icon of the Most Holy Theotokos, is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40]. sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?” The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.” Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins. “Unexpected Joy” icon is also commemorated on January 25 and May 1.

Russia, Moscow, 1707-1727, Tsarina, Catherine I of Russia, from maid to tzar story
Moscow, 1725-1726, Tsar, Catherine I of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1709, Battle of Poltava, Great Northern War, Russian Victory
Battle of Poltava; Great Northern War; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24;

Russia, Moscow, 1710-1711, Russo-Turkish War (1710-1711), Pruth R Campaign, Swede King to Moldovia
Moscow, 1710-1711, Russo-Turkish War (1710-1711), Pruth River Campaign;

Russia, Tver, 1720-1863, Uncut Mount Icon, Moscow, pray to Clouded Mt icon, f icon in attic, lived in peace, t to Smolensk Icon t
Russia, Tver, 1720, Uncut Mount Icon, Tver (Tversta River Mouth, Volga River 4), pray to MOG Clouded Mt icon, f icon in attic, lived in peace, t to Smolensk Icon t; Tver; Icon of the Mother of God of the Uncut Mount, Commemorated on March 24; Uncut, or Clouded Mountain Icon of the Mother of God: 250-300 years ago this icon was in one of the men’s monasteries of Tver was presented by the Superior to Cosmas Volchaninov in gratitude for his fine work in the monastery church. This icon was passed on from generation to generation, but a certain impious grandson of Cosmas removed it and placed the icon in an attic. bride endured many insults from her husband and his relatives. In despair over her marriage she resolved to commit suicide in a deserted bath-house. On the way there a monk appeared to her and said, “Where are you going, unhappy one? Go back, pray to the Theotokos of The Clouded Mountain, and you will live in peace.” agitated young wife returned home and revealed everything, not concealing her interrupted intention. They searched for the monk, but they did not find him, and no one had seen him but her. This took place on the eve of the Feast of the Annunciation to the Most Holy Theotokos. found the icon in the attic, cleaned off the dirt and set it up in the house in a place of honor. In the evening, the parish priest served the all-night Vigil before the icon. From that time, Vigil was served in the house every year on this day. more than 150 years the icon was in the Volchaninov family. Katherine, daughter of Basil, the last of the Volchaninov line, married George Ivanovich Konyaev, taking with her the icon of the Mother of God as a precious inheritance. Moliebens and all-night vigils were served in the Konyaev house on March 24 and November 7 (perhaps this was the day when the icon was transferred from the monastery to the house of Cosmas Volchaninov). 1863 near a cemetery church of the Smolensk Icon of the Mother of God it was decided to build a chapel in honor of Saint Tikhon and Saint Macarius of Kalyazin. The then owner of the icon, George Konyaev (who died in 1868 at the age of 97) wanted to donate the icon of the Theotokos to the church. He asked the clergy to build another chapel for the wonderworking icon of the Mother of God of the “Clouded Mountain.” also said, “I feel the very best place for it is the temple of the Smolensk Icon of the Mother of God, since the place on which the church was built, in former times was called a Mount, since it was the highest place in the city. The inhabitants took their possessions to the Mount and saved themselves from ruin during a flood. Let the icon, “The Clouded Mountain”, remain on this mountain with your blessing, and let all who are buried here be veiled with Her mercy.” On July 15, 1866 the icon was transferred into the new chapel, which was consecrated by Bishop Anthony of Staritsk the following day. the icon the Most Holy Theotokos is depicted standing on a semi-circular elevation, a mountain; on Her left arm, the Divine Infant blesses with His right hand. Upon the head of the Mother of God is a crown, and in Her hand a mountain, on which are seen above churches with cupolas and crosses.

Russia, Moscow, 1721, Nishtad Peace, Treaty of Nystad. August 30, 1721, GN War
Nishtad Peace, Treaty of Nystad. August 30, 1721; Great Northern War 1700-1721; Translation of the relics of St Alexander Nevsky, Commemorated on August 30;

Russia, Moscow, 1721-1725, Peter 1 the G, Expansion and Navy in Azov, Black, White, and Baltic Seas
Moscow Tsar, 1682-1725, Peter the Great, Tsar of All Russia ; the Great (9 June [O.S. 30 May] 1672 - 8 February [O.S. 28 January] 1725)[b] ruled the Tsardom of Russia and later the Russian Empire from 7 May [O.S. 27 April] 1682 until his death in 1725, jointly ruling before 1696 with his elder half-brother, Ivan V. a number of successful wars, he expanded the Tsardom into a much larger empire that became a major European power and also laid the groundwork for the Imperial Russian Navy after capturing ports at Azov and the Baltic Sea. led a cultural revolution that replaced some of the traditionalist and medieval social and political systems with ones that were modern, scientific, Westernised and based on the Enlightenment.[1] Peter's reforms had a lasting impact on Russia, and many institutions of the Russian government trace their origins to his reign. He is also known for founding and developing the city of Saint Petersburg, which remained the capital of Russia until 1917. Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Icon of the Mother of God of Lesna, Commemorated on September 14 ; Icon of the Mother of God of Rudens, Commemorated on October 12; Icon of the Mother of God œthe Joy of All Who SorrowÂ, Commemorated on October 24; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated on November 23 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; Martyr Theognes at Cyzicus, Commemorated on April 29; New Martyr Argyra, Commemorated on April 30; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Moscow, 1721-1725, Emperor Peter 1 the G, Cultural Revolution, Westernization, no beards, anti church
Moscow Tsar, 1682-1725, Peter the Great, Tsar of All Russia ; the Great (9 June [O.S. 30 May] 1672 - 8 February [O.S. 28 January] 1725)[b] ruled the Tsardom of Russia and later the Russian Empire from 7 May [O.S. 27 April] 1682 until his death in 1725, jointly ruling before 1696 with his elder half-brother, Ivan V. a number of successful wars, he expanded the Tsardom into a much larger empire that became a major European power and also laid the groundwork for the Imperial Russian Navy after capturing ports at Azov and the Baltic Sea. led a cultural revolution that replaced some of the traditionalist and medieval social and political systems with ones that were modern, scientific, Westernised and based on the Enlightenment.[1] Peter's reforms had a lasting impact on Russia, and many institutions of the Russian government trace their origins to his reign. He is also known for founding and developing the city of Saint Petersburg, which remained the capital of Russia until 1917. Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Icon of the Mother of God of Lesna, Commemorated on September 14 ; Icon of the Mother of God of Rudens, Commemorated on October 12; Icon of the Mother of God œthe Joy of All Who SorrowÂ, Commemorated on October 24; St Demetrius of Basarabov, Commemorated on October 27; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated on November 23 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated on December 14 ; Icon of the Mother of God œthe Unexpected JoyÂ, Commemorated on January 25; Repose of St Theodosius of Chernigov, Commemorated on February 5; Venerable John, Bishop of Manglisi, Commemorated on March 28; Martyr Theognes at Cyzicus, Commemorated on April 29; New Martyr Argyra, Commemorated on April 30; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Second Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on June 23 ; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Moscow, 1721-1917, Russian Empire, third largest in history, 1 British and 2 Mongol
Moscow, 1721-1917, Russian Empire; Moscow, 1700-1721, Great Northern War (with Sweden); Moscow Tsar, 1721-1725, Peter the Great; Repose of St. Anthimus, Bishop of Georgia, Commemorated on September 14;

Russia, Moscow, 1722-1723, Russo-Persian War (1722-“23) Caspian, Caucasus North and South, C Iran to R
Moscow, 1722-1723, Russo-Persian War (1722-“23) Russia over Persia to control Caspian and Caucasus (Georgia) for Orthodoxy, Peter the Great; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27 ;

Russia, Moscow, 1727-1730, Tsar, Peter II of Russia, Orphan, hunting, feasting, end of R line
Moscow, 1727-1730, Tsar, Peter II of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1730, Trinity Lavra of St Sergius Icon, Appearance of Mother of God to heal cantor
Trinity Lavra (Monestary) of St Sergius; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Holy Smolensk Icon of the Mother of God is located at the Holy Trinity Sergiev Lavra in the Smolensk church on the left side of the Royal Doors. this icon in 1730 there a cantor, whose hands were bent and rigid to the back, received healing. The Mother of God appeared to him in a vision and healed him. This occurrence was attested to by physicians. Translation of the relics of the Protomartyr and Archdeacon Stephen from Jerusalem to Constantinople, Commemorated on August 2; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Athanasius of Serpukhov, Commemorated on September 12 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated October 26 ; Appearance of the Mother of God to St Sergius of Radonezh; Uncovering of the relics of St Joasaph the Bishop of Belgorod; St Joasaph the Bishop of Belgorod, Commemorated on December 10; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated October 12 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, November 17 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated December 3 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Maximus the Greek, Commemorated January 21 ; St Moses the Archbishop of Novgorod, Commemorated Janaury 25 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ; Venerable John Climacus of Sinai, Author of œthe LadderÂ, Commemorated on March 30; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God Weeping œIlyin ChernigovÂ, Commemorated on April 16 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; St Stephen the Bishop of Perm, Commemorated on April 26; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Dionysius the Archimandrite of St Sergius ™ Monastery, Commemorated on May 12; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5; Synaxis of the Saints of Radonezh, Commemorated on July 6 ;

Russia, Moscow, 1730-1740, Tsar, Anna of Russia, influenced by uncle Peter the G
Moscow, 1730-1740, Tsar, Anna of Russia; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Child Schemamonk Bogolep, Commemorated on July 29; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; Icon of the Mother of God "œXenophon Hodigitria"Â, Commemorated on January 21; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1732-1778, Rousseau, modern thought, Facist, Nazi, Marxist, progressive
Switzerland, 1732-1778, Rousseau, enlightenment, modern political, social thought, Facism, Naziism, Communism, democracy, progressive; Rousseau; 28 June 1712 - 2 July 1778) was a Genevan philosopher, writer, and composer. His political philosophy influenced the progress of the Enlightenment throughout Europe, as well as aspects of the French Revolution and the development of modern political, economic and educational thought.[1] Discourse on Inequality and The Social Contract are cornerstones in modern political and social thought. Rousseau's sentimental novel Julie, or the New Heloise (1761) was important to the development of preromanticism and romanticism in fiction.[2][3] His Emile, or On Education (1762) is an educational treatise on the place of the individual in society. Rousseau's autobiographical writings—the posthumously published Confessions (composed in 1769), which initiated the modern autobiography, and the unfinished Reveries of the Solitary Walker (composed 1776–1778)—exemplified the late-18th-century "Age of Sensibility", and featured an increased focus on subjectivity and introspection that later characterized modern writing. befriended fellow philosopher Denis Diderot in 1742, and would later write about Diderot's romantic troubles in his Confessions. During the period of the French Revolution, Rousseau was the most popular of the philosophers among members of the Jacobin Club. He was interred as a national hero in the Panthéon in Paris, in 1794, 16 years after his death. Absolved From Being Good-Mannered: The Romantic Totalitarianism of Jean-Jacques Rousseau, May 20, 2021 ;

Russia, Moscow, 1734-1916, Orenburg Cossacks, Ural River, Kazakhastan, Siberia, Orthodox
Russia, 1734-1916, Orenburg Cossacks; Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Moscow, 1735-1739, Austro-Russian-Turk War) Crimea, Hapsburgs w Russia, Black Sea, R g Azov, bad for Austria
Moscow, 1735-1739, Austro-Russian-“Turkish War (1735-“39); Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1739-1803, Xenia of St Petersburg, when her husband died drinking, she became a Fool for Christ
Russia, St Petersburg, 1739-1803, 18th Century, Xenia of St Petersburg, she was 26 when her husband died a colonel, she became a Fool for Christ for 45 years, wandering the S P streets wearing husband's uniform; St Petersburg; Xenia of Saint Petersburg; Grigoryevna Petrova, also known as Saint Blessed Xenia of St. Petersburg ( c. 1719–1730 – c. 1803) is a patron saint of St. Petersburg, who according to tradition, gave all her possessions to the poor after her husband died. husband had been Colonel Andrey Fyodorovich Petrov, a chanter at the Saint Andrew Cathedral. his death, Xenia became a "fool-for-Christ" and for 45 years wandered around the streets of St. Petersburg, usually wearing her late husband's military uniform. grave is in the Smolensky Cemetery of St. Petersburg. It has been marked by an ornate chapel since 1902. was canonized by the Russian Orthodox Church Outside Russia on September 24, 1978 (O. S. September 11, 1978) in Synodal Cathedral of Our Lady of the Sign in New York, USA and by Russian Orthodox Church on June 6, 1988 during Local Council of the Russian Orthodox Church. Her feast day in the O.S. is January 24, which is February 6 in the New Calendar. In July 2020, the Holy Synod of the Romanian Orthodox Church also resolved to include Xenia of St. Petersburg in its calendar on January 24.[1] a saint, she is noted for her intercessions in helping those with employment, marriage, the homeless, for fires, for missing children, and for a spouse.[2] She is venerated in several countries. There are about 40 churches and chapels built in her name.[3] Blessed Xenia of St Petersburg, Commemorated January 24 ; Xenia lived during the eighteenth century, but little is known of her life or of her family. She passed most of her life in Petersburg during the reigns of the empresses Elizabeth and Catherine II. Grigorievna Petrova was the wife of an army officer, Major Andrew Petrov. After the wedding, the couple lived in Saint Petersburg. Saint Xenia became a widow at the age of twenty-six when her husband suddenly died at a party. She grieved for the loss of her husband, and especially because he died without Confession or Holy Communion. her earthly happiness ended, she did not look for it again. From that time forward, Xenia lost interest in the things of this world, and followed the difficult path of foolishness for the sake of Christ. The basis for this strange way of life is to be found in the first Epistle to the Corinthians (1 Cor. 1:18-24, 1 Cor. 2:14, 1 Cor. 3:18-19). The Lord strengthened her and helped her to bear sorrow and misfortune patiently for the next forty-five years. started wearing her husband’s clothing, and insisted that she be addressed as “Andrew Feodorovich.” She told people that it was she, and not her husband, who had died. In a certain sense, this was perfectly true. She abandoned her former way of life and experienced a spiritual rebirth. When she gave away her house and possessions to the poor, her relatives complained to the authorities. After speaking to Xenia, the officials were conviced that she was in her right mind and was entitled to dispose of her property as she saw fit. Soon she had nothing left for herself, so she wandered through the poor section of Petersburg with no place to lay her head. She refused all assistance from her relatives, happy to be free of worldly attachments. her late husband’s red and green uniform wore out, she clothed herself in rags of those colors. After a while, Xenia left Petersburg for eight years. It is believed that she visited holy Elders and ascetics throughout Russia seeking instruction in the spiritual life. She may have visited Saint Theodore of Sanaxar (February 19), who had been a military man himself. His life changed dramatically when a young officer died at a drinking party. Perhaps this officer was Saint Xenia’s husband. In any case, she knew Saint Theodore and profited from his instructions. Xenia eventually returned to the poor section of Petersburg, where she was mocked and insulted because of her strange behavior. When she did accept money from people it was only small amounts, which she used to help the poor. She spent her nights praying without sleep in a field outside the city. Prayer strengthened her, and in her heart’s conversation with the Lord she found the support she needed on her difficult path. a new church was being built in the Smolensk cemetery, Saint Xenia brought bricks to the site. She did this in secret, during the night, so that no one would know. her great virtue and spiritual gifts began to be noticed. She prophesied future events affecting the citizens of Petersburg, and even the royal family. Against her will, she became known as someone pleasing to God, and nearly everyone loved her.They said, “Xenia does not belong to this world, she belongs to God.” People regarded her visits to their homes or shops as a great blessing. Saint Xenia loved children, and mothers rejoiced when the childless widow would stand and pray over a baby’s crib, or kiss a child. They believed that the blessed one’s kiss would bring that child good fortune. Xenia lived about forty-five years after the death of her husband, and departed to the Lord at the age of seventy-one. The exact date and circumstances of her death are not known, but it probably took place at the end of the eighteenth century. She was buried in the Smolensk cemetery. the 1820s, people flocked to her grave to pray for her soul, and to ask her to intercede with God for them. So many visitors took earth from her grave that it had to be replaced every year. Later, a chapel was built over her grave. who turn to Saint Xenia in prayer receive healing from illness, and deliverance from their afflictions. She is also known for helping people who seek jobs.

Russia, Moscow, 1740-1741, Tsar, Ivan VI, emperor at 2 months old, first cousin Elizabeth's Coup
Moscow, 1740-1741, Tsar, Ivan VI of Russia ; Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Moscow, 1741-1761, Empress, Elizabeth, popular, no executions, constrctn projects, westrn enlightenment, icons
Moscow, 1741-1761, Empress, Elizabeth ; Elizabeth Petrovna (29 December [O.S. 18 December] 1709 -“ 5 January 1762 [O.S. 25 December 1761]), also known as Yelisaveta or Elizaveta, was the Empress of Russia from 1741 until her death in 1762. She remains one of the most popular Russian monarchs because of her decision not to execute a single person during her reign, her numerous construction projects, and her strong opposition to Prussian policies.[1] second eldest daughter of Tsar Peter the Great, Elizabeth lived under the confused successions of her father's descendants since her half-brother Alexei's death. The throne was first passed to her nephew Peter II, who died in 1730 and was succeeded by her first cousin Anna. After the brief rule of Anna's great-nephew, Ivan VI, Elizabeth seized the throne with the military's support and declared her own nephew, the future Peter III, to be her heir. her reign, Elizabeth continued the policies of her father and brought a remarkable Age of Enlightenment in Russia. Her domestic policies allowed the nobles to gain dominance in local government while shortening their terms of service to the state. She encouraged Mikhail Lomonosov's foundation of the University of Moscow, the highest-ranking Russian educational institution. Her court was one of the most splendid in all Europe, especially regarding architecture: she modernized Russia's roads, encouraged Ivan Shuvalov's foundation of the Imperial Academy of Arts, and financed grandiose baroque projects of her favourite architect, Bartolomeo Rastrelli, particularly in Peterhof Palace. The Winter Palace and the Smolny Cathedral in Saint Petersburg are among the chief monuments of her reign.[1] led the country during the two major European conflicts of her time: the War of Austrian Succession (1740-“48) and the Seven Years' War (1756'“63). She and diplomat Aleksey Bestuzhev-Ryumin solved the first event by forming an alliance with Austria and France, but indirectly caused the second. Russia enjoyed several victories against Prussia and briefly occupied Berlin, but when Frederick the Great was finally prepared to surrender in January 1761 (1762?), the message was sent only to find the Empress dead. St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Icon of the Mother of God of Kaluga, Commemorated September 2 ; Kaluga Icon of the Mother of God appeared in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Basil Kondratevich Khitrov. Two servants of Khitrov were cleaning out junk from the attic of his home. One of them, Eudokia, noted for her temper, was given to rough and even indecorous language. Her companion was modest and serious. discovered a large package covered in a linen cloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Eudokia to her senses, she accused her of being disrespectful to the abbess. jeered at the scolding words of her companion, and becoming increasingly angry, she spit on the picture. Immediately, she became convulsed and fell down senseless. She also became blind and mute. Her frightened companion reported what had happened to the household. next night, the Queen of Heaven appeared to Eudokia’s parents and told them that their daughter had behaved impertinently toward Her and She ordered them to serve a Molieben before the insulted icon, then sprinkle the invalid with holy water at the Molieben. the Molieben Eudokia recovered, and Khitrov took the wonderworking icon into his own home, where it granted healing to those approaching it with faith. Later, the icon was placed in the parish temple of the Nativity of the Most Holy Theotokos in the village of Kaluga. At the present time it is located in the cathedral church of Kaluga. this icon the Mother of God has repeatedly manifest Her protection of the Russian land during difficult times. The celebration of the Kaluga Icon on September 2 was established in remembrance of the deliverance from a plague in 1771. A second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. In 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. The icon is also commemorated on the first Sunday of the Apostles’ Fast. Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Isaakov Icon of the Nativity of the Most Holy Theotokos appeared in the year 1659, not far from the village of Isaakievo. The peasants wanted to take the icon to their own village, but they were not able. They then turned to the priest, and he got vested, and in the company of choir and people with church banners, went to the place of the appearance of the icon of the Mother of God. the branches of a willow tree was the icon, radiating an extraordinary light like the sun. After the singing of a Molieben the priest reverently took the icon with the tree branch and carried it to the Isaakievo village into the parish church. the following day the icon was not in the church. It was at the place where it was first found. At this place of the appearance of the wonderworking icon they built a chapel, around which a skete was formed. the blessing of Saint Jonah, Metropolitan of Yaroslavl and Rostov, at the place of the chapel there was built in 1662 a wooden church in honor of the Nativity of the Most Holy Theotokos. In the year 1758 a stone church was built in place of the wooden, into which they transferred this icon. Venerable Paisius Velichkovsky, Commemorated on November 15; Icon of the Mother of God of Kaluga, Commemorated on October 12; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Tsarskoe Selo Sign Icon of the Mother of God an ancient wonderworking icon, was brought by way of a present to Tsar Alexis Mikhailovich by one of the Eastern Patriarchs, supposedly by Saint Athanasius of Constantinople (October 28). Tsar Peter I transferred the icon, together with other sacred items from Moscow, to his new capital city. the year 1747, a church was built for the icon at Tsarskoe Selo. Moliebens were served before it during times of national catastrophe, for example, during a plague in 1771, and of cholera in 1831. Through the intercession of the Mother of God, the terrible epidemics only barely touched Tsarskoe Selo. Prayers before the Tsarsko Selo Icon of the Most Holy Theotokos “of the Sign,â€ were also offered entreating the Mother of God’s help during fires and shipwrecks. the icon, Cherubim shade the head of the Mother of God. More recent copies of the icon depict the Apostle Peter, Saints Zachariah, Alexis the Man of God, and Righteous Elizabeth. St Joasaph the Bishop of Belgorod, Commemorated on December 10; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God œAssuage my sorrowÂ, Commemorated on January 25; “Assuage my Sorrowsâ€ Icon of the Most Holy Theotokos was glorified at Moscow by many miracles in the second half of the eighteenth century, particularly during a plague in 1771. The icon had been brought to Moscow by Cossacks in 1640 in the reign of Tsar Michael (1613-1645), and placed in the church of Saint Nicholas in the Pupishevo district of Moscow. perhaps after a fire and the rebuilding of the temple, the icon was carelessly put in a bell tower. However, the abundant mercies manifested by the Mother of God would one day bring about a renewed veneration of this holy icon. Feast of the wonderworking icon on January 25 was established in 1760 to commemorate the healing of a sick woman who had seen the icon in a vision. A voice instructed her to go to the church of Saint Nicholas in the Pupishevo district of Moscow where she would find this icon. “Pray before it, and you will receive healing.â€ obeyed and went to Moscow, where she found an icon, darkened by age and dust, in the church’s bell tower. When the sick woman saw the face and inscription she cried out, “It is She!â€ The woman, who previously had been unable to move her arms and legs, walked out of church on her own after a Molieben was served before the icon on January 25. 1760 an honored place was set aside for the Icon in the church, and later a chapel was built for it. The Church Services and the Akathist for the Icon date from this period. Copies of the “Assuage my Sorrowsâ€ Icon are to be found in some churches of Moscow and other cities. The church of Saint Nicholas at Pupishevo was destroyed in the 1930s, but by the grace of God the Icon has survived. It is now in the church of Saint Nicholas near Kuznetskaya Sloboda. “Assuage my Sorrowsâ€ Icon of the Most Holy Theotokos is also commemorated on September 25 and October 9. Icon of the Mother of God œthe Seeker of the LostÂ, Commemorated on February 5; time immemorial the Russian people, with faith in the all-powerful help of the Most Holy Theotokos, considered the title “Seeker of the Perishingâ€ to refer not only to those who are dying, but to those whose souls are in danger of spiritual death. are no reliable accounts of the origin of the “Seeker of the Perishing" Icon. There are, however, several wonderworking icons of this name, through which the Theotokos showed her mercy to persons at the very brink of death. the mid-eighteenth century, in the village of Bor (Kaluga Gubernia), the pious peasant Theodotos Obukhov lost his way in a blizzard on the Feast of the Lord’s Baptism. The horse became exhausted and paused on the edge of an impassable ravine. Seeing no way to save himself, Obukhov lay down in his sleigh, where he began to freeze. these terrible moments, he prayed with all his being, asking the Queen of Heaven for help, and he vowed that if he were rescued he would have a copy of the “Seeker of the Perishingâ€ Icon painted and donate it to his parish church. She heard his prayer and helped him in a marvelous way. A certain peasant in the nearby village heard a voice outside his window saying, “Take him.â€ He went out and saw the half-frozen Obukhov on his sleigh. When he recovered his health, Obukhov fulfilled his vow and commissioned a copy of the Icon from the Saint George church in the city of Volkhov (Orlov Gubernia). From that time the Bor “Seeker of the Perishingâ€ Icon was glorified by many manifestations of grace and miracles. are other “Seeker of the Perishingâ€ Icons: one manifested itself in 1770 in the village of Malizhino (Kharkov Gubernia), and delivered the people from cholera three times. There was another in the village of Krasnoe (Chernigov Gubernia), and another from Voronezh and Kozlov (Tambov Gubernia). In the year 1835, at the Moscow Alexandrov Orphanage Institute, a church was dedicated to the “Seeker of the Perishingâ€ Icon. particular interest is the “Seeker of the Perishingâ€ Icon in the Church of the Glorious Resurrection in Moscow. This Icon had been transferred from the church of the Nativity of Christ to the Palashev alley. Its final owner had become widowed and was on the verge of complete poverty. Fervent prayer to the Most Holy Theotokos saved him from despair and arranged matters for his daughters. This man felt that he was not worthy to have this wonderworking Icon in his house, so he gave it to the church. 1812 the Palashev church was pillaged by the French. The desecrated Icon was found among the rubble, broken into three pieces. After the Icon was found, numerous miracles of healing took place. Brides entering into marriage pray before this Icon so that their marriage might be a happy one. People come to it, overwhelmed by drunkenness, perishing in poverty, or suffering from illness, and they turn to the Icon in prayer as to a Mother with her perishing children. Icon has several names. In Slavonic it is called (Recovery of the Perishing, Seeker of the Perishing, Seeker of the Lost). In Greek it is known as (Seeker of the Perishing). St Kristo the Gardener of Albania, Commemorated on February 12; Venerable Theodore of Sanaxar, Commemorated on February 19; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Icon of the Mother of God of Akhtyr, Commemorated July 2 ; Akhtyr Icon of the Most Holy Theotokos appeared on July 2, 1739 in the village of Akhtyr in the area of Kharkov, east of Kiev. Basil Danilov, a righteous man of strong faith, was the priest of the Dormition church in Akhtyr. He wanted to try out a new scythe, and so he went out to a field by the church. As he began to cut the tall grass, Father Basil noticed an icon of the Mother of God shining with a radiant light. Dropping the scythe, he fell to his knees and began to pray, then took the icon to his home. icon remained in the priest’s home for three years. No one could spend the night in the same room as the icon, because an inexplicable fear would force them to leave. night the Theotokos appeared to Father Basil in a dream, reproaching him because he had not cleaned the icon in the three years since he had found it. When he awoke, he dusted the icon off and washed it with water, then went back to sleep. That night he had another dream in which he saw himself going to the river in order to pour out the water he had used to wash the icon. The Mother of God appeared to him again and ordered him to return home with the water, explaining that it would cure people of malaria and fever. Father Basil’s daughter became ill with malaria, he gave her some of the water to drink and she was healed. Others also received healing in this way. The priest decided that the icon should not remain in his home, so he took it to the church. iconographer named John was commissioned to restore the icon. When his son was suffering from malaria, John remembered how the water used to wash the icon had cured people of that disease. Therefore, he washed the icon and gave his son some of the water to drink. The young man was healed at once, and there were many other miracles after this one. miracles of the Akhtyr Icon were investigated no less than three times. In 1751 the Holy Synod determined that reports of the miracles were true, and declared the icon to be wonderworking. Elizabeth had a stone church built in Akhtyr for the icon, and she personally donated two thousand rubles. Saint Joasaph of Belgorod (September 4 and December 10) blessed the cornerstone. The church was consecrated in the year 1768. Nicholas I ordered that on the Saturday before Pentecost the Akhtyr Icon should be taken from the Protection Cathedral and carried in procession to the Akhtyr-Holy Trinity Monastery. The icon was brought back to the cathedral during the week of All Saints. Unfortunately, the icon was stolen from the Protection Cathedral on April 1, 1905. Many copies of the Akhtyr Icon were made before it was stolen. July 2 many churches bless water in remembrance of the healings which took place after the Mother of God ordered Father Basil Danilov to wash the icon. icon is rather unusual, and does not seem to have an earlier prototype. It is painted in a Western style, and shows the Theotokos with an uncovered head. The Crucifixion of Christ is depicted in much smaller proportions, and the Virgin seems to be gazing directly at the Cross. Her hands are held with the palms together, and the fingers pointing upward, which is not a typical gesture of prayer in Orthodox iconography.

Russia, Moscow, 1741-1743, Russo-Swedish War, Vyborg, near St Pete, Russian def V
Moscow, 1741-1743, Russo-Swedish War (1741-“43) ; Moscow Empress, 1741-1761, Elizabeth ; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Moscow, 1744-1783, Saint, Tikhon of Zadonsk, writer, teacher, builder, Voronezh, Novgorod, Tver, Petersburg
Moscow, 1744-1783, Saint, Tikhon of Zadonsk; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; Tikhon of Zadonsk, Bishop of Voronezh (in the world Timothy), was born in the year 1724 in the village of Korotsk in the Novgorod diocese, into the family of the cantor Sabellius Kirillov. (A new family name, Sokolov, was given him afterwards by the head of the Novgorod seminary). His father died when Timothy was a young child, leaving the family in such poverty that his mother was barely able to make ends meet. She wanted to give him to be raised by a neighbor, a coachman, since there was nothing with which to feed the family, but his brother Peter would not permit this. Timothy often worked a whole day with the peasants for a single piece of black bread. a thirteen-year-old boy, he was sent to a clergy school near the Novgorod archbishop’s home, and earned his keep by working with the vegetable gardeners. In 1740, he was accepted under a state grant set up for the Novgorod seminary. The youth excelled at his studies. Upon finishing seminary in 1754, he became a teacher there, first in Greek, and later in Rhetoric and Philosophy. In the year 1758, he was tonsured with the name Tikhon. In that same year they appointed him to be prefect of the seminary. 1759, they transferred him to Tver, elevating him to be archimandrite of the Zheltikov monastery. Later, they appointed him rector of the Tver seminary and, at the same time, head of the Otroch monastery. election as bishop was providential. Metropolitan Demetrius, the presiding member of the Holy Synod, had intended to transfer the young archimandrite to the Trinity-Sergiev Lavra. On the day of Pascha, at Peterburg, Archimandrite Tikhon was one of eight candidates being considered for selection as vicar-bishop for Novogorod. The lot fell on him three times. the same day, during the Cherubic Hymn, Bishop Athanasius of Tver, without realizing it, commemorated him as a bishop while cutting out particles from the prosphora at the Table of Oblation. On May 13, 1761 he was consecrated Bishop of Keksgolma and Ladoga (i.e., a vicar bishop of the Novgorod diocese). 1763, Saint Tikhon was transferred to the See of Voronezh. During the four and a half years that he administered the Voronezh diocese, Saint Tikhon provided constant edification, both by his life and by his numerous pastoral guidances and soul-saving books. wrote a whole series of works for pastors: Concerning the Seven Holy Mysteries A Supplement to the Priestly Office Concerning the Mystery of Repentance An Instruction Concerning Marriage saint considered it essential that each priest, deacon and monk have a New Testament, and that he should read it daily. In an Encyclical, he called on pastors to perform the Holy Mysteries with reverence, with the fear of God, and love for one’s neighbor. (An Explanation of Christian Duties was often republished in Moscow and Peterburg during the eighteenth century). Voronezh the saint eradicated an ancient pagan custom, the celebration in honor of Yarila (a pagan god associated with the fertility of grain and cattle). In the outlying districts where military units of the Don Cossacks were dispersed, he formed a missionary commission to restore sectarians to the Orthodox Church. 1765, Saint Tikhon transformed the Voronezh Slavic-Latin school into a seminary. He invited experienced instructors from Kiev and Kharkhov, and planned the courses for it. He exerted much attention and effort to build up both the churches and the school, and to guide pastors to understand the need for education. saint was unflagging in his efforts to administer the vast diocese, and he often spent nights without sleep. In 1767, poor health compelled him to give up running the diocese and withdraw for rest to the Tolshevsk monastery, at a distance 40 versts from Voronezh. 1769, the saint transferred to the monastery of the Theotokos in the city of Zadonsk. Having settled into this monastery, Saint Tikhon became a great teacher of the Christian life. With deep wisdom he set forth the ideal of true monasticism in his Rule of Monastic Living and his Guidances to Turn from the Vanity of the World, and in his own life he fulfilled this ideal. He kept strictly to the precepts of the Church. Zealously (almost daily) he visited the temple of God, and he often sang and read in the choir. In time, out of humility, he altogether ceased participating and serving, but merely stood in the altar, reverently making the Sign of the Cross over himself. He loved to read the Lives of the Saints and the works of the Holy Fathers. He knew The Psalter by heart, and he usually read or sang the Psalms on his journeys. saint underwent much tribulation because he had to leave his flock. When he recovered his health, he thought about returning to the Novgorod diocese, where Metropolitan Gabriel had invited him to head the Iveron Vallaisk monastery. But when his cell-attendant mentioned this to the Elder Aaron, he declared: “Are you mad? The Mother of God does not direct him to move away from here.” The cell-attendant conveyed this to His Grace. “If that is so,” said the saint “I shall not move away from here,” and he tore up the invitation. Sometimes he journeyed to the village of Lipovka, where he celebrated church services at the Bekhteev house. The saint journeyed also to the Tolshev monastery, which he loved for its solitude. fruition of all his spiritual life were the books that the saint wrote while in retirement: A SPIRITUAL TREASURY, GATHERED FROM THE WORLD (1770), and ON TRUE CHRISTIANITY (1776). saint lived in very simple circumstances: he slept on straw, covered by a sheepskin coat. His humility was so great that he paid no attention to the workers who laughed at him as he walked about the monastery, pretending that he did not hear it. He used to say, “It is pleasing to God that even the monastery workers mock me, and I deserve it because of my sins.” He often said, “Forgiveness is better than revenge.” a fool named Kamenev struck the saint on the cheek saying, “Don’t be so haughty.” The saint, accepting this with gratitude, gave the fool three kopeks every day for the rest of his life. his life the saint “in troubles, and sorrows, and insults... joyfully endured, mindful that there can be no crown without the victory, nor victory without effort, nor effort without struggle, nor struggle without enemies” (Ode 6 of the Canon). towards himself, the saint was indulgent towards others. On the Friday before Palm Sunday, he entered the cell of his friend the schemamonk Metrophanes, and he saw him at table together with Cosmas Ignatievich, of whom he was also fond. There was fish on the table, and his friends became upset (fish is not permitted during Lent, except for Feast days). The saint said, “Sit down, for I know you. Love is higher than fasting.” To further calm them, he ate some of their fish soup. especially loved the common folk, and comforted them in their grievous lot, interceding with the landowners, and moving them to compassion. He gave away his pension, and gifts from admirers, to the poor. his deeds of self-denial and love of soul, the saint advanced in contemplation of Heaven and foresaw the future. In 1778, he had a vision in his sleep: the Mother of God stood in the clouds, and near Her were the Apostles Peter and Paul. On bended knees, the saint prayed to the All-Pure Virgin for the peace of the whole world. The Apostle Paul loudly exclaimed: “When they shall say, peace and safety; then sudden destruction will come upon them” (I Thess. 5:3). The saint fell asleep in trembling and in tears. The following year, he again saw the Mother of God in the air and several people near Her. The saint knelt down, and near him four others in white garments also fell to their knees. The saint entreated the All-Pure Virgin for someone, that She would not leave him (the saint did not tell his cell-attendant who the four people were, nor for whom the request was made). She answered, “Let it be as you ask.” Tikhon prophesied much about the future, particularly the victory of Russia over the French in 1812. More than once they saw the saint in spiritual rapture, with a transformed and luminous face, but he forbade them to speak about this. three years before his repose he prayed each day, “Tell me, O Lord, of my end.” And a quiet voice in the morning dawn said, “It will be on a Sunday.” In that same year, he saw in a dream a beautiful meadow with wondrous palaces upon it. He wanted to go inside, but they said to him: “In three years, you may enter. For now, continue your labors.” After this the saint secluded himself in his cell and admitted only a few friends. clothing and a grave were prepared for the time of his death. He often came to weep over his coffin, while standing hidden from people in a closet. A year and three months before his death, in a vivid dream, it seemed to the saint that he was standing in the monastery church. A priest of his acquaintance was carrying the Divine Infant, covered with a veil, out of the altar through the Royal Doors. The saint approached and kissed the Infant on the right cheek, and he felt himself stricken on the left. Awakening, the saint sensed a numbness in his left cheek, his left leg, and a trembling in his left hand. He accepted this illness with joy. before his death, the saint saw in a dream a high and twisting ladder and he heard a command to climb it. “At first, I was afraid because of weakness,” he told his friend Cosmas. “But when I started to go climb, the people standing around the ladder lifted me higher and higher, up to the very clouds.” “The ladder,” said Cosmas, “is the way to the Heavenly Kingdom. Those who helped were those you have helped by your advice, and they remember you.” The saint said with tears, “I thought so, too. I feel that my end is near.” He frequently received the Holy Mysteries during his illness. Tikhon died, as was revealed to him, on Sunday August 13, 1783, at the age of fifty-nine. The first uncovering of his relics occurred on May 14, 1846. Tikhon’s glorification took place on Sunday August 13, 1861.

Russia, Moscow, 1748, Kaluga Icon Appearance, She spit on it and bad things happened, Molieben, then many healings
Kaluga Cathedral of the Holy Trinity; Icon of the Mother of God of Kaluga, Commemorated on September 2; Kaluga Icon of the Mother of God appeared in 1748 in the village of Tinkova, near Kaluga, at the home of the landowner Basil Kondratevich Khitrov. Two servants of Khitrov were cleaning out junk from the attic of his home. One of them, Eudokia, noted for her temper, was given to rough and even indecorous language. Her companion was modest and serious. discovered a large package covered in a linen cloth. Undoing it, the girl saw the picture of a woman in dark garments with a book in her hands. Considering it to be the portrait of a woman monastic and wanting to bring Eudokia to her senses, she accused her of being disrespectful to the abbess. jeered at the scolding words of her companion, and becoming increasingly angry, she spit on the picture. Immediately, she became convulsed and fell down senseless. She also became blind and mute. Her frightened companion reported what had happened to the household. next night, the Queen of Heaven appeared to Eudokia’s parents and told them that their daughter had behaved impertinently toward Her and She ordered them to serve a Molieben before the insulted icon, then sprinkle the invalid with holy water at the Molieben. the Molieben Eudokia recovered, and Khitrov took the wonderworking icon into his own home, where it granted healing to those approaching it with faith. Later, the icon was placed in the parish temple of the Nativity of the Most Holy Theotokos in the village of Kaluga. At the present time it is located in the cathedral church of Kaluga. this icon the Mother of God has repeatedly manifest Her protection of the Russian land during difficult times. The celebration of the Kaluga Icon on September 2 was established in remembrance of the deliverance from a plague in 1771. A second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. In 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. The icon is also commemorated on the first Sunday of the Apostles’ Fast.

Russia, 1750-1802, Gabriel the Lesser, Tbilisi, a major figure, writer, historian, k by Dagestanis
Georgia, 1750-1802, Gabriel the Lesser, Tbilisi, Kartli, Georgia Capital (Tiblisi River Mouth, Kura River 9), Gabriel the Lesser was a major figure in the eighteenth-century Georgian Church, well educated, tailor but monastic life, left for monastic life, writer, historian, killed by Moslem Dagestanis; Tbilisi; Hieromartyr Gabriel the Lesser, Commemorated on March 17; Gabriel the Lesser was a major figure in the eighteenth-century Georgian Church. Few details of his life are known, but it is evident that the education he received was quite good for the period. Striving toward the monastic life but still living in the world, Gabriel tried in every way to close himself off from the vanity of the world. He kept a small sewing shop in Tbilisi and distributed most of his profits to the poor. day Saint Gabriel abandoned his business and set off for the Davit-Gareji Wilderness, where he was tonsured a monk. Gabriel occupied much of his time with writing, and his works left a significant mark on the spiritual literature of Georgia. He compiled several collections of patristic writings, and he also wrote original works of a theological nature. His original writings include An Explanation of the Hierarchical Liturgy, which describes in detail the meaning of every part of the service, Spiritual Stories of the Pious, The Life and Labors of Venerable Schemamonk Onisphore, A Short Story of Porphyry, and writings on the Nomocanon of the Sixth Ecumenical Council. the brothers at his monastery, Saint Gabriel was distinguished by a remarkable capacity for love and a fervent desire to help others: he helped all, cared for all, and encouraged all. During the Great Fast in 1802, a certain archdeacon came from Tbilisi to Davit-Gareji Monastery, desiring to draw closer to the ascetic way of life. After some time, however, he became anxious to see his family and decided to return home. Saint Gabriel accompanied him on his way, but the two men were suddenly assailed by Dagestanis, and the holy father was killed. The brothers carried his relics back to the monastery and buried them there with great honor.

Russia, Moscow, 1761-1762, Emperor, Peter III, German Born, pro Prussian, removed by troups in Coup
Russia, Moscow, 1761-1762, Emperor, Peter III, German Born, pro Prussian, removed by troups in Coup;

Russia, Moscow, 1762-1796, Empress, Catherine II the Great, removed husband, Enlightened, Golden Age
Moscow, 1762-1796, Empress, Catherine II the Great ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Venerable Macarius of Optina, Commemorated on September 7 ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Icon of the Mother of God "Assuage My Sorrows"Â, Commemorated on October 9; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Martyr Oprea of Salistie in Romania, Commemorated on October 21; St John of Galesh, Commemorated on October 21; Icon of the Mother of God "œthe Joyful"Â, Commemorated on November 7; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Hieromartyr Damascene of Hilandar of Mt Athos, Commemorated on January 16; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated on January 23 ; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God "œAssuage my sorrow"Â, Commemorated on January 25; New Martyr Theodore, Commemorated on January 30; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; Translation of the relics of the Martyr Michael of Chernigov, Commemorated on February 14; Venerable Theodore of Sanaxar, Commemorated on February 19; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30 ; Icon of the Mother of God "œOur Lady of Sitka", Commemorated on July 8;

Russia, Moscow, 1762-1796, Empress, Catherine II, Nobles, no longer having to fight or lead, Built Mansions
Moscow, 1762-1796, Empress, Catherine II the Great ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated August 13; Venerable Macarius of Optina, Commemorated on September 7 ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Icon of the Mother of God "Assuage My Sorrows"Â, Commemorated on October 9; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Martyr Oprea of Salistie in Romania, Commemorated on October 21; St John of Galesh, Commemorated on October 21; Icon of the Mother of God "œthe Joyful"Â, Commemorated on November 7; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Hieromartyr Damascene of Hilandar of Mt Athos, Commemorated on January 16; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated on January 23 ; Blessed Xenia of St Petersburg, Commemorated on January 24; Translation to Moscow of the Icon of the Mother of God "œAssuage my sorrow"Â, Commemorated on January 25; New Martyr Theodore, Commemorated on January 30; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; Translation of the relics of the Martyr Michael of Chernigov, Commemorated on February 14; Venerable Theodore of Sanaxar, Commemorated on February 19; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30 ; Icon of the Mother of God "œOur Lady of Sitka"Â, Commemorated on July 8;

Russia, Moscow, 1765-1817, Saint Theodore Ushakov, Admiral, Sanaxar Monastery Patron
Moscow, 1765-1817, Saint Theodore Ushakov, Admiral; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia'™s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country'™s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787-”1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as œa neighbor and a significant patron of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore’s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy’s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called œAdmiral Ushakov.

Russia, Moscow, 1768-1774, Russo-Turkish War, Moldovia, Ochakov, Crimea, Black and Azov Seas
Moscow, 1768-1774, Russo-Turkish War (1768-“74) ; Venerable Paisius Velichkovsky, Commemorated on November 15; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2;

Russia, Moscow, 1772-1836, Herman of Alaska, miracle MOG healing, hesychast, peacemaker, prophet, animals, light pillar
Moscow, 1772-1836, Priest, Herman of Alaska; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; spiritual mission was organized in 1793, made up of monks of the Valaam Monastery. They were sent to preach the Word of God to the native inhabitants of northwestern America, who only ten years before had come under the sovereignty of Russia. Saint Herman was among the members of this Mission. Saint Herman came from a family of merchants of Serpukhov, a city of the Moscow Diocese. His name before he was tonsured, and his family name are not known. (The monastic name is given when a monk takes his vows). He had a great zeal for piety from youth, and at sixteen he entered monastic life. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) First he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from Saint Petersburg. Healing the Saint Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for him to swallow, and the odor was unbearable. In this critical condition Father Herman awaited death. He did not appeal to a physician of this world, but locking his cell he fell before an icon of the Mother of God. With fervent tears he prayed, asking of Her that he might be healed. He prayed the whole night. Then he took a wet towel and with it wiped the face of the Most Holy Mother, and with this towel he covered the swelling. He continued to pray with tears until he fell asleep from sheer exhaustion on the floor. In a dream he saw the Virgin Mary healing him. Herman awoke in the morning, he found to his great surprise that he was fully healed. The swelling had disappeared, even though the abscess had not broken through, leaving behind but a small mark as though a reminder of the miracle. Physicians to whom this healing was described did not believe it, arguing that it was necessary for the abscess to have either broken through of its own accord or to have been cut open. But the words of the physicians were the words of human experience, for where the grace of God operates there the order of nature is overcome. Such occurrences humble human reason under the strong hand of God’s Mercy. at Valaam five or six years Father Herman continued to live in the Saint Sergius Hermitage, and then he transferred to the Valaam Monastery, which was widely scattered on the large islands in the waters of the great Lake Ladoga. He came to love the Valaam haven with all his soul, as he came to love its unforgettable Superior, the pious Elder Nazarius, and all the brethren. He wrote to Father Nazarius later from America, “Your fatherly goodness to me, humble one, will be erased out of my heart neither by the terrible, unpassable Siberian lands, nor by the dark forests. Nor will it be wiped out by the swift flow of the great rivers; nor will the awful ocean quench these feelings. In my mind I imagine my beloved Valaam, looking to it beyond the great ocean.” He praised the Elder Nazarius in his letters as, “the most reverend, and my beloved father,” and the brethren of Valaam he called, “my beloved and dearest.” The place where he lived in America, deserted Spruce Island, he called “New Valaam.” And as we can see, he always remained in spiritual contact with his spiritual homeland, for as late as 1823, that is after thirty years of his life within the borders of America, he wrote letters to the successor of Father Nazarius, the lgumen Innocent. Barlaam, later lgumen of Valaam, and a contemporary of Father Herman, who accepted his tonsure from Father Nazarius, wrote thus of the life of Father Herman. “Father Herman went through the various obediences here, and being ‘well disposed toward every thing’ was in the course of events sent to Serdobol to oversee there the work of quarrying marble. The Brothers loved Father Herman, and awaited impatiently his return to the cloisters from Serdobol. Recognizing the zeal of the young hermit the wise elder, Father Nazarius, released him to take abode in the wilderness. This wilderness was in the deep forest about a mile from the cloister: to this day this place has retained the name ‘Herman’s.’ On holy days, Father Herman returned to the monastery from the wilderness. Then it was that at Little Vespers he would stand in the choir and sing in his pleasant tenor the responses with the brethren from the Canon, ‘O Sweetest Jesus, save us sinners. Most Holy Theotokos, Save us,’ and tears would fall like hail from his eyes.” First Mission to America the second half of the 18th century the borders of Holy Russia expanded to the north. In those years Russian merchants discovered the Aleutian Islands which formed in the Pacific Ocean a chain from the eastern shores of Kamchatka to the western shores of North America. With the opening of these islands there was revealed the sacred necessity to illumine with the light of the Gospel the native inhabitants. With the blessing of the Holy Synod, Metropolitan Gabriel gave to the Elder Nazarius the task of selecting capable persons from the brethern of Valaam for this holy endeavor. Ten men were selected, and among them was Father Herman. The chosen men left Valaam for the place of their great appointment in 1793. (The members of this historical mission were: Archimandrite Joseph (Bolotoff); the hieromonks Juvenal, Macarius, Athanasius, Stephan, and Nectarius; hierodeacons Nectarius and Stephen; and the monks Joasaph and Herman.) a result of the holy zeal of the preachers the light of the evangelic sermon quickly poured out among the sons of Russia, and several thousand pagans accepted Christianity. A school for the education of newly-baptized children was organized, and a church was built at the place where the missionaries lived. But by the inscrutable providence of God the general progress of the mission was unsatisfactory. After five years of very productive labor, Archimandrite Joasaph, who had just been elevated to the rank of bishop, was drowned with his party. (This occurred on the Pacific Ocean between Kamchatka and the Aleutian Islands. The ship, Phoenix, one of the first sea-going ships built in Alaska, sailed from Okhotsk carrying the first Bishop for the American Mission and his party. The Phoenix was caught in one of the many storms which periodically sweep the northern Pacific, and the ship and all hands perished together with Bishop Joasaph and his party.) Before this the zealous Hieromonk Juvenal was granted the martyr’s crown. The others died one after another until in the end only Father Herman remained. The Lord permitted him to labor longer than any of his brethren in the apostolic task of enlightening the Aleutians. New Valaam — Spruce Island America, Father Herman chose as his place of habitation Spruce Island, which he called New Valaam. This island is separated by a strait about a mile and a quarter wide from Kodiak Island on which had been built a wooden monastery for the residence of the members of the mission, and a wooden church dedicated to the Resurrection of the Savior. (New Valaam was named for Valaam on Lake Ladoga, the monastery from which Father Herman came to America. It is interesting to note that Valaam is also located on an island, although, this island is in a fresh water lake, whereas, Spruce Island is on the Pacific Ocean, although near other islands and the Alaskan mainland.) Island is not large, and is almost completely covered by a forest. Almost through its middle a small brook flows to the sea. Herman selected this picturesque island for the location of his hermitage. He dug a cave out of the ground with his own hands, and in it he lived his first full summer. For winter there was built for him a cell near the cave, in which he lived until his death. The cave was converted by him into a place for his burial. A wooden chapel, and a wooden house to be used as a schoolhouse and a guest house were built not too distant from his cell. A garden was laid out in front of his cell. For more than forty years Father Herman lived here. Herman’s Way of Life Herman himself spaded the garden, planted potatoes and cabbage and various vegetables in it. For winter, he preserved mushrooms, salting or drying them. The salt was obtained by him from ocean water. It is said that a wicker basket in which the Elder carried seaweed from the shore, was so large that it was difficult for one person to carry. The seaweed was used for fertilizing the soil. But to the astonishment of all, Father Herman carried a basket filled with seaweed for a long distance without any help at all. By chance his disciple, Gerasim, saw him one winter night carrying a large log which normally would be carried by four men; and he was bare footed. Thus worked the Elder, and everything that he acquired as a result of his immeasurable labors was used for the feeding and clothing of orphans and also for books for his students. clothes were the same for winter as for summer. He did not wear a shirt; instead he wore a smock of deer skin, which he did not take off for several years at a time, nor did he change it, so that the fur in it was completely worn away, and the leather became glossy. Then there were his boots or shoes, cassock (podrasnik), an ancient and faded out cassock (riasa) full of patchwork, and his headdress (klobuk). He went everywhere in these clothes, and at all times; in the rain, in snowstorms, and during the coldest freezing weather. In this, Father Herman followed the example of many Eastern Ascetic Fathers and Monks who showed the greatest concern for the welfare and needs of others. Yet, they themselves wore the oldest possible clothes to show their great humility before God, and their detachment from worldly things. small bench covered with a time-worn deerskin served as Father Herman’s bed. He used two bricks for a pillow; these were hidden from visitors by a skin or a shirt. There was no blanket. Instead, he covered himself with a wooden board which lay on the stove. This board Father Herman himself called his blanket, and he willed that it be used to cover his remains; it was as long as he was tall. “During my stay in the cell of Father Herman,” writes the creole Constantine Larionov, “I, a sinner, sat on his ‘blanket’-and I consider this the acme of my fortune!” (‘creole’ is the name by which the Russians referred to the children of mixed marriages of native Indians of Alaska, Eskimo and Aleuts with Russians.) the occasions when Father Herman was the guest of administrators of the American Company and in the course of their soul-saving talks he sat up with them until midnight. He never spent the night with them, but regardless of the weather he always returned to his hermitage. If for some extraordinary reason it was necessary for him to spend the night away from his cell, then in the morning the bed which had been prepared for him would be found untouched; the Elder not having slept at all. The same was true in his hermitage where having spent the night in talks, he never rested. Elder ate very little. As a guest, he scarcely tasted the food, and remained without dinner. In his cell his dinner consisted of a very small portion of a small fish or some vegetables. His body, emaciated as a result of his labors, his vigils, and fasting, was crushed by chains which weighed about sixteen pounds. These chains are kept to this day in the chapel. Telling of these deeds of Father Herman, his disciple, the Aleut Ignaty Aligyaga, added, “Yes, Apa led a very hard life, and no one can imitate his life!” (The Aleutian word “Apa” means Elder or grandfather, and it is a name indicative of the great affection in which he was held). writing of the incidents in the life of the Elder deal, so to speak, with the external aspects of his labor. “His most important works,” says the Bishop Peter, “were his exercises in spiritual endeavor in his isolated cell where no one saw him, but outside the cell they heard him singing and celebrating services to God according to the monastic rule.” This witness of the Bishop is supported by the following answers of Father Herman, himself: “How do you manage to live alone in the forest, Father Herman? Don’t you ever become lonesome?” He answered, “No I am not there alone! God is here, as God is everywhere. The Holy Angels are there. With whom is it better to talk, with people, or with Angels? Most certainly with Angels.” Herman and the Native Alaskans way in which Father Herman looked upon the natives of America, how he understood his own relations with them, and how he was concerned for their needs he expressed himself in one of his letters to the former administrator of the colony, Simeon Yanovsky. He wrote, “Our Creator granted to our beloved homeland this land which like a newly-born babe does not yet have the strength for knowledge or understanding. It requires not only protection, because of its infantile weakness and impotence, but also his sustenance. Even for this it does not yet have the ability to make an appeal on its own behalf. And since the welfare of this nation by the Providence of God, it is not known for how long, is dependent on and has been entrusted into the hands of the Russian government which has now been given into your own power, therefore I, the most humble servant of these people, and their nurse (nyanka) stand before you in their behalf, write this petition with tears of blood. Be our Father and our Protector. Certainly we do not know how to be eloquent, so with an inarticulate infant’s tongue we say: Wipe away the tears of the defenseless orphans, cool the hearts melting away in the fire of sorrow. Help us to know what consolation means.” Elder acted the way he felt. He always interceded before the governors on behalf of those who had transgressed. He defended those who had been offended. He helped those who were in need with whatever means he had available. The Aleuts, men, women and children, often visited him. Some asked for advice, others complained of oppression, others sought out defense, and still others desired help. Each one received the greatest possible satisfaction from the Elder. He discussed their mutual difficulties, and he tried to settle these peacefully. He was especially concerned about reestablishing understanding in families. If he did not succeed in reconciling a husband and wife, the Elder prevailed upon them to separate temporarily. The need for such a procedure he explained thus, “it is better to let them live apart, or believe me, it can be terrible if they are not separated. There have been incidents when a husband killed his wife, or when a wife destroyed her husband.” Herman especially loved children. He made large quantities of biscuits for them, and he baked cookies (krendelki) for them; and the children were fond of the Elder. Father Herman’s love for the Aleuts reached the point of self-denial. Epidemic Strikes ship from the United States brought to Sitka Island, and from there to Kodiak Island, a contagious disease, a fatal illness. It began with a fever, a heavy cold, and difficult respiration, and it ended with chills; in three days the victim died. On the island there was neither a doctor nor medicine. The illness spread rapidly through the village, and then throughout the nearby areas. The disease affected all, even infants. The fatalities were so great that for three days there was no one to dig graves, and the bodies remained unburied. An eyewitness said, “I cannot imagine anything more tragic and horrible than the sight which struck me when I visited an Aleutian ‘Kazhim’. This was a large building, or barracks, with dividing sections, in which the Aleuts lived with their families; it contained about 100 people. Here some had died, their cold bodies lay near the living; others were dying; there were groans and weeping which tore at one’s soul.” “I saw mothers over whose bodies cold in death crawled a hungry child, crying and searching in vain for its food...My heart was bursting with compassion! It seemed that if anyone could paint with a worthy brush the full horror of this tragic scene, that he would have successfully aroused fear of death in the most embittered heart.” Father Herman, during this terrible sickness which lasted a whole month, gradually dying out towards the end, visited the sick, never tiring. He admonished them in their fear, prayed, brought them to penance, or prepared them for death. He never spared himself. Herman as a Spiritual Teacher Elder was concerned in particular for the moral growth of the Aleuts. With this end in mind a school was built for children-the orphans of the Aleuts. He himself taught them the Law of God and church music. For this same purpose he gathered the Aleuts on Sunday and Holy Days for prayer in the chapel near his cell. Here his disciple read the Hours and the various prayers while the Elder himself read the Epistle and Gospel. He also preached to them. His students sang, and they sang very well. The Aleuts loved to hear his sermons, gathering around him in large numbers. The Elder’s talks were captivating, and his listeners were moved by their wonderous power. He himself writes of one example of the beneficial results of his words. “Glory to the holy destinies of the Merciful God! He has shown me now through his unfathomable Providence a new occurrence which I, who have lived here for twenty years had never seen before on Kodiak,” he wrote. “Recently after Easter, a young girl about twenty years of age who knows Russian well, came to me. Having heard of the Incarnation of the Son of God and of Eternal Life, she became so inflamed with love for Jesus Christ that she does not wish to leave me. She pleaded eloquently with me. Contrary to my personal inclination and love for solitude, and despite all the hindrances and difficulties which I put forward before accepting her, she has now been living near the school for a month and is not lonesome. I, looking on this with great wonder, remembered the words of the Savior: ‘that which is hidden from the wise and learned is revealed to babes’” (Matthew 11:25). woman lived at the school until the death of the Elder. She watched for the good conduct of the children who studied in his school. Father Herman willed that after his death she was to continue to live on Spruce Island. Her name was Sophia Vlasova. writes about the character and the eloquence of the talks of the Elder thus: “When I met Father Herman I was thirty years old. I must say that I was educated in the naval corps school; that I knew many sciences having read extensively. But to my regret, the Science of sciences, that is the Law of God, I barely remembered the externals—and these only theoretically, not applying them to life. I was a Christian in name only, but in my soul and in reality, I was a freethinker. Furthermore, I did not admit the divinity and holiness of our religion, for I had read through many atheistic works. Father Herman recognized this immediately and he desired to reconvert me. To my great surprise he spoke so convincingly, wisely—and he argued with such conviction—that it seemed to me that no learning or worldly wisdom could stand one’s ground before his words. We conversed with him daily until midnight, and even later, of God’s love, of eternity, of the salvation of souls, and of Christian living. From his lips flowed a ceaseless stream of sweet words! By these continual talks and by the prayers of the holy Elder the Lord returned me completely to the way of Truth, and I became a real Christian. I am indebted for all this to Father Herman; he is my true benefactor. “Several years ago,” continues Yanovsky, “Father Herman converted a certain naval captain G. to Orthodoxy from the Lutheran Faith. This captain was well educated. Besides many sciences, he was well versed in languages. He knew Russian, English, German, French, Italian and also some Spanish. But for all this he could not resist the convictions and proofs of Father Herman. He changed his faith and was united to the Orthodox Church through Chrismation. When he was leaving America, the Elder said to him while they were parting, “Be on guard, if the Lord should take your wife from you then do not marry a German woman under any circumstance. If you do marry a German woman, undoubtedly she will damage your Orthodoxy.” The Captain gave his word, but he failed to keep it. The warning of the Elder was prophetic. Indeed, after several years the Captain’s wife did die, and he married a German woman. There is no doubt that his faith weakened or that he left it; for he died suddenly without penance.” on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’ “Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ Various answers were offered ... Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘It is not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’ “All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. He then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. Is that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ They had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’ “In general, Father Herman liked to talk of eternity, of salvation of the future life, of our destinies under God. He often talked on the lives of the Saints, on the Prologue, but he never spoke about anything frivolous. It was so pleasant to hear him that those who conversed with him, the Aleuts and their wives, were so captivated by his talks that often they did not leave him until dawn, and then they left him with reluctance;” thus witnesses the Creole, Constantine Larionov. Description of Father Herman writes a detailed description of Father Herman. “I have a vivid memory,” he said, “Of all the features of the Elder’s face reflecting goodness; his pleasant smile, his meek and attractive mien, his humble and quiet behavior, and his gracious word. He was short of stature. His face was pale and covered with wrinkles. His eyes were greyish-blue, full of sparkle, and on his head there were a few gray hairs. His voice was not powerful, but it was very pleasant.” Yanovsky relates two incidents from his conversations with the Elder. “Once,” he writes, “I read to Father Herman the ode, ‘God,’ by Derzhavin. The Elder was surprised, and entranced. He asked me to read it again. I read it once more, “Is it possible that a simple, educated man wrote this?” he asked. “Yes, a learned poet,” I answered. “This has been written under God’s inspiration,” said the Elder. Martyrdom of Peter “On another occasion I was relating to him how the Spanish in California had imprisoned fourteen Aleuts, and how the Jesuits were forcing all of them to accept the Catholic Faith. But this Aleut would not agree under any circumstances, saying, ‘We are Christians.’ The Jesuits protested, ‘That’s not true; you are heretics and schismatics. If you do not agree to accept our faith then we will torture all of you.’ Then the Aleuts were placed in cells until evening; two to a cell. At night the Jesuits came to the prison with lanterns and lighted candles. They began to persuade the Aleuts in the cell once again to accept the Catholic Faith. ‘We are Christians,’ was the answer of the Aleuts, ‘and we will not change our Faith.’ Then the Jesuits began to torture them, at first the one while his companion was the witness. They cut the toes off his feet, first one joint and then the other joint. And then they cut the first joint on the fingers of the hands, and then the other joint. Afterwards they cut off his feet, and his hands; the blood flowed. The martyr endured all and steadfastly insisted on one thing: ’I am a Christian.’ In such suffering, he bled to death. The Jesuit promised to torture to death his comrades also on the next day.... But that night an order was received from Monterey stating that the imprisoned Aleuts were to be released immediately, and sent there under escort. Therefore, in the morning all were dispatched to Monterey with the exception of the martyred Aleut. This was related to me by a witness, the same Aleut who was the comrade of the tortured Aleut. Afterwards he escaped from imprisonment, and I reported this incident to the supreme authorities in Saint Petersburg. When I finished my story, Father Herman asked, ‘And how did they call the martyred Aleut?’ I answered, ‘Peter; I do not remember his family name.’ The Elder stood up before an icon reverently, made the sign of the Cross and pronounced, ’Holy newly-martyred Peter, pray to God for us!’” Spirit of Father Herman’s Teaching order to express the spirit of Father Herman’s teaching, we present here a quotation from a letter that was written by his own hand. “The empty years of these desires separate us from our heavenly homeland, and our Love for these desires and our habits clothe us, as it were, in an odious dress; it is called by the Apostle ‘the external (earthy) man’ (1 Corinthians 15:47). We who are wanderers in the journey of this life call to God for aid. We must divest ourselves of this repulsiveness, and put on new desires, and a new love for the coming age. Thus, through this we will know either an attraction or a repulsion for the heavenly homeland. It is possible to do this quickly, but we must follow the example of the sick, who wishing for desired health, do not stop searching for means of curing themselves. But I am not speaking clearly.” desiring anything for himself in life, when he first came to America, he refused in his humility the dignity of hieromonk and archimandrite, deciding to remain forever a common monk, Father Herman, without the least fear before the powerful, strove with all sincerity for God. With gentle love, and disregarding the person, he criticized many for intemperate living, for unworthy behavior, and for oppressing the Aleuts. Evil armed itself against him and gave him all sorts of trouble and sorrow. But God protected the Elder. The Administrator of the Colony, Yanovsky, not having yet seen Father Herman, after receiving one of those complaints, had already written to Saint Petersburg of the necessity of his removal. He explained that it seemed that he was arousing the Aleuts against the administration. But this accusation turned out to be unjust, and in the end Yanovsky was numbered among the admirers of Father Herman. an inspector came to Spruce Island with the Administrator of the Colony and with company employees to search through Father Herman’s cell. This party expected to find property of great value in Father Herman’s cell. But when they found nothing of value, an employee of the American Company, Ponomarkhov, began to tear up the floor with an axe, undoubtedly with the consent of his seniors. Then Father Herman said to him, “My friend, you have lifted the axe in vain; this weapon shall deprive you of your life.” Some time later people were needed at Fort Nicholas, and for that reason several Russian employees were sent there from Kodiak; among them was Ponomarkhov; there the natives of Kenai cut off his head while he slept. Temptations of Father Herman great sorrows were borne by Father Herman from evil spirits. He himself revealed this to his disciple, Gerasim. Once when he entered Father Herman’s cell without the usual prayer he received no answer from Father Herman to any of his questions. The next day Gerasim asked him the reason for his silence. On that occasion Father Herman said to him, “When I came to this island and settled in this hermitage the evil spirits approached me ostensibly to be helpful. They came in the form of a man, and in the form of animals. I suffered much from them; from various afflictions and temptations. And that is why I do not speak now to anyone who enters into my presence without prayer.” (It is customary among devout laymen, as well as clergy, to say out loud a prayer, and upon hearing a response ending with Amen, to enter and go to the icon in the room to reverence it, and to say a prayer before greeting the host). Gifts from God dedicated himself fully for the Lord’s service; he strove with zeal solely for the glorification of His Most Holy Name. Far from his homeland in the midst of a variety of afflictions and privations Father Herman spent several decades performing the noblest deeds of self-sacrifice. He was privileged to receive many supernatural gifts from God. the midst of Spruce Island down the hill flows a little stream into the sea. The mouth of this stream was always swept by surf. In the spring when the brook fish appeared the Elder raked away some of the sand at its mouth so that the fish could enter, and at their first appearance they rushed up the stream. His disciple, lgnaty, said, “it was so that if ‘Apa’ would tell me, I would go and get fish in the stream!” Father Herman fed the birds with dried fish, and they would gather in great numbers around his cell. Underneath his cell there lived an ermine. This little animal can not be approached when it has had its young, but the Elder fed it from his own hand. “Was not this a miracle that we had seen?” said his disciple, Ignaty. They also saw Father Herman feeding bears. But when Father Herman died the birds and animals left; even the garden would not give any sort of crops even though someone had willingly taken care of it, Ignaty insisted. Spruce Island there once occurred a flood. The inhabitants came to the Elder in great fear. Father Herman then took an icon of the Mother of God from the home where his students lived, and placed it on a “laida” (a sandy bank) and began to pray. After his prayer he turned to those present and said,“Have no fear, the water will not go any higher than the place where this holy icon stands.” The words of the Elder were fulfilled. After this he promised the same aid from this holy icon in the future, through the intercessions of the Mother of God. He entrusted the icon to his disciple Sophia; in case of future floods the icon was to be placed on the “laida.” This icon is preserved on the island to this day. the request of the Elder, Baron F. P. Wrangel wrote a letter to a Metropolitan (his name is not known) which was dictated by Father Herman. When the letter was completed and read, the Elder congratulated the Baron upon his attaining the rank of admiral. The Baron was taken aback. This was news to him. It was confirmed, but only after an elapse of some time, and just before he departed for Saint Petersburg. Herman said to the administrator Kashevarov, from whom he accepted his son from the font (during the Sacrament of Baptism), “I am sorry for you, my dear ‘kum.’ It’s a shame; the change will be unpleasant for you.” In two years, during a change of administration, Kashevarov was sent to Sitka in chains. the forest on Spruce Island caught fire. The Elder, with his disciple Ignaty, in a thicket of the forest made a belt about a yard wide in which they turned over the moss. They extended it to the foot of the hill. The Elder said, “Rest assured, the fire will not pass this line.” On the next day, according to the testimony of Ignaty, there was no hope of salvation (from the fire) and the fire, pushed by a strong wind, reached the place where the moss had been turned over by the Elder. The fire ran over the moss and halted, leaving untouched the thick forest which was beyond the line. Elder often said that there would be a Bishop for America; this at a time when no one even thought of it, and there was no hope that there would be a Bishop for America. This was related by Bishop Peter, and his prophecy was fulfilled in time. “After my death,” said Father Herman, “there will be an epidemic, many people shall die during it, and the Russians shall unite the Aleuts.” And so it happened. It seems that about a half a year after his passing, there was a smallpox epidemic; the death rate in America during the epidemic was tremendous. In some villages, only a few inhabitants remained alive. This led the administration of the colony to unite the Aleuts; the twelve settlements were consolidated into seven. “Although a long time shall elapse after my death, I will not be forgotten” said Father Herman to his disciples. “My place of habitation will not remain empty. A monk like me, who will be escaping from the glory of men, will come and he will live on Spruce Island, and Spruce Island will not be without people.” (This prophecy has now been fulfilled in its entirety. Just such a monk as Father Herman described lived on Spruce Island for many years; his name was Archimandrite Gerasim, who died on October 13, 1969. This monk took on himself the responsibility of taking care of the Chapel under which the Elder Herman was first buried. Metropolitan Leonty, soon after his elevation to the primacy of the Russian Orthodox Church in America, made a pilgrimage to Spruce Island, and the grave of Saint Herman.) for the Future Creole Constantine, when he was not more than twelve years old, was asked by Father Herman, “My beloved one, what do you think; this chapel which they are building now, will it ever stand empty?” The youngster answered, “I do not know, Apa.” “Indeed,” said Constantine, “I did not understand his question at that time, even though the whole conversation with the Elder remains vivid in my memory.” The Elder remained silent for some time, and then said, “My child, remember, in time there will be a monastery in this place.” Herman said to his disciple the Aleut Ignaty Aligyaga, “Thirty years shall pass after my death, and all those living on Spruce Island will have died, but you alone will remain alive. You will be old and poor when I will be remembered.” And indeed after the death of Father Herman thirty years passed when they were reminded of him, and they began to gather information and facts about him, on the basis of which his Life was written. “It is amazing,” exclaims Ignaty, “how a man like us could know all this so long before it happened! However, no, he was no ordinary man! He knew our thoughts, and involuntarily he led us to the point where we revealed them to him, and we received counsel from him.” “When I die,” the Elder said to his disciple, “you will bury me alongside Father Joasaph. You will bury me by yourself, for you will not wait for the priest. Do not wash my body. Lay it on a board. Clasp my hands over my chest, wrap me in my mantia (the monk’s outer cloak), and with its wings cover my face and place the klobuk (monastic head covering) on my head. If anyone wishes to bid farewell to me, let them kiss the Cross. Do not show my face to anyone....” Repose of Father Herman time of the Elder’s passing had come. One day he ordered his disciple Gerasim to light a candle before the Icons, and to read the Acts of the Holy Apostles. After some time his face glowed brightly and he said in a loud voice, “Glory to Thee, O Lord!” He then ordered the reading to be halted, and he announced that the Lord had willed that his life would now be spared for another week. A week later, again by his orders, candles were lit, and the Acts of the Holy Apostles were read. Quietly, the Elder bowed his head on Gerasim’s chest; the cell was filled with a sweet-smelling odor; and his face glowed, and Father Herman was no more! Thus he died in blessedness, he passed away in the sleep of a righteous man in the eighty-first year of his life of great labor the 25th day of December 1837. (It was the 13th of December according to the Julian Calendar, although there are some records which state that he died on November 28th and was buried on December 26th). sent with the sad news to the harbor returned to announce that the administrator of the colony Kashevarov had forbidden the burial of the Elder until his own arrival. He also ordered that a finer coffin be made for Father Herman, and that he would come as soon as possible and would bring a priest with him. But then a great wind came up, a rain fell, and a terrible storm broke. The distance from the harbor to Spruce Island is not great—about a two hour journey—but no one would agree to go to sea in such weather. Thus it continued for a full month, and although the body lay in state for a full month in the warm house of his students, his face did not undergo any change at all, and not the slightest odor emanated from his body. Finally, through the efforts of Kuzma Uchilischev, a coffin was obtained. No one arrived from the harbor, and the inhabitants of Spruce Island alone buried the remains of the Elder in the ground. Thus the words which Father Herman uttered before his death were fulfilled. After this the wind quieted down, and the surface of the sea became as smooth as a mirror. evening, above the village Katani (on Afognak) an unusual pillar of light which reached up to heaven was seen above Spruce Island. Astonished by the miraculous appearance, experienced elders and the Creole Gerasim Vologdin and his wife Anna said, “It seems that Father Herman has left us,” and they began to pray. After a time, they were informed that the Elder had indeed passed away that very night. This same pillar was seen in various places by others. On the night of his death a vision was seen in another of the settlements on Afognak; it seemed as though a man was rising from Spruce Island into the clouds. disciples buried their father, and placed a wooden memorial marker above his grave. Father Peter Kashevarov, the priest on Kodiak, says, “I saw it myself, and I can say that today it seems as though it had never been touched by time; as though it had been cut this day.” witnessed the life of Father Herman glorified by his zealous labors, having seen his miracles, and the fulfillment of his predictions, finally having observed his blessed falling asleep, “in general, all the local inhabitants,” Bishop Peter witnesses, “have the highest esteem for him, as though he was a holy ascetic, and they are fully convinced that he has found favor in the presence of God.” 1842, five years after the passing away of the Elder, Archbishop Innocent of Kamchatka and the Aleutians, was near Kodiak on a sailing vessel which was in great distress. He looked to Spruce Island, and said to himself, “If you have found favor in God’s presence, Father Herman, then may the wind change.” It seems as though not more than fifteen minutes had passed, said the bishop, when the wind became favorable, and he successfully reached the shore. In thanksgiving for being saved, Archbishop Innocent himself conducted a Memorial Service (Panikhida) over the grave of the blessed Father Herman. O Holy Father Herman of Alaska, pray unto God for us! HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Venerable Theodore of Sanaxar, Commemorated on February 19;

Russia, Moscow, 1774-1833, Saint, Seraphim of Sarov, acquire a peaceful spirit, and thousands saved
Russia, Mordovia, 1774-1833, Saint, Seraphim of Sarov ; Seraphim of Sarov (30 July [O.S. 19 July] 1754 (or 1759) - 14 January [O.S. 2 January] 1833), born Prokhor Moshnin, is one of the most renowned Russian saints and is venerated both in the Eastern Orthodox Church and the Catholic Church. is generally considered the greatest of the 19th-century startsy (elders). Seraphim extended the monastic teachings of contemplation, theoria and self-denial to the layperson. He taught that the purpose of the Christian life was to acquire the Holy Spirit. Perhaps his most popular quotation amongst Orthodox believers is "Acquire a peaceful spirit, and thousands around you will be saved." was canonized by the Russian Orthodox Church in 1903. Alongside his veneration in the Catholic calendar, Pope John Paul II also referred to him as a Saint.[1] Mordovia; Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; of the Relics of Saint Seraphim, Wonderworker of Sarov: The glorification of Saint Seraphim of Sarov (January 2), took place in 1903, seventy years after his repose. July 3, 1903 Metropolitan Anthony of Saint Petersburg, assisted by Bishop Nazarius of Nizhni-Novgorod and Bishop Innocent of Tambov, transferred the saint’s relics from their original burial place to the church of Saints Zosimus and Sabbatius. Tsar Nicholas II and Tsarina Alexandra provided a new cypress coffin to receive the relics. This cypress coffin was then placed inside an oak coffin and remained in the church until the day of the saint’s glorification. noon on July 16, the first day of the festivities, Metropolitan Anthony offered a Memorial Service for the ever-memorable Hieromonk Seraphim in the Dormition Cathedral. Services also took place in the monastery’s other churches. next day Metropolitan Anthony and Bishop Nazarius served a Memorial Liturgy in the Dormition Cathedral. At 5:00 that afternoon, the bells of Sarov began to ring, announcing the arrival of Tsar Nicholas and his family. Metropolitan Anthony greeted them and then led them to the Dormition Cathedral for a Service of Thanksgiving. royal family attended the early Liturgy on July 18th and received the Holy Mysteries. Later that morning, the final Memorial Service for the repose of Hieromonk Seraphim’s soul was offered in the Cathedral. These would be the last prayers offered for him as a departed servant of God. From that time forward, prayers would be addressed to him as a saint. At 6 P.M. the bells rang for Vigil, the first service with hymns honoring Saint Seraphim, and during which his relics would be exposed for public veneration. the time of the Litia during Vespers, the saint’s coffin was carried from the church of Saints Zosimus and Sabbatius and into the Dormition Cathedral. Several people were healed of various illnesses during this procession. During Matins, as “Praise ye the Name of the Lord” was sung, the coffin was opened. After the Gospel, Metropolitan Anthony and the other hierarchs kissed the holy relics. They were followed by the royal family, the officiating clergy, and all the people in the cathedral. July 19, the saint’s birthday, the late Liturgy began at 8 o’clock. At the Little Entrance, twelve Archimandrites lifted the coffin from the middle of the church, carried it around the altar, then placed it into a special shrine. The long awaited event was accompanied by numerous miraculous healings of the sick, who had gathered at Sarov in large numbers. More than 200,000 people came to Sarov from all across Russia. festivities at Sarov came to an end with the dedication of the first two churches to Saint Seraphim. The first church to be consecrated was over his monastic cell in Sarov. The second church was consecrated on July 22 at the Diveyevo convent. 1991, Saint Seraphim’s relics were rediscovered after being hidden in a Soviet anti-religious museum for seventy years. Widely esteemed in his lifetime, Saint Seraphim is one of the most beloved saints of the Orthodox Church.

Russia, Moscow, 1774-1833, Seraphim of Sarov, Mordovia, visions during services, divine light, Jesus, much more
Russia, Mordovia, 1774-1833, Seraphim of Sarov, Mordovia, from Kursk, Cathedral at K, 7 story fall, unharmed, excellent meomory, greviously ill, MOG promise visit to heal him, Kursk Root Icon procession, copper cross, from K to Kiev Caves, sent to Sarov by elder Dositheus, a woman, Pachomius, Joseph, bread, prosphora and carpentry, no despondency by prayer, fasting, isolation, Jesus prayer, after 2 yrs fell ill w dropsy 3 yrs, no complaint, no want Dr, asked for prayer, molieben, MOG vision, Peter, John, side touched, fluid, chapel at place, Seraphim's altar table for his holy mysteries, served each day, visions during services, divine light, Jesus, bodiless powers of heaven, he couldn't move or speak, 1793 Mt Athos in the forest, Pachomius of the Desert's rule of prayer, silence and solitude, fed bears, lynxes, foxes, rabbits and wolves, bear would obey him and run errands, new stylite struggle for 1000 days and nights, robbers beat him severly, MOG healed him , 1825 MOG told him to end seclusion and devote to others, Conversation of Saint Seraphim of Sarov with N. A. Motovilov, desire to know aim of Christian life, acquisition of Holy Spirit, how recognize H S, your eyes flashing, in the Spirit or you would not see me, MOG et al entrusted D sisters to him, levitation in prayer, when I die, my death shall be revealed by a fire ; Sarov; Sarov Monestary 1910; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus,the future Seraphim, remained in the care of his widowed mother, who raised her son in piety. the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed. Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private. one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Icon of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered. still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves. Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.” the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.” asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle. at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church. eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon. in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light. up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell. 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries. Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries. holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation. the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.” solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him. order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights. robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night. the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating. Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished. 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.” new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness. his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example. November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks. Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.” Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.” the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties. Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life. Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit. asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?” replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.” Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.” Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.” knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her. the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death. Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself. saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.” January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire. “While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life. Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

Russia, Moscow, 1774-1833, Tenderness Icon of St Seraphim, anointed w oil from icon's lampada, they received healing
Seraphim-Diveyevo monastery, Mordovia, 1774-1833, Tenderness Icon of St Seraphim, anointed with oil from the icon's lampada, they received healing Seraphim-Diveyevo Tenderness Icon of the Mother of God belonged to Saint Seraphim of Sarov, and was the icon he kept in his cell. saint anointed the sick with oil from the lampada burning before this icon, and they received healing . Seraphim-Diveyevo monastery; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; Seraphim-Diveyevo Tenderness Icon of the Mother of God belonged to Saint Seraphim of Sarov, and was the icon he kept in his cell. saint anointed the sick with oil from the lampada burning before this icon, and they received healing . holy ascetic reposed while praying before the icon on January 2, 1833. Father Niphon, the Superior of the monastery, gave the holy Tenderness icon to the sisters of the Seraphim-Diveyevo monastery. Icon of the Mother of God œSeraphim-Ponetaevka, Commemorated on November 27 ; Seraphim-Ponetaevka Icon of the Mother of God of the Sign was painted in the year 1879 by the nuns of the Seraphim-Ponetaevka women’s monastery, not far from Arzamas, near the village of Ponetaevka. The monastery was named after Saint Seraphim of Sarov by the founder of the monastery, a sister of the Diveyevo community. years after it was painted, the icon became known for its numerous miracles and became the chief holy item of the monastery. When the sisters were praying during the services, they noticed distinct changes in the countenance of the Mother of God: Her All-Pure face became bright and life-like. Numerous pilgrims thronged to the icon, and many were healed from blindness and crippling. In all, about seventy instances of healing were noted. Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Blessed Xenia of St Petersburg, Commemorated January 24 ;

Russia, Moscow, 1776-1837, Herman, Wonderworker, N Valaam Spruce Is Alaska, what do you love, 40 years & can't completely
Russia, St Petersburg, 1776-1837, Herman, Serpukhov merchants, Trinity-Sergius St Petersburg, Sarov, Nazarius, Sanaxar, Sergius Hermitage, Valaam on Lake Ladoga, Innocent, Serdobol marble q, Herman's wilderness, Aleutian Is, chain Kamchatka to N America, natives, 10 men selected, holy zeal several thousand accepted, school, church, Phoenix, The New Valaam — Spruce Island, his home, clothes, bed, blanket, pillow, food, fertilizer, visits, reestablish understandng in families, children, Epedemic, admonished fear, spiritual teacher, school, chapel near cell, powerful sermons w students singing, Sophia Vlasova lived there, Yanovsky, naval captain and educated men lost for an answer before him, one general question, what do you love above all, certainly we love god, but I have been trying 40 yrs, and can't love him completely, always remember him, try to please him, he talked of eternity, salvation, our destinies under God, lives of Saints, Prologue, nothing frivolous, description- short, pale, sparkly grey-blue eyes, few grey hairs, pleasant voice, Peter's martyrdom, Spanish Jesuit torture, saved by Monterey order, Supernatural gifts, icon stopping flood, moss fire break, epedemic unites the aleuts, I will not be forgotten, 30 yrs from now you will be old when I will be remembered, death prophecies; Valaam Monastery ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Herman of Alaska, Wonderworker of All America. A spiritual mission was organized in 1793 with volunteers from the monks of the Valaam Monastery. were sent to preach the Word of God to the native inhabitants of northwestern America, who had come under the sovereignty of Russia only ten years before. Saint Herman was one of the members of this mission. Herman came from a family of merchants of Serpukhov, a city of the Moscow diocese. name before he was tonsured, and his family name are not known. There is a possibility, however, that his baptismal name was Gerasimus. had a great zeal for piety from his youth, and he entered monastic life at sixteen. (This was in 1772, if we assume that Herman was born in 1756, although sometimes 1760 is given as the date of his birth.) he entered the Trinity-Sergius Hermitage which was located near the Gulf of Finland on the Peterhof Road, about 15 versts (about 10 miles) from Saint Petersburg. also spent time at at Sarov, where he first met Father Nazarius, who became his Elder at Valaam. Later, Saint Herman followed him to Sanaxar where Saint Theodore (February 19) was their igumen. Healing the Saint Sergius Hermitage there occurred the following incident to Father Herman. On the right side of his throat under his chin there appeared an abscess. The swelling grew rapidly, disfiguring his face. It became difficult for him to swallow, and the odor was unbearable. In this critical condition Father Herman awaited death. He did not appeal to a physician of this world, but locking his cell he fell before an icon of the Mother of God. With fervent tears he prayed, asking of Her that he might be healed. He prayed the whole night. Then he took a wet towel and with it wiped the face of the Most Holy Mother, and with this towel he covered the swelling. He continued to pray with tears until he fell asleep from sheer exhaustion on the floor. In a dream he saw the Virgin Mary healing him. Herman awoke in the morning, he found to his great surprise that he was fully healed. The swelling had disappeared, even though the abscess had not broken through, leaving behind but a small mark as though a reminder of the miracle. to whom this healing was described did not believe it, arguing that it was necessary for the abscess to have either broken through of its own accord or to have been cut open. But the words of the physicians were the words of human experience, for where the grace of God operates there the order of nature is overcome. Such occurrences humble human reason under the strong hand of God’s Mercy. at Valaam five or six years Father Herman continued to live in the Saint Sergius Hermitage, and then he transferred to the Valaam Monastery, which was widely scattered on the large islands in the waters of the great Lake Ladoga. came to love the Valaam haven with all his soul, as he came to love its unforgettable Superior, the pious Elder Nazarius, and all the brethren. wrote to Father Nazarius later from America, “Your fatherly goodness to me, humble one, will be erased out of my heart neither by the terrible, unpassable Siberian lands, nor by the dark forests. Nor will it be wiped out by the swift flow of the great rivers; nor will the awful ocean quench these feelings. In my mind I imagine my beloved Valaam, looking to it beyond the great ocean.” praised the Elder Nazarius in his letters as, “the most reverend, and my beloved father,” and the brethren of Valaam he called, “my beloved and dearest.” The place where he lived in America, deserted Spruce Island, he called “New Valaam.” And as we can see, he always remained in spiritual contact with his spiritual homeland, for as late as 1823, that is after thirty years of his life within the borders of America, he wrote letters to the successor of Father Nazarius, the lgumen Innocent. Barlaam, later lgumen of Valaam, and a contemporary of Father Herman, who accepted his tonsure from Father Nazarius, wrote thus of the life of Father Herman. “Father Herman went through the various obediences here, and being ‘well disposed toward everything’ was in the course of events sent to Serdobol to oversee there the work of quarrying marble. Brothers loved Father Herman, and awaited impatiently his return to the cloisters from Serdobol. Recognizing the zeal of the young hermit the wise elder, Father Nazarius, released him to take abode in the wilderness. wilderness was in the deep forest about a mile from the cloister: to this day this place has retained the name ‘Herman’s.’ On holy days, Father Herman returned to the monastery from the wilderness. Then it was that at Little Vespers he would stand in the choir and sing in his pleasant tenor the responses with the brethren from the Canon, ‘O Sweetest Jesus, save us sinners. Most Holy Theotokos, Save us,’ and tears would fall like hail from his eyes.” First Mission to America the second half of the 18th century the borders of Holy Russia expanded to the north. In those years Russian merchants discovered the Aleutian Islands which formed in the Pacific Ocean a chain from the eastern shores of Kamchatka to the western shores of North America. the opening of these islands there was revealed the sacred necessity to illumine with the light of the Gospel the native inhabitants. the blessing of the Holy Synod, Metropolitan Gabriel gave to the Elder Nazarius the task of selecting capable persons from the brethern of Valaam for this holy endeavor. Ten men were selected, and among them was Father Herman. chosen men left Valaam for the place of their great appointment in 1793. (The members of this historical mission were: Archimandrite Joseph (Bolotoff), the Hieromonks, Juvenal, Macarius, Athanasius, Stephan and Nectarius, Hierodeacons, Nectarius and Stephen, and the monks Joasaph, and Herman.) a result of the holy zeal of the preachers the light of the evangelic sermon quickly poured out among the sons of Russia, and several thousand pagans accepted Christianity. school for the education of newly-baptized children was organized, and a church was built at the place where the missionaries lived. by the inscrutable providence of God the general progress of the mission was unsatisfactory. After five years of very productive labor, Archimandrite Joasaph, who had just been elevated to the rank of bishop, was drowned with his party. (This occurred on the Pacific Ocean between Kamchatka and the Aleutian Islands. The ship, Phoenix, one of the first sea-going ships built in Alaska, sailed from Okhotsk carrying the first Bishop for the American Mission and his party. The Phoenix was caught in one of the many storms which periodically sweep the northern Pacific, and the ship and all hands perished together with Bishop Joasaph and his party.) this the zealous Hieromonk Juvenal was granted the martyr’s crown. The others died one after another until in the end only Father Herman remained. The Lord permitted him to labor longer than any of his brethren in the apostolic task of enlightening the Aleutians. New Valaam — Spruce Island America, Father Herman chose as his place of habitation Spruce Island, which he called New Valaam. This island is separated by a strait about a mile and a quarter wide from Kodiak Island on which had been built a wooden monastery for the residence of the members of the mission, and a wooden church dedicated to the Resurrection of the Savior. (New Valaam was named for Valaam on Lake Ladoga, the monastery from which Father Herman came to America. It is interesting to note that Valaam is also located on an island, although, this island is in a fresh water lake, whereas, Spruce Island is on the Pacific Ocean, although near other islands and the Alaskan mainland.) Island is not large, and is almost completely covered by a forest. Almost through its middle a small brook flows to the sea. Herman selected this picturesque island for the location of his hermitage. He dug a cave out of the ground with his own hands, and in it he lived his first full summer. winter there was built for him a cell near the cave, in which he lived until his death. The cave was converted by him into a place for his burial. A wooden chapel, and a wooden house to be used as a schoolhouse and a guest house were built not too distant from his cell. A garden was laid out in front of his cell. For more than forty years Father Herman lived here. Herman’s Way of Life Herman himself spaded the garden, planted potatoes and cabbage and various vegetables in it. For winter, he preserved mushrooms, salting or drying them. The salt was obtained by him from ocean water. It is said that a wicker basket in which the Elder carried seaweed from the shore, was so large that it was difficult for one person to carry. The seaweed was used for fertilizing the soil. But to the astonishment of all, Father Herman carried a basket filled with seaweed for a long distance without any help at all. By chance his disciple, Gerasim, saw him one winter night carrying a large log which normally would be carried by four men; and he was bare footed. Thus worked the Elder, and everything that he acquired as a result of his immeasurable labors was used for the feeding and clothing of orphans and also for books for his students. clothes were the same for winter as for summer. He did not wear a shirt; instead he wore a smock of deer skin, which he did not take off for several years at a time, nor did he change it, so that the fur in it was completely worn away, and the leather became glossy. Then there were his boots or shoes, cassock (podrasnik), an ancient and faded out cassock (riasa) full of patchwork, and his headdress (klobuk). He went everywhere in these clothes, and at all times; in the rain, in snowstorms, and during the coldest freezing weather. this, Father Herman followed the example of many Eastern Ascetic Fathers and Monks who showed the greatest concern for the welfare and needs of others. Yet, they themselves wore the oldest possible clothes to show their great humility before God, and their detachment from worldly things. small bench covered with a time-worn deerskin served as Father Herman’s bed. He used two bricks for a pillow; these were hidden from visitors by a skin or a shirt. There was no blanket. Instead, he covered himself with a wooden board which lay on the stove. This board Father Herman, himself called his blanket, and he willed that it be used to cover his remains; it was as long as he was tall. “During my stay in the cell of Father Herman,” writes the creole Constantine Larionov, “I, a sinner, sat on his ‘blanket’-and I consider this the acme of my fortune!” (‘creole’ is the name by which the Russians referred to the children of mixed marriages of native Indians of Alaska, Eskimo and Aleuts with Russians.) the occasions when Father Herman was the guest of administrators of the American Company and in the course of their soul-saving talks he sat up with them until midnight. He never spent the night with them, but regardless of the weather he always returned to his hermitage. for some extraordinary reason it was necessary for him to spend the night away from his cell, then in the morning the bed which had been prepared for him would be found untouched; the Elder not having slept at all. The same was true in his hermitage where having spent the night in talks, he never rested. Elder ate very little. As a guest, he scarcely tasted the food, and remained without dinner. In his cell his dinner consisted of a very small portion of a small fish or some vegetables. His body, emaciated as a result of his labors, his vigils, and fasting, was crushed by chains which weighed about sixteen pounds. These chains are kept to this day in the chapel. Telling of these deeds of Father Herman, his disciple, the Aleut Ignaty Aligyaga, added, “Yes, Apa led a very hard life, and no one can imitate his life!” (The Aleutian word “Apa” means Elder or grandfather, and it is a name indicative of the great affection in which he was held). writing of the incidents in the life of the Elder deal, so to speak, with the external aspects of his labor. “His most important works,” says the Bishop Peter, “were his exercises in spiritual endeavor in his isolated cell where no one saw him, but outside the cell they heard him singing and celebrating services to God according to the monastic rule.” This witness of the Bishop is supported by the following answers of Father Herman, himself, “How do you manage to live alone in the forest, Father Herman? Don’t you ever become lonesome?” He answered, “No I am not there alone! God is here, as God is everywhere. The Holy Angels are there. With whom is it better to talk, with people, or with Angels? Most certainly with Angels.” Herman and the Native Alaskans way in which Father Herman looked upon the natives of America, how he understood his own relations with them, and how he was concerned for their needs he expressed himself in one of his letters to the former administrator of the colony, Simeon Yanovsky. wrote, “Our Creator granted to our beloved homeland this land which like a newly-born babe does not yet have the strength for knowledge or understanding. It requires not only protection, because of its infantile weakness and impotence, but also his sustenance. Even for this it does not yet have the ability to make an appeal on its own behalf. And since the welfare of this nation by the Providence of God, it is not known for how long, is dependent on and has been entrusted into the hands of the Russian government which has now been given into your own power, therefore I, the most humble servant of these people, and their nurse (nyanka) stand before you in their behalf, write this petition with tears of blood. Be our Father and our Protector. Certainly we do not know how to be eloquent, so with an inarticulate infant’s tongue we say: Wipe away the tears of the defenseless orphans, cool the hearts melting away in the fire of sorrow. Help us to know what consolation means.” Elder acted the way he felt. He always interceded before the governors in behalf of those who had transgressed. He defended those who had been offended. He helped those who were in need with whatever means he had available. Aleuts, men, women and children, often visited him. Some asked for advice, others complained of oppression, others sought out defense, and still others desired help. Each one received the greatest possible satisfaction from the Elder. discussed their mutual difficulties, and he tried to settle these peacefully. He was especially concerned about reestablishing understanding in families. If he did not succeed in reconciling a husband and wife, the Elder prevailed upon them to separate temporarily. The need for such a procedure he explained thus, “it is better to let them live apart, or believe me, it can be terrible if they are not separated. There have been incidents when a husband killed his wife, or when a wife destroyed her husband.” Herman especially loved children. He made large quantities of biscuits for them, and he baked cookies (krendelki) for them; and the children were fond of the Elder. Father Herman’s love for the Aleuts reached the point of self-denial. Epidemic Strikes ship from the United States brought to Sitka Island, and from there to Kodiak Island, a contagious disease, a fatal illness. began with a fever, a heavy cold, and difficult respiration, and it ended with chills; in three days the victim died. On the island there was neither a doctor nor medicine. The illness spread rapidly through the village, and then throughout the nearby areas. The disease affected all, even infants. The fatalities were so great that for three days there was no one to dig graves, and the bodies remained unburied. An eyewitness said, “I cannot imagine anything more tragic and horrible than the sight which struck me when I visited an Aleutian ‘Kazhim’. This was a large building, or barracks, with dividing sections, in which the Aleuts lived with their families; it contained about 100 people. Here some had died, their cold bodies lay near the living; others were dying; there were groans and weeping which tore at one’s soul.” “I saw mothers over whose bodies cold in death crawled a hungry child, crying and searching in vain for its food...My heart was bursting with compassion! It seemed that if anyone could paint with a worthy brush the full horror of this tragic scene, that he would have successfully aroused fear of death in the most embittered heart.” Herman, during this terrible sickness which lasted a whole month, gradually dying out towards the end, visited the sick, never tiring. He admonished them in their fear, prayed, brought them to penance, or prepared them for death. He never spared himself. Herman as a Spiritual Teacher Elder was concerned in particular for the moral growth of the Aleuts. With this end in mind a school was built for children-the orphans of the Aleuts. himself taught them the Law of God and church music. For this same purpose he gathered the Aleuts on Sunday and Holy Days for prayer in the chapel near his cell. Here his disciple read the Hours and the various prayers while the Elder himself read the Epistle and Gospel. also preached to them. His students sang, and they sang very well. The Aleuts loved to hear his sermons, gathering around him in large numbers. The Elder’s talks were captivating, and his listeners were moved by their wonderous power. He himself writes of one example of the beneficial results of his words. “Glory to the holy destinies of the Merciful God! He has shown me now through his unfathomable Providence a new occurrence which I, who have lived here for twenty years had never seen before on Kodiak,” he wrote. “Recently after Easter, a young girl about twenty years of age who knows Russian well, came to me. heard of the Incarnation of the Son of God and of Eternal Life, she became so inflamed with love for Jesus Christ that she does not wish to leave me. She pleaded eloquently with me. Contrary to my personal inclination and love for solitude, and despite all the hindrances and difficulties which I put forward before accepting her, she has now been living near the school for a month and is not lonesome. looking on this with great wonder, remembered the words of the Savior: ‘that which is hidden from the wise and learned is revealed to babes’” (Matthew 11:25). woman lived at the school until the death of the Elder. She watched for the good conduct of the children who studied in his school. Father Herman willed that after his death she was to continue to live on Spruce Island. Her name was Sophia Vlasova. writes about the character and the eloquence of the talks of the Elder thus: “When I met Father Herman I was thirty years old. I must say that I was educated in the naval corps school; that I knew many sciences having read extensively. But to my regret, the Science of sciences, that is the Law of God, I barely remembered the externals—and these only theoretically, not applying them to life. I was a Christian in name only, but in my soul and in reality, I was a freethinker. I did not admit the divinity and holiness of our religion, for I had read through many atheistic works. Father Herman recognized this immediately and he desired to reconvert me. To my great surprise he spoke so convincingly, wisely—and he argued with such conviction—that it seemed to me that no learning or worldly wisdom could stand one’s ground before his words. conversed with him daily until midnight, and even later, of God’s love, of eternity, of the salvation of souls, and of Christian living. his lips flowed a ceaseless stream of sweet words! By these continual talks and by the prayers of the holy Elder the Lord returned me completely to the way of Truth, and I became a real Christian. I am indebted for all this to Father Herman he is my true benefactor. “Several years ago,” continues Yanovsky, “Father Herman converted a certain naval captain G. to Orthodoxy from the Lutheran Faith. This captain was well educated. Besides many sciences, he was well versed in languages. He knew Russian, English, German, French, Italian and also some Spanish. for all this he could not resist the convictions and proofs of Father Herman. He changed his faith and was united to the Orthodox Church through Chrismation. When he was leaving America, the Elder said to him while they were parting, “Be on guard, if the Lord should take your wife from you then do not marry a German woman under any circumstance. If you do marry a German woman, undoubtedly she will damage your Orthodoxy.” Captain gave his word, but he failed to keep it. The warning of the Elder was prophetic. Indeed, after several years the Captain’s wife did die, and he married a German woman. There is no doubt that his faith weakened or that he left it; for he died suddenly without penance.” on Yanovsky writes, “Once the Elder was invited aboard a frigate which came from Saint Petersburg. The Captain of the frigate was a highly educated man, who had been sent to America by order of the Emperor to make an inspection of all the colonies. There were more than twenty-five officers with the Captain, and they also were educated men. In the company of this group sat a monk of a hermitage, small in stature and wearing very old clothes. All these educated conversationalists were placed in such a position by his wise talks that they did not know how to answer him. The Captain himself used to say, ‘We were lost for an answer before him.’ “Father Herman gave them all one general question: ‘Gentlemen, What do you love above all, and what will each of you wish for your happiness?’ answers were offered ... Some desired wealth, others glory, some a beautiful wife, and still others a beautiful ship he would captain; and so forth in the same vein. ‘It is not true,’ Father Herman said to them concerning this, ‘that all your various wishes can bring us to one conclusion—that each of you desires that which in his own understanding he considers the best, and which is most worthy of his love?’ They all answered, ‘Yes, that is so!’ He then continued, ‘Would you not say, Is not that which is best, above all, and surpassing all, and that which by preference is most worthy of love, the Very Lord, our Jesus Christ, who created us, adorned us with such ideals, gave life to all, sustains everything, nurtures and loves all, who is Himself Love and most beautiful of all men? Should we not then love God above every thing, desire Him more than anything, and search Him out?’ “All said, ‘Why, yes! That’s self-evident!’ Then the Elder asked, ‘But do you love God?’ They all answered, ‘Certainly, we love God. How can we not love God?’ ‘And I a sinner have been trying for more than forty years to love God, I cannot say that I love Him completely,’ Father Herman protested to them. then began to demonstrate to them the way in which we should love God. ‘If we love someone,’ he said, ‘we always remember them; we try to please them. Day and night our heart is concerned with the subject. that the way you gentlemen love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and fulfill His holy commandments?’ had to admit that they had not! ‘For our own good, and for our own fortune,’ concluded the Elder, ‘let us at least promise ourselves that from this very minute we will try to love God more than anything and to fulfill His Holy Will!’ Without any doubt this conversation was imprinted in the hearts of the listeners for the rest of their lives.’ “In general, Father Herman liked to talk of eternity, of salvation of the future life, of our destinies under God. He often talked on the lives of the Saints, on the Prologue, but he never spoke about anything frivolous. was so pleasant to hear him that those who conversed with him, the Aleuts and their wives, were so captivated by his talks that often they did not leave him until dawn, and then they left him with reluctance;” thus witnesses the Creole, Constantine Larionov. Description of Father Herman writes a detailed description of Father Herman. “I have a vivid memory,” he said, “Of all the features of the Elder’s face reflecting goodness; his pleasant smile, his meek and attractive mien, his humble and quiet behavior, and his gracious word. He was short of stature. face was pale and covered with wrinkles. eyes were greyish-blue, full of sparkle, on his head there were a few gray hairs. voice was not powerful, but it was very pleasant.” relates two incidents from his conversations with the Elder. “Once,” he writes, “I read to Father Herman the ode, ‘God,’ by Derzhavin. The Elder was surprised, and entranced. He asked me to read it again. I read it once more, “Is it possible that a simple, educated man wrote this?” he asked. “Yes, a learned poet,” I answered. “This has been written under God’s inspiration,” said the Elder. Martyrdom of Peter “On another occasion I was relating to him how the Spanish in California had imprisoned fourteen Aleuts, and how the Jesuits were forcing all of them to accept the Catholic Faith. this Aleut would not agree under any circumstances, saying, ‘We are Christians.’ The Jesuits protested, ‘That’s not true; you are heretics and schismatics. If you do not agree to accept our faith then we will torture all of you.’ Then the Aleuts were placed in cells until evening; two to a cell. At night the Jesuits came to the prison with lanterns and lighted candles. They began to persuade the Aleuts in the cell once again to accept the Catholic Faith. ‘We are Christians,’ was the answer of the Aleuts, ‘and we will not change our Faith.’ Then the Jesuits began to torture them, at first the one while his companion was the witness. cut the toes off his feet, first one joint and then the other joint. And then they cut the first joint on the fingers of the hands, and then the other joint. Afterwards they cut off his feet, and his hands; the blood flowed. The martyr endured all and steadfastly insisted on one thing: ’I am a Christian.’ In such suffering, he bled to death. Jesuit promised to torture to death his comrades also on the next day.... that night an order was received from Monterey stating that the imprisoned Aleuts were to be released immediately, and sent there under escort. Therefore, in the morning all were dispatched to Monterey with the exception of the martyred Aleut. was related to me by a witness, the same Aleut who was the comrade of the tortured Aleut. Afterwards he escaped from imprisonment, and I reported this incident to the supreme authorities in Saint Petersburg. I finished my story, Father Herman asked, ‘And how did they call the martyred Aleut?’ I answered, ‘Peter; I do not remember his family name.’ The Elder stood up before an icon reverently, made the sign of the Cross and pronounced, ’Holy newly-martyred Peter, pray to God for us!’” Spirit of Father Herman’s Teaching order to express the spirit of Father Herman’s teaching, we present here a quotation from a letter that was written by his own hand. “The empty years of these desires separate us from our heavenly homeland, and our Love for these desires and our habits clothe us, as it were, in an odious dress; it is called by the Apostle ‘the external (earthy) man’ (1 Corinthians 15:47). who are wanderers in the journey of this life call to God for aid. We must divest ourselves of this repulsiveness, and put on new desires, and a new love for the coming age. Thus, through this we will know either an attraction or a repulsion for the heavenly homeland. It is possible to do this quickly, but we must follow the example of the sick, who wishing for desired health, do not stop searching for means of curing themselves. But I am not speaking clearly.” desiring anything for himself in life, when he first came to America, he refused in his humility the dignity of hieromonk and archimandrite, deciding to remain forever a common monk, Father Herman, without the least fear before the powerful, strove with all sincerity for God. With gentle love, and disregarding the person, he criticized many for intemperate living, for unworthy behavior, and for oppressing the Aleuts. Evil armed itself against him and gave him all sorts of trouble and sorrow. But God protected the Elder. Administrator of the Colony, Yanovsky, not having yet seen Father Herman, after receiving one of those complaints, had already written to Saint Petersburg of the necessity of his removal. He explained that it seemed that he was arousing the Aleuts against the administration. But this accusation turned out to be unjust, and in the end Yanovsky was numbered among the admirers of Father Herman. an inspector came to Spruce Island with the Administrator of the Colony and with company employees to search through Father Herman’s cell. This party expected to find property of great value in Father Herman’s cell. But when they found nothing of value, an employee of the American Company, Ponomarkhov, began to tear up the floor with an axe, undoubtedly with the consent of his seniors. Then Father Herman said to him, “My friend, you have lifted the axe in vain; this weapon shall deprive you of your life.” Some time later people were needed at Fort Nicholas, and for that reason several Russian employees were sent there from Kodiak; among them was Ponomarkhov; there the natives of Kenai cut off his head while he slept. Temptations of Father Herman great sorrows were borne by Father Herman from evil spirits. He himself revealed this to his disciple, Gerasim. Once when he entered Father Herman’s cell without the usual prayer he received no answer from Father Herman to any of his questions. The next day Gerasim asked him the reason for his silence. On that occasion Father Herman said to him, “When I came to this island and settled in this hermitage the evil spirits approached me ostensibly to be helpful. They came in the form of a man, and in the form of animals. I suffered much from them; from various afflictions and temptations. And that is why I do not speak now to anyone who enters into my presence without prayer.” (It is customary among devout laymen, as well as clergy, to say out loud a prayer, and upon hearing a response ending with Amen, to enter and go to the icon in the room to reverence it, and to say a prayer before greeting the host). Gifts from God dedicated himself fully for the Lord’s service; he strove with zeal solely for the glorification of His Most Holy Name. Far from his homeland in the midst of a variety of afflictions and privations Father Herman spent several decades performing the noblest deeds of self-sacrifice. He was privileged to receive many supernatural gifts from God. the midst of Spruce Island down the hill flows a little stream into the sea. The mouth of this stream was always swept by surf. In the spring when the brook fish appeared the Elder raked away some of the sand at its mouth so that the fish could enter, and at their first appearance they rushed up the stream. His disciple, lgnaty, said, “it was so that if ‘Apa’ would tell me, I would go and get fish in the stream!” Father Herman fed the birds with dried fish, and they would gather in great numbers around his cell. Underneath his cell there lived an ermine. This little animal can not be approached when it has had its young, but the Elder fed it from his own hand. “Was not this a miracle that we had seen?” said his disciple, Ignaty. They also saw Father Herman feeding bears. But when Father Herman died the birds and animals left; even the garden would not give any sort of crops even though someone had willingly taken care of it, Ignaty insisted. Spruce Island there once occurred a flood. The inhabitants came to the Elder in great fear. Father Herman then took an icon of the Mother of God from the home where his students lived, and placed it on a “laida” (a sandy bank) and began to pray. After his prayer he turned to those present and said,“Have no fear, the water will not go any higher than the place where this holy icon stands.” The words of the Elder were fulfilled. After this he promised the same aid from this holy icon in the future, through the intercessions of the Mother of God. He entrusted the icon to his disciple Sophia; in case of future floods the icon was to be placed on the “laida.” This icon is preserved on the island to this day. the request of the Elder, Baron F. P. Wrangel wrote a letter to a Metropolitan (his name is not known) which was dictated by Father Herman. When the letter was completed and read, the Elder congratulated the Baron upon his attaining the rank of admiral. The Baron was taken aback. This was news to him. It was confirmed, but only after an elapse of some time, and just before he departed for Saint Petersburg. Herman said to the administrator Kashevarov, from whom he accepted his son from the font (during the Sacrament of Baptism), “I am sorry for you, my dear ‘kum.’ It’s a shame; the change will be unpleasant for you.” In two years, during a change of administration, Kashevarov was sent to Sitka in chains. the forest on Spruce Island caught fire. The Elder, with his disciple Ignaty, in a thicket of the forest made a belt about a yard wide in which they turned over the moss. They extended it to the foot of the hill. The Elder said, “Rest assured, the fire will not pass this line.” On the next day, according to the testimony of Ignaty, there was no hope of salvation (from the fire) and the fire, pushed by a strong wind, reached the place where the moss had been turned over by the Elder. The fire ran over the moss and halted, leaving untouched the thick forest which was beyond the line. Elder often said that there would be a Bishop for America; this at a time when no one even thought of it, and there was no hope that there would be a Bishop for America. This was related by Bishop Peter, and his prophecy was fulfilled in time. “After my death,” said Father Herman, “there will be an epidemic, many people shall die during it, and the Russians shall unite the Aleuts.” And so it happened. It seems that about a half a year after his passing, there was a smallpox epidemic; the death rate in America during the epidemic was tremendous. In some villages, only a few inhabitants remained alive. This led the administration of the colony to unite the Aleuts; the twelve settlements were consolidated into seven. “Although a long time shall elapse after my death, I will not be forgotten” said Father Herman to his disciples. “My place of habitation will not remain empty. A monk like me, who will be escaping from the glory of men, will come and he will live on Spruce Island, and Spruce Island will not be without people.” (This prophecy has now been fulfilled in its entirety. Just such a monk as Father Herman described lived on Spruce Island for many years; his name was Archimandrite Gerasim, who died on October 13, 1969. This monk took on himself the responsibility of taking care of the Chapel under which the Elder Herman was first buried. Metropolitan Leonty, soon after his elevation to the primacy of the Russian Orthodox Church in America, made a pilgrimage to Spruce Island, and the grave of Herman. for the Future Creole Constantine, when he was not more than twelve years old, was asked by Father Herman, “My beloved one, what do you think; this chapel which they are building now, will it ever stand empty?” The youngster answered, “I do not know, Apa.” “Indeed,” said Constantine, “I did not understand his question at that time, even though the whole conversation with the Elder remains vivid in my memory.” The Elder remained silent for some time, and then said, “My child, remember, in time there will be a monastery in this place.” Herman said to his disciple the Aleut Ignaty Aligyaga, “Thirty years shall pass after my death, and all those living on Spruce Island will have died, but you alone will remain alive. You will be old and poor when I will be remembered.” And indeed after the death of Father Herman thirty years passed when they were reminded of him, and they began to gather information and facts about him, on the basis of which his Life was written. “It is amazing,” exclaims Ignaty, “how a man like us could know all this so long before it happened! However, no, he was no ordinary man! He knew our thoughts, and involuntarily he led us to the point where we revealed them to him, and we received counsel from him.” “When I die,” the Elder said to his disciple, “you will bury me alongside Father Joasaph. You will bury me by yourself, for you will not wait for the priest. Do not wash my body. Lay it on a board. Clasp my hands over my chest, wrap me in my mantia (the monk’s outer cloak), and with its wings cover my face and place the klobuk (monastic head covering) on my head. If anyone wishes to bid farewell to me, let them kiss the Cross. Do not show my face to anyone....” Repose of Father Herman time of the Elder’s passing had come. One day he ordered his disciple Gerasim to light a candle before the Icons, and to read the Acts of the Holy Apostles. After some time his face glowed brightly and he said in a loud voice, “Glory to Thee, O Lord!” He then ordered the reading to be halted, and he announced that the Lord had willed that his life would now be spared for another week. A week later, again by his orders, candles were lit, and the Acts of the Holy Apostles were read. Quietly, the Elder bowed his head on Gerasim’s chest; the cell was filled with a sweet-smelling odor; and his face glowed, and Father Herman was no more! Thus he died in blessedness, he passed away in the sleep of a righteous man in the eighty-first year of his life of great labor the 25th day of December 1837. (It was the 13th of December according to the Julian Calendar, although there are some records which state that he died on November 28th and was buried on December 26th). sent with the sad news to the harbor returned to announce that the administrator of the colony Kashevarov had forbidden the burial of the Elder until his own arrival. He also ordered that a finer coffin be made for Father Herman, and that he would come as soon as possible and would bring a priest with him. But then a great wind came up, a rain fell, and a terrible storm broke. The distance from the harbor to Spruce Island is not great—about a two hour journey—but no one would agree to go to sea in such weather. Thus it continued for a full month, and although the body lay in state for a full month in the warm house of his students, his face did not undergo any change at all, and not the slightest odor emanated from his body. Finally, through the efforts of Kuzma Uchilischev, a coffin was obtained. No one arrived from the harbor, and the inhabitants of Spruce Island alone buried the remains of the Elder in the ground. Thus the words which Father Herman uttered before his death were fulfilled. After this the wind quieted down, and the surface of the sea became as smooth as a mirror. evening, above the village Katani (on Afognak) an unusual pillar of light which reached up to heaven was seen above Spruce Island. Astonished by the miraculous appearance, experienced elders and the Creole Gerasim Vologdin and his wife Anna said, “It seems that Father Herman has left us,” and they began to pray. After a time, they were informed that the Elder had indeed passed away that very night. This same pillar was seen in various places by others. On the night of his death a vision was seen in another of the settlements on Afognak; it seemed as though a man was rising from Spruce Island into the clouds. disciples buried their father, and placed a wooden memorial marker above his grave. Father Peter Kashevarov, the priest on Kodiak, says, “I saw it myself, and I can say that today it seems as though it had never been touched by time; as though it had been cut this day.” witnessed the life of Father Herman glorified by his zealous labors, having seen his miracles, and the fulfillment of his predictions, finally having observed his blessed falling asleep, “in general, all the local inhabitants,” Bishop Peter witnesses, “have the highest esteem for him, as though he was a holy ascetic, and they are fully convinced that he has found favor in the presence of God.” 1842, five years after the passing away of the Elder, Archbishop Innocent of Kamchatka and the Aleutians, was near Kodiak on a sailing vessel which was in great distress. He looked to Spruce Island, and said to himself, “If you have found favor in God’s presence, Father Herman then may the wind change.” It seems as though not more than fifteen minutes had passed, said the bishop, when the wind became favorable, and he successfully reached the shore. In thanksgiving for being saved, Archbishop Innocent himself conducted a Memorial Service (Panikhida) over the grave of the blessed Father Herman. O Holy Father Herman of Alaska, pray unto God for us!

Russia, Moscow, 1779, Kostroma Icon survives fire at Theophany monastery
Russia, Vologda, Kostroma, 1779, Kostroma Icon survives fire at Theophany monastery; Kostroma Hodēgḗtria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Kostroma Hodegetria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Theophany Convent and monastery; Icon of the Mother of God of Kostroma, Commemorated on July 28 ; Kostroma Hodēgḗtria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Kostroma Hodegetria Icon of the Mother of God was painted in 1672 on the wall of the southwest tower of the Kostroma Theophany monastery. In 1779 a great conflagration occurred at the monastery, and the tower was all enveloped by flames, but the holy Icon of the Mother of God did not suffer from the fire. In the year 1824 a church was built at the tower. Blessed Simon of Yurievets, Commemorated November 4 ;

Russia, Moscow, 1780-1848, Preserved Virginity Icon, oil and canvas icon, e light, vision, voice, finest quality icon on board
Russia, Moscow, 1780-1848, In Giving Birth you Preserved your Virginity Icon, Nikolaev Peshkov monastery, Moscow; Nikolaev Peshkov monastery of Moscow ; In Giving Birth, You Preserved Your Virginity Icon of the Mother of God, Commemorated on October 17; Icon of the Mother of God “In Giving Birth, You Preserved Your Virginity” (“A Virgin Before Birth and After Birth”) was transferred to the Nikolaev Peshkov monastery of Moscow diocese by the Moscow merchant Alexis Grigorievich Mokeev. the year 1780 Alexis joined the brethren of the monastery. He had given all of his wealth to the igumen of the monastery, Archimandrite Macarius, and the holy icon remained in his cell. Alexis’s death, the icon was brought to the archimandrite, who observed that the icon was painted in oil on canvas and not according to the prescribed rules of iconography (using egg tempera on wood), and he installed it over the exit door of the chapel of Saint Methodius, which was on a street not far from the monastery. glorification of the holy icon began in 1827, when Captain Platon Osipovich Shabashev, going past the chapel at night, saw an extraordinary light coming from the icon of the Most Holy Theotokos. Another time he had a vision of the icon at a time when he found himself in difficult circumstances. In a dream, Platon beheld the radiant icon of the Mother of God in the clouds above the chapel of Saint Methodius and heard a voice say, “If you wish to be delivered from temptation, pray before this icon.” Platon obeyed the guidance of the Mother of God, and the sorrow passed him by. pious Platon told the Superior of the monastery about the miracles. He then transfered the holy image into the monastery. When they went to put the icon in a ornamental case, the image of the Most Holy Virgin, painted on canvas, stiffened taut upon a board, on which was concealed a depiction of the Mother of God of finest quality. Numerous miracles are recorded to have taken place from this icon in 1848 during an outbreak of cholera, when many praying before it were healed.

Russia, Moscow, 1781-1796, Saint Juneval of Alaska, Kodiak, Nushek, Kenai Bay, Kushokwim Mouth, Quinahgak, Baptised many
Moscow, 1781-1796, Saint Juneval of Alaska; Martyr Juvenal of Alaska, Commemorated on September 24; Juvenal, the Protomartyr of America, was born in 1761 in Nerchinsk, Siberia. His secular name was John Feodorovich Hovorukhin, and he was trained as a mining engineer. In a letter to Abbot Nazarius of Valaam (December 13, 1819), Saint Herman says that Saint Juvenal “had been an assistant at our monastery and was a former officer.” his wife died in 1791, John entered a monastery at Saint Petersburg (Saint Herman’s Letter of December 13, 1819) and was tonsured with the name Juvenal. Three years later, he went to Alaska as a missionary. 1794, the hieromonks Juvenal and Macarius spent two months in the area around Kodiak teaching the inhabitants about Christ and baptizing them. They traveled in small boats of hide in all sorts of weather, dividing up the territory among themselves. Saint Herman tells of a conversation he heard one day as he walked with the hieromonks to a small hill on the south side of the harbor. They sat down facing the sea, and spoke of various things. Soon they began to discuss where each of them should go to preach. Aflame with zeal and eager to set out on their journey, a friendly argument ensued between Father Macarius and Father Juvenal. Father Macarius said he intended to go north to the Aleutian Islands, and then make his way to the Alaskan mainland, where the inhabitants had invited him to visit. The monks had a map of Captain Cook’s which indicated that some Russians were living near a certain river in that particular area, and Father Macarius hoped to find them. Juvenal interrupted, saying that he believed that the Alaskan mainland was his territory. “I beg you to yield to me and not offend me in this,” he told Father Macarius, “since the ship is leaving for Yakutan. I shall begin preaching in the south, proceeding north along the ocean, cross the Kenai peninsula, then from the port there I shall cross to Alaska.” Macarius became sorrowful and said, “No, Father. Do not restrict me in this way. You know the Aleutian chain of islands is joined to Alaska, therefore it belongs to me, and also the whole northern shore. As for you, the southern part of America is sufficient for your whole lifetime, if you please.” he listened to their apostolic fervor, Saint Herman says he “went from joy to rapture” (Letter to Abbot Nazarius, May 19, 1795). 1795, Father Juvenal baptized over 700 Chugatchi at Nushek, then he crossed Kenai Bay and baptized the local people there. In 1796, according to native oral tradition, Saint Juvenal came to the mouth of the Kuskokwim near the present village of Quinahgak, where he was killed by a hunting party. (There is a forged diary attributed to Ivan Petroff which gives a slanderous version of Father Juvenal’s death, and alleges that he was martyred at Lake Iliamna.) precise reason for Saint Juvenal’s murder by the natives is not known. However, they later told Saint Innocent something about his death. They said that Saint Juvenal did not try to defend himself when attacked, nor did he make any attempt to escape. After being struck from behind, he turned to face his attackers and begged them to spare the natives he had baptized. natives told Saint Innocent that after they had killed Saint Juvenal, he got up and followed them, urging them to repent. The fell upon him again and gave him a savage beating. Once more, he got to his feet and called them to repentance. This happened several times, then finally the natives hacked him to pieces. Thus, the zealous Hieromonk Juvenal became the first Orthodox Christian in America to receive the crown of martyrdom. His unnamed guide, possibly a Tanaina Indian convert, was also martyred at the same time. is said that a local shaman removed Saint Juvenal’s brass pectoral cross from his body and attempted to cast a spell. Unexpectedly, the shaman was lifted up off the ground. He made three more tries with the same result, then concluded that there was a greater power than his own at work here. Years later, a man showed up at the Nushagak Trading Post wearing a brass pectoral cross exactly like the one worn by Saint Juvenal. column of light arose from his holy relics and reached up to Heaven. It is not known how long this phenomenon continued. Juvenal, in his tireless evangelization of the native peoples of Alaska, served the Church more than all the other missionaries combined.

Russia, Moscow, 1783-1917, Georgia in the Russian Empire
Georgia, 1783-1917, Georgia in the Russian Empire; Saint Hilarion the New of Georgia, Commemorated on February 14; the Russian annexation of Kartli-Kakheti, the imperial court of the tsar increased diplomatic correspondence with the court of King Solomon II. king was urged likewise to unite the Imeretian Kingdom to Russia. Solomon summoned a council of noblemen, and it was decided that Imereti would remain independent, while maintaining friendly relations with Russia until the king’s death. However, it was agreed that since King Solomon had no heir, after his repose the court of the imperial tsar would acquire jurisdiction over the region. the political climate in Georgia became increasingly tense, and the ability of the Imeretian court to govern was severely undermined. court was suddenly besieged with cases of envy and treason, and it became necessary for the king to flee to Turkey. Protopresbyter Ise Qanchaveli accompanied King Solomon II to his place of exile and remained with him to the end of the king’s life. the king’s death in 1815, Fr. Ise received an amnesty from Tsar Alexander I (1801-1825) on behalf of the king and his court. Ise himself planned to go into reclusion in the village where he was born, King Solomon’s widow, Queen Mariam, summoned him to Moscow where she was being held in “honorable captivity.â€ Fr. Ise brought to her a piece of the Life-giving Cross of our Lord, which had belonged to King Solomon, and the queen preserved her husband’s treasure in the court church. life at the imperial court was tiresome for the God-fearing Fr. Ise, so he exchanged his clothing for beggars’ rags and set off for Mt. Athos in the year 1819.

Russia, Moscow, 1786-1833, Seraphim of Sarov, Hesychast, visions, bright light, Jesus, silence, animals, clairvoyant
Moscow, 1786-1833, Saint, Seraphim of Sarov ; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. His parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus,the future Seraphim, remained in the care of his widowed mother, who raised her son in piety. the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed. Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private. one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Ico,n of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered. still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves. Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. On November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. He fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. It is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.” the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. After two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.” asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle. at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church. eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon. in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. During the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light. up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. After the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell. 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries. Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert monasteries. He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries. holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation. the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.” solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him. order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights. robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night. the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating. Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished. 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.” new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness. his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example. November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks. Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.” The Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.” the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties. Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life. Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit. asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?” replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.” Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.” Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.” knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her. the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death. Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself. saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.” January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire. “While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life. Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

Russia, Moscow, 1787-1792, Russo-Turkish War, Crimea, Moldovia
Moscow, 1787-1792, Russo-Turkish War (1787-“92) ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia’s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country’s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787—1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as “a neighbor and a significant patronâ€ of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore’s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy’s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called “Admiral Ushakov.â€ Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1787-1817, Admiral, Fyodor Ushakov, won every engagement
Moscow, 1787-1817, Admiral, Fyodor Ushakov ; Fyodorovich Ushakov ( 24 February [O.S. 13 February] 1745 - 14 October [O.S. 2 October] 1817) was the most illustrious Russian naval commander and admiral of the 18th century. He is notable for winning every engagement he participated in as the Admiral of the Russian fleet. Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Theodore, one of Russia'™s greatest naval heroes of the eighteenth and nineteenth centuries, was born in 1745. unvanquished Admiral was the terror of his country'™s enemies, and the deliverer of those whom the barbarians had taken captive. He served during the Russo-Turkish War (1787-”1791), and also fought against the French. Although he fought many naval battles in the Black Sea and in the Mediterranean, he never lost a single one, and he was never wounded. Theodore once visited the Greek island of Kerkyra (Corfu), where he venerated the relics of Saint Spyridon of Tremithus (December 12), and gave support and encouragement to the Orthodox Christians in that place. his naval reforms were unpopular with his superiors, Saint Theodore was forced to retire in 1807 by Tsar Alexander I. Having neither wife nor children, the admiral settled in the town of Alekseevo near the Sanaxar Monastery, where he regularly attended services on Sundays and Feast Days. During Great Lent he would stay in the monastery, fasting with the monks and attending the services. Nathaniel of Sanaxar regarded Saint Theodore as œa neighbor and a significant patron of the monastery. In addition to his generous gifts to the monastery, the admiral frequently gave alms to the poor and needy. He never sought earthly glory or riches, but spent his life in serving God and his neighbor. Theodore died in 1817 at the age of seventy-two. After navigating the sea of life with all its storms and struggles, he entered the calm harbor of eternal rest. He was buried at Sanaxar Monastery beside the church. The monastery was returned to the Russian Orthodox Church in 1991, and Saint Theodore'™s grave was found in 1994. Theodore was glorified by the Orthodox Church of Russia in 2004, and a reliquary in the shape of a naval vessel was made to enshrine his holy relics. holy Admiral Theodore should not be confused with his relative Saint Theodore (Ushakov) of Sanaxar Monastery (February 19 and April 21), a monastic saint who lived from 1719 to 1791. Theodore is honored as a great military leader who defended Russia just as Saint Alexander Nevsky (November 23) and Saint Demetrius of the Don (May 19) did before him. One of the Russian Navy'™s atomic cruisers has been named for him, and a movie has been made about his life and career. The composer Khachaturian has also written a musical piece called œAdmiral Ushakov. New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22;

Russia, Moscow, 1788-1790, Russo-Swedish Wa, Sweden (allied w Turks) domestic r, fake d, Baltic sea battles
Moscow, 1788-1790, Russo-Swedish War (1788-“90) ; Moscow Empress, 1762-1796, Catherine the Great; Icon of the Mother of God of Domnitsa, Commemorated on September 8; Venerable Paisius Velichkovsky, Commemorated on November 15;

Russia, Moscow, 1795, Battle of Krtsanisi, Tiblisi, Persian V, Muslim Traitors, Russia did not help per treaty
Georgia, Battle of Krtsanisi, Tiblisi, 1795, Muslim Traitors inside the gates ; Battle of Krtsanisi was fought between the Qajar Iran (Persia) and the Georgian armies of the Kingdom of Kartli-Kakheti and Kingdom of Imereti at the place of Krtsanisi[10] near Tbilisi, Georgia, from September 8 to September 11, 1795, part of Agha Mohammad Khan Qajar's war in response to King Heraclius II of Georgia’s alliance with the Russian Empire.[11] battle resulted in the decisive defeat of the Georgians, capture, and complete destruction of their capital Tbilisi,[8] as well as the temporary absorption of eastern parts of Georgia into the Iranian Empire.[3][4][12][13] the Qajars were victorious and Agha Mohammad Khan kept his promise to Heraclius (Erekle) that if he would not drop the alliance with Russia and voluntarily reaccept Iranian suzerainty they would invade his kingdom, also showed that Russia's own ambitions and agenda were set as the most important reason for Russia not to intervene at Krtsanisi, even though the latter had officially declared in the Treaty of Georgievsk of 1783 that it would protect Erekle's kingdom against any new Iranian ambitions to re-subjugate Georgia. in order to restore Russian prestige, Catherine would launch a punitive campaign against Iran the next year, but it was shortly recalled after her death. following years remained turbulent and were known as a time of muddle and confusion. Reestablishment of Iranian rule over Georgia did not last long, for the shah was assassinated in 1797 in Shusha, and the Georgian king had died the year after. Georgia laying in ruins and the central rule in Iran being concerned with the next heir to the throne, it opened the way for Georgia's annexation by Russia several years later by Tsar Paul. Iran could not permit or allow the cession of Transcaucasia and Dagestan, which were integral parts of Iran for centuries, the consequences of the Krtsanisi battle directly led to the bitter Russo-Persian War (1804-1813) and Russo-Persian War (1826-1828), in which Fath Ali Shah, Agha Mohammad Khan's successor, attempted to reverse Russian military advances and restore Iranian authority north of the Aras and Kura rivers.[14] After these wars, Iran ceded Transcaucasia and Dagestan to imperial Russia per the Treaty of Gulistan (1813) and the Treaty of Turkmenchay (1828).[14] Georgia, composed of the kingdoms of Kartli and Kakheti, had been in the early modern era under Iranian suzerainty since the 1510s.[15] 1744, Nader Shah had granted the kingship of Kartli and Kakheti to Teimuraz II and his son Erekle II (Heraclius II) respectively, as a reward for their loyalty.[16] Nader Shah died in 1747, they capitalized on the chaos that had erupted in mainland Iran, and declared de facto independence. After Teimuraz II died in 1762, Erekle II assumed control over Kartli, and united the two kingdoms in a personal union as the Kingdom of Kartli-Kakheti, becoming the first Georgian ruler to preside over a politically unified eastern Georgia in three centuries.[17] about the same time, Karim Khan Zand had ascended the Iranian throne; Erekle II quickly tendered his de jure submission to the new Iranian ruler, however, de facto, he remained autonomous.[18][19] 1783, Heraclius placed his kingdom under the protection of the Russian Empire in the Treaty of Georgievsk. In the last few decades of the 18th century, Georgia had become a more important element in Russo-Iranian relations than some provinces in northern mainland Persia, such as Mazandaran or even Gilan.[20] Peter I, Catherine, the then ruling monarch of Russia, viewed Georgia as a pivot for her Caucasian policy, as Russia's new aspirations were to use it as a base of operations against both Iran and the Ottoman Empire,[21] both immediate bordering geo-political rivals of Russia. top of that, having another port on the Georgian coast of the Black Sea would be ideal.[20] A limited Russian contingent of two infantry battalions with four artillery pieces arrived in Tbilisi in 1784,[18] but was withdrawn, despite the frantic protests of the Georgians, in 1787 as a new war against Ottoman Turkey had started on a different front.[18] the next several years, Russia would be too occupied with Turkey (due to the 1768-74 war), Poland, and the European consequences of the French Revolution to give Georgia much attention. the consolidation of the Qajar dynasty under Agha Mohammad Khan, who had become the new owners to the Iranian throne and therefore the new heirs to the geo-politically rivalling empire that had been bordering Russia for centuries, did not divert Catherine from preoccupations in the west.[18] 1791, when Agha Mohammad Khan was in Tabriz, Erekle asked General Gudovich, commander of the Russian Caucasian Line, for renewed military aid, but the government in St.Petersburg did not judge it expedient to send troops again to Georgia.[18] 1792, Gudovich told Erekle that he would receive only diplomatic support in the advent of any Iranian onslaught.[5] Despite being left to his own devices, Heraclius still cherished a dream of establishing, with Russian protection, a strong and united monarchy, into which the western Georgian Kingdom of Imereti and the lost provinces under Ottoman rule would all eventually be drawn.[8] consequences of these events came a few years later, when a new dynasty, the Qajars, emerged victorious in the protracted power struggle in Persia. head, Agha Mohammad Khan, as his first objective,[22] resolved to bring the Caucasus again fully under the Persian orbit. For Agha Mohammah Khan, the resubjugation and reintegration of Georgia into the Iranian Empire was part of the same process that had brought Shiraz, Isfahan, and Tabriz under his rule.[18] He viewed, like the Safavids and Nader Shah before him, the territories no different than the territories in mainland Iran. was a province of Iran the same way Khorasan was.[18] As the Cambridge History of Iran states, its permanent secession was inconceivable and had to be resisted in the same way as one would resist an attempt at the separation of Fars or Gilan.[18] was therefore natural for Agha Mohammad Khan to perform whatever necessary means in the Caucasus in order to subdue and reincorporate the recently lost regions following Nader Shah's death and the demise of the Zands, including putting down what in Iranian eyes was seen as treason on the part of the wali of Georgia.[18] an interval of peace amid their own quarrels and with northern, western, and central Persia secure, the Persians demanded Heraclius II to renounce the treaty with Russia and to reaccept Persian suzerainty,[22] in return for peace and the security of his kingdom. Ottomans, Iran's neighboring rival, recognized Iran's rights over Kartli and Kakheti for the first time in four centuries.[5] Heraclius appealed then to his theoretical protector, Empress Catherine II of Russia, pleading for at least 3,000 Russian troops,[5] but he was not listened to, leaving Georgia to fend off the Persian threat alone.[8] Nevertheless, Heraclius II still rejected the Khan's ultimatum.[23] invasion[edit] capture of Tbilisi by Agha Muhammad Khan. A Qajar-era Persian miniature from the British Library. August 1795, Agha Mohammad Khan crossed the Aras river with a 70,000-strong army.[5] This force was divided in three: the left wing was sent in the direction of Erivan, the right one parallel to the Caspian Sea into the Mughan across the lower Aras towards Dagestan and Shirvan, while the Shah headed the centre force himself, advancing towards the fortress of Shusha in the Karabakh Khanate, which he besieged between 8 July and 9 August 1795.[7] His right and left wing forced the Khans of Ganja and Erivan into alliance respectively.[24] Having abandoned the siege of Shusha due to stiff resistance,[25] which was further aided by Georgian crown prince Aleksandre,[5] the Khan of Karabakh, Ibrahim Khan, eventually surrendered to Mohammad Khan after discussions, including the paying of regular tribute and to surrender hostages, though the Qajar forces were still denied entrance to Shusha.[25] Since the main objective was Georgia, Mohammad Khan was willing to have Karabakh secured by this agreement for now, for he and his army subsequently moved further.[25] While at Ganja, having secured Shirvan, he was joined by Javad Khan Qajar and the rest of his right wing contingent.[24] At Ganja, Mohammad Khan sent Erekle his last ultimatum, who received it in September 1795: Highness knows that for the past 100 generations you have been subject to Iran; now we deign to say with amazement that you have attached yourself to the Russians, who have no other business than to trade with Iran... Last year you forced me to destroy a number of Georgians, although we had no desire at all for our subjects to perish by our own hand...It is now our great will that you, an intelligent man, abandon such things... and break relations with the Russians. If you do not carry out this order, then we shall shortly carry out a campaign against Georgia, we will shed both Georgian and Russian blood and out of it will create rivers as big as the Kura....[5] According to the author of the Fārsnāma-ye Nāṣeri, Ḥasan-e Fasāʼi, a contemporary Qajar era historian, Agha Mohammad Khan had declared in the letter: Ismail I Safavi ruled over the province of Georgia. When in the days of the deceased king we were engaged in conquering the provinces of Persia, we did not proceeed to this region. As most of the provinces of Persia have come into our possession now, you must, according to ancient law, consider Georgia (Gurjistan) part of the empire, and appear before our majesty. You have to conform your obedience; then you may remain in the possession of your governorship (wali) of Georgia. If you do not do this, you will be treated as the others".[26] advisors divided, Erekle ignored the ultimatum, but, sent couriers to St.Petersburg. Gudovich, who sat in Georgievsk at the time, instructed Erekle to avoid "expense and fuss",[5] while Erekle, together with Solomon II and some Imeretians headed southwards of Tbilisi to fend off the Iranians.[5] Mohammad Khan at the same time marched directly on Tbilisi, with half of the army he crossed the Aras river with, though other estimations mention 40,000[7] instead of 35,000,[5][6] and attacked the heavily fortified Georgian positions of Erekle and Solomon on the southwestern limits of the city. Abandoned by several of his nobles, Heraclius II managed to mobilize around 5,000 troops, including some 2,000 auxiliaries from neighbouring Imereti under its King Solomon II, a member of the Georgian Bagrationi Dynasty and thus distantly related to Heraclius II. The Georgians offered a desperate resistance and succeeded in rolling back a series of Persian attacks on September 9 and 10. After that, it is said that some traitors informed the Persians that the Georgians had no more strength to fight and the Qajars army cancelled their plan of going back to Persia, which they previously had. Early on September 11, Agha Mohammad Khan personally led an all-out offensive against the Georgians. Amid an artillery duel and a fierce cavalry charge, the Persians managed to cross the Kura River and outflanked the decimated Georgian army. Heraclius II attempted to mount a counterattack, but he had to retreat to the last available positions in the outskirts of Tbilisi. By nightfall, the Georgian forces had been exhausted and almost completely destroyed. The last surviving Georgian artillery briefly held the advancing Persians to allow Heraclius II and his retinue of some 150 men to escape through the city to the mountains. The fighting continued in the streets of Tbilisi and at the fortress of Narikala. In a few hours, Agha Mohammad Khan was in full control of the Georgian capital which was completely sacked and its population massacred. Among those killed in the city was the archbishop of Tbilisi, Doistheus.[27] The Persian army marched back laden with spoil and carrying off some 15,000 captives.[8][9] The Georgians had lost 4,000 men in the battle, the Iranians 13,000; a third of their total force.[5] eye-witness, having entered the city several days after the bulk of the Iranian troops had withdrawn, described what he saw: therefore pursued my way, paved as it were, with carcases, and entered Tiflis by the gate of Tapitag: but what was my consternation on finding here the bodies of women and children slaughtered by the sword of the enemy; to say nothing about the men, of whom I saw more than a thousand, as I should suppose, lying dead in one little tower! (...) The city was almost entirely consumed, and still continued to smoke in different places; and the stench from the putrefying, together with the heat which prevailed, was intolerable, and certainly infectious.[7] Entrance of the Russian troops in Tiflis, 26 November 1799, by Franz Roubaud, 1886 his return, after the conquest of Tbilisi and being in effective control of eastern Georgia,[4][12][28] Agha Mohammad was formally crowned Shah in 1796 in the Mughan plain, just like his predecessor Nader Shah was about sixty years earlier.[4] As The Cambridge History of Iran notes; "Russia's client, Georgia, had been punished, and Russia's prestige, damaged." Heraclius II returned to Tbilisi to rebuild the city, but the destruction of his capital was a death blow to his hopes and projects. Upon learning of the fall of Tbilisi General Gudovich put the blame on the Georgians themselves.[29] To restore Russian prestige, Catherine II declared war on Persia, upon the proposal of Gudovich,[29] and sent an army under Valerian Zubov to the Qajar possessions on April of that year, but the new Tsar Paul I, who succeeded Catherine in November, shortly recalled it. Mohammad Shah was later assassinated while preparing a second expedition against Georgia in 1797 in Shusha[29] and the seasoned king Heraclius died early in 1798. Reassessment of Iranian hegemony over Georgia did not last long; in 1799 the Russians marched into Tbilisi.[30] The next two years were a time of muddle and confusion, and the weakened and devastated Georgian kingdom, with its capital half in ruins, was easily absorbed by Russia in 1801.[8][23] As Iran could not permit or allow the cession of Transcaucasia and Dagestan[14] the consequences of the Krtsanisi battle would also directly lead up to two wars between the nations. The Russo-Persian War (1804-1813) and Russo-Persian War (1826-1828) would eventually forced the cession of the aforementioned regions to Imperial Russia per the Gulistan and Turkmenchay of 1813 and 1828 respectively. Persian Qajar Shah, 1789-1797, Aga Mohammad Khan Qajar ; Hieromartyr Dositheus of Tbilisi, Commemorated on September 12 ; thousand Persian soldiers marched toward Georgia in the year 1795. The Georgian king Erekle II (1762-1798) and his two thousand soldiers declared war on the invaders as they were approaching Tbilisi. Georgians won the first skirmish, but many perished in the fighting. The enemy was shaken and was preparing to flee the battleground, when several traitors reported to Aqa Muhammed Khan that King Erekle had lost nearly his entire army. betrayal decided the fate of the battle: the one hundred fifty soldiers who remained in the Georgian army barely succeeded in saving the life of King Erekle, who had willed to perish on the battlefield with his soldiers. of Tbilisi was engulfed in flames. The plunderers murdered the people, set fire to the libraries, destroyed the print shop, and vandalized the churches and the king’s palace. They slaughtered the clergy in an especially cruel manner. history has not preserved the names of all those martyrs who perished in this tragedy, but we do know that a certain Metropolitan Dositheus of Tbilisi was killed because he would not abandon his flock. While the invaders simply killed most of the clergymen, from Saint Dositheus they demanded a renunciation of the Christian Faith. They commanded him to defile the True and Life-giving Cross of our Lord. But the holy hieromartyr Dositheus endured the greatest torments without yielding to the enemy, and he joyfully accepted death for Christ’s sake. The invaders slaughtered Christ’s devoted servant with their swords. Dositheus was martyred on September 12 in the year 1795.

Russia, Moscow, 1795, Battle of Krtsanisi, Aga Mohammad, Cruel rapacious Qajar Persian, d Georgia
Persia, 1789-1797, Persian Qajar Shah, Aga Mohammad Khan Qajar ; Mohammad Khan Qajar (14 March 1742 - 17 June 1797), also known by his regnal name of Agha Mohammad Shah, was the founder of the Qajar dynasty of Iran, ruling from 1789 to 1797 as king (shah). chieftain of the Qoyunlu branch of the Qajar tribe, Agha Mohammad Khan was enthroned as the king of Iran in 1789, but was not officially crowned until March 1796, having deposed Lotf Ali Khan of the Zand dynasty in 1794. Mohammad Khan Qajar was famously the eunuch Monarch, being castrated as a young adult upon his capture by Adel Shah Afshar, and hence was childless. He was assassinated on 17 June 1797, and was succeeded by his nephew, Fath-Ali Shah Qajar. Mohammad Khan's reign is noted for the return of a centralized and unified Iran and for relocating the capital to Tehran, where it still stands today. He is also noted for his cruel and rapacious behavior, particularly during the re-subjugation of Georgia. He sacked the capital Tbilisi, massacred many of its inhabitants, and moved some 15,000 Georgian captives back to mainland Iran. Hieromartyr Dositheus of Tbilisi, Commemorated on September 12 ;

Russia, Moscow, 1795, Joyful Icon, appeared 1795, many miracles, Moscow & Vatopedi
Russia, Moscow, 1795, Joyful Icon; Moscow; Joyful Icon of the Mother of God, Commemorated on November 7; “Joyful” (Vzigranie) Icon of the Most Holy Theotokos appeared near Moscow on November 7, 1795 . Nothing is known of the history of the icon, except that many miracles have taken place before it. of this name are found in the Novodevichii Monastery in Moscow, and in the Vatopedi Monastery on Mt Athos. In appearance, the “Joyful” Icon resembles the “Pelagonitissa” Icon, a variant of the Glykophylousa (“Sweet-Kissing”) or Eleousa type. Icon is sometimes called “Child Leaping for Joy.”

Russia, Moscow, 1796-1801, Emperor, Paul I of Russia, overshadowed by mother Catherine II, hated French, assinated
Moscow, 1796-1801, Emperor, Paul I of Russia ; I (1 October [O.S. 20 September] 1754 - 23 March [O.S. 11 March] 1801) was Emperor of Russia from 1796 until his assassination. he was the only son of Peter III and Catherine the Great, although Catherine hinted that he was fathered by her lover Sergei Saltykov.[1][2] remained overshadowed by his mother for most of his life. He adopted the laws of succession to the Russian throne—rules that lasted until the end of the Romanov dynasty and of the Russian Empire. also intervened in the French Revolutionary Wars and, toward the end of his reign, added Kartli and Kakheti in Eastern Georgia into the empire, which was confirmed by his son and successor Alexander I. was de facto Grand Master of the Order of Hospitallers from 1799 to 1801 and ordered the construction of a number of Maltese thrones.[3] Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Venerable Leonid of Optina, Commemorated on October 11; Translation of a Particle of the Life Giving Cross from Malta to Gatchina, Commemorated on October 12 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated on October 12; Icon of the Mother of God œIn Giving Birth, you Preserved your VirginityÂ, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated on January 7; When the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. ; Blessed Xenia of St Petersburg, Commemorated on January 24; St Hilarion the Georgian, the New, Commemorated on February 14; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31;

Russia, Moscow, 1799, Transfer of the Right Hand of John the Baptist, from Malta to Winter Palace
Russia, Moscow, 1799, Transfer of the Right Hand of John the Baptist the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. Moscow, 1796-1801, Emperor, Paul I of Russia ; Translation of a Particle of the Life Giving Cross from Malta to Gatchina, Commemorated on October 12 ; Translation of the relic of the Right Hand of John the Baptist, Commemorated on October 12; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated on January 7; When the Russian Tsar Paul I (1796-1801) became Grand Master of the Maltese Order in honor of the holy Prophet John, the right hand of the Baptist, part of the Life-Creating Cross and the Philermos Icon (October 12) of the Mother of God (from Mt Philermos on the island of Rhodes) were transferred in 1799 from the island of Malta to Russia [because of the Napoleonic threat], to the chapel at Gatchina (October 12). In the same year these sacred items were transferred into the church dedicated to the Icon of the Savior Not Made by Hands at the Winter Palace. A special service was composed for this Feast. ;

Russia, Moscow, 1799, The Healer Icon, dreadful I, putrified tongue, prayer, guardian angel, bedside MOG
Georgia, 317, The Healer Icon original icon known as “Tselitel’nitsa,” or “The Healer” was from the Tsilkan church in Kartali, Georgia. It was painted at the time of Saint Nino (January 14). is another icon with the same name in the Alexeev women’s monastery in Moscow, and many miracles took place before it at the end of the eightheenth century. Saint Demetrius of Rostov (September 21 and October 28) relates a story about this icon in his book THE BEDEWED FLEECE. cleric of the Navarninsky church, Vincent Bulvinensky, was in the habit of venerating the icon of the Mother of God whenever he entered the church. He would also recite the following prayer before the icon: “Hail, Virgin Theotokos full of grace, the Lord is with Thee. Blessed is the womb which bore Christ, and the breasts which nourished the Lord God, our Savior.” time, he found himself suffering from a dreadful affliction. His tongue began to putrefy, and he passed out from the pain. When he came to himself, he prayed his usual prayer to the Most Holy Theotokos. soon as he had finished his prayer, he saw a handsome young man at the head of his bed. The sufferer realized at once that this was his guardian angel. The angel looked at him with pity, calling on the Mother of God to heal him. Suddenly, the Theotokos appeared and healed the sick man who was so devoted to Her. He got out of bed and went to church, taking his place on the cliros for the service. Those present were astonished to see his recovery. miracle inspired the painting of “The Healer” icon depicting the Mother of God standing at the bed of the sick man. Tsilkani Church, (Probably near Ksani Fortress, Ksani River 2); Icon of the Mother of God €œthe Healer€, Commemorated on September 18 ; St Jesse, Bishop of Tsilkan in Georgia, Commemorated December 2; St John Zedazneli of Zaden, in Georgia with his 12 Disciples, Commemorated on May 7;

Russia, Moscow, 1800-1899, 19th Century Folder, Wars with France, Turkey, and Persia

Russia, Moscow, 1801-1825, Emperor, Alexander I, began enlightened, but; against, for, against Napoleon
Moscow, 1801-1825, Emperor, Alexander I ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Icon of the Mother of God of Sven, Commemorated on August 17; Venerable Macarius of Optina, Commemorated on September 7 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; New Martyr Ignatius the Monk of Bulgaria, Commemorated on October 8; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God œIn Giving Birth, you Preserved your VirginityÂ, Commemorated on October 17; St Peter of Cetinje, Commemorated on October 18; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; Icon of the Mother of God œTinosÂ, Commemorated on January 30; St Hilarion the Georgian, the New, Commemorated on February 14; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Monkmartyr Euthymius of Prodromou of Mt Athos, Commemorated on March 22; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; New Martyr Nicetas of Pojani and Serres, Commemorated on April 4; St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1805, Innocent Incorrupt Relics, Irkutsk, Siberia, body discovered 1764, many miracles, glorified 1800
Russia, Siberia, 1805, Innocent Incorrupt Relics, Irkutsk, Siberia, incorrupt body discovered 1764, many miracles, glorified 1800, uncovered 1805; Irkutsk; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; 1764, the body of Saint Innocent of Irkutsk was discovered incorrupt during restoration work on the Ascension monastery’s Tikhvin church. Many miracles occurred not only at Irkutsk, but also in remote places of Siberia, for those who flocked to the saint with prayer. This moved the Most Holy Synod to uncover the relics and to glorify the saint in the year 1800. 1804, a feastday was established to celebrate his memory throughout all Russia on November 26, since the Icon of the Mother of God “of the Sign” is commemorated on the actual day of his repose (November 27). Today we commemorate the uncovering of his relics in 1805.

Russia, Moscow, 1806-1812, Russo-Turkish War, France w Turks, Moldovia and Wallacia, Russian V.
Moscow, 1806-1812, Russo-Turkish War (1806-“12) Russia crossed the Caucasus and annexed Georgia for Orthodoxy; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1812, French Invasion of Russia, Patriotic War of 1812
Moscow, 1812, French Invasion of Russia, Patriotic War of 1812; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; Icon of the Mother of God of Sven, Commemorated on August 17 ; Icon of the Mother of God œJerusalemÂ, Commemorated on October 12; Icon of the Mother of God of Kaluga, Commemorated on October 12; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1812, Laurence, Fool for Christ, Kaluga became limit of French offensive and beginning of enemy's retreat
Russia, Kaluga,1512, Laurence, Fool for Christ at Kaluga; the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. Tartar War at Kaluga 1512; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; Laurence, the Fool-for-Christ and Wonderworker of Kaluga, lived at the beginning of the XVI century at a distance of half a verst from old Kaluga, near a forest church dedicated to the Nativity of Christ, set upon a high hill. was a long underground entrance from his dwelling place to the church, where he attended services. He also lived at the home of the Kaluga Prince Simeon. It is thought that Blessed Laurence was descended from the noble Khitrov family, since his name is at the head of their memorial at the Peremyshl’sk Liutykov Monastery in the Kaluga diocese. Laurence went barefoot both winter and summer, dressed in a shirt and sheepskin coat. By his ascetical struggles he had risen to such heights of virtue that during his lifetime, he was glorified by gifts of grace. He healed many diseases of the eyes through his prayers. the Crimean Tatars attacked Kaluga in May 1512, Blessed Laurence, then in the Prince's home, suddenly shouted in a loud voice: “Give me my sharp axe, for the curs are attacking Prince Simeon and I must defend him!” Saying this, he grabbed the axe and left. Suddenly, he was on board a ship next to the Prince. The Holy Fool Laurence inspired and encouraged the soldiers, and at that very hour they defeated the enemy. he is depicted on icons with an axe in his right hand, set upon a long handle. It is certain that Prince Simeon (+ 1518), who owed his life to Blessed Laurence, built a monastery on the site of the Saint’s ascetical struggles and dedicated it to him. Laurence reposed on August 10, 1515, on his Name Day. The Saint is also commemorated on July 8, perhaps in remembrance of his first posthumous miracle in Kaluga in 1621.1 that year, the paralyzed boyar Lev Andreevich Kologrivov, who could not move his hands and legs, and was unable to speak, was placed near the tomb of Saint Laurence. During a Moleben, as the Gospel was read, the paralyzed man spoke and began to believe. Raising his right hand, he made the Sign of the Cross; then he stood up, went to the tomb and attached himself to it. By the end of the Moleben, he was able to speak normally, and became perfectly healthy. Laurence seems to have been glorified in the second half of the XVI century. Tsar Ivan the Terrible wrote the following on a deed granting land to the monastery in 1565: “To the Monastery of the Nativity of Christ, where Laurence, the Fool-for-Christ lies." the Napoleonic invasion of Russia, the intercession of Blessed Lawrence for his native land was shown in a vivid manner. Kaluga became "the limit of the (French) offensive and the beginning of the enemy's retreat and destruction," according to an inscription on the Maloyaroslavets monument commemorating the battle on October 12, 1812. August 2018, some of Saint Laurence's relics were discovered in a storeroom of the Moscow Central Museum of the Armed Forces. On August 10/23, a portion of the holy relics was given to the Monastery in Kaluga where the body of Saint Laurence was once buried.

Russia, Moscow, 1812, Appearances of the Kaluga Icon, seen by French invaders.
Russia, Kaluga, 1812, Appearances of the Kaluga Icon, seen by French invaders.; Icon of the Mother of God of Kaluga, Commemorated on October 12; The Kaluga Icon of the Mother of God appeared in the year 1748 (September 2). In 1812 many Russian and French soldiers beheld the Kaluga icon of the Mother of God, standing in the air. Thus also it was around Kaluga and Maloyaroslavl. During such appearances the Russian armies were always victorious. This vision was also granted to the peasant Paraskeva Alekseeva.

Russia, Moscow, 1812, Sven Icon deliverance of Briansk from Napolian
Russia, Kiev, 1812, Sven Icon deliverance of Briansk from Napolian ; Icon of the Mother of God of Sven, Commemorated on August 17; Sven Icon of the Mother of God of the Caves has two festal celebrations: May 3 (the day of the reopse of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. The August 17 celebration was established in the year 1815 in thanksgiving for the deliverance of the city of Briansk (around which the icon appeared in 1288) from invasion during the 1812 Napoleonic War.

Russia, Moscow, 1812, Battle of Borodino, French victory before Moscow fell
Russia, Moscow, 1812, Battle of Borodino; Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28;

Russia, Moscow, 1813, Treaty of Gulistan, with Persia, R P War of 1804-13
Moscow, 1813, Treaty of Gulistan, with Persia ; Martyr Gerontius of the St David Gareji Monastery, Georgia, Commemorated on August 12;

Russia, Moscow, 1817-1879, Innocent of Alaska, 45 yrs, 10,000 baptized, geography, alpahbet, Japan, Metropolitan of Moscow
Moscow, 1817-1879, Innocent of Alaska, Metropolitan of Moscow; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Valaam Icon of the Mother of God, Commemorated on August 7; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Innocent, Metropolitan of Moscow, Enlightener of the Aleuts and Apostle to America (in the world John Popov-Veniaminov), was born on August 26, 1797 in the village of Anginsk in the Irkutsk diocese, into the family of a sacristan. boy mastered his studies at an early age and by age seven, he was reading the Epistle in church. In 1806 they sent him to the Irkutsk seminary. In 1814, the new rector thought it proper to change the surnames of some of the students. John Popov received the surname Veniaminov in honor of the deceased Archbishop Benjamin of Irkutsk (+ July 8, 1814). May 13, 1817 he was ordained deacon for the Irkutsk Annunciation church, and on May 18, 1821, he was ordained priest. missionary service of the future Apostle of America and Siberia began with the year 1823. John spent 45 years laboring for the enlightenment of the peoples of Kamchatka, the Aleutian Islands, North America, Yakutsk, the Khabarov frontier, performing his apostolic exploit in severe conditions and at great risks to life. Innocent baptized ten thousand people, and built churches, beside which he founded schools and he himself taught the fundamentals of the Christian life. His knowledge of various crafts and arts aided him in his work. John was a remarkable preacher. During the celebration of the Liturgy, memorial services and the all-night Vigil, he incessantly guided his flock. During his time of endless travels, Father John studied the languages, customs and habits of the peoples, among whom he preached. work in geography, ethnography and linguistics received worldwide acclaim. composed an alphabet and grammar for the Aleut language and translated the Catechism, the Gospel and many prayers into that language. of the finest of his works was the Indication of the Way into the Kingdom of Heaven (1833), translated into the various languages of the peoples of Siberia and appearing in more than 40 editions. to the toil of Father John, the Yakut people in 1859 first heard the Word of God and divine services in their own native language. November 29, 1840, after the death of his wife, Father John was tonsured a monk with the name Innocent by Saint Philaret, the Metropolitan of Moscow, in honor of Saint Innocent of Irkutsk. December 15, Archimandrite Innocent was consecrated Bishop of Kamchatka, the Kurile and Aleutian Islands. On April 21, 1850 Bishop Innocent was elevated to the rank of archbishop. the Providence of God on January 5, 1868, Saint Innocent succeeded Metropolitan Philaret on the Moscow cathedra. Through the Holy Synod, Metropolitan Innocent consolidated the secular missionary efforts of the Russian Church (already in 1839 he had proposed a project for improving the organization of missionary service). the care of Metropolitan Innocent a Missionary Society was created, and the Protection monastery was reorganized for missionary work. 1870 the Japanese Orthodox Spiritual Mission headed by Archimandrite Nicholas Kasatkin [afterwards Saint Nicholas of Japan, (February 3)] was set up, with whom Saint Innocent had shared much of his own spiritual experience. guidance by Saint Innocent of the Moscow diocese was also fruitful, by his efforts, the church of the Protection of the Most Holy Theotokos was built up into the Moscow Spiritual Academy. Innocent fell asleep in the Lord on March 31, 1879, on Holy Saturday, and was buried at the Holy Spirit Church of the Trinity-Saint Sergius Lavra. October 6, 1977, Saint Innocent was glorified by the Russian Orthodox Church. His memory is celebrated three times during the year: on March 31, the day of his blessed repose, on October 5 (Synaxis of the Moscow Hierarchs), and on October 6, the day of his glorification. Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1821-1867, Philaret Drozdov, Metropolitan of Moscow, Old Believer imprisonment, Russian bible
Moscow, 1821-1867, Patriarch, Philaret Drozdov ; Philaret (26 December 1782 - 1 December 1867) was Metropolitan of Moscow and Kolomna and the most influential figure in the Russian Orthodox Church for more than 40 years, from 1821 to 1867. was canonized on 13 October 1994 and his feast day is celebrated on November 19. was born in Kolomna as Vasily Drozdov. His father was a member of the clergy. Vasily was educated at the seminary of Kolomna, where courses were taught in Latin; and then at the Troitse-Sergiyeva Lavra, and on the completion of his studies was at once appointed professor in the latter. He became preacher of the lavra in 1806, and in 1808, received the monastic tonsure and was named Philaret after Saint Philaret the Merciful.[1] In 1809 he was appointed professor of theology in the ecclesiastical academy of Alexander Nevsky Lavra in St. Petersburg, becoming archimandrite in 1811 and director in 1812. Events of 1812 produced a strong impression on Philaret; he explained the success of the Russians by moral reason and read a lecture on this theme in the "Society of friends of the Russian word". In 1813 he declaimed his famous speech on Kutuzov's death. took monastic vows in 1817, and was soon consecrated bishop of Reval[2] and then episcopal vicar of St. Petersburg. In 1819, he became Archbishop of Tver and a member of the Most Holy Synod. In the following year he was archbishop of Yaroslavl, and in 1821 was translated to Moscow, also becoming metropolitan in 1826. daring utterances, however, brought him into imperial disfavor from 1845 until the accession of Alexander II. In 1855 he was restricted to the limits of his diocese. He is said to have prepared Alexander's proclamation freeing the serfs, and he enjoyed the reputation of being one of the leading pulpit orators of his time and country. was the spiritual father of missionary hieromonk Macarius (Glukharyov) (1792–1847), canonized in 2000 for his role as "Apostle to the Altai". was responsible for some of the worst offences towards the Old Believers, including the misappropriation of churches and the sealing of the altars at the churches of the Rogozhskoye Cemetery, which was the administrative and spiritual center of the Belokrinitskoe Soglasie Old Believers. Philaret was also directly involved in the imprisonment of Old Believer hierarchs and monastics. was a prominent figure in preparing a Russian translation of the Bible (until his time, only a Church Slavonic version not readily understood by the general populace was available), and wrote many volumes of theological and historical works collectively known as the Filaretica. They include the Colloquy between a Believer and a Skeptic on the True Doctrine of the Greco-Russian Church (St. Petersburg, 1815); Compend of Sacred History (1816); Commentary on Genesis (1816); Attempt to Explain Psalm lxvii. (1818); Sermons delivered at Various Times (1820); Extracts from the Four Gospels and the Acts of the Apostles for Use in Lay Schools (1820); Christian Catechism (1823); Extracts from the Historical Books of the Old Testament (1828–30); Principles of Religious Instruction (1828); and New Collection of Sermons (1830–36). Filaret also wrote spiritual poems from an early age; his poetical correspondence with Pushkin is well known. Icon of the Mother of God of Cyprus, Commemorated on July 9 ; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Icon of the Mother of God œChernigov-Gethsemane, Commemorated on September 1; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Cyprus, Commemorated on February 19; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1822-1864, Jacob Netsvetov, church builder, exorcist, Southwestern Alaska, Yukon
Russia, Moscow, 1822-1864, Saint, Jacob Netsvetov; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Jacob (Netsvetov) of Alaska was born of pious parents in 1802 on Atka Island, Alaska. His father, Yegor Vasil’evich Netsvetov was a Russian from Tobolsk. His mother, Maria Alekseevna, was an Aleut from Atka island. Yegor and Maria had four children who survived infancy; Jacob was the first born, followed by Osip (Joseph), Elena, and Antony. and Maria were devoted to their children and, though of meager means, did all they could to provide them with the education which would help them in this life as well as in the life to come. Osip and Antony were eventually able to study at the Saint Petersburg Naval Academy in Russia, becoming a naval officer and a shipbuilder, respectively. Their sister, Elena, married a successful and respected clerk for the Russian-American Company. Jacob yearned for a different kind of success, a success that the world might consider failure for “the righteous live forever, their reward is with the Lord” (Wis. Sol. 5:15). And so, when the family moved to Irkutsk in 1823, Jacob enrolled in the Irkutsk Theological Seminary and placed all his hope in Christ by seeking first the Kingdom of God (Mt. 6:33). was tonsured as a Subdeacon on October 1, 1825. He married a Russian woman (perhaps also a Creole) named Anna Simeonovna, and in 1826 graduated from the Seminary with certificates in history and theology. On October 31, 1826, he was ordained to the Holy Diaconate and assigned to serve the altar of the Holy Trinity-Saint Peter Church in Irkutsk. Two years later, on March 4, 1828, Archbishop Michael, who had earlier ordained Father John Veniaminov (Saint Innocent), elevated the godly deacon Jacob to the Holy Priesthood. however, was no ordinary ordination. As if he were a new Patrick, hearing the mystical call of his distant flock, Father Jacob yearned to return to his native Alaska. And the all-good God, who “satisfies the longing soul and fills the hungry soul with goodness” (Ps.107:9) heard the prayer of his servant. Michael provided Father Jacob with two antimensia: one for the new Church which would be dedicated to the glory of God in honor of Saint Nicholas the Wonderworker in Atka, and one to be used for missionary activity. On May 1, 1828 a molieben for travelers was served, and Father Jacob, his father, Yegor, (now tonsured as reader for the Atka Church), and his matushka, Anna, set out for Alaska. can tell of the perils and trials associated with such a journey? Travel in those days was never easy, either overland or over the waves of the sea. Nevertheless, aided by prayer and confidence in God’s providence, the Netsvetov family arrived safely in Atka over a year later, on June 15, 1829. The new assignment for the newly-ordained Father Jacob would also prove to be quite a challenge. The Atka “parish” comprised a territory stretching for nearly 2,000 miles and included Amchitka, Attu, Copper, Bering and Kurile Islands. But this did not deter the godly young priest, for when he was clothed in the garments of the Priesthood, he was found to be “clad with zeal as a cloak’ (Is. 59:17), and so he threw himself wholly into his sacred ministry. His deep love for God and for his flock was evident in everything that he did. Both in Atka and in the distant villages and settlements which he visited, Father Jacob offered himself as a “living sacrifice” (Rom 12:1). Having “no worry about his life” (Mt. 6:25 ff), the holy one endured manifold tortures of cold, wet, wind, illness, hunger and exhaustion, for to him life was Christ (Phil 1:21). Showing himself as a “rule of faith,” his example brought his people to a deep commitment to their own salvation. Being fully bilingual and bicultural, Father Jacob was uniquely blessed by God to care for the souls of his fellow Alaskans. he arrived in Atka, the Church of Saint Nicholas had not yet been built. So, with his own hands Father Jacob constructed a large tent (Acts 18:3) in which he conducted the services. For Father Jacob the services of the Church were life: life for his people and life for himself. It was in the worship of God that he found both strength and joy. Later he would transport this tent with him on his missionary journeys, and like Moses in the wilderness, the grace of God was found wherever this tent was taken (Num 4:1 ff; 10:17 ff). his first six months had ended (end of 1829), Father Jacob recorded that he had baptized 16, chrismated 442, married 53 couples, and buried 8. the church was constructed, Father Jacob turned his attention to the building of a school in which the children would learn to read and write both Russian and Unangan Aleut. The Russian American Company provided some of the support initially, with the students providing the remainder. This continued until 1841, when it was reorganized as a parish school and ties with the company ceased. Father Jacob proved to be a talented educator and translator whose students became distinguished Aleut leaders in the next generation. Netsvetov led an active physical and intellectual life, hunting and gathering for his own subsistence needs, preparing specimens of fish and marine animals for the natural history museums of Moscow and Saint Petersburg, corresponding with Saint Innocent (Veniaminov) on matters of linguistics and translations. He labored over the creation of an adequate alphabet for the Unangan-Aleut language, and the translation of the Holy Scriptures and other appropriate literature into that language. Saint Innocent praised the young pastor for his holiness of life, his teaching, and for continuing this work of translating which he, himself, had begun earlier among the native peoples. After fifteen years of service, Father Jacob was awarded the Nabedrennik, Kamilavka, and Gold Cross. Later, he would be made Archpriest and receive the Order of Saint Anna. ecclesiastical awards do not tell of the personal sufferings of this warrior for Christ. In March of 1836, his precious wife, Anna, died of cancer; his home burned to the ground in July of 1836; and his dear father, Yegor, died of an undetermined illness in 1837. Who can utter the depth of sorrow felt by this God-pleaser? Yet he lifted up his voice with that ancient sufferer and cried, “shall we indeed accept good from God and shall we not accept adversity? In all this he did not sin with his lips” (Job 2:10). In his journal Father Jacob attributed all to “the Will of Him whose Providence and Will are inscrutable and whose actions toward men are incomprehensible.” He patiently endured hardships and sufferings like the Holy Apostle Paul. He saw in these misfortunes not a Victory by the hater of men’s souls (i.e. the devil) but a call from God to even greater spiritual struggles. With this in mind, Father Jacob petitioned his ruling bishop to return to Irkutsk in order to enter the monastic life. A year later, word reached him that permission was granted contingent upon the arrival of a replacement. None ever came. Bishop Innocent soon came to Atka and asked Father Jacob to accompany him on a voyage by ship to Kamchatka. Who can know the heavenly discourse enjoyed by these two lovers of Christ as they traveled over the waves? This, however, is clear, the holy archpastor was able to accomplish three things in Father Netsvetov. Firstly, he applied the healing salve of the Spirit with words of comfort; secondly, he dissuaded Father Jacob from entering the monastery; and thirdly, he revealed to the godly priest the true plan of the Savior for his life, that he ‘might preach (Christ) among the Gentiles” (Gal. 1: 16) deep in the Alaskan interior. Father Jacob continued to serve his far-flung flock of the Atka parish until December 30, 1844. A new zeal had taken hold of him, and it was then that Saint Innocent appointed him to head the new Kvikhpak Mission in order to bring the light of Christ to the people of the Yukon. Here, aided by two young Creole assistants, Innokentii Shayashnikov and Konstantin Lukin, together with his young nephew, Vasilii Netsvetov, Father Jacob “settled’ in the wilderness of Alaska. learned new languages, embraced new peoples and cultures, devised another alphabet, built another church and Orthodox community, and for the next twenty years, until his health and eyesight failed, continued to be an evangelical beacon of the grace of God in southwestern Alaska. his headquarters in the Yup’ik Eskimo village of Ikogmiute (today’s ‘Russian Mission’) he traveled to native settlements hundreds of miles up and down Alaska’s longest river (the Yukon) as well as the Kuskokwim River region. At the insistence of Indian leaders, he traveled as far as the middle of the Innoko River baptizing hundreds of Indians from various, and often formerly hostile, tribes. “Behold how good and how pleasant it is for brethren to dwell together in unity” (Ps 133:1). He built the first Christian temple in this region, and dedicated it to the feast of the Elevation of the Holy Cross. Here Father Jacob, in spite of failing health, joyfully celebrated the Church’s cycle of services, including all of the services prescribed for Holy Week and Pascha. in 1863, the evil One, who “walks about like a roaring lion, seeking whom he may devour” (I Pet 5:8), sought one last time to get the better of the righteous one. So the devil, the father of lies, (John 8:44), inspired an assistant of Father Jacob to level spurious and slanderous charges against his master. This resulted in a summons to Sitka, issued by Bishop Peter. The godly pastor was quickly cleared of all charges, but due to his ever-worsening health, he remained in Sitka for his final year serving a Tlingit chapel. He died on July 26, 1864 at the age of 60 and was buried on the third day at the entry of the chapel. During his final missionary travels in the Kuskokwim/Yukon delta region, he had baptized 1,320 people—distinguishing himself as the evangelizer of the Yup’ik Eskimo and Athabascan Indian peoples. brief history has recounted the basic chronology of the saint’s life and labors, but we must not neglect to relate his other deeds, that the light be not “hidden under a bushel” (Mt.5:15). In 184 1, Father Jacob encountered a group of women from his flock in Amlia who had fallen victim to certain demonic influences and teachings. Blaming himself for the seduction and fall of his spiritual children by the evil one, he informed the leader among them that he was going to pay them a visit. arriving, he found one of the women paralyzed, semi-conscious and unable to speak. He ordered that she be removed to another house apart, and on the next day when this was accomplished, he lit the lampada before the icons of the beautiful corner, vested himself in his priestly epitrachilion (stole), sprinkled holy water throughout the room, and began the first prayers of exorcism. He then left. the night he was notified that the woman had begun to speak but incoherently. He came immediately to her and performed a second exorcism. This time, she sprang out of her bed and stood next to the saint, joined her prayer to his, and accompanied them with prostrations. When the prayers were finished, Father Jacob again sprinkled her with holy water and gave her the precious cross to kiss. She regained full consciousness, a state of health and true reason—that is, even the false teachings of the evil spirits had no more part in her. in November of 1845, Father Jacob was preaching in the village of Kalskag, where the local chief was also the head shaman. He spoke for all of the villagers and resisted the Word of God forcefully. But the saint, calm and full of the Holy Spirit, continued to sow the seeds of right belief and piety. After many hours, the chief fell silent and finally came to believe. The villagers, in solidarity with their leader, also joyously expressed their belief in the Triune God and sought Holy Baptism. Jacob was a physician of bodies as well as souls. He often cared for the sick among his flock even to his own detriment. During the winter of 1850-1851 the saint was himself ravaged with illness. Yet he cared for the sick and dispensed medicine to them every day. Father Jacob’s preaching often brought together in the Holy Faith tribes who were traditional enemies. One example from his journal reads: “Beginning in the morning, upon my invitation, all the Kol’chane and Ingalit from the Yukon and the local ones gathered at my place and I preached the word of God, concluding at noon. Everyone listened to the preaching with attention and without discussion or dissent, and in the end they all expressed faith and their wish to accept Holy Baptism, both the Kol’chane and the Ingatit (formerly traditional enemies). I made a count by families and in groups, and then in the afternoon began the baptismal service. First I baptized 50 Kol’chane and Ingalit men, the latter from the Yukon and Innoko. It was already evening when I completed the service. March 21, 1853.” it was that this apostolic man, this new Job, conducted himself during his earthly course. There are many other deeds and wonders which he performed, many known and many more known only to God. Few missionaries in history have had to endure the hardships which Father Jacob faced, yet he did so with patience and humility. His life of faith and piety are the legacy which he leaves to us, his spiritual children in America, and indeed to all Christians throughout the world.

Russia, Moscow, 1825-1855, Emperor, Nicolas 1, reactionary, geo expansion, industry, Greece , centralization, icons
Moscow, 1825-1855, Emperor, Nicolas 1 ; I ( 6 July [O.S. 25 June] 1796 – 2 March [O.S. 18 February] 1855) as Emperor of Russia, King of Poland and Grand Duke of Finland from 1825 until 1855. was the third son of Paul I and younger brother of his predecessor, Alexander I. Nicholas inherited his brother's throne despite the failed Decembrist revolt against him. is mainly remembered in history as a reactionary whose controversial reign was marked by geographical expansion, economic growth and massive industrialisation on the one hand, and centralisation of administrative policies and repression of dissent on the other. had a happy marriage that produced a large family; all of their seven children survived childhood.[1] biographer Nicholas V. Riasanovsky said that he displayed determination, singleness of purpose, and an iron will, along with a powerful sense of duty and a dedication to very hard work. saw himself as a soldier—a junior officer totally consumed by spit and polish. A handsome man, he was highly nervous and aggressive. Trained as an engineer, he was a stickler for minute detail. In his public persona, stated Riasanovsky, "Nicholas I came to represent autocracy personified: infinitely majestic, determined and powerful, hard as stone, and relentless as fate."[2] I was instrumental in helping to create an independent Greek state, and resumed the Russian conquest of the Caucasus by seizing IgdÄ±r Province and the remainder of modern-day Armenia and Azerbaijan from Qajar Persia during the Russo-Persian War of 1826–1828. He ended the Russo-Turkish War of 1828–1829 successfully as well. on, however, he led Russia into the Crimean War (1853–1856), with disastrous results. emphasize that his micromanagement of the armies hindered his generals, as did his misguided strategy. William C. Fuller notes that historians have frequently concluded that "the reign of Nicholas I was a catastrophic failure in both domestic and foreign policy."[3] the eve of his death, the Russian Empire reached its geographical zenith, spanning over 20 million square kilometers (7.7 million square miles), but had a desperate need for reform. Icon of the Mother of God of Cyprus, Commemorated on July 9 ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 ; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Martyr Gerontius of the St David Gareji Monastery, Georgia, Commemorated on August 12; Martyr Otar of the St David Gareji Monastery, Georgia, Commemorated on August 12; Icon of the Mother of God "œof the Seven Arrows"Â, Commemorated on August 13; Icon of the Mother of God "œChernigov-Gethsemane"Â, Commemorated on September 1; Venerable Hilarion of Optina, Commemorated September 18 ; Icon of the Mother of God of Kasperov, Commemorated October 1 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Venerable Ambrose of Optina, Commemorated on October 10; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God the "œMultiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God "œIn Giving Birth, you Preserved your Virginity"Â, Commemorated on October 17; Icon of the Mother of God of Andronicus, Commemorated on October 22; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated on January 2; St Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Venerable Antipas of Valaam Monastery, Commemorated on January 10; Venerable Anatole I of Optina, Commemorated on January 25; Icon of the Mother of God "œTinos"Â, Commemorated on January 30; St Demetrius, the New Martyr of Sliven, Commemorated on January 30; Icon of the Mother of God "œSokolsky"Â, Commemorated on February 1; Icon of the Mother of God "œthe Rescuer of the Drowning"Â, Commemorated on February 5; Icon of the Mother of God "œthe Seeker of the Lost"Â, Commemorated on February 5; St Hilarion the Georgian, the New, Commemorated on February 14; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Icon of the Mother of God of Cyprus, Commemorated on February 19; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Icon of the Mother of God "œthe Surety of sinners"Â in Moscow, Commemorated on March 7; Icon of the Mother of God "œthe Surety of sinners"Â of Odrino, Orlov, Commemorated on March 7 ; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; Translation of the relics of the Blessed Vsevolod, in Holy Baptism Gabriel, the Prince of Pskov, Commemorated on April 22; Icon of the Mother of God of Zhirovits, Commemorated on May 7 ; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; Icon of the Mother of God "œthe Surety of sinners"Â, Commemorated on May 29 ; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1827-1867, Ignatius Bryanchaninov, great Orthodox patristic spiritual writer, nineteenth century
Moscow, 1827-1867, Saint, Ignatius Bryanchaninov ; Ignatius (secular name Dmitry Alexandrovich Brianchaninov, 1807-1867) was a bishop and theologian of the Russian Orthodox Church. He stands out as one of the greatest Eastern Orthodox patristic writers of the nineteenth century.[1] was glorified (canonized) as a saint by the 1988 meeting of the Local Council of the Russian Orthodox Church. His relics are preserved at the ancient Tolga Monastery on the Volga River near Yaroslavl.[2] Venerable Anatole I of Optina, Commemorated on January 25;

Russia, Moscow, 1828-1829, Russo-Turkish War, Turks closed Dardanelles, Russian Victory
Moscow, 1828-1829, Russo-Turkish War (1828-“29); Russo-Turkish War of 1828–1829 was sparked by the Greek War of Independence of 1821–1829. War broke out after the Ottoman Sultan Mahmud II closed the Dardanelles to Russian ships and revoked the 1826 Akkerman Convention in retaliation for Russian participation in October 1827 in the Battle of Navarino.[2] Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1830, Seven Arrows Icon, Vologda, discovered by Cripples' vision
Russia, Moscow, 1830, Seven Arrows Icon, Vologda, discovered by Cripples' vision; a long time the icon was located at the belltower stairway entrance of a church in honor of the Apostle John the Theologian (near Vologda). Since it was face downwards, they mistook the icon for an ordinary board and walked on it. Then a cripple in the city of Kadnikova had a vision that he would receive healing after praying before this icon. Vologda; Icon of the Mother of God œof the Seven Arrows, Commemorated on August 13 ; Seven Arrows Icon of the Mother of God depicts the Virgin’s heart pierced by seven arrows. For a long time the icon was located at the belltower stairway entrance of a church in honor of the Apostle John the Theologian (near Vologda). Since it was face downwards, they mistook the icon for an ordinary board and walked on it. Then a cripple in the city of Kadnikova had a vision that he would receive healing after praying before this icon. They served a Molieben before the newly-discovered icon, after which the sick one became well. The icon was especially glorified in 1830 during a cholera epidemic at Vologda.

Russia, Moscow, 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831-48 Cholera, MOG appeared
Mongol, Scythia, 1490 & 1831-48, Divnogorsk or Rescuer Icon, 1490 D Monastery Voronezh, 1831 Cholera raging, MOG appeared, to Korotoyak, C ceased, again in 1847-48 ; Divnogorsk, Wondering Heights, Chalk Clifts, Mouth of the Tikha Sosna; Divnogorsk Icon of the Mother of God "œthe Rescuer of the Drowning", Commemorated on February 5; Divnogorsk-Sicilian Icon of the Mother of God received the first part of its title from where it was enshrined when it was glorified: the Dormition monastery of Divnogorsk, in the former Ostrogozhsk district in Voronezh governance. title of “Sicilian” comes from its place of origin, since by tradition this icon at Diva (i.e. “Wondrous Heights”) was brought from Sicily by the pious monastic Elders Xenophon and Joasaph. suggest that these saints were Orthodox Greeks by birth, and that they had arrived there not earlier than the end of the fifteenth century. and Joasaph founded a monastery at a scenic spot above the River Don, near the confluence of the River Tikha Sosna [Quiet Pine River]. The place was called Wondrous Heights by those struck by the form of the chalk columns throughout the hills. is said that Xenophon and Joasaph lived in a cave (where later the church of Saint John the Forerunner was built), and that they carved out the first church in a chalk column, into which also they put the Sicilian Icon of the Mother of God which they had brought with them. Here is where they found their eternal repose. the Divnogorsk-Sicilian Icon of the Mother of God, the Theotokos is depicted sitting in the clouds. In Her right hand is a white lily blossom, and with Her left arm She supports the Divine Infant, Who sits upright upon Her knees. The Savior holds a lily blossom in His left hand, and blesses with His right hand. Around the face of the Mother of God are eight angels. The two beneath are shown on bended knee and with hands upraised in prayer. Over the head of the Theotokos is the Holy Spirit in the form of a dove. special glorification of the icon began in the year 1831, when cholera was raging. At Korotoyak, 7-8 versts from the monastery, the Most Holy Virgin appeared (as She is depicted in the Divnogorsk Icon) to a certain elderly woman, Ekaterina Kolomenska, in a dream. She commanded that Her icon be brought and a Molieben be served before it. The wonderworking icon was brought to Korotoyak, and after a Molieben before the holy icon, the cholera ceased. the intercession of the Mother of God, the city of Ostrogozhsk also was saved from cholera. The people of Korotoyak and Ostrogozhsk were also saved from cholera in 1847 and 1848 through the miraculous intercession of the Mother of God, which occurred after a church procession around these towns with the holy icon. to Tradition, the feastday of the wonderworking icon on February 5 was established already at its original habitation by Xenophon and Joasaph.

Russia, Moscow, 1832-1891, Ambrose of Optina, starets and hiroschemamonk, unfulfilled promise to become a monk, published Ladder
Russia, Moscow, 1832-1891, Ambrose of Optina, starets and hiroschemamonk, unfulfilled promise to become a monk, published Ladder in Russian, visitors all day ; Optina Monestary ; Venerable Anatole II of Optina, Commemorated on July 30; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Macarius of Optina, Commemorated September 7 ; Venerable Hilarion of Optina, Commemorated on September 18; Venerable Ambrose of Optina, Commemorated October 10 ; Ambrose of Optina Michailovich Grenkov was born Nov. 23, 1812 in the Russian province of Tambov. His parents raised him strictly and with fervent piety. Since he was of a priestly family, it was no surprise when he entered the Tambov theological seminary in 1830. He did well in his studies and was ranked among the top students. a year before graduation Alexander became seriously ill. He promised that if God healed him, he would become a monk. Although his prayer was answered, Alexander seemed to forget his promise. graduation from the seminary he took a position as tutor to the children of a certain landowner and remained with this family for a year and a half. After this he became a teacher at the local parochial school. day in 1839 Alexander and a friend visited the famous hermit Father Hilarion to ask him what they should do with their lives. Alexander was surprised when he was told to go to the monastery of Optina Pustin, where they had great need of him. In September of that same year, however, he seemed to be prepared to continue with his teaching career. night he was invited to spend a pleasant evening with some friends. His conversation was witty and brilliant, and all his jokes and puns were on the mark. Although his hosts were amused and impressed by him, Alexander was disgusted by his own frivolity. Perhaps his unfulfilled promise to become a monk weighed on his conscience. next morning he quit his job and arrived at Optina in October of 1839. After a trial period he decided to remain in the monastery and dedicate his life to God. He received the monastic tonsure in 1842, and was given the name Ambrose in honor of Saint Ambrose of Milan (December 7). knew the famous spiritual directors Elder Leonid and Elder Macarius. He the cell attendant of Elder Macarius, who undoubtedly influenced the young monk’s spiritual development. as a priest in 1845, Father Ambrose’s reverence and piety in celebrating the divine services were noticed by the other monks. His health began to decline shortly afterward, and he had to ask to be relieved of all duties. In 1846 he was so ill that the Mystery of Holy Unction was administered to him. He bore his illness without complaint and slowly regained his strength. By 1848 he was able to walk with the aid of a cane. Ambrose began to help Elder Macarius with his correspondence and in preparing the Russian edition of Saint John Climacus’s LADDER OF DIVINE ASCENT, which was published by the monastery. Father Macarius had to go to Moscow in 1852, he designated Father Ambrose to take his place until his return. Father Ambrose never gave his personal opinions when he was asked for advice, but always referred people to the writings of the Fathers. If someone did not understand the text he was given to read, Father Ambrose would explain it in simple terms. Macarius died in 1860 without naming anyone to succeed him as Elder. By divine providence, all the other possible candidates either died or were appointed as abbots of other monasteries. This left Father Ambrose as the undisputed spiritual director of the monastery. In his role as Elder, Father Ambrose had to receive many people each day to hear confessions and give advice. He used to say, “The Lord has arranged it so that I would have to talk to people all my life. Now I would be happy to remain silent, but I cannot.” average day in Saint Ambrose’s life began at 4 A.M. when his cell attendant came into his cell to read the morning Rule of prayer for him. After this he would wash and have some tea, then he would dictate replies to the many letters he received every day. Visitors would be lining up even as he was having breakfast. Sometimes he would take a break after two hours, but more often he would continue seeing people until noon when he had his lunch. lunch he would go out into the next room and greet more visitors. People would call out questions and he would give an appropriate response. He took a short rest at 3 P.M. then talked to people until the evening. At 8 P.M. he had dinner then received more visitors until 11 P.M. At that hour the evening Rule of prayer was read, and Father Ambrose begged forgiveness of the brethren whom he may have offended by thought, word, or deed. After three or four hours of sleep it would all begin again. This routine would fatigue a strong man. It is remarkable that Saint Ambrose, who was often in poor health, was able to keep it up for so many years. all over Russia, people flocked to the venerable Elder. The writer Tolstoy visited him on at least three occasions, and left impressed by the wisdom of the holy monk. Fyodor Dostoevsky came to Optina in 1878 after the death of his son Alyosha and was profoundly affected by his meeting with Saint Ambrose. The novelist used Father Ambrose as a model for Starets Zosima in The Brothers Karamazov. saint founded Shamordino convent in 1884. This convent, which was near Optina, opened its doors to women who were poor, sickly, or even blind. Most convents were very poor and had to rely on the incomes of women who had a certain personal wealth in order to remain open. Saint Ambrose made it possible for any woman who wished to become a nun to follow this path of salvation. began to decline after the death of the first abbess, Mother Sophia. Saint Ambrose went there in June 1890 to straighten out the convent’s affairs. He was unable to return to Optina due to illness, then winter made it impossible for him to travel. Father Ambrose continued to see visitors at Shamordino, even though his health continued to deteriorate in 1891. September, it was clear that he had not long to live. He fell asleep in the Lord at 11:30 A.M. on the morning of October 10 1891. Throngs of people attended his funeral and also his burial at Optina. Fathers Joseph, Anthony, Benedict, and Anatole succeeded him as Elder until the monastery was closed after the Russian Revolution. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000. Ambrose was glorified in 1988 by the Patriarchate of Moscow as part of the Millennium celebration of the Baptism of Rus. Synaxis of the Venerable Fathers of Optina, Commemorated on October 11 ; Venerable Leonid of Optina, Commemorated on October 11; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Venerable Barsanuphius of Optina, Commemorated on April 1; Venerable Nectarius of Optina, Commemorated on April 29; St Gerasimus of Boldino, Commemorated on May 1; Venerable Joseph of Optina, Commemorated on May 9; Venerable Moses of Optina, Commemorated on June 16; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1832, Metrophanes, Voronezh Cathedral, uncover incorrupt relics, monastic schema
Voronezh Annunciation Cathedral; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7 Uncovering of the Relics of Saint Metrophanes, Bishop of Voronezh (1832): The memory of the deep piety and pastoral virtues of Saint Metrophanes (Macarius, in the schema) was revered at Voronezh from the time of his death (November 23, 1703). His successors, the Voronezh hierarchs, considered it their sacred duty to make annual remembrance of the first hierarch of their flock, together with his parents, the priest Basil and Maria. people of Voronezh and its environs came to the Annunciation cathedral, where memorial services were offered at his tomb. Contributing to the intense remembrance of Saint Metrophanes was also his dying request that prayers be said for him. For this purpose the saint, even during his lifetime, had built a chapel at the cathedral in honor of the holy Archangel Michael (his patron saint), and in it a special priest served the Liturgy. Although succeeding generations did not know the saint, they also revered his memory. veracity of the sainthood of the first hierarch of the Voronezh diocese was also confirmed by his incorrupt relics, attested during their repeated transfers from one temple to another. In the year 1718, Metropolitan Pachomius of Voronezh, about to begin the construction of a new cathedral, gave orders to demolish the old Annunciation cathedral. The body of Saint Metrophanes was temporarily transferred into the church of the Unburnt Bush. In 1735, the body of Saint Metrophanes was transferred into the new cathedral, during which time the incorrupt state of his relics was again observed. At the place of the burial of the saint, panikhidas were customarily served for him. 1820 it was noticed that the number of those venerating Saint Metrophanes and thronging to Voronezh, had extraordinarily increased. Grace-filled signs also increased. Archbishop Anthony II of Voronezh made repeated reports to the Holy Synod about the miracles, and he petitioned for a resolution for the glorification of the saint. The Holy Synod then prescribed that records be kept of miracles at the grave of Saint Metrophanes. In the year 1831, after seeing the incorrupt body of the saint, Archbishop Anthony together with commission members of the Holy Synod, Archbishop Eugenius of Yaroslavl and Archimandrite Hermogenes of the Moscow Savior-Androniev monastery, became convinced in the miraculous intercession of Saint Metrophanes before the Throne of God. The Holy Synod then issued its resolution adding Saint Metrophanes to the ranks of the Saints. Since then, the Russian Church celebrates the memory of the saint twice during the year: November 23, the day of his repose, and August 7, the day of his glorification. Anthony II (1827-1846) established in the Voronezh also the following feastdays in honor of Saint Metrophanes: June 4, the Feast of his namesake Saint Metrophanes, Patriarch of Constantinople; April 2, the saint’s day of consecration as bishop in 1682; and December 11, the day of the transfer of the relics of Saint Metrophanes in 1831. Metrophanes left behind a Spiritual Testament. Its original is preserved in the State Historical Museum. Upon the testament is the unique authoritative signature of the saint: “This spiritual dictate is attested to by me... Bishop Metrophanes of Voronezh.” the lower cover (inside) is an inscription from the eighteenth century: “This is the book of testament or last will of the Voronezh schemamonk Macarius, written in the God-saved city of Voronezh, in the house of His Grace the bishop and schemamonk Macarius, who reposed in the month of November on the 23rd day in the year 1703, and was buried on the 4th day of December.” the day preceding the Uncovering of the Relics of Saint Metrophanes, Archbishop Anthony of Voronezh went to church, so as to lay out the new vestments prepared for the relics. Suddenly, he felt so weak that he was barely able to go about his cell. Troubled by this, he sat and pondered and then he heard a quiet voice: “ Do not transgress my legacy.” he did not understand right away, and instead thinking about his own plans, he gathered up his strength and opened the closet where the vestments were, and there he caught sight of the monastic schema, brought shortly before this by an unknown monk who had entrusted it to him and said that it soon would be needed. this monastic schema, the hierarch then realized that the words, “Do not transgress my legacy,” was actually the will of Saint Metrophanes, that they not place upon his relics bishop’s vestments, but rather to clothe them in the schema. By this and by his extreme humility, he indicated the deep spiritual connection with his patronal saint (in schema), Saint Macarius of Unzhensk.

Russia, Moscow, 1834-1860, Aleksey Stepanovich Khomyakov, Theologian, slavofile, anti western
Moscow, 1834-1860, Theologian, Aleksey Stepanovich Khomyakov ; Icon of the Mother of God of Cyprus, Commemorated on July 9 ; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1835 - 1894, Theophan the Recluse, writer inexpensive practical books, focused on his salvation
Russia, Moscow, 1835 - 1894, Theophan the Recluse, Tambov, Mordovia, writer inexpensive practical books, focused on his salvation, undisturbed communion w God; Kazan Church of the Vysha Monastery, Tambov, Mordovia, assumed to be in or near Tambov based on Saint Theophan's story.; St. Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Govorov, the future Saint Theophan, was born on January 10, 1815 in the village of Chernavsk in the Orlov province where his father was a priest. first, George attended a primary school at Liven, then a military school. From 1837-1841 he studied at the Kiev Theological Academy, and probably visited the Monastery of the Caves several times. In these surroundings, it was not surprising that he received the monastic tonsure while he was still a student. After graduation Hieromonk Theophan was appointed rector of Kiev’s church schools, and later became rector of the seminary in Novgorod. Before he retired from teaching, Father Theophan served as a professor and Assistant Inspector at the Petersburg Academy. Theophan was not completely happy with academic work, so he asked to be relieved of his duties. He was assigned to be a member of the Russian Mission in Jerusalem. After being raised to the rank of Archimandrite, he became Rector of Olnets Seminary. Soon he was assigned as the chief priest of the embassy church in Constantinople. Saint Theophan was eventually recalled to Russia to become rector of the Petersburg Academy, and supervisor of religious education in the capital’s secular schools. May 9, 1859 Saint Theophan was consecrated as Bishop of Tambov, where he established a diocesan school for girls. During his time in Tambov he came to love the secluded Vysha Monastery in his diocese. In 1863 he was transferred to Vladimir and remained there for three years. He also established a diocesan school for girls at Vladimir. holy bishop visited parishes throughout his diocese serving, preaching, restoring churches, and sharing the joys and sorrows of his flock. It was very difficult for Bishop Theophan to live in the world and become involved with vain worldly disputes. Many abused his trust, but he could not bring himself to chastise anyone. Instead, he left such unpleasant tasks to the Archpriest of his cathedral. was present at the uncovering of the relics of Saint Tikhon of Zadonsk in 1861, and this made a tremendous impression on him, for he had much in common with that saint. He had loved Saint Tikhon from early childhood, and always spoke about him with great enthusiasm. When Saint Tikhon was glorified as a saint on August 13, Bishop Theophan’s joy knew no bounds. 1866 his request to be relieved of his duties as Bishop of Vladimir was granted. He was appointed as Superior of the Vysha Monastery, but soon resigned from that position. He was permitted to live there and to celebrate services whenever he wished. He also received a pension of 1000 rubles. he prepared to leave his diocese, he wished to focus on his own salvation, and to concentrate on undisturbed communion with God. On July 24, 1866 he bade his diocese farewell, leaving the world for a life of reclusion, and to devote himself to writing spiritual books. Through these books, Saint Theophan has become the spiritual benefector of all Orthodox Christians. Although he sought the Kingdom of God and His righteousness (Mt. 6:33), a reputation as a writer of great significance for the whole world was also added to him. Theophan wrote many books, but received no profits from their sale. He tried to keep them as inexpensive as possible, and they quickly sold out. He wrote about topics which others before him had not fully treated, such as how to live a Christian life, how to overcome sinful habits, and how to avoid despair. He tried to explain the steps of spiritual perfection systematically, as one who had himself gone through these various steps. Some of his books include THE SPIRITUAL LIFE AND HOW TO BE ATTUNED TO IT, THE PATH TO SALVATION, and LETTERS ON THE SPIRITUAL LIFE. He also translated the PHILOKALIA in five volumes, and THE SERMONS OF ST SIMEON THE NEW THEOLOGIAN. the first six years in the monastery, Bishop Theophan attended all the services, including the early Liturgy. He stood still in church with his eyes closed so that he would not be distracted. He often celebrated Liturgy on Sundays and Feast Days. in 1872, he cut off all relationships with people (except for his confessor) and no longer left his cell to attend church. He built a small chapel in his quarters and dedicated it to the Lord’s Baptism. For ten years he served there on Sundays and Feast Days. For the last eleven years of his life he served every day by himself. Sometimes he would sing, and sometimes he kept completely silent. anyone visited him on business, Bishop Theophan would reply with as few words as possible, then immerse himself in prayer. If anyone sent him money, he would distribute it to the poor, keeping only a small portion to purchase books. he was not occupied with writing or praying, the reclusive bishop worked at carpentry or painting icons. He received from twenty to forty letters each day, and he answered all of them. He was able to discern each writer’s spiritual condition, then give detailed answers to the questions of those who were struggling for the salvation of their souls. eyesight deteriorated in his latter years, but he did not curtail his work because of it. In the evening, his cell attendant would prepare everything for the bishop to serve Liturgy the next morning. After finishing the Liturgy, Bishop Theophan would knock on the wall to signal the cell attendant to serve him tea. On days when there was no fasting, he would eat lunch at 1:00 P.M. This consisted of one egg and a glass of milk. At four o’clock he would have some tea, and then no more food that day. Theophan began to get weaker at the beginning of 1894. He was still writing on the afternoon of January 6, but when the cell attendant came to check on him at 4:30 he found that the bishop had departed to the Lord. Theophan’s body lay in the small church in his cell for three days, then three more days in the cathedral. There was no trace of corruption, however. He was laid to rest in the Kazan church of the Vysha Monastery. of Saint Theophan’s books have been translated into English, and are reliable spiritual guides for Orthodox Christians of today. Saint Theophan’s gift was the ability to present the wisdom of the Fathers in terms which modern people can understand. Since he lived close to our own time, many readers find his books “more approachable” than the earlier patristic literature. He treats the life of the soul and the life of the body as a unified whole, not as two separate elements, and reveals to people the path of salvation. Theophan the Recluse, 1835 - 1894;

Russia, Moscow, 1839-1877, Andronicus Icon placed in Kazan women's monastery near Vyshnii Volochek, Tver
Kazan women's monastery near Vyshnii Volochek, not in Wikipedia. Icon of the Mother of God of Andronicus, Commemorated on October 22 ; Andronicus Icon of the Mother of God was a family icon of the Byzantine emperor Andronicus III. In 1347 he gave the icon to the Monemvasia monastery at Morea in the Peloponnesos. From here the image was sent to Russia in 1839. In 1877 the holy icon was placed in a temple of the Kazan women’s monastery near Vyshnii Volochek. Other Feast days of this icon are May 1 and July 8.

Russia, Moscow, 1841, Stromyn village, now Church of the Domition
Moscow, 1841, Stromyn village, now Church of the Domition; “Stromynâ€ Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.â€ sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromynâ€ Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19). Icon of the Mother of God of Cyprus, Commemorated on July 9 ; Icon of the Mother of God of Cyprus, Commemorated on February 19;

Russia, Moscow, 1848-1910, Tolstoy, Writer, Rousseau admirer, Anarchist, Pacifist, nonviolent resist, Henry George
Russia, Moscow, 1848-1910, Writer Leo Tolstoy; Lev Nikolayevich Tolstoy[note 1] (9 September, [O.S. 28 August] 1828 - 20 November, [O.S. 7 November] 1910), usually referred to in English as Leo Tolstoy, a Russian writer who is regarded as one of the greatest authors of all time.[3] He received nominations for the Nobel Prize in Literature every year from 1902 to 1906 and for the Nobel Peace Prize in 1901, 1902, and 1909. That he never won is a major controversy.[4][5][6][7] to an aristocratic Russian family in 1828,[3] Tolstoy is best known for the novels War and Peace (1869) and Anna Karenina (1878),[8] often cited as pinnacles of realist fiction.[3] first achieved literary acclaim in his twenties with his semi-autobiographical trilogy, Childhood, Boyhood, and Youth (1852–1856), and Sevastopol Sketches (1855), based upon his experiences in the Crimean War. fiction includes dozens of short stories and several novellas such as The Death of Ivan Ilyich (1886), Family Happiness (1859), and Hadji Murad (1912). He also wrote plays and numerous philosophical essays. the 1870s, Tolstoy experienced a profound moral crisis, followed by what he regarded as an equally profound spiritual awakening, as outlined in his non-fiction work A Confession (1882). literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him to become a fervent Christian anarchist and pacifist.[3] ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You (1894), had a profound impact on such pivotal 20th-century figures as Mahatma Gandhi[9] and Martin Luther King Jr.[10] also became a dedicated advocate of Georgism, the economic philosophy of Henry George, which he incorporated into his writing, particularly Resurrection (1899). ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1849-1908, John of Kronstadt Island, mass confessions, miracles, charitable work, anti-semite, anti-communist
Russia, Moscow, 1849-1908, John of Kronstadt Island, St Petersburg, mass confessions, miracles, charitable work, anti-semite, anti-communist; of Kronstadt (31 October [O.S. 19 October] 1829[a] - 2 January 1909 [O.S. 20 December 1908]) was a Russian Orthodox archpriest and a member of the Most Holy Synod of the Russian Orthodox Church. was known for his mass confessions, numerous miracles, charitable work but also for his monarchistic, chauvinistic, antisemitic and anti-communist views.[1][2][3][4][5][6][7][8][9][10] is a saint of the Eastern Orthodox Church and is known with the epithet "Righteous". Kronstadt Island (Kotlin Island, St Petersburg); Kronshtadtsky District; Repose of St John of Kronstadt, Commemorated December 20 ; John of Kronstadt was born in the village of Sura in Archangel province on October 19, 1829, and was called John in honor of Saint John of Rila (August 18). His parents were very poor but were very devoted to the Church. Even though he was poor, as a young boy John learned to feel compassion for others in their misfortune. His neighbors frequently asked him to pray for them, as they noticed this special grace-endowed gift in him. When John was ten, his parents were able to raise some money and send him to the local school which was attached to the church. At first, the boy had an extremely difficult time with his studies. He worked for days on end, but still failed to keep up. about his life he once recalled an evening when everyone had already gone to bed. “I could not sleep, and I still failed to understand anything I was taught. I still read poorly and could not remember anything I was told. I became so depressed I fell to my knees and began to pray. I don’t know whether I had spent a long time in that position or not, but suddenly something shook my whole being. It was as if a veil had fallen from my eyes, and my mind had been opened, and I remembered clearly my teacher of that day and his lesson. I also recalled the topic and the examples he had given. I felt so light and joyous inside.â€ After this experience he did so well he became one of the first in his class to be chosen to go to seminary, and after seminary to the Theological Academy in Saint Petersburg (a great honor at that time). his studies, John thought about the importance of forgiveness, meekness, and love, and came to believe that these were the very center and power of Christianity, and that only one path—the path of humble love—leads to God and the triumph of His righteousness. He also thought a great deal about the Savior’s death on the Cross at Golgotha, and pitied those who did not know Jesus Christ. He wished to preach to them about His death and Resurrection. He dreamed about becoming a missionary to distant China, but saw that there was a great deal of work for a genuine pastor of Christ’s flock both in his own city and the surrounding towns. John graduated from the Academy he met Elizabeth Nesvitsky who lived in the town of Kronstadt. They dated, he proposed, and they were married. After his studies, John still desired to learn more about his faith and his Church. was in this frame of mind that he prepared to be a priest and to enter public ministry. He was ordained a deacon on December 10, 1855, and then priest on December 12. He was assigned to Saint Andrew’s Cathedral in the city of Kronstadt. He said, “I made myself a rule to be as sincere as possible in my work, and of strictly watching myself and my inner life.â€ John wanted most of all to earn the love of the people in his care, because only a loving attitude could provide the firm support and help he needed as he faced the difficult work of the priesthood. His constant thought was how he would come before the Last Judgment and have to give an account, not only for his own deeds, but also the deeds of his flock, for whose education and salvation he was responsible. To him no one was a stranger; everyone who came to him for help became a friend and relative. He would tell people “The Church is the best heavenly friend of every sincere Christian.â€ He conducted divine services daily and offered the prayers of the faithful. He called all who rarely receive Holy Communion to prepare themselves and live their lives in a Christian way so that they could receive more often. Listening to Father John, many people changed their lifestyle, repented sincerely, and joyfully received Holy Communion on a regular basis. that time the government exiled murderers, thieves and other criminals to Kronstadt. Life was horrible for the exiles. Even children of exiles would become thieves and criminals. He would go to their dugouts, hovels and shacks to visit with them. Not satisfied with staying for five or ten minutes to administer some rite and then leave, Father John believed he was coming to visit a priceless soul, his brothers and sisters. He would stay for hours, talking, encouraging, comforting, crying, and rejoicing together with them. the beginning he also concerned himself with the material needs of the poor. He would shop for food, go to the pharmacy for prescriptions, to the doctor for help, many times giving the poor his last few coins. The inhabitants of Kronstadt would see him returning home barefoot and without his cassock. Often parishioners would bring shoes to his wife, saying to her, “Your husband has given away his shoes to someone, and will come home barefoot.â€ He would also write articles for the newspaper exhorting the people of Kronstadt to “support the poor morally and materially.â€ These appeals touched the hearts of many and Father John organized many charitable efforts. Realizing that his individual charity was insufficient for aiding the needy, he founded the Orthodox Christian House Parish Trusteeship of Saint Andrew the First-Called. This brotherhood coordinated many charitable efforts throughout the city and helped many needy people. 1857, he began teaching in the local city schools. He would tell people, “If children cannot listen to the Gospel, it is only because it is taught like any other subject, with boredom and indifference. Such teaching defeats the purpose of the Gospel. It fails because it forces students only to read words and memorize them instead of making them live in their lives.â€ To Father John there were no incapable students. He taught in such a way that poor pupils as well as good ones were able to understand. His attention was aimed not so much at forcing students to memorize as to fill their souls with the joy of living according to Christian values, sharing with them the holy thoughts which filled his soul. speaking to other priests about their vocation he would say, “You are a representative of the faith of the Church, O priest; you are a representative of Christ the Lord Himself. You should be a model of meekness, purity, courage, perseverance, patience, and lofty spirit. You are doing the work of God and must not let anything discourage you.â€ John has performed more miracles than almost any other saint, with the possible exception of Saint Nicholas. Through his prayers he healed the sick, gave hope to the hopeless, and brought sinners to repentance. John labored endlessly in his work for the Lord preaching, teaching, and helping those in need. Having spent his entire life serving God and His people, Father John fell ill and died on December 20, 1908. Almost immediately, people from near and far began to make pilgrimages to the monastery where he was buried. Even today millions of Orthodox Christians in Russia and around the world pray to him to intercede for them as he had always done from his childhood. John was glorified by the Russian Orthodox Church on June 8, 1990. Feasts & Saints Glorification of St John of Kronstadt, Commemorated on June 8 ; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1853-1856, Crimean War, Orthodox East v Ottomans and West
Crimean War (1853-1856); FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Icon of the Mother of God of Kasperov, Commemorated on June 29;

Russia, Moscow, 1853-1856, Russo-Turkish War, Crimean War, R defeat by Eng, Ger, Fr and Turks
Moscow, 1853-1856, Russo-Turkish War of 1853-56, Crimean War; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19;

Russia, Moscow, 1854, Socola Icon, Jassy, Moldovia, Romania, remarkable miracle of shedding tears, many people saw it
Romania, 1854, Socola Icon, Jassy, Moldovia, Romania, remarkable miracle of shedding tears, many people saw it, Crimean War Moldovia occupied by Austrian troups, verified tears, to Russia and War and Peace, forcasted difficult times for Church, Socola destroyed, moved to Iasi; Socola Monastery, Jassy, Moldovia, Romania, 1562; Icon of the Mother of God “Socola”, Commemorated on February 1; Socola Icon of the Mother of God was in the church of the Transfiguration in the Orthodox Theological Seminary at the Socola Monastery in Romania. In February 1854, it became famous for the remarkable miracle of shedding tears. the Divine Liturgy on February 1, 1854, a frightened member of the clerical staff went to Hieromonk Isaiah, the ecclesiarch, and said that he had seen tears on the Icon of the Most Holy Theotokos. Several of those serving ran to the church. There they all witnessed tears running down from the eyes of the Mother of God. Bishop Philaret Skriban, the rector of the seminary, removed the Icon of the Mother of God from its frame, and carefully examined it. Believing that it may have been sprinkled with holy water for the Feast of Saint Tryphon, the bishop wiped away the tears with a towel, and put the Icon back in its place. Then, after ordering everyone to leave the church, he looked all around the church, and then locked it. hours later, the seminary professors and students went into the church with the rector for Vespers, and all were amazed to see the same miraculous flow of tears from the eyes of the Theotokos depicted on the Icon. Bishop Philaret served a Moleben and Akathist to the Mother of God. Soon, all of Romania learned of this miraculous event, and people from all parts of the country began to arrive at the Socola Monastery to venerate the newly-revealed Weeping Icon of the Theotokos. tears sometimes flowed every day; and sometimes they appeared two, three, or four days apart. As a result, many people were able to see the actual miracle of weeping first hand, and bear witness to it. who did not see the actual miracle were convinced that a genuine miracle had taken place because they observed traces of the dried tears on the surface of the Icon. the Crimean War (1854-1856), the Principality of Moldavia was occupied by Austrian troops. Paar, the commanding officer of the Austrian army, heard about the Socola Icon and ordered a staff officer to investigate the reported miracle and to give a report of his results. The Colonel went to the monastery and examined the Icon, which was not weeping at the time. Finding nothing unusual, he returned the Icon to its frame. Taking a lighted candle, he looked carefully at the face of the Virgin. Suddenly, two small shining tears formed in the eyes of the Mother of God, and the tears began to flow. The officer recoiled in terror, and exclaimed, “It is weeping! This is a great miracle! Fathers, pray unto God!” Colonel reported what had transpired to his commanding officer. His description of the miraculous flow of tears from the Icon is of unquestionable importance, for he had come to Socola Monastery with no faith that such a miracle was possible. When he left, however, he was convinced that it was an indisputable fact. His was not the only evidence that a true miracle had taken place. There were many other eyewitness accounts, including accounts by individuals whose sincerity there would be no reason to question. of the weeping Socola Icon also spread to Russia, and some people believe that the weeping icon mentioned in Tolstoy’s “War and Peace“ (Book 5, Ch. 11) may have been based on this Icon. account provided by Bishop Melchizedek Stefanescu of Romania deserves particular attention. He was one of the first to witness this miracle, when he was a professor in the seminary at Socola Monastery. Reminiscing 35 years later about seeing tears flow from the eyes of the Mother of God, the Elder recalled how he had speculated about the reason for its tears. He knew that in times past there had also been such Icons, which wept from time to time, and that such events always presaged difficult trials for Christ’s Church and for the homeland. supported the Elder’s conclusion. Soon after the miraculous appearance of the tears, the Moldavian Principalities were subjected to severe trials. Socola Monastery also suffered great hardship. It was as important to Romanians as St. Sergius Lavra is to the Russian people. ’s great religious and educational center was destroyed. The seminary was moved to Iași, and the local instructors and monastics were dispersed. Thus, where the glorious historical seminary had stood, serving for almost a century as a center of religious education, there remained only a small elementary school. When the Seminary moved from Socola to Iași in 1886, the icon was transferred to the new Metropolitan Cathedral in Iași. name Socola probably came from a Slavic source, from the word socola, or “hawk” (perhaps because there were many hawks near the monastery).

Russia, Moscow, 1855-1881, Alexander II, Emperor, Serf Lib in 1861, reformer, but killed by serfs, Alaska
Moscow, 1855-1881, Alexander II, Emperor of Russia ; II (29 April 1818 - 13 March 1881)[a] was the Emperor of Russia, King of Poland and Grand Duke of Finland from 2 March 1855 until his assassination.[1] most significant reform as emperor was emancipation of Russia's serfs in 1861, for which he is known as Alexander the Liberator. tsar was responsible for other reforms, including reorganizing the judicial system, setting up elected local judges, abolishing corporal punishment,[2] promoting local self-government through the zemstvo system, imposing universal military service, ending some privileges of the nobility, and promoting university education. After an assassination attempt in 1866, Alexander adopted a somewhat more reactionary stance until his death.[3] pivoted towards foreign policy and sold Alaska to the United States in 1867, fearing the remote colony would fall into British hands if there was another war.[4] He sought peace, moved away from bellicose France when Napoleon III fell in 1871, and in 1872 joined with Germany and Austria in the League of the Three Emperors that stabilized the European situation. Despite his otherwise pacifist foreign policy, he fought a brief war with the Ottoman Empire in 1877–78, pursued further expansion into Siberia and the Caucasus, and conquered Turkestan. Although disappointed by the results of the Congress of Berlin in 1878, Alexander abided by that agreement. his greatest domestic challenges was an uprising in Poland in 1863, to which he responded by stripping that land of its separate constitution and incorporating it directly into Russia. was proposing additional parliamentary reforms to counter the rise of nascent revolutionary and anarchistic movements when he was assassinated in 1881.[5] Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; First finding of the relics of St Metrophanes the First Bishop of Voronezh, Commemorated on August 7; Venerable Anthony of Optina, Commemorated on August 7 ; Tikon of Zadonsk, Commemorated August 13 ; Icon of the Mother of God of Lesna, Commemorated on September 14; Venerable Hilarion of Optina, Commemorated September 18 ; Icon of the Mother of God of Gerbovets, Commemorated on October 1 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the "œMultiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God of Andronicus, Commemorated on October 22; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27; Repose of St John of Kronstadt, Commemorated on December 20; St Theophan the Recluse the Bishop of Tambov, Commemorated on January 10; Venerable Antipas of Valaam Monastery, Commemorated on January 10; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Anatole I of Optina, Commemorated on January 25; Icon of the Mother of God "œSokolsky"Â, Commemorated on February 1; St Hilarion the Georgian, the New, Commemorated on February 14; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Icon of the Mother of God of "the Uncut Mount"Â, Commemorated on March 24; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas. Commemorated on March 31; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11; Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nectarius of Optina, Commemorated on April 29; Glorification of St John of Kronstadt, Commemorated on June 8 ; Venerable Moses of Optina, Commemorated on June 16;

Russia, Moscow, 1855-1908, John of Kronstadt, convict exiles, t gospel purposel, joy of living C values, m miracles t Nick
Russia, St Petersburg, 1855-1908, John of Kronstadt Island, St Petersburg, poor, difficult time to keep up in studies, prayer, veil lifted, remembered clearly, first in class, forgiveness, meekness, love, center of C, one path, C death and resurrection, m to china, m girl f Kronstadt, deacon 1855, account for deeds of his flock, daily devine services, murders etc exiled to K, hovels, stay for hours, material needs, Brotherhood for Charity, taught purpose of Gospel, joy of living C values, more miracles than Nick; Kronstadt Island (Kotlin Island, St Petersburg); Kronshtadtsky District; Repose of St John of Kronstadt, Commemorated December 20 ; John of Kronstadt was born in the village of Sura in Archangel province on October 19, 1829, and was called John in honor of Saint John of Rila (August 18). parents were very poor but were very devoted to the Church. Even though he was poor, as a young boy John learned to feel compassion for others in their misfortune. neighbors frequently asked him to pray for them, as they noticed this special grace-endowed gift in him. John was ten, his parents were able to raise some money and send him to the local school which was attached to the church. first, the boy had an extremely difficult time with his studies. He worked for days on end, but still failed to keep up. about his life he once recalled an evening when everyone had already gone to bed. “I could not sleep, and I still failed to understand anything I was taught. I still read poorly and could not remember anything I was told. I became so depressed I fell to my knees and began to pray. don’t know whether I had spent a long time in that position or not, but suddenly something shook my whole being. was as if a veil had fallen from my eyes, and my mind had been opened, and I remembered clearly my teacher of that day and his lesson. I also recalled the topic and the examples he had given. I felt so light and joyous inside.” After this experience he did so well he became one of the first in his class to be chosen to go to seminary, and after seminary to the Theological Academy in Saint Petersburg (a great honor at that time). his studies, John thought about the importance of forgiveness, meekness, and love, and came to believe that these were the very center and power of Christianity, and that only one path—the path of humble love—leads to God and the triumph of His righteousness. also thought a great deal about the Savior’s death on the Cross at Golgotha, and pitied those who did not know Jesus Christ. He wished to preach to them about His death and Resurrection. He dreamed about becoming a missionary to distant China, but saw that there was a great deal of work for a genuine pastor of Christ’s flock both in his own city and the surrounding towns. John graduated from the Academy he met Elizabeth Nesvitsky who lived in the town of Kronstadt. They dated, he proposed, and they were married. After his studies, John still desired to learn more about his faith and his Church. was in this frame of mind that he prepared to be a priest and to enter public ministry. He was ordained a deacon on December 10, 1855, and then priest on December 12. He was assigned to Saint Andrew’s Cathedral in the city of Kronstadt. He said, “I made myself a rule to be as sincere as possible in my work, and of strictly watching myself and my inner life.” John wanted most of all to earn the love of the people in his care, because only a loving attitude could provide the firm support and help he needed as he faced the difficult work of the priesthood. His constant thought was how he would come before the Last Judgment and have to give an account, not only for his own deeds, but also the deeds of his flock, for whose education and salvation he was responsible. him no one was a stranger; everyone who came to him for help became a friend and relative. He would tell people “The Church is the best heavenly friend of every sincere Christian.” conducted divine services daily and offered the prayers of the faithful. He called all who rarely receive Holy Communion to prepare themselves and live their lives in a Christian way so that they could receive more often. Listening to Father John, many people changed their lifestyle, repented sincerely, and joyfully received Holy Communion on a regular basis. that time the government exiled murderers, thieves and other criminals to Kronstadt. Life was horrible for the exiles. Even children of exiles would become thieves and criminals. He would go to their dugouts, hovels and shacks to visit with them. Not satisfied with staying for five or ten minutes to administer some rite and then leave, Father John believed he was coming to visit a priceless soul, his brothers and sisters. He would stay for hours, talking, encouraging, comforting, crying, and rejoicing together with them. the beginning he also concerned himself with the material needs of the poor. He would shop for food, go to the pharmacy for prescriptions, to the doctor for help, many times giving the poor his last few coins. The inhabitants of Kronstadt would see him returning home barefoot and without his cassock. Often parishioners would bring shoes to his wife, saying to her, “Your husband has given away his shoes to someone, and will come home barefoot.” He would also write articles for the newspaper exhorting the people of Kronstadt to “support the poor morally and materially.” appeals touched the hearts of many and Father John organized many charitable efforts. Realizing that his individual charity was insufficient for aiding the needy, he founded the Orthodox Christian House Parish Trusteeship of Saint Andrew the First-Called. This brotherhood coordinated many charitable efforts throughout the city and helped many needy people. 1857, he began teaching in the local city schools. He would tell people, “If children cannot listen to the Gospel, it is only because it is taught like any other subject, with bov 1`redom and indifference. Such teaching defeats the purpose of the Gospel. It fails because it forces students only to read words and memorize them instead of making them live in their lives.” To Father John there were no incapable students. He taught in such a way that poor pupils as well as good ones were able to understand. His attention was aimed not so much at forcing students to memorize as to fill their souls with the joy of living according to Christian values, sharing with them the holy thoughts which filled his soul. speaking to other priests about their vocation he would say, “You are a representative of the faith of the Church, O priest; you are a representative of Christ the Lord Himself. You should be a model of meekness, purity, courage, perseverance, patience, and lofty spirit. You are doing the work of God and must not let anything discourage you.” John has performed more miracles than almost any other saint, with the possible exception of Saint Nicholas. Through his prayers he healed the sick, gave hope to the hopeless, and brought sinners to repentance. John labored endlessly in his work for the Lord preaching, teaching, and helping those in need. Having spent his entire life serving God and His people, Father John fell ill and died on December 20, 1908. Almost immediately, people from near and far began to make pilgrimages to the monastery where he was buried. Even today millions of Orthodox Christians in Russia and around the world pray to him to intercede for them as he had always done from his childhood. John was glorified by the Russian Orthodox Church on June 8, 1990.

Russia, Moscow, 1857-1911, St Joseph (Litovkin) of Optina, Ambrose' assistant, also head of Shamordino C and Optima M
Kaluga's St Joseph (Litovkin) of Optina, 1857-1911; Venerable Joseph of Optina, Commemorated on May 9; Joseph of Optina was born on November 2, 1837 in the village of Gorodishcha in the province of Kharkov. His name in the world was John Litovkin, and his parents Euthymius and Maria were simple but pious people. They were generous to the poor, and often lent money to those in need even when there seemed little chance that it would be repaid. Euthymius also loved to receive monks who came to his door collecting alms for their monasteries. Invariably, he would give each one five rubles for the needs of the monastery. Litovkins had six children, and they often read to them from spiritual books, especially from the Lives of the Saints. The second of their three sons (the future Saint Joseph) was baptized with the name John in honor of Saint John the Merciful (November 12). Instead of providing them with earthly wealth, the couple endowed their children with heavenly treasures, raising them in piety, obedience, and in the fear of God. learned to read even before he started school, taught by his older sister Alexandra at home. He was a sickly child, nearsighted and hard of hearing in one ear. He also met with various accidents. Once he was knocked down by another child and bit off the tip of his own tongue. Another time he was scalded with boiling water. In spite of all this, he was a happy and affectionate child. His father knew there was something special about John, and others also believed that God’s special favor was upon the boy. he was only four, John’s beloved father died, and his mother had to raise the children herself. he was eight, John was playing with some friends, and suddenly froze on the spot. He raised his arms and his head toward the sky, then fell down unconscious. They carried him home and put him to bed. When he awoke, they asked him what had happened. He told them that he had seen the Queen of Heaven in the air. “What makes you think you saw the Queen?” they asked. “Because she had a crown with a cross,” he replied. that time on, the boy became more quiet and thoughtful, and started to avoid children’s games. Soon after this, the family moved into a new home. There was a great fire in the village, and John prayed that the Mother of God would protect their house from the flames. The Livotkin home was spared, even though everything around it was burned. 1848, their mother died during an outbreak of cholera. John was only eleven at the time. His older brother Simeon and his sister Anna were both married before their mother passed away, and his sister Alexandra had gone to the Borisovsk monastery in Kursk Province to become a nun. Simeon became the head of the family, although his drinking problem made him rather unreliable. Simeon took care of John for a while, and their younger brother Peter went to live with Anna. Simeon decided to leave home, and so John was placed in the care of various people, including a tavern keeper and a grocer. to endure conditions in the homes of such people, John went to live with a cousin who was a deacon in Novocherkassk. He ate nothing on his journey, for he was ashamed to beg, and people did not offer him any food on their own. When he arrived at the church where his cousin served, John sat down outside and waited for the Liturgy to end. Two women with rolls passed by and took pity upon him. One of them gave him a warm roll, which the boy regarded as manna from heaven. stayed with his cousin for a brief time, then moved on to other places, taking various jobs to support himself. Later in life he was asked whether he had ever had a girlfriend when he was living in the world. He shook his head and said, “Since I was nearsighted, I couldn’t really see anyone at a distance, and I was too shy to approach anyone up close.” living in the world John was often unhappy, and he found consolation in prayer and in church services. One day he received a letter from his sister, Mother Leonida, suggesting that he enter the skete at Optina, which was blessed with experienced Elders. Then the desire to leave the world and embrace the monastic life began to grow within him. that John was planning to make a pilgrimage to the Kiev Caves, the man for whom he was working offered him his daughter in marriage. Years later Father Joseph would say, “It’s always that way. As soon as one begins to think of following the path to salvation, obstacles and temptations begin to appear.” his employer’s permission, John started out for Kiev. On the way, he stopped to visit his parents’ graves and the place where he had spent a happy childhood. He stayed briefly at the Dormition Monastery in Kharkov’s Holy Mountains, but he did not wish to remain there. Finally he went to the Borisovsk Women’s Hermitage to visit his sister, Mother Leonida. She had spoken to Saint Macarius of Optina (September 7) of her concern for John. He told her not to worry, because John would become a monk. Leonida’s Eldress, Schemanun Alypia, overheard some of their conversation and said to John, “Forget about Kiev. Go to the Elders at Optina.” Mother Leonida gave him a look indicating that John should obey. traveled to Optina with some nuns of the women’s monastery at Belev, driving the cart for them. Saint Macarius had already departed to the Lord in 1860, and was succeeded as Elder by his disciple, Saint Ambrose (October 10). Knowing of John’s monastic inclinations, the nuns jokingly introduced him as “Brother John.” Saint Ambrose replied solemnly, “This Brother John will prove useful to us, and to you.” March 1, 1861 John found himself standing before the Elder Ambrose, telling him of his life, and asking for a blessing to go to Kiev. Father Ambrose told him to remain at Optina, forseeing the blessings he would bring to Optina, and to the women’s monasteries which were under the guidance of the Optina Elders. Taking Saint Ambrose’s words as an indication of God’s will, John murmured, “May it be blessed.” like all new novices, was given an obedience in the kitchen. He was assigned to help the cook in the skete. From the very start, John demonstrated perfect obedience and humility. Life in the monastery was everything he had hoped it would be, and he was glad to leave the tumult of the world behind. June the Superior of the Skete, Father Paphnutius, asked John if he would like to move in with the Elder Ambrose as his cell-attendant. The next day he moved to the Elder’s quarters, where he remained for the next fifty years. As happy as he was to be near the Elder, he was disturbed by the constant flow of visitors. He felt that there was no time to pray or go to church, and began to have misgivings. He was tempted by the thought that perhaps he would be better off in Kiev or on Mount Athos, and did not notice that Father Ambrose had entered the cell. Suddenly he felt a hand on his shoulder and heard the Elder say, “Brother John, it’s better here than it is on Athos. Stay with us.” realized that his thoughts had been sent by the Enemy of our salvation, and he fell down at Father Ambrose’s feet in repentance. April 15, 1872 he was tonsured as a rassophore (wearer of the rassa), then on June 16, 1872 he was tonsured as a monk, receiving the name Joseph in honor of Saint Joseph the Hymnographer (April 4). He was unexpectedly ordained as a deacon in 1877 in a way which demonstrated that God was directing the course of his life. December 7 (Father Ambrose’s nameday), Igumen Isaac served Liturgy in the skete church. Later, he visited Father Ambrose to offer his congratulations, and the cell-attendants Father Joseph and Father Michael served them tea. The Superior asked Father Ambrose about a monk whom he proposed to recommend for ordination to the diaconate. The Elder said that the time was not right for that particular monk, recommending someone else instead. Noticing Father Joseph standing nearby with a tray, Father Isaac smiled and said, “Well Father, you don’t want my candidate, and I don’t want yours. Let’s ordain Father Joseph.” it was that Father Joseph was sent to Kaluga, where he was ordained by Bishop Gregory on December 9. It was customary at Optina that a newly-ordained deacon or priest would serve every day for forty days. Father Joseph’s health did not permit him to fulfill the forty days, however. He developed an inflammation on his right side, and he nearly died. Joseph’s life continued as it had before, but with more responsibilities. He had no cell of his own, but continued to sleep in the reception room, which the Elder used each day until almost 11 P.M. Father Ambrose frequently tested his cell-attendant in order to give him the opportunity to acquire patience and humility, following the instructions of Saint John of the Ladder (Book 4, paragraphs 27 and 28). Ambrose built the Shamordino Convent about eight miles from Optina, and on October 1, 1884 Bishop Vladimir of Kaluga came for its opening. At the Liturgy that day, Father Joseph was ordained as a priest and from that day forward the nuns regarded him as their priest, and he became the spiritual director of the convent after the repose of Father Ambrose. Joseph now became the Elder’s senior cell-attendant, and tried to protect him and also to placate the visitors who grumbled about having to wait for so long to see Father Ambrose. In spite of his duties, Father Joseph found time to read spiritual books. He particularly loved the PHILOKALIA and the writings of the Fathers. In these books he found spiritual wisdom, which he shared with those who came to him for advice. Joseph’s inner life was known only to God, but his advice to others indicates that he practiced unceasing prayer of the heart. Forseeing that Father Joseph would serve as Elder after him, Father Ambrose blessed some people to start going to Father Joseph for their spiritual needs. Joseph attended Saint Ambrose for thirty years, until the Elder’s death on October 10, 1891. Father Ambrose prepared Father Joseph for eldership, teaching him by word and by example. He would also refer some visitors to Father Joseph for advice. There was such oneness of mind between them that when people would ask Father Joseph about something and then ask Father Ambrose about the same thing, they would receive the very same answer. Joseph’s health was not good, and he was susceptible to colds in winter. In February 1888 he became very ill and took to his bed, and he received the Mystey of Holy Unction. The doctor recommended that he be moved to the infirmary for treatment, but Father Joseph did not wish to leave Father Ambrose. The Superior of the skete insisted on the transfer, however. The ride to the monastery in a sleigh during cold weather only made his illness worse. Joseph was tonsured into the schema (the highest level of monasticism) during the Liturgy on February 14. The next day, prayers for the Departure of the Soul were read for him, and people came to bid him farewell. A novice, sitting behind a screen, heard Father Joseph praying aloud. Peering through a slit in the screen, he saw Father Joseph gazing at an icon of Christ and lifting up his hands. This novice went to the infirmary later and heard someone behind the screen say, “Be patient, my dear one, only a little remains.” He looked behind the screen, but saw no one there except Father Joseph. Later, Father Ambrose told people that Father Joseph had seen the Mother of God during his illness. Though he had been quite near death, he got well. his recovery, Father Joseph began to hear confessions on a regular basis, since this was becoming too difficult for Father Ambrose. He blessed people to go to Father Joseph “not just once, but always.” the summer of 1888, Father Ambrose blessed Father Joseph to go on a pilgrimage to Kiev. After nearly thirty years, he was able to fulfill his desire to visit the holy places of Kiev. On his way back to Optina, he stopped to visit his sister Mother Leonida at Borisovsk. Ambrose usually spent three weeks during the summer at the Shamordino Convent, accompanied by Father Joseph. In June of 1890 Father Joseph began to prepare for the journey, but Father Ambrose said, “I’m not taking you this time, you’re needed here.” He ordered Father Joseph to move into his cell and to transfer a large “Surety of Sinners” Icon (March 7 and May 29) into the reception room. Father Joseph had a premonition that Father Ambrose would never return. he missed the Elder, Father Joseph resigned himself to the situation. He did go to Shamordino once a month to visit Father Ambrose, however. In the absence of Father Ambrose, many monks who confessed to him began to go to Father Joseph. During the Nativity Fast Father Ambrose started sending his spiritual children at Shamordino to confess to Father Joseph as well. This was difficult for the nuns, who were used to Father Ambrose. Even when he heard a nun’s confession himself, Father Ambrose would send her to Father Joseph for the prayers of absolution. In this manner, he indicated that he was entrusting his spiritual children to no one but Father Joseph. September 1891 Father Ambrose became ill, but no one thought it was serious. On October 8, he was so critical that they sent for Father Joseph. That evening the service of Holy Unction was performed, and the next morning Father Joseph gave Father Ambrose Communion for the last time. Saint Ambrose reposed on the morning of October 10, and no one grieved more than Father Joseph. Even in his sorrow, however, he comforted and consoled others. any outside influence or pressure, the monks of Optina began coming to Father Joseph just as they had come to Father Ambrose. When the nuns of Shamordino asked to whom they should go for spiritual direction, Father Isaac told them, “At Optina all we have Father Joseph as our common Elder, and he must be yours as well.” the next twenty years, Saint Joseph received visitors, gave spiritual counsel to those who asked for his advice, and even performed miracles of healing for the afflicted. Out of humility, Father Joseph never said anything on his own authority, but quoted the words of Father Ambrose, or gave examples from his life. He spoke very little, and then only to answer a question which had been put to him. Some laymen, and even some of the monks, were annoyed with him because he did not say more. monk had the thought that since Father Joseph was filled with spiritual wisdom and was so familiar with the writings of the Fathers, he could have said many beneficial things to people. The Elder explained this to him, quoting Saint Peter of Damascus, who said that one should not say anything helpful unless asked by the brethren, because then the resulting benefit would come from their free choice. Even concerning something which might be useful for salvation, the ancient Fathers would not speak without being asked, considering unsolicited advice as idle talk (Vol. 3 of the English PHILOKALIA, p. 186). greatest care was for the Shamordino Convent, which remained unfinished, and for the spiritual welfare of its nuns. The Superior of the convent now turned to Father Joseph to consult him about everything related to the life of the convent, and would do nothing without his blessing. He went there twice a year, during the Apostles’ Fast, and during the Dormition Fast, to hear the confessions of the sisters. In the winter, they would visit him at Optina for Confession. Soon he was obliged to give up traveling to Shamordino because of his health. Joseph was officially appointed as confessor for the Optina brotherhood near the end of 1893 when Father Anatole became ill and could not fulfill this duty. Many of the monks had already been confessing to Father Joseph, but now they all came to him. January 25, 1894 Saint Anatole, the head of the skete, fell asleep in the Lord. Archimandrite Isaac and the bretheren unanimously chose Father Joseph to succeed Father Anatole as Superior of the skete. Although he never sought this honor, Father Joseph accepted his election with all humility. He discharged his duties, not by issuing orders, but with paternal love and humility. Superior, he could have chosen to serve only on major Feast Days when the priests concelebrated, and designated one of the priests of the skete to serve on other days. He often served as a simple monk, however, with only one deacon to assist him. the last years of his life, Father Joseph grew weaker and was often ill. In May of 1905 he felt that he lacked the strength to carry out his duties, and he asked to retire as Superior of the skete. He also had to give up hearing the confessions of visitors, since this exhausted him. His spiritual children were saddened by his decision, but the monks and nuns continued to come to him with their spiritual wounds and afflictions. 1911 Father Joseph was weak and ill, but began to feel somewhat better during Great Lent. He was unusually joyful during Holy Week, which led some to believe that he had had some sort of vision. On April 11, the third day of Pascha, Father Joseph developed a fever and stopped seeing visitors. The following week, a doctor diagnosed him with maleria, declaring that there was no hope for recovery. April 20 the wonderworking Icon “of the Sign” was brought to his cell and a molieben was served. In the afternoon, the Kazan Icon and the rassa of Saint Seraphim were brought to him. Two days later, he requested that the skete brotherhood be permitted to come to him so that he could bid them farewell and ask their forgiveness. Then he asked that the Shamordino nuns also be allowed to come. Joseph stopped taking food from April 28 on, nourishing himself only with the Holy Mysteries of Christ. Up until the time of his death, he was conscious and lucid, answering questions and dictating replies to letters. On May 8 he felt a little better, then became weak again. On the morning of May 9 he received Holy Communion, then at four in the afternoon he received some people for a final blessing. evening the Elder lay resting on his bed with his eyes closed, and his face shone with an unearthly radiance. At 10:45 he drew his last breath and departed to the Lord with a smile on his face. the body was prepared for burial, panikhidas were served one after another for the departed Elder. The saint appeared to some of the brethren in dreams both that night and on subsequent days. body was placed in a coffin at six o’clock the next morning and was carried to the skete church. Following the Liturgy, a panikhida was served, then the casket was brought to the monastery church of Saint Mary of Egypt. The monks began taking turns serving panikhidas for Father Joseph until his burial. miracles took place on the day Saint Joseph was laid to rest at the feet of Father Ambrose. Even today, he continues to intercede with God and to work miracles for those who entreat him with faith. Joseph became a great Elder because first he had been a great disciple. He was obedient to his Elder Father Ambrose in all things, and never contradicted him. Because he renounced his own will, refrained from judging others, and reproached himself for his own sins, Father Joseph acquired humility and the grace of God. He also obtained from the Lord the discernment to recognize every sort of spiritual illness, and how to treat it. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

Russia, Moscow, 1861-1912, Saint, Nicholas of Japan
Japan Saint, 1861-1912, Nicholas of Japan; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16;

Russia, Moscow, 1869, Sept 1, first of many Chernigov-Gethsemane Icon Healings, Complete cripple Thekla Adrianova of Tula
Gethsemane skete; Icon of the Mother of God œChernigov-Gethsemane, Commemorated on September 1; Chernigov-Gethsemane Icon of the Mother of God is a copy of the famed Ilyin-Chernigov Icon of the Mother of God (April 16), which was to be found at the Trinity-Ilyin monastery near Chernigov on Mount Boldina, and where in the eleventh century Saint Anthony of the Kiev Caves struggled in asceticism. Demetrius of Rostov described the miracles of this icon in his book THE BEDEWED FLEECE. He wrote in conclusion: “The end of the booklet, but not of the miracles of the Most Holy Theotokos, for who can count them?” The grace-bearing power of this icon is manifest also in its copies. Chernigov-Gethsemane Icon of the Mother of God was painted in the mid-eighteenth century and was passed on to the Trinity Sergiev Lavra in 1852 by Alexandra Grigorievna Philippova, who piously kept it for a quarter century. (This icon was given to her by the priest John Alekseev, who received it in turn from one of the monks of the Trinity Sergiev Lavra.) the advice of the head of the Lavra, Archimandrite Anthony (+ May 1, 1877), the icon was placed in the newly-consecrated cave church named for Saint Michael, Leader of the Heavenly Hosts, which was consecrated on October 27, 1851 by Saint Philaret, Metropolitan of Moscow (November 19), who assumed an active role in the building of the Gethsemane skete. this manner, the icon took in the currents of grace of all the history of the Russian Church, it acquired the blessing of Saint Anthony of the Caves, of Saint Sergius of Radonezh and of his parents Saints Cyril and Maria (September 28), and finally, of the ascetics of the nineteenth century. These spiritual connections providentially come forth through the Chernigov-Gethsemane Icon of the Mother of God. is remarkable that the first miracle of this icon was witnessed on the day of the Church New Year, September 1, 1869, when the twenty-eight-year-old peasant of Tula governance, Thekla Adrianova, was healed, after being completely crippled for nine years. at the hostel by the caves, and then at the Lavra during the celebration of the Repose of Saint Sergius (September 25), Thekla recovered completely. Saint Innocent the Metropolitan of Moscow (October 6 and March 31), learned of the miracle from his daughter the nun Polyxeni, treasurer of the Borisov wilderness monastery. On the feast of Saint Sergius, he himself met with Thekla and asked her about the details of the healing. On September 26, 1869 Saint Innocent arrived at the Gethsemane skete and gave the blessing for a Molieben to be served before the glorified icon, while he himself prayed with tears. September 26 three healings had occurred already, and a whole series of miracles in November of that same year. The fame of the icon of the Mother of God spread with unusual swiftness. Exhausted by suffering and sickness, thirsting for bodily and spiritual healing, people from every class of society came with firm faith to the wonderworking icon, and the mercy of God did not forsake them. the beginning of the twentieth century, more than 100 miracles had been recorded. By its great esteem the icon benefited the ascetics of the Gethsemane skete: the schemamonk Philip (+ May 18, 1868), the founder of the cave monastery, and his three sons, the hieroschemamonks Ignatius (+ 1900), Porphyrius (+ 1905 ?) and Basil (+ April 1, 1915). They preserved accounts of the deep love, which the hieromonk Elder Isidore (+ February 3, 1908) displayed for the Chernigov-Gethsemane Icon. initial celebration of the icon was established on April 16, on the day when Ilyin-Cherigov icon was celebrated. Later, it was transferred to September 1, the day of its glorification. At the present time there are copies of the Chernigov-Gethsemane icon at Trinity-Sergiev Lavra. They are found in the temple of Saint Sergius, in the monastery trapeza, and in the portico of the Trinity cathedral, painted by Elders of the Gethsemane skete and the Zosimov wilderness monastery.

Russia, Moscow, 1877-1905, general, Sergei Alexandrovich, nationalist, v religous, archiology, charities, expelled Jews, r ideas
Moscow Grand Duke, 1877-1905, Sergei Alexandrovich of Russia; Duke Sergei Alexandrovich of Russia (11 May 1857 - 17 February 1905) was the fifth son and seventh child of Emperor Alexander II of Russia. He was an influential figure during the reigns of his brother Emperor Alexander III of Russia and his nephew Emperor Nicholas II, who was also his brother-in-law through Sergei's marriage to Elizabeth, the sister of Tsarina Alexandra.[1] Duke Sergei's education gave him lifelong interests in culture and the arts. Like all male members of the Romanov dynasty, he followed a military career, and he fought in the Russo-Turkish War of 1877–78, receiving the Order of St George for courage and bravery in action. In 1882, his brother, Tsar Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, a position he held until 1891. In 1889, Grand Duke Sergei was promoted to the rank of Major General. In 1884, Sergei married Princess Elisabeth of Hesse and by Rhine, a granddaughter of Queen Victoria. Their marriage remained childless, but they became the guardians of the two children of his brother, Grand Duke Paul Alexandrovich of Russia: Grand Duchess Maria, and Grand Duke Dmitri. Grand Duke Sergei Alexandrovich and his wife promoted the marriage of Sergei's nephew, Tsar Nicholas II, with Princess Alix of Hesse, Elizabeth's youngest sister. 1891 and 1905, Grand Duke Sergei served as Governor-General of Moscow. His reputation was tarnished as he was partially blamed for the Khodynka Tragedy, which, during the festivities following the coronation of Emperor Nicholas II, resulted in more than a thousand deaths. a Governor of Moscow, Grand Duke Sergei was responsible for the expulsion of Moscow's 20,000 Jews[2] at the start of his tenure, and he repressed a student movement to prevent the spread of revolutionary ideas. His conservative policies, extreme even by contemporary standards, made him a polarizing figure, and he was regarded as a reactionary. 1894 Grand Duke Sergei was made a member of the State Council. In 1896 he was promoted to Lieutenant General and appointed as Commander of Moscow Military District. After thirteen years of service, Grand Duke Sergei resigned from the Governorship on 1 January 1905. Targeted by the SR Combat Organization, he was assassinated by a terrorist bomb at the Kremlin. life[edit] Duke Sergei with his parents and his sister, Grand Duchess Maria Alexandrovna Duke Sergei Alexandrovich was born on 11 May [O.S. 29 April] 1857 in the Zubov wing of the Catherine Palace at Tsarskoye Selo. He was the seventh child and fifth son among the eight children of Alexander II of Russia and his first wife Maria Alexandrovna, née Duchess Maximilienne Wilhelmine of Hesse and by Rhine.[3] Duke Sergei with his younger brother Grand Duke Paul he was old enough to begin lessons, Sergei's earlier years were spent with his younger brother Paul, from whom he was inseparable, and their sister at Livadia, the family's Crimean retreat, at Tsarskoye Selo, and at the Winter Palace in Saint Petersburg. By the time Sergei was born, his mother was already in declining health. Although she was not a particularly affectionate mother, except to her daughter, her three youngest children, Marie, Sergei and Paul, were close to her and especially to one another.[3] Marie adored him and called him "an exceptionally nice young man... and can be recommended one very possible way, not because he is my brother, but because he is an exception among princes."[4] time passed and the Empress's health made it necessary for her to avoid the harsh Russian climate, they spent long sojourns abroad in Jugenheim outside Darmstadt and winters in the South of France.[5] family tragedy hit them there. In April 1865, shortly before Sergei's eighth birthday, his eldest brother and godfather Nicholas, the heir to the crown, died in Nice.[6] As a child, Sergei was shy, studious, and withdrawn. Under the influence of his mother, whose reserved character he resembled, he became very religious. the 1870s, Sergei and his younger brother Paul were kept in Russia by their studies. They were destined to follow a military career, but their tutor, Admiral Arseniev, encouraged Sergei's linguistic, artistic, and musical abilities. He was fluent in several languages and learned Italian in order to read Dante in the original.[7] His interest in Italian art and culture intensified as he grew older. He painted well and was musical, playing the flute in an amateur orchestra. He enjoyed acting and steeped himself in the early history, culture, and traditions of Russia. He liked to read and in time came to know many of Russia's great writers personally, among them Tolstoy and Dostoevsky, whose work the Grand Duke read and admired.[7] He met Dostoevsky over dinner at the Winter Palace where he was invited by Sergei's professor.[8] career[edit] Duke Sergei Alexandrovich in his youth Duke Sergei Alexandrovich started a military career early in his life. He was from birth Colonel-in-Chief of the 38th Tobolsk Infantry Regiment, he also became Colonel-in-Chief of the 2nd Battalion Guards Rifles and, towards the end of his life, Colonel-in-Chief of the 5th Kievsky Grenadier Regiment.[9] On his twentieth birthday on 29 April 1877, the Grand Duke took the solemn oath of allegiance to the Emperor.[7] An educational tour that had been proposed for him was postponed upon the outbreak of the Russo-Turkish War of 1877–78. Sergei took part in the war with his father and brothers, the Tsarevich Alexander and Grand Dukes Vladimir and Alexei. He spent the greater part of his time serving as Poruchik in the Leib Guard under the Tsarevich in southeast Romania.[10] He was consequently promoted to Colonel. On 12 October, following the battle of Meyk, the Emperor decorated him with the Order of St George, for courage and bravery in action with the enemy, for a reconnaissance expedition at Kara Loma near Koshev. At the end of December 1877, Sergei Alexandrovich returned to Saint Petersburg with his father. II had started a new family with his mistress and Sergei sided with his neglected mother in the breaking of the family's harmony.[11] Empress Maria died in June 1880, and in March 1881 Alexander II, who had married his mistress, Princess Catherine Dolgoruki, was assassinated by terrorists. Sergei was then in Italy with his brother Paul and Admiral Arseniev. Three months later, in June 1881, the Grand Duke went to Palestine accompanied by Paul and his cousin Grand Duke Constantine Constantinovich. They visited Jerusalem and the sacred sites. He helped to found a society dedicated to the upkeep of Orthodox shrines in the Holy Land and the provision of services to Russian pilgrims. He became chairman of this society, and his status as patron of the Russian presence in Jerusalem is believed to have given him more pleasure than any of his other duties.[12] 1882 on, Sergei's military career, which occupied an increasing amount of his time in Saint Petersburg and on maneuvers at Krasnoe Selo, advanced still further.[13] On 15 January 1882, his brother, Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, the elite regiment founded by Peter the Great, with the rank of Colonel. Seven years later, he was promoted to the rank of Major General. On 26 February 1891, he was made Adjutant General of the H. I. M. Retinue. He became the commanding officer in the village of Preobrazhenskoy. Sergei commanded this regiment until 1891, when his brother the Emperor appointed him Governor-General of Moscow.[9] Russian Grand Duke[edit] Duke Sergei Alexandrovich of Russia. twenty-six, the fair-haired Grand Duke was reserved, intelligent, well-read and refined.[9] Over six feet tall, his extremely slim figure was accentuated by a corset, worn in the manner of Prussian officers.[9] his closely cropped hair and neat beard, Sergei Alexandrovich cut an impressive figure.[14] When Consuelo Vanderbilt, then Duchess of Marlborough, met him in Moscow, she considered him to be "One of the most handsome men I have ever seen."[15] Described by his brother-in-law Ernest Louis, Grand Duke of Hesse, as "tall and fair with delicate features and beautiful light green eyes". Very self-conscious, he held himself very stiffly and with a hard expression in his eyes.[14] health was seriously compromised as he suffered from osteoarticular tuberculosis.[16] A condition he strove to conceal, but it caused all his joints to waste away.[16] He had to take salts and hot baths to get some relief.[16] He could not ride a horse and had to wear a spinal corset at all times.[16] He stood very straight and had a habit of playing with one of his jeweled rings, turning it around his finger. He kept his feelings rigidly in check, and many mistook his reserve for pride. Few had the chance to know him well. He was noted for his adherence to the Church, took a deep interest in Russian antiques and art treasures, and was interested in archaeology, music and acting and sometimes chairing meetings of the Archaeological Congress.[8] shy and reserved, he made no secret of his disapproval of fashionable society and its lax ways, and he defied all criticism. He found it hard to cope with opposition and easily lost his temper. In his home, he demanded tidiness, order, and discipline, and he expected to be obeyed. His niece, Marie, Queen of the Romanians, remembered him: "Dry, nervous, short of speech, impatient, he had none of the rather careless good humor of his three elder brothers ... but for all that we loved him, felt irresistibly attracted to him, hard though he could be. Few perhaps cherish his memory, but I do." Many other family members, including his nephew Kiril, Princess Marie of Greece and Prince Gabriel, included their good impressions of him in their memoirs.[17] Duke Sergei and his wife, Grand Duchess Elizabeth Feodorovna 1881 there had been talks of a possible marriage to Princess Caroline Mathilde of Schleswig-Holstein.[18] Emperor Alexander II had hoped that at least one of his sons would marry a princess of Hesse as he had done. eventually chose as his bride Princess Elizabeth of Hesse, a daughter of Ludwig IV, Grand Duke of Hesse and by Rhine and Princess Alice of the United Kingdom. She was an older sister of both Ernst Ludwig, Grand Duke of Hesse and by Rhine and Alix of Hesse, later the Empress consort of Nicholas II of Russia. They were first cousins once removed (i.e., Elizabeth's great-grandfather, her father's paternal grandfather, Louis II, Grand Duke of Hesse, was Sergei's maternal grandfather) and had known each other all their lives.[3] were hesitations on both sides and Elizabeth first rejected his proposal of marriage.[18] Queen Victoria, who had anti-Russian sentiments, opposed the marriage of her motherless granddaughter.[19] Elizabeth and her sisters were not pressured into following political marriages; they were allowed to follow their own inclination.[18] After the couple spent some time together at Schloss Wolfsgarten in Darmstadt in September 1883, Elizabeth agreed to marry him.[20] Their engagement was announced publicly on 26 February 1884 when Sergei returned to visit her in Darmstadt.[21] Upon her marriage, Princess Elizabeth took the name of Grand Duchess Elizabeth Feodorovna of Russia.[22] The wedding took place on 15 June 1884 in the Winter Palace.[23] spent their honeymoon in Ilinskoye, Sergei's 2,400-acre (9.7 km2) country estate forty miles west of Moscow on the left bank of the Moskva River, that he inherited from his mother. The couple later settled in Saint Petersburg in a mansion occupying the southeast corner of the Fontanka Canal and the Nevsky Prospekt, a short drive from his former apartments in the Winter Palace.[21] The Beloselsky Belozersky mansion, bought by Sergei to live with his wife, was renamed Sergeivsky Palace.[24] The couple also had Ferme, a villa located in the grounds of Peterhof that Sergei had inherited from his mother.[25] They usually entertained at Ilinskoe during the summer months, with guests occupying various wooden villas dotted around the park. There was also Usovo, a substantial stone and brick house with an innovative central heating, that Sergei had built on the opposite bank of the Moskva River. couple was close to Alexander III and Maria Feodorovna and the Tsar trusted Sergei more than his other brothers. In 1886, Alexander III appointed him Commander of the Preobrazhensky Life Guard Regiment, entrusting him with introducing the Tsarevich (the future Nicholas II) to army life. and Ella represented Russia in 1887 during Queen Victoria's Golden Jubilee and in 1888, they were sent to the Holy Land on the occasion of the consecration of the church of Saint Mary Magdalene in Jerusalem, built-in memory of Empress Maria Alexandrovna. By 1892, eight years into the marriage, Sergei was already certain that they would not have children and he left a will making the children of his brother Paul his heirs after his and his wife's deaths. of Moscow[edit] Duke Sergei and his wife, 1892 Alexander III adopted a policy of repression; he wanted a like mind at the helm of Imperial Russia's second city and former capital. Thus, in spring 1891, the tsar appointed Sergei as governor general of Moscow.[26] Although it was a great honour, Grand Duke Sergei accepted his new appointment with reluctance. He had hoped to stay longer in command of the Preobrazhensky, where he was popular; and he and his wife loved the quiet life they were living in Saint Petersburg. vice-regal role of Governor-General ruling Prince of Moscow was one that was answerable only to the emperor.[27] Grand Duke Sergei was a political hardliner who shared his brother's inalienable belief in strong, nationalist government.[27] tenure began with the expulsion of Moscow's 20,000 Jews.[27] It started four weeks before he arrived in person, after the publication of an imperial ukase by the Minister of the Interiors, Ivan Durnovo, by which all Jews of lower social stance (artisans, minor traders and so on) had to be expelled from Moscow. On 29 March, the first day of Passover, the city's Jewish population learned of the new decree that called for their expulsion.[27] In three carefully planned phases over the next twelve months, Moscow's Jews were expelled. Those first to go were the unmarried, the childless, and those who had lived in the city for less than three years.[27] Next, it was the turn of apprentices, of families with up to four children, and those with less than six years residency.[27] Last of all, it was the turn of the old Jewish settlers with large families and/or numerous employees, some of whom had lived in Moscow for forty years.[27] Young Jewish women were made to register as prostitutes if they wanted to stay in the city.[2] the expulsion, homes were surrounded by mounted Cossacks in the middle of the night while policemen ransacked every house. In January 1892, in a temperature of 30 degrees below zero, Brest station was packed with Jews of all ages and sexes, all in rags and surrounded by meager remnants of households goods, all leaving voluntarily rather than face deportation.[27] Sergei as governor-general was petitioned by the police commissioners to stop the expulsions until the weather conditions improved.[27] While he agreed, the order was not published until the expulsions were over.[27] Some of them moved to southern and western regions of the empire although there were many who decided to emigrate.[28] In counting the cost, Moscow lost 100 million rubles in trade and production, 25,000 Russians employed by Jewish firms lost their livelihoods, while the manufacture of silk, one of the city's most lucrative industries, was all but wiped out.[29] meet the needs of students, Sergei ordered the start of the construction of new dormitories in the city. At the same time, however, severe restrictions were imposed on the students and professors in the universities as a part of the state's policy of conspiracy prevention and elimination of revolutionary ideas.[30] made Sergei Alexandrovich very unpopular in Moscow among intelligentsia, though the more conservative citizens were pleased.[30] Muscovite nobility and merchants despised him because he was rough and lacked tact while attempting to fight commercial fraud and enforce strict policy measures. However, he did significantly improve general living conditions during his tenure and was extremely conscientious in carrying out his duties: “Even in the country when he was supposed to be resting," his niece remembered, "he was constantly receiving couriers from Moscow and giving audiences.â€ He paid much attention to detail, attending personally to matters that could easily have been left to subordinates, punishing corruption and fraud. At times, he would go about the city incognito to see conditions for himself.[31] In private, he and his wife were concerned about the poverty they saw in Moscow and the surrounding countryside, discussing ways to improve it.[32] organizations and charities always attracted Sergei's attention and he became either chairman or patron of scores of them. He was, for example, chairman of the Moscow Society for the Care, Upbringing, and Education of Blind Children; of the Society for Homeless, Neglected Children, and Convicted Adolescents; and the Moscow Department of the Russian Department Society of National Health Protection.[33] addition, he was a patron of organizations as diverse as the Moscow and Saint Petersburg Universities, The Printer's Mutual Aid Fund, the Society of Care for Aged Actors, the Pskov Non-Classical Secondary School, and Prince Nikola's Alm Houses. He was also chairman of the Academies of both Arts and Science, the Moscow Archeological Society, the Society of Agriculture, the Russian Musical Society, the Historical Museum in Moscow, and the Moscow Theological Academy among others.[33] Tragedy[edit] See also: Khodynka Tragedy Duke Sergei Alexandrovich (right) with his brother Grand Duke Paul Alexandrovich (center, smoking) on 14 May 1896, coronation of Nicholas II. Alexander III died on 1 November [O.S. 20 October] 1894 and his son Nicholas II ascended to the Russian throne. The relationship between Grand Duke Sergei and his nephew, who had served under his command in the Preobrazhensky Life Guard Regiment, was close and it became stronger with Nicholas II's marriage to Princess Alix of Hesse, the youngest sister of Sergei's wife—a union that Sergei and Elizabeth Feodorovna had helped to promote. coronation ceremonies of the new Emperor and his wife, as tradition demanded, took place in Moscow and Sergei as Governor General of the City was in charge of overseeing the arrangements. As part of the preparations, Sergei had introduced the novelty of electric light to Moscow. Towards the end of the festivities, according to custom, every newly crowned Tsar presented gifts to the populace; Field, on the outskirts of Moscow, was where the distribution was held since the coronation of Tsar Alexander II. The choice was questionable, as the field was normally used as a military training ground and was crisscrossed with ditches. Nevertheless, Sergei, as Governor General approved the plans. Although a crowd of nearly half a million was expected from all over Russia, only one squadron of Cossacks and a small detachment of police were sent to maintain order. in the morning of 30 May [O.S. 18 May] 1896, families began to gather outside the frail wooden fence that protected the field, watching carts laden with beer, and the eagerly sought after gifts.[34] Around 6 am, a rumour swept through the mass that the booths had already opened and the souvenirs were being given out.[35] Suddenly moving as one, that great body of people began to surge forward in the direction of the booths.[35] As it did so, men, women and children, hundreds of whom had no idea what was happening, fell or slipped on the uneven ground and were crushed and trampled underfoot. Others suffocated in the mayhem.[35] The police, far too few in numbers, were helpless to do much and even the Cossacks when they arrived were unable to stop the catastrophe. One thousand three hundred people, many hideously mutilated and unrecognizable, were killed and twice that number were seriously injured.[36] Grand Duke Sergei had not directly participated in the planning for Khodynka Field, he was to blame for the lack of foresight and as Governor-General, ultimately responsible. However, he did not assume his part of the responsibility for the tragedy. He laid the blame on others, most notably on Ilarion Count Voronzov-Dashkov, head of the Ministry of the Imperial Court, with whom there had been some dispute over the management of the coronation festivities,[37] and Colonel Alexander Vlasovsky (1842–1899), the city of Moscow's Chief of Police.[38] In the eyes of public opinion Sergei had done himself great harm by not going to the scene of the incident or at least putting in appearances at the victims' funerals. of the stampede at Khodynka the tragedy, many members of the Romanov family, headed by Grand Duke Nicholas Mikhailovich and his brothers, thought that the remaining festivities should be canceled. On the other hand, Sergei Alexandrovich and his brothers thought that a historical event, such as a coronation, should not be disrupted or marred by a conspicuous period of mourning. The latter opinion believed that the crowds who came long distances should not be disappointed and that the tightly scheduled events for foreign dignitaries not be slighted and should go forward. There was also division among the Romanov family as to whether Grand Duke Sergei should have resigned. Grand Duke Nicholas Mikhailovich and his brothers called for his resignation, while Sergei's own brothers Grand Dukes Vladimir Alexandrovich and Alexei Alexandrovich closed ranks supporting him and threatened to retire from public life if Sergei was made the scapegoat for the Khodynka tragedy.[39] Sergei ultimately offered to resign but Vorontzov-Dashkov did not. The Tsar ultimately did not support a thoroughly proposed investigation, the Chief of Police was dismissed, but Grand Duke Sergei retained his high office. night of the tragedy Tsar Nicholas II, for diplomatic reasons, attended a ball in honor of the French; because of that, his reputation suffered for what was perceived to be his lack of sympathy for the victims. Duke Sergei Alexandrovich 1894 Sergei was made a member of the State Council. In 1896, he was promoted to Lieutenant General and appointed as Commander of Moscow military district. Because Sergei was devoted to the policies of his nephew, the Tsar regarded him as a useful counter weight to some of his ministers and officials and would always readily take his side.[40] When, in 1896, disturbances broke out in the universities, Nicholas II was grateful for his prompt action and that of the authorities that quickly restored order. Sergei was often condemned as a complete reactionary during his governorship, according to his brother-in-law Ernest, Grand Duke of Hesse, he wanted and strove for improvements, which angered conservatives, but blocked revolutionary reforms, which infuriated radicals, because he considered them impractical or thought that Russia was not ready for them.[36][41] enigmatic personality and harsh manners made him appear arrogant and disagreeable. Shy by nature, he dreaded personal contact. When courtesy demanded a handshake, he solved the problem by wearing a white glove. Puritan and humourless, at least in public, he had a total disregard for public opinion. He never seemed to be at ease with himself and others. He became a focus for serious opponents of the regime as well as for malicious gossip. His cousin Grand Duke Alexander Mikhailovich left a damaging description about him: "Try as I will,â€ he wrote, “ I cannot find a single redeeming feature in his character… Obstinate, arrogant, disagreeable, he flaunted his many peculiarities in the face of the entire nation… "[42] Later writers have accused him of sadism.[30][43] great deal of controversy around Sergei Alexandrovich has centered on the nature of his personal life. Conjecture about the perhaps unhappy nature of the relationship with his wife has abounded.[44] Sergei's marriage is barely documented. His private papers, including his correspondence with his wife, have not survived, and the evidence that does exist in the Moscow State Archives, the most important repository of Romanov papers, is open to interpretation. According to some contemporary reports, Sergei was homosexual.[43][45][46] His sexuality conflicted with his intense religious beliefs and the expectations of his position.[46] Contrary to this belief, the marriage was happy, in its own way. Unusually for royal couples, they slept in the same bed for all of their married life.[47] Forced to defend Sergei against rumors of discord, Elizabeth Feodorovna was devoted to her husband and treasured his memory after his death. Duke Sergei Alexandrovich of Russia with his foster children: Grand Duchess Maria Pavlovna jr, and Grand Duke Dimitri Pavlovich their marriage remained childless, the two children of Grand Duke Paul, Grand Duchess Maria, and Grand Duke Dimitri, often joined their household, spending Christmases and later some summer holidays with Sergei and his wife. The couple set aside a playroom and bedrooms for the youngsters at their home. 1902, Paul was banished from living in Russia after he contracted a morganatic marriage and Sergei asked for and obtained the guardianship of his niece and nephew.[45] a foster father, Sergei was strict and demanding, but devoted and affectionate towards the children. Nevertheless, Maria and Dimitri resented their aunt and uncle, blaming them for the forced separation from their real father, who had abandoned them.[48] While Sergei had their best interests at heart, his preoccupation with the smallest detail of their education and upbringing were not appealing to the two difficult adolescents, especially the obstinate Maria.[49] the end of 1904, Russia had suffered disastrously in the Russo-Japanese War and the country was in turmoil. As discontent and demonstration multiplied, so did the pressure on Sergei to maintain order.[50] He was of the opinion that only the utmost severity could put an end to the revolutionary ferment, but in the wake of civil disorder Nicholas II was forced to make concessions. did not support the Tsar's security policies of vacillations and evasions.[51] According to Marie Pavlovna, "it appeared to my uncle little less than monstrous ... he expressed deep sorrow for the state of affairs in Russia, of the necessity for serious measures, and of the criminal weakness of the Tsar's ministers and councilors." disillusioned with the whole situation and deciding it was the right time to retire into private life, he informed the Tsar that new times needed new faces.[52] After thirteen years of service, Sergei resigned from the Governorship on 1 January 1905 and was succeeded by Dmitri Feodorovich Trepov. However, he continued as Commander of the Moscow military district.[53] Ivan Kalyayev Assassination of the carriage his resignation, Grand Duke Sergei moved to the Neskuchnoye Palace with his wife and foster children. Shortly thereafter, they moved to the Nicholas Palace within the safety of the Kremlin, under the cover of night. Sergei took every precaution advised by his detectives. Sergei and his wife rarely ventured outside.[54] At home, they only received their closest friends.[54] Like his father, Alexander II, Sergei was firm of the belief that unless it was the will of God, no attempt on his life would succeed. If it were the will of God, no amount of security would prevent it. One precaution he did take was for the benefit of his adjutants, whom he would no longer allow traveling with him. 15 February 1905, the family attended a concert at the Bolshoi Theatre in aid of Elizabeth Feodorovna's Red Cross War charities.[55] A terrorist organization that knew his route had planned to assassinate him that day. However, one of their members noticed the children in the carriage and decided to call off their attack. To kill the Grand Duchess and the children would surely have sparked a wave of apprehension throughout the empire, and would have set back the revolutionary cause by years.[53] Having had lunch with his wife at Nicholas Palace on 17 February, Sergei left unaccompanied for the Governor General's mansion.[56] Because of the looming threat, Sergei had refused to take his adjutant, Alexei, since he was married and a father. The arrival of the Grand Duke's recognizable carriage, drawn by a pair of horses and driven by his coachman Andrei Rudinkin, alerted the terrorist who had been waiting in the Kremlin with a bomb wrapped in newspapers.[57] before 14:45, the carriage of the Grand Duke passed through the gate of Nikolskaya Tower of the Kremlin and turned the corner of the Chudov Monastery into Senatskaya Square. From a distance no more than four feet (1.2 m) away and still some 60 feet (18 m) inside the Nikolsky Gate, Ivan Kalyayev, a member of the Socialist Revolutionary Party's combat detachment, stepped forward and threw a nitroglycerin bomb directly into Sergei's lap.[58] The explosion disintegrated the carriage and the Grand Duke died immediately, his body blown to bits.[58] Scattered all over the bloodstained snow lay pieces of scorched cloth, fur, and leather. The body of the Grand Duke was mutilated, with the head, the upper part of the chest, and the left shoulder and arm blown off and completely destroyed.[59] Surrounded by splintered skull bones was what little that remained of his face.[58] Some of the Grand Duke's fingers, still adorned with the rings he habitually wore, were found on the roof of a nearby building.[58][60] impact, the carriage horses had bolted towards the Nikolsky Gate, dragging with them the front wheels and coachbox as well as the semi-conscious and badly burned driver, Rudinkin, whose back had been riddled with bits of bomb and stones. He was rushed to the nearest hospital, where he died three days later. Kalyayev, who by his own testimony had expected to die in the explosion, survived.[57][61] Sucked into the vortex of the explosion, he ended up by the remains of the rear wheels. His face was peppered by splinters, pouring with blood.[57] Kalyayev was immediately arrested, sentenced to death, and hanged two months later. Grand Duchess rushed to the scene of the explosion.[61] Stunned but perfectly controlled, she gave instructions, and, kneeling in the snow, helped to gather up Sergei's remains.[61] The bared torso, part of the skull, a hand bone fragment, fingers, and a still-booted foot were placed on a stretcher and covered with an army greatcoat. The Grand Duchess also gathered Sergei's medallions.[61] affected by the Grand Duke's death, Grand Duchess Elizabeth Feodorovna retired from the royal family and founded the Russian Orthodox convent of Martha and Mary, where she dedicated herself to the care of Moscow's poor and suffering.[58] Part of the obligations of the sisters of the Martha and Mary convent was to make an annual pilgrimage to the sepulchral church in memory of the Grand Duke on the day of his repose, 4 February.[62] Elizabeth Feodorovna was murdered during the Russian Civil War in 1918, together with many other Romanov relatives. bodies were smuggled to China and eventually reached Jerusalem. The wooden coffins were met at the railway station by the deputy British governor, Sir Harry Charles Luke, and taken for burial at the Church of Maria Magdalene on the Mount of Olives.[12] of the memorial, 4 May 2017 Duke Sergei's body was buried in a crypt of the Chudov Monastery within the precincts of the Moscow Kremlin. A memorial cross was erected on the spot where he was killed. After the downfall of the Romanovs, the cross was destroyed with the personal participation of Vladimir Lenin.[52] Monastery was demolished in 1928, and the Presidium of the Supreme Soviet was built on the site. The burial crypt of the Grand Duke was located in a courtyard of that building, which had been used as a parking lot. In 1990, building workers in the Kremlin discovered the blocked up entrance of the burial vault. The coffin was examined and found to contain the Grand Duke's remains, covered with the military greatcoat of the Kiev regiment, decorations, and an icon. He had left written instructions that he was to be buried in the Preobrazhensky Lifeguard regiment uniform, but as his body was so badly mutilated this proved impossible. In 1995, the coffin was officially exhumed, and after a Panikhida in the Kremlin Cathedral of the Archangel, it was reburied in a vault of the Novospassky Monastery in Moscow on 17 September 1995.[63] 4 May 2017, the memorial cross was restored in a ceremony that was attended by President Vladimir Putin and Patriarch Kirill of Moscow.[64] Grand Duchess Elizabeth, Commemorated on July 18;

Russia, Moscow, 1877-1878, Russo-Turkish War (1877-“78) in Bulgaria
Moscow, 1877-1878, Russo-Turkish War (1877-“78); Icon of the Mother of God œSocola, Commemorated on February 1; St Callinicus of Cernica the Bishop of Rimnicului in Romania, Commemorated on April 11;

Russia, Moscow, 1879-1892, Macarius Bulgakov, Metropolitan of Moscow, popular student manual, history russian church
Moscow Patriarch, 1879-1892, Macarius Bulgakov, Metropolitan of Moscow ; Macarius (1 October [O.S. 19 September] 1816-21 June [O.S. 9] 1882), was the Metropolitan of Moscow and Kolomna in 1879-82 and member of many learned societies, including the Russian Academy of Sciences. 1841, he graduated from the Kiev Theological Academy, of which he served as a dean in 1851-57. His popular student manual, Orthodox Dogmatic Theology, steeped in the Latin methodology, was originally printed in 6 volumes in 1847–53. In 1866 Macarius started the publication of his landmark History of the Russian Church, for which he is best remembered. The 12th volume of his magnum opus, covering the patriarchate of Nikon, was released posthumously. has been considered one of the three major church historians of the Russian Empire, along with Filaret Gumilevsky and Yevgeny Golubinsky. Tatar descent, he was a distant relative of the major Eastern Orthodox theologian Sergei Bulgakov.[1] Valaam Icon of the Mother of God, Commemorated on August 7; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1881-1894, Emperor Alexander III, counter-reformer, peacemaker, orthodox
Moscow Emperor, 1881-1894, Alexander III, Emperor of Russia ; Passion-bearer Tsar Nicholas, Commemorated on July 17; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Icon of the Mother of God "œthe Joy of All who sorrow" (with coins) in St Petersburg, Commemorated on July 23; Icon of the Mother of God “Joy of All Who Sorrow” (With Coins) was glorified in the year 1888 in St. Petersburg, when during the time of a terrible thunderstorm lightning struck in a chapel. All was burned or singed, except for this icon of the Queen of Heaven. It was knocked to the floor, and the poor box broke open at the same time. Somehow, twelve small coins (half-kopeck pieces), became attached to the icon. A church was built in 1898 on the site of the chapel. Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the "Multiplier of Wheat"Â, Commemorated on October 15; Icon of the Mother of God "œthe Joy of All Who Sorrow"Â, Commemorated on October 24; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Founding of the Church of St George, Commemorated on November 10; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Anatole I of Optina, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Venerable Seraphim of Vyritsa, Commemorated on March 21; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29;

Russia, Moscow, 1883-1925, Tikhon, Apostle to America, Patriarch and Metropolitan of Moscow and all Russia
Moscow, 1883-1925, Tikhon, Apostle to America, Patriarch of Moscow; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Tikhon, Patriarch of Moscow and Apostle to America was born as Vasily Ivanovich Belavin on January 19, 1865 into the family of Ioann Belavin, a rural priest of the Toropetz district of the Pskov diocese. childhood and adolescence were spent in the village in direct contact with peasants and their labor. From his early years he displayed a particular religious disposition, love for the Church as well as rare meekness and humility. Vasily was still a boy, his father had a revelation about each of his children. One night, when he and his three sons slept in the hayloft, he suddenly woke up and roused them. He had seen his dead mother in a dream, who foretold to him his imminent death, and the fate of his three sons. She said that one would be unfortunate throughout his entire life, another would die young, while the third, Vasily, would be a great man. The prophecy of the dead woman proved to be entirely accurate in regard to all three brothers. 1878 to 1883, Vasily studied at the Pskov Theological Seminary. The modest seminarian was tender and affectionate by nature. He was fair-haired and tall of stature. His fellow students liked and respected him for his piety, brilliant progress in studies, and constant readiness to help comrades, who often turned to him for explanations of lessons, especially for help in drawing up and correcting numerous compositions. Vasily was called “bishop” and “patriarch” by his classmates. 1888, at the age of 23, Vasily Belavin graduated from the Saint Petersburg Theological Academy as a layman, and returned to the Pskov Seminary as an instructor of Moral and Dogmatic Theology. The whole seminary and the town of Pskov became very fond of him. He led an austere and chaste life, and in 1891, when he turned 26, he took monastic vows. Nearly the whole town gathered for the ceremony. He embarked on this new way of life consciously and deliberately, desiring to dedicate himself entirely to the service of the Church. The meek and humble young man was given the name Tikhon in honor of Saint Tikhon of Zadonsk. was transferred from the Pskov Seminary to the Kholm Theological Seminary in 1892, and was raised to the rank of archimandrite. Archimandrite Tikhon was consecrated Bishop of Lublin on October 19, 1897, and returned to Kholm for a year as Vicar Bishop of the Kholm Diocese. Bishop Tikhon zealously devoted his energy to the establishment of the new vicariate. His attractive moral make-up won the general affection, of not only the Russian population, but also of the Lithuanians and Poles. September 14, 1898, Bishop Tikhon was made Bishop of the Aleutians and Alaska. As head of the Orthodox Church in America, Bishop Tikhon was a zealous laborer in the Lord’s vineyard. did much to promote the spread of Orthodoxy, and to improve his vast diocese. He reorganized the diocesan structure, and changed its name from “Diocese of the Aleutians and Alaska” to “Diocese of the Aleutians and North America” in 1900. Both clergy and laity loved their archpastor, and held him in such esteem that the Americans made Archbishop Tikhon an honorary citizen of the United States. May 22, 1901, he blessed the cornerstone for Saint Nicholas Cathedral in New York, and was also involved in establishing other churches. On November 9, 1902, he consecrated the church of Saint Nicholas in Brooklyn for the Syrian Orthodox immigrants. Two weeks later, he consecrated Saint Nicholas Cathedral in NY. 1905, the American Mission was made an Archdiocese, and Saint Tikhon was elevated to the rank of Archbishop. He had two vicar bishops: Bishop Innocent (Pustynsky) in Alaska, and Saint Raphael (Hawaweeny) in Brooklyn to assist him in administering his large, ethnically diverse diocese. In June of 1905, Saint Tikhon gave his blessing for the establishment of Saint Tikhon’s Monastery. 1907, he returned to Russia, and was appointed to Yaroslavl, where he quickly won the affection of his flock. They came to love him as a friendly, communicative, and wise archpastor. He spoke simply to his subordinates, never resorting to a peremptory or overbearing tone. When he had to reprimand someone, he did so in a good-natured, sometimes joking manner, which encouraged the person to correct his mistakes. Saint Tikhon was transferred to Lithuania on December 22, 1913, the people of Yaroslavl voted him an honorary citizen of their town. After his transfer to Vilnius, he did much in terms of material support for various charitable institutions. There too, his generous soul and love of people clearly manifested themselves. World War I broke out when His Eminence was in Vilnius. He spared no effort to help the poor residents of the Vilnius region who were left without a roof over their heads or means of subsistence as a result of the war with the Germans, and who flocked to their archpastor in droves. the February Revolution and formation of a new Synod, Saint Tikhon became one of its members. On June 21, 1917, the Moscow Diocesan Congress of clergy and laity elected him as their ruling bishop. He was a zealous and educated archpastor, widely known even outside his country. August 15, 1917, a local council was opened in Moscow, and Archbishop Tikhon was raised to the dignity of Metropolitan, and then elected as chairman of the council. The council had as its aim to restore the life of Russian Orthodox Church on strictly canonical principles, and its primary concern was the restoration of the Patriarchate. All council members would select three candidates, and then a lot would reveal the will of God. The council members chose three candidates: Archbishop Anthony of Kharkov, the wisest, Archbishop Arseny of Novgorod, the strictest, and Metropolitan Tikhon of Moscow, the kindest of the Russian hierarchs. November 5, following the Divine Liturgy and a Molieben in the Cathedral of Christ the Savior, a monk removed one of the three ballots from the ballot box, which stood before the Vladimir Icon of the Mother of God. Metropolitan Vladimir of Kiev announced Metropolitan Tikhon as the newly elected Patriarch. Saint Tikhon did not change after becoming the primate of the Russian Orthodox Church. In accepting the will of the council, Patriarch Tikhon referred to the scroll that the Prophet Ezekiel had to eat, on which was written, “Lamentations, mourning, and woe.” He foresaw that his ministry would be filled with affliction and tears, but through all his suffering, he remained the same accessible, unassuming, and kindly person. who met Saint Tikhon were surprised by his accessibility, simplicity and modesty. His gentle disposition did not prevent him from showing firmness in Church matters, however, particularly when he had to defend the Church from her enemies. He bore a very heavy cross. He had to administer and direct the Church amidst wholesale church disorganization, without auxiliary administrative bodies, in conditions of internal schisms and upheavals by various adherents of the Living Church, renovationists, and autocephalists. situation was complicated by external circumstances: the change of the political system, by the accession to power of the godless regime, by hunger, and civil war. This was a time when Church property was being confiscated, when clergy were subjected to court trials and persecutions, and Christ’s Church endured repression. News of this came to the Patriarch from all ends of Russia. His exceptionally high moral and religious authority helped him to unite the scattered and enfeebled flock. At a crucial time for the church, his unblemished name was a bright beacon pointing the way to the truth of Orthodoxy. In his messages, he called on people to fulfill the commandments of Christ, and to attain spiritual rebirth through repentance. His irreproachable life was an example to all. order to save thousands of lives and to improve the general position of the church, the Patriarch took measures to prevent clergy from making purely political statements. On September 25, 1919, when the civil war was at its height, he issued a message to the clergy urging them to stay away from political struggle. summer of 1921 brought a severe famine to the Volga region. In August, Patriarch Tikhon issued a message to the Russian people and to the people of the world, calling them to help famine victims. He gave his blessing for voluntary donations of church valuables, which were not directly used in liturgical services. However, on February 23, 1922, the All-Russian Central Executive Committee published a decree making all valuables subject to confiscation. to the 73rd Apostolic Canon, such actions were regarded as sacrilege, and the Patriarch could not approve such total confiscation, especially since many doubted that the valuables would be used to combat famine. This forcible confiscation aroused popular indignation everywhere. Nearly two thousand trials were staged all over Russia, and more than ten thousand believers were shot. The Patriarch’s message was viewed as sabotage, for which he was imprisoned from April 1922 until June 1923. Holiness, Patriarch Tikhon did much on behalf of the Russian Orthodox Church during the crucial time of the so-called Renovationist schism. He showed himself to be a faithful servant and custodian of the undistorted precepts of the true Orthodox Church. He was the living embodiment of Orthodoxy, which was unconsciously recognized even by enemies of the church, who called its members “Tikhonites.” Renovationist priests and hierarchs repented and returned to the church, they were met with tenderness and love by Saint Tikhon. This, however, did not represent any deviation from his strictly Orthodox policy. “I ask you to believe me that I will not come to agreement or make concessions which could lead to the loss of the purity and strength of Orthodoxy,” the Patriarch said in 1924. a good pastor, who devoted himself entirely to the church’s cause, he called upon the clergy to do the same: “Devote all your energy to preaching the word of God and the truth of Christ, especially today, when unbelief and atheism are audaciously attacking the Church of Christ. May the God of peace and love be with all of you!” was extremely painful and hard for the Patriarch’s loving, responsive heart to endure all the Church’s misfortunes. Upheavals in and outside the church, the Renovationist schism, his primatial labors, his concern for the organization and tranquility of Church life, sleepless nights and heavy thoughts, his confinement that lasted more than a year, the spiteful and wicked baiting of his enemies, and the unrelenting criticism sometimes even from the Orthodox, combined to undermine his strength and health. 1924, Patriarch Tikhon began to feel unwell. He checked into a hospital, but would leave it on Sundays and Feast Days in order to conduct services. On Sunday, April 5, 1925, he served his last Liturgy, and died two days later. On March 25/April 7, 1925 the Patriarch received Metropolitan Peter and had a long talk with him. In the evening, the Patriarch slept a little, then he woke up and asked what time it was. When he was told it was 11:45 P.M., he made the Sign of the Cross twice and said, “Glory to Thee, O Lord, glory to Thee.” He did not have time to cross himself a third time. a million people came to say farewell to the Patriarch. The large cathedral of the Donskoy Monastery in Moscow could not contain the crowd, which overflowed the monastery property into the square and adjacent streets. Saint Tikhon, the eleventh Patriarch of Moscow, was primate of the Russian Church for seven and a half years. September 26/October 9, 1989, the Council of Bishops of the Russian Orthodox Church glorified Patriarch Tikhon and numbered him among the saints. For nearly seventy years, Saint Tikhon’s relics were believed lost, but in February 1992, they were discovered in a concealed place in the Donskoy Monastery. would be difficult to imagine the Russian Orthodox Church without Patriarch Tikhon during those years. He did so much for the Church and for the strengthening of the Faith itself during those difficult years of trial. Perhaps the saint’s own words can best sum up his life: “May God teach every one of us to strive for His truth, and for the good of the Holy Church, rather than something for our own sake.”

Russia, Moscow, 1884-1918, Grand Duchess Elizabeth, beauty, charitable works, forgiveness
Russia, Moscow, 1884-1918, Grand Duchess Elizabeth; Elisabeth of Hesse and by Rhine, later Grand Duchess Elizabeth Feodorovna of Russia (1 November 1864 - 18 July 1918), was a German Hessian and Rhenish princess of the House of Hesse-Darmstadt, and the wife of Grand Duke Sergei Alexandrovich of Russia, the fifth son of Emperor Alexander II of Russia and Princess Marie of Hesse and by Rhine. She was also a maternal great-aunt of Prince Philip, Duke of Edinburgh, the consort of Queen Elizabeth II. granddaughter of Queen Victoria and an older sister of Alexandra, the last Russian Empress, Elisabeth became famous in Russian society for her beauty and charitable works among the poor. After the Socialist Revolutionary Party's Combat Organization assassinated her husband with a bomb in 1905, Elisabeth publicly forgave Sergei's murderer, Ivan Kalyayev, and campaigned without success for him to be pardoned. She then departed the Imperial Court and became a nun, founding the Marfo-Mariinsky Convent dedicated to helping the downtrodden of Moscow. In 1918 she was arrested and ultimately murdered by the Bolsheviks. 1981 Elisabeth was canonized by the Russian Orthodox Church Abroad, and in 1992 by the Moscow Patriarchate. of Hesse Hessian grand ducal family in May 1875 was born on 1 November 1864 as the second child of Ludwig IV, Grand Duke of Hesse and by Rhine, and Princess Alice, daughter of Queen Victoria. she came from one of the oldest and noblest houses in Germany, Elisabeth and her family lived a rather modest life by royal standards. The children swept the floors and cleaned their own rooms, while their mother sewed dresses herself for the children. During the Austro-Prussian War, Princess Alice often took Elisabeth with her while visiting wounded soldiers in a nearby hospital. In this relatively happy and secure environment, Elisabeth grew up surrounded by English domestic habits, and English became her first language. Later in life, she would tell a friend that, within her family, she and her siblings spoke English to their mother and German to their father. the autumn of 1878, diphtheria swept through the Hesse household, killing Elisabeth's youngest sister, Marie, on 16 November, as well as her mother Alice on 14 December. Elisabeth had been sent away to her paternal grandmother's home at the beginning of the outbreak and she was the only member of her family to remain unaffected. When she was finally allowed to return home, she described the meeting as "terribly sad" and said that everything was "like a horrible dream".[citation needed] and suitors and with a very accommodating personality, Elisabeth was considered by many historians and contemporaries to be one of the most beautiful women in Europe at that time. Her cousin Princess Marie of Edinburgh wrote that "one could never take one's eyes off [Ella]"[1] and that Ella's features were "exquisite beyond words, it almost brought tears to your eyes."[2] Her older cousin Prince Wilhelm of Prussia called her "exceedingly beautiful, in fact she is the most beautiful girl I ever saw."[3] Baroness Sophie Buxhoeveden, her sister's lady-in-waiting, reflected that she was "a very pretty girl, tall and fair, with regular features."[4] a young woman, Elisabeth's cousin, Prince Wilhelm of Prussia, fell in love with her. In April 1875, the 16-year-old Wilhelm visited Darmstadt to celebrate Princess Victoria of Hesse and by Rhine's 12th birthday and first expressed interest in the 11-year-old Elisabeth. He wrote in a letter to his mother that "if God grants that I may live till then I shall make her my bride once if you allow it."[5] When he was a student at Bonn University, he often visited his Aunt Alice and his Hessian relatives on the weekends. During these frequent visits, he fell in love with Elisabeth,[6] writing numerous love poems and regularly sending them to her. He proposed to Elisabeth in 1878, but she rejected him. Charles Montagu, the second son of the 7th Duke of Manchester courted her unsuccessfully. Wilson, later a distinguished soldier, vied unsuccessfully for Elisabeth's hand. future Frederick II, Grand Duke of Baden, Wilhelm's first cousin, proposed to Elisabeth. Queen Victoria described him as "so good and steady", with "such a safe and happy position,"[7] that when Elisabeth declined to marry him the Queen "deeply regretted it". Frederick's grandmother, the Empress Augusta, was so furious at Elisabeth's rejection of Frederick that it took some time for her to forgive Elisabeth. admirers included: Grand Duke Konstantin Konstantinovich of Russia (the poet KR), who wrote a poem about her first arrival in Russia and the general impression she made to all the people present at the time. Prince Felix Yusupov considered her a second mother, and stated in his memoirs that she helped him greatly during the most difficult moments of his life. As a young girl, Queen Marie of Romania was very fascinated with her cousin Ella. In her memoirs, she wrote that "her beauty and sweetness was a thing of dreams."[8] The French Ambassador to the Russian court, Maurice Paleologue, wrote in his memoirs how Elisabeth was capable of arousing what he described as "profane passions". Ultimately, it was a grand duke of Russia who would win Elisabeth's heart; Elisabeth's great-aunt, Empress Maria Alexandrovna of Russia, was a frequent visitor to Hesse. During these visits, she was usually accompanied by her youngest sons, Sergei and Paul. Elisabeth had known them since they were children, and she initially viewed them as haughty and reserved. Sergei, especially, was a very serious young man, intensely religious, and he found himself attracted to Elisabeth after seeing her as a young woman for the first time in several years. first, Sergei made little impression on Elisabeth. But after the death of both of his parents within a year of each other, Elisabeth sympathised with Sergei because she had felt this same grief after the death of her mother. Their other similarities (both were artistic and religious) drew them closer together. It was said that Sergei was especially attached to Elisabeth because she had the same character as his beloved mother. So when Sergei proposed to her for the second time, she accepted—much to the chagrin of her grandmother Queen Victoria. Duchess of Russia and her husband Sergei and Elisabeth married on 15 (3) June 1884, at the Chapel of the Winter Palace in St. Petersburg; upon her conversion to Russian Orthodoxy, she took the name Elizabetha Feodorovna. It was actually at the wedding that Sergei's 16-year-old nephew, Tsarevich Nicholas, first met his future wife, Elisabeth's youngest surviving sister Alix. was not legally required to convert to Russian Orthodoxy from her native Lutheran religion, but she voluntarily chose to do so in 1891. Duchess Marie of Mecklenburg-Schwerin, Elisabeth's Lutheran sister-in-law who had not converted to Russian Orthodoxy, insisted that it was "a disgrace for a German Protestant princess to go over to the Orthodox faith."[9] Kaiser Wilhelm II, who had once been in love with her, declared that she converted because of "an inordinate pursuit of popularity, a desire to improve her position at court, a great lack of intelligence, and also a want of true religiousness."[10] new Grand Duchess made a good first impression on her husband's family and the Russian people. "Everyone fell in love with her from the moment she came to Russia from her beloved Darmstadt", wrote one of Sergei's cousins. The couple settled in the Beloselsky-Belozersky Palace in St. Petersburg; after Sergei was appointed Governor-General of Moscow by his elder brother, Tsar Alexander III, in 1892, they resided in one of the Kremlin palaces. During the summer, they stayed at Ilyinskoe, an estate outside Moscow that Sergei had inherited from his mother. couple never had children of their own, but their Ilyinskoe estate was usually filled with parties that Elisabeth organized especially for children. They eventually became the foster parents of Grand Duke Dmitry Pavlovich and Grand Duchess Maria Pavlovna, Sergei's niece and nephew. was somewhat instrumental in the marriage of her nephew-by-marriage, Tsar Nicholas II, to her youngest sister Alix. Much to the dismay of Queen Victoria, Elisabeth had been encouraging Nicholas, then tsarevich, in his pursuit of Alix. When Nicholas did propose to Alix in 1894, and Alix rejected him on the basis of her refusal to convert to Orthodoxy, it was Elisabeth who spoke with Alix and encouraged her to convert. When Nicholas proposed to her again, a few days later, Alix then accepted. of Ivan Kalyayev taken just after the assassination. I threw the bomb from less than four steps. I was taken by the explosions, I saw the carriage flew to pieces...My overcoat was strewn with splinters of wood all around, it was torn and burnt, there was blood on my face... 17 February 1905, Sergei was assassinated in the Kremlin by the Socialist-Revolutionary Ivan Kalyayev. The event came as a terrible shock to Elisabeth, but she never lost her calm. It was as if her prophecy had come true that "God will punish us severely" which she made after the Grand Duke expelled 20,000 Jews from Moscow, by simply surrounding thousands of families' houses with soldiers and expelling the Jews without any notice overnight out of their homes and the city. Her niece Marie later recalled that her aunt's face was "pale and stricken rigid" and she would never forget her expression of infinite sadness. In her rooms, said Marie, Elisabeth "let herself fall weakly into an armchair...her eyes dry and with the same peculiar fixity of gaze, she looked straight into space, and said nothing." As visitors came and went, she looked without ever seeming to see them. the day of her husband's murder, Elisabeth refused to cry. But Marie recalled how her aunt slowly abandoned her rigid self-control, finally breaking down into sobs. Many of her family and friends feared that she would suffer a nervous breakdown, but she quickly recovered her equanimity. to Edvard Radzinsky, spent all the days before the burial in ceaseless prayer. On her husband's tombstone she wrote: 'Father, release them, they know not what they do.' She understood the words of the Gospels heart and soul, and on the eve of the funeral she demanded to be taken to the prison where Kalyayev was being held. Brought into his cell, she asked, 'Why did you kill my husband?' 'I killed Sergei Alexandrovich because he was a weapon of tyranny. I was taking revenge for the people.' 'Do not listen to your pride. Repent... and I will beg the Sovereign to give you your life. I will ask him for you. I myself have already forgiven you.' On the eve of revolution, she had already found a way out; forgiveness! Forgive through the impossible pain and blood -- and thereby stop it then, at the beginning, this bloody wheel. By her example, poor Ella appealed to society, calling upon the people to live in Christian faith. 'No!" replied Kalyayev. 'I do not repent. I must die for my deed and I will... My death will be more useful to my cause than Sergei Alexandrovich's death.' Kalyayev was sentenced to death. 'I am pleased with your sentence,' he told the judges. 'I hope that you will carry it out just as openly and publicly as I carried out the sentence of the Socialist Revolutionary Party. Learn to look the advancing revolution right in the face.'[11] was hanged on 23 May 1905. 1915 the All-Russian Zemstvo Union was organised under her auspices to provide support for sick and injured soldiers during the First World War.[12] life Duchess Elizabeth Feodorovna as a nun after her husband's death Sergei's death, Elisabeth wore mourning clothes and became a vegetarian. In 1909, she sold off her magnificent collection of jewels and sold her other luxurious possessions; even her wedding ring was not spared. With the proceeds she opened the Convent of Saints Martha and Mary and became its abbess. soon opened a hospital, a chapel, a pharmacy and an orphanage on its grounds. Elisabeth and her nuns worked tirelessly among the poor and the sick of Moscow. She often visited Moscow's worst slums and did all she could to help alleviate the suffering of the poor. many years, Elisabeth's institution helped the poor and the orphans in Moscow by fostering the prayer and charity of devout women. 1916, Elisabeth had what was to be her final meeting with her sister Alexandra, the tsarina, at Tsarskoye Selo. While the meeting took place in private, the tutor to the tsar's children apparently recalled that the discussion included Elisabeth expressing her concerns over the influence that Grigori Rasputin had over Alexandra and the imperial court, and begging her to heed the warnings of both herself and other members of the imperial family. 2010 a historian claimed that Elisabeth may have been aware that the murder of Rasputin was to take place and secondly, she knew who was going to commit that particular murder when she wrote a letter and sent it to the Tsar and two telegrams to Grand Duke Dmitri Pavlovich and Zinaida Yusupova, her friend. The telegrams, which were written the night of the murder, reveal that the Grand Duchess was aware of who the murderers were before that information had been released to the public, and she stated that she felt that the killing was a "patriotic act."[13] 1918, Vladimir Lenin ordered the Cheka to arrest Elisabeth. They then exiled her first to Perm, then to Yekaterinburg, where she spent a few days and was joined by others: the Grand Duke Sergei Mikhailovich; Princes Ioann Konstantinovich, Konstantin Konstantinovich, Igor Konstantinovich and Vladimir Pavlovich Paley; Grand Duke Sergei's secretary, Fyodor Remez; and Varvara Yakovleva, a sister from the Grand Duchess's convent. They were all taken to Alapayevsk on 20 May 1918, where they were housed in the Napolnaya School on the outskirts of the town. shaft in Siniachikha where Elisabeth and her family were murdered noon on 17 July, Cheka officer Pyotr Startsev and a few Bolshevik workers came to the school. They took from the prisoners whatever money they had left and announced that they would be transferred that night to the Upper Siniachikhensky factory compound. The Red Army guards were told to leave and Cheka men replaced them. That night the prisoners were awakened and driven in carts on a road leading to the village of Siniachikha, some 18 kilometres (11 miles) from Alapayevsk where there was an abandoned iron mine with a pit 20 metres (66 feet) deep. Here they halted. The Cheka beat all the prisoners before throwing their victims into this pit, Elisabeth being the first. Hand grenades were then hurled down the shaft, but only one victim, Fyodor Remez, died as a result of the grenades. to the personal account of Vasily Ryabov, one of the killers, Elisabeth and the others survived the initial fall into the mine, prompting Ryabov to toss in a grenade after them. Following the explosion, he claimed to have heard Elisabeth and the others singing an Orthodox hymn from the bottom of the shaft.[14] Unnerved, Ryabov threw down a second grenade, but the singing continued. Finally a large quantity of brushwood was shoved into the opening and set alight, upon which Ryabov posted a guard over the site and departed. on 18 July 1918, the leader of the Alapayevsk Cheka, Abramov, and the head of the Yekaterinburg Regional Soviet, Beloborodov, who had been involved in the murder of the Imperial Family, exchanged a number of telegrams in a pre-arranged plan saying that the school had been attacked by an "unidentified gang". A month later, Alapayevsk fell to the White Army of Admiral Alexander Kolchak. Lenin welcomed Elisabeth's death, remarking that "virtue with the crown on it is a greater enemy to the world revolution than a hundred tyrant tsars".[15][16] Moscow Grand Duke, 1877-1905, Sergei Alexandrovich of Russia; Duke Sergei Alexandrovich of Russia (11 May 1857 - 17 February 1905) was the fifth son and seventh child of Emperor Alexander II of Russia. He was an influential figure during the reigns of his brother Emperor Alexander III of Russia and his nephew Emperor Nicholas II, who was also his brother-in-law through Sergei's marriage to Elizabeth, the sister of Tsarina Alexandra.[1] Duke Sergei's education gave him lifelong interests in culture and the arts. Like all male members of the Romanov dynasty, he followed a military career, and he fought in the Russo-Turkish War of 1877–78, receiving the Order of St George for courage and bravery in action. In 1882, his brother, Tsar Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, a position he held until 1891. In 1889, Grand Duke Sergei was promoted to the rank of Major General. In 1884, Sergei married Princess Elisabeth of Hesse and by Rhine, a granddaughter of Queen Victoria. Their marriage remained childless, but they became the guardians of the two children of his brother, Grand Duke Paul Alexandrovich of Russia: Grand Duchess Maria, and Grand Duke Dmitri. Grand Duke Sergei Alexandrovich and his wife promoted the marriage of Sergei's nephew, Tsar Nicholas II, with Princess Alix of Hesse, Elizabeth's youngest sister. 1891 and 1905, Grand Duke Sergei served as Governor-General of Moscow. His reputation was tarnished as he was partially blamed for the Khodynka Tragedy, which, during the festivities following the coronation of Emperor Nicholas II, resulted in more than a thousand deaths. a Governor of Moscow, Grand Duke Sergei was responsible for the expulsion of Moscow's 20,000 Jews[2] at the start of his tenure, and he repressed a student movement to prevent the spread of revolutionary ideas. His conservative policies, extreme even by contemporary standards, made him a polarizing figure, and he was regarded as a reactionary. 1894 Grand Duke Sergei was made a member of the State Council. In 1896 he was promoted to Lieutenant General and appointed as Commander of Moscow Military District. After thirteen years of service, Grand Duke Sergei resigned from the Governorship on 1 January 1905. Targeted by the SR Combat Organization, he was assassinated by a terrorist bomb at the Kremlin. life[edit] Duke Sergei with his parents and his sister, Grand Duchess Maria Alexandrovna Duke Sergei Alexandrovich was born on 11 May [O.S. 29 April] 1857 in the Zubov wing of the Catherine Palace at Tsarskoye Selo. He was the seventh child and fifth son among the eight children of Alexander II of Russia and his first wife Maria Alexandrovna, née Duchess Maximilienne Wilhelmine of Hesse and by Rhine.[3] Duke Sergei with his younger brother Grand Duke Paul he was old enough to begin lessons, Sergei's earlier years were spent with his younger brother Paul, from whom he was inseparable, and their sister at Livadia, the family's Crimean retreat, at Tsarskoye Selo, and at the Winter Palace in Saint Petersburg. By the time Sergei was born, his mother was already in declining health. Although she was not a particularly affectionate mother, except to her daughter, her three youngest children, Marie, Sergei and Paul, were close to her and especially to one another.[3] Marie adored him and called him "an exceptionally nice young man... and can be recommended one very possible way, not because he is my brother, but because he is an exception among princes."[4] time passed and the Empress's health made it necessary for her to avoid the harsh Russian climate, they spent long sojourns abroad in Jugenheim outside Darmstadt and winters in the South of France.[5] family tragedy hit them there. In April 1865, shortly before Sergei's eighth birthday, his eldest brother and godfather Nicholas, the heir to the crown, died in Nice.[6] As a child, Sergei was shy, studious, and withdrawn. Under the influence of his mother, whose reserved character he resembled, he became very religious. the 1870s, Sergei and his younger brother Paul were kept in Russia by their studies. They were destined to follow a military career, but their tutor, Admiral Arseniev, encouraged Sergei's linguistic, artistic, and musical abilities. He was fluent in several languages and learned Italian in order to read Dante in the original.[7] His interest in Italian art and culture intensified as he grew older. He painted well and was musical, playing the flute in an amateur orchestra. He enjoyed acting and steeped himself in the early history, culture, and traditions of Russia. He liked to read and in time came to know many of Russia's great writers personally, among them Tolstoy and Dostoevsky, whose work the Grand Duke read and admired.[7] He met Dostoevsky over dinner at the Winter Palace where he was invited by Sergei's professor.[8] career[edit] Duke Sergei Alexandrovich in his youth Duke Sergei Alexandrovich started a military career early in his life. He was from birth Colonel-in-Chief of the 38th Tobolsk Infantry Regiment, he also became Colonel-in-Chief of the 2nd Battalion Guards Rifles and, towards the end of his life, Colonel-in-Chief of the 5th Kievsky Grenadier Regiment.[9] On his twentieth birthday on 29 April 1877, the Grand Duke took the solemn oath of allegiance to the Emperor.[7] An educational tour that had been proposed for him was postponed upon the outbreak of the Russo-Turkish War of 1877–78. Sergei took part in the war with his father and brothers, the Tsarevich Alexander and Grand Dukes Vladimir and Alexei. He spent the greater part of his time serving as Poruchik in the Leib Guard under the Tsarevich in southeast Romania.[10] He was consequently promoted to Colonel. On 12 October, following the battle of Meyk, the Emperor decorated him with the Order of St George, for courage and bravery in action with the enemy, for a reconnaissance expedition at Kara Loma near Koshev. At the end of December 1877, Sergei Alexandrovich returned to Saint Petersburg with his father. II had started a new family with his mistress and Sergei sided with his neglected mother in the breaking of the family's harmony.[11] Empress Maria died in June 1880, and in March 1881 Alexander II, who had married his mistress, Princess Catherine Dolgoruki, was assassinated by terrorists. Sergei was then in Italy with his brother Paul and Admiral Arseniev. Three months later, in June 1881, the Grand Duke went to Palestine accompanied by Paul and his cousin Grand Duke Constantine Constantinovich. They visited Jerusalem and the sacred sites. He helped to found a society dedicated to the upkeep of Orthodox shrines in the Holy Land and the provision of services to Russian pilgrims. He became chairman of this society, and his status as patron of the Russian presence in Jerusalem is believed to have given him more pleasure than any of his other duties.[12] 1882 on, Sergei's military career, which occupied an increasing amount of his time in Saint Petersburg and on maneuvers at Krasnoe Selo, advanced still further.[13] On 15 January 1882, his brother, Alexander III, appointed him Commander of the 1st Battalion Preobrazhensky Life Guard Regiment, the elite regiment founded by Peter the Great, with the rank of Colonel. Seven years later, he was promoted to the rank of Major General. On 26 February 1891, he was made Adjutant General of the H. I. M. Retinue. He became the commanding officer in the village of Preobrazhenskoy. Sergei commanded this regiment until 1891, when his brother the Emperor appointed him Governor-General of Moscow.[9] Russian Grand Duke[edit] Duke Sergei Alexandrovich of Russia. twenty-six, the fair-haired Grand Duke was reserved, intelligent, well-read and refined.[9] Over six feet tall, his extremely slim figure was accentuated by a corset, worn in the manner of Prussian officers.[9] his closely cropped hair and neat beard, Sergei Alexandrovich cut an impressive figure.[14] When Consuelo Vanderbilt, then Duchess of Marlborough, met him in Moscow, she considered him to be "One of the most handsome men I have ever seen."[15] Described by his brother-in-law Ernest Louis, Grand Duke of Hesse, as "tall and fair with delicate features and beautiful light green eyes". Very self-conscious, he held himself very stiffly and with a hard expression in his eyes.[14] health was seriously compromised as he suffered from osteoarticular tuberculosis.[16] A condition he strove to conceal, but it caused all his joints to waste away.[16] He had to take salts and hot baths to get some relief.[16] He could not ride a horse and had to wear a spinal corset at all times.[16] He stood very straight and had a habit of playing with one of his jeweled rings, turning it around his finger. He kept his feelings rigidly in check, and many mistook his reserve for pride. Few had the chance to know him well. He was noted for his adherence to the Church, took a deep interest in Russian antiques and art treasures, and was interested in archaeology, music and acting and sometimes chairing meetings of the Archaeological Congress.[8] shy and reserved, he made no secret of his disapproval of fashionable society and its lax ways, and he defied all criticism. He found it hard to cope with opposition and easily lost his temper. In his home, he demanded tidiness, order, and discipline, and he expected to be obeyed. His niece, Marie, Queen of the Romanians, remembered him: "Dry, nervous, short of speech, impatient, he had none of the rather careless good humor of his three elder brothers ... but for all that we loved him, felt irresistibly attracted to him, hard though he could be. Few perhaps cherish his memory, but I do." Many other family members, including his nephew Kiril, Princess Marie of Greece and Prince Gabriel, included their good impressions of him in their memoirs.[17] Duke Sergei and his wife, Grand Duchess Elizabeth Feodorovna 1881 there had been talks of a possible marriage to Princess Caroline Mathilde of Schleswig-Holstein.[18] Emperor Alexander II had hoped that at least one of his sons would marry a princess of Hesse as he had done. eventually chose as his bride Princess Elizabeth of Hesse, a daughter of Ludwig IV, Grand Duke of Hesse and by Rhine and Princess Alice of the United Kingdom. She was an older sister of both Ernst Ludwig, Grand Duke of Hesse and by Rhine and Alix of Hesse, later the Empress consort of Nicholas II of Russia. They were first cousins once removed (i.e., Elizabeth's great-grandfather, her father's paternal grandfather, Louis II, Grand Duke of Hesse, was Sergei's maternal grandfather) and had known each other all their lives.[3] were hesitations on both sides and Elizabeth first rejected his proposal of marriage.[18] Queen Victoria, who had anti-Russian sentiments, opposed the marriage of her motherless granddaughter.[19] Elizabeth and her sisters were not pressured into following political marriages; they were allowed to follow their own inclination.[18] After the couple spent some time together at Schloss Wolfsgarten in Darmstadt in September 1883, Elizabeth agreed to marry him.[20] Their engagement was announced publicly on 26 February 1884 when Sergei returned to visit her in Darmstadt.[21] Upon her marriage, Princess Elizabeth took the name of Grand Duchess Elizabeth Feodorovna of Russia.[22] The wedding took place on 15 June 1884 in the Winter Palace.[23] spent their honeymoon in Ilinskoye, Sergei's 2,400-acre (9.7 km2) country estate forty miles west of Moscow on the left bank of the Moskva River, that he inherited from his mother. The couple later settled in Saint Petersburg in a mansion occupying the southeast corner of the Fontanka Canal and the Nevsky Prospekt, a short drive from his former apartments in the Winter Palace.[21] The Beloselsky Belozersky mansion, bought by Sergei to live with his wife, was renamed Sergeivsky Palace.[24] The couple also had Ferme, a villa located in the grounds of Peterhof that Sergei had inherited from his mother.[25] They usually entertained at Ilinskoe during the summer months, with guests occupying various wooden villas dotted around the park. There was also Usovo, a substantial stone and brick house with an innovative central heating, that Sergei had built on the opposite bank of the Moskva River. couple was close to Alexander III and Maria Feodorovna and the Tsar trusted Sergei more than his other brothers. In 1886, Alexander III appointed him Commander of the Preobrazhensky Life Guard Regiment, entrusting him with introducing the Tsarevich (the future Nicholas II) to army life. and Ella represented Russia in 1887 during Queen Victoria's Golden Jubilee and in 1888, they were sent to the Holy Land on the occasion of the consecration of the church of Saint Mary Magdalene in Jerusalem, built-in memory of Empress Maria Alexandrovna. By 1892, eight years into the marriage, Sergei was already certain that they would not have children and he left a will making the children of his brother Paul his heirs after his and his wife's deaths. of Moscow[edit] Duke Sergei and his wife, 1892 Alexander III adopted a policy of repression; he wanted a like mind at the helm of Imperial Russia's second city and former capital. Thus, in spring 1891, the tsar appointed Sergei as governor general of Moscow.[26] Although it was a great honour, Grand Duke Sergei accepted his new appointment with reluctance. He had hoped to stay longer in command of the Preobrazhensky, where he was popular; and he and his wife loved the quiet life they were living in Saint Petersburg. vice-regal role of Governor-General ruling Prince of Moscow was one that was answerable only to the emperor.[27] Grand Duke Sergei was a political hardliner who shared his brother's inalienable belief in strong, nationalist government.[27] tenure began with the expulsion of Moscow's 20,000 Jews.[27] It started four weeks before he arrived in person, after the publication of an imperial ukase by the Minister of the Interiors, Ivan Durnovo, by which all Jews of lower social stance (artisans, minor traders and so on) had to be expelled from Moscow. On 29 March, the first day of Passover, the city's Jewish population learned of the new decree that called for their expulsion.[27] In three carefully planned phases over the next twelve months, Moscow's Jews were expelled. Those first to go were the unmarried, the childless, and those who had lived in the city for less than three years.[27] Next, it was the turn of apprentices, of families with up to four children, and those with less than six years residency.[27] Last of all, it was the turn of the old Jewish settlers with large families and/or numerous employees, some of whom had lived in Moscow for forty years.[27] Young Jewish women were made to register as prostitutes if they wanted to stay in the city.[2] the expulsion, homes were surrounded by mounted Cossacks in the middle of the night while policemen ransacked every house. In January 1892, in a temperature of 30 degrees below zero, Brest station was packed with Jews of all ages and sexes, all in rags and surrounded by meager remnants of households goods, all leaving voluntarily rather than face deportation.[27] Sergei as governor-general was petitioned by the police commissioners to stop the expulsions until the weather conditions improved.[27] While he agreed, the order was not published until the expulsions were over.[27] Some of them moved to southern and western regions of the empire although there were many who decided to emigrate.[28] In counting the cost, Moscow lost 100 million rubles in trade and production, 25,000 Russians employed by Jewish firms lost their livelihoods, while the manufacture of silk, one of the city's most lucrative industries, was all but wiped out.[29] meet the needs of students, Sergei ordered the start of the construction of new dormitories in the city. At the same time, however, severe restrictions were imposed on the students and professors in the universities as a part of the state's policy of conspiracy prevention and elimination of revolutionary ideas.[30] made Sergei Alexandrovich very unpopular in Moscow among intelligentsia, though the more conservative citizens were pleased.[30] Muscovite nobility and merchants despised him because he was rough and lacked tact while attempting to fight commercial fraud and enforce strict policy measures. However, he did significantly improve general living conditions during his tenure and was extremely conscientious in carrying out his duties: “Even in the country when he was supposed to be resting," his niece remembered, "he was constantly receiving couriers from Moscow and giving audiences.â€ He paid much attention to detail, attending personally to matters that could easily have been left to subordinates, punishing corruption and fraud. At times, he would go about the city incognito to see conditions for himself.[31] In private, he and his wife were concerned about the poverty they saw in Moscow and the surrounding countryside, discussing ways to improve it.[32] organizations and charities always attracted Sergei's attention and he became either chairman or patron of scores of them. He was, for example, chairman of the Moscow Society for the Care, Upbringing, and Education of Blind Children; of the Society for Homeless, Neglected Children, and Convicted Adolescents; and the Moscow Department of the Russian Department Society of National Health Protection.[33] addition, he was a patron of organizations as diverse as the Moscow and Saint Petersburg Universities, The Printer's Mutual Aid Fund, the Society of Care for Aged Actors, the Pskov Non-Classical Secondary School, and Prince Nikola's Alm Houses. He was also chairman of the Academies of both Arts and Science, the Moscow Archeological Society, the Society of Agriculture, the Russian Musical Society, the Historical Museum in Moscow, and the Moscow Theological Academy among others.[33] Tragedy[edit] See also: Khodynka Tragedy Duke Sergei Alexandrovich (right) with his brother Grand Duke Paul Alexandrovich (center, smoking) on 14 May 1896, coronation of Nicholas II. Alexander III died on 1 November [O.S. 20 October] 1894 and his son Nicholas II ascended to the Russian throne. The relationship between Grand Duke Sergei and his nephew, who had served under his command in the Preobrazhensky Life Guard Regiment, was close and it became stronger with Nicholas II's marriage to Princess Alix of Hesse, the youngest sister of Sergei's wife—a union that Sergei and Elizabeth Feodorovna had helped to promote. coronation ceremonies of the new Emperor and his wife, as tradition demanded, took place in Moscow and Sergei as Governor General of the City was in charge of overseeing the arrangements. As part of the preparations, Sergei had introduced the novelty of electric light to Moscow. Towards the end of the festivities, according to custom, every newly crowned Tsar presented gifts to the populace; Field, on the outskirts of Moscow, was where the distribution was held since the coronation of Tsar Alexander II. The choice was questionable, as the field was normally used as a military training ground and was crisscrossed with ditches. Nevertheless, Sergei, as Governor General approved the plans. Although a crowd of nearly half a million was expected from all over Russia, only one squadron of Cossacks and a small detachment of police were sent to maintain order. in the morning of 30 May [O.S. 18 May] 1896, families began to gather outside the frail wooden fence that protected the field, watching carts laden with beer, and the eagerly sought after gifts.[34] Around 6 am, a rumour swept through the mass that the booths had already opened and the souvenirs were being given out.[35] Suddenly moving as one, that great body of people began to surge forward in the direction of the booths.[35] As it did so, men, women and children, hundreds of whom had no idea what was happening, fell or slipped on the uneven ground and were crushed and trampled underfoot. Others suffocated in the mayhem.[35] The police, far too few in numbers, were helpless to do much and even the Cossacks when they arrived were unable to stop the catastrophe. One thousand three hundred people, many hideously mutilated and unrecognizable, were killed and twice that number were seriously injured.[36] Grand Duke Sergei had not directly participated in the planning for Khodynka Field, he was to blame for the lack of foresight and as Governor-General, ultimately responsible. However, he did not assume his part of the responsibility for the tragedy. He laid the blame on others, most notably on Ilarion Count Voronzov-Dashkov, head of the Ministry of the Imperial Court, with whom there had been some dispute over the management of the coronation festivities,[37] and Colonel Alexander Vlasovsky (1842–1899), the city of Moscow's Chief of Police.[38] In the eyes of public opinion Sergei had done himself great harm by not going to the scene of the incident or at least putting in appearances at the victims' funerals. of the stampede at Khodynka the tragedy, many members of the Romanov family, headed by Grand Duke Nicholas Mikhailovich and his brothers, thought that the remaining festivities should be canceled. On the other hand, Sergei Alexandrovich and his brothers thought that a historical event, such as a coronation, should not be disrupted or marred by a conspicuous period of mourning. The latter opinion believed that the crowds who came long distances should not be disappointed and that the tightly scheduled events for foreign dignitaries not be slighted and should go forward. There was also division among the Romanov family as to whether Grand Duke Sergei should have resigned. Grand Duke Nicholas Mikhailovich and his brothers called for his resignation, while Sergei's own brothers Grand Dukes Vladimir Alexandrovich and Alexei Alexandrovich closed ranks supporting him and threatened to retire from public life if Sergei was made the scapegoat for the Khodynka tragedy.[39] Sergei ultimately offered to resign but Vorontzov-Dashkov did not. The Tsar ultimately did not support a thoroughly proposed investigation, the Chief of Police was dismissed, but Grand Duke Sergei retained his high office. night of the tragedy Tsar Nicholas II, for diplomatic reasons, attended a ball in honor of the French; because of that, his reputation suffered for what was perceived to be his lack of sympathy for the victims. Duke Sergei Alexandrovich 1894 Sergei was made a member of the State Council. In 1896, he was promoted to Lieutenant General and appointed as Commander of Moscow military district. Because Sergei was devoted to the policies of his nephew, the Tsar regarded him as a useful counter weight to some of his ministers and officials and would always readily take his side.[40] When, in 1896, disturbances broke out in the universities, Nicholas II was grateful for his prompt action and that of the authorities that quickly restored order. Sergei was often condemned as a complete reactionary during his governorship, according to his brother-in-law Ernest, Grand Duke of Hesse, he wanted and strove for improvements, which angered conservatives, but blocked revolutionary reforms, which infuriated radicals, because he considered them impractical or thought that Russia was not ready for them.[36][41] enigmatic personality and harsh manners made him appear arrogant and disagreeable. Shy by nature, he dreaded personal contact. When courtesy demanded a handshake, he solved the problem by wearing a white glove. Puritan and humourless, at least in public, he had a total disregard for public opinion. He never seemed to be at ease with himself and others. He became a focus for serious opponents of the regime as well as for malicious gossip. His cousin Grand Duke Alexander Mikhailovich left a damaging description about him: "Try as I will,â€ he wrote, “ I cannot find a single redeeming feature in his character… Obstinate, arrogant, disagreeable, he flaunted his many peculiarities in the face of the entire nation… "[42] Later writers have accused him of sadism.[30][43] great deal of controversy around Sergei Alexandrovich has centered on the nature of his personal life. Conjecture about the perhaps unhappy nature of the relationship with his wife has abounded.[44] Sergei's marriage is barely documented. His private papers, including his correspondence with his wife, have not survived, and the evidence that does exist in the Moscow State Archives, the most important repository of Romanov papers, is open to interpretation. According to some contemporary reports, Sergei was homosexual.[43][45][46] His sexuality conflicted with his intense religious beliefs and the expectations of his position.[46] Contrary to this belief, the marriage was happy, in its own way. Unusually for royal couples, they slept in the same bed for all of their married life.[47] Forced to defend Sergei against rumors of discord, Elizabeth Feodorovna was devoted to her husband and treasured his memory after his death. Duke Sergei Alexandrovich of Russia with his foster children: Grand Duchess Maria Pavlovna jr, and Grand Duke Dimitri Pavlovich their marriage remained childless, the two children of Grand Duke Paul, Grand Duchess Maria, and Grand Duke Dimitri, often joined their household, spending Christmases and later some summer holidays with Sergei and his wife. The couple set aside a playroom and bedrooms for the youngsters at their home. 1902, Paul was banished from living in Russia after he contracted a morganatic marriage and Sergei asked for and obtained the guardianship of his niece and nephew.[45] a foster father, Sergei was strict and demanding, but devoted and affectionate towards the children. Nevertheless, Maria and Dimitri resented their aunt and uncle, blaming them for the forced separation from their real father, who had abandoned them.[48] While Sergei had their best interests at heart, his preoccupation with the smallest detail of their education and upbringing were not appealing to the two difficult adolescents, especially the obstinate Maria.[49] the end of 1904, Russia had suffered disastrously in the Russo-Japanese War and the country was in turmoil. As discontent and demonstration multiplied, so did the pressure on Sergei to maintain order.[50] He was of the opinion that only the utmost severity could put an end to the revolutionary ferment, but in the wake of civil disorder Nicholas II was forced to make concessions. did not support the Tsar's security policies of vacillations and evasions.[51] According to Marie Pavlovna, "it appeared to my uncle little less than monstrous ... he expressed deep sorrow for the state of affairs in Russia, of the necessity for serious measures, and of the criminal weakness of the Tsar's ministers and councilors." disillusioned with the whole situation and deciding it was the right time to retire into private life, he informed the Tsar that new times needed new faces.[52] After thirteen years of service, Sergei resigned from the Governorship on 1 January 1905 and was succeeded by Dmitri Feodorovich Trepov. However, he continued as Commander of the Moscow military district.[53] Ivan Kalyayev Assassination of the carriage his resignation, Grand Duke Sergei moved to the Neskuchnoye Palace with his wife and foster children. Shortly thereafter, they moved to the Nicholas Palace within the safety of the Kremlin, under the cover of night. Sergei took every precaution advised by his detectives. Sergei and his wife rarely ventured outside.[54] At home, they only received their closest friends.[54] Like his father, Alexander II, Sergei was firm of the belief that unless it was the will of God, no attempt on his life would succeed. If it were the will of God, no amount of security would prevent it. One precaution he did take was for the benefit of his adjutants, whom he would no longer allow traveling with him. 15 February 1905, the family attended a concert at the Bolshoi Theatre in aid of Elizabeth Feodorovna's Red Cross War charities.[55] A terrorist organization that knew his route had planned to assassinate him that day. However, one of their members noticed the children in the carriage and decided to call off their attack. To kill the Grand Duchess and the children would surely have sparked a wave of apprehension throughout the empire, and would have set back the revolutionary cause by years.[53] Having had lunch with his wife at Nicholas Palace on 17 February, Sergei left unaccompanied for the Governor General's mansion.[56] Because of the looming threat, Sergei had refused to take his adjutant, Alexei, since he was married and a father. The arrival of the Grand Duke's recognizable carriage, drawn by a pair of horses and driven by his coachman Andrei Rudinkin, alerted the terrorist who had been waiting in the Kremlin with a bomb wrapped in newspapers.[57] before 14:45, the carriage of the Grand Duke passed through the gate of Nikolskaya Tower of the Kremlin and turned the corner of the Chudov Monastery into Senatskaya Square. From a distance no more than four feet (1.2 m) away and still some 60 feet (18 m) inside the Nikolsky Gate, Ivan Kalyayev, a member of the Socialist Revolutionary Party's combat detachment, stepped forward and threw a nitroglycerin bomb directly into Sergei's lap.[58] The explosion disintegrated the carriage and the Grand Duke died immediately, his body blown to bits.[58] Scattered all over the bloodstained snow lay pieces of scorched cloth, fur, and leather. The body of the Grand Duke was mutilated, with the head, the upper part of the chest, and the left shoulder and arm blown off and completely destroyed.[59] Surrounded by splintered skull bones was what little that remained of his face.[58] Some of the Grand Duke's fingers, still adorned with the rings he habitually wore, were found on the roof of a nearby building.[58][60] impact, the carriage horses had bolted towards the Nikolsky Gate, dragging with them the front wheels and coachbox as well as the semi-conscious and badly burned driver, Rudinkin, whose back had been riddled with bits of bomb and stones. He was rushed to the nearest hospital, where he died three days later. Kalyayev, who by his own testimony had expected to die in the explosion, survived.[57][61] Sucked into the vortex of the explosion, he ended up by the remains of the rear wheels. His face was peppered by splinters, pouring with blood.[57] Kalyayev was immediately arrested, sentenced to death, and hanged two months later. Grand Duchess rushed to the scene of the explosion.[61] Stunned but perfectly controlled, she gave instructions, and, kneeling in the snow, helped to gather up Sergei's remains.[61] The bared torso, part of the skull, a hand bone fragment, fingers, and a still-booted foot were placed on a stretcher and covered with an army greatcoat. The Grand Duchess also gathered Sergei's medallions.[61] affected by the Grand Duke's death, Grand Duchess Elizabeth Feodorovna retired from the royal family and founded the Russian Orthodox convent of Martha and Mary, where she dedicated herself to the care of Moscow's poor and suffering.[58] Part of the obligations of the sisters of the Martha and Mary convent was to make an annual pilgrimage to the sepulchral church in memory of the Grand Duke on the day of his repose, 4 February.[62] Elizabeth Feodorovna was murdered during the Russian Civil War in 1918, together with many other Romanov relatives. bodies were smuggled to China and eventually reached Jerusalem. The wooden coffins were met at the railway station by the deputy British governor, Sir Harry Charles Luke, and taken for burial at the Church of Maria Magdalene on the Mount of Olives.[12] of the memorial, 4 May 2017 Duke Sergei's body was buried in a crypt of the Chudov Monastery within the precincts of the Moscow Kremlin. A memorial cross was erected on the spot where he was killed. After the downfall of the Romanovs, the cross was destroyed with the personal participation of Vladimir Lenin.[52] Monastery was demolished in 1928, and the Presidium of the Supreme Soviet was built on the site. The burial crypt of the Grand Duke was located in a courtyard of that building, which had been used as a parking lot. In 1990, building workers in the Kremlin discovered the blocked up entrance of the burial vault. The coffin was examined and found to contain the Grand Duke's remains, covered with the military greatcoat of the Kiev regiment, decorations, and an icon. He had left written instructions that he was to be buried in the Preobrazhensky Lifeguard regiment uniform, but as his body was so badly mutilated this proved impossible. In 1995, the coffin was officially exhumed, and after a Panikhida in the Kremlin Cathedral of the Archangel, it was reburied in a vault of the Novospassky Monastery in Moscow on 17 September 1995.[63] 4 May 2017, the memorial cross was restored in a ceremony that was attended by President Vladimir Putin and Patriarch Kirill of Moscow.[64] Grand Duchess Elizabeth, Commemorated on July 18;

Russia, Moscow, 1889-1916, Russian Mystic, Rasputin
Russia, Moscow, 1889-1916, Russian Mystic, Rasputin; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

Russia, Moscow, 1891-1917, Priest John Kochurov, first priest martyred by Bolsheviks
Russia, Moscow, 1891-1917, Priest John Kochurov, first priest martyred by Bolsheviks Tsarskoye Selo; Priestmartyr John Kochurov, Commemorated October 31 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated November 27 ;

Russia, Moscow, 1891-1892, Multiplier of Wheat Icon, Optina Monastery, MOG, St Ambrose, crop failure famines, but rain w icon
Russia, Kaluga, 1892, Multiplier of Wheat Icon; Optina Monestary ; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Icon of the Mother of God, the “Multiplier of Wheat”, was painted at the blessing of the Elder Ambrose (October 10) of the Visitation Optina wilderness monastery. Ambrose, a great Russian ascetic of the nineteenth century, was ardent with a childlike faith towards the Mother of God. In particular, he revered all the Feastdays of the Mother of God, and on these days he redoubled his prayer. the icon, “Multiplier of Wheat,” Saint Ambrose blessed the Shamordino women’s monastery established in honor of the Kazan Icon of the Mother of God, which he had founded not far from the Optina monastery. this icon, the Mother of God is depicted sitting upon the clouds, and Her hands are extended in blessing. Beneath her is a compressed field, and on it amidst the grass and flowers stand and lay sheaves of rye. Ambrose himself decreed the day of celebration, October 15, and called the icon “Multiplier of Wheat”, indicating by this, that the Most Holy Theotokos “is a Helper for people in their labors for the acquiring of their daily bread.” his blessed repose, Saint Ambrose ordered many copies of this icon and sent them to his spiritual children. the Akathist to this icon, the Elder composed a particular response, “Hail, Full of Grace, the Lord is with You! Grant unto us unworthy ones the dew of Your grace and the showing forth of Your mercy!” Ambrose’s burial took place on October 15, the Feastday of the icon. first miracle from the holy icon was witnessed in 1891, when throughout Russia there was a famine because of crop failure. In the Kaluga district and on the fields of the Shamordino monastery, however, grain was produced. 1892, already after the death of Saint Ambrose, his attendant John Cherepanov sent a copy of the icon to the Pyatnitsa women’s monastery in Voronezh district. In this locale there was a threat of drought and famine, but soon after a Molieben was celebrated before the icon “The Multiplier of Wheat”, rain fell and ended the drought. Venerable Ambrose of Optina, Commemorated October 10 ; Ambrose of Optina Michailovich Grenkov was born Nov. 23, 1812 in the Russian province of Tambov. His parents raised him strictly and with fervent piety. Since he was of a priestly family, it was no surprise when he entered the Tambov theological seminary in 1830. He did well in his studies and was ranked among the top students. a year before graduation Alexander became seriously ill. He promised that if God healed him, he would become a monk. Although his prayer was answered, Alexander seemed to forget his promise. graduation from the seminary he took a position as tutor to the children of a certain landowner and remained with this family for a year and a half. After this he became a teacher at the local parochial school. day in 1839 Alexander and a friend visited the famous hermit Father Hilarion to ask him what they should do with their lives. Alexander was surprised when he was told to go to the monastery of Optina Pustin, where they had great need of him. In September of that same year, however, he seemed to be prepared to continue with his teaching career. night he was invited to spend a pleasant evening with some friends. His conversation was witty and brilliant, and all his jokes and puns were on the mark. Although his hosts were amused and impressed by him, Alexander was disgusted by his own frivolity. Perhaps his unfulfilled promise to become a monk weighed on his conscience. next morning he quit his job and arrived at Optina in October of 1839. After a trial period he decided to remain in the monastery and dedicate his life to God. He received the monastic tonsure in 1842, and was given the name Ambrose in honor of Saint Ambrose of Milan (December 7). Ambrose knew the famous spiritual directors Elder Leonid and Elder Macarius. He was the cell attendant of Elder Macarius, who undoubtedly influenced the young monk’s spiritual development. as a priest in 1845, Father Ambrose’s reverence and piety in celebrating the divine services were noticed by the other monks. His health began to decline shortly afterward, and he had to ask to be relieved of all duties. In 1846 he was so ill that the Mystery of Holy Unction was administered to him. He bore his illness without complaint and slowly regained his strength. By 1848 he was able to walk with the aid of a cane. Ambrose began to help Elder Macarius with his correspondence and in preparing the Russian edition of Saint John Climacus’s LADDER OF DIVINE ASCENT, which was published by the monastery. Father Macarius had to go to Moscow in 1852, he designated Father Ambrose to take his place until his return. Father Ambrose never gave his personal opinions when he was asked for advice, but always referred people to the writings of the Fathers. If someone did not understand the text he was given to read, Father Ambrose would explain it in simple terms. Macarius died in 1860 without naming anyone to succeed him as Elder. By divine providence, all the other possible candidates either died or were appointed as abbots of other monasteries. This left Father Ambrose as the undisputed spiritual director of the monastery. In his role as Elder, Father Ambrose had to receive many people each day to hear confessions and give advice. He used to say, “The Lord has arranged it so that I would have to talk to people all my life. Now I would be happy to remain silent, but I cannot.” average day in Saint Ambrose’s life began at 4 A.M. when his cell attendant came into his cell to read the morning Rule of prayer for him. After this he would wash and have some tea, then he would dictate replies to the many letters he received every day. Visitors would be lining up even as he was having breakfast. Sometimes he would take a break after two hours, but more often he would continue seeing people until noon when he had his lunch. lunch he would go out into the next room and greet more visitors. People would call out questions and he would give an appropriate response. He took a short rest at 3 P.M. then talked to people until the evening. At 8 P.M. he had dinner then received more visitors until 11 P.M. At that hour the evening Rule of prayer was read, and Father Ambrose begged forgiveness of the brethren whom he may have offended by thought, word, or deed. After three or four hours of sleep it would all begin again. This routine would fatigue a strong man. It is remarkable that Saint Ambrose, who was often in poor health, was able to keep it up for so many years. all over Russia, people flocked to the venerable Elder. The writer Tolstoy visited him on at least three occasions, and left impressed by the wisdom of the holy monk. Fyodor Dostoevsky came to Optina in 1878 after the death of his son Alyosha and was profoundly affected by his meeting with Saint Ambrose. The novelist used Father Ambrose as a model for Starets Zosima in The Brothers Karamazov. saint founded Shamordino convent in 1884. This convent, which was near Optina, opened its doors to women who were poor, sickly, or even blind. Most convents were very poor and had to rely on the incomes of women who had a certain personal wealth in order to remain open. Saint Ambrose made it possible for any woman who wished to become a nun to follow this path of salvation. began to decline after the death of the first abbess, Mother Sophia. Saint Ambrose went there in June 1890 to straighten out the convent’s affairs. He was unable to return to Optina due to illness, then winter made it impossible for him to travel. Father Ambrose continued to see visitors at Shamordino, even though his health continued to deteriorate in 1891. September, it was clear that he had not long to live. He fell asleep in the Lord at 11:30 A.M. on the morning of October 10 1891. Throngs of people attended his funeral and also his burial at Optina. Fathers Joseph, Anthony, Benedict, and Anatole succeeded him as Elder until the monastery was closed after the Russian Revolution. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000. Ambrose was glorified in 1988 by the Patriarchate of Moscow as part of the Millennium celebration of the Baptism of Rus.

Russia, Moscow, 1892-1937, Alexander Hotovitzky, Volhynia Seminary, New York, San Francisco, Moscow, special spark from God
Russia, Volhynia, 1892-1937, Alexander Hotovitzky, Volhynia, son of rector of V T Seminary, educated there and Petersburg T A, New York, San Francisco, special spark from God, preaching, Tikhon, US missionary, Uniates from his home, Philidelphia, Yonkers, Passaic, publisher, mutual aid, St Nik Cathedral, Finland, proselytic Lutherans, Moscow, Tikhon, struggle to save the nation, Civil War, brotherhood, alms for Cathedral, arrests, confiscations, chruch donations for starving, however Church forbad sacred vessels surrender, court cases counter-revolutionary activities, draft resolution guaratee for starving, deemed c-r, executions, acknowleged main organizer, milder verdict 10 yrs, amnesty, interrogation, exile to Turuhan r, return, protopresbyter to Sergius, rector on Donskoy st, light in his eyes, 1937 arrest and martyrdom; Alexander Hotovitzky (or Hotovitsky), hieromartyr of the Bolshevik yoke, Missionary of America, was a Ukrainian who came to the United States in the 1890s as a lay missionary and was ordained to the priesthood while there. was active as a missionary among the emigrated Uniates in the northeastern United States before being ordered back to Europe 1914. was to become vicar of the congregation of the Russian Embassy in Berlin. of the outbreak of the First World War he was instead nominated as vicar of the Orthodox congregation in Helsinki, Finland, then a part of imperial Russia. 1917 he was assigned to Christ the Savior Cathedral in Moscow. the Bolshevik coup he was subjected to many cruelties by the revolutionaries as he defended the Orthodox faith, his people, and church property. to many arrests and exile Father Alexander served his Church as best he could through these tumultuous times until after a final arrest he was executed during the Great Purge on August 19, 1937. glorification is celebrated on December 4. Kremenetz - Kremenetz city of Kremenetz district and rests 18 km north-east of the great Pochayiv Lavra ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; New Martyr of Russia Alexander Hotovitzky was born on February 11, 1872 in the city of Kremenetz, into the pious family of Archpriest Alexander, who was Rector of the Volhynia Theological Seminary and would later be long remembered in the hearts of the Orthodox inhabitants of Volhynia as a good shepherd. Alexander received a good Christian upbringing from his parents, who instilled in him love for the Orthodox Church and for the people of God. future pastor was educated at the Volhynia Seminary and the Saint Petersburg Theological Academy, from which he graduated with a Master’s degree in 1895. graduation from the Academy, he was sent for missionary service to the Diocese of the Aleutians and North America, where he was assigned to the position of reader at the newly-established Saint Nicholas Orthodox Church in New York City. his marriage to Maria Scherbuhina, a graduate of the Pavlovsk Institute in Saint Petersburg, the Hieromartyr Alexander was ordained to the diaconate, and soon after, on February 25, 1896, to the priesthood by Bishop Nicholas (Ziorov) of the Aleutians, whom Father Alexander would always later remember with gratitude and love. ordination took place at the diocesan cathedral in San Francisco. In his address to the newly-ordained Father Alexander, Bishop Nicholas explained his selection of the new priest for ordained ministry in these words: “Your special sense of decency, your good upbringing, your noble idealism, and your sincere piety immediately caused me to look favorably upon you and compelled me to single you out among the young people, with whom you used to visit me in Saint Petersburg... could see that you had that special spark from God, which makes any service an action truly done for God’s sake, and without which a vocation becomes soul-less and dead work... first experience in preaching has shown you the power of this kind of inspiration: you saw how the people gathered around you and how attentively they stood and listened at length to your discourses... Why did these people listen to you rather than going to hear other preachers? Clearly the spark which burns within you attracts the hearts of these people like a magnet.” week after his ordination, the young priest returned to New York to assume the pastorate of the parish where he had previously served as reader. From 1898 to 1907, the New Martyr Alexander served as a pastor under the omophorion of Bishop Tikhon. Tikhon, who, in the tragic year of 1917, was to be elevated by Divine Providence to the primatial see as Patriarch of Moscow, valued highly Father Alexander’s sincere piety, his gift of pastoral love, and his multifaceted theological erudition. spectrum of his activity in the United States was quite broad and very fruitful. He was successful in missionary service, primarily among Uniates newly-emigrated from Galicia and Carpathian Rus. was also one of the closest collaborators of the Orthodox archpastors in America and represented the Orthodox Church before American religious institutions and meetings. Alexander’s missionary work was not without many temptations and sorrows. later Metropolitan, Platon (Rozhdestvensky) expressed gratitude for the Passion-bearer Alexander’s labors in America in an address delivered at the Divine Liturgy on February 26, 1914. Bidding farewell to Father Alexander, the Archbishop said, “One morning, during the years we worked together, you came to my room and, without saying much, unbuttoned your shirt, revealing a very large, bluish, bloody abrasion on your chest. That wound from a fanatic, who in a fit of rage attacked you wildly with a stick, followed the meeting of Russian people at which you had encouraged your own ethnic brother to renounce the pernicious Unia with Rome... My entire being was shaken to the core and I was profoundly moved, for before me at that moment was a genuine example of witness for Christ.” Father Alexander’s efforts, Orthodox parishes were established in Philadelphia, Yonkers, and Passaic as well as other large and small towns throughout North America. The parishioners of these churches were cradle Orthodox whom fate had brought to the New World, as well as Carpatho-Russians converted from the Unia and former Protestant converts to the Orthodox Church. important contribution to the witness of the truth of Orthodoxy before heterodox American society was made by the American Orthodox Messenger, which was published in English and Russian under Father Alexander’s editorship. Articles by the editor regularly appeared in this journal. New Martyr Alexander actively participated in the establishment of an Orthodox diocesan mutual aid society and at various times, he served as treasurer, first secretary, and president of this organization. The society provided material aid to Austrian Carpatho-Russians, Macedonian Slavs, Russian troops in Manchuria, and to Russian prisoners of war in Japanese camps. Alexander also took upon himself the ascetical burden of constructing the architecturally remarkable and majestic Saint Nicholas Cathedral in New York to replace the small parish church. cathedral was to become an adornment of the city. He visited Orthodox communities throughout America soliciting funds for the construction of the Cathedral. 1901, he also traveled to his homeland, Russia, for this purpose. the annals of Saint Nicholas Church, which in 1903 became the diocesan Cathedral, it is recorded that, “This Cathedral was established and constructed in the City of New York in North America, under the supervision and through the efforts and labors of the most honorable Archpriest Father Alexander Hotovitzky in the year of Our Lord 1902.” February 26, 1906, Orthodox America celebrated the tenth anniversary of priestly service of Archpriest Alexander, one of its most remarkable pastors. Bishop Tikhon greeted the jubilarian with these words: “As you remember your ordination as a priest of God at this anniversary, you are doubtless unwillingly contemplating how you have used your God-given talents, and asking yourself if the Grace of God was bestowed on you in vain and how far you have advanced on the path of moral perfection. you judge yourself in this way, you are at the same time the judge and the accused. In order for a judgment to be fair, the testimony of onlookers, the witnesses, must be heard. Now they are speaking before you—listen to them. Thanks be to the Lord! We just heard their eloquent and heartfelt testimony praising you. myself as your superior, I can testify that you have proven to be trustworthy, and have justified the expectations which were hoped for at your ordination.” sacrificial and dedicated pastoral service of the New Martyr Alexander in America was concluded on February 26, 1914, exactly eighteen years after his ordination to the priesthood. his farewell address, Father Alexander said, “Farewell, American Orthodox Rus—my dear Mother, the Holy American Church. I, your ever-grateful son, bow fully to the ground before you. You gave birth to me spiritually, you nurtured me, from your depths you inspired me by your strength. Through the shining witness of your founders, through the enlightened apostolic teachings of your preachers, through the fervor of your faithful flock, you have given me the greatest possible joy—to be your son.” 1914 to 1917, Father Alexander served as a priest in Helsinki, Finland, where the majority of the population was Protestant. Finland was then part of the Russian Empire, the Orthodox clergy there had to exert great efforts to protect the Orthodox Karelians from the proselytic expansionism of the Finnish Lutherans. In Finland, the New Martyr Alexander was a loyal, active, and dedicated assistant to his archpastor—Sergius (Stragorodsky), the future Patriarch. August 1917, Archpriest Alexander was transferred to Moscow and assigned as assistant pastor of Christ the Savior Cathedral. Here he was again under the direct guidance of Saint Tikhon, with whom he had already been closely associated in America. Passion-bearer Alexander participated in the deliberations of the Church Council of 1917-18. When the Council discussed the drafting of a message to the Orthodox flock concerning elections to the State Council, he stated that, as the fate of Russia was at stake, the Church and the Council in particular should not shy away from the struggle to save the nation. about the efforts of the Council to upbuild the Church, he outlined his preliminary plans for order and healing in the internal life of the Church and stated with some bitterness, “It seems as if there were builders who were furiously preparing blueprints, plans and so forth for the construction of an edifice and at the same time were calmly observing the destruction brick by brick of this edifice by enemies.” the difficult years of the Civil War, the New Martyr Alexander collaborated closely with Saint Tikhon in the administration of the Moscow diocese. 1918, under the spiritual leadership of the rector, Father Nicholas Arseniev, and the assistant pastor, Father Alexander, a brotherhood affiliated with Christ the Savior Cathedral was established. As its first activity, the brotherhood issued an appeal to the Orthodox flock, which Father Alexander helped write. document stated, “People of Russia! Christ the Savior Cathedral, the adornment of Moscow, the pride of Russia, the joy of the Orthodox Church has been condemned to slow destruction. This glorious monument to the great exploits of Russian warriors, who gave their lives for their native land and the Holy Orthodox Faith, has been denied state support...People of Russia! Will you really surrender this wonderful church of the Savior to mockery? it really true, as is claimed by the persecutors of the Holy Church, that the people of Russia no longer need holy things—Churches, sacraments, services, because all this is outdated and superstitious? Respond, you faithful! All of you, respond as one! Rise up and protect your holy things! May the generous and well-intentioned donations of the rich be added to the precious pennies of the faithful poor. Moscow, you are the heart of Russia! Preserve your holy shrine—your golden-domed Church of the Savior!...” response to this appeal, Orthodox inhabitants of Moscow joined the brotherhood of Christ the Savior Cathedral, and gave their alms to support the majestic church. service at that time was accompanied by much grief and danger. May 1920 and November 1921 Father Alexander was arrested for brief periods. He was accused of violating the decrees concerning the separation of the Church from the state, and the school from the Church, by holding church school for the children. 1922, the Church was subjected to harsh tribulations when, under the pretext of helping the starving, ecclesiastical treasures including sacred vessels, icons, and other holy things were violently confiscated by the state. the appeal of Her holy primate, the Orthodox Church made generous donations to assist the starving. when Saint Tikhon issued a statement to his flock throughout Russia forbidding the cooperation of the clergy in surrendering sacred vessels for non-ecclesiastical use based on canon law, slanderous campaign against the Church was begun in the press, Her primate was arrested, and a wave of court cases took place throughout Russia, in which servants of the Lord’s altar were accused of counter-revolutionary activity. During these trials many faithful servants of the Church of Christ were sentenced to death and shed their blood as hieromartyrs and martyrs. this difficult time for the Church, Father Alexander was unwaveringly guided by the statements of the Holy Patriarch to his flock and also followed his directives. to assist the starving were collected at Christ the Savior Cathedral. At the same time, measures were undertaken to protect the sacred objects of this church. of the clergy and parishioners of Christ the Savior Cathedral were held at Father Alexander’s apartment in order to draft a resolution of the general parish meeting concerning the state decree. draft of the resolution, prepared by Father Alexander, protested against the violent confiscation of church valuables. general meeting of parishioners was convened on March 23, 1922 at Christ the Savior Cathedral, presided by Archpriest Nicholas Arseniev. Alexander had already been arrested. meeting adopted the final text of the resolution, which demanded guarantees from the state that all donations be used to save the lives of the starving. The participants in the meeting protest the poisonous publications against the Church as well as insults against the hierarchy. The drafting of this document was deemed by the authorities to be criminal counter-revolutionary activity. two court cases against the Church, in Petrograd and Moscow, which resulted in the executions of hieromartyrs and martyrs, a new highly visible trial of clergy and laity began in Moscow on November 27, 1922, during which they were accused of supposedly “attempting to retain in their hands possession of church valuables and, through the resulting starvation, to topple the Soviet regime.” trial in this case were 105 clergy and laity. the main defendants were Archpriest Sergius Uspensky, dean of the second district of forty churches in Prechistenka, Archpriest Nicholas Arseniev, dean of Christ the Savior Cathedral, Archpriest Alexander Hotovitzky, assistant pastor of this Cathedral, Ilya Gromoglasov, priest of Christ the Savior Cathedral, Lev Evgenievich Anohin, warden of this Cathedral, and Archpriest Simeon Golubev, rector of Saint John the Warrior Church. most significant part of the indictment submitted to the Court concerned the activity of the clergy and laity of Christ the Savior Cathedral. indictment stated, “The main organizers and leaders of this criminal activity were Priest Hotovitzky, chairman of the council of parishes in this area, Priest Arseniev, rector of the Cathedral, Priest Zotikov, Priest Gromoglasov, former lawyer Kayutov, former deputy minister Shchepkin, the merchant Golovkin, and engineer Anohin. the decree of the Supreme Central Executive Committee concerning the confiscation of church valuables was issued, they began their preliminary activities under the leadership of the priest Hotovitzky, who repeated to secretly gather the above named people at his apartment in order to plan with them the measures which they proposed to enact to achieve their criminal intentions.” case was in court for two weeks. After the detailed indictment was read, questioning of the defendants began. Father Alexander remained cool and calm during the questioning as he tried to protect the other defendants. did not admit any guilt, stating, “I consider that it is not counter-revolutionary to ask for a corresponding amount of metal in return for church valuables.” the interrogation of all the defendants and witnesses, at the Court session on December 6, the later infamous, sinister prosecutor Vishinsky delivered the concluding statement for the prosecution. He asked the court for a sentence of capital punishment for thirteen defendants including Archpriests Alexander Hotovitzky, Nicholas Arseniev, Sergius Uspensky, Priest Ilya Gromoglasov, Abbess Vera (Pobedinskaya) of the Novodevichii Women’s Monastery and L.E. Anohin. Vishinsky requested that the other defendants be sentenced to prison terms of varying length. December 11, defendants were given an opportunity to say a final word to the court. his comments, Father Alexander attempted, first of all, to obtain the court’s leniency and mercy for his brother clergy, “I direct your attention to those who were at the meeting in my apartment: some of them are old and the others are very young and guilty of nothing. This was a completely ordinary meeting, it was not counter-revolutionary and it cannot by any means be characterized as a shady plot.” lengthiest final comments were delivered by the professor and priest Ilya Gromoglasov. This defendant attempted to gain the favor of the court by expounding on his former opposition to the Holy Synod. Concerning the conclusions of the prosecution, he said that he “knew nothing of the criminal organization headed by Hotovitzky.” December 13, the verdict of the revolutionary tribunal was announced. was milder than the bloodthirsty verdicts delivered at previous trials held in Petrograd and Moscow in conjunction with the confiscation of church valuables. of the main defendants—Abbess Vera (Pobedinskaya), Archpriest Sergius Uspensky, and Archpriest Alexander Hotovitzky were sentenced to ten years in prison, the confiscation of their personal property and the deprivation of their civil rights for five years. others were sentenced to lesser terms of imprisonment. Appeals for pardon, made by those who were sentenced to the longest terms of imprisonment, including that of Archpriest Alexander, were rejected by the presidium of the Supreme Central Executive Committee on February 16, 1923. the holy Patriarch Tikhon resumed his administration of the Church and made several statements regarding loyalty to the governmental authorities, many hierarchs, clergy, church leaders and laity, who had previously received sentences from the judiciary in conjunction with the confiscation of church valuables, were granted amnesty. Alexander was among those freed in October 1923. Following his liberation, he was not assigned to a parish but served by invitation at various churches in Moscow. remained free for only a short time. Already on September 4, 1924, E. Tuchkov, head of the 6th section of the Department of State Political Management, compiled a list of thirteen clergy and church leaders of Moscow and recommended that they be subjected to administrative exile. New Martyr Alexander, who was included in the list, was characterized as follows in this document, “A priest and preacher with a post-graduate education, very active, zealous and influential among the Tikhonites. His outlook is anti-Soviet.” September 9, 1924, the New Martyr Alexander was subjected to an interrogation. “In my religious convictions,” he said at that time, “I consider myself to be a Tikhonite. My relations with the Patriarch are intimate rather than just strictly administrative, but lately, I have avoided meeting with Patriarch Tikhon, as I felt that this might inconvenience him due to my conviction in conjunction with the confiscation of church valuables. I have never expressed an opinion concerning the restoration of the former government and such a thought has not even crossed my mind.” a decision of a special meeting of the administration of the Department of State Political Management, the New Martyr Alexander was exiled to the Turuhan region for a period of three years. His already failing health was further weakened by his sojourn in the far north. his return from exile, Father Alexander was raised to the rank of protopresbyter and became one of the closest assistants of the Deputy Locum Tenens of the Patriarchal Throne, Metropolitan (later Patriarch) Sergius, who knew him well since the time of his service in Finland. the 1930s, Protopresbyter Alexander served as rector of the Church of the Deposition of the Robe on Donskoy Street. One of the parishioners of this church recalls, “In 1936, Father Alexander did not preach, as he was apparently forbidden to do so. In 1936-7, I was present many times when Father Alexander served. He was a tall, gray-haired priest with gentle facial features, who looked extremely intelligent. Gray, trimmed hair, a small beard, very kind gray eyes, a high-pitched, loud tenor...pronounced exclamations distinctly and with inspiration...His appearance reminded me of many priests who were exiles from the western regions...Father Alexander had many parishioners who greatly revered him...Even today, I remember Father Alexander’s eyes. It seemed as if his glance penetrated your heart and embraced it with affection. I had the same feeling when I saw the holy Patriarch Tikhon...The same light also shining in Father Alexander’s eyes was testimony of his sanctity.” the fall of 1937, the New Martyr Alexander was arrested again. The documentary evidence about him at our disposal ends with this; however, a majority of oral reports testify to his death as a martyr. The Orthodox Church in America, on whose territory Protopresbyter Alexander served as a priest until 1914, venerates him as a passion-bearer, whose life as a confessor ended with sufferings for Christ. The place of his burial is unknown. Church of Russia also commemorates Saint Alexander on August 7, along with the Archpriests Alexei Vorobiev, Michael Plishevsky, John Voronets, the priests Demetrius Milovidov, and Peter Tokarev, the deacon Elisha Sholder, and Igumen Athanasius Egorov. photo gallery of the 1994 Glorification of Saint Alexander may be viewed here.

Russia, Moscow, 1894-1917, Emperor, Nicholas II, Reformer, peaceful, L of Nations, disarmament, enlightened, executed
Moscow Emperor, 1894-1917, Nicholas II, Emperor of Russia ; Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Icon of the Mother of God œthe Joy of All who sorrowÂ (with coins) in St Petersburg, Commemorated on July 23; Venerable Anatole II of Optina, Commemorated on July 30 ; New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the œMultiplier of WheatÂ, Commemorated on October 15; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Priestmartyr John Kochurov, Commemorated on October 31; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; The Meeting of the Mother of God and Saint Elizabeth, Commemorated on March 30; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1894-1917, Emperess Alexandra Feodorovna (Alix of Hesse), Nic and Alix
Moscow Emperess, 1894-1917, Alexandra Feodorovna (Alix of Hesse); Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20; Venerable Anatole II of Optina, Commemorated on July 30; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated on October 2; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Venerable Ambrose of Optina, Commemorated on October 10; Icon of the Mother of God the œMultiplier of WheatÂ, Commemorated on October 15; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27; Priestmartyr John Kochurov, Commemorated on October 31; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Repose of St John of Kronstadt, Commemorated on December 20; St Euthymius (Takaishvili), Commemorated on January 3; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Gabriel, Bishop of Imereti, Commemorated on January 25; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; The Meeting of the Mother of God and Saint Elizabeth, Commemorated on March 30; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; Venerable Barsanuphius of Optina, Commemorated on April 1; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; Venerable Nectarius of Optina, Commemorated on April 29; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1900-1999, 20th Century Folder, Bolsheviks, Revolution, Living Progressive Church

Russia, Moscow, 1903-1912, Bolsheviks, (Majority, Reds, Workers, Communist Party of the Social Democrats)
Bolsheviks, 1903-1912, (Majority, Reds, Workers, Communist Party of the Social Democrats); St. George (John) of Georgia, Commemorated on January 21;

Russia, Moscow, 1904-1905, Russo-Japanese War of 1904, 1905
Moscow, Russo-Japanese war in 1904, 1905; Liaodong Peninsula; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Moscow, 1905-1929, Hilarion, Vereiya, Kaluga, theologian, preacher, church defender, writer, 2 of 9 yrs freedom
Russia, Kaluga, 1905-1929, Hilarion, Vereiya, Kaluga, theologian, preacher, church defender, writer, after 1920 only 2 of 9 yrs freedom; Vereiya; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; holy New Martyr Archbishop Hilarion (Vladimir Alexievich Troitsky in the world), an outstanding theologian, an eloquent preacher, and a fearless defender of Christ’s holy Church, was born around 1885. Hilarion wrote many books and articles on various topics, including “The Unity of the Church.” His Master’s thesis, “An Outline of the History of the Church’s Dogma,” was over five hundred pages long, and was a well-documented analysis of the subject. the Council of 1917 he delivered a brilliant address calling for the restoration of the Moscow Patriarchate, which had been dissolved by Tsar Peter I in the eighteenth century. When Saint Tikhon (April 7) was chosen as Patriarch, Saint Hilarion became his fervent supporter. Hilarion was consecrated as bishop on May 20, 1920, and so the great luminary was placed upon the lampstand (Luke 11:33). From that time, he was to know less than two years of freedom. He spent only six months working with Patriarch Tikhon. was arrested and exiled in Archangelsk for a year, then he spent six years (1923-1929) in a labor camp seven versts from Solovki. at the Filomonov Wharf he and at least two other bishops were employed in catching fish and mending nets. Paraphrasing the hymns of Pentecost, Archbishop Hilarion remarked, “Formerly, the fishermen became theologians. Now the theologians have become fishermen.” Hilarion was one of the most popular inmates of the labor camp. He is remembered as tall, robust, and with brownish hair. Personal possessions meant nothing to him, so he always gave his things away to anyone who asked for them. He never showed annoyance when people disturbed him or insulted him, but remained cheerful. the summer of 1925, Vladika was taken from the camp and placed in the Yaroslav prison. There he was treated more leniently, and received certain privileges. For example, he was allowed to receive religious books, and he had pleasant conversations with the warden in his office. Saint Hilarion regarded his time at the Yaroslav Isolated Detention Center as the best part of his imprisonment. The following spring he was back at Solovki. 1929 the Communists decided to exile Archbishop Hilarion to Alma-Atu in central Asia. During his trip southward from the far north, Saint Hilarion was robbed and endured many privations. When he arrived in Petrograd, he was ill with typhus, infested with parasites and dressed in rags. When informed that he would have to be shaved, he replied, “You may now do with me whatever you wish.” He wrote from the prison hospital, “My fate will be decided on Saturday, December 15. I doubt I will survive.” Hilarion died at the age of forty-four in the hospital of a Petrograd prison on December 15, 1929. His body was placed in a coffin hastily made from some boards, and then was released to his family. The once tall and robust Archbishop Hilarion had been transformed by his sufferings into a pitiful white-haired old man. One female relative fainted when she saw the body. Seraphim (Chichagov) provided a set of white vestments for the late Archbishop. He was also placed in a better coffin. Seraphim presided at the funeral of Saint Hilarion, assisted by six bishops and several priests. The saint was buried at Novodevichii Monastery. Hilarion is commemorated on December 15 (his repose in 1929); May 10 (his glorification in 1999); the Third Sunday after Pentecost (All Saints of St. Petersburg); July 11 (The Finding of his relics in 1998); and on the Sunday nearest to August 26 (All Saints of Moscow).

Russia, Moscow, 1908-1931, Nikon of Optina, lived through terrible times
Russia, Kaluga, 1908-1931, Nikon of Optina; Optina Monestary ; Venerable Nikon of Optina, Commemorated on June 25; Nikon was born on September 26, 1888, the son of Metrophanes and Vera Belyaev, and was named Nicholas at his Baptism. His parents, who were both very devout, belonged to one of Moscow’s merchant families. Belyaev family received a visit from Saint John of Kronstadt when Nicholas was in his first year. He blessed Vera and gave her a signed photograph of himself. Nicholas and his brother John loved going to church and reading the Holy Scriptures and other spiritual books. When John and Nicholas decided to embrace monasticism, they cut up a list of Russia’s monasteries from an old book, and Nicholas was asked to pick one of the strips after praying to God. The strip he selected read, “The Optina Hermitage of the Entry of the Theotokos into the Temple, Kozelsk.â€ Until that moment, neither of them had ever heard of this monastery. brothers traveled to Optina on February 24, 1907 with their mother’s blessing, and were accepted into the monastery on December 9, the commemoration of the “Unexpected Joyâ€ Icon of the Most Holy Theotokos. was assigned as secretary to Father Barsanuphius, the Superior of the Skete, in October 1908. Except for reading and serving in church, this became his chief monastic obedience for the rest of his life. Saint Barsanuphius (April 1) foresaw that he would become an excellent monk as well as a worthy disciple. Nicholas was devoted to the Elder, and followed his will in all matters. Father Barsanuphius gave him the benefit of his knowledge and experience, guiding him to ascend the spiritual ladder of virtues. was tonsured into the Lesser Schema on May 24, 1915 with the new name Nikon in honor of the martyr Saint Nikon (September 28). He was ordained as a deacon on April 30, 1916, and as a priest on November 3, 1917. Father Nikon could not help but remember the prophecy of Father Barsanuphius made several years before the Russian Revolution. Saint Barsanuphius foresaw times of difficulty for monasteries when Christians would be persecuted and suffer martyrdom. He predicted that he himself would be dead before this happened, and that Father Nikon would live through those terrible times. Nikon was arrested and jailed on September 18, 1919 without the benefit of a trial, just because he was a monk. He was later released and permitted to return to Optina, where the monks had formed a farming cooperative. Soviets closed the cooperative in 1923, and the monastery was turned into a museum. Two monks were allowed to stay and work in the museum, while the others were expelled and told to go wherever they wished. Father Nikon was blessed by Father Isaac to serve in the church dedicated to the Kazan Icon and to receive visitors. When people came to him for advice, he always quoted the words of the Optina Elders. last church at Optina was closed early in 1924, and Father Nikon was obliged to leave in June. He went to live at Kozelsk with Father Cyril Zlenko. There he continued to receive visitors and offer spiritual counsel, sharing money and food with those who were too old, or too sick to work. Father Nikon was a wise spiritual Father, who was able to help people overcome their shame and reveal the sins which had troubled them for a long time. People would leave Father Nikon feeling cleansed and renewed. Nikon, Father Cyril, and Father Agapitus Taub were arrested and thrown into prison in June of 1927. Father Nikon and Father Agapitus were sent to the “Kemperpunktâ€ camp, where Father Nikon was assigned the duty of guarding the storehouses. Nikon wrote to his spiritual children from the camp with cheerful words of encouragement. Although he accepted his imprisonment as God’s will, it was nevertheless difficult for him to endure. When their prison term ended, the two monks were sent into exile at Archangelsk. Before leaving the camp, Father Nikon was examined and found to have tuberculosis. The doctors advised him to request that his place of exile be changed to a place with a more suitable climate. asked the advice of Father Agapitus, who told him not to make such a request. At Archangels, Father Nikon lodged in the home of an elderly woman who gave him little rest or peace. Every week he had to travel three kilometers to present himself before the authorities in the city of Pinyega. shoveling snow at the beginning of Great Lent, Father Nikon’s leg began to hemorrhage, and he developed a high fever. His landlady did not feel any pity for him, but told him that he must leave her house so that the others would not become infected with tuberculosis. Father Nikon was visited by Father Peter, who had once lived at Optina. He begged Father Peter to take him in, which he did. Father Peter cared for the Elder to the best of his ability. For the last two months of his life, Father Nikon received Holy Communion almost every day, and his sufferings seemed to grow less severe. He often dictated letters to his spiritual children to Father Peter. One day, Father Nikon saw Saint Macarius of Optina (September 7) in a vision and told Sister Irene to pull up a chair for him. She was slow to obey him so he said, “Forgive her, Father, for she is not very experienced.â€ June 25, 1931 Father Nikon was so weak that he could not speak. Archimandrite Niká¸—tas was called to bring him Communion, and to read the Canon for the Departure of the Soul. That night the Elder fell asleep in the Lord at the age of forty-three. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996, glorifying them for universal veneration on August 7, 2000. Unexpected Joy Icon of the Mother of God, Commemorated on December 9; Unexpected Joy Icon of the Most Holy Theotokos is painted in this way: in a room is an icon of the Mother of God, and beneath it a youth is kneeling at prayer. The tradition about the healing of some youth from a bodily affliction through this holy icon is recorded in the book of Saint Demetrius of Rostov, The Fleece of Prayer [See Judges 6: 36-40]. sinful youth, who was nevertheless devoted to the Theotokos, was praying one day before the icon of the All-Pure Virgin before going out to commit a sin. Suddenly, he saw that wounds appeared on the Lord’s hands, feet, and side, and blood flowed from them. In horror he exclaimed, “O Lady, who has done this?â€ The Mother of God replied, “You and other sinners, because of your sins, crucify My Son anew.â€ Only then did he realize how great was the depth of his sinfulness. For a long time he prayed with tears to the All-Pure Mother of God and the Savior for mercy. Finally, he received the unexpected joy of the forgiveness of his sins. “Unexpected Joyâ€ icon is also commemorated on January 25 and May 1. Venerable Barsanuphius of Optina, Commemorated on April 1; I. Plikhanov was born in the city of Samara on July 5,1845, the son of John and Natalia Plikhanov. His mother died in childbirth, and his father later remarried so that his son would have a mother. Although his stepmother was very strict, she was a real mother to him, and he loved her very much. a descendant of the Orenburg Cossacks, Paul was enrolled in the Polotsk Cadet Corps. He completed his studies at the Orenburg Military School and received an officer’s commission. He later graduated from the Petersburg Cossack Staff Officers’ School, and also served at the headquarters of the Kazan military district and eventually rose to the rank of colonel. as he was sick with pneumonia, Paul sensed that he was about to die. He asked his orderly to read the Gospel to him, and passed out. Then he had a vision in which the heavens seemed to open, and he was afraid because of the great light. His whole sinful life passed before him, and he was overcome with repentance. A voice told him he should go to Optina Monastery, but the doctors did not think he would recover. His health did improve, however, and the colonel visited Optina. In August 1889 the Elder of the Monastery was Saint Ambrose (October 10), who told Paul to set his worldly affairs in order. Two years later, Saint Ambrose blessed him to cut all ties to the world and told him to enter Optina within three months. was not easy for the colonel to resign his commission within the specified three month period, because obstacles were placed in his way. In fact, he was offered a promotion to the rank of general, and was asked to delay his retirement. Some people even tried to arrange a marriage for him, laughing at his intention to go to the monastery. Only his stepmother was happy that he wished to become a monk. On the very last day of the three months he concluded his affairs and arrived at Optina. However, Saint Ambrose was already laid out in his coffin in the church. Anatole I (January 25) succeeded Father Ambrose as Elder, and he assigned Paul to Hieromonk Nectarius (April 29) as his cell attendant. He was accepted as a novice in 1892, and tonsured as a rassophore in 1893. Over the next ten years he advanced through the various stages of monastic life, including ordination as deacon (1902), and as priest (1903). The monk Paul was secretly tonsured into the mantiya in December of 1900 because of a serious illness. When they asked him what name he wished to receive, he said it did not matter. They named him in honor of Saint Barsanuphius of Tver and Kazan (April 11). Although he recovered, they did not give him the mantiya until December of 1902 after the Liturgy when it was revealed that he had been tonsured on his sickbed. September 1, 1903 Father Barsanuphius was appointed to assist Elder Joseph, the skete Superior, in the spiritual direction of the skete brethren and the sisters of the Shamordino convent. the beginning of the Russo-Japanese war in 1904, Father Barsanuphius was sent to the Far East as a military chaplain, where he ministered to wounded soldiers. The war ended in August 1905, and Saint Barsanuphius returned to Optina on November 1, 1905. Elder Joseph had become too old and frail to administer the skete’s affairs, Father Barsanuphius was appointed as Superior of the skete in his place. Father Barsanuphius soon reestablished order and discipline, paid off debts, repaired buildings, etc. As Superior, he combined strictness with paternal concern and tenderness for those under him. Barsanuphius, like the other Elders of Optina, possessed the gifts of clairvoyance and of healing people afflicted with physical and spiritual ailments. One of his spiritual sons, Father Innocent Pavlov, recalled his first Confession with the Elder. He became fearful because Father Barsanuphius seemed to know his innermost thoughts, reminding him of people and events which he had forgotten. The saint spoke gently and told him that it was God who had revealed to him these things about Father Innocent. “During my lifetime, do not tell anyone about what you are experiencing now,â€ he said, “but you may speak of it after my death.â€ Barsanuphius loved spiritual books, especially the Lives of the Saints. He often told people that those who read these Lives with faith benefit greatly from doing so. The answers to many of life’s questions can be found by reading the Lives of the Saints, he said. They teach us how to overcome obstacles and difficulties, how to stand firm in our faith, and how to struggle against evil and emerge victorious. Although the Lives of the Saints were widely available, it saddened the Elder that more people did not read them. Barsanuphius commemorated many saints each day during his Rule of prayer, and this was not accidental. Each saint, he once explained, had some particular importance in his life. If, for example, some significant event took place, he would look to see which saints were commemorated on that day, then he would begin to commemorate them each day. Later he noticed that on their Feast Day, they would often deliver him from some danger or trouble. On December 17, 1891, the commemoration of the Prophet Daniel and the three holy youths, he left Kazan and never returned. That was the day he decided to leave the world, and Saint Barsanuphius felt that God had delivered him from a furnace of passions. Just as the three youths were delivered from the fiery furnace because they would not bow down before idols, the Elder always believed that he left the world unharmed because he refused to bow down before the idols of lust, pride, gluttony, etc. 1908, Saint Barsanuphius seemed to fall ill more frequently, and began to speak of his approaching death. In April of that year, someone sent him a package containing the Great Schema. Father Barsanuphius had long desired to be tonsured into the Great Schema before his death, but he had told no one of this except for the archimandrite. Therefore, he regarded this as a sign that he would soon die. night in July 1910, the Elder became so ill that he had to leave church during Vigil and return to his cell. The next morning, July 11, he was so weak that he could not sit up by himself. That evening he was tonsured into the Great Schema. Barsanuphius began to recover, but there were new problems in the monastery. New monks came in from spiritually lax environments. They did not understand the ascetical nature of monasticism or the whole notion of eldership, and so they began to clamor for reform and change. They wanted to assume positions of authority, and to close the skete. Because of their complaints, Father Barsanuphius was removed from Optina and assigned as igumen of the Golutvinsky Monastery. When he arrived to take up his duties, Father Barsanuphius found the monastery in a state of physical and spiritual decline. Nevertheless, he did not lose heart, and soon the monastery began to revive. More people began to visit, once they heard that an Optina Elder had come to Goluvinsky, and the monastery’s financial position also began to improve. However, the rebellious brethren caused him great sorrow, and he had to expel some of them the beginning of 1913, Saint Barsanuphius became ill again and asked Metropolitan Macarius of Moscow for permission to retire to Optina, but that was not to be. He fell asleep in the Lord on April 1, and his body remained in the church of Golotvino until April 6 (which was also Lazarus Saturday). After the funeral, his body was placed on a train and sent to Optina for burial. The train arrived at Kozelsk Station on April 8, and the coffin was carried to Optina by clergy. Moscow Patriarchate authorized local veneration of the Optina Elders on June 13, 1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God. Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

Russia, Moscow, 1914-1918, Russo-Turkish War (1914-18), Caucasus Campeign of WWI
Moscow, 1914-1918, Russo-Turkish War (1914-18), Caucasus Campeign of WWI;

Russia, Moscow, 1917, Russian Revolution, Russian Civil War
Russia, Moscow, 1917, Russian Revolution Chariman, 1917-1924, Vladimir Lennin, Soviet Federative Socialist Republic ; Venerable Anatole II of Optina, Commemorated on July 30; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Martyr Sergius the Archimandrite of Petrograd, Commemorated July 31 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Seraphim of Vyritsa, Commemorated on March 21; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Priestmartyr John Kochurov, Commemorated on October 31; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Icon of the Mother of God œEnthroned, Commemorated on March 2; St Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; Venerable Nectarius of Optina, Commemorated on April 29; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Russia, Moscow, 1917, Chekists, Cheka, first Soviet State Police
Chekists, Cheka, first Soviet State Police; St. George (John) of Georgia, Commemorated on January 21;

Russia, Moscow, 1917-1925, Tikhon, Metropolitan of all Russia, Bishop in US
Moscow, 1917-1925, Patriarch, Tikhon, Metropolitan of all Russia ; Tikhon of Moscow (31 January [O.S. 19 January] 1865-“ 7 April [O.S. 25 March] 1925), born Vasily Ivanovich Bellavin , was a bishop of the Russian Orthodox Church (ROC). On 5 November 1917 (OS) he was selected the 11th Patriarch of Moscow and All Russia,[Note 1] after a period of about 200 years of the Synodal rule in the ROC. He was canonised as a confessor by the ROC in 1989. Early life[edit] From 1878 to 1884, Bellavin studied at the Pskov Theological Seminary. In 1888, at the age of 23, he graduated from the Saint Petersburg Theological Academy as a layman. He then returned to the Pskov Seminary and became an instructor of Moral and Dogmatic Theology. In 1891, at the age of 26, he took monastic vows and was given the name Tikhon in honor of St. Tikhon of Zadonsk. Tikhon was consecrated Bishop of Lublin on 19 October 1897. Bishop in the United States[edit] On 14 September 1898, he was appointed Bishop of the Aleutian Islands and Alaska. He went to the United States, and eventually became a naturalized American citizen. The peripatetic bishop visited emerging Orthodox emigrant communities in various American cities, including New York City, Chicago and the coal and steel-making cities in Pennsylvania and Ohio. The consecration of Reginald Heber Weller as an Anglican bishop at St. Paul's Cathedral in the Episcopal Diocese of Fond du Lac, with Anthony Kozlowski of the Polish National Catholic Church and Tikhon of Moscow (along with his chaplains John Kochurov and Sebastian Dabovich) of the Russian Orthodox Church present As head of the ROC diocese in North America, in 1900 he reorganized the diocese and changed its name from the "Of the Aleutian Islands and Alaska" to "Diocese of the Aleutian Islands and North America". He had two auxiliary bishops in the United States: Bishop Innocent (Pustynsky) in Alaska, and St. Raphael (Hawaweeny) in Brooklyn. On 22 May 1901, he blessed the cornerstone for St. Nicholas Cathedral in New York City (fundraising for which had begun in 1894 and to which Tsar Nicholas II contributed 5,000 in 1900) in a great ceremony attended by New York Mayor Seth Low, Russian diplomats and sailors, and enthusiastic worshippers.[1] He celebrated the first liturgy in the new building's basement on July 20, 1902, and in the main hall on November 10, 1902.[2] Tikhon was also involved in building other churches in North America, and establishing a dialog with Greek Orthodox churches in America. On 9 November 1902, he consecrated the church of St. Nicholas in Brooklyn for Syrian Antiochian Orthodox immigrants. While in the United States, Tikhon became aware of the country's tradition of religious diversity, as well as the growing ecumenical and Pan-Slav movements, and the needs of a wide variety of eastern and southern European immigrants. Before his arrival, in 1890, a delegation of Carpatho-Rusyns also had approached the Russian consul in San Francisco and requested a bishop, since the Latin Catholic archbishop of Minnesota, John Ireland was attempting to force their assimilation, although Byzantine Rite Catholics had previously been accorded certain dispensations from the Roman Rite practices of the Latin Church. Their Byzantine (Ruthenian) Catholic priest, Alexis Toth, was formally accepted into the Russian Orthodox Church in 1892. In 1900, Tikhon attended the consecration of Reginald Heber Weller as coadjutor bishop for the Episcopal Diocese of Fond du Lac, though he was not one of the consecrating bishops (all Episcopalians).[3] More Byzantine Catholics joined the Eastern Orthodox fold, especially priests after 1907, when Pope Pius X published Ea Semper, restricting their previously recognized right to ordain married men. In 1905, the title of Archbishop was bestowed on him, and he moved his formal residence and diocesan office from San Francisco to New York.[4] In June 1905, the new archbishop gave his blessing for the establishment of a monastery in Pennsylvania, which in the 1930s became Saint Tikhon's Orthodox Theological Seminary. On September 17, [O.S. September 4, ] 1905 The Holy Trinity Russian (Greek) Orthodox church was consecrated in Winnipeg, Manitoba, Canada, on the corner of McKenzie Street and Manitoba Avenue by the new Archbishop Tikhon, Head of the Russian Orthodox Mission in North America and soon to become Patriarch of Moscow and All Russia. Ukrainian teachers studying at the Ruthenian Training School sang at the consecration ceremony.[5] Return to Russia and restoration of Patriarchy[edit] In 1907, Tikhon returned to Russia, having been appointed to the See of Yaroslavl. On 22 December 1913, he was transferred to the diocese of Vilno in Lithuania. However, the First World War and the Russian Revolution created turmoil in his native land. On 21 June 1917, the Diocesan Congress of clergy and laity elected Tikhon the ruling bishop of Moscow. On 14 August 1917 (OS),[6] Tikhon was raised to the dignity of Metropolitan of Moscow. On the next day, the Local Council of the ROC, the first such convention since the late 17th century, opened in Moscow. The council's major decision that passed on 28 October 1917, days after the Bolsheviks seized power in Petrograd, was to restore the Patriarchy in the ROC. On 5 November 1917, after his election by vote as one of the three candidates for the reinstated Moscow Patriarchate, Metropolitan Vladimir of Kiev announced that Metropolitan Tikhon had been selected for the position after a drawing of lots as the new Patriarch of Moscow and All Russia. Patriarchate[edit] During the Russian Civil War the patriarch, like the entire Russian Church, was widely considered anti-Bolshevik and many bishops were exiled, imprisoned or even executed by the new regime. Tikhon openly condemned the killings of the tsar's family in 1918, and protested against violent attacks by the Bolsheviks on the church. In 1920, he granted autonomy to what became the Orthodox Church in America and other dioceses of the Church of Russia that were cut off from the governance of the highest church authority (i.e. the patriarch), until such time as normal relations with the highest church authority could be resumed. In November 1921, many of the Russian bishops, who had fled Russia in 1919â€“1920, had gathered in Sremski Karlovci, Serbia, and adopted a number of anti-Bolshevik statements; in May the following year Tikhon and his Synod formally dissolved the exile group, which nevertheless continued to exist as a separate Russian ecclesiastical entity, viewed as schismatic by the Moscow Patriarchate.[citation needed] Patriarch Tikhon of Moscow near Donskoy Monastery Jul 1923 In 1922 Russia was afflicted with mass famine. The Communist government used the situation to confiscate ecclesiastical property and to accuse the patriarch of being a saboteur. From April 1922 until June 1923 he resided under house arrest in Donskoy Monastery.[7] His public protest against nationalization of Church property was reframed as a criminal act. This caused international resonance and several countries sent formal protest notes to the Soviet government. Under pressure from the authorities, Tikhon issued several messages to the believers in which he stated in part that he was "no longer an enemy to the Soviet power". Textual analysis of these messages shows considerable similarity with a number of documents exchanged in the Politburo on the "Tikhon's Affair". Despite his declaration of loyalty, he continued to enjoy the trust of the Orthodox community in Russia. In 1923 Tikhon was "deposed" by a Soviet-sponsored[8] council of the so-called Living Church, which decreed that he was "henceforth a simple citizenâ€”Vasily Bellavin." This deposition has never been recognized as an act of the Russian Orthodox Church, and is therefore considered invalid by both the Russian Orthodox Church, and the Russian Federation. Death[edit] In 1924 the patriarch fell ill and was hospitalized. On 5 April 1925, he served his last Divine Liturgy, and died two days later, 25 March (OS)/7 April, the Feast of the Annunciation. He was buried on 12 April in the winter church of Donskoy Monastery in Moscow. From the time of his death, he was widely considered a martyr or confessor for the faith. Canonization Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Archpriest Vasily Martysz, Commemorated on May 4; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Venerable Nikon of Optina, Commemorated on June 25; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1917-1924, Chariman, Vladimir Lennin, Soviet Federative Socialist Republic
Chariman, 1917-1924, Vladimir Lennin, Soviet Federative Socialist Republic ; Venerable Anatole II of Optina, Commemorated on July 30; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Martyr Sergius the Archimandrite of Petrograd, Commemorated July 31 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; St Nectarius Kephalas the Metropolitan of Pentapolis, Commemorated on November 9; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; St Euthymius (Takaishvili), Commemorated on January 3; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25; Venerable Seraphim of Vyritsa, Commemorated on March 21; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Priestmartyr John Kochurov, Commemorated on October 31; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; Icon of the Mother of God œEnthroned, Commemorated on March 2; St Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; Venerable Nectarius of Optina, Commemorated on April 29; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Russia, Moscow, 1917-1957, Living Church and Cheka, Alexander Tuchkov
Russia, Moscow, 1917-1957, Living Church and Cheka, Alexander Tuchkov ; Moscow, 1917-1925, Patriarch, Tikhon, Metropolitan of all Russia ; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); New Martyr Archpriest Vasily Martysz, Commemorated on May 4; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Venerable Nikon of Optina, Commemorated on June 25; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Moscow, 1918, Saint, Andronicus of Perm
Moscow Saint, 1918, Andronicus of Perm; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; holy New Martyr Archbishop Andronicus of Perm was an outspoken critic of the Communist decree which ordered the separation of Church and State. reading the Moscow Overland Assembly’s instructions on the matter, Archbishop Andronicus ordered his archdeacon to anathematize the Communists. The Archbishop was arrested, shot by two members of the Perm CHEKA, then buried on the road from Perm to Motoviliha. Theophanes, an assistant to Archbishop Andronicus, was also arrested about this time. He was then drowned in the River Kama. When they learned of the execution of the Perm bishops, the Moscow Church Assembly sent a special commission, headed by Bishop Basil of Chernigov, to investigate their murder. The Communists, however, took steps to conceal the facts from the investigators. the members of the commission were on their way back to Moscow, their train was attacked by Red soldiers somewhere between Perm and Viatka. Bishop Basil and the others were killed, and their bodies were thrown from the coach. The bodies were buried by peasants, but were later dug up and burned by the Communists when pilgrims began flocking to the graves.

Russia, Moscow, 1922-1952, Joseph Stalin, Soviet General Secreatary
Secretary, 1922-1952, Joseph Stalin, Soviet General Secreatary ; Venerable Anatole II of Optina, Commemorated on July 30; New Martyr Nazarius, Metropolitan of Kutaisi-Gaenati, and his companions of Georgia, Commemorated August 14 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15 ; New Hieromartyr Archbishop Thaddeus of Tver, Commemorated on December 18; St Euthymius (Takaishvili), Commemorated on January 3; St Euthymius the Confessor, Commemorated on January 20 ; St George (John) of Georgia, Commemorated on January 21 ; St John, Commemorated on January 23; St Ambrose the Confessor, Commemorated on March 16; Repose of St Nicholas of Zhicha, Commemorated on March 18; Venerable Seraphim of Vyritsa, Commemorated on March 21; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Nikon of Optina, Commemorated on June 25;

Russia, Moscow, 1925-1936, Peter Polyansky of Krutitsy, well known, Tikhon Locum Metropolitan, Russ Church Letter, anti Living C
Krutitsy; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; Hieromartyr Peter, Metropolitan of Krutitsy was glorified by the Russian Orthodox Church at the Synod of Bishops of the Russian Orthodox Church on February 23, 1997. Peter was born in the Voronezh region, and studied at the Moscow Theological Academy, graduating in 1892, where he then continued as inspector. a short stay at the seminary of Zhirovits in Belarus as inspector, he was appointed secretary of the Synodal Education Committee becoming de facto inspector of all the theological schools of the Russian Orthodox Church. many of his contemporaries who had graduated from a theological academy, Peter Polyansky did not seek ordination, and for a long time remained a layman. secretary of the Synodal Education Committee he traveled widely, visiting innumerable theological establishments, meeting and knowing many people. Gifted with an outstanding intellect, a firm character and a sociable nature, he was widely known and made many friends. He exercised a beneficial influence on the religious education of future priests. 1917-18, Peter Polyansky took part in the work of the local Council of the Russian Orthodox Church, when Saint Tikhon (April 7) was elected Patriarch. latter made Peter Polyansky one of his closest aides, and persuaded him to become bishop; the Patriarch wished to consolidate the leadership of the Church in what was fast becoming the darkest time for the Church in many centuries. In 1920 Peter Polyansky was made a monk and auxiliary bishop for the diocese of Moscow; in a matter of months he was appointed Metropolitan of Krutitsy, one of the highest ranking bishops of the Russian Orthodox Church. Tikhon died on April 7, 1925, the day of the Annunciation (March 25). increasing troubles and uncertainty for the Church, thinking that the government would not allow a Church council to assemble and elect the next patriarch, Saint Tikhon took an administrative decision aimed at securing a smooth succession when he died. He nominated three bishops in order of priority, as locum tenens; the third was Metropolitan Peter Polyansky. the first two choices were found to be in prison and thus unable to assume the leadership of the Church, this heavy task befell Metropolitan Peter. against the Church was raging, the government gave its support to the splinter group “The Living Church” in an attempt to discredit and destroy the official Orthodox Church. great number of bishops had been imprisoned or exiled to remote parts of the country, and were unable to have a clear understanding of the prevailing situation. The whole country was in turmoil; the so-called Living Church energetically tried to replace the true Church. the absence of a patriarch, people did not know whom to believe and to whom to give their allegiance. Metropolitan Peter then issued an uncompromisingly firm “Letter to the Russian Church” where he described the position of the Church vis a vis the authorities and vis a vis the “Living Church.” made no compromises with anybody, and stood firm in the truth of Christ. This letter helped the Church to strengthen itself but caused the Metropolitan to be arrested. history of the few months in which a campaign was master-minded by the Commissar for religious affairs, Tuchkov, to compromise and weaken Saint Peter, shows how determined the government was to defeat the head of the Church, but this did not break him. December 10, 1925, Saint Peter was put under house arrest, and two days later sent to the Lubianka prison; in May 1926 he was transferred to the Suzdal fortress, then back to the Lubianka, and finally, in December, he was sent to Siberia, first to Tobolsk, then to the village of Abalak on the banks of the river Irtysh which he reached in 1927. of the other bishops had experienced a similar fate, the dioceses remaining without their shepherds. August 1927, Metropolitan Peter was taken to another destination beyond the Arctic Circle, a place called Khe on the mouth of the Ob, in the frozen tundra. For a little while he lived there peacefully, recovering from the arduous journey. However, on August 29, the day of the Beheading of the Saint John the Baptist, he suffered his first attack of angina and had to stay in bed. Two paramedics who came from a far distance by river in a boat manned by a native, advised him to be seen by a doctor and be transferred to a hospital. The Metropolitan wrote to the authorities at the GPU, but never got a reply, or money, or provisions, although he knew that several parcels had arrived in Tobolsk addressed to him. damp, cold climate of this northern region was extremely harmful to him in his condition. Eventually, towards the end of September, he was taken back to Tobolsk. Unexpectedly, he had an interview with Tuchkov who offered him freedom if he surrendered his title of locum tenens, but he remained firm and refused to compromise. He was then sent back to Khe for another three years of exile, but he was never granted his freedom. In Moscow in 1936, ten years after his first imprisonment, believers were waiting for his return, counting on the end of his ten-year term of exile. They never saw him again. He may have been moved for the last time to a monastery nearer central Russia where he was a little less constrained, but with no freedom to write or communicate with the world. He was shot by decision of the Soviet authorities after years of prison and exile. Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice, and then head of the Staritsky Dormition monastery, during the Time of Troubles he was the foremost helper of Saint Hermogenes, Patriarch of Moscow. 1611, Saint Dionysius was archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow. monastic training helped Saint Dionysius to maintain his own inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from other people, who might suffer harm from a superficial knowledge of it. “Do not ask a monk about things concerning his monastic life,” said Saint Dionysius, “since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide ourselves, so that what we do remains unknown, lest the devil lead us into all manner of negligence and indolence.” can only measure his spiritual development, and the knowledge of God which he attained, by those things which became apparent when circumstances compelled Saint Dionysius to take an active part in the life of the world around him. such circumstance was his involvement in the revision of the service books. In 1616 Saint Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions. their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused Saint Dionysius and the others of heresy at a Council of 1618. from his priestly rank and excommunicated from the Church, he was imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him. Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks and in the rebuilding of the monastery after the siege of the Lavra. The Life and Canon to the saint was composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of Saint Dionysius when he was correcting the service books. Dionysius reposed on May 12, 1633 and was buried in the Trinity-Sergiev Lavra.

Russia, Moscow, 1937, Thaddeus, Archbishop of Tver, executed in 1937
Russia, Tver, 1937, Thaddeus, Archbishop of Tver, executed in 1937; Tver; New Hieromartyr Archbishop Thaddeus of Tver, Commemorated on December 18; New Hieromartyr Thaddeus (Uspensky) was the Archbishop of Tver. He was executed in 1937.

Russia, Moscow, 1945-1970, Patriarch Alexy I, after 20 years, got stalin to allow church to function again, controversy
Russia, Moscow, 1945-1970, Patriarch Alexy I of Moscow; Alexy I (November 8 [O.S. October 27] 1877 - 17 April 1970) was the 13th Patriarch of Moscow and all Rus', Primate of the Russian Orthodox Church (ROC) between 1945 and 1970. in Moscow to a noble family, his father was a Chamberlain of the Russian Imperial Court. In 1899 he graduated from Moscow Imperial University with a law degree; was conscripted by the army and served in a grenadier regiment. 1902 he enrolled at Moscow Theological Academy and by 1906 he had been elevated to the dignity of archimandrite and was appointed rector of the seminary at Tula. the Bolshevik Revolution he was arrested several times and in 1922 exiled to Kazakhstan. In 1926 he returned to Saint Petersburg (which had been renamed Leningrad) and was appointed Archbishop of Khutyn, that is, the vicar of the Diocese of Novgorod. July 29, 1927, Metropolitan Sergei Stragorodsky, acting as de facto head of the Russian Orthodox Church, signed a statement of unconditional loyalty to the Soviet State. The statement was co-signed by all members of the Holy Synod, and Archbishop Alexy of Khutyn.[1] ran the diocese for much of the next seven years while Metropolitan Arsenius Stadnitsky was in prison or exile. In 1933 Alexius served briefly as Archbishop of Novgorod (for several months) and then metropolitan of Leningrad. the early hours of September 5, 1943, Metropolitan Alexius together with Metropolitan Sergius and Metropolitan Nicholas (Yarushevich) met with Joseph Stalin in the Kremlin where a historic decision was made regarding the fate of the Church in the state ruled by the militantly atheist Communist party. In the midst of World War II Stalin decided to allow the Russian Orthodox Church to legally function again after two decades of severe persecution. Restrictions on the Patriarchate of Moscow were relaxed somewhat and many churches throughout the Soviet Union were re-opened. Stalin tried to appeal to patriotic feelings of the Russian people especially the peasantry (backbone of the Red Army), many of whom grew up in still deeply religious families. Patriarch Sergei died on May 15, 1944, Metropolitan Alexy took his place as Patriarchal locum tenens. In his first statement after assuming control of the Church, the Metropolitan assured Stalin of his "profound affection and gratitude" and vowed to "safeguard the Church against mistakes and false steps".[2] February 2, 1945, with Stalin's approval, Alexius I was elected Patriarch of Moscow and all of Russia and enthroned on February 4, 1945. 1946 Alexius I presided over the controversial "re-unification" of the Ukrainian Greek Catholic Church with ROC seen by many as a takeover forced by the Stalinist government. in 1946, Patriarch Alexius called on all Catholics in the Soviet Union to reject all allegiance to the Pope: "Liberate yourself! You must break the Vatican chains, which throw you into the abyss of error, darkness and spiritual decay. Hurry, return to your true mother, the Russian Orthodox Church!"[3] Pius XII replied: "Who does not know, that Patriarch Alexius I recently elected by the dissident bishops of Russia, openly exalts and preaches defection from the Catholic Church. In a letter lately addressed to the Ruthenian Church, a letter, which contributed not a little to the persecution?"[4] Alexius joined the World Peace Council, "a Soviet front organization,"[5] when it was founded in 1949. According to Christopher Andrew and Vasili Mitrokhin, both Patriarch Alexius and Metropolitan Nicholas "were highly valued by the KGB as agents of influence."[6] the death of Stalin on March 5, 1953, the Patriarch composed a personal statement of condolence to the USSR's Council of Ministers. It read, "His death is a heavy grief for our Fatherland and for all the people who inhabit it. The whole Russian Orthodox Church, which will never forget his benevolent attitude to Church needs, feels great sorrow at his death. The bright memory of him will live ineradicably in our hearts. Our Church proclaims eternal memory to him with a special feeling of abiding love."[7] 1955, Patriarch Alexius declared, "The Russian Orthodox Church supports the totally peaceful foreign policy of the Soviet Union, not because the Church lacks freedom, but because Soviet policy is just and corresponds to the Christian ideals which the Church preaches."[8] 1959 however, the Russian Orthodox Church also had to endure a new wave of persecution, mostly carried out on the orders of the new Soviet leader Nikita Khrushchev. this, Patriarch Alexius was permitted by the KGB to enroll the Russian Orthodox Church into the Christian Peace Conference in 1958 and the World Council of Churches in 1961.[9] 1965, Fathers Gleb Yakunin and Nikolai Eshilman wrote an open letter to Patriarch Alexius. According to Evgeny Barabanov, "They showed convincingly how a significant part of the governing episcopate, with voluntary silence or cunning connivance, had assisted the Atheists to close churches, monasteries, and religious schools, to liquidate religious communities, to establish the illegal practice of registering christenings, and had yielded to them control over the assignment and transfer of priests."[10] letter was published as samizdat ("self-published", i.e., underground press). In May 1966, Patriarch Alexius ordered both priests suspended from the ministry. Soviet dissident Aleksandr Solzhenitsyn sharply criticized the treatment of Fathers Gleb and Nikolai in his own open letter to Patriarch Alexius. Alexius died of a myocardial infarction at the age of 92 in 1970 and was buried in the Trinity Lavra of St. Sergius at Sergiyev Posad outside of Moscow. praise Alexius I for working hard to ensure the survival of the Christianity in Russia, advocating peace and inter-church unity, while opponents often accused him of complicity with the Soviet authorities. leading critic of Patriarch Alexei's leadership is Father Gleb Yakunin who claims in his books and articles that the postwar hierarchy of the Russian Orthodox Church was controlled by KGB informants. Venerable Seraphim of Vyritsa, Commemorated on March 21;

Russia, Moscow, 1953-1964, Secretary, Nikita Khrushchev
Moscow Secretary, 1953-1964, Nikita Khrushchev; St John, Commemorated on January 23; Repose of St Nicholas of Zhicha, Commemorated on March 18; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Russia, Moscow, 2000-2099, 21st Century Folder, Orthodox Russia

Russia, Moscow, Moscova River Area Folder

Moscova River

Moscova River Source (Valdai Hills)

Moscova River 1 (Mozhiask)

Moscova River 2 (Zvenigorod)

Moscova River 3

Moscova River 4 (Moscow)

Moscow, Russia (Moscova River 4) 1147
Moscow; Icon of the Mother of God of Cyprus, Commemorated July 9 ; Icon of the Mother of God of Koloch, Commemorated July 9 ; Icon of the Mother of God of Rzhevsk, Commemorated on July 11; Grand Duchess Elizabeth, Commemorated on July 18; Procession of the Honorable Wood of the Life-Giving Cross of the Lord (First of the three ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœFeasts of the SaviorÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ in August), Commemorated on August 1 ; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœof the PassionÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on August 13 ; St Leucius of Volokolamsk, Commemorated on August 17 ; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Child Schemamonk Bogolep; Blessed Basil of Moscow the Fool-For-Christ; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Uncovering of the relics of St Daniel the Prince of Moscow, Commemorated on August 30; Icon of the Mother of God of Pisidia, Commemorated September 3 ; Venerable Macarius of Optina, Commemorated September 7 ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœJerusalemÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on October 12; Translation of the Iveron Icon of the Mother of God to Moscow, Commemorated on October 13; Commemoration of the Kazan Icon of the Mother of God and the deliverance from the Poles, Commemorated on October 22 ; Apostle James, the Brother of the Lord, Commemorated on October 23 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe JoyfulÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on November 7 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; St Peter the Metropolitan of Moscow and All Russia, Commemorated October 5 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas; Icon of the Mother of God "In Giving Birth, you Preserved your Virginity", Commemorated October 17 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Gurias the Archbishop of Kazan, Commemorated December 5 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Memorial Saturday of St Demetrius; Apostle James, the Brother of the Lord, Commemorated January 4; Icon of the Mother of God "the Joy of All Who Sorrow", Commemorated October 24 ; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3 ; St Joasaph the Bishop of Belgorod; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; St Juliana the Princess of Vyazma, Commemorated on December 21 ; Apostle James, of the Seventy, the Brother of the Lord, Commemorated on January 4 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; Venerable Maximus the Greek, Commemorated January 21 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Blessed Xenia of St Petersburg, Commemorated January 24 ; St Moses the Archbishop of Novgorod, Commemorated on January 25 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Translation to Moscow of the Icon of the Mother of God "Assuage my sorrow", Commemorated January 25 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; St Tryphon, Bishop of Rostov, Commemorated February 1 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12; St Hilarion the Georgian, the New, Commemorated February 14 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Venerable Cosmas of Yakhrom, Commemorated February 18 ; Icon of the Mother of God of Cyprus, Commemorated February 19; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27 ; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28 Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœEnthronedÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 2; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Finding of the relics of St Theodore the Prince of Smolensk, and Yaroslav, and His Children, Commemorated on March 5 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Blessed HeavenÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 6; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Surety of sinnersÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ in Moscow, Commemorated on March 7; St Euthymius the Bishop of Novgorod, Commemorated on March 11; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Icon of the Mother of God of Lubyatov, Commemorated on March 19 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Martyr Stephen of Kazan, Commemorated on March 24; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; Venerable John, Bishop of Manglisi, Commemorated on March 28; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Barsanuphius of Optina, Commemorated on April 1; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Unfading BloomÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on April 3; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); St Barsanuphius the Bishop of Tver, Commemorated on April 11; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God of Vilnius, Commemorated on April 14; Icon of the Mother of God of St Maximus, Commemorated on April 18; St Stephen the Bishop of Perm, Commemorated on April 26; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœof the PassionÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on April 30; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12 ; Icon of the Mother of God of Murom, Commemorated on April 12; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Icon of the Mother of God of Constantinople, Commemorated on April 25; Icon of the Mother of God of ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Unexpected JoyÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ from Andronikov, Commemorated on May 1; St Gerasimus of Boldino, Commemorated on May 1; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9; St Joseph the Metropolitan of Astrakhan, Commemorated on May 11; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Venerable Dionysius the Archimandrite of St SergiusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Â™ Monastery, Commemorated on May 12; Virginmartyr Glyceria of Novgorod, Commemorated on May 13; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Translation of the relics of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on May 27 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Surety of sinnersÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on May 29; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Icon of the Mother of God of Pimen, Commemorated on June 6; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Venerable Andronicus the Abbot of Moscow and Disciple of the Venerable Sergius of Radonezh, Commemorated on June 13; Venerable Sava the Abbot of Moscow, Commemorated on June 13; St Jonah the Metropolitan of Moscow, Commemorated on June 15; St Tikhon the Bishop of Amathus in Cyprus, Commemorated on June 16 ; Venerable Moses of Optina, Commemorated on June 16; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16 ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Meeting of the Vladimir Icon of the Mother of God in memory of Saving of Moscow from the Invasion of Khan Achmed, Commemorated on June 23; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Holy Queen Dinar, Commemorated on June 30; St Photius the Metropolitan of Kiev, Commemorated on July 2 ; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3; Icon of the Mother of God of Galatea, Commemorated on July 4 ; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ;

Nikolaev Peshkov monastery of Moscow, 1623 (Moscow River 4.8)
Nikolaev Peshkov monastery of Moscow ; In Giving Birth, You Preserved Your Virginity Icon of the Mother of God, Commemorated on October 17;

Moscova River 5 (Moscow)

Ugreshsky Monastery of Saint Nicholas, 1521 (Moscow River 5.1)
Ugreshsky Monastery; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9;

Moscova River 6

Moscova River 7

Moscova River Mouth (Kolomna, Oka River 7)

Kolomna, Moscow area (Moscova River Mouth at Oka River 7)
Kolomna; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; St Stephen the Bishop of Perm, Commemorated on April 26;

Kolomensk Royal Estate, Kolomna, Moscow area (Moscova River Mouth at Oka River 7)
Kolomensk Royal Estate, Kolomna, Moscow area (Moscova River Mouth at Oka River 7); Kolomna; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; St Stephen the Bishop of Perm, Commemorated on April 26;

Golutvinsky Monastery, near Kolomna (Moscova River Mouth)
Golutvinsky Monastery is in or near Kolomna. Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Moscow, Yauza River Area Folder

Yauza River

Yauza River Source

Yauza River 1

Yauza River 2 (Starava Basmanna and Andronikov Monastery)

Staraya Basmanna, Moscow (Yauza River 2)
Staraya Basmanna; Icon of the Mother of God of Volokolamsk, Commemorated on March 3;

Elokhov church, Yelokhovo Cathedra (Yauza Riverl, Moscow) Basil. Fool for Christ, barefoot cobbler, 1557
Elokhov church, Yelokhovo Cathedral, Moscow, Basil. Fool for Christ; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler. Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.” the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true. he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of Saint Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.” to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church. mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing. saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away. the salvation of his neighbor, Saint Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.” by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. Basil died on August 2, 1557. Saint Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy. His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified Saint Basil the Blessed at a Council on August 2, 1588. an early icon, Saint Basil is portrayed as old, with white hair curling at the ears, and a short, curly white beard. He is completely naked, and holds a handkerchief in his hand. The veneration of Saint Basil the Blessed was always so strong that the Trinity temple and the attached Protection church were renamed for him [the famous Saint Basil’s Cathedral in Moscow]. saint’s chains are preserved at the Moscow Spiritual Academy.

Russia, Moscow, 1557, Basil of Moscow, Fool for Christ, barefoot cobbler
Elokhov church, Yelokhovo Cathedral, Moscow, Basil. Fool for Christ; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler. Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.” the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true. he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of Saint Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.” to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church. mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing. saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away. the salvation of his neighbor, Saint Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.” by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. Basil died on August 2, 1557. Saint Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy. His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified Saint Basil the Blessed at a Council on August 2, 1588. an early icon, Saint Basil is portrayed as old, with white hair curling at the ears, and a short, curly white beard. He is completely naked, and holds a handkerchief in his hand. The veneration of Saint Basil the Blessed was always so strong that the Trinity temple and the attached Protection church were renamed for him [the famous Saint Basil’s Cathedral in Moscow]. saint’s chains are preserved at the Moscow Spiritual Academy.

Temple of St. Nicetas the Martyr on Shvivaya Hill beyond Yauza, Novoniketa Icon list of miracles
Temple of St. Nicetas the Martyr on Shvivaya Hill beyond Yauza; Icon of the Mother of God of Novoniketa, Commemorated on September 15; is one of the most ancient icons of the Mother of God. It appeared to the holy martyr Nikḗtas (+ September 15, 372). Saint Nikḗtas, a former soldier, was a disciple of Bishop Theophilos of the Goths. Even before he was baptized, he saw a Child in a dream, holding a Cross in His hand. When he awakened, he thought about this for a long time, but was unable to understand what this vision signified. A Christian girl named Juliana, who had a special revelation from God, told him to look down at his chest. his unspeakable surprise, Nikḗtas found an Icon of the Mother of God on his chest. She held her divine Child on her lap, and He was holding a Cross in His hand. "This is the same Icon I saw in my dream," the startled Nikḗtas cried. The appearance of the Icon made such an impression on him that he was baptized right away. afterward, the persecution of Christians began, and Saint Nikḗtas received the crown of martyrdom along with many other confessors. When he was being led to the place of execution, he had on his chest, under his clothes, the Icon of the Mother of God which had appeared to him. was established that the Novonikḗta Icon of the Mother of God should be commemorated on the day of Saint Nikḗtas's martyrdom. list of miracles from this Icon is in Moscow, in the court cathedral, which is dedicated to the All-Merciful Savior, at the Gate of Saint Nikḗtas.

Lefortovo Palace (Catherine Palace) 1773
Lefortovo Palace (Catherine Palace); Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28;

Yauza (Andronikov) Monastery, Moscow (Yauza River 2) 1357
Andronikov Monastery; Khitrovo Gospels; ANDREI RUBLEV MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Icon of the Mother of God of œthe Unexpected from Andronikov, Commemorated on May 1; New Martyr Archpriest Vasily Martysz, Commemorated on May 4;

Andronikov Monastery, Moscow (Yauza River 2) 1357
Andronikov Monastery; Khitrovo Gospels; ANDREI RUBLEV MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Icon of the Mother of God of œthe Unexpected from Andronikov, Commemorated on May 1; New Martyr Archpriest Vasily Martysz, Commemorated on May 4;

Spaso-Andronikov Monastery, Moscow (Yauza River 2) 1357
Andronikov Monastery; Khitrovo Gospels; ANDREI RUBLEV MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Icon of the Mother of God of ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Unexpected JoyÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ from Andronikov, Commemorated on May 1; New Martyr Archpriest Vasily Martysz, Commemorated on May 4;

Yauza River Mouth (Moscova River 5)

Krutitsy ( near Yauza River Mouth, Moscova River 5) with highest ranking Rus bishops
Krutitsy; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; Hieromartyr Peter, Metropolitan of Krutitsy was glorified by the Russian Orthodox Church at the Synod of Bishops of the Russian Orthodox Church on February 23, 1997. Peter was born in the Voronezh region, and studied at the Moscow Theological Academy, graduating in 1892, where he then continued as inspector. a short stay at the seminary of Zhirovits in Belarus as inspector, he was appointed secretary of the Synodal Education Committee becoming de facto inspector of all the theological schools of the Russian Orthodox Church. many of his contemporaries who had graduated from a theological academy, Peter Polyansky did not seek ordination, and for a long time remained a layman. secretary of the Synodal Education Committee he traveled widely, visiting innumerable theological establishments, meeting and knowing many people. Gifted with an outstanding intellect, a firm character and a sociable nature, he was widely known and made many friends. He exercised a beneficial influence on the religious education of future priests. 1917-18, Peter Polyansky took part in the work of the local Council of the Russian Orthodox Church, when Saint Tikhon (April 7) was elected Patriarch. latter made Peter Polyansky one of his closest aides, and persuaded him to become bishop; the Patriarch wished to consolidate the leadership of the Church in what was fast becoming the darkest time for the Church in many centuries. In 1920 Peter Polyansky was made a monk and auxiliary bishop for the diocese of Moscow; in a matter of months he was appointed Metropolitan of Krutitsy, one of the highest ranking bishops of the Russian Orthodox Church. Tikhon died on April 7, 1925, the day of the Annunciation (March 25). increasing troubles and uncertainty for the Church, thinking that the government would not allow a Church council to assemble and elect the next patriarch, Saint Tikhon took an administrative decision aimed at securing a smooth succession when he died. He nominated three bishops in order of priority, as locum tenens; the third was Metropolitan Peter Polyansky. the first two choices were found to be in prison and thus unable to assume the leadership of the Church, this heavy task befell Metropolitan Peter. against the Church was raging, the government gave its support to the splinter group “The Living Church” in an attempt to discredit and destroy the official Orthodox Church. great number of bishops had been imprisoned or exiled to remote parts of the country, and were unable to have a clear understanding of the prevailing situation. The whole country was in turmoil; the so-called Living Church energetically tried to replace the true Church. the absence of a patriarch, people did not know whom to believe and to whom to give their allegiance. Metropolitan Peter then issued an uncompromisingly firm “Letter to the Russian Church” where he described the position of the Church vis a vis the authorities and vis a vis the “Living Church.” made no compromises with anybody, and stood firm in the truth of Christ. This letter helped the Church to strengthen itself but caused the Metropolitan to be arrested. history of the few months in which a campaign was master-minded by the Commissar for religious affairs, Tuchkov, to compromise and weaken Saint Peter, shows how determined the government was to defeat the head of the Church, but this did not break him. December 10, 1925, Saint Peter was put under house arrest, and two days later sent to the Lubianka prison; in May 1926 he was transferred to the Suzdal fortress, then back to the Lubianka, and finally, in December, he was sent to Siberia, first to Tobolsk, then to the village of Abalak on the banks of the river Irtysh which he reached in 1927. of the other bishops had experienced a similar fate, the dioceses remaining without their shepherds. August 1927, Metropolitan Peter was taken to another destination beyond the Arctic Circle, a place called Khe on the mouth of the Ob, in the frozen tundra. For a little while he lived there peacefully, recovering from the arduous journey. However, on August 29, the day of the Beheading of the Saint John the Baptist, he suffered his first attack of angina and had to stay in bed. Two paramedics who came from a far distance by river in a boat manned by a native, advised him to be seen by a doctor and be transferred to a hospital. The Metropolitan wrote to the authorities at the GPU, but never got a reply, or money, or provisions, although he knew that several parcels had arrived in Tobolsk addressed to him. damp, cold climate of this northern region was extremely harmful to him in his condition. Eventually, towards the end of September, he was taken back to Tobolsk. Unexpectedly, he had an interview with Tuchkov who offered him freedom if he surrendered his title of locum tenens, but he remained firm and refused to compromise. He was then sent back to Khe for another three years of exile, but he was never granted his freedom. In Moscow in 1936, ten years after his first imprisonment, believers were waiting for his return, counting on the end of his ten-year term of exile. They never saw him again. He may have been moved for the last time to a monastery nearer central Russia where he was a little less constrained, but with no freedom to write or communicate with the world. He was shot by decision of the Soviet authorities after years of prison and exile. Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Dionysius of Radonezh, in the world David Zobninovsky, was born about 1570 in the city of Rzhev. A novice, and then head of the Staritsky Dormition monastery, during the Time of Troubles he was the foremost helper of Saint Hermogenes, Patriarch of Moscow. 1611, Saint Dionysius was archimandrite of the Trinity-Sergiev Lavra. Under his administration, a house and hospice for the injured and those left homeless during the Polish-Lithuanian incursion was opened near the monastery. During a famine, he told the brethren of the Lavra to eat oat bread and water, leaving the wheat and the rye bread for the sick. In 1611-1612, he and the steward of the Trinity-Sergiev monastery, the monk Abraham Palitsyn (+ 1625), wrote letters asking the people of Nizhni-Novgorod and other cities to send fighting men and money to liberate Moscow from the Poles. He also wrote to Prince Demetrius Pozharsky and to all the military people, urging them to hasten the campaign for Moscow. monastic training helped Saint Dionysius to maintain his own inner light undiminished during the terrible years of this evil time. The saint achieved a high degree of spiritual pefection through unceasing prayer, which gave him the gift of working miracles. He carefully concealed his spiritual life from other people, who might suffer harm from a superficial knowledge of it. “Do not ask a monk about things concerning his monastic life,” said Saint Dionysius, “since for us monks, it is a great misfortune to reveal such secrets to laymen. It is written that what is done in secret should not be known, even by your own left hand. We must hide ourselves, so that what we do remains unknown, lest the devil lead us into all manner of negligence and indolence.” can only measure his spiritual development, and the knowledge of God which he attained, by those things which became apparent when circumstances compelled Saint Dionysius to take an active part in the life of the world around him. such circumstance was his involvement in the revision of the service books. In 1616 Saint Dionysius spoke of work on correction of the Book of Needs by comparing it with the ancient Slavonic manuscripts and various Greek editions. their work, investigators discovered discrepancies in other books edited in the period between patriarchs (1612-1619). People did not understand what the editors were doing, so they accused Saint Dionysius and the others of heresy at a Council of 1618. from his priestly rank and excommunicated from the Church, he was imprisoned in the Novospassky (New Monastery of the Transfiguration of the Savior) monastery, where they wanted to kill him by starvation. The intervention of Patriarch Philaretos of Moscow and Patriarch Theophanes of Jerusalem (1619-1633) won his release in 1619, and he was cleared of the charges against him. Dionysius was known for his strict observance of the monastery Rule, for sharing in monastery tasks and in the rebuilding of the monastery after the siege of the Lavra. The Life and Canon to the saint was composed by the Trinity-Sergiev monastery steward Simon Azaryn and augmented by the priest John Nasedka, a coworker of Saint Dionysius when he was correcting the service books. Dionysius reposed on May 12, 1633 and was buried in the Trinity-Sergiev Lavra.

Novospassky Monastery, Yauza River Area, Moscow, early 1300's
Novospassky Monastery ; Icon of the Mother of God of Pisidia, Commemorated September 3 ; Translation of the Iveron Icon of the Mother of God to Moscow, Commemorated on October 13; Venerable Anatole I of Optina, Commemorated on January 25 ; St Tryphon, Bishop of Rostov, Commemorated February 1 ; Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Venerable Moses of Optina, Commemorated on June 16;

Simonov Monestary (Yauza River Area, Moscova River 5) 1370
Simonov Monestary; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); St Theodore the Archbishop of Rostov, Commemorated November 28 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Icon of the Mother of God of White Lake, Commemorated on June 8; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Moscow, Kremlin Area Folder

Moscow Kremlin, 1331
Moscow Kremlin; Icon of the Mother of God of Cyprus, Commemorated July 9 ; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica; Martyr Michael the Prince of Tver, Commemorated November 22 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; St Stephen the Bishop of Perm, Commemorated on April 26; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Holy Queen Dinar, Commemorated on June 30, Today, on the north wall of the Throne Hall in the Moscow Kremlin, there hangs an image of Holy Queen Dinar mounted on a white horse, victorious over the enemy ; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Kremlin, Moscow Kremlin, 1331, White Stoned Walls, these walls and the Myhrrgusher saved Russia
Moscow Kremlin; Icon of the Mother of God of Cyprus, Commemorated July 9 ; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Great Martyr Demetrios the Myrrh-gusher of Thessaloniki was the son of a Roman proconsul in Thessaloniki. Three centuries had elapsed and Roman paganism, spiritually shattered and defeated by the multitude of martyrs and confessors of the Savior, intensified its persecutions. parents of Saint Demetrios were secret Christians, and he was baptized and raised in the Christian Faith in a secret church in his father’s home. the time Demetrios had reached maturity and his father had died, Emperor Galerius Maximian had ascended the throne (305). Maximian, confident in Demetrios's education as well as his administrative and military abilities, appointed him to his father’s position as proconsul of the Thessaloniki district. The young commander's principal duties were to defend the city from barbarians and to eradicate Christianity. The Emperor's policy regarding Christians was expressed simply: “Put to death anyone who calls on the name of Christ.” The Emperor did not suspect that by appointing Demetrios he had provided him with the opportunity to bring many people to Christ. the appointment, Demetrios returned to Thessaloniki and confessed and glorified our Lord Jesus Christ. Instead of persecuting and executing Christians, he began to teach the Christian Faith openly to the inhabitants of the city and to overthrow pagan customs and the worship of idols. The compiler of his Life, Saint Simeon Metaphrastes (November 9), says that because of his teaching zeal he became “a second Apostle Paul” for Thessaloniki, particularly since “the Apostle to the Gentiles” founded the first community of believers in the city (1 Thess. and 2 Thess.). Lord also destined Saint Demetrios to follow Saint Paul on the path to martyrdom. When Maximian learned that the newly-appointed proconsul was a Christian, and that he had converted many Roman subjects to Christianity, the Emperor's rage knew no bounds. Returning from a campaign in the area of the Black Sea, the Emperor decided to lead his army through Thessaloniki, determined to massacre the Christians. of this, Saint Demetrios ordered his faithful servant Lupus to give his wealth to the poor saying, “Distribute my earthly riches among them, for we shall seek heavenly riches for ourselves.” He began to pray and fast, preparing himself for martyrdom. the Emperor came into the city, he summoned Demetrios, who boldly confessed himself a Christian and denounced the falsehood and futility of Roman polytheism. Maximian ordered Demetrios to be thrown into prison. An Angel appeared to him, comforting and encouraging him. the Emperor amused himself by staging games in the circus. His champion was a German by the name of Lyaeos. He challenged Christians to wrestle with him on a platform built over the upturned spears of the victorious soldiers. A brave Christian named Nestor went to the prison to Saint Dēmḗtrios, his instructor in the Faith, asking for his blessing to fight the barbarian. With the blessing and prayers of Saint Demetrios, Nestor defeated the fierce German and hurled him from the platform onto the spears of the soldiers, just as the murderous pagan would have done with the Christian. The enraged commander ordered the execution of the holy Martyr Nestor (October 27) and sent a guard to the prison to kill Saint Demetrios. At dawn on October 26, 306 soldiers appeared in the Saint's underground prison and ran him through with lances. His faithful servant, Saint Lupus, gathered up the blood-soaked garment of Saint Dēmḗtrios he took the imperial ring from his finger, a symbol of his high status, and dipped it in the blood. With the ring and other holy things sanctified the blood of Saint Demetrios, Saint Lupus began to heal the infirm. The Emperor ordered his soldiers to arrest and kill him. body of the holy Great Martyr Demetrios was cast out for wild animals to devour, but the Christians took it and secretly buried it in the earth. the reign of Saint Constantine (306-337), a church was built over the grave of Saint Demetrios. A hundred years later, during the construction of a majestic new church on the old spot, the incorrupt relics of the holy martyr were uncovered. Since the seventh century a miraculous flow of fragrant myrrh has been found beneath the crypt of the Great Martyr Demetrios, so he is called “the Myrrh-gusher.” times, those venerating the holy wonderworker tried to bring his holy relics, or a part of them, to Constantinople. Invariably, Saint Demetrios made it clear that he would not permit anyone to remove even a portion of his relics. is interesting that among the barbarians threatening the Romans, Slavs occupied an important place, in particular those settling upon the Thessalonian peninsula. Some even believe that the parents of Saint Dēmḗtrios were of Slavic descent. While advancing towards the city, pagan Slavs were repeatedly turned away by the apparition of a threatening radiant youth, going around on the walls and inspiring terror in the enemy soldiers. Perhaps this is why the name of Saint Demetrios was particularly venerated among the Slavic nations after they were enlightened by the Gospel. On the other hand, Greeks dismiss the idea that Saint Demetrios was a Slavic saint. very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Dēmḗtrios is regarded as a protector of the young, and is also invoked by those struggling with lustful temptations. Martyr Michael the Prince of Tver, Commemorated November 22 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; St Stephen the Bishop of Perm, Commemorated on April 26; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Holy Queen Dinar, Commemorated on June 30, Today, on the north wall of the Throne Hall in the Moscow Kremlin, there hangs an image of Holy Queen Dinar mounted on a white horse, victorious over the enemy ; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Christ the Savior Cathedral (Kremlin Savior Gates, Moscow, 1883)
Christ the Savior Cathedral; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ;

Kremlin Savior Gates (Christ the Savior Cathedral, Moscow, 1883)
Christ the Savior Cathedral; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ;

Archangel cathedral of the Moscow Kremlin, 1333, 1505
Archangel cathedral of the Moscow Kremlin ; Archangel Michael Icon By Andrei Rublev Arkhangelsky Cathedral of the Moscow Kremlin Reproduction; Martyr and Confessor Michael the Wonderworker of Chernigov; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Translation of the relics of slain Crown Prince Demetrius of Moscow, Commemorated on June 3;

Cathedral of the Annunciation, Moscow Kremlin, 1405 & 1489
Cathedral of the Annunciation; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; St Barsanuphius the Bishop of Tver, Commemorated on April 11;

Annunciation Cathedral, Moscow Kremlin, 1405 & 1489
Cathedral of the Annunciation; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; St Barsanuphius the Bishop of Tver, Commemorated on April 11;

Throne Hall, Grand Kremlin Palace, 1837, after western enlightenment
Throne Room, Grand Kremlin Palace; Grand Kremlin Palace, also translated Great Kremlin Palace,[1] was built from 1837 to 1849 in Moscow, Russia on the site of the estate of the Grand Princes, which had been established in the 14th century on Borovitsky Hill. Designed by a team of architects under the management of Konstantin Thon, it was intended to emphasise the greatness of Russian autocracy. Konstantin Thon was also the architect of the Kremlin Armoury and the Cathedral of Christ the Savior. Holy Queen Dinar, Commemorated on June 30; on the north wall of the Throne Hall in the Moscow Kremlin, there hangs an image of Holy Queen Dinar mounted on a white horse, victorious over the enemy.

Demetrius' Temple, 1280, honoring Demetrius the Myhrrgusher of Thessalonica
Demetrius' Temple, 1280; Dormition Cathedral, Moscow, 1479; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26; very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Great Martyr Demetrios the Myrrh-gusher of Thessaloniki was the son of a Roman proconsul in Thessaloniki. Three centuries had elapsed and Roman paganism, spiritually shattered and defeated by the multitude of martyrs and confessors of the Savior, intensified its persecutions. parents of Saint Demetrios were secret Christians, and he was baptized and raised in the Christian Faith in a secret church in his father’s home. the time Demetrios had reached maturity and his father had died, Emperor Galerius Maximian had ascended the throne (305). Maximian, confident in Demetrios's education as well as his administrative and military abilities, appointed him to his father’s position as proconsul of the Thessaloniki district. The young commander's principal duties were to defend the city from barbarians and to eradicate Christianity. The Emperor's policy regarding Christians was expressed simply: “Put to death anyone who calls on the name of Christ.” The Emperor did not suspect that by appointing Demetrios he had provided him with the opportunity to bring many people to Christ. the appointment, Demetrios returned to Thessaloniki and confessed and glorified our Lord Jesus Christ. Instead of persecuting and executing Christians, he began to teach the Christian Faith openly to the inhabitants of the city and to overthrow pagan customs and the worship of idols. The compiler of his Life, Saint Simeon Metaphrastes (November 9), says that because of his teaching zeal he became “a second Apostle Paul” for Thessaloniki, particularly since “the Apostle to the Gentiles” founded the first community of believers in the city (1 Thess. and 2 Thess.). Lord also destined Saint Demetrios to follow Saint Paul on the path to martyrdom. When Maximian learned that the newly-appointed proconsul was a Christian, and that he had converted many Roman subjects to Christianity, the Emperor's rage knew no bounds. Returning from a campaign in the area of the Black Sea, the Emperor decided to lead his army through Thessaloniki, determined to massacre the Christians. of this, Saint Demetrios ordered his faithful servant Lupus to give his wealth to the poor saying, “Distribute my earthly riches among them, for we shall seek heavenly riches for ourselves.” He began to pray and fast, preparing himself for martyrdom. the Emperor came into the city, he summoned Demetrios, who boldly confessed himself a Christian and denounced the falsehood and futility of Roman polytheism. Maximian ordered Demetrios to be thrown into prison. An Angel appeared to him, comforting and encouraging him. the Emperor amused himself by staging games in the circus. His champion was a German by the name of Lyaeos. He challenged Christians to wrestle with him on a platform built over the upturned spears of the victorious soldiers. A brave Christian named Nestor went to the prison to Saint Dēmḗtrios, his instructor in the Faith, asking for his blessing to fight the barbarian. With the blessing and prayers of Saint Demetrios, Nestor defeated the fierce German and hurled him from the platform onto the spears of the soldiers, just as the murderous pagan would have done with the Christian. The enraged commander ordered the execution of the holy Martyr Nestor (October 27) and sent a guard to the prison to kill Saint Demetrios. At dawn on October 26, 306 soldiers appeared in the Saint's underground prison and ran him through with lances. His faithful servant, Saint Lupus, gathered up the blood-soaked garment of Saint Dēmḗtrios he took the imperial ring from his finger, a symbol of his high status, and dipped it in the blood. With the ring and other holy things sanctified the blood of Saint Demetrios, Saint Lupus began to heal the infirm. The Emperor ordered his soldiers to arrest and kill him. body of the holy Great Martyr Demetrios was cast out for wild animals to devour, but the Christians took it and secretly buried it in the earth. the reign of Saint Constantine (306-337), a church was built over the grave of Saint Demetrios. A hundred years later, during the construction of a majestic new church on the old spot, the incorrupt relics of the holy martyr were uncovered. Since the seventh century a miraculous flow of fragrant myrrh has been found beneath the crypt of the Great Martyr Demetrios, so he is called “the Myrrh-gusher.” times, those venerating the holy wonderworker tried to bring his holy relics, or a part of them, to Constantinople. Invariably, Saint Demetrios made it clear that he would not permit anyone to remove even a portion of his relics. is interesting that among the barbarians threatening the Romans, Slavs occupied an important place, in particular those settling upon the Thessalonian peninsula. Some even believe that the parents of Saint Dēmḗtrios were of Slavic descent. While advancing towards the city, pagan Slavs were repeatedly turned away by the apparition of a threatening radiant youth, going around on the walls and inspiring terror in the enemy soldiers. Perhaps this is why the name of Saint Demetrios was particularly venerated among the Slavic nations after they were enlightened by the Gospel. On the other hand, Greeks dismiss the idea that Saint Demetrios was a Slavic saint. very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrios of Thessaloniki. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, “This is not Oleg, but rather Saint Demetrios sent upon us from God.” Russian soldiers always believed that they were under the special protection of the holy Great Martyr Dēmḗtrios. Moreover, in the old Russian barracks the Great Martyr Demetrios was always depicted as Russian. Thus this image entered the soul of the Russian nation. veneration of the holy Great Martyr Demetrios in Russia began shortly after the Baptism of Rus. Toward the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded, The monastery was built by the son of Yaroslav the Wise, Great Prince Izyaslav, Demetrios in Baptism (+ 1078). The mosaic icon of Saint Dēmḗtrios of Thessaloniki from the cathedral of the Dimitriev monastery has been preserved up to the present day, and is in the Tretiakov Gallery. the years 1194-1197 the Great Prince of Vladimir, Vsevolod III the Great-Nest (Demetrios in Baptism) “built at his court a beautiful church of the holy martyr Dēmḗtrios, and adorned it wondrously with icons and frescoes.” The Dimitriev cathedral also reveals the embellishment of ancient Vladimir. The wonderworking icon of Saint Demetrios of Thessaloniki from the cathedral iconostasis is located even now in Moscow, at the Tretiakov gallery. It was painted on a piece of wood from the grave of the holy Great Martyr Dēmḗtrios, brought from Thessaloniki to Vladimir in 1197. of the most precious depictions of the saint, a fresco on a column of the Vladimir Dormition cathedral, was painted by the holy Iconographer Andrew Rublev (July 4). family of Saint Alexander Nevsky (November 23 also venerated Saint Demetrios. Saint Alexander named his eldest son in honor of the holy Great Martyr. His younger son, Prince Daniel of Moscow (March 4), built a church dedicated to the holy Great Martyr Demetrios in the 1280s. This was the first stone church in the Moscow Kremlin. Later in 1326, under Ivan Kalita, it was taken down and the Dormition cathedral was built in its place. memory of Saint Demetrios of Thessaloniki is historically associated in Rus with the military, patriotism and the defense of the country. This is apparent by the saint’s depiction on icons as a soldier in plumed armor, with a spear and sword in hand. There is a scroll (in later depictions) on which is written the prayer of Saint Dēmḗtrios for the salvation of the people of Thessaloniki, “Lord, do not permit the city or the people to perish. If You save the city and the people, I shall be saved with them. If they perish, I will perish with them.” the particular spiritual experience of the Russian Church, veneration of the holy Great Martyr Demetrios of Thessaloniki is closely linked with the memory of the defense of the nation and Church by the Great Prince of Moscow, Demetrios of the Don (May 19). “An Account of the Life and Repose of the Great Prince Dēmḗtrios of the Don, Tsar of Russia,” written in the year 1393, already regards the Great Prince as a Saint, as other old Russian histories do. Great Prince Demetrios was a spiritual son and disciple of Saint Alexis, Metropolitan of Moscow (February 12), and a disciple and associate of other great figures of prayer in the Russian Land: Saint Sergius of Radonezh (September 25), Demetrios of Priluki (February 11), Saint Theodore of Rostov (November 28). The Account states: [Great Prince Demetrios] worried a great deal about the churches of God, and he held the territory of the Russian land by his bravery: he conquered many enemies who had risen against us, and he protected his glorious city Moscow with wondrous walls. ...The land of Russia prospered during the years of his reign. the time of the building of the white-walled Kremlin (1366) by Great Prince Demetrios, Moscow was called “White-Stoned.” the prayers of his Heavenly patron, the holy warrior Dēmḗtrios of Thessaloniki, Great Prince Demetrios, in addition to his brilliant military victories, also gained the further prominence of Russia. He repelled the onslaught of the Lithuanian armies of Olgerd, he routed the Tatar army of Begich at the River Vozha (1378), and he smashed the military might of all the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the Feast of the Nativity of the Most Holy Theotokos), set between the Rivers Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him Dēmḗtrios of the Don, became the first Russian national exploit, rallying the spiritual power of the Russian nation around Moscow. The “Zadonschina,” an inspiring historic poem written by the priest Sophronios of Ryazem (1381) is devoted to this event. Demetrios of the Don had a great reverence for the holy Great Martyr Demetrios. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred from Vladimir to Moscow the most holy object in the Vladimir Dimitriev cathedral: the icon of the Great Martyr Dēmḗtrios of Thessaloniki, painted on a board from the grave of the saint. A chapel dedicated to the Great Martyr Dēmḗtrios was built at Moscow’s Dormition Cathedral. Saint Demetrios Memorial Saturday was established for church-wide remembrance of the soldiers who fell in the Battle of Kulikovo. This memorial service was held for the first time at the Trinity-Saint Sergius monastery on October 20, 1380 by Saint Sergius of Radonezh, in the presence of Great Prince Demetrios of the Don. It is an annual remembrance of the heroes of the Battle of Kulikovo, among whom are the Schema-monks Alexander (Peresvet) and Andrew (Oslyab). Dēmḗtrios is regarded as a protector of the young, and is also invoked by those struggling with lustful temptations.

Dormition Cathedral, Kremlin, Moscow, 1479
Dormition Cathedral, Moscow; Icon of the Mother of God of Cyprus, Commemorated on July 9 ; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Icon of the Mother of God of Rzhevsk, Commemorated on July 11; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Icon of the Mother of God of Greben, Commemorated July 28 ; Greben Icon of the Mother of God, glorified by miracles and located in a church in the city of Greben (on the River Chira, flowing into the Don), was presented by the inhabitants of the city to Great Prince Demetrius of the Don upon his return from the Battle of Kulikovo in 1380. 1471, after a successful campaign against Novgorod, Great Prince Ivan III built the church of the Dormition in Moscow at Lubyanka and placed in it the Greben icon of the Mother of God, which he had taken with him on the campaign. He adorned the icon with a silver riza covered with precious stones, and ordered an Akathist to be written in honor of the icon. When the church burned in 1617, the icon miraculously was preserved. The icon, almost a reverse image of the Iveron icon (February 12, March 31, October 13), is recognized by the distinctive folds of the Virgin’s omaphorion and the position of the Christ Child’s legs. Procession of the Honorable Wood of the Life-Giving Cross of the Lord (First of the three œFeasts of the Savior in August), Commemorated on August 1; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Icon of the Mother of God of Korsun, Commemorated on October 9 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28; Icon of the Mother of God œJerusalemÂÂ, Commemorated on October 12 ; St Gennadius the Archbishop of Novgorod, Commemorated on December 4 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; Icon of the Mother of God of Cyprus, Commemorated February 19 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Icon of the Mother of God of Constantinople, Commemorated on April 25; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; Translation of the relics of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on May 27 ; Icon of the Mother of God of Pimen, Commemorated on June 6; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10;

Stromyn Village, now Church of the Domition, Moscow, Kremlin, 1841
Moscow, 1841, Stromyn village, now Church of the Domition; Icon of the Mother of God of Cyprus, Commemorated on July 9 ; Icon of the Mother of God of Cyprus, Commemorated on February 19; “Stromynâ€ Cyprus Icon became famous in 1841. An eighteen-year-old girl from Stromyn, a village not far from Moscow, was close to death from an illness. In a dream she saw the Cyprus Icon standing over the entrance to the church, and a voice came from the icon: “Take me into your home and have the priest serve a Molieben with the Blessing of Water, and you will be cured.â€ sick girl was brought to the church and finally located the icon after a long search. The girl obeyed the command of the Most Holy Theotokos, and after the Molieben she felt strong enough to carry the icon back to the church herself. Shortly thereafter, she was completely healed. The “Stromynâ€ Cyprus Icon continued to work miracles of healing, which the rector of the church reported to the holy Metropolitan Philaret of Moscow (November 19).

Chudov (Archangel Michael, Passions) Monastery, Moscow Kremlin, 1365
Chudov Monastery ; St Pitirim the Bishop of Perm, Commemorated on August 19; Commemoration of the Miracle of the Archangel Michael at Colossae, Commemorated September 6 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated October 26 ; St Gennadius the Archbishop of Novgorod, Commemorated on December 4 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Ascension monastery's Tikhvin church, Moscow, 1389
Ascension monastery's Tikhvin church; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated February 9 ; Icon of the Mother of God œEnthronedÂ, Commemorated on March 2;

Ascension Convent, Moscow, 1389
Ascension monastery's Tikhvin church; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated February 9 ; Icon of the Mother of God œEnthronedÂ, Commemorated on March 2;

Ascension women's monastery at Moscow Kremlin, founded 1387
Ascension monastery; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; Icon of the Mother of God œEnthronedÂ, Commemorated on March 2; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated July 7 ;

Antiochian Representation Church in Moscow, 1848
Antiochian Representation Church in Moscow, 1848 Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27;

Church of St Basil the Great, Moscow Kremlin, 1561, fool for christ, barefoot cobbler
Saint Basil's Cathedral; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler. Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.” the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true. he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of Saint Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.” to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church. mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing. saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away. the salvation of his neighbor, Saint Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.” by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. Basil died on August 2, 1557. Saint Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy. His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified Saint Basil the Blessed at a Council on August 2, 1588. an early icon, Saint Basil is portrayed as old, with white hair curling at the ears, and a short, curly white beard. He is completely naked, and holds a handkerchief in his hand. The veneration of Saint Basil the Blessed was always so strong that the Trinity temple and the attached Protection church were renamed for him [the famous Saint Basil’s Cathedral in Moscow]. saint’s chains are preserved at the Moscow Spiritual Academy. Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ;

St Basil's Cathedral, Moscow Kremlin, 1561, fool for christ, barefoot cobbler
Saint Basil's Cathedral; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler. Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.” the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true. he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of Saint Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.” to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church. mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing. saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away. the salvation of his neighbor, Saint Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.” by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. Basil died on August 2, 1557. Saint Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy. His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified Saint Basil the Blessed at a Council on August 2, 1588. an early icon, Saint Basil is portrayed as old, with white hair curling at the ears, and a short, curly white beard. He is completely naked, and holds a handkerchief in his hand. The veneration of Saint Basil the Blessed was always so strong that the Trinity temple and the attached Protection church were renamed for him [the famous Saint Basil’s Cathedral in Moscow]. saint’s chains are preserved at the Moscow Spiritual Academy. Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1;

Moscow Cathedral, St Basil's, Moscow Kremlin, 1561
Saint Basil's Cathedral; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1;

Church of the Protection of the Most Holy Theotokos, St Basil's, 1561
Church of the Protection of the Most Holy Theotokos, Saint Basil's Cathedral; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6 ;

Moscow Spiritual Academy
Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas; Church of the Protection of the Most Holy Theotokos, Saint Basil's Cathedral; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6 ;

Patriarchal Theophany (Epiphany) monastery, Moscow Kremlin, 1296
Theophany (Epiphany) monastery; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20;

Theophany (Epiphany) monastery, Moscow Kremlin, 1296
Theophany (Epiphany) monastery; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ; Uncovering of the relics of St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on May 20;

Moscow Theological Seminary, Slavic Greek Latin Academy, 1682
Moscow Theological Seminary, Slavic Greek Latin Academy; St. George (John) of Georgia, Commemorated on January 21;

Arbat Gate (Arbatskaya Square, Moscow, Church of Saint Tikhon)
Arbat Gate (Arbatskaya Square, Moscow) ; Square or Arbat Square is one of the oldest squares of Moscow, located on the junction of Gogolevsky Boulevard, Znamenka Street and Arbat Gates Square (in 1925–1993 – part of Arbatskaya Square). square is home to the Arbatskaya metro station, on Filyovskaya Line. square is dominated by the wide avenue of New Arbat, however, prior to redevelopment of the 1960s, the square was located south from this avenue, on the line of Arbat Street and the vestibule of Arbatskaya subway station. Arbat Gates of Bely Gorod were located here; the wall of Bely Gorod was demolished in the 1750s-1770s, the tower in 1792, creating the original Arbat Gates Square. was no straight connection between Vozdvizhenka and Arbat: westbound coaches had to make a sharp turn south into Nikitsky Boulevard, past a corner block on this boulevard, then make a turn west into either Arbat, Povarskaya Street, Bolshaya Molchanovka, Malaya Molchanovka or Merzlyakovsky Lane. All these four streets fanned out west from the square. In 1807–1812, it hosted Arbatsky Theater [ru], which perished in the Fire of Moscow (1812), as well as most of the neighborhoods around it. Arbat Fountain, originally a fire reservoir (1840s), later a decorative fountain, was located in the south of the square, on the line of Maly Afanasyevsky Lane. In 1945, it was refitted with sculptures and granite slabs in stalinist style, only to be destroyed in the 1960s. Icon of the Mother of God of Galatea, Commemorated July 4 ; Galatea Icon of the Mother of God is found in Galatea (one of the districts of Constantinople), at Perge (in a tower). In honor of the holy icon a monastery was formed, which existed until the seventeenth century. An exact copy of the icon is located in Moscow, in the Church of Saint Tikhon, at the Arbat Gate. Galatea Icon is of the Hodegetria type.

Strastna monastery in Strastna Square (Passion Monastery) 1654
Strastna monastery in Strastna Square; Icon of the Mother of God Â, Commemorated on August 13 ; Icon of the Mother of God œof the PassionÂ, Commemorated on April 30;

Passions Monastery (Pushkinskaya Square, Moscow, 1654)
Passions Monastery (Pushkinskaya Square); Icon of the Mother of God œof the Passion's, Commemorated on August 13 ; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19;

St Tryphon's Church at Naprudnoe, 38, Moskva, 129272
St Tryphon's Church at Naprudnoe, 38, Moskva, 129272; Martyr Tryphon of Lampsacus Near Apamea in Syria, Commemorated on February 1;

Church of the Nativity of the Theotokos at Putinki on Malaya Dmitrovka street, 1649
Church of the Nativity of the Theotokos at Putinki on Malaya Dmitrovka street Malaya Dmitrovka street; Icon of the Mother of God of Constantinople, Commemorated on April 25;

Moscow'™s Dormition churchi on Malaya Dmitrovka street, 1649
Moscow'™s Dormition churchi on Malaya Dmitrovka street, 1649, The only church on the short street. Church of the Nativity of the Theotokos at Putinki on Malaya Dmitrovka street Malaya Dmitrovka street; Icon of the Mother of God of Constantinople, Commemorated on April 25;

Lubianka prison, 1897 (just outside Kremlin Area)
Lubianka prison ; "ÂœTHE RIGHTEOUS GENTILES"Â, Commemorated July 16 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ;

Poland, 1611-1721, Swedish Empire, Gustav II to Great Northern War.kmz

Poland, 1611-1721, Swedish Empire, Gustav II to Great Northern War
Poland, 1611-1721, Swedish Empire, Gustav II to Great Northern War ;

Russia, Moscow, South of Moscova River Folder

Russia, Moscow, South of Moscova River, Khamovniki Bend Area Folder

Khamovniki District, Moscow
Khamovniki District, Moscow ; Icon of the Mother of God œthe Surety of sinnersÂ in Moscow, Commemorated on March 7; Icon of the Mother of God Surety of Sinners is known by this name because of the inscription on the icon: I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me. The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another. we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: Rejoice, You Who offer Your hands in surety for us to God. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking Surety of Sinners Icon was made and placed in his home. Soon it began to exude a healing myrrh, which was given to many so they might recover their health after grievous illnesses. Boncheskul donated this wonderworking copy to the church of Saint Nicholas at Khamovniki in Moscow, where a chapel was built in honor of the icon. Surety of Sinners Icon is also commemorated on May 29 and on Thursday of the week of All Saints. Icon of the Mother of God he Surety of sinnersÂ, Commemorated on May 29;

Novodevichy Convent and Monestary, Khamovniki Bend Area, Moscow, 1524
Novodevichy Monastery in Moscow; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated September 27 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; Icon of the Mother of God the Joyful Icon of the Mother of God œEnthronedÂ, Commemorated on March 2; Icon of the Mother of God œthe Surety of sinnersÂ in Moscow, Commemorated on March 7; Icon of the Mother of God Surety of Sinners is known by this name because of the inscription on the icon: I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me. The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another. we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: Rejoice, You Who offer Your hands in surety for us to God. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking Surety of Sinners Icon was made and placed in his home. Soon it began to exude a healing myrrh, which was given to many so they might recover their health after grievous illnesses. Boncheskul donated this wonderworking copy to the church of Saint Nicholas at Khamovniki in Moscow, where a chapel was built in honor of the icon. Surety of Sinners Icon is also commemorated on May 29 and on Thursday of the week of All Saints. Icon of the Mother of God œthe Surety of sinnersÂ, Commemorated on May 29;

Church of St. Nicholas, Khamovniki, Moscow, 1682
Church of St. Nicholas in Khamovniki; Translation to Moscow of the Icon of the Mother of God "Assuage my sorrow", Commemorated January 25 ; Icon of the Mother of God œthe Surety of sinnersÂ in Moscow, Commemorated on March 7; Icon of the Mother of God Surety of Sinners is known by this name because of the inscription on the icon: I am the Surety of sinners for My Son Who has entrusted Me to hear them, and those who bring Me the joy of hearing them will receive eternal joy through Me. The Mother of God embraces Her Child, Who holds Her right hand with both His hands so that Her thumb is in His right hand, and Her small finger in His left hand. This is the gesture of one who gives surety for another. we do not know when or by whom the icon was originally painted, it is believed that the basis of the icon is to be found in the Akathist to the Protection of the Most Holy Theotokos: Rejoice, You Who offer Your hands in surety for us to God. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking Surety of Sinners Icon was made and placed in his home. Soon it began to exude a healing myrrh, which was given to many so they might recover their health after grievous illnesses. Boncheskul donated this wonderworking copy to the church of Saint Nicholas at Khamovniki in Moscow, where a chapel was built in honor of the icon. Surety of Sinners Icon is also commemorated on May 29 and on Thursday of the week of All Saints. Icon of the Mother of God the Surety of sinnersÂ, Commemorated on May 29;

Ordinka Street, Moscow (across the river)
Grand Duchess Elizabeth, Commemorated on July 18;

Tretiakov gallery, South Moscow, Khamovniki Bend
Tretiakov gallery; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Don Icon of the Mother of God was painted by Theophanes the Greek. On the day of the Kulikovo Battle (September 8, 1380, the Feast of the Nativity of the Most Holy Theotokos), the Icon was with the Russian army, giving it help, but after the victory it was passed on by the Don Cossacks as a gift to their commander, Great Prince Demetrius of the Don (1363-1389), who then transferred it to Moscow. Icon at first was at the Kremlin’s Dormition Cathedral, and later at the Annuniciation Cathedral (the Icon is now in the Tretiakov State Gallery). In commemoration of the victory on the banks of the River Don it was called the Don Icon. the year 1591, the Crimean Khan Nuradin and his brother Murat-Girei invaded Russia with a numerous army. Advancing on Moscow, they positioned themselves on the Vorobiev hills. A church procession was made around Moscow with the Don Icon of the Most Holy Theotokos in order to guard the city from the enemy. the day of battle it was in the military chapel in the ranks of the soldiers, and set the Tatars to flight. In 1592, in thanksgiving to the Most Holy Theotokos for Her mercy manifest through the Don Icon, the Don monastery was founded at the very place where the icon had stood amid the soldiers. The wonderworking icon was placed in this monastery, and its feastday was established as August 19. established custom, once every four years His Holiness the Patriarch of Moscow and All Russia performs the rite of the preparation of Holy Chrism in the small cathedral in honor of the Don Icon of the Mother of God. Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated October 26 ; Icon of the Mother of God of Lubyatov, Commemorated on March 19; Burial of St Andrew the Prince, Commemorated on July 4;

Donskoy Monastery, South Moscow, K Bend, 1591, built on place of Don Icon Chapel soldiers Story
Donskoi monastery; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack, Commemorated August 19 ; Don Icon of the Mother of God was painted by Theophanes the Greek. On the day of the Kulikovo Battle (September 8, 1380, the Feast of the Nativity of the Most Holy Theotokos), the Icon was with the Russian army, giving it help, but after the victory it was passed on by the Don Cossacks as a gift to their commander, Great Prince Demetrius of the Don (1363-1389), who then transferred it to Moscow. Icon at first was at the Kremlin’s Dormition Cathedral, and later at the Annuniciation Cathedral (the Icon is now in the Tretiakov State Gallery). In commemoration of the victory on the banks of the River Don it was called the Don Icon. the year 1591, the Crimean Khan Nuradin and his brother Murat-Girei invaded Russia with a numerous army. Advancing on Moscow, they positioned themselves on the Vorobiev hills. A church procession was made around Moscow with the Don Icon of the Most Holy Theotokos in order to guard the city from the enemy. the day of battle it was in the military chapel in the ranks of the soldiers, and set the Tatars to flight. In 1592, in thanksgiving to the Most Holy Theotokos for Her mercy manifest through the Don Icon, the Don monastery was founded at the very place where the icon had stood amid the soldiers. The wonderworking icon was placed in this monastery, and its feastday was established as August 19. established custom, once every four years His Holiness the Patriarch of Moscow and All Russia performs the rite of the preparation of Holy Chrism in the small cathedral in honor of the Don Icon of the Mother of God. SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Glorification of St Tikhon, the Apostle to America, Commemorated October 9; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925);

Danilov monastery, approx. 1272
Danilov monastery, became the Moscow Kremlin; Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Sparrow Hills
Sparrow Hills; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392);

Donskoi monastery, under the Sparrow Hills
SERGIUS;

Vorobiev hills (Sparrow Hills)
Vorobiev hills (Sparrow Hills) ; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Intercession of the "Don" Icon of the Mother of God against the Tatars Attack;

Tver gates - Triumphal Arch of Moscow, 1829, for 1812 Victory over Napoleon of France
Tver gates - Triumphal Arch of Moscow; Icon of the Mother of God œof the PassionÂ, Commemorated on August 13; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19; Icon of the Mother of God œof the PassionÂ, Commemorated on April 30;

Petersburg Academy of Sciences, South Moscow
Petersburg Academy of Sciences; St Theophan the Recluse the Bishop of Tambov;

Podolsk, south of Moscow 25 miles
Podolsk, south of Moscow 25 miles; Repose of St Theodosius of Chernigov, Commemorated February 5 ;

Podolia, south of Moscow 25 miles
Podolsk, south of Moscow 25 miles; Repose of St Theodosius of Chernigov, Commemorated February 5 ;

Peremyshl, Moscovy
Peremyshl, Moscovy; Equal of the Apostles Great Prince Vladimir (in Baptism Basil), Enlightener of the Russian Lands, Commemorated on July 15;

Klovo, Moscow Oblast, Russia, 143354 (South of Moscow River, Southwest of Moscow) 1080 questionable
Klovo, Moscow Oblast, Russia, 143354; Venerable Stephen, Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 and October 10; 1078 Saint Stephen was removed from office and driven from the monastery through the malice of an evil monk. He endured this meekly and without bitterness, and continued to pray for those who had turned against him. Stephen learned that master builders had come from Greece with an icon of the Theotokos, and they told him of the appearance of the Heavenly Queen at Blachernae. of this, Saint Stephen also built a church at Klovo in honor of the Theotokos (in memory of the Placing of Her Robe at Blachernae). The monastery was founded in thanksgiving for solicitude of the Most Holy Theotokos for the Caves monastery.

Podolsk governance (industrial area south of Moscow)
Podolsk governance; Repose of St Theodosius of Chernigov, Commemorated February 5 ;

Moscow Theological Academy, 1687
Moscow Theological Academy; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26 ;

Holy Trinity Lavra, Moscow Theological Academy, 1687
Moscow Theological Academy; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26 ;

Slavic Greek Latin Academy, Moscow, 1687
Slavic Greek Latin Academy; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ;

Moscow Patriarchate
Moscow Patriarchate or the Russian Orthodox Church; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ;

Kolomenskoye, Southeast Moscow
Kolomenskoye; Icon of the Mother of God œEnthronedÂ, Commemorated on March 2;

Russia, Moscow, Moscow Roads Folder

Russia, Moscow, Moscow Roads, Moscow Road to Poland Folder, 1200

Moscow Road to Poland 1 (Moscow)
Moscow Road to Poland;

Moscow Road to Mozhiask, Smolensk, Belarus and Poland

Russia, Moscow, Moscow Roads, Moscow Road to St Petersburg Folder

Moscow to St. Petersburg Trade Route 1 (Moscow towards Tver)
Saint Petersburg Trade Route

Krasnogorsk, Moscow Oblast (St Petersburg Trade Route)
Krasnogorsk, Moscow Oblast; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Moscow to St Petersburg Trade Route

Russia, Moscow, Moscow Roads Folder, Moscow Volga Canal, 1937

Moscow Volga Canal 7 (Moscova River 3)
Moscow Canal;

Moscow Volga Canal

Russia, Moscow, Moscow Roads, Muravsky Trail Folder, 1200

Muravsky Trail
Muravsky Trail To avoid major river crossings, the route followed the high ground between the basins of the Dnieper and Don, making an almost straight line from the Dnieper bend to Tula. It ran mostly through thinly populated tallgrass steppe country ('MuravÃƒÂƒÃ‚ÂƒÃƒÂ‚Ã‚Â¡' is an old Slavic word for prairie or grassland) avoiding forests, marshes and river crossings. ;

Muravsky Trail 1 (Perekop)
Muravsky Trail To avoid major river crossings, the route followed the high ground between the basins of the Dnieper and Don, making an almost straight line from the Dnieper bend to Tula. It ran mostly through thinly populated tallgrass steppe country ('MuravÃƒÂƒÃ‚ÂƒÃƒÂ‚Ã‚Â¡' is an old Slavic word for prairie or grassland) avoiding forests, marshes and river crossings. ;

Muravsky Trail 2 (Parallel to the Sea of Azov)

Muravsky Trail 3 (east of Dnieper 6 and west of Donets 3)

Muravsky Trail 4 (west of Donets River Source)

Muravsky Trail 5 (Stary Oskol)

Muravsky Trail 6 (Livny, Elets, Oka River1)

Ryazan frontier (Oka River 1-9, along Muravsky Trail)
Ryazan frontier; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Priestmartyr John Kochurov, Commemorated on October 31 ; St Juliana the Princess of Vyazma, Commemorated on December 21 ; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2 ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated January 22 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Lazarus of Murom, Commemorated on March 8; St Ambrose the Confessor, Commemorated on March 16 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Joseph of Optina, Commemorated on May 9; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; St Jonah the Metropolitan of Moscow, Commemorated on June 15; St Peter, Tonsured David, the Wonderworker of Murom, Commemorated on June 25; St Basil the Bishop of Ryazan, Commemorated on July 3 ;

Muravsky Trail 7 (Tula)

Muravsky Trail 9 (Serpukhov, crossing at Oka River 6)
Muravsky Trail To avoid major river crossings, the route followed the high ground between the basins of the Dnieper and Don, making an almost straight line from the Dnieper bend to Tula. It ran mostly through thinly populated tallgrass steppe country ('MuravÃƒÂƒÃ‚ÂƒÃƒÂ‚Ã‚Â¡' is an old Slavic word for prairie or grassland) avoiding forests, marshes and river crossings. ;

Russia, Moscow, Moscow Roads, Trans Siberian Road and Railway, 1868 Railway

Trans-Siberian Railway (RWY) 1 - Yaroslav Terminal in Moscow
Trans-Siberian Railway (Yaroslav Terminal in Moscow);

Trans-Siberian Railway (RWY)

Russia, Moscow, Moscow Roads, The Merchants Road to Nizhny Novgorod, 1395

The Merchant's Road 1 - Moscow
The Merchant's Road Moscow, Vladimir, Nizhny Novgorod

The Merchants Road - Moscow to Nizhny Novgorod

Russia, Moscow, Great Abatis Line Folder, 1525-1736