Russia Folder.kmz

Russia Folder

Russia or Rus Geography Folder (Varangia, Novgorod, Kiev, Vladimir, then Moscow, Perm and Siberia)

Russia, Lands of Slavic (Russian) People (Central, Eastern and Southeastern Europe)
Lands of the Slavic People; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Martyr Inna, Disciples of the Apostle Andrew, in Scythia, Commemorated on January 20 ; St Anthimus, Bishop of Georgia, Commemorated on June 13;

Russia - Land of the Varangians Folder

Russia - Land of the Varangians - Nine Cities
Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Varanger Peninsula (Land of the Varangians)
Varanger Peninsula (Land of the Varangians); 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Martyr Theodore and his son of Kiev, Commemorated on July 12;

Gardarika, Varangia (the land of cities north of the Black Sea)
Gardarika (the land of cities): Land of the Varangians was a series of cities (five) along the rivers north of the Black Sea. Gardarski with the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians. Gardarika (the land of cities) Along the Volkhov River; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30 ;

Russia - land of the Varangians - Lyubsha
Lyubsha - earliest fort of the Varangians; Ladoga - Staraya Ladoga - a fort of the Varangians; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Ladoga
Lyubsha - earliest fort of the Varangians; Ladoga - Staraya Ladoga - a fort of the Varangians; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Kiev
land of the Varangians - Kiev; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Polotsk, Belarus
land of the Varangians - Polotsk; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Smolensk
land of the Varangians - Smolensk; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Suzdal
land of the Varangians - Suzdal; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Murom
land of the Varangians - Murom; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Rostov
land of the Varangians - Rostov; Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov. Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30;

Russia - land of the Varangians - Novgorod
land of the Varangians - Novgorod : Land of the Varangians was a series of cities (nine) along the rivers north of the Black Sea. Gardarski was the Viking name for this land. Lyubsha was the first of the Varangian or Viking cities established in Gardariki or the Land of the Varangians, the others were: Ladoga, Novgorod, Kiev, Polotsk, Smolensk, Suzdal, Murom and Rostov.

Russia, Moscow Volga Canal Folder

Moscow Volga Canal

Tushino, near Moscow Volga Canal
Tushino; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17;

Moscow Volga Canal 1 (Volga River 5)
Moscow Canal;

Moscow Volga Canal 2

Moscow Volga Canal 3 (Yakhroma River)

Moscow Volga Canal 4

Moscow Volga Canal 5

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

Russia, Moscow to St Petersburg Route Folder

Moscow to St Petersburg Trade Route

Moscow to St Petersburg 1 (Overview Northwest from Moscow)

Moscow to St Petersburg 2 (Volga River)

Moscow to St Petersburg 3 (Tver, Tversta River Mouth, Volga River 4)

Moscow to St Petersburg 4 (Torzhok, Tversta River 2)

Moscow to St Petersburg 5 (Tversta River 1)

Moscow to St Petersburg 6 (Sources both Tversta and Msta Rivers)

Moscow to St Petersburg 7 (halfway) (Bologoye)

Moscow to St Petersburg 8 (Borov)

Moscow to St Petersburg 9 (Vishera River Novgorod Source)

Moscow to St Petersburg 10 (Volkhov River, Novgorod)

Moscow to St Petersburg 11 (Overview Southeast from St Petersburg)

Moscow to St Petersburg 12 (St Petersburg)

Moscow to St Petersburg 13 (St Petersburg)

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

Russia, Oka River Folder

Oka River

Oka River Source (along the border)

Oka River 1 (Oryol)

Oka River 2 (Upa River Mouth)

Oka River 3 (Zhizdra River Mouth)

Oka River 4 (Kaluga, Ugra River Mouth)

Oka River 5 (Protva River Mouth)

Oka River 6 (Serpukhov Crossing, Nara River Mouth)

Oka River 7 (Kolomna, Moskva River and Osyotr Rivers)

Oka River 8 (Ryazan, Vozha River Mouth)

Oka River 9 (Ryazem and Pereslavl)

Oka River 10 (Pronya and Para River Mouths)

Oka River 11 (Pra River Mouth)

Oka River 11 (Zheleznoborov, Gus River Mouth)

Oka River 12 (Moksha River Mouth)

Oka River 13 (Murom, Tyosha River Mouth)

Tyosha River Mouth (Murom, Oka River 13)

Oka River 14 (Gorokhovetsa, Klyazma River Mouth)

Oka River Mouth (Nizhny Novgorod, Volga River 8.9)

Russia, Dnieper (Varangian) Trade Route Folder

Dnieper (Varanigan) Trade Route (Varangia to Constantinople)
The chief trade route of Rus, from the Baltic Sea to the Black Sea, was then called œthe Way from the Varangians to the Greeks.

Dnieper (Varangian) Trade Route 1 (Constantinople)

Dnieper (Varangian) Trade Route 2 (Cherson, Korsun, Crimea)

Dnieper (Varangian) Trade Route 3 (Dnieper Gulf)

Dnieper (Varangian) Trade Route 4 (Ekaternoslav)

Dnieper (Varangian) Trade Route 5 (Kiev)

Dnieper (Varangian) Trade Route 6 (Mogilev)

Dnieper (Varangian) Trade Route 7 (Smolensk)

Dnieper (Varangian) Trade Route 8 (Dorogobuzha, Dnieper River 1)

Dnieper (Varangian) Trade Route 9 (Sehzharovo, Volga River 2)

Russia, Volga Trade Route Folder

Volga Trade Route (St Petersberg, Lake Ladoga to the Caspian Sea)

Volga Trade Route 1 (Ladoga, Lake Ladoga, St Petersburg)

Volga Trade Route 2 (Novgorod)

Volga Trade Route 3 (Lake Ilmen)

Volga Trade Route 4 (Lovat River Mouth)

Volga Trade Route 5 (Lovat River 3, Kolm)

Volga Trade Route 6 (Lovat River 2)

Volga Trade Route 7 (Lovat River 1, Luki)

Volga Trade Route 8 (Volga River 1)

Volga Trade Route 9 (Volga River 2, Sehzaharovo, Varangian Trade Route)

Volga Trade Route 10 (Volga River 3, Staritza)

Volga Trade Route 11 (Volga River 4, Tver)

Volga Trade Route 12 (Volga River 5, Moscow Volga Canal)

Volga Trade Route 13 (Volga River 7, Three Rivers)

Volga Trade Route 14 (Volga River 8, Yaroslavl)

Volga Trade Route 15 (Volga River 9, Nizhni-Novgorod)

Volga Trade Route 16 (Volga River 10, Kazan)

Volga Trade Route 17 (Volga River 14, Saratov)

Volga Trade Route 18 (Volga River 15, Golden Horde, Sarai)

Volga Trade Route 19 (Caspian Sea)

Russia, Volga River Folder

Volga River

Volga River Source (Valdai Hills)

Volga River 1 (Stolobnoye Island, Stolbensk Lake, Lake Seliger)

Volga River 2 (Selizharovo)

Volga River 3 (Staritsa)

Volga River 4 (Tver)

Volga River 5 (Moscow Volga Canal)

Volga River 6 (Kalyazim)

Volga River 7 (three rivers; Mologa,Sheksna and Sogozha)

Volga River 8 (Yaroslavl and Kostroma)

Volga River 9 (Nizhny Novgorod)

Volga River 10 (Kazan)

Volga River 11 Simbirsk (on Third Great Abatis Line 1736)

Volga River 12 (Annunciation Monastery, Tolyatti)

Volga River 13 (Sumara)

Volga River 14 (Saratov)

Volga River 15 (Sarai, Golden Horde)

Volga River Mouth (Caspian Sea)

Russia, Muravsky Trail Folder

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 ('Muravi 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)

Polovetsians (Cumans) Chuhuiv, Muravsky Trail 3
Polovetsians (Cumans) Chuhuiv, Muravsky Trail 3; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated on September 20;

Muravsky Trail 4 (west of Donets River Source)

Muravsky Trail 5 (Stary Oskol)

Muravsky Trail 6 (Livny)

Muravsky Trail 7 (Tula)

Tula, Kaluga, Russia (Upa River 1, Muravsky Trail 7)
Tula, Russia (Upa River 1); Synaxis of the Saints of Tula, Commemorated on September 22 ; Venerable Leonid of Optina; Venerable Polycarp of Briansk, Commemorated February 23 ;

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, Merchants Road Folder (Moscow, Vladimir, Nizhny Novgorod)

The Merchants Road - Moscow to Nizhny Novgorod

The Merchant's Road 1 - Moscow

The Merchants Road 2 - Vladimir

The Merchants Road 3 - Nizhny Novgorod

Russia, Trans-Siberian Railway and Road Folder

Trans-Siberian Railway (RWY)

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

Trans-Siberian RWY 2 - Yaroslavl
Trans-Siberian RWY - Yaroslavl;

Trans-Siberian RWY 3 - Volga Bridge Yaroslavl
Trans-Siberian RWY - Yaroslavl;

Trans-Siberian RWY 4 - Danilov
Trans-Siberian RWY 3 - Danilov;

Trans-Siberian RWY 5 - Kirov

Trans-Siberian RWY 6 - Perm
Trans-Siberian RWY 6 - Perm;

Trans-Siberian RWY 7 - Yekaterinburg
Trans-Siberian RWY 7 - Yekaterinburg;

Trans-Siberian RWY 8 - Tyumen
Trans-Siberian RWY 8 - Tyumen;

Trans-Siberian RWY 9 - Nazyvayevsk
Trans-Siberian RWY 9 - Nazyvayevsk;

Trans-Siberian RWY 10 - Irtysh River Bridge (Omsk)
Trans-Siberian RWY 10 - Irtysh River Bridge (Omsk);

Trans-Siberian RWY 11 - Ob River Bridge at Novosibirsk
Trans-Siberian RWY 11 - Ob River Bridge at Novosibirsk;

Trans-Siberian RWY 12 - Yenisei River Bridge at Krasnoyarsk
Trans-Siberian RWY 12 - Krasnoyarsk;

Trans-Siberian RWY 13 - Tayshet
Trans-Siberian RWY 13 - Tayshet;

Trans-Siberian RWY 14 - Angara River Crossing - Irkutsk
Trans-Siberian RWY 14 - Angara River Crossing - Irkutsk;

Trans-Siberian RWY 15 - Ulan-Ude

Trans-Siberian RWY 16 - Chita
Trans-Siberian RWY 16 - Chita;

Trans-Siberian RWY 17 - Birobidzhan
Trans-Siberian RWY 17 - Birobidzhan;

Trans-Siberian RWY - 18 Amur River Crossing at Khabarovsk
Trans-Siberian RWY - 18 Amur River Crossing at Khabarovsk;

Trans-Siberian RWY 19 - Vladivostok
Trans-Siberian RWY 19 - Vladivostok;

Vladivostok (Trans-Siberian RWY 19)
Trans-Siberian RWY 19 - Vladivostok; A Linguistic Bridge to Orthodoxy, In Memoriam Isabel Florence Hapgood; By Marina Ledkovsky Professor Emeritus of Slavic Languages and Literatures Barnard College, Columbia University A lecture delivered at the Twelfth Annual Russian Orthodox Musicians Conference, 7-11 October 1998, Washington, D.C.

Russia, Moscow Road to Poland Folder

Moscow Road to Mozhiask, Smolensk, Belarus and Poland

Moscow Road to Poland 1 (Moscow)

Moscow Road to Poland 2 (Mozhaisk)

Moscow Road to Poland 3 (Vyazma)

Moscow Road to Poland 4 (Smolensk)

Moscow Road to Poland 5 (Borisov, Belarus)

Moscow Road to Poland 6 (Minsk, Belarus)

Moscow Road to Poland 7 (Zyrovits, Belarus)

Moscow to Poland Road 8 (Lesna, Northeast Poland)

Moscow to Poland Road 9 (Warsaw, Poland)

Russia, Amber Road Folder

Amber Road (Mediterranean Sea to Baltic Sea)

Amber Road 1 (Venice, Italy)

Amber Road 2 (Aquileia, Italy)

Amber Road 3 (Ljubljana, Slovenia)

Amber Road 4 (Ptuj, Slovenia)

Amber Road 4b (Vienna, Austria, Danube River 5)

Amber Road 5 (Brno, Moravia, Czech Republic)

Amber Road 6 (Bouzov Castle, Czech Republic)

Amber Road 7 (Klodzko, Poland)

Amber Road 8 (Wroclaw, Poland)

Amber Road 9 (Milicz Ponds)

Amber Road 10 (Wielkopolska, Poland)

Amber Road 11 (Biskupin, Poland)

Amber Road 12 (Malbork, Poland)

Amber Road 13 (Gdansk, Poland)

Amber Road 14 (Kaliningrad, Prussia)

Amber Road 15 (Yantarny, Prussia)

Amber Road 16 (Nida, Lithuania)

Amber Road 17 (Palanga, Lithuania)

Amber Road 18 (Riga, Latvia)

Amber Road 19 (Tallinn, Estonia)

Amber Road 20 (St Petersberg)

Gatchina Road (Pskov to St Petersburg by Gotchina Palace)

Russia, Eastern Front WW1 Folder

Eastern Front WWI (Gulf of Riga to Transylvania)
Eastern Front WWI (Gulf of Riga to Transylvania);

Eastern Front WWI (Focsani on the Milcov River)

Eastern Front WWI (Bacau on the Siret River)

Eastern Front WWI (Suceava on the Suceava River)

Eastern Front WWI (Storozhi on the Siret River)

Eastern Front WWI (Terebovlya on the Seret River)

Eastern Front WWI (Marsh of Pinsk, Pripyat River)

Eastern Front WWI (Dvinsk on the Daugava River0

Eastern Front WWI (Gulf of Riga)

Eastern Front WWI (about 1,000 Miles)
The Eastern front of WWI (and many other wars). Eastern Front WWI (about 1,000 Miles), basically where the mountains and Great European Plain come together.

Russia, Dnieper Bug Canal Folder (Portages and Canals; Russia, Poland and Lithuania) 1775

Dnieper Bug Canal Start Point (Brest)
Dnieper Bug Canal (Portages and Canals; Russia, Poland and Lithuania;

Dnieper Bug Canal End Point - Pinsk, Russia (Pripyat River to Dnieper River)

Dnieper Bug Canal - Brest to Pinsk

Dnieper Bug Canal - Lesna, Poland (Narew River)

Dnieper Bug Canal End Point - Sapotskin, Lithuania (Neman River)

Dnieper Bug Canal - Brest to Sapotskin

Continental Divide - Black Sea to Caspean Sea, Caucasus Mountains

Russia, Novgorod, the capital of Rus till 882
Novgorod, the capital of Rus till 882; Icon of the Mother of God œStaro RusOld Russian, Commemorated on May 4;

Russia, Staro Rus (near Novgorod), Mid 10th Century on
Staro Rus; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœStaro RusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ Old Russian, Commemorated on May 4;

Russia, Ancient Rus or Russia (Kievan Russia) 882-1240
Ancient Rus or Russia (Kievan or Ukrainian Russia); Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated on September 19 ; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; St Stephen the Confessor the Archbishop of Surozha in the Crimea, Commemorated on December 15 ; Martyr Stratonicus of Belgrade, Commemorated January 13 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; St Leontius the Patriarch of Jerusalem, Commemorated on May 14; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5;

Russia, Land of Rus (Ancient Kievan Rus), 882-1240
Land of Rus (Ancient Kievan Rus), 882-1240; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Rus - Novgorod Republic, 1136-1478, Centered in Kiev, Capital Novgorod
Rus- Novgorod Republic, 1136-1478, Centered in Kiev, Capital Novgorod; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12 ;

Russia, Kievan Rus, 882-1240
Kievan Rus, 882-1240 ; Kievan Rus; East Slavs, Russian realm; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; St Maximus, Metropolitan of Kiev, Commemorated December 6 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; 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;

Rus Region (Vladimir was the capital 1157 - 1331)
Before Moscow, Vladimir was the original capital of the Orthodox Rus' (region); Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, All Rus - Vladimir (1157-1331)
All Rus; Venerable Theodosius of the Kiev Far Caves, Commemorated on September 2; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2 ;

All Rus: Vladimir, Kiev and Novgorod
All Rus: Vladimir, Kiev and Novgorod; Repose of St Alexander Nevsky;

Russia, Golden Ring of Cities, 12th Century on, Northeast of Moscow
Golden Ring of Cities; Venerable Euthymius of Suzdal, Commemorated on April 1;

Rus or Russia - Final Capital Moscow 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, All Russia 1375, Moscow
All Russia 1375 ; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); Grand Duchy of Moscow; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated September 16 ; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9 ; Grand Duchy of Moscow; Hieromartyr Hermogenes the Patriarch of Moscow and All Russia, Commemorated on May 12; 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;

Great Russia (1654-1721, Northern Russia)
Great Russia, Within 1654-1721, Russian Tsars adopted the word - their official title included the wording (literal translation): "The Sovereign of all Rus': the Great, the Little, and the White", Northern - Great Russia, Southern - Ukraine or Little Russia, and Western - White Russia; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ;

Russia, Little Russia (Ukraine), 1764 (Right Bank Dnieper River 5)
Little Russia; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26 ; Venerable Paisius Velichkovsky, Commemorated on November 15; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; NICHOLAS OF MYRA, FRIEND OF CHILDREN, GIVER OF GIFTS, CLIMBER OF CHIMNEYS, ETC. (6 DEC 326) ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; St Joasaph the Bishop of Belgorod; Monkmartyr Pachomius of Mt Athos, Commemorated on May 7; Confessor, whose relics are on the island of Euboia, Commemorated on May 27; Martyr Justin the Philosopher and those with him at Rome, Commemorated on June 1; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; St Anthimus, Bishop of Georgia, Commemorated on June 13; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Little Russia (Ukraine), 1764 (Right Bank Dnieper River 5)
Little Russia; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26 ; Venerable Paisius Velichkovsky, Commemorated on November 15; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; NICHOLAS OF MYRA, FRIEND OF CHILDREN, GIVER OF GIFTS, CLIMBER OF CHIMNEYS, ETC. (6 DEC 326) ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; St Joasaph the Bishop of Belgorod; Monkmartyr Pachomius of Mt Athos, Commemorated on May 7; Confessor, whose relics are on the island of Euboia, Commemorated on May 27; Martyr Justin the Philosopher and those with him at Rome, Commemorated on June 1; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; St Anthimus, Bishop of Georgia, Commemorated on June 13; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Malorussia, Little Russia (Ukraine), 1764 (Right Bank Dnieper River 5)
Little Russia; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26 ; Venerable Paisius Velichkovsky, Commemorated on November 15; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; NICHOLAS OF MYRA, FRIEND OF CHILDREN, GIVER OF GIFTS, CLIMBER OF CHIMNEYS, ETC. (6 DEC 326) ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Martyr Tryphon of Campsada Near Apamea in Syria, Commemorated on February 1 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; St Joasaph the Bishop of Belgorod; Monkmartyr Pachomius of Mt Athos, Commemorated on May 7; Confessor, whose relics are on the island of Euboia, Commemorated on May 27; Martyr Justin the Philosopher and those with him at Rome, Commemorated on June 1; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; St Anthimus, Bishop of Georgia, Commemorated on June 13; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Malorussia (Little Russia, Ukraine), 1764
Malorussia; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Russia, Varangia Folder, Varanger Peninsula and 10 Russian Varantian Cities

Varangians and other Vikings came down at the end of the Middle Age Warming Period
Varangians and other Vikings came down at the end of the Middle Age Warming Period;

Jerusalem to Sweden, Verangian Penninsula 2,682 Miles North

Jerusalem to Moscow 1,659 Miles North

A point True North from Jerusalem

True North from Jerusalem

Russia, Novgorod Folder, its rivers and roads

Russia, Novgorod, 9th-11th Century, Varabguian Newcomers, Vikings, Kiev and Novgorod
Varangians; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Novgorod, the capital of Rus till 882
Novgorod, the capital of Rus till 882; Icon of the Mother of God œStaro Rus Old Russian, Commemorated on May 4;

Novgorod, Russia (Volkhov River Source (Lake llmen))
Veliky Novgorod; Icon of the Mother of God of Konevits, Commemorated on July 10 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God of Chirsk-Pskov, Commemorated on July 16 ; Icon of the Mother of God "Tenderness" in Novgorod; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 27 ; Nicholas Kochanov, Novgorod Fool-for-Christ (+ 1392), was born at Novgorod into a rich and illustrious family. From his youthful years he loved piety, he went to church faithfully, and he loved fasting and prayer. Seeing his virtuous life, people began to praise him. Blessed Nicholas, disdaining glory from men, began the difficult exploit of folly for the Lord’s sake. He ran about the city in the bitter cold dressed in rags, enduring beatings, insults and mockery. Blessed Nicholas and another Novgorod fool, Blessed Theodore (January 19), pretended to be irreconcilable foes, and graphically demonstrated to the people of Novgorod the pernicious character of their internecine strife. having overcome his sham opponent, Blessed Nicholas went along the Volkhov as if on dry land, and threw a head of cabbage at Blessed Theodore, therefore he was called “Kochanov” (i.e. “cabbage-head”). The Lord glorified Blessed Nicholas with the gift of miracles and clairvoyance. after being turned away by servants from a feast to which he had been invited, he left. Immediately, the wine disappeared from the barrel. Only upon the return of the fool, and through his prayer, did it reappear again. When he died, Blessed Nicholas was buried at the end of the cemetery by the Yakovlev cathedral. relics of Blessed Nicholas rest under a crypt in the church of the Great Martyr Panteleimon which was built over his grave. Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3 ; ; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; St Macarius the Roman, Commemorated on August 15; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Martyr Florus of Illyria, Commemorated on August 18; St Pitirim the Bishop of Perm, Commemorated on August 19; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Icon of the Mother of God of Kholm, Commemorated September 8 ; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God "œJerusalem"Â, Commemorated on October 12 ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23 ; St John the Archbishop and Wonderworker of Novgorod; Martyr and Confessor Michael the Wonderworker of Chernigov; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated October 26 ; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14 ; St Sergius of Malopinega, Commemorated November 16 ; Martyr Michael the Prince of Tver, Commemorated on November 22 ; Repose of St Alexander Nevsky St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15 ; Icon of the Mother of God of Novgorod; 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 December 23 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; St Theophan the Recluse the Bishop of Tambov ; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated January 11; Venerable Anthony of Chernoezero, Commemorated on January 17 ; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17 ; 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. Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; St Gerasimus the Bishop of Perm, Commemorated January 24 ; St Moses the Archbishop of Novgorod, Commemorated January 25 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Xenophon of Robika, Commemorated January 26 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Holy, Righteous Simeon the God-Receiver, Commemorated on February 3 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; St Joachim, First Bishop of Novgorod, Commemorated February 10 ; St John, Archbishop of Novgorod, Commemorated February 10 ; Synaxis of the Hierarchs of Novgorod, Buried in the Cathedral of the Holy Wisdom (Hagia Sophia) in Novgorod, Commemorated February 10 ; Princess Anna of Novgorod, Commemorated on February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Polycarp of Briansk, Commemorated February 23 ; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Venerable Lazarus of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Icon of the Mother of God of St Theodore, Commemorated on March 14; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Seraphim of Virits, Commemorated on March 21; Icon of the Mother of God of œthe Uncut MountÂ, Commemorated on March 24 ; Venerable Mark of the Pskov Caves, Commemorated on March 29; 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; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4; Virginmartyr Glyceria of Novgorod, Commemorated on May 13; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; 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; Venerable Sergius of Shukhtom, Commemorated on May 19; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ; Icon of the Mother of God œTendernessÂ in Novgorod, Commemorated on July 8; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Novgorod, 1136-1478, Novgorod Republic, hostile Monomakh line of the Olgovichi
Novgorod Republic, 1136-1478, Capital Novgorod; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12 ;

Russia, Novgorod, 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, Novgorod, 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, Novgorod History Folder

Russia, Novgorod, 850, 9th-11th Century, History Folder, Varangian Newcomers

Russia, Novgorod, 800, 9th Century History Folder, Varangian Newcomers, Cyril and Methodius

Russia, Novgorod, 800, 9th-11th Century, Varanguian Newcomers, Vikings, Kiev and Novgorod
Varangians; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Novgorod, 841, Cyprus Icon, Stromyn, Moscow girl healed by icon voice, many 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, Novgorod, 879-912, K Rus King, Oleg of Novgorod, Oleg the Wise, tricked and killed Askold and Dir
Russia, Kiev, 879-912, Kiev Rus King, Oleg of Novgorod; He then came to the hills of Kyiv, and saw how Askold and Dir reigned there. He hid his warriors in the boats, left some others behind, and went forward himself bearing the child Igor'. He thus came to the foot of the Hungarian hill, and after concealing his troops, he sent messengers to Askold and Dir, representing himself as a stranger on his way to Greece on an errand for Oleg and for Igor', the prince's son, and requesting that they should come forth to greet them as members of their race. Askold and Dir straightway came forth. Then all the soldiery jumped out of the boats, and Oleg said to Askold and Dir, "You are not princes nor even of princely stock, but I am of princely birth." Igor' was then brought forward, and Oleg announced that he was the son of Rurik. They killed Askold and Dir, and after carrying them to the hill, they buried them there, on the hill now known as Hungarian, where the castle of Ol'ma now stands. Kiev Rus King, 870's, Princes Askold and Dir; Askold; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Novgorod, 882, Novgorod was the capital of Rus till 882
Novgorod, the capital of Rus till 882; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4;

Russia, Novgorod, 900, 10th Century History Folder, incursion into Greece, then Orthodox

Russia, Novgorod, 907, Russian incursion into Greece, Oleg the Wise
Russian incursion into Greece in 907 (Rus-“Byzantine War (907)); The very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrius of Thessalonica. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, œThis is not Oleg, but rather St Demetrius sent upon us from God.Russian soldiers always believed that they were under the special protection of the holy Great Martyr Demetrius. Moreover, in the old Russian barracks the Great Martyr Demetrius was always depicted as Russian. Thus this image entered the soul of the Russian nation. Russian Primary Chronicle; Timeline of Russian history; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26; Oleg of Kiev and Novgorod (Little Russia); Little Russia (Ukraine);

Russia, Novgorod, 914-945, Igor, K Rus King, Oleg's son, besieged Constntnpl twice, plundered Arabs in Caspian
Kiev Rus King, 914-945, Igor of Kiev; Right-believing Prince Wenceslaus of the Czech Lands, Commemorated on March 4; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Martyr Theodore and his son of Kiev, Commemorated on July 12; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Novgorod, 944, Russia, Treaty of Igor, with Byzantine Empire
Treaty of Igor (of Kiev) with the Greeks in the year 944; Translation of the Image œNot-Made-By-HandsÂ of our Lord Jesus Christ from Edessa to Constantinople, the Third œFeast of the Savior in AugustÂ, Commemorated on August 16 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Novgorod, 980-1015, Malusha, Vladimir's Mother, Olga's Servant, Sviatoslav's Wife, Christian 945
Novgorod, 980-1015, Malusha, Vladimir's Mother, Olga's Servant, Sviatoslav's Wife, Christian in 945; Novgorod, 980-1015, Dobrynya, Vladimir's Tutor, Pagan then Christian in 988; Novgorod Great Prince, 980-1015, Vladimir I The Great of Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Novgorod, 980-1015, Dobrynya, Vladimir's Tutor, Pagan then Christian in 988
Novgorod, 980-1015, Dobrynya, Vladimir's Tutor, Pagan then Christian in 988; Novgorod Great Prince, 980-1015, Vladimir I The Great of Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Novgorod, 980-1015, Vladimir I The Great of Kiev, Pagan, then Christian in 988
Novgorod Great Prince, 980-1015, Vladimir I The Great of Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Novgorod, 988, Jerusalem Icon of the Mother of God transferred to Novgorod 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; 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 œJerusalem, Commemorated on October 12;

Russia, Novgorod, 989-1030, Ioakim Korsunianin, First Bishop of Novgorod, cast idol into river, builder
Kiev Rus Bishop, 989-1030, Joachim the Korsunian; Korsunianin was the first bishop of Novgorod the Great (r. ca. 989-1030). surname suggests he probably came from the Byzantine town of Cherson (Korsun) on the Crimean Peninsula and, according to the chronicles, arrived in Kievan Rus’ around the time of the Conversion in 988.[1] his arrival in Novgorod, he cast the idol of the god Perun into the Volkhov River and built the Peryn Monastery on the site where it once stood.[2] He also built the first, wooden, Cathedral of Holy Wisdom, “with 12 tops,”[3] on the site of a pagan cemetery. He also built the Church of Joachim and Anne, named for his patron saints, which stood near the present site of the Cathedral of Holy Wisdom. He was buried there on his death in 1030, but his remains were transferred into the current cathedral in 1598. little is known of his episcopate; although the Ioakimovskaia Letopis (Ioachim Chronicle), a no longer extant source cited in the history of Vasilyev Tatishchev, was traditionally attributed to Ioakim Korsunianin. This is now considered to be highly questionable, as is the historical reliability of Tatishchev's work: it is more likely a seventeenth-century compilation and is now often attributed to Patriarch Ioakim of Moscow (d. 1690).[4] Upon his death in 1030, Ioakim's disciple, Efrem, administered the eparchy for five years (1030–1035) until the arrival of Luka Zhidiata.[5] Ioakim is venerated as a saint by the Russian Orthodox Church. His feast days are February 10 (the feast of the Novgorodian Saints, in which 10 other bishops and archbishops and others are commemorated) and June 19.[6] Kiev Rus Metropolitan, 988-992, Michael I of Kiev; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Novgorod, 1000, 11th Century History Folder, Yaroslav the Wise and Anthony of Rome

Russia, Novgorod, 1000-1077, Abraham or Abramius of Rostov
Russia, Rostov, 1000-1077, Abraham or Abramius of Rostov; Venerable Abramius, Archimandrite of Rostov, Commemorated on October 29 Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Novgorod, 1010-1054, Yaroslav the Wise, Kiev Rus King, 1019 defeated Svy and united Novg and Kiev
Kiev Rus King, 1019-1054, Yaroslav the Wise ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Appearance of the Smolensk œDirectressÂ Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; St Hilarion, Metropolitan of Kiev, Commemorated on October 21; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Novgorod, 1015, Boris and Gleb, Passion bearers because did not resist evil with violence, both killed by brother Sviatopolk
Russia, Kiev, 1015, Boris and Gleb, Vyshgorod near Kiev (Dnieper River 4) residence of kievan rulers, Passion bearers because did not resist evil with violence, both killed by brother Sviatopolk; Vyshgorod near Kiev; Vyshhorod, a residence of the medieval Kievan rulers, now a town in Kiev Oblast, Ukraine; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; Boris and Gleb were sons of Saint Vladimir (July 15). Boris was named Romanus and Saint Gleb was named David at their Baptism. their father’s death the eldest son Sviatopolk planned to kill his brothers Boris, Gleb, and Yaroslav in order to seize power. sent a message to Boris, pretending that he wished to live in peace with him, and to increase Boris’s land holdings inherited from their father. of Vladimir’s advisers told Boris that he should take the army and establish himelf as ruler of Kiev. Saint Boris, however, said that he could never lift his hand against his own brother. Unfortunately, Sviatopolk was not so scrupulous. came to the town of Vyshegorod to ask its leaders if they were loyal to him. They assured him that they were ready to die for him. sent assassins to the Alta to kill Boris, who already knew that his brother wanted him dead. When they arrived they heard him chanting psalms and praying before an icon of Christ. He asked the Lord to strengthen him for the suffering he was about to endure. He also prayed for Sviatopolk, asking God not to count this against him as sin. he lay down upon his couch, and the assassins stabbed him with their lances, and also killed some of Boris’s servants. Wrapping Boris in a cloth, they threw him onto a wagon and drove off with him. When Sviatopolk saw that he was still breathing, he sent some men to finish him off with swords. Sviatopolk had killed Boris, he wondered, “Now how can I kill Gleb?” sent him a message saying that their father was ill and wished to see him. As he was on his way, he received word from Yaroslav that their father had died and that Sviatopolk had murdered Boris. Gleb wept for his father and brother, and was lamenting them when the assassins arrived. They seized his boat and drew their weapons, but it was Gleb’s cook Torchin who stabbed him with a knife. martyr’s body was thrown onto the shore between two trees. Later, he was buried beside Saint Boris in the church of Saint Basil. Boris and Gleb received the crown of martyrdom in 1015. They became known as Passion-Bearers, since they did not resist evil with violence. holy martyrs Princes Boris and Gleb are also commemorated on May 2.

Russia, Novgorod, 1019-1056, Princess Anna, Kiev Rus Queen, two Cathedrals, children Christian upbringing, to monastery
Russia, Novgorod, 1019-1056, Princess Anna, Ingegerd Olofsdotter of Sweden, Kiev Rus Queen, two Cathedrals, , gave her children a true Christian upbringing, marked by a strong faith in God; and love of work, integrity and learning, she left the world and went into a monastery; Kiev Rus Queen, 1019-1050, Princess Anna, Ingegerd Olofsdotter of Sweden ; Olofsdotter of Sweden, also known as Irene, Anna and Saint Anna (1001 – 10 February 1050), was a Swedish princess and a Grand Princess of Kiev. was the daughter of Swedish King Olof Skotkonung and Estrid of the Obotrites and the consort of Yaroslav I the Wise of Ingegerd or Saint Anna is often confused with the mother of Saint Vladimir “the Enlightenerâ€ of the Rus. This is mainly because Ingegerd and Yaroslav also had a son named Vladimir. However, Saint Vladimir was the father of Ingegerd’s husband Yaroslav I “the Wiseâ€, thus making her Saint Vladimir’s daughter-in-law. Saint Vladimir was the son of Sviatoslav and Malusha.[1] Sophia Cathedral in Kiev Sophia Cathedral in Novgorod was born a princess in the court of King Olof Skötkonung. In 1015, after Olaf II of Norway assumed the throne as King of Norway, he proposed a royal marriage alliance. In 1016, noblemen of both countries tried to arrange a marriage between King Olaf and Princess Ingegerd. Olof Skötkonung agreed at first but later he reneged. Rather he agreed to the marriage of his daughter, Astrid Olavsdatter to King Olaf. [2][3][4] Skötkonung subsequently arranged for the marriage of Princess Ingegerd to the powerful Grand Prince Yaroslav I the Wise of Novgorod with whom Sweden had a flourishing trade relationship. The marriage took place in 1019. [5] in Kiev, Ingegerd had her name changed to the Greek Irene. According to several sagas, she received as a marriage gift Ladoga and adjacent lands, which later became known as Ingria, arguably a corruption of Ingegerd's name. She arranged for her father's cousin, jarl Ragnvald Ulfsson, to rule in her stead.[6] [7] Ingegerd and Yaroslav had six sons and four daughters; three of the latter becoming Queens of France, Hungary, and Norway. The whole family is depicted in one of the frescoes of the Saint Sophia. and burial[edit] died on 10 February 1050. Upon her death, according to different sources, Ingegerd was buried in either Saint Sophia's Cathedral in Kiev or Cathedral of St. Sophia in Novgorod. initiated the building of the Saint Sophia's Cathedral in Kiev (foundation laid in 1037). also initiated the construction of Cathedral of St. Sophia in Novgorod (built between 1045 and 1050). was later declared a saint under the name of St. Anna in Novgorod and Kiev. The reason for her sainthood was that she initiated the building of both cathedrals in Kiev and in Novgorod together with many other good deeds. following was stated by the church in reference to her sainthood: Anna, Grand Duchess of Novgorod, She was the daughter of Swedish King Olaf Sketktung, the "All-Christian King," who did much to spread Orthodoxy in Scandinavia, and the pious Queen Astrida. Sweden she was known as Princess Indegard; she married Yaroslav I “the Wise“, Grand Prince of Kiev, who was the founder of the Saint Sophia Cathedral in 1016, taking the name Irene. gave shelter to the outcast sons of British King Edmund, Edwin and Edward, as well as the Norwegian prince Magnus, who later returned to Norway. is perhaps best known as the mother of Vsevolod of , himself the father of Vladimir Monomakh and progenitor of the Princes of Moscow. daughters were Anna, Queen of France, Queen Anastasia of Hungary, and Queen Elizabeth (Elisiv) of Norway. The whole family was profoundly devout and pious. reposed in 1050 in the Cathedral of Holy Wisdom (St. Sophia) in Kiev, having been tonsured a monastic with the name of Anna. As saint, her hymn goes: 4 stichera, in Tone I: Spec. Mel.: Joy of the ranks of heaven joy of the Swedish people, thou didst gladden the Russian realm, filling it with grace and purity, adorning its throne with majesty, lustrous in piety like a priceless gem set in a splendid royal crown. Ingegerd in the baptismal waters, O venerable one, thou wast called Irene by thy Russian subjects, who perceived in thee the divine and ineffable peace; but when thou didst submit to monastic obedience, thou didst take the new name, Anna, after the honoured ancestor of Christ, the King of kings. in honourable matrimony, O holy Anna, thou didst live in concord with thy royal spouse, the right-believing and most wise Prince Yaroslav; and having born him holy offspring, after his repose thou didst betroth thyself unto the Lord as thy heavenly all the allurements of vanity and donning the coarse robes of a monastic, O wondrous and sacred Anna, thou gavest thyself over to fasting and prayer, ever entreating Christ thy Master, that He deliver thy people from the all want and misfortune. Feast days: 10 February, 4 October. Princess Anna of Novgorod, Commemorated on February 10 ; Holy Princess Anna of Novgorod, wife of Great Prince Yaroslav the Wise, gave her children a true Christian upbringing, marked by a strong faith in God; and love of work, integrity and learning. son Mstislav later became Great Prince of Kiev, and her daughter the queen of a western European realm. Saint Anna left the world and went into a monastery, where she ended her days in strict obedience and prayer in the year 1056. Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Novgorod, 1023-1065, Barlaam, Kiev Near Caves, St Anthony's Second Location, 2 pilgrimages to Jerusalem & Constantinople
Russia, Kiev, 1023-1065, Barlaam, 1st Abbot of the Kiev Near Caves, St Anthony's Second Location, 2 pilgrimages to Jerusalem and Constantinople; Kiev Near Caves; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19 ; Barlaam, Igumen of the Kiev Caves, lived during the eleventh century at Kiev, was the son of an illustrious noble. his youth, he yearned for the monastic life and he went to Saint Anthony of the Caves (July 10), accepted the pious youth so firmly determined to become a monk, he bade Saint Nikon (March 23) to tonsure him. Barlaam’s father tried to return him home by force, but finally became convinced that his son would never return to the world, so he gave up. the number of monks at the Caves began to increase, Saint Anthony made Saint Barlaam igumen, while he himself moved to another cave and again began to live in solitude. Barlaam became the first igumen of the Kiev Caves monastery. the year 1058, after asking Saint Anthony’s blessing, Saint Barlaam built a wooden church in honor of the Dormition of the Most Holy Theotokos. Saint Barlaam became igumen of the newly-formed monastery in honor of the Great Martyr Demetrius. Barlaam twice went on pilgrimage to the holy places in Jerusalem and Constantinople. he returned from his second journey, he died in the Vladimir Holy Mountain monastery at Volhynia in 1065 and was buried, in accord with his final wishes, at the Caves monastery in the Near Caves. memory is celebrated September 28 and on the second Sunday of Great Lent.

Russia, Novgorod, 1036-1052, Vladimir of Novgorod, Vladimir Yaroslavich
Novgorod, 1036-1052, Vladimir of Novgorod, Vladimir Yaroslavich; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ;

Russia, Novgorod, 1052-1054, Izyaslav I, Kiev Rus King, Demetrius, Yaroslavich
Kiev Rus King, 1054-1078, Izyaslav I (Demetrius) Yaroslavich ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26; Venerable Arcadius of Novy Torg, Commemorated on December 13; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Icon of the Mother of God of Elets, Commemorated on January 11; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ; Princess Anna of Novgorod, Commemorated on February 10 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23 ; Icon of the Mother of God of Constantinople, Commemorated on April 25 ; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3 ; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Uncovering of the relics of St Leontius the Bishop and Wonderworker of Rostov, Commemorated on May 23; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Novgorod, 1054, Torgovaja Storona, Novgorod Fair, Norwegian Quarter
Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod; Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod, Early Foreign Ties; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19

Russia, Novgorod, 1060, Yelets Icon, 1060 Yelets-Chernigov I, 1395 Yelets I when MOG scared Tamerlane, s day Vladimir I in Moscw
Russia, Ryazan, 1060, Yelets (Elets) Icon, Muravsky Trail 6 (Scythia, Bystraya Sosna River Mouth, Don River 4), same year as Yelets-Chernigov Icon, could be a copy, 1395 another Yelets Icon when MOG and Saints scared Tamerlane, same day residents prayed to Luke's Vladimir Icon in Moscow; Elets; Icon of the Mother of God of Elets, Commemorated January 11 ; only thing we known about this Icon is that it was located in the city of Yelts, Orlov Gubernia. addition, the annals record the year of its appearance - 1060, which is the same as that of the Yelets-Chernigov Icon (February 5). Researchers believe that the Yelets Icon is a late copy of the Yelets-Chernigov Icon. addition to the belt image of the Mother of God, there is another kind of Yelets Icon which depicts the appearance of the Queen of Heaven to Tamerlane in 1395 in the city of Yelets, before his march on Moscow. Holy Virgin appeared with a multitude of Saints, in a threatening vision to Tamerlane as he was resting in his tent on Mount Argamach. the same day (August 26) the residents of Moscow met the wonderworking Vladimir Icon of the Mother of God, praying before it for deliverance from the terrible invasion. by the vision, Tamerlane exclaimed, "So, we shall not defeat the land of Russia!" and then he retreated with his horde. Yelets Icon is commemorated on January 11, and also on August 26, in remembrance of Tamerlane's retreat. The Elets-Chernigov (or Chernigov Spruce Tree) Icon of the Mother of God is commemorated On February 5. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated 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. 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. Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Russia, Novgorod, 1073, 12 Greeks built Dormition C, 4 Architects Dormition Icon, Queen of H, church in Rus, I will dwell in it
Russia, Kiev, 1073, 12 Greeks built Dormition Cathedral, Far Caves - Theodosiev Caves - Berestovo Village, 4 Byzantine Architects, brought Icon of the Dormition, Lord will show t place, hansome youths, Queen summonds you to Blachernae, Queen of Heaven with warriors, build myself church in Rus, at Kiev, take gold for 3yrs, to Anthony and Theodosis, I will honor you, I will dwell in it, she also gave us relics for the foundation, they saw the church in the air, dew and dry spot, dry spot and dew, golden sash for measuring from previous vision, bolt of lightning on the spot; Kiev Far Caves - Berestovo Village ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Kiev Caves Icon of the Dormition of the Most Holy Theotokos (May 3) is one of the most ancient icons in the Russian Orthodox Church. Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.” “How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.” the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?” architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’” “We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’” “We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’” “The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. The other one, Theodosius, will follow him after two years. Therefore, take enough gold. Moreover, no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). I, Myself, shall come to look upon the church and I shall dwell within it.’” “She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ We took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’” “She answered, ‘I wish to call it by My own name.’ We did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ After giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.” hearing this account, everyone glorified God, and Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. As for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. Blessed be your arrival! You are in good company: the venerable icon of the Lady.” For three days Saint Anthony prayed that the Lord would show him the place for the church. the first night there was a dew throughout all the land, but it was dry on the holy spot. On the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. On the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. (This sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) A bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid. icon of the Mother of God was glorified by numerous miracles.

Russia, Novgorod, 1078-1088, Sviatopolk II, Kiev Rus King, Michael, internecine wars, not popular
Kiev Rus King, 1093-1113, Sviatopolk II Iziaslavich ; II Iziaslavich (Old East Slavic: November 8, 1050 - April 16, 1113) was supreme ruler of the Kievan Rus for 20 years, from 1093 to 1113. He was not a popular prince, and his reign was marked by incessant rivalry with his cousin Vladimir Monomakh. life[edit] was the son of Iziaslav Iaroslavich by his concubine. Sviatopolk's Christian name was Michael. During his brother Iaropolk's life, Sviatopolk was not regarded as a potential claimant to the throne of Kiev (Kyiv). 1069 he was sent to Polotsk, a city briefly taken by his father from the local ruler Vseslav, and then he spent ten years (1078–88) ruling Novgorod. Upon his brother's death he succeeded him in Turov, which would remain in possession of his descendants until the 17th century. of St. Demetrius was installed by Sviatopolk in the Kievan St. Michael's Golden-Domed Monastery to glorify the patron saint of his father. Vsevolod Iaroslavich died in 1093, Sviatopolk was acknowledged by other princes as the senior son of Veliki Kniaz and permitted to ascend the Kievan throne. he participated in the princely congresses organized by Vladimir Monomakh, he is sometimes charged with encouraging internecine wars among Rurikid princes. instance, he sided with his cousin David of Volhynia and his son-in-law Bolesław III Wrymouth in capturing and blinding one of the Galician princes.[1] He also sided with Vladimir Monomakh in several campaigns against the Kypchaks but was defeated in the Battle of the Stugna River (1093).[2] Later that year, Sviatopolk would face the Kypchaks again, and again be defeated.[2] Whereupon the Kypchaks destroyed Torchesk, an Oghuz Turk settlement.[2] 1096, in an attempt to force Oleg I of Chernigov into a Rus compact, Sviatopolk left his lands undefended.[3] His father-in-law, Tugorkhan raided Pereiaslavl, while Boniak raided as far as Kiev, destroying Berestovo and sacking the three monasteries of Klov, Vydubichi, and the Caves.[3] Tugorkhan would be killed during his raid on Pereiaslavl, consequently Sviatopolk would have him buried in Kiev.[4] Christian name was Michael, so he encouraged embellishment of St Michael's Abbey in Kiev, which has been known as the Golden-Roofed up to the present. The history now known as the Primary Chronicle was compiled by the monk Nestor during Sviatopolk's reign. and children[edit] Sviatopolk married firstly a Bohemian princess (Přemyslid dynasty), probably a daughter of Duke Spytihněv II. They had three children: Zbyslava, married to king Boleslaw III of Poland on November 15, 1102. Predslava, married to Prince Álmos of Hungary on August 21, 1104. Her fate is less known. Iaroslav (died 1123), Prince of Volynia and Turov was married three times - to Hungarian, Polish Sophia (daughter of Władysław I Herman and his second wife Judith of Swabia), and Kievan princesses. In consequence of Iaroslav's early death, his descendants forfeited any right to the Kievan throne and had to content themselves with Turov and Pinsk. Secondly, in 1094 Sviatopolk married to a daughter of Tugorkhan of the Kypchaks, Olena.[5] They had four children: Anna (died 1136), married to Sviatoslav Davydych from Chernihiv who turned into a monk upon her death and later became Saint Nikolai Svyatoslav Davydych of Chernihiv. Maria, married Piotr Włostowic, castellan of Wroclaw and Polish palatine. Bryachislav (1104–1127), possibly dethroned Iaroslav as the Prince of Turov (1118–1123) in 1118. Izyaslav (died 1127), possibly the Prince of Turov in 1123. In 1104, Sviatopolk would marry for a third time to Barbara Komnena.[6] sources claim Sviatopolk had an out-of-wedlock son Mstislav who ruled Novgorod-Sieversky in 1095–1097 and later Volyn (1097–1099). Mstislav later was murdered in Volodymyr-Volynski. ; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27; Icon of the Mother of God of Kupyatich, Commemorated on November 15; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated on December 11; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated on January 31; Venerable Prochorus of the Kiev Near Caves, Commemorated on February 10; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Icon of the Mother of God of Smolensk the œSweet-Kissing , Commemorated on March 19; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Novgorod, 1087-1147, Saint Anthony of Rome, founder Antoniev monastery, floating stone and inheritance barrel
Novgorod Saint, 1117-1147, Anthony of Rome, founder Antoniev monastery; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Anthony the Roman was born at Rome in 1067 to rich parents who adhered to the Orthodox Faith, and they raised him in piety. After losing his parents at age 17, he took up the study of the Fathers in the Greek language. Afterwards, he distributed part of his inheritance to the poor, and the other portion he put into a wooden barrel and threw it into the sea. Then he was tonsured at one of the wilderness monasteries, where he lived for 20 years. persecution of the Latins against the Orthodox forced the brethren to separate. Saint Anthony wandered from place to place until he came upon a large rock upon the shore of the sea, where he lived for a whole year in fasting and prayer. On September 5, 1105 a terrible storm tore away the stone on which Saint Anthony stood, and threw it into the sea. By divine Providence, the stone floated to Novgorod. On the Feast of the Nativity of the Most Holy Theotokos, the stone halted 3 versts from Novgorod on the banks of the River Volkhov near the village of Volkhov. This event is testified to in the Novgorod Chronicles. this place the monk, with the blessing of Saint Nikḗtas the Hermit (May 14), founded a monastery in honor of the Nativity of the Most Holy Theotokos. In another year, fishermen recovered the barrel containing Saint Anthony’s inheritance, cast into the sea many years before. The saint recognized his barrel, but the fishermen did not want to give it to him. Before a judge, Saint Anthony described the contents of the barrel, and it was returned to him. The saint used the money to buy land for the monastery. Spiritual asceticism was combined at the monastery with intense physical labor. Anthony was concerned that help should be given to the needy, orphans and widows from monastery funds. In 1117, the saint built a stone church in honor of the Nativity of the Most Holy Theotokos. The church, built during the lifetime of Saint Anthony in the years 1117-1119 by the renowned Novgorod architect Peter, and adorned with frescoes in the year 1125, has been preserved to the present time. In 1131, Saint Niphon of Novgorod made Saint Anthony igumen of the monastery. He died on August 3, 1147 and was buried by Saint Niphon. Anthony was glorified in 1597. His memory is also celebrated (uncovering of his relics) on the first Friday after the Feast of the Foremost Apostles Peter and Paul (June 29), and on January 17, on the same day that Saint Anthony the Great is commemorated. The first Life of Saint Anthony the Roman was written soon after his death by his disciple and successor as igumen, the hieromonk Andrew. A Life, with an account of the uncovering of the relics, was written by a novice of the Antoniev monastery, the monk Niphon, in the year 1598. Martyr Florus of Illyria, Commemorated on August 18; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14;

Russia, Novgorod, 1088-1093, 1095-1117, Mstislav I of Kiev, Vladimirovich t Great, Vladimir II's s, Built C&Cathedrals in N&K
Novgorod Prince, 1088-1093, 1095-1117, Mstislav I of Kiev ; I Vladimirovich the Great or Mstislav the Great (February, 1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125–1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] He is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. was born in Turov. As his father's future successor, he reigned in Novgorod the Great from 1088 to 1093 and (after a brief stint at Rostov) from 1095–1117. he was Monomakh's co-ruler in Bilhorod Kyivskyi, and inherited the Kyivan throne after his death. built numerous churches in Novgorod, of which St. Nicholas Cathedral (1113)[2] and the cathedral of St Anthony Cloister (1117) survive to the present day. he would also erect important churches in Kiev, notably his family sepulchre at Berestovo and the church of Our Lady at Podil. St Nicholas Cathedral, built by Mstislav I near his palace at Yaroslav's Court, Novgorod, contains 12th-century frescoes depicting his illustrious family life was spent in constant warfare with Cumans (1093, 1107, 1111, 1129), Estonians (1111, 1113, 1116, 1130), Lithuanians (1131), and the princedom of Polotsk (1127, 1129). In 1096, he defeated his uncle Oleg of Chernigov on the Koloksha River, thereby laying foundation for the centuries of enmity between his and Oleg's descendants. Mstislav was the last ruler of united Rus, and upon his death, as the chronicler put it, "the land of Rus was torn apart". He died in Kiev, aged 55. 1095, Mstislav married Princess Christina Ingesdotter of Sweden, daughter of King Inge I of Sweden.[3] They had many children: Ingeborg of Kiev, married Canute Lavard of Jutland, and was mother to Valdemar I of Denmark Malmfred, married (1) Sigurd I of Norway; (2) Eric II of Denmark Eupraxia, married Alexius Comnenus, son of John II Comnenus Vsevolod of Novgorod and Pskov Maria Mstislavna of Kiev, married Vsevolod II of Kiev Iziaslav II of Kiev Rostislav of Kiev Sviatopolk of Pskov Rogneda, married Yaroslav of Volinya Xenia, married Briachislav of Izyaslawl Christine died on January 18, 1122; later that year Mstislav married again, to Ljubava Dmitrievna, the daughter of Dmitry Saviditsch, a nobleman of Novgorod. Their children were: Vladimir III Mstislavich (1132–1171) Euphrosyne of Kiev, (c. 1130 – c. 1193) married King Géza II of Hungary in 1146. Euphrosyne, Mstislav is an ancestor of both Philippa of Hainault and King Edward III of England, hence of all subsequent English and British monarchs. his mother Gytha, he is part of a link between Harold II of England and the modern line of English kings founded by William the Conqueror, who deposed him. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30;

Russia, Novgorod, 1094-1115, Oleg 1, Father of all the Olgoviches, parted with Vladimir II over Chernigov
Russia, Kiev, 1113-1125, Oleg 1, Father of all the Olgoviches, parted with Vladimir II over Chernigov; Svyatoslavich (c. 1052-August 1115) was a Rurikid prince whose equivocal adventures ignited political unrest in Kievan Rus' at the turn of the 11th and 12th centuries. was a younger son of Sviatoslav Iaroslavich, Prince of Chernigov and his first wife, Killikiya.[1] He might have been either the second or the fourth among the four sons of Sviatoslav Iaroslavich by Killikiya, because their order of seniority is uncertain.[2] According to historian Martin Dimnik, Oleg was born around 1050.[1] Oleg was named after his grand uncle.[citation needed] His baptismal name was Michael.[3] Dimnik writes that "it is highly probable" that Oleg succeeded his brother, Gleb in Tmutarakan (fort controlling the straight between Black and Azov seas near Crimean P) after their father appointed the latter Prince of Novgorod in about 1068.[4] father and uncle, Vsevolod Iaroslavich made an alliance against their elder brother, Iziaslav Iaroslavich, Grand Prince of Kiev and dethroned him on 22 March 1073.[5][6] to Dimnik, Oleg received the Principality of Vladimir from his father who succeeded Iziaslav Iaroslavich in Kiev.[7] In short, Oleg and his cousin, Vladimir Monomach, ”son of Vsevolod Iaroslavich, ”became close friends.[8] writes in his Instruction that Oleg was the godfather of his eldest son, Mstislav.[8] two cousins together commanded the troops Oleg's father sent to assist Boleslav II of Poland in Bohemia in 1076, according to the Russian Primary Chronicle.[9] Sviatoslav Iaroslavich died in Kiev on 27 December 1077.[10][11] He was succeeded by his brother, Vsevolod Iaroslavich.[11] new grand prince seems to have confirmed Oleg's rule in Vladimir, because no source makes mention of a conflict between them.[11] However, the dethroned Iziaslav Iaroslavich(”Vsevolod's brother and Oleg's uncle) ”returned with Polish reinforcements.[12][13] and Vsevolod had a meeting where they reached an agreement: renounced of Kiev, but received Chernigov, the one-time domain of Oleg's father.[12][13] marched in Kiev on 15 July 1077, while Oleg "was with Vsevolod at Chernigov",[14] according to the Russian Primary Chronicle.[12] The chronicler's remark suggests that Oleg had by that time been forced to leave Vladimir.[15] to get along with his uncle, on 10 April 1077 Oleg fled to his brother Roman who reigned in Tmutarakan.[16][17] with his cousin, Boris Vyacheslavich, who had also settled in Tmutarakan, Oleg made an alliance with the Cumans and invaded Rus' in the summer of 1078.[18][19] routed their uncle, Vsevolod on the Sozh River and entered Chernigov on 25 August.[19] The Russian Primary Chronicle accuses Oleg and Boris of being the first to lead "the pagans to attack the land of Rus'".[20][21] Vladimir Monomach, in his Instruction, reveals that he and his father, Vsevolod had hired Cumans when attacking Polotsk in the previous year.[21] from Chernigov, Vsevolod fled to Kiev and sought assistance from his brother, Iziaslav.[19] united their forces and marched against Chernigov.[13][19] Oleg and Boris were not in the town when their uncles arrived, the citizens decided to resist.[22] was willing to start negotiations with his uncles, but Boris refused his proposal.[23] The decisive battle was fought "at a place near a village on the meadow of Nezhata"[24] on 3 October.[19] was defeated and escaped to Tmutarakan, where the Khazars had him imprisoned and sent in chains to Constantinople. emperor, who was a relative and ally of Vsevolod, exiled him to Rhodes. There he married a noble lady, Theophano Mouzalonissa, who bore him several children. years later, we again find him active in Tmutarakan, where he adopted the title "archon of Khazaria". 1094, he returned with the Kipchaks to Rus' and captured Chernihiv. There ensued a prolonged internecine struggle with his cousins Sviatopolk and Vladimir Monomakh. One of the most prominent princes of Kievan period who never attained the Kievan throne, he died on August 1, 1115 and was buried in Chernihiv. Tale of Igor's Campaign styles him Gorislavich, poetically deriving his patronymic from the Russian word for sorrow. His descendants, known as Olgovichi, were archrivals of Vladimir's descendants (known as Monomakhovichi) in their struggle for supremacy in Rus'. son was Igor II of Kiev. Kiev Rus King, 1113-1125, Vladimir Monomakh of Chernigov;

Russia, Novgorod, 1095-1108, Venerable Nikita of the Kiev Far Caves, Bishop of Novgorod
Russia, Novgorod, 1095-1108, Venerable Nikita of the Kiev Far Caves, Bishop of Novgorod; Venerable Nikita of the Kiev Caves, Far Caves, Bishop of Novgorod, Commemorated on January 31; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30;

Russia, Novgorod, 1100, 12th-13th Century, Folder, Novgorod Republic of Novgorod and Kiev Time

Russia, Novgorod, 1101, 12th Century Folder, Novgorod Republic of Novgorod and Kiev

Russia, Novgorod, 1105-1147, Saint Anthony's stone and inheritance barrel floats to Novgorod
Novgorod Saint, 1117-1147, Anthony of Rome, founder Antoniev monastery; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Anthony the Roman was born at Rome in 1067 to rich parents who adhered to the Orthodox Faith, and they raised him in piety. After losing his parents at age 17, he took up the study of the Fathers in the Greek language. Afterwards, he distributed part of his inheritance to the poor, and the other portion he put into a wooden barrel and threw it into the sea. Then he was tonsured at one of the wilderness monasteries, where he lived for 20 years. persecution of the Latins against the Orthodox forced the brethren to separate. Saint Anthony wandered from place to place until he came upon a large rock upon the shore of the sea, where he lived for a whole year in fasting and prayer. On September 5, 1105 a terrible storm tore away the stone on which Saint Anthony stood, and threw it into the sea. By divine Providence, the stone floated to Novgorod. On the Feast of the Nativity of the Most Holy Theotokos, the stone halted 3 versts from Novgorod on the banks of the River Volkhov near the village of Volkhov. This event is testified to in the Novgorod Chronicles. this place the monk, with the blessing of Saint Nikḗtas the Hermit (May 14), founded a monastery in honor of the Nativity of the Most Holy Theotokos. In another year, fishermen recovered the barrel containing Saint Anthony’s inheritance, cast into the sea many years before. The saint recognized his barrel, but the fishermen did not want to give it to him. Before a judge, Saint Anthony described the contents of the barrel, and it was returned to him. The saint used the money to buy land for the monastery. Spiritual asceticism was combined at the monastery with intense physical labor. Anthony was concerned that help should be given to the needy, orphans and widows from monastery funds. In 1117, the saint built a stone church in honor of the Nativity of the Most Holy Theotokos. The church, built during the lifetime of Saint Anthony in the years 1117-1119 by the renowned Novgorod architect Peter, and adorned with frescoes in the year 1125, has been preserved to the present time. In 1131, Saint Niphon of Novgorod made Saint Anthony igumen of the monastery. He died on August 3, 1147 and was buried by Saint Niphon. Anthony was glorified in 1597. His memory is also celebrated (uncovering of his relics) on the first Friday after the Feast of the Foremost Apostles Peter and Paul (June 29), and on January 17, on the same day that Saint Anthony the Great is commemorated. The first Life of Saint Anthony the Roman was written soon after his death by his disciple and successor as igumen, the hieromonk Andrew. A Life, with an account of the uncovering of the relics, was written by a novice of the Antoniev monastery, the monk Niphon, in the year 1598. Martyr Florus of Illyria, Commemorated on August 18; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14;

Russia, Novgorod, 1113, Monomakhovchi, House of Monomakh of Rurik dynasty, Kievan Rus, a Cumans
Russia, Kiev, 1113, House of Monomakh of Rurik dynasty, Kiev' Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Novgorod, 1113, Olgoviches, House of Oleg of Rurik dynasty, Kievan Rus, w Cumans
Russia, Kiev, 1113, Olgoviches of Rurik dynasty, Kievan Rus; Russia, Kiev, 1113, House of Monomakh of Rurik dynasty, Kiev' Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Novgorod, 1113-1125, Vladimir II Monomakh, Prince, related to B emperor, wars w Cumans
Novgorod Prince, 1113-1125, Vladimir Monomakh; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Novgorod, 1117-1138, Vsevolod of Pskov, K Rus King, Gabriel, Mstislav's son, Monomahk' gson, kicked out of N
Kiev Rus King, 1117-1138, Vsevolod of Pskov, Vsevolod-Gabriel ; Mstislavich, the patron saint of the city of Pskov, ruled as Prince of Novgorod in 1117–32, Prince of Pereslavl (1132) and Prince of Pskov in 1137–38. life[edit] eldest son of Mstislav the Great and Christina Ingesdotter of Sweden, Vsevolod was born in Novgorod during his father's reign as prince there (1088–1093, 1095–1117) and given the baptismal name Gabriel, or Gavriil. His maternal grandfather was King Inge the Elder of Sweden. The date of his birth is unknown, although the idea has been advanced that the event was commemorated by the Annunciation Church in the Marketplace, founded by Mstislav in 1103.[1] was enthroned as Prince of Novgorod after his father Mstislav Vladimirovich became Grand Prince of Kiev in 1117 and ruled Novgorod, with some interruption, until he was ousted by the Novgorodians in 1136. He was married to a Chernigovian princess in Novgorod in 1123 and his son, Ivan, was born there (he died in 1128).[2] In 1123, Vsevolod led the Novgorodians against the Chud. These campaigns continued in 1130 and over the next several years.[3] Aside from Vladimir Yaroslavich, Vsevolod was the first Novgorodian prince known to have been in conflict with Finns (in 1123).[4] from Novgorod[edit] his father's death in 1132, support for him began to erode in Novgorod. That same year, he was sent by his uncle, Grand Prince Yaropolk, to Pereslavl, to reign there. When he tried to return to Novgorod later that year, the Novgorodians refused to accept him back because they considered his move to Pereslavl as a betrayal (He had sworn an oath to die in Novgorod). That being said, the chronicles indicate that he was back leading a Novgorodian army in 1133. It was during that campaign that Vsevolod captured the city of Yuryev (modern Tartu, Estonia).[5] 1134, Vsevolod led an unsuccessful campaign in Vladimir-Suzdal during which, according to the Novgorodians, he showed indecisiveness, one of the reasons for his dismissal a little over a year later. On 28 May 1136, he was confined in the Archbishop's courtyard (compound) in the Detinets along with his wife and family, guarded by thirty men so as not to escape. In mid-July he was allowed to leave, going to his uncle in Kiev.[6] The following year, he tried to come back to Novgorod at the head of an army but withdrew instead to Pskov, where he died in February 1138.[7] According to his own wishes, he was buried in the Church of St. Demetrius in Pskov. dismissal from Novgorod has traditionally been seen as the end of Kievan power in the north and the beginning of the Republic of Novgorod. After him a number of princes were invited in or dismissed over the next two centuries, although only a few, like Aleksandr Nevsky, could assert themselves in the city for a prolonged period. Church-building and veneration[edit] of Saint Nicholas, constructed by Vsevolod in Novgorod. addition to leading Novgorodian armies on several campaigns, Vsevolod built a number of churches in and around the city: the Church of St. John on Opoki (1127–1130),[8] the Church of St. George in the Market (1133), the Church of The Assumption in the Market (1133; built with Archbishop Nifont),[9] and the Church of St. George in the Yuriev Monastery.[10] It was Vsevolod who granted the charter to Ivan's Hundred, the first Russian merchant guild. In addition, the Cathedral of St. Nicholas in Yaroslav's Court, while often attributed to his father Mstislav, was mostly built during Vsevolod's tenure in Novgorod. comparatively early death prevented him from claiming the Kievan throne. He was survived by a daughter, WierzchosÅ‚awa, the wife of BolesÅ‚aw IV the Curly. The prince was canonized by the Russian Orthodox Church as Vsevolod-Gavriil. In the Stepennaya Kniga (the "Book of Degrees of Royal Genealogy"), he is listed as a Pskov Wonderworker.[11] His relics were moved from the Church of St. Demetrius to the Trinity Cathedral in the Pskov Kremlin in 1193. The Pskovians attached his name to a German sword with the inscription honorem meum nemini dabo, formerly preserved in the cathedral sacristy, but modern historians date the sword to the 15th century at the earliest. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Novgorod, 1119-1147, Anthony of Rome, igumen Antoniev monastery, stone transport story
Novgorod Saint, 1119-1147, Anthony of Rome, founder Antoniev monastery; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Martyr Florus of Illyria, Commemorated on August 18; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14;

Russia, Novgorod, 1130-1156, Bishop Niphont, appointed Anthony of Rome Igumen
Novgorod Bishop, 1130-1156, Niphont; Venerable Abramius the Abbot of Mirozh, Pskov, Commemorated on September 24; St Niphon the Bishop of Novgorod, Commemorated on April 8 ; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14;

Russia, Novgorod, 1136-1478, Novgorod Republic of Novgorod and Kiev
Novgorod Republic, 1136-1478, Centered in Kiev, Capital Novgorod; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12 ;

Russia, Novgorod, 1136-1478, Novgorod Republic (Land of the Novgorodians)
Novgorod Republic, 1136-1478 (Land of the Novgorodians) ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated October 17 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ;

Russia, Novgorod, 1136-1164, Svyatoslav, hostile Oleg line, Oleg's son, Oleg and Igor's fathr, Yuri D's ally, invited to N
Russia, Novgorod, 1136-1164, Prince Svyatoslav Olgovich; Olgovich (died February 14, 1164) was the Prince of Novgorod (1136–1138); Novgorod-Seversky (1139); Belgorod Kievsky (1141–1154); and Chernigov (1154–1164). He was the son of Oleg Sviatoslavich, Prince of Chernigov with an unnamed daughter of Asaduk, Khan of Khumans. to Chernigov; Sviatoslav Olgovich in his deathbed, with his wife and sons.jpg the death of their older brother, Vsevolod II, Sviatoslav and his brother Igor were driven out of Kiev by Iziaslav Mstislavich. Sviatoslav escaped, but Igor was captured and eventually killed in 1147. Sviatoslav fled to Chernigov but was ordered to relinquish his city, Novgorod-Seversky, to his cousins, Iziaslav Davidovich and Vladimir Davidovich. the assistance of his ally, Yuri Dolgoruki, and his father-in-law, Aepa Khan, Sviatoslav began a war against his cousins, but was forced to flee to Karachev. There on January 16, 1147, Sviatoslav defeated the Davidovichi brothers. 1108, Sviatoslav married a Cuman princess, daughter of Aepa Khan, who gave him a daughter and a son, Oleg. In 1136 Svyatoslav married a second time, to a woman of Novgorod, who bore his famous son, Igor Sviatoslavich. St. Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Saint Niphon, Bishop of Novgorod, Commemorated on April 8; the people of Novgorod drove away their prince, Vsevolod, they invited Prince Svyatslav to govern them. The new prince wanted to enter into a marriage which was against the Church canons. Not only did Saint Niphon refuse to perform the ceremony, he also told his clergy to regard this betrothal as unlawful. Prince Svyatoslav brought priests in from elsewhere to perform the wedding, and the holy hierarch was not afraid to denounce his behavior.

Russia, Novgorod, 1149-1151, 1155-1157, Yuri I Dolgorukiy, K Rus King, far reaching, power f Kiev to Suzdal
Kiev Rus King, 1149-1157, Yuri I Dolgorukiy ; I Vladimirovich ( known under his soubriquet Yuri Dolgorukiy (also known in various accounts as Gyurgi, Dyurgi, or George I of Rus), (c. 1099 – 15 May 1157) was a Rurikid prince. He reigned as Velikiy Kniaz (Grand Prince) of Kiev (Kyiv) from September 1149 to April 1151 and then again from March 1155 to May 1157. played a key role in the transition of political power from Kiev to Suzdal following the death of his elder brother Mstislav the Great in 1132. in identifying birthdate and mother[edit] to Vasily Tatishchev, Yuri was born in 1090 which would make him a son of Vladimir Monomakh's first wife Gytha of Wessex, a daughter of Harold Godwinson. problem exists with Gytha's date of death. The scholars think it was either 1098 or 1107. to the "Testament of Vladimir Monomakh" Yuri's mother died on May 7, 1107. If Gytha died on March 07, 1098 then Yuri Vladimirovich could have been a son of his father's second wife Yefimia. chronicles report that Yuri's elder brother, Viacheslav, said to him: "I am much older than you; I was already bearded when you were born." Since Viacheslav was born in 1083, this supposedly pushes Yuri's birth to c. 1099/1100. However, the Primary Chronicle records the first marriage of Yuri - on 12 January 1108. It means that Yuri was born before c. 1099/1100 (as he couldn't have been 6–9 years old at the time of marriage). also records that Yuri's son Andrei Bogolyubskiy was born around 1111. It is doubtful that Yuri was at that time younger than 16 or 17. question of Yuri's birthday remains open, though taking into account all the above mentioned information Yuri's birth date can be approximated to the end of 1080s - first half of 1090s. But then it means that Gytha was indeed his mother. in Rostov and Suzdal[edit] 1108 Vladimir Monomakh sent his young son Yuri to govern in his name the vast Vladimir-Suzdal principality in the north-east of Kievan Rus'. In 1121 Yuri quarreled with the boyars of Rostov and moved the capital of his lands from that city to Suzdal. As the area was sparsely populated, Yuri founded many fortresses there. He established the towns of Ksniatin (in 1134), Pereslavl-Zalesski and Yuriev-Polski (in 1152), and Dmitrov (in 1154). The establishment of Tver, Kostroma, and Vologda is also popularly assigned to Yuri. 1147 Yuri Dolgorukiy had a meeting with Sviatoslav Olgovich (then prince of Belgorod Kievsky) in a place called Moscow. In 1156 Yuri fortified Moscow with wooden walls and a moat.[citation needed] Although the settlement probably existed later or earlier, Dolgorukiy is often called "the Founder of Moscow". for Kiev[edit] all the interest he took in fortifying his Northern lands, Yuri still coveted the throne of Kiev. It is his active participation in the Southern affairs that earned him the epithet of Dolgorukiy, "the far-reaching". His elder brother Mstislav of Kiev died in 1132, and "the Rus lands fell apart", as one chronicle put it. Yuri instantaneously declared war on the princes of Chernigov, the reigning Grand Prince and his brother Yaropolk II of Kiev, enthroned his son in Novgorod, and captured his father's hereditary principality at Pereyaslav of the South. The Novgorodians, however, betrayed him, and Yuri avenged by seizing their key eastern fortress, Torzhok. 1147, Dolgorukiy resumed his struggle for Kiev and in 1149[citation needed] he captured it, but in 1151 he was driven from the capital of Rus by his nephew Iziaslav. In 1155, Yuri regained Kiev once again. After presumably being poisoned at the feast of a Kievan nobleman, Yuri unexpectedly died in 1157 which sparked anti-Suzdalian uprising in Kiev.[citation needed] Yuri Dolgoruki was interred at the Saviour Church in Berestovo, Kiev, but his tomb is empty. and children[edit] Primary Chronicle records the first marriage of Yuri on 12 January 1108. His first wife was a daughter of Aepa Ocenevich,[1] Khan of the Cumans. Her paternal grandfather was Osen. Her people belonged to the Cumans, a confederation of pastoralists and warriors of Turkic origin. second wife Helena survived him and moved to Constantinople. Her paternity is not known for certain but Nikolay Karamzin was the first to theorise that Helena was returning to her native city. She has since been theorised to be a member of the Komnenos dynasty which ruled the Byzantine Empire throughout the life of Yuri. websites have speculated that his wife was a daughter of Isaac Komnenos. The identification would make her a granddaughter of Alexios I Komnenos and Irene Doukaina. There are no documents to back up this connection. had at least fifteen children. The identities of the mothers are not known for certain following are considered elder children and usually attributed to the first wife. Rostislav, Prince of Pereyaslavl (d. 6 April 1151). Ivan, Prince of Kursk (d. 24 February 1147). Olga (d. 1189). Married Yaroslav Osmomysl. Andrei I Bogolyubsky (c. 1111 – 28 June 1174). Maria. Married Oleg Sviatoslavich, Prince of Novhorod-Siverskyi. Sviatoslav (d. 11 January 1174). Yaroslav (d. 12 April 1166). Gleb of Kiev (d. 1171). Boris, Prince of Belgorod and Turov (d. 12 May 1159). Mstislav, Prince of Novgorod (d. 1166). Vasilko, Prince of Suzdal (deposed in 1161). following are considered youngest and typically attributed to the second wife Mikhail of Vladimir (d. 20 June 1176). Vsevolod the Big Nest (1154 – 12 April 1212). Davyd, Prince of Murom, Married Euphrosyne of Murom, Peasant from the Village of Laskovo, Ryazan Governorate (d. 25 June 1228) Yaropolk. Moscow monument of Yuri Dolgorukiy as shown on a 1997 Russian coin have cherished Yuri's memory as the legendary founder of their city. His patron saint, Saint George appears on the coat of arms of Moscow slaying a dragon. In 1954, a monument to him designed by sculptor Sergei Orlov was erected on Moscow's Tverskaya Street, the city's principal avenue, in front of the Moscow municipality. image was stamped on the Medal "In Commemoration of the 800th Anniversary of Moscow", introduced in 1947. nuclear submarine Yuri Dolgoruki is named after him. Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Novgorod, 1154, Rostislav-Michael, Rostislav 1 of Kiev, Smolensk, Kiev Rus King, abandoned N for K
Kiev Rus King, 1154-1157, Rostislav-Michael; Rostislav Mstislavich (c. 1110-1167), Kniaz' (Prince) of Smolensk (1125-“1160), Novgorod (1154) and Velikiy Kniaz (Grand Prince) of Kiev (Kyiv, 1154, 1159-“1167). He was the son of Mstislav I of Kiev and Christina Ingesdotter of Sweden. Yaroslav II of Kiev was driven out of Novgorod, Rostislav was invited to become the ruler of Novgorod. He accepted, and became the prince on April 17, 1154. Then, learning that Iziaslav II had died, Rostislav left Novgorod to take the Kievan throne. Indignant that their prince had abandoned them and angered that "he did not make order among them, but tore them more apart", the citizens of Novgorod drove out Rostislav's son, David, who was their governor. They replaced him with Mstislav Yurievich, the son of Yury Dolgoruky. ruled Kiev for one week before Iziaslav III of Kiev forced him to flee to Chernigov. left four sons, princes David Rostislavich of Novgorod, Mstislav Rostislavich of Smolensk, Roman I of Kiev and Rurik Rostislavich and two daughters Elena Rostislavna of Kiev-Smolensk (died 1204) and Agrafena Rostislavna (died 1237). Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5;

Russia, Novgorod, 1157-1174, Andrey Bogolyubsky, tried to unite w Kiev and Novgorod, N Dvina, V icon, M of God, to Vladimir
Novgorod, 1157-1174, Great Prince Andrey Bogolyubsky; St John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Commemoration of the Weeping Icon of the Mother of God œof the Sign at Novgorod, Commemorated on November 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Burial of St Andrew the Prince, Commemorated on July 4 ; Prince Andrew Bogoliubsky (1110-1174), a grandson of Vladimir Monomakh, was the son of Yurii Dolgoruky and a Polovetsian princess (in holy Baptism Maria). While still in his youth he was called œBogoliubsky œGod-loving for his profound attention to prayer, his diligence for church services and œhis adoption of secret prayers to God. From his grandfather, Vladimir Monomakh, the grandson inherited great spiritual concentration, love for the Word of God and the habit of turning to the Scripture in all the circumstances of life. brave warrior, a participant in his military father'™s many campaigns, more than once he came close to death in battle. But each time Divine Providence invisibly saved the princely man of prayer. Thus for example, on February 8, 1150, in a battle near Lutsk, Saint Andrew was saved from the spear of an enemy German by a prayer to the Great Martyr Theodore Stratelates, whose memory was celebrated that day. chronicles also stress Saint Andrew'™s peace-making activity, a rare trait among the princes and military commanders of those harsh times. The combination of military valor with love for peace and mercy, of great humility with indomitable zeal for the Church were present in Prince Andrew in the highest degree. A responsible master of the land, and a constant coworker in the city construction and church building activity of Yurii Dolgoruky, he built with his father: Moscow (1147), Iuriev-Polsk (1152), Dmitrov (1154), and he also adorned the cities of Rostov, Suzdal™, and Vladimir with churches. In 1162 Saint Andrew could say with satisfaction, œI have built up white Rus with cities and settlements, and have rendered it with much populace. Yurii Dolgoruky became Great Prince of Kiev in 1154, he gave his son Vyshgorod near Kiev as his appanage (land given by kings and princes to their younger children for their support), but God willed otherwise. night in the summer of 1155, the wonderworking Icon of the Mother of God in the Vyshgorod church was removed. This icon was painted by the holy Evangelist Luke, and in some period before this had been transferred here from Constantinople. Later, it was called the Vladimir Icon of the Mother of God. On this night with the icon in hand, holy Prince Andrew left Vyshgorod going northwards to the Suzdal territory, secretly and without the blessing of his father, mindful only of the will of God. miracle of this holy icon, which occured on the way from Vyshgorod to Vladimir, was recorded by a clergyman of Prince Andrew, œthe priest Mikula [Nicholas], in his œReports of the Miracles of the Vladimir Icon of the Mother of God. versts before reaching Vladimir, the horse bearing the icon suddenly stopped. During the night the Mother of God appeared to Saint Andrew with a scroll in her hand and commanded, œI do not want you to take my icon to Rostov, but rather leave it in Vladimir. Build a stone church here in the name of My Nativity. In memory of this miraculous event, Saint Andrew commissioned an iconographer to paint an icon of the Mother of God the way that the All-Pure Virgin had appeared to him. He established Feast of this icon as June 18. The icon, named the Bogoliubsk, was afterwards glorified by numerous miracles. the place decreed by the Queen of Heaven, Prince Andrew built (in 1159) the church of the Nativity of the Most Holy Theotokos. He also remained in the city of Bogoliubov, which became his constant dwelling and the place of his martyric end. his father Yurii Dolgoruky died (+ May 15, 1157), Saint Andrew did not take up his father'™s throne at Kiev, but rather remained prince at Vladimir. During the years 1158-1160 was built the Dormition cathedral at Vladimir, and in it was placed the Vladimir Icon of the Mother of God. In the year 1164 the Golden Gates were set in place, over which was the church of the Placing of the Robe of the Mother of God, and also the church of the Savior at the princely court. churches were built by Prince Andrew during the years of his rule. The finest of them is the Dormition cathedral. The richness and splendor of the church helped to spread Orthodoxy among the surrounding peoples and foreign merchants. Saint Andrew had directed that all travellers, whether Latins or pagans, were to be led into the churches he built and to have œtrue Christianity pointed out to them. The chronicler writes: œBoth Bulgars, and Jews, and every sort of common person, beholding the glory of God and churchly adornment, came to be baptized. conquest of the great Volga journey-way became for Saint Andrew a fundamental task of his civil service to Russia. The Volga Bulgars from the time of the campaigns of Svyatoslav (+ 972) presented a serious danger to the Russian state. Saint Andrew continued with the initiatives of Svyatoslav. shattering blow was struck against the enemy in 1164, when Russian forces burned and destroyed several Bulgar fortresses. Saint Andrew took with him on this campaign the Vladimir Icon of the Mother of God and a two-sided icon, on one side was depicted the Icon of the Savior œNot-Made-by-Hands, and the œVeneration of the Cross on the opposite side. [At the present time both icons are in the Tretyakov State Gallery.] great miracle from the holy icons occurred for the Russian army on the day of the decisive victory over the Bulgars, August 1, 1164. After the destruction of the Bulgar army, the princes (Andrew, his brother Yaroslav, his son Izyaslav and others) returned towards the infantry standing by the princely standards with the Vladimir Icon, and they made a prostration before the Icon, œbestowing on it praise and song. And then all beheld the blinding rays of light, issuing from the face of the Mother of God and the Savior Not-Made-by-Hands. a faithful son of the Orthodox Church in all things, vigilant in belief and canons, Saint Andrew turned to the Patriarch of Constantinople with a filial request to establish a separate metropolitan for northeastern Rus. And with the prince’s letter of accord there journeyed to Byzantium the candidate chosen by the prince, Archimandrite Theodore of Suzdal. Patriarch Luke Chrysoverges, however, only agreed to consecrate Theodore as Bishop of Vladimir, but not as Metropolitan. Yet at the same time, wanting to uphold the position of Prince Andrew as the most powerful among the rulers of the Russian Land, the Patriarch honored Bishop Theodore with the right to wear the white klobuk [monastic head covering], which in ancient Rus was a distinctive sign of church autonomy. Such recognition (the white klobuk) was also granted to the Archbishop of Novgorod. Evidently, since the Russian chronicles speak of Bishop Theodore with the title of “White Klobukâ€, much later historians sometimes call him œthe bishop of an autonomous diocese. the year 1167 Saint Rostislav died at Kiev. He was the twin brother of Andrew, and had been able to carry out compromise during the complicated political and churchly life of the time. But after this, there was dispatched from Constantinople a new metropolitan, Constantine II. The new metropolitan demanded that Bishop Theodore come before him to be confirmed in his position. Saint Andrew again went to Constantinople for the affirmation of the autonomous status of the Vladimir diocese and again he requested a separate metropolitanate. The letter of reply from Patriarch Luke Chrysoverges has been preserved. It contains a categorical refusal for establishing a new metropolitan, a demand to accept the expelled bishop Leo, and to submit to the Metropolitan of Kiev. fulfilling this churchly obedience, Saint Andrew urged Bishop Theodore to journey in repentance to Kiev for the restoration of canonical relations with the Metropolitan. The repentance of Bishop Theodore was not accepted. Without investigation by a council, and in accord with the Byzantine morals of the time, Metropolitan Constantine condemned him to a terrible execution. Saint Theodore’s tongue was cut out, they cut off his right hand, and then they gouged out his eyes. After this he was drowned by servants of the Metropolitan (by other accounts, he died in prison). only the churchly, but also the political affairs of Southern Rus demanded the decisive response of the Great Prince of Vladimir. On 8 March 8, 1169 an army of allied princes with Andrew'™s son Mstislav at the head conquered Kiev. The city was devastated and burned, and the Polovetsians participating in the campaign did not spare even the churchly treasures. The Russian chronicles viewed this event as something that was deserved: “These misfortunes were for their sins (the Kievans), especially for the outrage perpetuated by the Metropolitan.â€ In the same year (1169) the prince moved an army against unruly Novgorod, but they were repulsed by a miracle of the Novgorod Icon of the Mother of God of the Sign (November 27), which had been carried along the city walls by holy Archbishop John (September 7). But when the understandable wrath of the Great Prince gave way to mercy, and in peace he summoned the Novgorod people to him, the blessing of God returned to him. Novgorod accepted the prince appointed by Saint Andrew. such a manner, towards the end of 1170, Saint Andrew Bogoliubsky was able to attain the unity of the Russian Land under his rule. the winter of 1172 he sent a large army under the command of his son Mstislav against the Volga Bulgars. The Russian forces gained the victory, but their joy was overshadowed by the death of the valiant Mstislav (March 28, 1172). the night of June 30, 1174 holy Prince Andrew Bogoliubsky accepted a martyr'™s death at the hands of traitors in his own household. The Tver Chronicle relates that Saint Andrew was murdered at the instigation of his second wife (a Volga Bulgar), who participated in the conspiracy. At the head of the conspiracy stood her brothers, the Kuchkovichi: “and they commited murder in the night, as did Judas against the Lord.â€ A throng of assassins, twenty men, burst in upon the court, they killed the few guards and stormed into the bedchamber of the unarmed prince. The sword of Saint Boris, which hung constantly over his bed, had been treacherously removed that night by the steward Anbal. The prince succeeded in pushing the first of his assailants down on the floor. The conspirators then mistakenly ran him through with their swords. Soon they realised their mistake, “and then they perceived the prince, and he fought much with them, for he was strong, and they did thrust with swords and sabres, and gave him copious wounds.â€ The forehead of the holy prince was struck on the side with a spear, while all the remaining blows from the cowardly assassins were dealt from behind. When the prince finally fell, they abruptly rushed out of the bedchamber, taking along their murdered accomplice. saint was still alive, however. With his final strength he lowered himself along the palace stairway, hoping to alert a guard. Instead, his groans were heard by the assassins and they turned back. The prince was able to hide himself in a niche below the stairway and so they passed by him. The conspirators rushed to the bedchamber but did not find the prince there. “Disaster stands before us, since the prince is alive,â€ the assassins cried out in terror. But all around it was quiet, and no one came to the aid of the suffering prince. Then the evil-doers again regained their boldness, they lit candles and followed the bloody trail to seek out their victim. Prayer was on the lips of Saint Andrew when the assassins again surrounded him. Russian Church remembers and venerates its martyrs and makers. A special place belongs to Saint Andrew Bogoliubsky. Having taken in his hands the wonderworking icon of the Vladimir Mother of God, the holy prince, as it were, blessed the major events of Russian history with it. In 1395 was the year of the transfer of the Vladimir Icon to Moscow and the deliverance of the capital from the invasion of Tamerlane (August 26); the year 1480 marks the salvation of Rus from the invasion of Khan Akhmat and the ultimate collapse of the Mongol Horde (June 23); in the year 1521 Moscow was saved from the invasion of the Crimean Khan Makhmet-Girei (May 21). Through the prayers of Saint Andrew, his fondest dreams for the Russian Church came true. In the year 1300, Metropolitan Maximus transferred the metropolitan See of All-Russia from Kiev to Vladimir, making the Dormition cathedral the foremost cathedral of the Russian Church. There rest the relics of Saint Andrew, and the Vladimir wonderworking Icon is its chief holy object. on, when the center of the Russian Church was moved to Moscow, selections of the metropolitans and patriarchs of the Russian Church were made before the Vladimir Icon. In the year 1448, a Council of Russian bishops raised up the first metropolitan of the autocephalous Russian Church, Saint Jonah. On November 5, 1917, in front of it was made the selection of His Holiness Patriarch Saint Tikhon, the first such election after the restoration of the patriarchate in the Russian Church. And in 1971, on the Feast of the Vladimir Icon of the Mother of God, the enthronment of His Holiness Patriarch Pimen took place. liturgical activity of Saint Andrew was multi-faceted and fruitful. In 1162 the Lord granted the holy prince a great solace: in Rostov there was discovered the relics of Rostov saints -- the holy hierarchs Isaiah and Leontius. The glorification of these Rostov saints throughout all the Church took place somewhat later, but Saint Andrew initiated their national veneration. In 1164 the military forces of Saint Andrew crushed their long-time enemy, the Volga Bulgars. The victories of the Orthodox nation were marked by a blossoming of liturgical creativity within the Russian Church. this same year of 1164, at the initiative of Saint Andrew, the Church established the Feast of the All-Merciful Savior and the Most Holy Theotokos on August 1 (venerated by the Russian people as “Savior of the First Honeyâ€), in memory of the Baptism of Rus by holy Equal of the Apostles Vladimir and in memory of the victory over the Bulgars in 1164. The Feast of the Protection of the Mother of God on October 1 embodied in liturgical forms the faith of the holy prince and all the Orthodox nation in the acceptance by the Mother of God of Holy Rus beneath Her omophorion. The Protection of the Theotokos became one of the most beloved of Russian Church Feasts. The Protection is a Russian national holiday, unknown to the Latin West. It is a liturgical continuation and creative development of theological ideas inherent to the Feast of the Placing of the Robe of the Mother of God on July 2. first church consecrated to the new Feast was the Protection church at Nerla (1165), a remarkable monument of Russian Church architecture, built by the master artisans of Saint Andrew at the head-waters of the River Nerla, so that the prince could always see it from a window of his Bogoliubov garret. Andrew took an active part in the literary work of the Vladimir church writers. He participated in the compiling of the Service of the Protection (the most ancient copy is in the manuscript of a fourteenth century Psalter), and also a preface about the establishment of the Feast of the Protection in the Great Reading Menaion for October, as well as a “Discourse on the Protection.â€ He wrote an “Account of the Victory over the Bulgars and the Establishing of the Feast of the Savior in the Year 1164,â€ which in several of the old manuscripts is called, “Discourse concerning the Mercy of God by Great Prince Andrew Bogoliubsky.â€ The fate of Bogoliubsky is also noted in the Vladimir Chronicle entry for the year 1177, completed after the death of the prince by his confessor, the priest Mikula, who inserted his special “Account of the Murder of Saint Andrew.â€ To Saint Andrew’s time belongs also the final editing of the “Account of Boris and Gleb,â€ inserted into the “Dormition Sbornikâ€ (“Compendiumâ€ or “Book of Collected Servicesâ€ of these Rostov saints). The prince particularly venerated Saint Boris, and his chief household treasure was a cap belonging to Saint Boris. Saint Boris’s sword always hung over his bed. Another memorial of Saint Andrew’s prayerful inspiration is “A Prayer,â€ included in the chronicle under the year 1096 after the “Instructions of Vladimir Monomakh.â€

Russia, Novgorod, 1162-1186, John, Wonderworker of Novgorod, MOG gold, Savior Icon voice, Molieben, icon itself moved, much more
Russia, Novgorod, 1162-1186, John, Archbishop & Wonderworker of Novgorod (Volkhov River Source (Lake llmen)), inheritance, w b Gabriel small monastery, means ran out, MOG sent horse w gold, wrote vocation of pastor, 1165 Archbishop Novgorod Cathedral, 1170 Vladimir forces seige N, Savior Icon voice, Ilna st MOG icon not move, Molieben, icon itself moved, to city walls, arrows like rain, darkness covered Suzdal forces, 1172 jounneyed to Vladimir to reconcile w Andrew B, spiritual conversations, monks guidance, unusual grace powers, against deamon story, one night holy land visit, deamon's revenge, sensed death, took schema as John, appointed brother; Veliky Novgorod; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nicholas and Christina. He passed his childhood in quiet and peaceful surroundings. the death of their parents, John and his brother Gabriel decided to establish a small monastery in honor of the Annunciation of the Most Holy Theotokos with their inheritance. first they built a wooden church, but a short time later they also built a stone church. good intentions were not without difficulties. they finished construction on the stone temple, the brothers totally exhausted their means. Only their steadfast and living faith inspired them to continue what they had started. turned for help with it to the Queen of Heaven, on Whose account this God-pleasing matter was begun. of their unflagging faith and zeal, She manifested Her mercy to them. She told them in a dream that everything necessary for the completion of the temple would be provided. the following morning, the brothers saw a splendid horse loaded with two sacks of gold. No one came for it, and when the brothers removed the sacks, the horse vanished. Thus did the Mother of God provide for the monastery. completion of the monastery construction, under the protection of the Mother of God, the brothers were clothed in the monastic schema. Saint John took the name of Elias, and Saint Gabriel took the name Gregory. chronicles speak of Saint John being made bishop under the entries for the year 1162. first archpastoral letter was addressed to the clergy of his diocese. was filled with an endearing concern about his flock, written in a spirit of fatherly guidance: “It has pleased God and the Most Holy Theotokos, through your prayers, that I, a mere man, should not refuse this high office, of which I am unworthy. Since you yourselves have encouraged me to this service, now listen to me ...” saint spoke about the vocation of the pastor. is concerned about his sheep, he not only chastizes, but also heals those who lead a sinful life. “At the beginning of my discourse I ask you not to be too much attached to this world, but rather be instructive to people. Look first of all, that they not give themselves over to drunkenness. You yourselves know, that through this vice most of all, not only do the simple people perish, but we also. your spiritual children come to you in repentance, then question them with mildness. It is not seemly to impose harsh penances. not scorn the reading of books, since if we do not start doing this, then what will distinguish us from the simple unschooled people? Do not impose penances upon orphans.... Let everything be seemly, for the yoke of Christ ought to be light.” the year 1165 Saint John was elevated to archbishop (from that time the Novgorod cathedra became an archbishopric). winter of 1170 was a very difficult time for Novgorod. Suzdal forces with their allies laid siege to the city for two days, since the Novgorod people would not accept Prince Svyatoslav. They also took the tribute-tax of the Dvina district which was not subject to them. grief the people of Novgorod prayed to God and the Most Holy Theotokos for the salvation of the city. the third night, while he was praying before an icon of the Savior, Saint John heard a voice ordering him to go to the church of the Savior on Il’ina street, to take the icon of the Most Holy Theotokos and carry it out to the walls of the city. the morning the saint told the people about the command and sent his deacon with clergy to the church of the Savior for the icon. into the church, the archdeacon bowed down before the icon and wanted to take it, but the icon would not budge. The archdeacon returned to the archbishop and told him what had happened. the saint with all the assembly went to the Il’ina church and on their knees began to pray before the icon. They began to sing a Molieben, and after the Sixth Ode at the kontakion “Protectress of Christians,” the icon itself moved from the place. The people with tears cried out: “Lord, have mercy!” Saint John took the icon and together with two deacons carried it to the city walls. Novgorodian people saw their doom, for the Suzdal forces and their allies were ready for pillage. the sixth hour the assault began, and the arrows fell like rain. the icon turned its visage towards the city, and tears trickled down from the eyes of the Most Holy Theotokos, which the saint gathered on his phelonion. darkness covered the Suzdal forces, they became unable to see and they fell back in terror. occurred on February 25, 1170. Saint John established a solemn feastday for Novgorod, the Sign of the Most Holy Theotokos (November 27). Suzdal army inflicted great harm on the Novgorod region. also the archpastor did not remain on the sidelines. He showed fatherly concern for devastated households suffering hunger, and he distributed aid to orphans. like other Russian hierarchs, he calmed and soothed the internecine strife in much-suffering Rus by his prayers and his virtue. 1172, the archpastor journeyed to Vladimir to reconcile Prince Andrew Bogoliubsky with the Novgorod people. saint not only shared in the adversity of his people, but most of all he concerned himself with their spiritual enlightenment. John devoted much attention to spiritual conversations, which often occurred in the circle of the clergy and the laypeople. There are preserved about 30 of his instructions concerning Baptism, Confession, the Holy Eucharist. Guidance for Monks is filled with spiritual grandeur: “Once having followed after Christ, monks as actualisers of spiritual life by the Cross ought to live in solitary places, separate from worldly folk. them steal nothing for themselves, and let them be wholly dedicated to God. monk ought always to be a monk, at every time and at every place, both in asleep and awake he should preserve the memory of death, and be fleshless in the flesh.” “Not for everyone does the monastery serve as a therapy for sensual love, just as silence is for anger, and non-acquisitiveness is for money, and the tomb is for avarice. life and worldly life are incompatible, just as one would not harness a camel and horse together. monk bends his neck beneath the yoke of the Creator and ought to pull the plow in the valley of humility, in order to multiply the fine wheat by the warmth of the Life-giving Spirit and to sow the seeds of the reason of God. black-robed is not his own master; like gods, take care not to rot in likeness to people, nor fall from the heights like Lucifer... for haughty pride comes from human glory.” saint’s spiritual powers of grace were unusual. his simplicity of soul and purity of heart God gave him power against demons. Once, when the saint prayed by night, as was his custom, he heard something splashing the water in the washbasin. Seeing that there was no one beside him, the saint realized that this was a demon trying to scare him. saint made the Sign of the Cross over the washbasin and restrained the devil. Soon the evil spirit could no longer bear the prayer of the saint, which scorched it like fire, and it began to beg to be released from the washbasin. saint was agreeable, ordered the demon to carry him from Novgorod to Jerusalem to the Sepulchre of the Lord and back, all in one night. demon fulfilled the saint’s command, but asked him to tell no one about his shame. one of his conversations, the saint told his flock that he knew a man who visited the Holy Land in one night. revenge of the evil spirit was not slow in coming. It began to scatter women’s things in his cell. when people had gathered in Saint John’s cell, the devil transformed himself into a woman who ran in front of them as if fleeing from the cell. saint heard the racket and gently asked, “What has happened, my children, what is the noise all about?” The unruly crowd, shouting various charges of perverse life against the saint, dragged him to the River Volkhov. put the saint on a raft and released it down along the current of the river. the raft, contrary to expectation, sailed against the current straight to the Saint George men’s monastery, three versts from Novgorod. this, people were ashamed and with weeping and shouts they went along the riverbank after the raft, beseeching the saint to forgive them and to return to the city. heart of the simple archpastor was filled with joy, not only for himself, but for his flock: “Lord, do not hold this sin against them!” he prayed, and granted pardon to all. happened not long before the death of the saint. Sensing its approach, he put off the hierarch’s omophor and took the schema with the name John, the same name he had in his youth. appointed his brother, Saint Gregory (May 24) as his successor. The saint died on September 7, 1186 and was buried in the church of Holy Wisdom. 1439, repairs were being made at the cathedral of Holy Wisdom (Hagia Sophia) through the zeal of Saint Euthymius; in the portico chapel of Saint John the Forerunner, a stone suddenly came loose and cracked the lid of the tomb standing there. Saint Euthymius gave orders to lift off the boards broken by the stone, and the temple was filled with fragrance. the tomb they beheld the incorrupt relics of the saint, but no one was able to identify who this archpastor was. In his cell, Saint Euthymius fervently began to pray for God to reveal to him the name of this saint. night a man appeared before him, clothed in the vestments of a hierarch, and said that he was Archbishop John, who was found worthy to serve the miracle of the Most Holy Theotokos in honor of Her Sign. “I proclaim to you the will of God,” continued the saint, “to celebrate the memory of the archbishops and princes lying here, on October 4, and I shall pray Christ for all Christians.” His memory is also celebrated at the Synaxis of Novgorod hierarchs on February 10. In 1630, a feastday was also established for December 1.

Russia, Novgorod, 1162-1186, Ilya (1st Archbishop of Novgorod) AKA John, horse w sacks of gold built m, consecrated Khutyn m
Russia, Novgorod, 1165-1186, Ilya (Archbishop of Novgorod) AKA John; of Novgorod, also known as Ioann (John) of Novgorod (his name upon entering the Great Schema and the name by which he is known in Russian Orthodox hagiography), was Archbishop of Novgorod from 1165 to his death in 1186. St. John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nicholas and Christina. He passed his childhood in quiet and peaceful surroundings. the death of their parents, John and his brother Gabriel decided to establish a small monastery in honor of the Annunciation of the Most Holy Theotokos with their inheritance. first they built a wooden church, but a short time later they also built a stone church. Their good intentions were not without difficulties. Before they finished construction on the stone temple, the brothers totally exhausted their means. Only their steadfast and living faith inspired them to continue what they had started. They turned for help with it to the Queen of Heaven, on Whose account this God-pleasing matter was begun. of their unflagging faith and zeal, She manifested Her mercy to them. She told them in a dream that everything necessary for the completion of the temple would be provided. the following morning, the brothers saw a splendid horse loaded with two sacks of gold. No one came for it, and when the brothers removed the sacks, the horse vanished. Thus did the Mother of God provide for the monastery. completion of the monastery construction, under the protection of the Mother of God, the brothers were clothed in the monastic schema. Saint John took the name of Elias, and Saint Gabriel took the name Gregory. chronicles speak of Saint John being made bishop under the entries for the year 1162. His first archpastoral letter was addressed to the clergy of his diocese. It was filled with an endearing concern about his flock, written in a spirit of fatherly guidance: “It has pleased God and the Most Holy Theotokos, through your prayers, that I, a mere man, should not refuse this high office, of which I am unworthy. Since you yourselves have encouraged me to this service, now listen to me ...” saint spoke about the vocation of the pastor. He is concerned about his sheep, he not only chastizes, but also heals those who lead a sinful life. “At the beginning of my discourse I ask you not to be too much attached to this world, but rather be instructive to people. Look first of all, that they not give themselves over to drunkenness. You yourselves know, that through this vice most of all, not only do the simple people perish, but we also. When your spiritual children come to you in repentance, then question them with mildness. It is not seemly to impose harsh penances.Do not scorn the reading of books, since if we do not start doing this, then what will distinguish us from the simple unschooled people? ... Do not impose penances upon orphans.... Let everything be seemly, for the yoke of Christ ought to be light.” the year 1165 Saint John was elevated to archbishop (from that time the Novgorod cathedra became an archbishopric). winter of 1170 was a very difficult time for Novgorod. Suzdal forces with their allies laid siege to the city for two days, since the Novgorod people would not accept Prince Svyatoslav. They also took the tribute-tax of the Dvina district which was not subject to them. grief the people of Novgorod prayed to God and the Most Holy Theotokos for the salvation of the city. On the third night, while he was praying before an icon of the Savior, Saint John heard a voice ordering him to go to the church of the Savior on Il’ina street, to take the icon of the Most Holy Theotokos and carry it out to the walls of the city. the morning the saint told the people about the command and sent his deacon with clergy to the church of the Savior for the icon. Going into the church, the archdeacon bowed down before the icon and wanted to take it, but the icon would not budge. The archdeacon returned to the archbishop and told him what had happened. the saint with all the assembly went to the Il’ina church and on their knees began to pray before the icon. They began to sing a Molieben, and after the Sixth Ode at the kontakion “Protectress of Christians,” the icon itself moved from the place. The people with tears cried out: “Lord, have mercy!” Saint John took the icon and together with two deacons carried it to the city walls. The Novgorodian people saw their doom, for the Suzdal forces and their allies were ready for pillage. In the sixth hour the assault began, and the arrows fell like rain. Then the icon turned its visage towards the city, and tears trickled down from the eyes of the Most Holy Theotokos, which the saint gathered on his phelonion. darkness covered the Suzdal forces, they became unable to see and they fell back in terror. This occurred on February 25, 1170. Saint John established a solemn feastday for Novgorod, the Sign of the Most Holy Theotokos (November 27). Suzdal army inflicted great harm on the Novgorod region. Here also the archpastor did not remain on the sidelines. He showed fatherly concern for devastated households suffering hunger, and he distributed aid to orphans. Just like other Russian hierarchs, he calmed and soothed the internecine strife in much-suffering Rus by his prayers and his virtue. In 1172, the archpastor journeyed to Vladimir to reconcile Prince Andrew Bogoliubsky with the Novgorod people. saint not only shared in the adversity of his people, but most of all he concerned himself with their spiritual enlightenment. Saint John devoted much attention to spiritual conversations, which often occurred in the circle of the clergy and the laypeople. There are preserved about 30 of his instructions concerning Baptism, Confession, the Holy Eucharist. Guidance for Monks is filled with spiritual grandeur: “Once having followed after Christ, monks as actualisers of spiritual life by the Cross ought to live in solitary places, separate from worldly folk. Let them steal nothing for themselves, and let them be wholly dedicated to God. A monk ought always to be a monk, at every time and at every place, both in asleep and awake he should preserve the memory of death, and be fleshless in the flesh.” “Not for everyone does the monastery serve as a therapy for sensual love, just as silence is for anger, and non-acquisitiveness is for money, and the tomb is for avarice. Monastic life and worldly life are incompatible, just as one would not harness a camel and horse together. The monk bends his neck beneath the yoke of the Creator and ought to pull the plow in the valley of humility, in order to multiply the fine wheat by the warmth of the Life-giving Spirit and to sow the seeds of the reason of God. The black-robed is not his own master; being like gods, take care not to rot in likeness to people, nor fall from the heights like Lucifer... for haughty pride comes from human glory.” saint’s spiritual powers of grace were unusual. For his simplicity of soul and purity of heart God gave him power against demons. Once, when the saint prayed by night, as was his custom, he heard something splashing the water in the washbasin. Seeing that there was no one beside him, the saint realized that this was a demon trying to scare him. saint made the Sign of the Cross over the washbasin and restrained the devil. Soon the evil spirit could no longer bear the prayer of the saint, which scorched it like fire, and it began to beg to be released from the washbasin. The saint was agreeable, but ordered the demon to carry him from Novgorod to Jerusalem to the Sepulchre of the Lord and back, all in one night. The demon fulfilled the saint’s command, but asked him to tell no one about his shame. one of his conversations, the saint told his flock that he knew a man who visited the Holy Land in one night. The revenge of the evil spirit was not slow in coming. It began to scatter women’s things in his cell. Once, when people had gathered in Saint John’s cell, the devil transformed himself into a woman who ran in front of them as if fleeing from the cell. saint heard the racket and gently asked, “What has happened, my children, what is the noise all about?” The unruly crowd, shouting various charges of perverse life against the saint, dragged him to the River Volkhov. They put the saint on a raft and released it down along the current of the river. But the raft, contrary to expectation, sailed against the current straight to the Saint George men’s monastery, three versts from Novgorod. this, people were ashamed and with weeping and shouts they went along the riverbank after the raft, beseeching the saint to forgive them and to return to the city. The heart of the simple archpastor was filled with joy, not only for himself, but for his flock: “Lord, do not hold this sin against them!” he prayed, and granted pardon to all. happened not long before the death of the saint. Sensing its approach, he put off the hierarch’s omophor and took the schema with the name John, the same name he had in his youth. He appointed his brother, Saint Gregory (May 24) as his successor. The saint died on September 7, 1186 and was buried in the church of Holy Wisdom. 1439, repairs were being made at the cathedral of Holy Wisdom (Hagia Sophia) through the zeal of Saint Euthymius; in the portico chapel of Saint John the Forerunner, a stone suddenly came loose and cracked the lid of the tomb standing there. Saint Euthymius gave orders to lift off the boards broken by the stone, and the temple was filled with fragrance. the tomb they beheld the incorrupt relics of the saint, but no one was able to identify who this archpastor was. In his cell, Saint Euthymius fervently began to pray for God to reveal to him the name of this saint. night a man appeared before him, clothed in the vestments of a hierarch, and said that he was Archbishop John, who was found worthy to serve the miracle of the Most Holy Theotokos in honor of Her Sign. “I proclaim to you the will of God,” continued the saint, “to celebrate the memory of the archbishops and princes lying here, on October 4, and I shall pray Christ for all Christians.” His memory is also celebrated at the Synaxis of Novgorod hierarchs on February 10. In 1630, a feastday was also established for December 1.

Russia, Novgorod, 1170, miraculous sign from the Novgorod Icon
miraculous sign from the Novgorod Icon in the year 1170; In that year the allied forces of Russian appanage princes, headed by a son of Prince Andrew Bogoliubsky of Suzdal, marched to the very walls of Great Novgorod. For the people of Novgorod, their only remaining hope was that God would help them. Day and night they prayed, beseeching the Lord not to forsake them. On the third night Bishop Elias of Novgorod heard a wondrous voice commanding that the icon of the Most Holy Theotokos be taken out of the church of the Savior™s Transfiguration on Ilina street, and carried about on the city walls. When they carried the icon, the enemy fired a volley of arrows at the procession, and one of them pierced the iconographic face of the Mother of God. Tears trickled from Her eyes, and the icon turned its face towards the city. After this divine Sign an inexpressible terror suddenly fell upon the enemy. They began to strike one another, and taking encouragement from the Lord, the people of Novgorod fearlessly gave battle and won the victory. Commemoration of the Weeping Icon of the Mother of God œof the Sign at Novgorod, Commemorated on November 27; Theotokos of Bogolyubovo; Andrey Bogolyubsky; Yury Bogolyubsky;

Russia, Novgorod, 1170, Weeping Sign Icon, Suzdal attack, voice, walls, arrow, tears, terror, friendly fire
Russia, Novgorod, 1170, Weeping Sign Icon, against Bogoliubsky of Suzdal, voice, carry around walls, arrow, tears, terror, friendly fire, engouragement, people of N win; Veliky Novgorod; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Icon of the Mother of God “Of the Sign”, depicts the Most Holy Theotokos with prayerfully uplifted hands, and the Divine Infant is at Her bosom in a mandorla (or sphere). depiction of the Mother of God is regarded as one of the very first of Her iconographic images. In the mausoleum of Saint Agnes at Rome is a depiction of the Mother of God with hands raised in prayer with the Infant Christ sitting upon Her knees. This depiction is ascribed to the fourth century. There is also an ancient Byzantine icon of the Mother of God “Nikopea” from the sixth century, where the Most Holy Theotokos is depicted seated upon a throne and holding in Her hands an oval shield with the image of the Savior Emmanuel. of the Mother of God, known as “The Sign”, appeared in Russia during the eleventh-twelfth centuries, and were so called because of a miraculous sign from the Novgorod Icon in the year 1170. that year the allied forces of Russian appanage princes, headed by a son of Prince Andrew Bogoliubsky of Suzdal, marched to the very walls of Great Novgorod. For the people of Novgorod, their only remaining hope was that God would help them. Day and night they prayed, beseeching the Lord not to forsake them. On the third night Bishop Elias of Novgorod heard a wondrous voice commanding that the icon of the Most Holy Theotokos be taken out of the church of the Savior’s Transfiguration on Ilina street, and carried about on the city walls. they carried the icon, the enemy fired a volley of arrows at the procession, and one of them pierced the iconographic face of the Mother of God. Tears trickled from Her eyes, and the icon turned its face towards the city. After this divine Sign an inexpressible terror suddenly fell upon the enemy. They began to strike one another, and taking encouragement from the Lord, the people of Novgorod fearlessly gave battle and won the victory. remembrance of the miraculous intercession of the Queen of Heaven, Archbishop Elias established a feastday in honor of the Sign of the Mother of God, which the Russian Church celebrates to the present day. The Athonite hieromonk Pachomius the Logothete, who was present at the festal celebration of the Icon in Russia, composed two Canons for this Feast. certain Novgorod Icons of the Sign, the miraculous occurrences of the year 1170 were also depicted. For 186 years afterwards, the wonderworking icon remained in the Savior-Transfiguration church on Ilina street. In 1356 it was transferred to a church built in Novgorod in honor of the Icon of the Most Holy Theotokos “of the Sign,” which became the cathedral church of the monastery of the Sign. copies of the Sign Icon are known throughout Russia. Many of them were also glorified by miracles in their local churches, and were then named for the place of the appearance of the miracle. Similar copies of the Sign Icon are the icons of Dionysievo-Glushets, Abalaka (July 20), Kursk, Seraphim-Ponetaev and others.

Russia, Novgorod, 1172-1188, George the Russian, Yury Bogolyubsky, Yuri D's gson, Novgorod Prince, m Tamar
Russia, Vladimir, 1172-1188, George the Russian, Yury Bogolyubsky; Vladimir Great Prince, 1157-1174, Andrey Bogolyubsky; Right-believing Tamara, Queen of Georgia, Commemorated on May 1;

Russia, Novgorod, 1174, Gleb Andreevich, Vladimir, young ascetic, died at 19, incorrupt relics produced miracles 1238,1410,1613
Russia, Vladimir, 1174, Gleb Andreevich, son of Andrew Bogoliubsky, Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo, young ascetic, strict fasting and prayer, died at 19, incorrupt relics produced miracles, 1238 tomb protected from fire, 1410 flames shot forth from tomb and Tartars fled, Glebs prayers protected V in 1613 ; Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Prince Gleb of Vladimir, named George in holy Baptism, was a younger son of the holy Prince Andrew Bogoliubsky (July 4). the influence of his pious parents he grew up with a deep faith, and from twelve years of age he led a solitary spiritual life. parents did not hinder their son and even assisted him in spiritual growth. The prince especially loved the reading of holy books, he esteemed the clergy and he was charitable to all. Despite his young age, he chose for himself the exploit of strict fasting and prayerful vigilance. Gleb died in the year 1174, at age nineteen. incorrupt relics were preserved and glorified by miracles. the year 1238, during the time of the incursion of Batu upon the Russian Land, the Tatars burned the cathedral at Vladimir. In this conflagration perished Bishop Metrophanes, Great-princess Agatha, wife of Great-prince George Vsevolodovich (+ 1238), and many inhabitants of the city of Vladimir, who were locked in the cathedral church. fire, however, did not even touch the tomb of Saint Gleb. later, in July 1410, Tatars again descended upon Vladimir. In plundering the city, they began to sack the cathedral church treasury, having murdered the door-keeper Patrick. Supposing that treasure was hidden in the saint’s tomb, they set about to break it open. Just as the Tatars touched the stone crypt of Saint Gleb, flames shot forth from it, and the Tatars fled the city in terror. the prayers of the holy prince the city was saved from an incursion of Polish-Lithuanian plunderers in 1613. celebration of Saint Gleb was established in the year 1702, and then also a service was written to him, and somewhat later, a Life. His relics rest in the Dormition cathedral in Vladimir. In the year 1774 the south chapel of the cathedral was dedicated to him. Prince Gleb is revered as the special patron and defender of the city of Vladimir.

Russia, Novgorod, 1177-1192, Barlaam of Khutyn Monastery, wonderworking and discernment, friend of Anthony
Russia, Novgorod, 1177-1192, Barlaam of Khutyn Monastery, Novgorod; Khutyn Monastery; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Barlaam, Abbot of Khutyn lived in the twelfth century, the son of an illustrious citizen of Novgorod, where he spent his childhood years. Withdrawing at an early age to the Lisich monastery near the city, Saint Barlaam was tonsured there. Later he settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod. Barlaam led a strict solitary life, occupying himself with unceasing prayer and keeping a very strict fast. He was a zealous ascetic in his labors: he cut timber in the forest, chopped firewood and tilled the soil, fulfilling the words of Holy Scripture, “If anyone will not work, neither shall he eat” (2 Thess. 3: 10). inhabitants of Novgorod gathered around him, wanting to share in monastic works and deeds. Instructing those who came, Saint Barlaam said, “My children, beware of all unrighteousness, and do not give in to envy or slander. Refrain from anger, and do not practice usury. Beware of unjust judgment. Do not swear an oath falsely, but rather fulfill it. Do not indulge the bodily appetites. Always be meek and bear all things with love. This virtue is the beginning and root of all good.” a church was built in honor of the Transfiguration of the Lord, and a monastery founded. Because of his service to others, the Lord granted Saint Barlaam the gifts of wonderworking and discernment. Saint Barlaam’s life was drawing to a close, the hieromonk Anthony came from Constantinople by divine Providence. He was of the same age and a friend of Saint Barlaam. The saint turned to him and said, “My beloved brother! God’s blessings rest upon this monastery. Now I leave this monastery in your hands. Watch over it and care for it. Although in the flesh I am leaving you, I shall always be with you in spirit.” After instructing the brethren, commanding them to preserve the Orthodox Faith and to dwell constantly in humility, Saint Barlaam fell asleep in the Lord on November 6, 1192. Slavonic practice, Saint Barlaam is commemorated during the Proskomedia along with the venerable and God-bearing Fathers who shone forth in asceticism (sixth particle). Venerable Anthony of Dymsk, Novgorod, Commemorated January 17 ; Anthony of Dymsk was born at Novgorod in about the year 1157. in church he heard the words of Christ: “If anyone would come after Me, let him deny himself and take up his cross and follow Me” (Mt.16:24), the saint resolved to leave the world and receive monastic tonsure under Saint Barlaam of Khutyn (November 6) at his monastery. he was dying, Saint Barlaam appointed Saint Anthony as igumen in his place; but Anthony, shunning glory, left the monastery and settled at the shores of Lake Dyma, on the outskirts of the city of Tikhvin. Here he founded a monastery and struggled there until the end of his own life. to Tradition, Saint Anthony made a journey to Constantinople, and returned to his monastery on the day that the igumen Barlaam died. Saint Anthony fell asleep in the Lord on June 24, 1224. In the year 1330 his relics were found incorrupt, and from that time they were glorified by many miracles. Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Venerable Xenophon of Robika, Commemorated January 26 ; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Novgorod, 1177-1224, Anthony of Dymsk and Khutyn, Lake Dyma monastery, friend of Barlaam, incorrupt r
Russia, Novgorod, 1177-1224, Anthony of Dymsk and Khutyn; Khutyn Monastery; Venerable Anthony of Dymsk, Novgorod, Commemorated January 17 ; Anthony of Dymsk was born at Novgorod in about the year 1157. in church he heard the words of Christ: “If anyone would come after Me, let him deny himself and take up his cross and follow Me” (Mt.16:24), the saint resolved to leave the world and receive monastic tonsure under Saint Barlaam of Khutyn (November 6) at his monastery. he was dying, Saint Barlaam appointed Saint Anthony as igumen in his place; but Anthony, shunning glory, left the monastery and settled at the shores of Lake Dyma, on the outskirts of the city of Tikhvin. Here he founded a monastery and struggled there until the end of his own life. to Tradition, Saint Anthony made a journey to Constantinople, and returned to his monastery on the day that the igumen Barlaam died. Saint Anthony fell asleep in the Lord on June 24, 1224. In the year 1330 his relics were found incorrupt, and from that time they were glorified by many miracles. Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; story Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Barlaam, Abbot of Khutyn lived in the twelfth century, the son of an illustrious citizen of Novgorod, where he spent his childhood years. Withdrawing at an early age to the Lisich monastery near the city, Saint Barlaam was tonsured there. Later he settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod. Barlaam led a strict solitary life, occupying himself with unceasing prayer and keeping a very strict fast. He was a zealous ascetic in his labors: he cut timber in the forest, chopped firewood and tilled the soil, fulfilling the words of Holy Scripture, “If anyone will not work, neither shall he eat” (2 Thess. 3: 10). inhabitants of Novgorod gathered around him, wanting to share in monastic works and deeds. Instructing those who came, Saint Barlaam said, “My children, beware of all unrighteousness, and do not give in to envy or slander. Refrain from anger, and do not practice usury. Beware of unjust judgment. Do not swear an oath falsely, but rather fulfill it. Do not indulge the bodily appetites. Always be meek and bear all things with love. This virtue is the beginning and root of all good.” a church was built in honor of the Transfiguration of the Lord, and a monastery founded. Because of his service to others, the Lord granted Saint Barlaam the gifts of wonderworking and discernment. Saint Barlaam’s life was drawing to a close, the hieromonk Anthony came from Constantinople by divine Providence. He was of the same age and a friend of Saint Barlaam. The saint turned to him and said, “My beloved brother! God’s blessings rest upon this monastery. Now I leave this monastery in your hands. Watch over it and care for it. Although in the flesh I am leaving you, I shall always be with you in spirit.” After instructing the brethren, commanding them to preserve the Orthodox Faith and to dwell constantly in humility, Saint Barlaam fell asleep in the Lord on November 6, 1192. Slavonic practice, Saint Barlaam is commemorated during the Proskomedia along with the venerable and God-bearing Fathers who shone forth in asceticism (sixth particle).

Russia, Novgorod, 1177-1212, Vsevolod III, Big Nest, K Rus King, Yuri D's 11th son, long reign in Vladimir, m Georgian
Kiev Rus King, 1173, Vsevolod III, the Big Nest; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Monkmartyr Anastasius the Deacon of the Kiev Near Caves Commemorated on January 22; St Ignatius, Wonderworker and Bishop of Smolensk, Commemorated on January 29; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated on January 29; Venerable Erasmus of the Kiev Near Caves, Commemorated on February 24; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Novgorod, 1180-1699, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after fire
Russia, Volhynia, 1180, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after church burned, 1600 K Monastery, 1699 Roman Catholics, Uniate monks, 1699 to Sophia C Kiev; Kupyatich monastery, Kobrin, Belarus, Leposovsky monastery today; Icon of the Mother of God of Kupyatich, Commemorated on November 15; Kupyatich Icon of the Mother of God appeared in the year 1180 near the village of Kupyatich in the area of the former Pinsk district of the Minsk governance. icon was found in the forest on a tree by the peasant girl Anna, a cattle herder. The image, in the form of a cross, shone with an unusual light. the spot of the miraculous appearance of the icon, peasants built a church in the name of the Most Holy Theotokos, and placed the icon within it. After some years, Tatars burned the church. The icon was found a second time after many years by a traveler named Joachim. Peasants transferred the cruciform-icon to the village church. Joachim remained at the church as church attendant, by God’s will. the beginning of the seventeenth century, the Kupyatich monastery was built next to the church. Roman Catholics seized both at the end of the century. Later on, Uniate monks struggled there. monks, when they abandoned the monastery, took with them the holy icon of the Kupyatich Mother of God. They transferred the wonderworking icon to the Kiev Sophia cathedral. Kupyatich Icon is a small copper cross. On one side of the cross the Mother of God is depicted with the Pre-eternal Infant, and on the other side, the Crucifixion.

Russia, Novgorod, 1182, Erasmus of Kiev Near Caves, monastery adornment, temptations, careless, sickness, 3 days time for repentence
Russia, Kiev, 1182, Erasmus of Kiev Near Caves, monastery adornment, donated icons, temptations for not giving to poor, careless, saved by sickness, 3 days time for repentence from Anthony, Theodosius and MOG for icons; Kiev Near Caves; Venerable Erasmus of the Kiev Near Caves, Commemorated February 24 ; Erasmus of the Kiev Caves Saint Simon, Bishop of Vladimir (May 10), wrote about him to his friend Saint Polycarp (July 24): “At the Caves was Erasmus the black-robed. He acquired a legacy of fame because he used everything he possessed for the adornment of the monastery church. He donated many icons, which even now may be seen over the altar. “The saint experienced great temptations after he had given away his wealth. The Evil One began to suggest to him that he should have given the money to the poor, rather than spend it on the beautification of the church. Saint Erasmus did not understand such thoughts, so he fell into despondency and began to live in a careless manner. Because of his former virtue the gracious and merciful God saved him. He sent him a grievous illness, and the monk lay near death. “In this sickness Erasmus lay for seven days, unable to see or speak, and hardly breathing. On the eighth day the brethren came to him and, seeing the difficulty of his approaching death, said, ‘Woe to the soul of this brother, for he lived in idleness and in sin. Now his soul beholds something and tarries, not having the strength to leave the body.’ “Erasmus suddenly got up, as though he had not been ill, and said to the monks, ‘Fathers and brethren! It is true that I am a sinner, and have not repented, as you said. Today, however, our monastic fathers Anthony and Theodosius have appeared to me, and said: “We have prayed for you, and the Lord has given you time for repentance.” Then I saw the All-Pure Mother of God with Christ in Her arms, and She said to me, “Erasmus, since you adorned My Church with icons, I will also adorn you and exalt you in the Kingdom of my Son! Arise, repent, take the angelic schema, and on the third day you will be taken from this life.”’ “Having said this, Erasmus began to confess his sins before all without shame, then went to church and was clothed in the schema, and on the third day he died.” Saint Erasmus was buried in the Near Caves. His memory is also celebrated on September 28 and on the second Sunday of Great Lent.

Russia, Novgorod, 1195-1242, Northern Crusades, ordered by Pope Celestine III
Russia, Novgorod, 1195-1242, Northern Crusades, ordered by Pope Celestine III; Rome, 1191-1198, Pope, Celestine III; Novgorod, 1242, Great Battle of the Ice of Pskov Lake, defeat of Teutonic Knights; Repose of St Alexander Nevsky, Commemorated on November 23;

Russia, Novgorod, 1200, 13th Century Folder, Northern Crusades, Great Battle of the Ice, Andrew Nevsky

Russia, Novgorod, 1201 - 1232, Saint Anthony of Novgorod, the Pilgrim, to Constntnpl, Cyprus, Holy Land
Novgorod,1200 - 1232, Saint Anthony of Novgorod, the Pilgrim ;

Russia, Novgorod, 1212-1218, Prince, Konstantin of Rostov, Big Nest' son, a w Mitsislav against Yuri II
Novgorod Prince, 1212-1218, Konstantin of Rostov; Venerable Xenophon of Robika, Commemorated on January 26; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Novgorod, 1218-1238, Prince, Yuri II of Vladimir, St George, given N but kicked out
Novgorod Prince, 1218-1238, Yuri II of Vladimir; Venerable Xenophon of Robika, Commemorated on January 26; Venerable Cosmas the Abbot of Kosinsk, Pskov, Commemorated on July 29; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Novgorod, 1220-1240, Saints Constantine and Cosmas, Kosinsk Monastery, from Khutin and Barlaam
Kosinsk, Pskov, 3 Versts between the two rivers from Stara Rus Venerable Constantine and Cosmas, Abbots of Kosinsk, Commemorated on July 29; Constantine and Cosmas were monastic followers of Saint Barlaam of Khutyn (November 6) and his successor, Saint Anthony of Dymsk (January 17). About the year 1220, they left the Khutyn monastery and settled upon a wilderness peninsula, situated 3 versts from the city of Staraya Rus, between the Rivers Polista and Smezhnya. In time they founded a monastery there in the name of Saint Nicholas, headed by Saint Constantine until his death (ca. 1240). Cosmas continued with the exploits of his mentor. He was buried in the same grave with Saint Constantine. Their bodies rest beneath the vestibule of the Nikolaev church, built in 1820 over the tomb of the saints.

Russia, Novgorod, 1225-1246, Saint Michael of Chernigov, promoted trade, t routes K and Vohl, f Oleg Martyr
Novgorod, 1225-1246, Saint Michael of Chernigov; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated on September 20 ; St Oleg the Prince of Briansk, Commemorated on September 20 ;

Russia, Novgorod, 1238-1246, Prince, Yaroslav II of Vladimir, N's f, restored country after M invasion, married Mtslav's d
Novgorod Prince, 1238-1246, Yaroslav II of Vladimir; Venerable Xenophon of Robika, Commemorated on January 26; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Novgorod, 1240-1263, Alexander Nevsky, he d Europe & G Horde by submition, GH Orthodoxy & lands to t Pacific
Russia, Pereslavl, 1240-1263, Alexander Nevsky, extremely important, he defeated Europe by Converting Mongol Horde, Orthodoxy then covering Ghengis Khan's lands to the Pacific; Russia, Pereslavl, 1240-1263, Alexander Nevsky, Yaroslav II son, Big Nest's gson, Yuri's bro, Saint Simon of Suzdal, to Novgorod w dad by Yuri, Michael of Chernigov, back to P, back to N, Euphrosvne, fought Germans in Estonia, Y to Kiev, A to rule in N, married Polotsian Alexandra, Theodore icon, troublesome time, mongols, teutonic knights, cross bearers, Batu, Swedes, Neva, Birger, haughty, prayer, c of Saint Sophia, hasten towards enemy, m omen, B and G boat, emboldened, fight valiantly, Angel, slain opposite bank, lightning quick captured rus fort Kopore from knights, but they captured Pskov, winter campaign, l pskov, spring, battle of the Ice, famous world wide, to the Horde w his father, meekness and wisdom, alliance w Batu, Batu wishing to break w G Horde, Mongolia, Y poisoned, only 10 days after Michael, w support from Alex, Batu took over Mongol Horde with Christian Monke Khan , Batu took over Mongol Horde with Christian Monke Khan, but other Russian princes sought support from Europe against Mongols, M of Cherginov, D of Galich, brother A of V sought help from Pope, 1252 bro Andrew rose up against Mongols, A to the Horde once more, Andrew defeated fled to Swedes, whom A had defeated, AN then became ruler of all Rus, repelled new Pskov G invasion, treaty w norway, converted Finland, 1256 Batu died, Sartak poisoned 3rd trip to new Khan Berke, a moslem, who needed Rus, 1261 Cyril and AN established diocese at Sarai, Great christianization of East, 1262 Tartar Tribute and conscription stopped by decree w no reprisal, 4th trip, another channel, Berke independent GH, shield for Russia from East, uniting Rus w GH against Mongolia and Europe, Russian Church now to Pacific Ocean, all Ghengis Khan's lands Yaroslavich Nevsky[1] (13 May 1221[2] - 14 November 1263) served as Prince of Novgorod (1236–40, 1241–56 and 1258–1259), Grand Prince of Kiev (1236–52) and Grand Prince of Vladimir (1252–63) during some of the most difficult times in Kievan Rus' history. regarded as a key figure of medieval Rus', Alexander was a grandson of Vsevolod the Big Nest and rose to legendary status on account of his military victories over German and Swedish invaders. He preserved Russian statehood and Russian Orthodoxy, agreeing to pay tribute to the powerful Golden Horde. Metropolite Macarius canonized Alexander Nevsky as a saint of the Russian Orthodox Church in 1547.[3] Pereslavl-Zalessky; Repose of St Alexander Nevsky, Commemorated on November 23; Holy Prince Alexander Nevsky was born on May 30, 1220 in the city of Pereslavl-Zalessk. His father Yaroslav II, Theodore in Baptism (+1246), “a gentle, kindly and genial prince”, was the younger son of Vsevolod III Large Nest (+ 1212), brother of the Holy Prince Yuri Vsevolodovich (February 4). Saint Alexander’s mother, Theodosia Igorevna, a Ryazan princess, was Yaroslav’s third wife. Their older son was the Holy Prince Theodore (June 5), who departed to the Lord at age fifteen. Saint Alexander was their second son. childhood was spent at Pereslavl-Zalessk, where his father was prince. princely tonsure of the lad Alexander (a ceremony of initiation to be soldier) was done in the Savior Transfiguration Cathedral of Pereslavl by Saint Simon, Bishop of Suzdal (May 10), one of the compilers of the Kiev Caves Paterikon (Lives of the Fathers). this Elder-hierarch, Saint Alexander received his first blessing for military service in the name of God, to defend the Russian Church and the Russian Land. 1227 Prince Yaroslav, at the request of the people of Novgorod, was sent by his brother Yuri, the Great Prince of Vladimir, to rule as prince in Novgorod the Great. He took with him his sons, Saints Theodore and Alexander. Dissatisfied with the Vladimir princes, the people of Novgorod soon invited Saint Michael of Chernigov (September 20), and in February 1229 Yaroslav with his sons departed to Pereslavl. The matter ended peacefully: in 1230 Yaroslav with his sons returned to Novgorod, and Saint Michael’s daughter Theodosia was betrothed to Saint Theodore, the elder brother of Saint Alexander. After the death of the bridegroom in 1233 the young princess went to a monastery and became famous in monastic exploits as the nun Saint Euphrosynē of Suzdal (September 25). his early years Saint Alexander went along on his father’s campaigns. In 1235 he participated in a battle at the River Emajogi (in present-day Estonia), where the forces of Yaroslav totally routed the Germans. In the following year Yaroslav went to Kiev, “settling” his son, Saint Alexander, to rule independently as prince at Novgorod. In 1239 Saint Alexander entered into marriage, taking as wife the daughter of the Polotsian prince Briacheslav. Some histories relate that the day the princess was baptized was the Name Day of her saintly spouse, and she was named Alexandra. His father, Yaroslav, blessed them at betrothal with the holy wonderworking icon of the Theodore Mother of God (the father was named Theodore in Baptism). Afterwards, Saint Alexander constantly prayed before this icon. Later, it was taken from the Gorodetsk Monastery, where he died, by his brother Basil of Kostroma (+1276), and transferred to Kostroma. very troublesome time had begun in Russian history: from the East came the Mongol Horde destroying everything in their path; from the West came the forces of the Teutonic Knights, which blasphemously and with the blessing of the Roman Pope, called itself “Cross-bearers” by wearing the Cross of the Lord. In this terrible hour the Providence of God raised up for the salvation of Russia holy Prince Alexander, a great warrior, man of prayer, ascetic and upholder of the Land of Russia. “Without the command of God there would not have been his prince.” by the invasion of Batu, by the ruin of Russian cities, by the dismay and grief of the nation, by the destruction of its finest sons and leaders, a horde of crusaders made incursions into the borders of Russia. First were the Swedes. “A king of Roman faith from the midnight land,” Sweden, in 1240 gathered a great armed force and sent them to the Neva on many ships under the command of his son-in-law, Yarl (Prince) Birger. The haughty Swede sent his messengers to Novgorod to say to Saint Alexander: “Fight me if you have the courage, for I am already here and I am taking your land captive.” Alexander, then not yet twenty years old, prayed a long time in the church of Saint Sophia, the Wisdom of God. He recited the Psalm of David, saying: “Judge, O Lord, those who injure me, fight against those who fight against me. Take hold of shield and buckler, and rise up to help me” (Ps. 34/35). Archbishop Spyridon blessed the holy prince and his army for the battle. Leaving the church, Saint Alexander exhorted his troops with words of faith: “The power of God is not in numbers, but in truth.” With a smaller force, trusting in the Holy Trinity, the prince hastened towards the enemy to await help from his father, not knowing whether the enemy would attack, nor when. there was a miraculous omen: at dawn on July 15 the warrior Pelgui, in Baptism Philip, saw a boat, and on it were the Holy Martyrs Boris and Gleb, in royal purple attire. Boris said: “Brother Gleb, let us help our kinsman Alexander.” When Pelgui reported the vision to the prince, Saint Alexander commanded that no one should speak about the miracle. Emboldened by this, he urged the army to fight valiantly against the Swedes. “There was a great slaughter of the Latins, and a countless multitude was killed, and their leader was left with a mark upon his face from a sharp spear.” An angel of God invisibly helped the Orthodox army: when morning came, on the opposite bank of the River Izhora, where the army of Saint Alexander was unable to proceed, was a multitude of the slain enemy. Because of this victory at the River Neva on July 15, 1240, the nation called the saint Alexander Nevsky. Teutonic Knights remained a dangerous enemy. In a lightning-quick campaign in 1241 Saint Alexander recaptured the ancient Russian fortress of Kopore, expelling the knights. But in 1242, the Germans succeeded capturing Pskov. The enemy boasted of “subjecting all the Slavic nation.” Saint Alexander, setting forth in a winter campaign, liberated Pskov, that ancient home of the Holy Trinity, and in spring of the year 1242 fought a decisive battle against the Teutonic Order. On the ice of Lake Chud both armies clashed on April 5, 1242. Raising his hands towards the heavens, Saint Alexander prayed: “Judge me, O God, and judge my strife with a boastful nation and grant help to me, O God, as to Moses of old against Amalek, and to my great-grandfather Yaroslav the Wise against accursed Svyatopolk.” his prayer, by the help of God, and by military might the Crusaders were completely destroyed. There was a terrible slaughter, and there was such a crashing of striking spears and swords that it seemed as though the frozen lake were in motion and not solid ice, since it was covered with blood. When they turned to flee, the enemy was pursued and slashed by Alexander’s army “as if they sped through the air, and there was nowhere for the enemy to flee.” Later, they led a multitude of captives behind the holy prince, marching in disgrace. clearly understood the universal historical significance of the Great Battle of the Ice, and the name of Saint Alexander was celebrated throughout Holy Russia, “through all the lands, from the Egyptian Sea to Mount Ararat, from both sides of the Varangian Sea to Great Rome.” western boundaries of the Russian land were safely secured, and it was time to guard Russia from the East. In 1242 Saint Alexander Nevsky and his father Yaroslav journeyed to the Horde. Metropolitan Cyril blessed them for this new service of many hardships: it was necessary to turn the Tatars from enemies and plunderers into honorable allies, and this required “the meekness of an angel and the wisdom of a snake.” Lord crowned the holy mission of the defenders of the Russian land with success, but this required years of hardship and sacrifice. Having made an alliance with Khan Batu, Prince Yaroslav was required to travel to faraway Mongolia, to the capital of all the nomadic empire. The situation of Batu himself being precarious, he sought the support of the Russian princes, wishing to break with his own Golden Horde from faraway Mongolia. And there in turn, they trusted neither Batu nor the Russians. Yaroslav was poisoned. He died in agony, surviving the Holy Martyr Michael of Chernigov, whose relative he nearly became, by only ten days. his father bequeathed him an alliance with the Golden Horde, it was necessary for Saint Alexander Nevsky to hold fast to it in order to avert a new devastation of Russia. the son of Batu, had accepted Christianity, and was in charge of Russian affairs with the Horde. became his friend, and like a brother to him. his support, Saint Alexander allowed Batu to launch a campaign against Mongolia, to become the chief power in all the Great Steppes, and to raise up the Tatar Christian leader, Khan Munke (most of his Tatar Christians were Nestorians) on the throne in Mongolia. all the Russian princes possessed the wisdom of Saint Alexander Nevsky. Many hoped for European help in the struggle against the Mongol Yoke. Saint Michael of Chernigov, Prince Daniel of Galich, and Andrew, Saint Alexander’s brother, conducted negotiations with the Roman Pope. Saint Alexander well knew the fate of Constantinople, seized and devastated by Crusaders in the year 1204. His own personal experience taught him not to trust the West. The alliance of Daniel of Galich with the Pope, giving him nothing in return, was a betrayal of Orthodoxy, a unia with Rome. Saint Alexander did not want this to happen to his Church. ambassadors of the Roman Pope appeared in 1248 to seduce him also, he wrote in answer that the Russians were faithful to the Church of Christ and to the belief of the Seven Ecumenical Councils: “These we know very well, but we do not accept your teaching.” was unsuitable for the Russian Church, and a unia signified a rejection of Orthodoxy, a rejection of the source of spiritual life, a rejection of the historical future foreordained by God, and the dooming of itself to spiritual death. the year 1252 many Russian cities rose up against the Tatar Yoke, supporting Andrew Yaroslavich. The situation was very risky. Again there arose a threat to the very existence of Russia. Alexander had to journey to the Horde once more, in order to prevent a punitive Tatar incursion on the Russian lands. Defeated, Andrew fled to the Swedes seeking the help of those very robbers whom his great brother had crushed with the help of God at the Neva. Alexander became the ruling Great Prince of All Rus: Vladimir, Kiev and Novgorod. great responsibility before God and history lay upon his shoulders. 1253, he repelled a new German incursion against Pskov; 1254 he made a treaty with Norway concerning peacetime borders; in 1256 he went on a campaign to the Finnish land. The chronicler called it “the dark campaign,” because the Russian army went along through the polar night, “going to impassable places, unable to see either day or night”. Into the darkness of paganism Saint Alexander brought the light of Gospel preaching and Orthodox culture. All the coastal region was enlightened and opened up by the Russians. 1256 Khan Batu died, and soon his son Sartak was poisoned, the one who was like a brother to Alexander Nevsky. holy prince journeyed a third time to Sarai in order to confirm peaceful relations of Rus and the Horde with the new Khan, Berke. Although the successor to Batu had accepted Islam, he needed the alliance with Orthodox Rus. 1261, by the diligent efforts of Saint Alexander and Metropolitan Cyril, a diocese of the Russian Orthodox Church was established at Sarai, the capital of the Golden Horde. followed an epoch of great Christianization of the pagan East, and Saint Alexander Nevsky prophetically speculated about the historical vocation of Rus. The holy prince used every possibility to uplift his native land and the ease its allotted cross. 1262 by his decree in many of the cities the Tatar collectors of tribute and the conscription of soldiers were stopped. They waited for a Tatar reprisal. But the great intercessor of the nation again journeyed to the Horde and he wisely directed the event into quite another channel. been dismissed for the uprising of the Russians, Khan Berke ceased to send tribute to Mongolia and proclaimed the Golden Horde an independent entity, making it a veritable shield for Russia from the East. this great uniting of the Russian and Tatar lands and peoples the future multi-national Russian State was matured and strengthened. within the bounds of the Russian Church, was encompassed nearly the entire legacy of Ghenghis Khan to the coasts of the Pacific Ocean. diplomatic journey of Saint Alexander Nevsky to Sarai was his fourth and last. The future of Rus was rescued, his duty before God was fulfilled. But his power was wholly devoted, and his life put to the service of the Russian Church. On the return journey from the Horde Saint Alexander fell deathly ill. Unable to reach Vladimir, in a monastery at Gorodets the prince-ascetic gave up his spirit to the Lord on November 14, 1263, completing his difficult earthly path by receiving the monastic schema with the name of Alexis. Cyril, the spiritual Father and companion of the holy prince, said in the funeral eulogy: “Know, my child, that already the sun has set for the land of Suzdal. There will be no greater prince in the Russian land.” They took his holy body to Vladimir, the journey lasted nine days, and the body remained undecayed. November 23, before his burial at the Nativity Monastery in Vladimir, there was manifest by God “a wondrous miracle and worthy of memory.” When the body of Saint Alexander was placed in the crypt, the steward Sebastian and Metropolitan Cyril wanted to take his hand, in order to put in it the spiritual gramota (document of absolution). The holy prince, as though alive, reached out his hand and took the document from the hand of the Metropolitan. “Because of their terror, and they were barely able to stumble from his tomb. Who would not be astonished at this, since he was dead and the body was brought from far away in the winter time.” did God glorify the saintly Soldier-Prince Alexander Nevsky. The universal Church glorification of Saint Alexander Nevsky took place under Metropolitan Macarius at the Moscow Cathedral in 1547. The Canon to the saint was compiled at that time by the monk Michael of Vladimir.

Russia, Novgorod, 1242, Great Battle of the Ice of Pskov Lake, defeat of Teutonic Knights
Novgorod, 1242, Great Battle of the Ice of Pskov Lake, defeat of Teutonic Knights; Repose of St Alexander Nevsky, Commemorated on November 23; Icon of the Mother of God of Saint Theodore, Commemorated on March 14 Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God. icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century. was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets. founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir. four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife. had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land. Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves. Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.â€ books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life. 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates. interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God. copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.â€ Not all the things contained in it agree with things previously stated. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16.

Russia, Novgorod, 1250-1298, Saint Theodore the Balck, P of Smolensk, bored, he went to Sarai, prominence in H
Kiev, 1250-1298, Saint Theodore the Balck; St Theodore the Prince of Smolensk and Yaroslav, Commemorated on September 19;

Russia, Novgorod, 1252-1263, Prince, Alexander Nevsky, battles of Neva and Ice
Novgorod Prince, 1252-1263, Alexander Nevsky; St Eupraxia, Princess of Pskov, Commemorated October 16; Venerable Xenophon of Robika, Commemorated on January 26; Icon of the Mother of God of Saint Theodore, Commemorated on March 14 Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God. icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century. was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets. founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir. four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife. had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land. Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves. Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.â€ books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life. 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates. interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God. copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.â€ Not all the things contained in it agree with things previously stated. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16. Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Novgorod, 1259, Kursk-Root Icon, icon found on root face down, tried to move to Ryla, events there
Russia, Kiev, 1259, Icon the Sign, Kursk-Root, Ukraine (Seym River Source, Kur and Tuskar River mouths), icon found on rood face down, chapel there, tried to move to Ryla, back to chapel, imporant events there; Kursk; Icon of the Mother of God “of the Sign”, the “Kursk-Root”, Commemorated on September 8 ; Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. the appearance of this icon immediately there appeared its first miracle. as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. inhabitants of the city of Ryl’a heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryl’a and put it in a new church in honor of the Nativity of the Most Holy Theotokos. the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryl’a repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. then realized, that the Theotokos preferred the place of appearance of Her Icon. special help granted by the Mother of God through this icon is bound up with important events in Russian history: the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, the 1812 Fatherland war. the icon several copies were made, which also were glorified. Icon of the Mother of God œKursk-Root, Commemorated on November 27 ; Story Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. In the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. The hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. With the appearance of this icon immediately there appeared its first miracle. Just as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. This occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. Soon inhabitants of the city of Ryla heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryla and put it in a new church in honor of the Nativity of the Most Holy Theotokos. But the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryla repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. Everyone then realized, that the Theotokos preferred the place of appearance of Her Icon. The special help granted by the Mother of God through this icon is bound up with important events in Russian history: with the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, and the 1812 Fatherland war. From the icon several copies were made, which also were glorified.

Russia, Novgorod, 1260-1299, Dovmont, Duke of Nalsia and later Pskov, Pagan in Lithuania, then Saint in Pskov
Lithuania, 1260-1299, Dovmont, Duke of Nalsia and later Pskov (Utena); or Dovmont[1] (c. 1240? - May 17, 1299), was a Lithuanian prince best remembered as a military leader of the Principality of Pskov between 1266 and 1299. During his term in office, Pskov became de facto independent from Novgorod. is venerated as a saint in the Orthodox Church with his feast day observed on May 20.[3] 1 In Lithuania 2 Ruler of Pskov 3 Later years and legacy 4 References Lithuania[edit] 1265, Daumantas[4] was Duke of Nalsia, a northern province of the Grand Duchy of Lithuania, and was an ally of King Mindaugas. Mindaugas' and Daumantas' wives were sisters. In spite of the family relationship, Daumantas chose to ally himself with Mindaugas' nephew Treniota, who was Duke of Samogitia. Treniota had been steadily increasing his personal power within the kingdom as he tried to spark an all-Balts rebellion against the Teutonic Knights and the Livonian Order. 1263, Daumantas assassinated Mindaugas and two of his sons. It has been suggested that he acted in collusion with Treniota. a result, the Grand Duchy of Lithuania relapsed into paganism for another one hundred and twenty years. Russian chronicles say that Daumantas' motive for the murder was to further his power and get revenge: after Queen Morta's death c. 1262, Mindaugas took Daumantas' wife for himself. When Mindaugas dispatched a large army towards Bryansk, Daumantas participated in the expedition, but suddenly returned and killed Mindaugas and two of his sons. to the Bychowiec Chronicle (a late and not very reliable source), Daumantas received the title of Duke of Utena as his reward. Vaiselga, the eldest son of Mindaugas, entered into an alliance with Shvarn of Halych-Volhynia in 1264, he was able to take revenge for his father's death by killing Treniota. Daumantas and his followers fled to Pskov. of Pskov[edit] on the Millennium of Russia monument in Veliky Novgorod arriving in Pskov, Daumantas was baptized into Eastern Orthodoxy, assumed the Christian name Timotheus and married a daughter of Dmitry of Pereslavl, son of Alexander Nevsky. He led Pskovian armies against the Lithuanians and defeated them on the bank of the Western Dvina, proceeded to devastate the land of Duke Gerdenis, and captured his two sons and wife. Daumantas' daring spirit, his friendly ways, and the success of his military enterprise persuaded the Pskovians to elect him as their knyaz, or military leader. election was never sanctioned by the Novgorod Republic, which had traditionally controlled the Pskovian affairs. Prince Yaroslav of Novgorod planned to punish the Pskovians for their willfulness and oust Daumantas from the city, but the Novgorodians refused to support Yaroslav's campaign and, joining their forces with the Pskovians, invaded Lithuania the following year. Daumantas was again in command and returned to Pskov in triumph. January 1268 the Pskovian-Novgorodian alliance was cemented when they invaded Danish Estonia together. The Pskovians, led by Daumantas, joined their forces with the Novgorodians led by Alexander Nevsky's son Dmitry and looted the Danish Estonian countryside, but were defeated by the combined forces of vassals of the Danish crown, Livonian Knights and local Estonian militia[5] in the Battle of Rakvere (February 18, 1268, near modern-day Rakvere). The following year Master of the Livonian Order, Otto von Lutterberg, led the Livonian forces to the territory of Pskov, burned Izborsk castle and laid siege to Pskov itself, but Daumantas, after receiving support from the Novgorodians, managed to conclude a truce with the Livonians.[6] years and legacy[edit] Town in Pskov. 1270, Yaroslav again attempted to interfere into Pskovian affairs and to replace Daumantas with a puppet ruler. The Pskovians stood up for Daumantas, forcing Yaroslav to abandon his plans. In order to strengthen his position, Daumantas married Dmitry's daughter, Maria. In 1282, when his father-in-law was ousted from Vladimir to Koporye, Daumantas made a sally into Ladoga, where he captured Dmitry's treasury from the Novgorodians and transported it to Koporye. Thereupon his name disappears from the chronicles for some seventeen years. 1299, the Livonian Order unexpectedly invaded north-western Russia and laid siege to Pskov. Having expelled them from the republic, Daumantas abruptly lapsed into illness and died, survived by his alleged son, David of Hrodna. His body was buried in the Trinity Cathedral, where his sword and personal effects would be on exhibit until the 20th century. to Pskovian chronicles, no ruler was loved by the citizens of Pskov more than Daumantas; they particularly praise his military skills and wisdom. After the Russian Orthodox Church canonized him, he came to be regarded as a patron saint of Pskov (on par with Vsevolod Mstislavich). The fortifications erected by Dovmont in Pskov's downtown became known as the "Daumantas Town". A church to the memory of the blessed prince Daumantas-Timofei was consecrated there in 1574. the 1990s, Russian author Sergey Kalitin wrote a novel, Hour of the Wolf, about the life of Daumantas and his transition from a "minor Lithuanian noble" to Prince of Pskov. Utena, Lithuania; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Novgorod, 1261, Kholm Icon, by Luke, w many icons for V, Icon damaged, Tartars punished
Russia, Novgorod, 1261, Icon of Kholm, Novgorod ( Kunya River Mouth at Lovat River 3), transmitted through James the Emaciated, by Luke, brought to Rus w many icons from C for Vladimir, 1261 Kolm pillaged, icon damaged, 1361 Kolm Cathedral, 2 gashes, 1261 Tartars punished sight and faces, other miraculous; Kholm ( Kunya River Mouth at Lovat River 3); Icon of the Mother of God of Kholm, Commemorated September 8 ; Kholm Icon of the Mother of God, by a tradition transmitted through Bishop James the Emaciated, painted by the Evangelist Luke. was brought from Greece to Russia in the time of Saint Vladimir, who after Baptism received many icons as a gift from Constantinople. Kholm image of the Mother of God is rendered on a board of cypress wood. the year 1261 at the time of an invasion of the Tatar (Mongol) Horde, the city of Kholm was pillaged, and the icon of the Theotokos also suffered: the jeweled frame was taken, the painting damaged and the icon itself thrown down. an hundred years the holy icon was relocated and solemnly placed in the Kholm cathedral. the icon there remain two deep gashes: one on the left shoulder of the Theotokos, the other on Her right hand. is a tradition that the invading Tatars were punished after they plundered and damaged the holy icon. They lost their sight, and their faces became distorted. of the miraculous signs worked by the Kholm Icon of the Mother of God, are recorded in a book by Archimandrite Joannicius (Golyatovsky) entitled THE NEW HEAVEN.

Russia, Novgorod, 1276-1293, Dmitry, Pereslavl, Nevsky's 2nd, too young, welcmd back, Koporye F, w Nagoli o Andrey& Horde
Vladimir Great Prince, 1276-1293, Dmitry of Pereslavl ; Alexandrovich (ca. 1250-1294) was Grand Prince of Vladimir-Suzdal from 1276 until 1281 and then from 1283 until 1293. was the second son of Alexander Nevsky. When his elder brother Vasily died young, Dmitry remained the chief heir to his illustrious father. As early as 1259, he was left by Alexander in charge of Novgorod. Upon Alexander's death in 1264, however, the Novgorodians expelled Dmitry to his native Pereslavl-Zalessky, citing his youth as a pretext. years later, when Dmitry had turned 18, he was welcomed back to Novgorod and ” together with his future son-in-law, Daumantas of Pskov ” led a local militia against Livonian Knights in the Battle of Rakvere. During the following decade, he struggled for control of Novgorod against his uncles, Yaroslav III and Vasily of Kostroma. In 1276, when his elders died, he finally ascended the coveted thrones of Vladimir and Novgorod. Two years later, he founded a great fortress of Koporye, which he intended to rule himself. The Novgorodians revolted, forcing Dmitry to leave Koporye and Novgorod altogether. Dmitry was preoccupied with pacifying Novgorod, Andrey of Gorodets (Dmitry's younger brother) went to the Golden Horde and received from the khan permission to replace Dmitry as the Grand Prince. In 1281, Andrey returned to Russia, joined his forces with princes of Rostov and Yaroslavl and, after much devastation to Dmitry's lands, seized his capital Pereslavl. Dmitry fled to Koporye but, failing to win support of Novgorodians, had to retreat further northward, probably to Scandinavia. years later, Dmitry returned to Russia, only to find his lands ravaged by the Mongols and his brother Andrey. Thereupon he went to the Black Sea and met Nogai Khan, who was the greatest enemy of the Golden Horde at that time. Wishing to increase his authority in Russia, Nogai vowed to support Dmitry in his struggle for the grand ducal throne. On hearing about this, Andrey renounced his claims to Vladimir and Novgorod and returned to Gorodets. 1285 Andrey again brought Mongol hordes to Russia, but these were expelled by Dmitry and his allies. Finally, in 1293 Andrey managed to unite the Mongols and Russian princes in opposition to Dmitry. Reluctant to renew fratricidal hostilities, Dmitry took monastic vows in 1293 and died the next year. He was buried in the Saviour Cathedral of Pereslavl-Zalessky. Icon of the Mother of God of Sven, Commemorated on August 17; St Charitina the Princess of Lithuania, Commemorated on October 5; St Stephen Miliutin of Serbia, Commemorated on October 30; Venerable Dragutin (Theoctistus in Monasticism) of Serbia, Commemorated on October 30; Martyr Michael the Prince of Tver, Commemorated on November 22; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Simeon the Bishop of Polotsk and Tver, Commemorated on February 3; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Icon of the Mother of God of St Maximus, Commemorated on April 18; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20; St Ignatius the Bishop and Wonderworker of Rostov, Commemorated on May 28 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ;

Russia, Novgorod, 1283-1303, Daniel of Moscow, Nevsky's 4th& youngest s , Churches & Ms, first Tartars victory, unified 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, Novgorod, 1283-1305, Maximus, Met 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, Novgorod, 1288, Sven Icon, Briansk, Ukraine, from Kiev Caves to Sven, in tree other side Desna, healed blind Roman of C
Russia, Kiev, 1288, Sven Icon, Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1288 from Kiev Caves M to Sven M, in tree other side Desna, healed blind Roman of Chernigov at B, monastery on spot, 1812 delivered B from Napoleon; Briansk, Ukraine (Desna River 1) ; 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 repose of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. 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. Icon of the Mother of God of Sven, Commemorated on May 3 ; Sven Caves Icon of the Mother of God was painted by Saint Alypius of the Caves (August 17). the icon the Mother of God is depicted sitting upon a throne, and with the Divine Infant on Her knees. Saint Theodosius is on the right side of the throne, and Saint Anthony of the Caves on the left. the year 1288 it was in the Kiev Caves monastery, where it was glorified by miracles. In 1288 it was transferred to the Briansk-Svensk monastery, which is dedicated to the Dormition of the Most Holy Theotokos. Roman of Chernigov, then at Briansk, became blind. Hearing about the miracles worked by the icon of Saint Alypius, the prince sent a courier to the monastery requesting that the icon be sent to him at Briansk. They sent a priest with the icon along the River Desna. the voyage the boat landed on the right bank of the River Svena. lodging for the night they went to the boat to pray before the icon, but they did not find it there. saw it on a hill on the opposite bank, resting in the branches of an oak tree. News of this reached Prince Roman, and they led him to the icon on foot. prince prayed fervently before the icon and vowed to build a monastery on that spot, donating all the land which could be seen from the hill. After the prayer the prince regained his sight. First he saw the footpath, then nearby objects, and finally all the surroundings. making a shrine for the icon, the prince had a Molieben served, and then they laid the foundations for a wooden church in honor of the Dormition of the Most Holy Theotokos. tree on which the icon rested was cut up and used as wood for other icons. Feast day of the Sven Icon of the Mother of God was set for May 3. It is also commemorated on August 17 (the day of the repose of Saint Alypius the Iconographer). The icon was glorified by healings of the blind and of the possessed, and has long been regarded as a protector from enemies.

Russia, Novgorid, 1290-1307, Theoctistus, Archbishop, built churches, renovated Valaam, silence, relics healing
Russia, Novgorid, 1290-1307, Theoctistus, Archbishop, built churches, renovated Valaam, silence, relics healing; Veliky Novgorod; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated December 23 ; Theoctistus, Archbishop of Novgorod, prior to becoming a bishop, was igumen of the Annunciation monastery near Novgorod. the death of Archbishop Clement in the year 1300, the people of Novgorod chose him as their Archbishop, and Metropolitan Maximus with the bishops Simeon of Rostov and Andrew of Tver consecrated Saint Theoctistus as Archbishop of Novgorod. of Saint Theoctistus’ concerns was the renovation and building of churches. He consecrated cathedrals in the name of Saints Boris and Gleb, and in the name of the Holy Fathers of the First Ecumenical Council. The monastery of Valaam was set in good order during his time. the year 1307, because of poor health, the saint withdrew to the Annunciation monastery, where he lived until his death, devoting himself to the ascetic deed of silence. Theoctistus was glorified in 1664, because of the miraculous healings at his relics. In 1786, the relics of the saint were transferred to Yuriev, where Archimandrite Photius built a chapel in his honor at the local cathedral.

Russia, Novgorod, 1293-1304, Alexander or Andrey of Gorodets, Nevsky's 3rd s, K Fortress, took V from b, lost V to D, lost to Daniel
Vladimir Great Prince, 1293-1304, Andrey of Gorodets of Vladimir-Suzdal; Andrey III Alexandrovich (ca. 1255 -“ 27 July 1304), a Russian prince, son of Alexander Nevsky, received from his father the town of Gorodets on the Volga. In 1276 he added Kostroma to his possessions and joined the struggle for the Grand Duchy of Vladimir-Suzdal. In 1281 Andrey, joining the Mongol army, expelled his elder brother Dmitri from Vladimir. After some feasting with Mongols in Vladimir, Andrey went to Novgorod, where the populace made him heartily welcome. Meanwhile, his brother allied himself with the powerful Nogai Khan, who reinstated Dmitry as Grand Duke of Vladimir in 1283. During the following decade, Andrey thrice brought the Mongols to Russia in order to wrest Vladimir from his brother. In the campaign of 1293 they pillaged 14 Russian towns, finally forcing Dmitry to abdicate. Even when elevated to the grand-ducal throne of Vladimir, Andrey continued to live in Gorodets. During the last decade of his reign he struggled with a league formed by Daniel of Moscow, Mikhail of Tver, and Ivan of Pereslavl [ru]. In 1301 he drove the Swedes from Landskrona near present-day Saint Petersburg.[1] For more description of Alexander, see Daniel of Moscow March 4 below: Icon of the Mother of God of St Maximus, Commemorated on April 18; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2 ; St Athanasius the Patriarch of Constantinople, Commemorated on October 24 ; St Stephen Miliutin of Serbia, Commemorated on October 30; Right-believing Prince Daniel of Moscow, Commemorated on March 4; 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. 1300, when the Ryazan prince Constantine was making secret preparations for a sudden assault on the Moscow principality, Prince Daniel went to Ryazan with an army. He defeated the enemy, took Constantine captive,and destroyed a multitude of Tatars. This was a first victory over the Tatars, though not a tremendous victory, but it was noteworthy as a first push towards freedom. he had beaten the Ryazan prince and scattered his confederates the Tatars, Prince Daniel did not take advantage of his victory to seize foreign lands or take booty, as was the accepted custom during these times. Instead, he displayed an example of true non-covetousness, love and fraternity. The holy prince never resorted to arms to seize the lands of others, nor did he ever take away the property of other princes either by force or by treachery. And so the Lord saw fit to expand the boundaries of his princely realm. John of Pereslavl-Zalessk, Daniel’s nephew, was gentle and pious and benevolent towards the poor, and he esteemed and loved his uncle. Dying childless in 1302, he bequeathed his principality to Saint Daniel. The Pereslavl lands together with Dmitrov, had the most inhabitants after Rostov, with the corresponding fortification befitting a major city. Pereslavl-Zalessk was well protected on all sides. But the holy prince remained faithful to Moscow and did not transfer the capital of his princedom to the stronger and more significant seat of Pereslavl. This annexation allowed Moscow to be considered as the most significant principality. Here the principle of the unification of the Russian Land into a single powerful realm was set in place. the ages God’s providence concerning Russia and its destiny was clearly manifest! for the constant blessings of the HodÄ“gá¸—tria (She who leads the Way) both in his personal life, and also in the life of the Russian realm, Saint Daniel’s father, Saint Alexander Nevsky said, “God is not in might, but in right!â€ Venerable Joasaph of Snetogorsk, Pskov, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; 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; Icon of the Mother of God of St Maximus, Commemorated on April 18;

Russia, Novgorod, 1300, 14th Century, Folder, Novgorod the Great, Vladimir Time

Russia, Novgorod, 1300, 14th Century, Novgorod the Great
Novgorod the Great; Repose of St Alexander Nevsky, Commemorated on November 23; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Russia, Novgorod, 1303-1325, Prince Yuri D, Son of Dan, elevated to supreme p by the GH Khan
Moscow Prince, 1303-1325, Yuri of Moscow ; Danilovich, also known as Georgiy Danilovich (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. Upon 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. Thereupon he fled to Novgorod and sued for peace. 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. 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, Novgorod, 1304-1318, Mikhail of T, righteous, Nervsky's n, lost GP to Yury of M, Novgorod, Khan's sister, k by Horde, incorrupt relics
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, Novgorod, 1317, Moscow Intercene (Civil) War with Tver
Tver, 1317, Moscow Intercene (Civil) War with Tver , Martyr Michael the Prince of Tver, Commemorated on November 22 ; 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, Novgorod, 1325-1340, G Prince Ivan I of Moscow, Kalita, John D, rise of Moscow for protection
Vladimir Great Prince, 1325-1340, Ivan I of Moscow; I Daniilovich Kalita (1 November 1288 - 31 March 1340 or 1341[1]) was Grand Duke of Moscow from 1325 and Vladimir from 1332.[2] was the son of the Prince of Moscow Daniil Aleksandrovich. the death of his elder brother Yury, Ivan inherited the Principality of Moscow. Ivan participated in the struggle to get the title of Grand Duke of Vladimir which could be obtained with the approval of a khan of the Golden Horde. The main rivals of the princes of Moscow in this struggle were the princes of Tver:“ Mikhail, Dmitry the Terrible Eyes, and Alexander II, all of whom obtained the title of Grand Duke of Vladimir and were deprived of it. All of them were murdered in the Golden Horde. In 1328 Ivan Kalita received the approval of khan Muhammad Ozbeg to become the Grand Duke of Vladimir with the right to collect taxes from all Russian lands. to the Russian historian Kluchevsky, the rise of Moscow under Ivan I Kalita was determined by three factors. The first one was that the Moscow principality was situated in the middle of other Russian principalities; thus, it was protected from any invasions from the East and from the West. Compared to its neighbors, Ryazan principality and Tver principality, Moscow was less often devastated. The relative safety of the Moscow region resulted in the second factor of the rise of Moscow - an influx of working and tax-paying people who were tired of constant raids and who actively relocated to Moscow from other Russian regions. The third factor was a trade route from Novgorod to the Volga river. to Baumer[3] Az Beg Khan took a fateful decision when he abandoned the former policy of divide and rule by making the new grand prince responsible for collecting and passing on all the tribute and taxes from all the Russian cities. Ivan delivered these exactions punctually, so further strengthening his position of privilege. In this way he laid the foundations for Moscow's future as a regional great power. Kalita intentionally pursued the policy of relocation of people to his principality by an invitation of people from other places and by purchase of Russian people captured by Mongols during their raids. He managed to eliminate all the thieves in his lands, thus ensuring the safety of traveling merchants. Internal peace and order together with the absence of Mongolian raids to the Moscow principality was mentioned in Russian chronicles as - œgreat peace, silence, and relief of Russian land. made Moscow very wealthy by maintaining his loyalty to the Horde (hence, the nickname Kalita, or the Moneybag[4]). He used this wealth to give loans to neighbouring Russian principalities. These cities gradually fell deeper and deeper into debt, a condition that would allow Ivan's successors to annex them. The people called Ivan the - ˜gatherer of the Russian lands™. He bought lands around Moscow, and very often the poor owners sold their lands willingly. Some of them kept the right to rule in their lands on behalf of Ivan Kalita. In one way or another a number of cities and villages joined the Moscow principality -“ Uglich in 1323, the principality of Belozero in 1328-“1338, the principality of Galich in 1340. Ivan's greatest success, however, was convincing the Khan in Sarai that his son, Simeon The Proud, should succeed him as the Grand Duke of Vladimir; from then on, the important position almost always belonged to the ruling house of Moscow. The Head of the Russian Church - “ Metropolitan Peter, whose authority was extremely high, moved from Vladimir to Moscow to Prince Ivan Kalita. Princess Elena died on March 1, 1331 . A year later, Kalita married again, and only the name is known about his second wife - Ulyana . There is a hypothesis according to which it was the daughter of Fyodor Davydovich Galitsky with half of her father's principality as a dowry . According to A. V. Eksemplyarsky, in his second marriage, Ivan Danilovich had one daughter . VA Kuchkin suggested that there were two daughters, Maria and Theodosia, who appear in the prince's will as "smaller children". One of them was alive in 1359; nothing more is known about the other . Ulyana survived her husband and died between 1366 and 1372 . a Lithuanian raid on the town of Torzhok in 1335 (as part of the Muscovite-“Lithuanian Wars), Ivan retaliated by burning the towns of Osechen and Riasna.[5] Ivan died in Moscow, 31 March 1340 or 1341.[1] He was buried 1 April in the Church of the Archangel Michael.[1] Ivan had built the church and was also the first person to be buried there.[6] Icon of the Mother of God of Tolga, Commemorated on July 18 ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; St John the Bishop of Suzdal, Commemorated on October 15; 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; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14 ; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Venerable Euthymius of Suzdal, Commemorated on April 1; 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; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœTendernessÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ in Novgorod, Commemorated on July 8;

Russia, Novgorod, 1337, Tenderness Icon of Novgorod, floating in the air with tears flowing, plague stopped
Russia, Novgorod, 1337, Tenderness Icon of Novgorod,; Tenderness icon of the Mother of God belongs to the Eleousa (Umilenie) type. July 8, 1337 a caretaker in Holy Trinity Church in Novgorod heard a noise inside the church and went to investigate. He was astonished to see that the icon of the Mother of God from the second tier of icons above the northern door of the iconostasis had left its place and was floating in the air, and tears were flowing from the eyes of the Virgin. Alexis was notified, and he and his clergy came to the church with a large crowd of people. A special shrine was built for the icon, and July 8 was appointed as its date of commemoration. same year, a plague appeared in Novgorod. People flocked to pray before the wonderworking icon, and the plague was stopped. In 1352, Archbishop Basil ordered that an annual procession be made from the church of Holy Wisdom to Holy Trinity Church. the summer of 1366 Holy Trinity Church burned down, and the “Tender Feelingâ€ Icon floated in the air above the flames. Archbishop Alexis came to the church to serve a Molieben, and the icon descended into his hands. The fire went out, but a burn mark seven inches long was left on the back of the icon. Prince John III took the icon to Moscow in 1397, where it remained until 1508. At that time, the Mother of God appeared to Princess Maria in a dream and ordered that the icon be returned to Novgorod. “Tender Feelingâ€ Icon is of the Umilenie, or Eleousa type. Veliky Novgorod; Icon of the Mother of God of Konevits, Commemorated on July 10 ; Icon of the Mother of God of Chirsk-Pskov, Commemorated on July 16 ; Icon of the Mother of God "Tenderness" in Novgorod; Icon of the Mother of God of Kholm, Commemorated September 8 ; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God "œJerusalem"Â, Commemorated on October 12 ; Icon of the Mother of God of Novgorod; Icon of the Mother of God of St Theodore, Commemorated on March 14; Icon of the Mother of God of œthe Uncut MountÂ, Commemorated on March 24 ; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4; Icon of the Mother of God œTendernessÂ in Novgorod, Commemorated on July 8;

Russia, Novgorod, 1337, Black Plague in Russia, 1350-1353, Worldwide 1331-1353
Moscow, 1350-1353, Black Plague in Russia, Worldwide 1331-1353; Venerable Dorothy of Kashin, Commemorated on September 24; Russia, Novgorod, 1337, Tenderness Icon of Novgorod,; Tenderness icon of the Mother of God belongs to the Eleousa (Umilenie) type. July 8, 1337 a caretaker in Holy Trinity Church in Novgorod heard a noise inside the church and went to investigate. He was astonished to see that the icon of the Mother of God from the second tier of icons above the northern door of the iconostasis had left its place and was floating in the air, and tears were flowing from the eyes of the Virgin. Alexis was notified, and he and his clergy came to the church with a large crowd of people. A special shrine was built for the icon, and July 8 was appointed as its date of commemoration. same year, a plague appeared in Novgorod. People flocked to pray before the wonderworking icon, and the plague was stopped. In 1352, Archbishop Basil ordered that an annual procession be made from the church of Holy Wisdom to Holy Trinity Church. the summer of 1366 Holy Trinity Church burned down, and the “Tender Feelingâ€ Icon floated in the air above the flames. Archbishop Alexis came to the church to serve a Molieben, and the icon descended into his hands. The fire went out, but a burn mark seven inches long was left on the back of the icon. Prince John III took the icon to Moscow in 1397, where it remained until 1508. At that time, the Mother of God appeared to Princess Maria in a dream and ordered that the icon be returned to Novgorod. “Tender Feelingâ€ Icon is of the Umilenie, or Eleousa type.

Russia, Novgorod, 1346-1359, Prince Ivan II of Moscow, Donskoy's Father
Novgorod Prince, 1253-1359, Ivan II of Moscow; II Ivanovich the Fair (30 March 1326 - 13 November 1359) was the Grand Prince of Moscow and Grand Prince of Vladimir in 1353. Until that date, he had ruled the towns of Ruza and Zvenigorod. He was the second son of Ivan Kalita, and succeeded his brother Simeon the Proud, who died of the Black Death. Upon succeeding his brother and because of increased civil strife among the Golden Horde, Ivan briefly toyed with the idea of abandoning traditional Moscow allegiance to the Mongols and allying himself with Lithuania, a growing power in the west. This policy was quickly abandoned and Ivan asserted his allegiance to the Golden Horde.[1] Contemporaries described Ivan as a pacific, apathetic ruler, who didn't flinch even when Algirdas of Lithuania captured his father-in-law's capital, Bryansk.[2] He also allowed Oleg of Riazan to burn villages on his territory. However, Orthodox churchmen aided in consolidating the power of the Grand Prince. He received much aid from the capable Metropolitan Alexius. Like his brother, Ivan II was not as successful as his father or grandfather with regard to territorial expansion. Nevertheless, he was able to annex areas southwest of Moscow, including the areas of Borovsk, and Vereya. He is buried in the Cathedral of the Archangel Michael in Moscow. Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Russia, Novgorod, 1359-1389, Prince Dimitri of the Don
Novgorod, 1359-1389, Prince Dimitri of the Don; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Russia, Novgorod, 1363-1389, Michael, Fool for Christ of Klops M, Novgorod, Demetrius Donsky relative, set example & much more
Russia, Novgorod, 1363-1389, Michael, Fool for Christ of Klops Monastery, Novgorod, relative of Demetrius of the Don, 44yrs at Klops, setting example in monastic efforts, clairvoyant, denounced vices, summoned spring, grain supplies not diminished; Klops Monastery, Novgorod (Island at mouth of Verenda River) 1400; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11; Michael of Klops was of noble lineage, and he was a relative of Great Prince Demetrius of the Don (1363-1389). took upon himself the exploit of foolishness for Christ to avoid the praise of men. Leaving Moscow dressed in rags, he arrived at the Klops monastery, near Novgorod. one knew how he got into the locked cell of the hieromonk Macarius, who was going round the cell censing during the Ninth Ode of the Canon. A man in monastic garb sat there beneath a candle, copying out the Acts of the Holy Apostles. After the end of Matins the igumen came with some of the brethren and asked the stranger who he was, and what his name was. But he responded only by repeating the questions, and did not reveal his origin. church the stranger sang in the choir and read the Epistle, and he also read the Lives of the Saints at meals. All who listened were moved by the beauty and spirituality of his reading. On the Feast of the Transfiguration of the Lord, the Klops monastery was visited by Prince Constantine Dimitrievich (son of Great Prince Demetrius of the Don ). Communion he was in the trapeza with the princess, during which time the unknown stranger read from the Book of Job. Hearing the reading, the prince approached the reader and looked him over. Then he bowed down to him, calling his kinsman Michael Maximovich by name. The fool remarked, “Only the Creator knows me, and who I am,” but he confirmed that his name was Michael. Michael soon set an example for the brethren in all the monastic efforts. He lived at the Klops monastery for forty-four years, exhausting his body in work, vigils and various deprivations, and he received from the Lord the gift of clairvoyance. denounced the vices of people, not fearing the powerful of this world. He predicted the birth of Great Prince Ivan III on January 22, 1440, and his capture of Novgorod. He denounced Prince Demetrius Shemyaka for blinding his brother the Great Prince Basil the Dark (1425-1462). a sandy spot Saint Michael summoned forth a spring of water, having written upon the earth: “I will take the cup of salvation (Ps. 115/116:13), let the well-spring show forth on this spot.” And during a time of famine, the supplies of bread at the monastery granary did not diminish, though they distributed grain abundantly to the hungry. indicated beforehand the place of his burial, the saint died on January 11, 1453.

Russia, Novgorod, 1368-1372, Lithuanian Moscovite Wars
Russia, Novgorod, 1368-1372, Lithuanian Moscovite Wars; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11;

Russia, Novgorod, 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, Novgorod, 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, Novgorod, 1383, Tikhvin Icon, St Petersburg area, by Luke, hovered L Ladoga, radiant light, MOG moved it there
Russia, St Petersburg, , Tikhvin, St Petersburg area (Tikhvinka River 2), Painted by Luke, from Jerusalem to Blachernae in 450, in 1383 hovered over Lake Ladoga, radiant light, Theotokos moved it there, survived fires, 1560 Ivan t T built monastery, 1613 seized Novgorod and attempted to destroy t monastery, moscow army appeared, icon copies' miracles, even preserved after Rus Revolution, taken to Pskov&Riga&Bavaria&Chicago then back to Tikvin; Tikhvin; 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,” 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. 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. Afterwards, the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. Later, 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,” 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.” 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. While 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. 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 “Hodēgḗtria” model and is similar in style to the ancient Ivḗron 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 Hodēgḗtria 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, Novgorod, 1385-1406, Patriarch Cyprian, Metropolitan of Moscow
Moscow Patriarch, 1385-1406, Cyprian, Metropolitan of Moscow ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Venerable Sava the Abbot of Moscow, Commemorated on June 13;

Russia, Novgorod, 1389-1425, Prince Vasily I of Moscow (Basil I), GH Vassal, Freed Moscow
Novgorod Prince, 1389-1425, Vasily I of Moscow (Basil I); I Dmitriyevich (30 December 1371 – 27 February 1425) was the Grand Prince of Moscow (r. 1389—1425), heir of Dmitry Donskoy (r. 1359—1389). ruled as a Golden Horde vassal between 1389-1395, and again in 1412-1425. raid on the Volgan regions in 1395 by Mongol emir Timur resulted in a state of anarchy for the Golden Horde and the independence of Moscow. 1412, Vasily reinstated himself as a vassal of the Horde. had entered an alliance with the Grand Duchy of Lithuania in 1392 and married the only daughter of Vytautas the Great, Sophia, though the alliance turned out to be fragile, and they waged war against each other in 1406–1408. Icon of the Mother of God of Chirsk-Pskov, Commemorated on July 16; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Russia, Novgorod, 1400, 15th-18th Century, History Folder, Fall to Moscow, Moscow Time

Russia, Novgorod, 1429-1458, Saint, Euthymius II, Archbishop of Novgorod
Russia, Novgorod, 1429-1458, Saint, Euthymius II, Archbishop of Novgorod; St. Euthymius the Bishop of Novgorod, Commemorated on March 11;

Russia, Novgorod, 1440-1505, Ivan III, G Prince of Moscow, 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, Novgorod, 1440-1470, St Jonah, Archbishop of Novgorod
Russia, Novgorod, 1440-1470, St Jonah, Archbishop of Novgorod ; 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;

Russia, Novgorod, 1471, Battle of Shelon River, Moscow over 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, Novgorod, 1473-1489, Patriarch, Gerontius, Metropolitan of Moscow
Moscow Patriarch, 1473-1489, Gerontius, Metropolitan of 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, Novgorod, 1478, Martha Boretskaya, Mayor of Novgorod
Russia, Novgorod, 1471-1480, Martha Boretskaya, Mayor of Novgorod; Novgorod, Fall of the Novgorod Republic to Moscow (1471 - 1480); Battle of Shelon River 1471 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ;

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

Russia, Novgorod, 1506-1509, Archbishop, Serapion of Novgorod
Russia, Novgorod, 1506-1509, Archbishop, Serapion of Novgorod; Venerable Alexander the Abbot of Svir, Commemorated on August 30;

Russia, Novgorod, 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, Novgorod, 1526-1563, Macarius, Archbishop of Novgorod, Metropolitan of Moscow
Russia, Novgorod, 1526-1563, Archbishop of Novgorod, Metropolitan of Moscow, Macarius; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15;

Russia, Novgorod, 1652-1658, Metropolitan, Patriarch Nikon of Moscow
Novgorod Metropolitan, 1652-1658, Patriarch Nikon of Moscow ; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19;

Russia, Novgorod, 1727-1927, Folder, Novgorod Governorate, Russian Empire

Novgorod Governorate, 1727-1927, Russian Empire
Novgorod Governorate ; Icon of the Mother of God of Vydropussk, Commemorated July 28 ; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod,Commemorated on September 26; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15 ; Venerable Anthony the Abbot of Leokhnov, Novgorod;

Russia, Novgorod, Volkhov River Folder

Volkhov River

Volkhov River Source (Novgorod, Lake Ilmen)

Novgorod (Volkhov River Source (Lake llmen))
Veliky Novgorod; Icon of the Mother of God of Konevits, Commemorated on July 10 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God of Chirsk-Pskov, Commemorated on July 16 ; Icon of the Mother of God "Tenderness" in Novgorod; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 27 ; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3 ; ; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; St Macarius the Roman, Commemorated on August 15; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Martyr Florus of Illyria, Commemorated on August 18; St Pitirim the Bishop of Perm, Commemorated on August 19; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Icon of the Mother of God of Kholm, Commemorated September 8 ; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God , Commemorated on October 12 ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated on October 23 ; St John the Archbishop and Wonderworker of Novgorod; Martyr and Confessor Michael the Wonderworker of Chernigov; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated October 26 ; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14 ; St Sergius of Malopinega, Commemorated November 16 ; Martyr Michael the Prince of Tver, Commemorated on November 22 ; Repose of St Alexander Nevsky St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15 ; Icon of the Mother of God of Novgorod; 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 December 23 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; St Theophan the Recluse the Bishop of Tambov ; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated January 11; Venerable Anthony of Chernoezero, Commemorated on January 17 ; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17 ; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated January 19 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; St Gerasimus the Bishop of Perm, Commemorated January 24 ; St Moses the Archbishop of Novgorod, Commemorated January 25 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Xenophon of Robika, Commemorated January 26 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Holy, Righteous Simeon the God-Receiver, Commemorated on February 3 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; St Joachim, First Bishop of Novgorod, Commemorated February 10 ; St John, Archbishop of Novgorod, Commemorated February 10 ; Synaxis of the Hierarchs of Novgorod, Buried in the Cathedral of the Holy Wisdom (Hagia Sophia) in Novgorod, Commemorated February 10 ; Princess Anna of Novgorod, Commemorated on February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Polycarp of Briansk, Commemorated February 23 ; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Venerable Lazarus of Murom, Commemorated on March 8; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Icon of the Mother of God of St Theodore, Commemorated on March 14; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Seraphim of Virits, Commemorated on March 21; Icon of the Mother of God of œthe Uncut Mount , Commemorated on March 24 ; Venerable Mark of the Pskov Caves, Commemorated on March 29; 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; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4; Icon of the Mother of God œStaro Rus Old Russian, Commemorated on May 4; Virginmartyr Glyceria of Novgorod, Commemorated on May 13; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; 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; Venerable Sergius of Shukhtom, Commemorated on May 19; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Righteous John the Youth of Meniugi, Novgorod, Commemorated on June 24; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ; Icon of the Mother of God œTenderness in Novgorod, Commemorated on July 8; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Volkhov River 1 (Novgorod, St Georges Monastery)

Antoniev monastery, Novgorod, 1117
Antoniev monastery; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Anthony the Roman was born at Rome in 1067 to rich parents who adhered to the Orthodox Faith, and they raised him in piety. After losing his parents at age 17, he took up the study of the Fathers in the Greek language. Afterwards, he distributed part of his inheritance to the poor, and the other portion he put into a wooden barrel and threw it into the sea. Then he was tonsured at one of the wilderness monasteries, where he lived for 20 years. persecution of the Latins against the Orthodox forced the brethren to separate. Saint Anthony wandered from place to place until he came upon a large rock upon the shore of the sea, where he lived for a whole year in fasting and prayer. On September 5, 1105 a terrible storm tore away the stone on which Saint Anthony stood, and threw it into the sea. By divine Providence, the stone floated to Novgorod. On the Feast of the Nativity of the Most Holy Theotokos, the stone halted 3 versts from Novgorod on the banks of the River Volkhov near the village of Volkhov. This event is testified to in the Novgorod Chronicles. this place the monk, with the blessing of Saint Nikḗtas the Hermit (May 14), founded a monastery in honor of the Nativity of the Most Holy Theotokos. In another year, fishermen recovered the barrel containing Saint Anthony’s inheritance, cast into the sea many years before. The saint recognized his barrel, but the fishermen did not want to give it to him. Before a judge, Saint Anthony described the contents of the barrel, and it was returned to him. The saint used the money to buy land for the monastery. Spiritual asceticism was combined at the monastery with intense physical labor. Anthony was concerned that help should be given to the needy, orphans and widows from monastery funds. In 1117, the saint built a stone church in honor of the Nativity of the Most Holy Theotokos. The church, built during the lifetime of Saint Anthony in the years 1117-1119 by the renowned Novgorod architect Peter, and adorned with frescoes in the year 1125, has been preserved to the present time. In 1131, Saint Niphon of Novgorod made Saint Anthony igumen of the monastery. He died on August 3, 1147 and was buried by Saint Niphon. Anthony was glorified in 1597. His memory is also celebrated (uncovering of his relics) on the first Friday after the Feast of the Foremost Apostles Peter and Paul (June 29), and on January 17, on the same day that Saint Anthony the Great is commemorated. The first Life of Saint Anthony the Roman was written soon after his death by his disciple and successor as igumen, the hieromonk Andrew. A Life, with an account of the uncovering of the relics, was written by a novice of the Antoniev monastery, the monk Niphon, in the year 1598. St. Macarius the Roman, Commemorated on August 15; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4;

Novgorod governia
Novgorod governia, Novgorod Republic is Novgorod governia before Moscow took control of Novgorod. When Moscow had control (1479) these lands were called Grand Duchy of Moscow ; Grand Duchy of Moscow; St Gerasimus the Bishop of Perm, Commemorated January 24 ; Venerable Tryphon the Abbot of Pechenga (Kolsk);

Cathedral of Holy Wisdom, Saint (Hagia) Sophia Cathedral, Novgorod, 1045
Saint Sophia Cathedral in Novgorod ; St. John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; St John, Archbishop of Novgorod, Commemorated February 10 ; Synaxis of the Hierarchs of Novgorod, Buried in the Cathedral of the Holy Wisdom (Hagia Sophia) in Novgorod, Commemorated February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Saint (Hagia) Sophia Cathedral, Novgorod, 1045
Saint Sophia Cathedral in Novgorod ; St. John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; St John, Archbishop of Novgorod, Commemorated February 10 ; Synaxis of the Hierarchs of Novgorod, Buried in the Cathedral of the Holy Wisdom (Hagia Sophia) in Novgorod, Commemorated February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Novgorod Cathedral, Saint (Hagia) Sophia C., 1045
Saint Sophia Cathedral in Novgorod ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; St John, Archbishop of Novgorod, Commemorated February 10 ; Synaxis of the Hierarchs of Novgorod, Buried in the Cathedral of the Holy Wisdom (Hagia Sophia) in Novgorod, Commemorated February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Zverin monastery of the Protection at Novgorod, 1164
Zverin monastery of the Protection at Novgorod; The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1;

Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod
Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod; Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod, Early Foreign Ties; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19

Norwegian Quarter of Novgorod, Novgorod Fair, Torgovaja Storona
Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod; Torgovaja Storona, Novgorod Fair, Norwegian Quarter of Novgorod, Early Foreign Ties; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19

Meniugi, Trinity church in Meniugi village, Norwegian Quarter, Novgorod
Trinity church in Meniugi village, Novgorod; Righteous Youths John and Jacob (James) of Meniugi, Commemorated on June 24 ; Righteous Youths James and John of Meniugi were brothers by birth, children of the pious couple Isidore and Barbara. They were killed by miscreants (James at three years of age, and John at five years of age). the years 1682-1689 their relics were found incorrupt and were placed in a reliquary at the Trinity church in Meniugi village, Novgorod diocese, on the site of the former Trinity monastery.

Volkhov Bridge
When 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. Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19;

Sophia Quarter, across Volkhov Bridge from Norwegian Quarter, Sophia Cathedral
When 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. Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19;

Yaroslav's Cathedral - Saint Nicholas Cathedral, Novgorod, 1113
Yaroslav's Cathedral - Saint Nicholas Cathedral, Novgorod; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8;

Savior-Transfiguration church on Ilyina Street, Novgorod, 1169
Church of the Transfiguration on Ilyina Street; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ;

Church of the Transfiguration on Ilyina Street, Novgorod, 1169
Church of the Transfiguration on Ilyina Street; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ;

Church of the Apostle Philip, Novgorod, 1527
Church of the Apostle Philip, Novgorod, 1527, 58°30'55"N 31°17'37"E; Uncovering of the relics of Saint Nikita, Bishop of Novgorod, Commemorated on April 30;

St Peter and Paul Orthodox Church, Sinch Hill, Novgorod
St Peter and Paul Orthodox Church, Sinch Hill, Novgorod; Saint Charitina, Princess of Lithuania, Commemorated on October 5;

Yuriev Monastery, Novgorod (Volkhov River 1) 1030
Yuriev Monastery; Repose of Saint Theoctistus, Archbishop of Novgorod, Commemorated on December 23; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ; St Moses the Archbishop of Novgorod, Commemorated January 25 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

St George men's monastery, Novgorod (Volkhov River 1) 1030
Saint George's Monastery (Novgorod); St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Cathedral of St George, Yuriev Monastery, Novgorod, 1030
Yuriev Monastery; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ; St Moses the Archbishop of Novgorod, Commemorated January 25 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Saint George's Mens Monastery, Novgorod, Jurievo village, Novgorod district, Novgorod region
Saint George's Mens Monastery, Novgorod, Jurievo village, Novgorod district, Novgorod region; Saint John the Wonderworker, Archbishop of Novgorod, Commemorated on September 7;

Yurievo Tolchische (Yurievo Threshing-Mill, Volkhov River1), Novgorod
Yurievo Tolchische (Yurievo Threshing-Mill), Novgorod; Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Volkhov River 2 (Khutyn or Xenophon Monastery)

Russia, Novgorod, Volkhov River 2, Roeika River Folder

Robeika River

Robeika River (Looks like a section of Volkhov River)

Volotovo Church, 1352
Volotovo Church, 1352; St. Moses the Archbishop of Novgorod, Commemorated on January 25;

Robeika River Mouth (not far from Novgorod)

Trinity monastery, Khutyn, Novgorod (Robeika River, Volkhov River 2) 1192
Xenophon monastery: The Khutyn Monastery was founded by Xenophon of Robika; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Venerable Xenophon of Robika, Commemorated January 26 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Xenophon monastery, Khutyn, Novgorod (Robeika River Mouth, Volkhov River 2) 1192
Xenophon monastery: The Khutyn Monastery was founded by Xenophon of Robika; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Venerable Xenophon of Robika, Commemorated January 26 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Khutyn Monastery, Novgorod, (Robeika River Mouth, Volkhov River 2) 1192, wonderworker Barlaam
Khutyn Monastery; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Venerable Barlaam the Abbot of Khutyn, Novgorod, Commemorated on November 6, Barlaam settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod.; Barlaam, Abbot of Khutyn lived in the twelfth century, the son of an illustrious citizen of Novgorod, where he spent his childhood years. Withdrawing at an early age to the Lisich monastery near the city, Saint Barlaam was tonsured there. Later he settled on a solitary hill below Volkhov, in a place called Khutyn, ten versts from Novgorod. Barlaam led a strict solitary life, occupying himself with unceasing prayer and keeping a very strict fast. He was a zealous ascetic in his labors: he cut timber in the forest, chopped firewood and tilled the soil, fulfilling the words of Holy Scripture, “If anyone will not work, neither shall he eat” (2 Thess. 3: 10). inhabitants of Novgorod gathered around him, wanting to share in monastic works and deeds. Instructing those who came, Saint Barlaam said, “My children, beware of all unrighteousness, and do not give in to envy or slander. Refrain from anger, and do not practice usury. Beware of unjust judgment. Do not swear an oath falsely, but rather fulfill it. Do not indulge the bodily appetites. Always be meek and bear all things with love. This virtue is the beginning and root of all good.” a church was built in honor of the Transfiguration of the Lord, and a monastery founded. Because of his service to others, the Lord granted Saint Barlaam the gifts of wonderworking and discernment. Saint Barlaam’s life was drawing to a close, the hieromonk Anthony came from Constantinople by divine Providence. He was of the same age and a friend of Saint Barlaam. The saint turned to him and said, “My beloved brother! God’s blessings rest upon this monastery. Now I leave this monastery in your hands. Watch over it and care for it. Although in the flesh I am leaving you, I shall always be with you in spirit.” After instructing the brethren, commanding them to preserve the Orthodox Faith and to dwell constantly in humility, Saint Barlaam fell asleep in the Lord on November 6, 1192. Slavonic practice, Saint Barlaam is commemorated during the Proskomedia along with the venerable and God-bearing Fathers who shone forth in asceticism (sixth particle). Venerable Anthony of Dymsk, Novgorod, Commemorated January 17 ; Anthony of Dymsk was born at Novgorod in about the year 1157. in church he heard the words of Christ: “If anyone would come after Me, let him deny himself and take up his cross and follow Me” (Mt.16:24), the saint resolved to leave the world and receive monastic tonsure under Saint Barlaam of Khutyn (November 6) at his monastery. he was dying, Saint Barlaam appointed Saint Anthony as igumen in his place; but Anthony, shunning glory, left the monastery and settled at the shores of Lake Dyma, on the outskirts of the city of Tikhvin. Here he founded a monastery and struggled there until the end of his own life. to Tradition, Saint Anthony made a journey to Constantinople, and returned to his monastery on the day that the igumen Barlaam died. Saint Anthony fell asleep in the Lord on June 24, 1224. In the year 1330 his relics were found incorrupt, and from that time they were glorified by many miracles. Icon of the Mother of God "Xenophon Hodigitria", Commemorated January 21 ; Venerable Xenophon of Robika, Commemorated January 26 ; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Volkhov River 3

Oskuya River Mouth (Volkhov River 3)

Volkhov River 4

Tigoda River Mouth (Volkhov River 4)

Volkhov, Novgorod (Volkhov River 5)
Volkhov; Venerable Anthony the Roman and Abbot of Novgorod, commemorated August 3;

Zelenets, Trinity Zelenets Monestary, Volkhov District Novgorod, 1582
Zelenets, Trinity Zelenets Monestary, Volkhov District; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1;

Volkhov River Mouth (St Petersburg, Lake Ladoga)

Russia, Novgorod, Vishera River Folder

Vishera River Novgorod

Vishera River Novgorod Source (Malaya Vishera)

St Macarius the Roman's Monastery, pillar of fire, fragrant cloud of smoke, locals found him
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).

Vishera River 1

Vishera River Mouth (Novgorod)
Vishera River a right tributary of the Maly Volkhovets River, an eastern armlet of the Volkhov River. Venerable Sava the Abbot of Vishera, Novgorod;

Sava-Vishera Monastery (7 Versts from Novgorod, Vishera River) 1418
Sava-Vishera Monastery (7 Versts from Novgorod, Vishera River); Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1;

Russia, Novgorod, Verenda River Folder

Verenda River

Verenda River Mouth (Perekop, Lake Ilmen)

Vyazhishchsky Monastery, Novgorod, 1391
Vyazhishchsky Monastery; St Euthymius the Bishop of Novgorod, Commemorated on March 11;

Klops Monastery, Novgorod (Island at mouth of Verenda River) 1400
Klops Monastery, Novgorod (Island at mouth of Verenda River) 1400; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11;

Perekop Monastery, Novgorod (Island at mouth of Verenda River) 1400
Perekop Monastery (Island at mouth of Verenda River); Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11;

St. Michael Klopsky Monastery of the Holy Trinity, 23k Southwest of Novgorod, 1400
St. Michael Klopsky Monastery of the Holy Trinity, 23k Southwest of Novgorod; Venerable Michael the Fool-for-Christ of the Klops Monastery, Novgorod, Commemorated on January 11;

Russia, Novgorod, Shelon River Folder

Shelon River

Shelon River Source (Swamps east of Pskov Region)

Shelon River 1 (Porkhov)

Shelon River 2

Shelon River Mouth (Novgorod, Lake llmen)

Volotovsky District, Novgorod (Between Shelon and Polista Rivers)
River Perekhoda is in the Volotovsky District; Venerable Anthony the Abbot of Leokhnov, Novgorod;

Russia, Novgorod, Shelon River 1, Omucha River Folder

River Omucha

River Omucha Source

River Omucha Mouth (Shelon River 1)
River Omucha, not far from the city of Porkhov. Venerable Theophilus the Abbot of Omutch, Pskov;

Porkhov, Novgorod (Omucha River, Shelon River 1)
Porkhov (Shelon River 1) ; Venerable Nicander; Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21 ;

Omucha, Novgorod (Omucha River Mouth, Shelon River 1) 1396
Omucha, Pskov (Omucha River Mouth, Shelon River 1); Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21;

Russia, Novgorod, Lovat River Folder

Lovat River

Lovat River Source (Lake Lovat)
Lake Lovat in Northwest Corner of Belarus.

Lovat River 1 (Luki)

Luki

Veliki Luki, Novgorod (Great Meadow, Lovat River 1, Volga Trade Rte 7)
Veliki Luki (Great Meadows) Monastery; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated November 11 ; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1;

Lovat River 2

Lovat River 3 (Kholm)

Kholm, Novgorod ( Kunya River Mouth at Lovat River 3)
Kholm ( Kunya River Mouth at Lovat River 3); Icon of the Mother of God of Kholm, Commemorated September 8 ; Venerable Polycarp of Briansk, Commemorated February 23 ; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7;

Russia, Novgorod, Lovat River 3, Kunya River Folder

Kunya River

Kunya River Source (Lake (Kunya) Vsteselovo)

Kunya River 1 (Volga Trade Route 7)

Kunya River 2

Kunya River 3

Kunya River Mouth (Kholm, Lovat River 3)

Lovat River 4 (Polista River)

Russia, Novgorod, Lovat River 4, Polista River Folder

Polista River

Polista River Source (Lake Polista)

Polista River 1

Polista River 2

Polista River 3 (Stara Rus and Leokhnov)

Leokhnov, Novgorod (near Stara Rus, Polista River 3)
Leokhnov, Novgorod (near Stara Rus) ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17 ;

Hermitage of Saint Macarius, Leokhnov, Novgorod (near Stara Rus, Polista River 3)
Probable location of Hermitage of Saint Macarius, Leokhnov, Novgorod (near Stara Rus, Polista River 3), 45 miles upstream from Novgorod. Leokhnov, Novgorod (near Stara Rus) ; Venerable Anthony the Abbot of Leokhnov, Novgorod, Commemorated on October 17 ;

Staro Rus (near Novgorod, Polista River 3)
Staro Rus; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4;

Staraya Russa, Novgorod (Polist River Mouth, Lovat River 4)
Staraya Russa; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated July 29 ; Venerable Cosmas the Abbot of Kosinsk, Pskov; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœStaro RusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ Old Russian, Commemorated on May 4;

Kosinsk, Pskov and Novgorod near Stara Rus, monastery on penninsula between two rivers
Kosinsk, Pskov, 3 Versts between the two rivers from Stara Rus Venerable Constantine and Cosmas, Abbots of Kosinsk, Commemorated on July 29; Constantine and Cosmas were monastic followers of Saint Barlaam of Khutyn (November 6) and his successor, Saint Anthony of Dymsk (January 17). About the year 1220, they left the Khutyn monastery and settled upon a wilderness peninsula, situated 3 versts from the city of Staraya Rus, between the Rivers Polista and Smezhnya. In time they founded a monastery there in the name of Saint Nicholas, headed by Saint Constantine until his death (ca. 1240). Cosmas continued with the exploits of his mentor. He was buried in the same grave with Saint Constantine. Their bodies rest beneath the vestibule of the Nikolaev church, built in 1820 over the tomb of the saints.

Polista River Mouth (Novgorod, Lovat River 4)

Lovat River Mouth (Novgorod, Lake llmen)

Lake Ilmen
Lake Ilmen Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod;

Russia, Novgorod, Msta River Folder

Msta River

Msta River Source (Tver, Valdai Hills)

Msta River 1

Msta River 2 (Msta)

Starorussky District, Novgorod (Msta River)
Starorussky District; St Martyrius, Archbishop of Novgorod, Commemorated on August 24;

Msta River 3 (Borov)

Borov
Venerable Joseph the Abbot of Volokolamsk, Volotsk;

Borovichi (Borov, Novgorod, Valdai Hills, Msta River 3)
Borovichi Valdai Hills; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated October 23 ;

Msta River Mouth (Novgorod, Lake Ilmen)

Russia, Kiev and Ukraine Folder, Western and Soutwestern Russia

Russia, Kiev, 860, Rus-“Byzantine War
Rus-“Byzantine War (860), Russians seize Constantinople ; St Ignatius the Patriarch of Constantinople, Commemorated on October 23 ; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2 ;

Russia, Kiev, 862, Invitation of the Varangians
Russia, Kiev, 862, Invitation of the Varangians; Invitation of the Varangians, and Foundation of the Kievian State; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14;

Russia, Kiev, 862, Rurik dynasty, from Chernigov, Kievan Rus
Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Chernigov; Venerable Polycarp of Briansk, Commemorated on February 23;

Russia, Kiev, 882-1240, Land of the Rus (Kievian Rus)
Land of the Rus (Kievian Rus); Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10;

Russia, Kiev, 800, 9th-11th Century, Kiev Varangians (Land of the Varangians)
Kiev Varangians; Theodore; Martyr Theodore and his son of Kiev, Commemorated on July 12;

Russia, Kiev, 907, Russian incursion into Greece, Oleg the Wise
Russian incursion into Greece in 907 (Rus-“Byzantine War (907)); The very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrius of Thessalonica. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, œThis is not Oleg, but rather St Demetrius sent upon us from God.Â Russian soldiers always believed that they were under the special protection of the holy Great Martyr Demetrius. Moreover, in the old Russian barracks the Great Martyr Demetrius was always depicted as Russian. Thus this image entered the soul of the Russian nation. Russian Primary Chronicle; Timeline of Russian history; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26; Oleg of Kiev and Novgorod (Little Russia); Little Russia (Ukraine);

Russia, Kiev, 988, Baptism of Rus, August 1st, 988
Baptism of Rus, Kiev, August 1st, 988; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; 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; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 1113, Monomakhovchi, House of Monomakh of Rurik dynasty, Kievan Rus, a Cumans
Russia, Kiev, 1113, House of Monomakh of Rurik dynasty, Kiev' Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Kiev, 1113, Olgoviches, House of Oleg of Rurik dynasty, Kievan Rus, w Cumans
Russia, Kiev, 1113, Olgoviches of Rurik dynasty, Kievan Rus; Russia, Kiev, 1113, House of Monomakh of Rurik dynasty, Kiev' Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Kiev and Ukraine (Dnieper River Tributaries and Southern Bug River)
Ukraine; 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 Trinity-St Sergius Lavra, Commemorated July 28 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Venerable Anthony of Optina, Commemorated on August 7 ; FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); Icon of the Mother of God of Sven, Commemorated on August 17; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Martyr Romulus and with him many others, Commemorated 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; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated September 9 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; Icon of the Mother of God "the Merciful", Commemorated December 27 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Icon of the Mother of God œthe Blessed Heaven, Commemorated on March 6; Icon of the Mother of God of Smolensk the œSweet-Kissing, Commemorated on March 19; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; Icon of the Mother of God of Molcha, Commemorated on April 24; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; St Cyril the Bishop of Turov, Commemorated on April 28 ; Icon of the Mother of God of Putivil, Commemorated on May 2 ; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Icon of the Mother of God of Sven, Commemorated on May 3 ; Icon of the Mother of God œStaro Rus Old Russian, Commemorated on May 4; Icon of the Mother of God of Lubech, Commemorated on May 7; Monkmartyr Pachomius of Mt Athos, Commemorated on May 7; Repose of St Alexis Toth the confessor and defender of Orthodoxy in America, Commemorated on May 7 ; Venerable Joseph of Optina, Commemorated on May 9; Icon of the Mother of God œVirgin of Tenderness from the Pskov Caves, Commemorated on May 21 ; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27;

Russia, Ukraine, Land of the Drevlyans (Right Bank Ukraine, Right bank Dnieper)
Drevlyans; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Drevlians, people of the forests, Mal of the Drevlians, 6th - 10th Century
Drevlians, people of the forests, Mal of the Drevlians, 6th - 10th Century; Polyanians, people of the fields, Kiev Rus, 6th - 10th Century; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev (Ukraine) History Folder

Russia, Kiev, 000, 1st Century, Ukraine Folder, Saint Andrew the Apostle

Kiev, 1st Century, Saint Andrew the Apostle
Kiev, 1st Century, Saint Andrew the Apostle; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated on November 30;

Russia, Kiev, 700, 8th Century, Ukraine Folder, Prince Bravlin conquers Crimea, becomes Christian

Russia, Kiev, 790, Prince Bravlin, conquered Crimea, and saved by St Steven
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15;

Russia, Kiev, 800, 9th - 11th Century, Ukraine Folder, Varangian Newcomers

Russia, Kiev, 800-899, 9th Century Folder, Rus Byzantine War, Kiev Varangians, Cyril and Methodius

Drevlians, people of the forests, Mal of the Drevlians, 6th - 10th Century
Drevlians, people of the forests, Mal of the Drevlians, 6th - 10th Century; Polyanians, people of the fields, Kiev Rus, 6th - 10th Century; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev, 845-885, CYRIL AND METHODIUS, MISSIONARIES TO SLAVS, f Thessalonica, Greece, Clement's relics, Cirilic a, Slavic litergy
Greece, 845-885, CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS, from Thessalonica, Greece, Constantine to Arabs, then philosophy prof, librarian, Methodius a slav governor, both then to Khazars Dnieper-Volga, discovered Clements relics, 863 G Moravia prince Rotislav asked for Slav missionaries, litergy in Slavonic, invented S alphabet, Cyrillic a, for Russian, Ukranian, Bulgarian, Serbian, Romanian, German missionaries of HRE, to Pope w Clements relics, new Caroligian Latin bishop forced M to exile in Bulgaria; Thessalonica; Repose of Saint Cyril, Equal of the Apostles and Teacher of the Slavs Commemorated on February 14; Cyril Equal of the Apostles, Teacher of the Slavs (Constantine in the schema), and his older brother Methodius (April 6), were Slavs, born in Macedonia in the city of Thessalonica. Cyril received the finest of educations, and from the age of fourteen he was raised with the son of the emperor. Later, he was ordained as a priest. Upon his return to Constantinople, he worked as a librarian of the cathedral church, and as a professor of philosophy. Saint Cyril successfully held debates with iconoclast heretics and with Moslems. for solitude, he went to Mount Olympos to his older brother Methodius, but his solitude lasted only a short while. Both brothers were sent by the emperor Michael on a missionary journey to preach Christianity to the Khazars in the year 857. Along the way they stopped at Cherson and discovered the relics of the Hieromartyr Clement of Rome (November 25). at the territory of the Khazars, the holy brothers spoke with them about the Christian Faith. Persuaded by the preaching of Saint Cyril, the Khazar prince together with all his people accepted Christianity. The grateful prince wanted to reward the preachers with rich presents, but they refused this and instead asked the prince to free and send home with them all the Greek captives. Saint Cyril returned to Constantinople together with 200 such captives set free. the year 862 began the chief exploit of the holy brothers. At the request of Prince Rostislav, the emperor sent them to Moravia to preach Christianity in the Slavic language. Saints Cyril and Methodius by a revelation from God compiled a Slavonic alphabet and translated the Gospel, Epistles, the Psalter and many Service books into the Slavonic language. They introduced divine services in Slavonic. holy brothers were then summoned to Rome at the invitation of the Roman Pope. Pope Adrian received them with great honor, since they brought with them the relics of the Hieromartyr Clement. Sickly by nature and in poor health, Saint Cyril soon fell ill from his many labors, and after taking the schema, he died in the year 869 at the age of forty-two. Before his death, he expressed his wish for his brother to continue the Christian enlightenment of the Slavs. Saint Cyril was buried in the Roman church of Saint Clement, whose own relics also rest there, brought to Italy from Cherson by the Enlighteners of the Slavs. CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; (originally Constantine) and Methodius were brothers, from a noble family in Thessalonika, a district in northeastern Greece. was the younger, born in about 827, and his brother Methodius in about 825. They both entered the priesthood. undertook a mission to the Arabs, and then became a professor of philosophy at the imperial school in Constantinople and librarian at the cathedral of Santa Sophia. became governor of a district that had been settled by Slavs. brothers then retired to monastic life. about 861, the Emperor Michel III sent them to work with the Khazars northeast of the Black Sea in the Dnieper-Volga region of what was later Russia. They learned the Khazar language and made many converts, and discovered what were believed to be relics of Clement, an early Bishop of Rome. about 863, Prince Rotislav, the ruler of Great Moravia (an area including much of what was later Czechoslovakia), asked the emperor for missionaries, specifying that he wanted someone who would teach his people in their own language (he had western missionaries, but they used only Latin). emperor and the Patriarch Photius sent Methodius and his brother Constantine, who translated the Liturgy and much of the Scriptures into Slavonic. Slavonic had no written form, they invented an alphabet for it, the Glagolitic alphabet, which gave rise to the Cyrillic alphabet (named for Constantine aka Cyril), which is used to write Russian and (with modifications) several related languages today. used the Greek alphabet as their basis, writing a letter in two forms when two similar sounds in Slavonic each needed a letter (hence, in modern Russian, we have "plain a" written "A" and "fancy a" written like a backward "R" representing the sounds of hard and soft (or unpalatalized and palatalized) a, represented approximately in English by "ah" and "yah"). no Greek letter was close, then they borrowed from Hebrew (the letter TZADDI for the sound "ts" as in "tsar", and the letter SHIN for the sound "sh", and a variant on it for the sound "shch" as in "Khrushchev", and so on). resulting alphabet had 43 letters. It has since undergone development, chiefly simplification and the omission of letters. Thus, the modern Russian alphabet has only 32 letters. Cyrillic alphabet with minor variations is used today for Russian, Ukrainian, and other languages of the former USSR, and also for Bulgarian and Serbian and formerly for Rumanian. and Croats both speak Serbo-Croatian, but the Serbs, who are traditionally East Orthodox, write it with the Cyrillic alphabet, while the Croats, who are traditionally Roman Catholic, write it with the Latin alphabet. the first World War, there were many muslims (regarded as Turks) living in Greece, and many Christians (regarded as Greeks) living in western Turkey. Each group spoke the language of the country in which it lived, but the Greek-speaking Turks in Greece wrote Greek using the Arabic script that was then standard for writing Turkish, and the Turkish-speaking Greeks in Turkey wrote Turkish in the Greek alphabet. For some reason, the alphabet matters to rival religious groups.) Thus the brothers were the first to produce written material in the Slavic languages, and are regarded as the founders of Slavic literature. brothers encountered missionaries from Germany, representing the western or Latin branch of the Church, and more particularly representing the Holy Roman Empire as founded by Charlemagne, and committed to linguistic, and cultural uniformity. They insisted on the use of the Latin liturgy, and they regarded Moravia and the Slavic peoples as their rightful mission field. When friction developed, the brothers, unwilling to be a cause of dissension among Christians, went south toward Venice, and then from Venice to Rome to see the Pope, hoping to reach an agreement that would avoid quarreling between missionaries in the field. brought with them the above-mentioned relics of Clement, third bishop of Rome after the Apostles (see 23 November). arrived in Rome in 868 and were received with honor. Constantine entered a monastery there, taking the name Cyril, by which he is now remembered. However, he died only a few weeks thereafter. He is buried in Rome in the Church of San Clemente. Pope (Adrian II) gave Methodius the title of Archbishop of Sirmium (now Sremska Mitrovica in Yugoslavia) and sent him back in 869, with jurisdiction over all of Moravia and Pannonia, and authorization to use the Slavonic Liturgy. however, Prince Rotislav, who had originally invited the brothers to Moravia, died, and his successor did not support Methodius. 870 the Frankish king Louis and his bishops deposed Methodius at a synod at Ratisbon, and imprisoned him for a little over two years. The pope (John VIII) secured his release, but told him not to use the Slavonic Liturgy any more. In 878 he was summoned to Rome on charges of heresy and using Slavonic. This time Pope John was convinced by his arguments and sent him back cleared of all charges, and with permission to use Slavonic. died 6 April 885 in Velehrad, the old capitol of Moravia. Carolingian bishop who succeeded him, Wiching, suppressed the Slavonic Liturgy and forced the followers of Methodius into exile. found refuge with King Boris of Bulgaria (852-889), under whom they reorganized a Slavic-speaking Church. Meanwhile, Pope John's successors adopted a Latin-only policy which lasted for centuries. Cyril and Methodius are honored by Eastern and Western Christians alike, and the importance of their work in preaching and worshipping in the language of the people is recognized on all sides. by James Kiefer

Russia, Kiev, 860, Rus-“Byzantine War, Prince Askold
Rus-“Byzantine War (860), Russians seize Constantinople ; St Ignatius the Patriarch of Constantinople, Commemorated on October 23 ; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2 ;

Russia, Kiev, 9th-11th Century, Kiev Varangians (Land of the Varangians)
Kiev Varangians; Theodore; Martyr Theodore and his son of Kiev, Commemorated on July 12;

Russia, Kiev, 860-879, Askold, Kiev Rus King, Pagan Novgorodian Rurik Varangian, captured Kiev on way to atttack Constantinople
Russia, Kiev, 860-879, Kiev Rus King, Askold Kiev Rus King, 870's, Princes Askold and Dir; St Nahum of Ochrid, the Disciple of St Cyril and Methodius, Equal of the Apostles, Commemorated on December 23; The Placing of the Honorable Robe of the Most Holy Mother of God at, Blachernae, Commemorated on July 2 ; Martyr Theodore and his son of Kiev, Commemorated on July 12; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Kiev, 862, Invitation of the Varangians, Pagan Novgorodian Rurik Dynasty, w Askold and Dir, captured Kiev
Russia, Kiev, 862, Invitation of the Varangians; Invitation of the Varangians, and Foundation of the Kievian State; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14;

Russia, Kiev, 862-867, Cyril and Methodius in Russia, Kiev Rus Saints
Kiev Rus Saints, 862-867, Saints Cyril and Methodius in Russia; Hieromartyr Clement the Pope of Rome, Commemorated on November 25; St Nahum of Ochrid, the Disciple of St Cyril and Methodius, Equal of the Apostles, Commemorated on December 23; Apostle Clement of the Seventy, Commemorated on January 4 ; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; Repose of St Cyril, Equal of the Apostles and Teacher of the Slavs, Commemorated on February 14 ; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6;

Russia, Kiev, 870-882, Askold and Dir, Kiev Rus Kings, earliest Norse rulers of Kiev, baptized, martyred by Oleg
Kiev Rus King, 870's, Princes Askold and Dir; and Dir (died in 882), mentioned in both the Primary Chronicle[1] and the Nikon Chronicle,[2] were the earliest known Norse rulers of Kiev.[3] Map of Kievan principality in the 9th century Chronicle[edit] Primary Chronicle relates that Askold and Dir were sanctioned by Rurik to go to Constantinople. travelling on the Dnieper, they settled in Kiev seizing power over the Polans who had been paying tribute to the Khazars. chronicle also states that they were killed by Oleg the Seer in 882.[1] to the Primary Chronicle he tricked and killed Askold and Dir using an elaborate scheme.[4] Tatishchev, Boris Rybakov and some other Russian and Ukrainian historians interpreted the 882 coup d'état in Kiev as the reaction of the pagan Varangians to Askold's baptism. went so far as to style Askold "the first Russian martyr".[citation needed] Askold; St Nahum of Ochrid, the Disciple of St Cyril and Methodius, Equal of the Apostles, Commemorated on December 23; The Placing of the Honorable Robe of the Most Holy Mother of God at, Blachernae, Commemorated on July 2 ; Martyr Theodore and his son of Kiev, Commemorated on July 12; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Kiev, 879-912, Oleg of Novgorod, K Rus King, the Wise, tricked and killed Askold and Dir
Russia, Kiev, 879-912, Kiev Rus King, Oleg of Novgorod; He then came to the hills of Kyiv, and saw how Askold and Dir reigned there. He hid his warriors in the boats, left some others behind, and went forward himself bearing the child Igor'. He thus came to the foot of the Hungarian hill, and after concealing his troops, he sent messengers to Askold and Dir, representing himself as a stranger on his way to Greece on an errand for Oleg and for Igor', the prince's son, and requesting that they should come forth to greet them as members of their race. Askold and Dir straightway came forth. Then all the soldiery jumped out of the boats, and Oleg said to Askold and Dir, "You are not princes nor even of princely stock, but I am of princely birth." Igor' was then brought forward, and Oleg announced that he was the son of Rurik. They killed Askold and Dir, and after carrying them to the hill, they buried them there, on the hill now known as Hungarian, where the castle of Ol'ma now stands.[ Kiev Rus King, 870's, Princes Askold and Dir; Askold; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Kiev, 882-1240, Ancient Rus or Russia (Kievan Russia)
Ancient Rus or Russia (Kievan or Ukrainian Russia); Martyr Basil of the Kiev Near Caves, Commemorated on August 11; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated on September 19 ; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; St Stephen the Confessor the Archbishop of Surozha in the Crimea, Commemorated on December 15 ; Martyr Stratonicus of Belgrade, Commemorated January 13 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24;

Russia, Kiev, 900-999, 10th Century Folder, Treaty of Igor, Vladimir, Baptism of the Rus

Russia, Kiev, 907, Russian incursion into Greece, Oleg the Wise
Russian incursion into Greece in 907 (Rus-“Byzantine War (907)); The very first pages of the Russian Primary Chronicle, as foreordained by God, is bound up with the name of the holy Great Martyr Demetrius of Thessalonica. The Chronicle relates that when Oleg the Wise threatened the Greeks at Constantinople (907), the Greeks became terrified and said, œThis is not Oleg, but rather St Demetrius sent upon us from God. Russian soldiers always believed that they were under the special protection of the holy Great Martyr Demetrius. Moreover, in the old Russian barracks the Great Martyr Demetrius was always depicted as Russian. Thus this image entered the soul of the Russian nation. Russian Primary Chronicle; Timeline of Russian history; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated on October 26; Oleg of Kiev and Novgorod (Little Russia); Little Russia (Ukraine);

Russia, Kiev, 914-945, Igor, K Rus King, Oleg's son, besieged Constntnpl twice, plundered Arabs in Caspian
Kiev Rus King, 914-945, Igor of Kiev; Right-believing Prince Wenceslaus of the Czech Lands, Commemorated on March 4; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Martyr Theodore and his son of Kiev, Commemorated on July 12; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev, 940s-970s, Sveneld, and his son Mstisha, Kiev Rus Warlord, Pagan, Drevlyani lands
Russia, Kiev, 940s-970s, Kiev Rus Warlord, Sveneld; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; peace treaty had to be sworn to by both the religious communities of Kiev: “Baptized Rusâ€, i.e. the Christian, took place in the cathedral church of the holy Prophet of God Elias (July 20); “Unbaptized Rusâ€, i.e. the pagans, in turn swore their oath on their weapons in the sanctuary of Perun the Thunderer. The fact, that Christians are included in the document in the first place, indicates their significant spiritual influence in the life of Kievan Rus. at the moment when the treaty of 944 was being drawn up at Constantinople, there were people in power in Kiev sympathetic to Christianity, who recognized the historical inevitability of involving Rus into the life-creating Christian culture. To this trend possibly belonged even prince Igor himself, whose official position did not permit him personally to go over to the new faith, nor at that time of deciding the issue concerning the Baptism of the whole country with the consequent dispersal throughout it of Orthodox Church hierarchs. The treaty therefore was drawn up in the circumspect manner of expression, which would not hinder the prince to ratify it in either the form of a pagan oath, or in the form of a Christian oath. when the Byzantine emissaries arrived in Kiev, conditions along the River Dneipr had essentially changed. A pagan opposition had clearly emerged, at the head of which stood the Varangian voevoda (military-leader) Svenel’d (or Sveinald) and his son Mstislav (Mtsisha) to whom Igor had given holdings in the Drevlyani lands. also at Kiev was the influence of the Khazar Jews, who could not but be displeased with the thought of the triumph of Orthodoxy in the Russian Land. to overcome the customary inertia, Igor remained a pagan and he concluded the treaty in the pagan manner, swearing an oath on his sword. He refused the grace of Baptism and was punished for his unbelief. A year later, in 945, rebellious pagans murdered him in the Drevlyanian land, cut down betwixt two trees. But the days of paganism and the lifestyle of the Slavic tribes basic to it were already numbered. The burden of government fell upon the widow of Igor -- the Kiev Great-princess Olga, and her three-year-old son Svyatoslav.

Russia, Kiev, 944, Russia, Treaty of Igor, with Byzantine Empire
Treaty of Igor (of Kiev) with the Greeks in the year 944; Translation of the Image œNot-Made-By-HandsÂ of our Lord Jesus Christ from Edessa to Constantinople, the Third œFeast of the Savior in AugustÂ, Commemorated on August 16 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Kiev, 945-963, Olga, King w son Svyatoslav 945, Christian 955, centralized admin trade centers
Kiev Rus King, 945-963, Olga of Kiev ; Martyr Theodore and his son of Kiev, Commemorated on July 12; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Olga, Equal of the Apostles, was the wife of the Kievan Great Prince Igor. The struggle of Christianity with paganism under Igor and Olga, who reigned after Oleg (+ 912), entered into a new phase. The Church of Christ in the years following the reign of Igor (+ 945) became a remarkable spiritual and political force in the Russian realm. The preserved text of a treaty of Igor with the Greeks in the year 944 gives indication of this: it was included by the chronicler in the “Tale of Bygone Years,â€ under the entry recording the events of the year 6453 (945). peace treaty had to be sworn to by both the religious communities of Kiev: “Baptized Rusâ€, i.e. the Christian, took place in the cathedral church of the holy Prophet of God Elias (July 20); “Unbaptized Rusâ€, i.e. the pagans, in turn swore their oath on their weapons in the sanctuary of Perun the Thunderer. The fact, that Christians are included in the document in the first place, indicates their significant spiritual influence in the life of Kievan Rus. at the moment when the treaty of 944 was being drawn up at Constantinople, there were people in power in Kiev sympathetic to Christianity, who recognized the historical inevitability of involving Rus into the life-creating Christian culture. To this trend possibly belonged even prince Igor himself, whose official position did not permit him personally to go over to the new faith, nor at that time of deciding the issue concerning the Baptism of the whole country with the consequent dispersal throughout it of Orthodox Church hierarchs. The treaty therefore was drawn up in the circumspect manner of expression, which would not hinder the prince to ratify it in either the form of a pagan oath, or in the form of a Christian oath. when the Byzantine emissaries arrived in Kiev, conditions along the River Dneipr had essentially changed. A pagan opposition had clearly emerged, at the head of which stood the Varangian voevoda (military-leader) Svenel’d (or Sveinald) and his son Mstislav (Mtsisha) to whom Igor had given holdings in the Drevlyani lands. also at Kiev was the influence of the Khazar Jews, who could not but be displeased with the thought of the triumph of Orthodoxy in the Russian Land. to overcome the customary inertia, Igor remained a pagan and he concluded the treaty in the pagan manner, swearing an oath on his sword. He refused the grace of Baptism and was punished for his unbelief. A year later, in 945, rebellious pagans murdered him in the Drevlyanian land, cut down betwixt two trees. But the days of paganism and the lifestyle of the Slavic tribes basic to it were already numbered. The burden of government fell upon the widow of Igor -- the Kiev Great-princess Olga, and her three-year-old son Svyatoslav. name of the future enlightener of the Russian Land and of her native region is first to be met with in the “Tale of Bygone Years,â€ in the phrase where it speaks about the marriage of Igor: “and they brought him a wife from Pskov, by the name of Olga.â€ She belonged, so specifies the Joakimov Chronicle, to the lineage of the Izborsk princes, -- one of the obscure ancient-Russian princely dynasties, of which in Rus during the 10th-11th Centuries there numbered no less than twenty, but who were all displaced by the Rurikovichi or merged otherwise with them through marriage. Some of them were of local Slavic descent, others -- Varangian new-comers. It is known, that the Scandinavian Viking “koenigsâ€ (kinglets) called to become princes in the Russian cities -- invariably assimilated to the Russian language, and often, they soon became genuinely Russian with Russian names and lifestyle, world-outlook and even physical appearance of attire. Igor’s wife also had the Varangian name “Helga,â€ which in Russian is pronounced Olga. The feminine name Olga corresponds to the masculine name “Olegâ€ (Helgi), which means “holyâ€ [from Germanic “heiligâ€ for “holyâ€]. Although the pagan understanding of holiness was quite different from the Christian, it also presupposed within a man a particular frame of reference, of chastity and sobriety of mind, and of insight. The fact that people called Oleg the Wise-Seer (“Veschiâ€) and Olga the Wise (“Mudraâ€) shows the spiritual significance of names. later traditions regard her a native of a village named Vybuta, several kilometers from Pskov up along the River Velika. They still not so long ago used to point out at the river the Olga Bridge, the ancient fording place, where Olga was met by Igor. The Pskov geographic features have preserved several names connected with this great descendent of Pskov: the village of Ol’zhinets and Ol’gino Pole (Olga Field); the Olga Gateway, one of the branches of the River Velika; Olga Hill and the Olga Cross near Lake Pskov; and the Olga Stone at the village of Vybuta. beginning of the independent rule of Princess Olga is connected in the chronicles with the narrative about her terrible revenge on the Drevlyani, who murdered Igor. Having sworn their oaths on their swords and believing “only in their swordsâ€, the pagans were doomed by the judgment of God to also perish by the sword (Mt. 26: 52). Worshipping fire among the other primal elements, they found their own doom in the fire. And the Lord chose Olga to fulfill the fiery chastisement. struggle for the unity of Rus, for the subordination to the Kievan center of mutually divisive and hostile tribes and principalities paved the way towards the ultimate victory of Christianity in the Russian Land. For Olga, though still a pagan, the Kiev Christian Church and its Heavenly patron saint the holy Prophet of God Elias [in icons depicted upon a fiery chariot] stood as a flaming faith and prayer of a fire come down from the heavens, and her victory over the Drevlyani—despite the severe harshness of her victory, was a victory of Christian constructive powers in the Russian realm over the powers of a paganism, dark and destructive. God-wise Olga entered into history as a great builder of the civil life and culture of Kievan Rus. The chronicles are filled with accounts of her incessant “goingsâ€ throughout the Russian land with the aim of the well-being and improvement of the civil and domestic manner of life of her subjects. Having consolidated the inner strengthening of the might of the Kiev great-princely throne, thereby weakening the influence of the hodge-podge of petty local princes in Rus, Olga centralized the whole of state rule with the help of the system of “pogostiâ€ (administrative trade centers). In the year 946 she went with her son and retinue through the Drevlyani land, “imposing tribute and taxesâ€, noting the villages, inns and hunting places, liable for inclusion in the Kiev great-princely holdings. The next year she went to Novgorod, establishing administrative centers along the Rivers Msta and Luga, everywhere leaving visible traces of her activity. “Her lovischa (hunting preserves) were throughout all the land, the boundary signs, her places and administrative centers, wrote the chronicler, and her sleighs stand at Pskov to this very day, as are her directed places for snaring of birds along the Dneipr and the Desna Rivers; and her village of Ol’zhicha stands to the present day.â€ “pogostiâ€ established by Olga, as financial-administrative and law-court centers, represented sturdy props of great-princely power in these places. first of all, and in the actual sense of the word, centers of trade and exchange (the merchant as “guestâ€) gathered together and became organized around the settlements (and in place of the “humanly arbitraryâ€ gathering of tribute and taxes, there now existed uniformity and order with the “pogostiâ€ system). Olga’s “pogostiâ€ became an important network of the ethnic and cultural unification of the Russian nation. on, when Olga had become a Christian, they began to erect the first churches at the “pogostiâ€; from the time of the Baptism of Rus the “pogostâ€ and church (parish) became inseparably associated. (It was only afterwards with the existence of cemeteries alongside churches that there developed the current meaning of the Russian word “pogostâ€ to nowadays signify “parish graveyardâ€.) Olga exerted much effort to fortify the defensive might of the land. The cities were built up and strengthened, Vyshgorod (or Detintsa, Kroma) they enclosed with stone and oak walls (battlements), and they bristled them with ramparts and pallisades. Knowing how hostile many were to the idea of strengthening the princely power and the unification of Rus, the princess herself lived constantly “on the hillâ€ over the Dneipr, behind the trusty battlements of Kievan Vyshgorod (“Verkhna-gorodâ€ or “Upper-cityâ€), surrounded by her faithful retainers. Two thirds of the gathered tribute, as the chroniclers testify, she gave over for the use of the Kiev “vecheâ€ (city-council), and the remaining one third went “to Olga, for Vyshgorodâ€ -- for the needs of building fortifications. And to the time period of Olga, historians note the establishment of the first state frontiers of Russia -- to the west, with Poland. Heroic outposts to the south guarded the peaceful fields of the Kievans from the peoples of the Wild Plains. Foreigners hastened to Gardarika (“the land of citiesâ€), as they called Rus, with merchandise and craftwares. Swedes, Danes, Germans all eagerly entered as mercenaries into the Russian army. The foreign connections of Kiev spread. This furthered the development of construction with stone in the city, the beginnings of which was initiated under Olga. The first stone edifices of Kiev -- the city palace and Olga’s upper enclosure -- were discovered by archaeologists only but in this century. (The palace, or more properly its foundations and remains of the walls were found in excavations during the years 1971-1972). it was not only the strengthening of the civil realm and the improvement of domestic norms of the manner of life for people that attracted the attention of the wise princess. Even more urgent for her was the fundamental transformation of the religious life of Rus, the spiritual transfiguration of the Russian nation. Rus had become a great power. Only two European realms could compare with it during these years in significance and might: in Eastern Europe -- the ancient Byzantine empire, and in the West the kingdom of Saxony. experience of both empires, connected with the exaltation in spirit of Christian teaching, with the religious basis of life, showed clearly, that the way to the future greatness of Rus lay not through military means, but first of all and primarily through spiritual conquering and attainment. Having entrusted Kiev to her teenage son Svyatoslav, and seeking grace and truth, Great-princess Olga in the Summer of 954 set off with a great fleet to Constantinople. This was a peaceful “expeditionâ€, combining the tasks of religious pilgrimage and diplomatic mission, but the political considerations demanded that it become simultaneously a display of the military might of Rus on the Black Sea, which would remind the haughty “Romaioiâ€ [Byzantine Greeks] of the victorious campaigns of Askold and Oleg, who in the year 907 advanced in their shields “to the very gates of Constantinople.â€ result was attained. The appearance of the Russian fleet in the Bosphorus created the necessary effect for the developing of Russo-Byzantine dialogue. In turn, the southern capital struck the stern daughter of the north with its variety of beauty and grandeur of architecture, and its jumbled mixture of pagans and peoples from all over the world. But a great impression was produced by the wealth of Christian churches and the holy things preserved in them. Constantinople, “the city of the imperial Caesar,â€ the Byzantine Empire, strove in everything to be worthy of the Mother of God, to Whom the city was dedicated by Saint Constantine the Great (May 21) in 330 (see May 11). The Russian princess attended services in the finest churches of Constantinople: at Hagia Sophia, at Blachernae, and others. her heart the wise Olga found the desire for holy Orthodoxy, and she made the decision to become a Christian. The sacrament of Baptism was made over her by the Constantinople Patriarch Theophylactus (933-956), and her godfather was the emperor Constantine Porphyrogenitos (912-959). At Baptism she was given the name Helen in honor of the holy Equal of the Apostles Helen (May 21), the mother of Saint Constantine, and she also had been the discoverer of the Venerable Wood of the Cross of the Lord. In an edifying word spoken at the conclusion of the rite, the Patriarch said: “Blessed are you among Russian women, for you have forsaken the darkness and have loved the Light. The Russian people shall bless you in all the future generations, from your grandson and great-grandson to your furthermost descendants.â€ He instructed her in the truths of the Faith, the churchly rules and the rule of prayer, he explained the commands about fasting, chastity and charity. “She, however,â€ says the Monk Nestor, “bowed her head and stood, literally like a sponge absorbing water, listening to the teaching, and bowing down to the Patriarch, she said, “By your prayers, O Master, let me be preserved from the wiles of enemiesâ€. is in precisely this way, with a slightly bowed head, that Saint Olga is depicted on one of the frescoes of the Kiev Sophia cathedral, and likewise on a Byzantine miniature contemporary to her, in a manuscript portrait of the Chronicles of John Scilitius in the Madrid National Library. The Greek inscription, accompanying the miniature, terms Olga “Archontissa (i.e. ruler) of Rus,â€ “a woman, Helga by name, who came to the emperor Constantine and was baptizedâ€. The princess is depicted in special head attire, “as a newly-baptized Christian and venerable deaconess of the Russian Church.â€ Beside her in the same attire of the newly-baptized -- is Malusha (+ 1001), the future mother of the Equal of the Apostles Saint Vladimir (July 15). one who had originally so disliked the Russians as did the emperor Constantine Porphyrigenitos, it was no trivial matter for him to become the godfather to the “Archontissa of Rusâ€. In the Russian chronicles are preserved narratives about this, how resolutely and on an equal footing Olga conversed with the emperor, amazing the Greeks by her spiritual depth and wisdom of governance, and displaying that the Russian nation was quite capable of accepting and assimilating the highest attainments of the Greek religious genius, the finest fruition of Byzantine spirituality and culture. And thus by a peaceful path Saint Olga succeeded in “taking Constantinopleâ€, something which no other military leader before her had ever been able to do. According to the witness of the chronicles, the emperor himself had to admit, that Olga “had given him the slipâ€ (had outwitted him), and the popular mind, jumbling together into one the traditions about Oleg the Wise and Olga the Wise, sealed in its memory this spiritual victory in the bylina or folk-legend entitled “Concerning the Taking of Constantinople by Princess Olgaâ€. his work “About the Ceremonies of the Byzantine Court,â€ which has survived to the present day in just one copy, Constantine Porphyrigenitos has left us a detailed description of the ceremony surrounding the stay of Saint Olga at Constantinople. He describes a triumphant reception in the famed Magnaura palace, beneath the singing of bronze birds and the roars of copper lions, where Olga appeared with an impressive retinue of 108 men (not counting the men of Svyatoslav’s company). And there took place negotiations in the narrower confines of the chambers of the empress, and then a state dinner in the hall of Justinian. And here during the course of events, there providentially met together at one table the four “majestic ladiesâ€: the grandmother and the mother of holy Equal of the Apostles Saint Vladimir (Saint Olga and her companion Malusha), and the grandmother and the mother of Saint Vladimir’s future spouse Anna (the empress Helen and her daughter-in-law Theophano). Slightly more than half a century would pass, and at the Desyatin church of the Most Holy Theotokos at Kiev would stand aside each other the marble tombs of Saint Olga, Saint Vladimir and “Blessed Annaâ€. the time of one of these receptions, as Constantine Porphyrogenitos relates, the Russian princess was presented a golden plate inset with jewels. Saint Olga offered it to the vestry of the Sophia cathedral, where at the beginning of the thirteenth century it was seen and described by the Russian diplomat Dobrynya Yadeikovich (who afterwards was to become the Novgorod archbishop Anthony): “The large golden official plate of Olga of Russia, when she took it as tribute, having come to Constantinople; upon the plate be precious stones, and upon it is written in these stones the name Christâ€. the wily emperor, after reporting such details as would underscore how “Olga had given him the slipâ€, also presents a difficult riddle for historians of the Russian Church. This is it: Saint Nestor the Chronicler relates in the “Tale of Bygone Yearsâ€ that the Baptism of Olga took place in the Biblical year 6463 (955 or 954), and this corresponds to the account of the Byzantine chronicles of Kedrinos. Another Russian Church writer of the eleventh century, Yakov Mnikh, in his work “Eulogy and Laudation to Vladimir... and how Vladimir’s Grandmother Olga was Baptizedâ€, speaks about the death of the holy princess (+ 969) and he notes that she lived as a Christian for fifteen years, and he places the actual date of Baptism as the year 954, which corresponds within several months to the date indicated by Nestor. In contrast to this, describing for us the stay of Olga at Constantinople and providing the precise dates of the receptions given in her honor, Constantine Porphyrogenitos has us to understand in no uncertain terms that all this occurred in the year 957. reconcile the cited chronicles, on the one hand, with the testimony of Constantine on the other hand, Russian Church historians are led to suppose one of two things: either Saint Olga made a second journey to Constantinople in the year 957 to continue negotiations with the emperor, or she was not baptized at Constantinople, having previously been baptized at Kiev in 954, and that she was merely making a pilgrimage to Byzantium, since she was already a Christian. The first supposition is the more credible. for the immediate diplomatic outcome of the negotiations, there were basic matters for Saint Olga that had been left unsettled. She had gained success on questions concerning Russian trade within the territories of the Byzantine Empire, and also the reconfirmation of the peace accord with Byzantium, concluded by Igor in the year 944. But she had not been able to sway the emperor on two issues of importance to Rus: the dynastic marriage of Svyatoslav with a Byzantine princess, and the conditions for restoring an Orthodox metropolitan to Kiev as had existed at the time of Askold. The evidently inadequate outcome of her mission is detected in her answer, when she had already returned home, which was given to emissaries sent out by the emperor. To the emperor’s inquiry about promised military aid, Saint Olga curtly replied through the emissaries: “If you had spent time with me at Pochaina, as I did at the Court, then I would send the soldiers to help you.â€ all this, in spite of her failed attempts at establishing the Church hierarchy within Rus, Saint Olga, after becoming a Christian, zealously devoted herself to efforts of Christian evangelization among the pagans, and also church construction: “demanding the distressing of demons and the beginning of life for Christ Jesusâ€. She built churches: of Saint Nicholas and the church of the Holy Wisdom at Kiev, of the Annunciation of the Most Holy Theotokos at Vytebsk, and of the Holy Life-Creating Trinity at Pskov. Pskov from that period has been called in the chronicles the Domicile of the Holy Trinity. The church, built by Olga at the River Velika at a spot pointed out to her from on high, according to the chronicler, by a “light-beam of the Thrice-Radiant Divinityâ€, stood for more than one and an half centuries. In the year 1137 holy Prince Vsevolod-Gabriel (February 11) replaced this wooden temple with one made of stone, which in turn in 1363 was rebuilt and replaced finally with the presently existing Trinity cathedral. very important monument of Russian “Monument Theologyâ€, as Church architecture frequently is termed, connected with the name of Saint Olga, is the temple of the Wisdom of God at Kiev, which was started soon after her return from Constantinople, and consecrated on May 11, 960. This day was afterwards observed in the Russian Church as a special Church feastday. the Mesyatseslov (calendar supplement)of a parchment Epistle-book from 1307, under May 11 is written: “On this day the consecration of Saint Sophia took place at Kiev in the year 6460.â€ The date is indicated in the so-called “Antiochianâ€ rather than generally-accepted Constantinople chronology, and it corresponds to the year 960 from the Birth of Christ. was no mere coincidence that Saint Olga received in Baptism the name of Saint Helen, who found the Venerable Wood of the Cross at Jerusalem (March 6). The foremost sacred item in the newly built Kiev Sophia temple was a piece of the Holy Cross, brought by this new Helen from Constantinople, and received by her in blessing from the Constantinople Patriarch. The Cross, by tradition, was hewn out from an entire piece of the Life-Creating Wood of the Lord. Upon the Cross-Wood was inscribed: “The Holy Cross for the Regeneration of the Russian Land, Received by Noble Princess Olga.â€ Olga did much to memorialize the first Russian confessors of the Name of Christ: over the grave of Askold the Saint Nicholas church was built, where according to certain accounts, she herself was afterwards interred. Over the grave of Dir was built the afore-mentioned Sophia cathedral, which stood for half a century and burned in the year 1017. On this spot Yaroslav the Wise later on built a church of Saint Irene in 1050, but the sacred items of Olga’s Sophia temple were transferred into a stone church of the same name now standing as the Kiev Sophia, started in 1017 and consecrated about the year 1030. In the Prologue of the thirteenth century, it says about the Olga Cross: “for It is now at Kiev in Saint Sophia in the altar on the right side.â€ The plundering of Kiev’s holy things, which after the Mongols was continued by the Lithuanians who captured the city in 1341, did not spare even this. Under Jagiello in the period of the Liublin Unia, which in 1384 united Poland and Lithuania into one state, the Olga Cross was snatched from the Sophia cathedral and carried off by the Catholics to Lublin. Its further fate is unknown. even in Olga’s time there were at Kiev among the nobles and retainers no few people who, in the words of Solomon, “hated Wisdomâ€, and also Saint Olga, for having built Wisdom’s temple. Zealots of the old paganism became all the more emboldened, viewing with hope the coming of age of Svyatoslav, who decidedly spurned the urgings of his mother to accept Christianity, and even becoming angry with her over this. It was necessary to hurry with the intended matter of the Baptism of Rus. The deceit of Byzantium, at the time not wanting to promote Christianity in Rus, played into the hands of the pagans. In search of a solution, Saint Olga looked to the west. No contradiction here yet existed. Saint Olga (+ 969) belonged still to the undivided Church (i.e. before the Great Schism of 1054), and she had scant possibility to study the theological points involved between the Greek and Latin Creeds. The opposition of West and East presented itself to her first of all as a political rivalry, of secondary importance in comparison with her task, the establishment of the Russian Church and the Christian enlightenment of Rus. the year 959, the German chronicler named “the Continuant of Reginon,â€ records: “to the king came emissaries of Helen, queen of the Russes, who was baptized in Constantinople, and who sought for their nation to have bishop and priestsâ€ King Otto, the future founder of the German Empire, willingly acceded to Olga’s request, but he urged that the matter not be decided in haste. It was only on Nativity of the following year 960, that there was established a Russian bishop Libutius, from the monastery brethren of Anatolius Alban am Mainz. But he soon died (March 15, 961). In his place was ordained Adalbert of Trier, whom Otto “generously furnishing all needsâ€ finally sent to Russia. It is difficult to say what would have happened, had the king not delayed for so long a while, but when in 962 when Adalbert showed up at Kiev, he “did not succeed in the matter for which he had been sent, and did consider his efforts to be in vain.â€ Furthermore, on the return journey “certain of his companions were murdered, and the bishop himself did not escape mortal danger.â€ turned out that after the passage of years, as Olga indeed had foreseen, matters at Kiev had twisted ultimately in favor of paganism, and Rus having become neither Orthodox nor Catholic, had second thoughts about accepting Christianity. The pagan reaction thus produced was so strong, that not only did the German missionaries suffer, but also some of the Kiev Christians who had been baptized with Olga at Constantinople. By order of Svyatoslav, Saint Olga’s nephew Gleb was killed and some of the churches built by her were destroyed. It seems reasonable, that this transpired not without Byzantium’s secret diplomacy: given the possibility of a strengthened Rus in alliance with Otto, the Greeks would have preferred to support the pagans, with the consequent intrigues against Olga and various disorders. collapse of the mission of Adalbert had providential significance for the future Russian Orthodox Church, escaping papal dominion. Saint Olga was obliged to accede to the humiliation and to withdraw fully into matters of personal piety, handing over the reigns of governance to her pagan-son Svyatoslav. Because of her former role, all the difficult matters were referred over to her in her wisdom of governance. When Svyatoslav absented himself from Kiev on military campaigns and wars, the governance of the realm was again entrusted to his mother. But the question about the Baptism of Rus was for a while taken off the agenda, and this was ultimately bitter for Saint Olga, who regarded the good news of the Gospel of Christ as the chief matter in her life. meekly endured the sorrow and grief, attempting to help her son in civil and military affairs, and to guide matters with heroic intent. The victories of the Russian army were a consolation for her, particularly the destruction of an old enemy of the Russian state—the Khazar kaganate. Twice, in the years 965 and 969, the armies of Svyatoslav went through the lands of “the foolish Khazars,â€ forever shattering the might of the Jewish rulers of Priazovia and lower Povolzhia. A subsequent powerful blow was struck at the Mahometan Volga Bulgars, and then in turn came the Danube Bulgars. Eighteen years were spent on the Danube with the Kiev military forces. Olga was alone and in worry: it was as though, absorbed by military matters in the Balkans, Svyatoslav had forgotten about Kiev. the Spring of 969 the Pechenegs besieged Kiev: “and it was impossible to lead out the horses to water, for the Pechenegs stood at the Lybeda.â€ The Russian army was far away, at the Danube. Having sent off messengers to her son, Saint Olga herself headed the defense of the capital. When he received the news, Svyatoslav rode quickly to Kiev, and “he hugged his mother and his children and was distressed, with what had happened with them from the Pechenegs.â€ But after routing the nomads, the warrior prince began anew to say to his mother: “It does not please me to sit at Kiev, for I wish to live at Pereslavl’ on the Dunaj (Danube) since that is the center of my lands.â€ dreamed of creating a vast Russian holding from the Danube to the Volga, which would unite all Rus, Bulgaria, Serbia, the Near Black Sea region and Priazovia (Azov region), and extend his borders to those of Constantinople itself. Olga the Wise understood however, that all the bravery and daring of the Russian companies could not compare against the ancient Byzantine Empire, and that the venture of Svyatoslav would fail. But the son would not heed the admonitions of his mother. Saint Olga thereupon said, “You see that I am ill. Why do you want to forsake me? After you bury me, then go wherever you wish.â€ days were numbered, and her burdens and sorrows sapped her strength. On July 11, 969 Saint Olga died: “and with great lament they mourned her, her son and grandsons and all the people.â€ In her final years, amidst the triumph of paganism, she had to have a priest by her secretly, so she would not evoke new outbursts of pagan fanaticism. But before death, having found anew her former firmness and resolve, she forbade them to make over her the pagan celebration of the dead, and she gave final instructions to bury her openly in accord with Orthodox ritual. Presbyter Gregory, who was with her at Constantinople in 957, fulfilled her request. Olga lived, died, and was buried as a Christian. “And thus having lived and well having glorified God in Trinity, Father and Son and Holy Spirit, having worshipped in the blessed faith, she ended her life in the peace of Christ Jesus, our Lord.â€ As her prophetic testament to succeeding generations, with deep Christian humility she confessed her faith concerning her nation: “God’s will be done! If it pleases God to have mercy upon my native Russian Land, then they shall turn their hearts to God, just as I have received this gift.â€ glorified the holy toiler of Orthodoxy, the “initiator of faithâ€ in the Russian Land, by means of miracles and incorrupt relics. Yakov Mnikh (+ 1072), a hundred years after her death, wrote in his work “Memory and Laudation to Vladimirâ€: “God has glorified the body of His servant Olga, and her venerable body remains incorrupt to this day.â€ Olga glorified God with good deeds in all things, and God glorified her. Under holy Prince Vladimir, ascribed by some as occurring in the year 1007, the relics of Saint Olga were transferred into the Desyatin church of the Dormition of the Most Holy Theotokos and placed within a special sarcophagus, such as was customary to enclose the relics of saints in the Orthodox East. “And hear ye concerning a certain miracle about her: the grave of stone is small in the church of the Holy Mother of God, this church built by the blessed Prince Vladimir, and in the grave is the blessed Olga. And an opening was made in the tomb to behold Olga’s body lying there whole.â€ But not everyone was given to see this miracle of the incorrupt relics of the saint: “For whoever came with faith, the aperture opened up, and there the venerable body could be seen lying intact, and one would marvel at such a miracle -- the body lying there for so many years without decay. Worthy of all praise is this venerable body: resting in the grave whole, as though sleeping. But for those who did not approach in faith, the grave aperture would not open up, and they would not see this venerable body, but only the grave.â€ even after death Saint Olga espoused life eternal and resurrection, filling believers with joy and confounding non-believers. She was, in the words of Saint Nestor the Chronicler, “a precursor in the Christian land, like the dawn before sunrise or the twilight before the light.â€ holy Equal of the Apostles Great Prince Vladimir, himself giving thanks to God on the day of the Baptism of Rus, witnessed before his countrymen concerning Saint Olga with the remarkable words: “The sons of Rus bless you, and also the generations of your descendants.â€ Martyr Theodore and his son of Kiev, Commemorated on July 12; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev, 960, Sophia Icon, Wisdom prophecy, Sophia = Wisdom = Jesus, House = MOG, 7 Epistles of Paul
Russia, Kiev, 960, Sophia Icon, Kiev's Holy Wisdom (Hagia Sophia) Cathedral, 960 by Olga, Wisdom prophecy, Sophia = Wisdom = Jesus, House = MOG, 7 Epistles of Paul, icon arrangement church, MOG, archway 7 pillars, palms out, feet on crescent moon, holding pre-eternal Christ child, blessing w right hand, Father and holy spirit over entrance, Father affirmation of wisdom's footsteps, 7 Archangels along both sides, symbold of duties in their hands, Right side Michael w flaming sword, Uriel w lightning downward, Raphael w Myhrr, Left side Gabriel w lily blossom, Selaphiel w scale, Jerudiel w crown, Barachiel w flowers on shawl, Staircase MOG footrest, seven steps (the Church), under a cloud w crescent moon, 7 steps, faith, hope, love, purity, humility, blessedness, glory, 7 steps on 7 pillars w images from Apocalypse; Holy Wisdom (Hagia Sophia) Cathedral in Kiev; Icon of Sophia, the Wisdom of God, Commemorated on September 8; Icon of Sophia, the Wisdom of God (Kiev), occupies an unique place in the Russian Orthodox Church. the icon is depicted the Theotokos, and the Hypostatic Wisdom, the Son of God incarnate of Her. Wisdom or Sophia, ponders the Son of God, about Whom in the Proverbs of Solomon it says: “Wisdom has built a house for herself, and has set up seven pillars” (9:1). words refer to Christ, the Son of God, Who in the Epistles of Saint Paul is called “Wisdom of God” (1 Cor.1:30), the word “house” refers to the Most Holy Virgin Mary, of Whom the Son of God is incarnate. arrangement of the icon bears witness to the fulfillment of this prophecy. the Kiev icon of Sophia is a church, and standing there is the Mother of God in a robe with a veil on her head, under an archway of seven pillars. palms of Her hands are outstretched, and her feet are set upon a crescent moon. Theotokos holds the Pre-eternal Christ Child, blessing with Her right hand, and holding the Infant with Her left. the cornice of the entrance are inscribed the words from the Book of Proverbs: “Wisdom has built a house for herself, and has set up seven pillars.” the entrance are depicted God the Father and God the Holy Spirit. From the mouth of God the Father issues the words: “I am affirmation of Her footsteps.” both sides the seven Archangels are depicted with outstretched wings, holding in their hands symbols of their duties. the right side: Michael with flaming sword; Uriel with a lightning flash hurling downwards; Raphael with alabaster vessel of myrrh. the left side: Gabriel with a lily blossom; Selaphiel with a scale; Jerudiel with royal crown; and Barachiel with flowers on a white shawl. a cloud with the crescent moon, serving as a footrest for the Mother of God, is a staircase with seven steps (depicting the Church of God on earth). standing on the seven steps are the Old Testament witnesses of the manifestation of Wisdom, the Forefathers and the Prophets. each of the seven steps are inscribed: faith, hope, love, purity, humility, blessedness, glory. The seven steps of the staircase are set upon the seven pillars, on which images are inscribed, and their explanation taken from the Apocalypse.

Russia, Kiev, 962 co E -1025-1028 E, Constantine VIII, Byzantine Emperor, Basil II's b, Zoe's f, disaster reign
Byzantine Emperor, 962-1028, Constantine VIII ; VIII Porphyrogenitus (960 - 11/12 November 1028) was de jure Byzantine Emperor from 962 until his death. He was the younger son of Emperor Romanos II and Empress Theophano. was nominal co-emperor for 63 years, successively with his father; stepfather, Nikephoros II Phokas; uncle, John I Tzimiskes; and brother, Basil II. II died childless on 15 December 1025 and thus left the rule of the Byzantine Empire in Constantine's hands. had no interest in politics, statecraft or the military. His brief reign is said to have been "an unmitigated disaster", sparking "a collapse of the military power of the Empire". Constantine had no sons, so shortly before his death he married his daughter Zoë to his chosen successor, Romanos Argyros. Venerable John the Georgian, of Mt. Athos, Commemorated on July 12 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Translation of the relics of the Venerable Lazarus of Mt. Galerius Near Ephesus, Commemorated on July 17; Venerable Nikon "œMetanoeite,"Â the Preacher of Repentance, Commemorated on November 26; Venerable Luke the New Stylite of Chalcedon, Commemorated on December 11 ; St Arsenius the Archbishop of Kerkyra (Corfu), Commemorated on January 19; Martyr Luke of Jerusalem, the Georgian, Commemorated on February 12; Venerable Simeon the New Theologian, Commemorated on March 12; St Euthymius of Athos the translator, Commemorated on May 13 ; St Euthymius the New, Founder of the Iveron Monastery and His Fellow Georgian Saints of Mt. Athos, Commemorated on May 13 ; St (John) Tornike of Mt Athos, Commemorated on June 12;

Russia, Kiev, 963-972, Sviatoslav I of Kiev, Kiev Rus King, Olga's s, but Pagan, Volga to Danube Empire
Kiev Rus King, 945-972, Sviatoslav I of Kiev; I Igorevich ( 943 - 26 March 972), also spelled Svyatoslav, was a Grand Prince of Kiev[2][3] famous for his persistent campaigns in the east and south, precipitated the collapse of two great powers of Eastern Europe, Khazaria and the First Bulgarian Empire. also conquered numerous East Slavic tribes, defeated the Alans and attacked the Volga Bulgars,[4][5] and at times was allied with the Pechenegs and Magyars. decade-long reign over the Kievan Rus' was marked by rapid expansion into the Volga River valley, the Pontic steppe, and the Balkans. By the end of his short life, Sviatoslav carved out for himself the largest state in Europe, eventually moving his capital in 969 from Kiev (modern-day Ukraine) to Pereyaslavets (identified as the modern village of NufÄƒru, Romania)[6] on the Danube. In contrast with his mother's conversion to Christianity, Sviatoslav remained a staunch pagan all of his life. Due to his abrupt death in ambush, his conquests, for the most part, were not consolidated into a functioning empire, while his failure to establish a stable succession led to a fratricidal feud among his three sons, resulting in two of them being killed. of Kiev, who served as regent during her son's youth Primary Chronicle records Sviatoslav as the first ruler of the Kievan Rus' with a name of Slavic origin (as opposed to his predecessors, whose names had Old Norse forms). Some scholars see the name of Sviatoslav, composed of the Slavic roots for "holy" and "glory", as an artificial derivation combining the names of his predecessors Oleg and Rurik (whose respective names mean "holy" and "glorious" in Old Norse).[7] Sveinald or Sveneld is identical to Sviatoslav, as the Norse rendition of the Slavic name.[8] life and personality[edit] nothing is known about Sviatoslav's childhood and youth, which he spent reigning in Novgorod. Sviatoslav's father, Igor, was killed by the Drevlians around 945, and his mother, Olga, ruled as regent in Kiev until Sviatoslav reached maturity (ca. 963).[9] was tutored by a Varangian named Asmud.[10] The tradition of employing Varangian tutors for the sons of ruling princes survived well into the 11th century. appears to have had little patience for administration. His life was spent with his druzhina (roughly, "company") in permanent warfare against neighboring states. to the Primary Chronicle, he carried neither wagons nor kettles on his expeditions, and he boiled no meat, rather cutting off small strips of horseflesh, game, or beef to eat after roasting it on the coals. Nor did he have a tent, rather spreading out a horse-blanket under him and setting his saddle under his head, and all his retinue did likewise.[11] of Sviatoslav wearing a vyshyvanka, by Fedor Solntsev appearance has been described very clearly by Leo the Deacon, who himself attended the meeting of Sviatoslav with John I Tzimiskes. Following Deacon's memories, Sviatoslav was a bright-eyed man of average height but of stalwart build, much more sturdy than Tzimiskes. He had a bald head and a wispy beard and wore a bushy mustache and a sidelock as a sign of his nobility.[12] He preferred to dress in white, and it was noted that his garments were much cleaner than those of his men, although he had a lot in common with his warriors. He wore a single large gold earring bearing a carbuncle and two pearls.[13] beliefs[edit] mother, Olga, converted to Orthodox Christianity at the court of Byzantine Emperor Constantine Porphyrogenitus in 957,[14] at the approximate age of 67. Sviatoslav remained a pagan all of his life. In the treaty of 971 between Sviatoslav and the Byzantine emperor John I Tzimiskes, the Rus' swore by the gods Perun and Veles.[15] According to the Primary Chronicle, he believed that his warriors (druzhina) would lose respect for him and mock him if he became a Christian.[16] The allegiance of his warriors was of paramount importance in his conquest of an empire that stretched from the Volga to the Danube. mother, Olga, with her escort in Constantinople, a miniature from the late 11th century chronicle of John Skylitzes. little is known of Sviatoslav's family life. It is possible that he was not the only (or the eldest) son of his parents. The Russo-Byzantine treaty of 945 mentions a certain Predslava, Volodislav's wife, as the noblest of the Rus' women after Olga. The fact that Predslava was Oleg's mother is presented by Vasily Tatishchev. He also speculated that Predslava came from the Hungarian nobility. George Vernadsky was among many historians to speculate that Volodislav was Igor's eldest son and heir who died at some point during Olga's regency. Another chronicle told that Oleg (? - 977?) was the eldest son of Igor. At the time of Igor's death, Sviatoslav was still a child, and he was raised by his mother or under her instructions. Her influence, however, did not extend to his religious observance. I in the Tsarsky Titulyarnik, 1672 had several children, but the origin of his wives is not specified in the chronicle. By his wives, he had Yaropolk and Oleg.[17] By Malusha, a woman of indeterminate origins,[18] Sviatoslav had Vladimir, who would ultimately break with his father's paganism and convert Rus' to Christianity. Skylitzes reported that Vladimir had a brother named Sfengus; whether this Sfengus was a son of Sviatoslav, a son of Malusha by a prior or subsequent husband, or an unrelated Rus' nobleman is unclear.[19] Predslava Oleg of Drelinia (died 977?) Yaropolk I of Kiev (952 - 978) Malusha Vladimir the Great (c. 958 - 1015) Sfengus? campaigns[edit] after his accession to the throne, Sviatoslav began campaigning to expand Rus' control over the Volga valley and the Pontic steppe region. greatest success was the conquest of Khazaria, which for centuries had been one of the strongest states of Eastern Europe. The sources are not clear about the roots of the conflict between Khazaria and Rus', so several possibilities have been suggested. The Rus' had an interest in removing the Khazar hold on the Volga trade route because the Khazars collected duties from the goods transported by the Volga. Historians have suggested that the Byzantine Empire may have incited the Rus' against the Khazars, who fell out with the Byzantines after the persecutions of the Jews in the reign of Romanus I Lecapenus.[20] Kievan Rus' at the beginning of Sviatoslav's reign (in red), showing his sphere of influence to 972 (in orange) began by rallying the East Slavic vassal tribes of the Khazars to his cause. Those who would not join him, such as the Vyatichs, were attacked and forced to pay tribute to the Kievan Rus' rather than to the Khazars.[21] According to a legend recorded in the Primary Chronicle, Sviatoslav sent a message to the Vyatich rulers, consisting of a single phrase: "I want to come at you!" (Old East Slavic khochiu na vy iti)[22] This phrase is used in modern Russian and Ukrainian (usually misquoted as idu na vy) to denote an unequivocal declaration of one's intentions. Proceeding by the Oka and Volga rivers, he attacked Volga Bulgaria. He employed Oghuz and Pecheneg mercenaries in this campaign, perhaps to counter the superior cavalry of the Khazars and Bulgars.[23] destroyed the Khazar city of Sarkel around 965, possibly sacking (but not occupying) the Khazar city of Kerch on the Crimea as well.[24] At Sarkel he established a Rus' settlement called Belaya Vyezha ("the white tower" or "the white fortress", the East Slavic translation for "Sarkel").[25] subsequently destroyed the Khazar capital of Atil.[26] A visitor to Atil wrote soon after Sviatoslav's campaign: "The Rus' attacked, and no grape or raisin remained, not a leaf on a branch."[27] The exact chronology of his Khazar campaign is uncertain and disputed; for example, Mikhail Artamonov and David Christian proposed that the sack of Sarkel came after the destruction of Atil.[28] Council of War by Boris Chorikov Ibn Haukal reports the sack of Samandar by Sviatoslav, the Rus' leader did not bother to occupy the Khazar heartlands north of the Caucasus Mountains permanently. On his way back to Kiev, Sviatoslav chose to strike against the Ossetians and force them into subservience.[29] Therefore, Khazar successor statelets continued their precarious existence in the region.[30] The destruction of Khazar imperial power paved the way for Kievan Rus' to dominate north-south trade routes through the steppe and across the Black Sea, routes that formerly had been a major source of revenue for the Khazars. Moreover, Sviatoslav's campaigns led to increased Slavic settlement in the region of the Saltovo-Mayaki culture, greatly changing the demographics and culture of the transitional area between the forest and the steppe.[31] in the Balkans[edit] article: Sviatoslav's invasion of Bulgaria invading Bulgaria, Manasses Chronicle annihilation of Khazaria was undertaken against the background of the Rus'-Byzantine alliance, concluded in the wake of Igor's Byzantine campaign in 944.[32] Close military ties between the Rus' and Byzantium are illustrated by the fact, reported by John Skylitzes, that a Rus' detachment accompanied Byzantine Emperor Nikephoros Phokas in his victorious naval expedition to Crete. 967 or 968,[33] Nikephoros sent his agent, Kalokyros, to persuade Sviatoslav to assist the Byzantines in a war against Bulgaria.[34] Sviatoslav was paid 15,000 pounds of gold and set sail with an army of 60,000 men, including thousands of Pecheneg mercenaries.[35][36] defeated the Bulgarian ruler Boris II[37] and proceeded to occupy the whole of northern Bulgaria. Meanwhile, the Byzantines bribed the Pechenegs to attack and besiege Kiev, where Olga stayed with Sviatoslav's son Vladimir. The siege was relieved by the druzhina of Pretich, and immediately following the Pecheneg retreat, Olga sent a reproachful letter to Sviatoslav. He promptly returned and defeated the Pechenegs, who continued to threaten Kiev. Rus'–Byzantine Wars of Sviatoslav's warriors by the Byzantine army, a miniature from 11th century chronicles of John Skylitzes. refused to turn his Balkan conquests over to the Byzantines, and the parties fell out as a result. To the chagrin of his boyars and his mother (who died within three days after learning about his decision), Sviatoslav decided to move his capital to Pereyaslavets in the mouth of the Danube due to the great potential of that location as a commercial hub. In the Primary Chronicle record for 969, Sviatoslav explains that it is to Pereyaslavets, the centre of his lands, "all the riches flow: gold, silks, wine, and various fruits from Greece, silver and horses from Hungary and Bohemia, and from Rus' furs, wax, honey, and slaves". Skylitzes, meeting between John Tzimiskes and Sviatoslav. summer 969, Sviatoslav left Rus' again, dividing his dominion into three parts, each under a nominal rule of one of his sons. At the head of an army that included Pecheneg and Magyar auxiliary troops, he invaded Bulgaria again, devastating Thrace, capturing the city of Philippopolis, and massacring its inhabitants. Nikephoros responded by repairing the defenses of Constantinople and raising new squadrons of armored cavalry. In the midst of his preparations, Nikephoros was overthrown and killed by John Tzimiskes, who thus became the new Byzantine emperor.[38] Tzimiskes first attempted to persuade Sviatoslav to leave Bulgaria, but he was unsuccessful. Challenging Byzantine authority, Sviatoslav crossed the Danube and laid siege to Adrianople, causing panic in the streets of Constantinople in summer 970.[39] Later that year, the Byzantines launched a counteroffensive. Being occupied with suppressing a revolt brought by Bardas Phokas in Asia Minor, John Tzimiskes sent his commander-in-chief, Bardas Skleros, who defeated the coalition of Rus', Pechenegs, Magyars, and Bulgarians in the Battle of Arcadiopolis.[40] Meanwhile, John, having quelled the revolt of Bardas Phokas, came to the Balkans with a large army and promoting himself as the liberator of Bulgaria from Sviatoslav, penetrated the impracticable mountain passes and shortly thereafter captured Marcianopolis, where the Rus' were holding a number of Bulgar princes hostage. of Durostorum in Manasses Chronicle retreated to Dorostolon, which the Byzantine armies besieged for sixty-five days. Cut off and surrounded, Sviatoslav came to terms with John and agreed to abandon the Balkans, renounce his claims to the southern Crimea, and return west of the Dnieper River. In return, the Byzantine emperor supplied the Rus' with food and safe passage home. Sviatoslav and his men set sail and landed on Berezan Island at the mouth of the Dnieper, where they made camp for the winter. Several months later, according to the Primary Chronicle, their camp was devastated by famine, so that even a horse's head could not be bought for less than a half-grivna.[41] While Sviatoslav's campaign brought no tangible results for the Rus', it weakened the Bulgarian state and left it vulnerable to the attacks of Basil the Bulgar-Slayer four decades later. and aftermath[edit] Rurikids , (IX—XI century) that the peace with Sviatoslav would not endure, the Byzantine emperor induced the Pecheneg khan Kurya to kill Sviatoslav before he reached Kiev. This was in line with the policy outlined by Constantine VII Porphyrogenitus in De Administrando Imperio of fomenting strife between the Rus' and the Pechenegs.[42] According to the Slavic chronicle, Sveneld attempted to warn Sviatoslav to avoid the Dnieper rapids, but the prince slighted his wise advice and was ambushed and slain by the Pechenegs when he tried to cross the cataracts near Khortytsia early in 972. The Primary Chronicle reports that his skull was made into a chalice by the Pecheneg khan.[43] Death of Sviatoslav by Boris Chorikov Sviatoslav's death, tensions among his sons grew. A war broke out between his legitimate sons, Oleg and Yaropolk, in 976, at the conclusion of which Oleg was killed. In 977 Vladimir fled Novgorod to escape Oleg's fate and went to Scandinavia, where he raised an army of Varangians and returned in 980. Yaropolk was killed, and Vladimir became the sole ruler of Kievan Rus'. St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; when the Byzantine emissaries arrived in Kiev, conditions along the River Dneipr had essentially changed. A pagan opposition had clearly emerged, at the head of which stood the Varangian voevoda (military-leader) Svenel’d (or Sveinald) and his son Mstislav (Mtsisha) to whom Igor had given holdings in the Drevlyani lands. also at Kiev was the influence of the Khazar Jews, who could not but be displeased with the thought of the triumph of Orthodoxy in the Russian Land. to overcome the customary inertia, Igor remained a pagan and he concluded the treaty in the pagan manner, swearing an oath on his sword. He refused the grace of Baptism and was punished for his unbelief. A year later, in 945, rebellious pagans murdered him in the Drevlyanian land, cut down betwixt two trees. But the days of paganism and the lifestyle of the Slavic tribes basic to it were already numbered. The burden of government fell upon the widow of Igor -- the Kiev Great-princess Olga, and her three-year-old son Svyatoslav. Martyr Theodore and his son of Kiev, Commemorated on July 12; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21;

Russia, Kiev, 968, Seige of Kiev by Pechenegs
Russia, Kiev, 968, Seige of Kiev by Pechenegs; Kiev Rus King, 945-972, Sviatoslav I of Kiev; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11;

Russia, Kiev, 972-980, Yaropolk I of Kiev, Kiev Rus King, Christian
Russia, Kiev, 972-980, Kiev Rus King, Yaropolk I of Kiev; Russia, Kiev, 968, Seige of Kiev by Pechenegs; Kiev Rus King, 945-972, Sviatoslav I of Kiev; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Martyr Theodore and his son of Kiev, Commemorated on July 12;

Russia, Kiev, 969-977, Oleg of the Drevlyans, Pagan
Russia, Kiev, 969-977, Oleg of the Drevlyans; Martyr Theodore and his son of Kiev, Commemorated on July 12;

Russia, Kiev, 976-1025, Basil II, Bulgar Slayer, Byzantine Emperor, with Rus over First B Empire and Georgia
Byzantine Emperor, 976-1025, Basil II ; II Porphyrogenitus (c.958 -“ 15 December 1025), nicknamed the Bulgar Slayer [note 3] was the senior Byzantine Emperor for almost 50 years (10 January 976 -“ 15 December 1025), having been a junior colleague to other emperors since 960. He and his brother Constantine[note 4] were named as co-rulers before their father Romanos II died in 963. The throne went to two generals, Nikephoros Phokas (r. 963-“969) then John Tzimiskes (r. 969-“976), before Basil became senior emperor. His influential great-uncle Basil Lekapenos was the de facto ruler of the Byzantine Empire until 985.[note 5] Basil II then held power for forty years. early years of Basil's reign were dominated by civil wars against two powerful generals from the Anatolian aristocracy; first Bardas Skleros and later Bardas Phokas, which ended shortly after Phokas' death and Skleros' submission in 989. then oversaw the stabilization and expansion of the eastern frontier of the Byzantine Empire and the complete subjugation of the First Bulgarian Empire, its foremost European foe, after a prolonged struggle. Although the Byzantine Empire had made a truce with the Fatimid Caliphate in 987-“988, Basil led a campaign against the Caliphate that ended with another truce in 1000. He also conducted a campaign against the Khazar Khaganate that gained the Byzantine Empire part of Crimea and a series of successful campaigns against the Kingdom of Georgia. near-constant warfare, Basil distinguished himself as an administrator, reducing the power of the great land-owning families who dominated the Empire's administration and military, filling its treasury, and leaving it with its greatest expanse in four centuries. his successors were largely incapable rulers, the Empire flourished for decades after Basil's death. One of the most important decisions taken during his reign was to offer the hand of his sister Anna Porphyrogenita to Vladimir I of Kiev in exchange for military support, thus forming the Byzantine military unit known as the Varangian Guard. marriage of Anna and Vladimir led to the Christianization of the Kievan Rus' and the incorporation of later successor states of Kievan Rus' within the Byzantine cultural and religious tradition. Basil is seen as a Greek national hero but as a despised figure among Bulgarians. Venerable Lazarus the Wonderworker of Mt. Galesius Near Ephesus, Commemorated on November 7; Icon of the Mother of God œthe MercifulÂ, Commemorated on November 12; Venerable George the Scribe, of Khakhuli, Commemorated on December 19; Icon of the Mother of God œthe MercifulÂ, Commemorated on December 27; Venerable Philotheus the Founder of Philotheou Monastery of Mt Athos, Commemorated on January 24; Icon of the Mother of God œIveronÂ, Commemorated on February 12; Martyr Luke of Jerusalem, the Georgian, Commemorated on February 12; Martyr Nicholas Dvali in Jerusalem, Commemorated on February 12; Venerable Simeon the New Theologian, Commemorated on March 12; Venerable George of Mt. Athos, the Builder, Commemorated on July 28;

Russia, Kiev, 983-1015, Vladimir the Great, Kiev Rus King, Pagan then Great Christian
Kiev Rus King, 980-1015, Vladimir the Great ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Icon of the Mother of God of Minsk, Commemorated on August 13; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; St Procopius, Commemorated on September 16; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God œJerusalem, Commemorated on October 12; Hieromartyr Clement the Pope of Rome, Commemorated on November 25; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Hieromartyr Basil of Cherson, Commemorated on March 7; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Kiev, 983-1015, Vladimir I, Apostles equal, Olga's gson, C Kiev and Pagan Novgorod, robe a Cyril lead to baptism
Kiev Great Prince, 980-1015, Vladimir I The Great of Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Holy Equal of the Apostles and Great Prince Vladimir, the youngest son of Prince Svyatoslav of Kiev, was born in 963. He was only six years old when his grandmother, the Holy Princess Olga (July 11), who had raised him, reposed, and his father sent him to reign in Novgorod under the tutelage of the voivode Dobryn, his mother's brother. Princess Malusha, who still bore her Scandinavian name Malchrid, was a Christian. After Saint Vladimir converted to Christianity and founded the church of the Tithes at Kiev, she donated her estate to it. Olga's son Prince Svyatoslav was killed in battle with the Pechenegs three years after his mother's repose. Then his sons' tutors fought a war among themselves. Christian Kiev and pagan Novgorod struggled for supremacy. After the death of his father Svyatoslav in 972, Prince Vladimir of Novgorod was forced to flee to Scandinavia in 976, Vladimir's brother Yaropolk murdered his other brother Oleg of Drelinia and conquered Rus'. For the rest of his life Prince Vladimir mourned their deaths. the age of seventeen he began to rule on his own. He spent the first six years of his reign on military campaigns, leading his army personally, reconquering Novgorod from Yaropolk. By 980, Vladimir had consolidated the territory of Kievan Rus' from what is now Belarus, Russia, and Ukraine to the Baltic Sea. In addition, he strengthened the frontiers against the incursions of Bulgarians, Baltic tribes, and Eastern nomads. the Slavic tribes from the Carpathians and the Neman, and the city of Gorodyon (Grodno) to Beloozero, Anka and Volga united to form a single whole – the Russian land (Русскую землo), and they were called Russians. In gratitude for his victory at Kiev he set up idols of pagan gods - Perun and Beles - and offered them human sacrifices. In ancient times, the Slavs did not have idols and sacrifices, but adopted them much later from other pagan lands. the VI century, the Greeks said of them: "They recognize one God as the Ruler of the whole world." He was called Svarog, which means "blue sky." Perun, Veles, and other, lesser deities were thought to be his children. The Slavs believed in the immortality of the soul and in the afterlife, which predisposed them toward Christianity. the year 860 the Russians attacked Constantinople from the sea, but the Greeks immersed the robe of the Most Holy Theotokos in the ocean. The sea became agitated, and the Russian ships were swept away and retreated. After that, they sent an embassy to Constantinople to request Baptism. This was the first Baptism of Rus'. in 860 Saint Cyril, the enlightener of the Slavs, baptized 200 families in the southern Russian steppes. He made his own translation of the Gospel and the Psalter. Metropolitan Michael was sent to care for the converts, and the Prince gathered the people and called them to be baptized. The elders agreed, but they demanded a miracle. They wanted a Gospel book to be thrown into the fire without being burnt. The Gospel was thrown in, the miracle occurred, and the people were baptized. This was the second Baptism of Rus'. third took place under Princess Olga. By that time, there were already many Christians in Kiev and there was a church dedicated to the Prophet Elijah. After Saint Olga's repose, the spread of Christianity was halted temporarily, but not for long. The time of Prince Vladimir had come. those days, Kiev was a large trading city. Merchants came from all over the world, as well as preachers of various religions. Saint Vladimir wanted to unite his people, not just under one government, but also under one Faith. The Prince sent envoys to various countries to see which religion would be most suitable for his people. When Vladimir's emissaries returned from Constantinople, they told him that when they stood in the church of Hagia Sophia (Holy Wisdom), they did not know "whether they were on earth or in heaven." was located on a great waterway from the Varangian region to Constantinople; that is, from Scandinavia to the Byzantine Empire. The proximity of Orthodox Constantinople may have influenced Saint Vladimir, and the memory of Christianity, recently destroyed by Svyatoslav, was revived. According to the XI century writer Jacob Mnikh, the young Prince Vladimir remembered the example of his grandmother, Princess Olga, "the wisest of men," as she was called by her contemporaries. Furthermore, he could not help being influenced by the example of his mother, the Christian Princess Malusha, as well. The heroic death of Holy Protomartyrs Theodore and his son John (July 12) in 983 also made a lasting impression on him. one Icelandic saga it is said that in his youth, King Olaf of Norway had lived for a long time at the court of "the Gardarikian king Vol'demar" (Gardarika, that is, the land of cities. The Scandinavians called it Northwestern Russia). When he reached adulthood, he left there on military campaigns, according to the custom of the Scandinavians of that time. While upon the sea, he heard a heavenly voice calling him to Constantinople, where he would come to know the only true God. There he was baptized, and on the way back, he stopped to see King Vol'demar and urged him to convert to Christianity. When he returned from his campaign as a Christian, King Olaf encouraged his people to be baptized. Vladimir, however, was still a pagan, and he adhered to pagan customs. He also had five wives. How he was brought to Christ, and how his conversion was took place, remains a mystery. Hilarion († 1053) in his "Word of Law and Grace," addressed the departed Great Prince Vladimir, saying, "How did you believe? How was your mind moved to love what is unseen, and to strive for heavenly things? You have not seen any Apostle who, after coming to your land, inclined your heart to humility. Guided only by your kind heart and sharp mind, you realized that there is one God." continued: "Upon him came a visitation of the Most High, and the eye of the All-Merciful God looked upon him; and a thought shone forth in his heart - he realized the futility of idol worship, and sought the one God, the Creator of all things, both visible and invisible. He had heard about the Orthodox, and the strong Christ-loving faith of the Byzantine Empire, who honor the one God in Trinity, and worship Him. When he heard all this, he was aflame in spirit, and with all his heart he longed to be a Christian, and to convert his entire land to Christianity." to the reason for the conversion of Saint Vladimir to Christ, another writer of the XI century, Saint Nestor the Chronicler (October 27) states in his Life of Saints Boris and Gleb: "In those years there was a Prince named Vladimir, who ruled the Russian land. He was righteous and merciful to the poor, to orphans, and to widows, but he was a pagan. God intervened and made him a Christian, just like Saint Eustathios Plakidas (September 20). So Prince Vladimir became a Christian, receiving the name Basil at his Baptism." Venerable Nestor the Chronicler pointed out that the Holy Prince Vladimir's experience was similar to that of Saint Eustathios, the exact details are not known. Meanwhile, by the will of God, external events led Saint Vladimir to the fulfillment of his desire. The Byzantine Emperors Constantine and Basil asked Vladimir to help them put down the revolt of Phokas. Vladimir agreed, but asked for the hand of Princess Anna Porphyrogenita, in return. The Emperors agreed, and sent clergy and the sacred utensils required for the Baptism of Rus'. when Vladimir defeated Phokas, they did not fulfill their obligations. Then Vladimir conquered Korsun, thereby forcing the Emperors to keep their promise. He returned Korsun to the Greeks as a ransom for his bride. His army was baptized and, according to the "Tale of the Baptism of Russia," he himself was baptized. This was in 988, and the Chronicle says that before Baptism he became blind, but received his sight when he came out of the water. However, Jacob Mnikh (XI century) writes that Vladimir captured Korsun when he was already a Christian, and that he was baptized in 987 at his estate Vasiliev (now Vasilkov). Prince Vladimir returned to Kiev, the Orthodox priests who came with him were obviously Bulgarians (Bulgaria was then subject to the Byzantine Empire). They baptized the people of Kiev at the confluence of the river, then called Khreshchatyk, with the Dnieper. They brought with them liturgical books translated into Slavonic by Saints Cyril and Methodios (May 11), the enlighteners of the Slavs. With them was Metropolitan Michael of Kiev (June 15, September 30). At Kiev, where people had heard of Christianity, the Faith was quickly established. In the north, at Novgorod, Rostov, and Murom, paganism lasted longer, and it took a great deal of effort for princes and preachers to uproot it. Vladimir was twenty-five years old at the Baptism of Rus'. With all the fervor of youth, he began to fulfill the precepts of Christ, especially those about helping the poor, sick and disadvantaged. This assistance was provided on a large scale. Throughout Russia, the poor were sought and were given everything they needed, and the sick also received treatment. During Saint Vladimir's reign, the state served the people, which was very unusual in those days. In ancient times there was no death penalty in Russia. Instead, there was a "penalty," that is, a monetary fine. Saint Vladimir confirmed this custom, saying: "I am afraid of sin." This custom became law and entered the Code of Laws compiled under his son, Great Prince Yaroslav under the name "Russkaya Pravda." people loved their Prince, praising him in songs and epics, calling him the Red Sun. Saint Vladimir summoned the elders of the people from all over Russia for meetings and provided feasts for them. The memory of these feasts is also preserved in the epics. He built new cities, such as Volodymyr-Volynsky (where his palace once stood), Vladimir in the land of Suzdal, and others. He strengthened the boundaries of his possessions as a defense against the neighboring pagan tribes. In order to unite Russia, he sent his sons to rule in different cities: at Rostov, Murom, Novgorod, Polotsk, and other places. Soon the influence of the Varangians began to wane, and the importance of the Slavs increased. In Kiev, at the place where the Russian Protomartyrs Theodore and John were murdered, he built the church of the Tithes and dedicated it to the Dormition of the Most Holy Theotokos, donating a tenth of his income for its upkeep. Holy Prince Vladimir reposed on July 15, 1015 in his beloved village of Berestov and was buried in the church of the Tithes. A piece of his holy relics was kept in Holy Wisdom Cathedral, established by his son, Great Prince Yaroslav the Wise. Feast Day of Saint Vladimir was instituted by Saint Alexander Nevsky (November 23) after May 15, 1240, because of Saint Vladimir's help and intercession at Saint Alexander's renowned victory over the Crusaders at the Neva River. In Russia, the Church veneration of the Holy Prince began much earlier. In Saint Hilarion's "Word of Law and Grace," the holy Prince is called "an apostolic sovereign," similar to Saint Constantine (May 20); and his evangelization of the Russian land is likened to the preaching of the Gospel by the Holy Apostles. Vladimir is commemorated on July 15 (the day of his repose) and on the second Sunday of Great Lent, along with the Synaxis of the Venerable Fathers of the Kiev Caves, and all Saints who shone forth in Little Russia.

Russia, Kiev, 983-1015, Vladimir, consolidated Russia from Belarus South to Black Sea, Unified Slavs with Christianity
Russia, Kiev, 983-1015, Vladimir, Apostles Equal, Kiev, Ukraine (Dnieper River 4), consolidated Russia from Belarus South through Kiev to Black Sea, Unified Slavs with Christianity, great story; Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Holy Equal of the Apostles and Great Prince Vladimir, youngest son of Prince Svyatoslav of Kiev, was born in 963. was only six years old when his grandmother, the Holy Princess Olga (July 11), who had raised him, reposed, and his father sent him to reign in Novgorod under the tutelage of the voivode Dobryn, his mother's brother. Malusha, who still bore her Scandinavian name Malchrid, was a Christian. Saint Vladimir converted to Christianity and founded the church of the Tithes at Kiev, she donated her estate to it. Olga's son Prince Svyatoslav was killed in battle with the Pechenegs three years after his mother's repose. his sons' tutors fought a war among themselves. Kiev and pagan Novgorod struggled for supremacy. After the death of his father Svyatoslav in 972, Prince Vladimir of Novgorod was forced to flee to Scandinavia in 976, brother Yaropolk murdered his other brother Oleg of Drelinia and conquered Rus'. the rest of his life Prince Vladimir mourned their deaths. the age of seventeen he began to rule on his own. spent the first six years of his reign on military campaigns, leading his army personally, reconquering Novgorod from Yaropolk. 980, Vladimir had consolidated the territory of Kievan Rus' from what is now Belarus, Russia, and Ukraine to the Baltic Sea. In addition, he strengthened the frontiers against the incursions of Bulgarians, Baltic tribes, and Eastern nomads. the Slavic tribes from the Carpathians and the Neman, and the city of Gorodyon (Grodno) to Beloozero, Anka and Volga united to form a single whole – the Russian land (Русскую землo), and they were called Russians. gratitude for his victory at Kiev he set up idols of pagan gods - Perun and Beles - and offered them human sacrifices. In ancient times, the Slavs did not have idols and sacrifices, but adopted them much later from other pagan lands. the VI century, the Greeks said of them: "They recognize one God as the Ruler of the whole world." was called Svarog, which means "blue sky." Perun, Veles, and other, lesser deities were thought to be his children. Slavs believed in the immortality of the soul and in the afterlife, which predisposed them toward Christianity. the year 860 the Russians attacked Constantinople from the sea, the Greeks immersed the robe of the Most Holy Theotokos in the ocean. The sea became agitated, and the Russian ships were swept away and retreated. that, they sent an embassy to Constantinople to request Baptism. This was the first Baptism of Rus'. in 860 Saint Cyril, the enlightener of the Slavs, baptized 200 families in the southern Russian steppes. He made his own translation of the Gospel and the Psalter. Metropolitan Michael was sent to care for the converts, and the Prince gathered the people and called them to be baptized. elders agreed, but they demanded a miracle. They wanted a Gospel book to be thrown into the fire without being burnt. Gospel was thrown in, the miracle occurred, and the people were baptized. This was the second Baptism of Rus'. third took place under Princess Olga. By that time, there were already many Christians in Kiev and there was a church dedicated to the Prophet Elijah. Saint Olga's repose, the spread of Christianity was halted temporarily, but not for long. The time of Prince Vladimir had come. those days, Kiev was a large trading city. Merchants came from all over the world, as well as preachers of various religions. Vladimir wanted to unite his people, not just under one government, but also under one Faith. Prince sent envoys to various countries to see which religion would be most suitable for his people. Vladimir's emissaries returned from Constantinople, they told him that when they stood in the church of Hagia Sophia (Holy Wisdom), they did not know "whether they were on earth or in heaven." was located on a great waterway from the Varangian region to Constantinople; that is, from Scandinavia to the Byzantine Empire. proximity of Orthodox Constantinople may have influenced Saint Vladimir, and the memory of Christianity, recently destroyed by Svyatoslav, was revived. to the XI century writer Jacob Mnikh, the young Prince Vladimir remembered the example of his grandmother, Princess Olga, "the wisest of men," as she was called by her contemporaries. he could not help being influenced by the example of his mother, the Christian Princess Malusha, as well. heroic death of Holy Protomartyrs Theodore and his son John (July 12) in 983 also made a lasting impression on him. one Icelandic saga it is said that in his youth, King Olaf of Norway had lived for a long time at the court of "the Gardarikian king Vol'demar" that is, the land of cities. The Scandinavians called it Northwestern Russia). he reached adulthood, he left there on military campaigns, according to the custom of the Scandinavians of that time. upon the sea, he heard a heavenly voice calling him to Constantinople, where he would come to know the only true God. There he was baptized, and on the way back, he stopped to see King Vol'demar and urged him to convert to Christianity. he returned from his campaign as a Christian, King Olaf encouraged his people to be baptized. Vladimir, however, was still a pagan, and he adhered to pagan customs. He also had five wives. How he was brought to Christ, and how his conversion was took place, remains a mystery. Hilarion († 1053) in his "Word of Law and Grace," addressed the departed Great Prince Vladimir, saying, "How did you believe? How was your mind moved to love what is unseen, and to strive for heavenly things? You have not seen any Apostle who, after coming to your land, inclined your heart to humility. Guided only by your kind heart and sharp mind, you realized that there is one God." continued: "Upon him came a visitation of the Most High, and the eye of the All-Merciful God looked upon him; and a thought shone forth in his heart - he realized the futility of idol worship, and sought the one God, the Creator of all things, both visible and invisible. He had heard about the Orthodox, and the strong Christ-loving faith of the Byzantine Empire, who honor the one God in Trinity, and worship Him. When he heard all this, he was aflame in spirit, and with all his heart he longed to be a Christian, and to convert his entire land to Christianity." to the reason for the conversion of Saint Vladimir to Christ, another writer of the XI century, Saint Nestor the Chronicler (October 27) states in his Life of Saints Boris and Gleb: those years there was a Prince named Vladimir, who ruled the Russian land. He was righteous and merciful to the poor, to orphans, and to widows, but he was a pagan. God intervened and made him a Christian, just like Saint Eustathios Plakidas (September 20). So Prince Vladimir became a Christian, receiving the name Basil at his Baptism." Venerable Nestor the Chronicler pointed out that the Holy Prince Vladimir's experience was similar to that of Saint Eustathios, the exact details are not known. by the will of God, external events led Saint Vladimir to the fulfillment of his desire. Byzantine Emperors Constantine and Basil asked Vladimir to help them put down the revolt of Phokas. agreed, but asked for the hand of Princess Anna Porphyrogenita, in return. The Emperors agreed, and sent clergy and the sacred utensils required for the Baptism of Rus'. when Vladimir defeated Phokas, they did not fulfill their obligations. Vladimir conquered Korsun, thereby forcing the Emperors to keep their promise. He returned Korsun to the Greeks as a ransom for his bride. His army was baptized and, according to the "Tale of the Baptism of Russia," he himself was baptized. was in 988, and the Chronicle says that before Baptism he became blind, but received his sight when he came out of the water. Jacob Mnikh (XI century) writes that Vladimir captured Korsun when he was already a Christian, and that he was baptized in 987 at his estate Vasiliev (now Vasilkov). Prince Vladimir returned to Kiev, the Orthodox priests who came with him were obviously Bulgarians (Bulgaria was then subject to the Byzantine Empire). baptized the people of Kiev at the confluence of the river, then called Khreshchatyk (main street of Kiev with Khreshchatyk streams flowing under it) , with the Dnieper. brought with them liturgical books translated into Slavonic by Saints Cyril and Methodios (May 11), the enlighteners of the Slavs. them was Metropolitan Michael of Kiev (June 15, September 30). Kiev, where people had heard of Christianity, the Faith was quickly established. the north, at Novgorod, Rostov, and Murom, paganism lasted longer, and it took a great deal of effort for princes and preachers to uproot it. Vladimir was twenty-five years old at the Baptism of Rus'. all the fervor of youth, he began to fulfill the precepts of Christ, those about helping the poor, sick and disadvantaged. This assistance was provided on a large scale. Russia, the poor were sought and were given everything they needed, and the sick also received treatment. Saint Vladimir's reign, the state served the people, which was very unusual in those days. ancient times there was no death penalty in Russia. Instead, there was a "penalty," that is, a monetary fine. Saint Vladimir confirmed this custom, saying: "I am afraid of sin." This custom became law and entered the Code of Laws compiled under his son, Great Prince Yaroslav under the name "Russkaya Pravda." people loved their Prince, praising him in songs and epics, calling him the Red Sun. Vladimir summoned the elders of the people from all over Russia for meetings and provided feasts for them. The memory of these feasts is also preserved in the epics. built new cities, such as Volodymyr-Volynsky (where his palace once stood), Vladimir in the land of Suzdal, and others. strengthened the boundaries of his possessions as a defense against the neighboring pagan tribes. order to unite Russia, he sent his sons to rule in different cities: at Rostov, Murom, Novgorod, Polotsk, and other places. the influence of the Varangians began to wane, and the importance of the Slavs increased. Kiev, at the place where the Russian Protomartyrs Theodore and John were murdered, he built the church of the Tithes and dedicated it to the Dormition of the Most Holy Theotokos, donating a tenth of his income for its upkeep. Holy Prince Vladimir reposed on July 15, 1015 in his beloved village of Berestov and was buried in the church of the Tithes. piece of his holy relics was kept in Holy Wisdom Cathedral, established by his son, Great Prince Yaroslav the Wise. Feast Day of Saint Vladimir was instituted by Saint Alexander Nevsky (November 23) after May 15, 1240, because of Saint Vladimir's help and intercession at Saint Alexander's renowned victory over the Crusaders at the Neva River. Russia, the Church veneration of the Holy Prince began much earlier. In Saint Hilarion's "Word of Law and Grace," the holy Prince is called "an apostolic sovereign," similar to Saint Constantine (May 20); and his evangelization of the Russian land is likened to the preaching of the Gospel by the Holy Apostles. Vladimir is commemorated on July 15 (the day of his repose) and on the second Sunday of Great Lent, along with the Synaxis of the Venerable Fathers of the Kiev Caves, and all Saints who shone forth in Little Russia.

Russia, Kiev, 980-1015, Elias of Murom (Ilya Muromets), Kiev Rus Saint
Kiev Rus Saint, 980-1015, Elias of Murom (Ilya Muromets); Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 988-992, Michael I of Kiev, Suzdal, Novgorod, Rostov, Metropolitan, first church, utensils, crosses f Korsun
Kiev Rus Metropolitan, 988-992, Michael I of Kiev; St Michael the first Metropolitan of Kiev, Commemorated on June 15; on certain Russian sources, Saint Michael is remembered as the first Metropolitan of Kiev and all Russia (988-992). He began his missionary work in Kiev, Suzdal, Novgorod, and Rostov, as well as in other cities. He built the first wooden church of the Dormition of the Theotokos at Rostov, and installed Theodore the Greek there as bishop. largest church in Kiev was the one dedicated to the Dormition of the Most Holy Theotokos, which was adorned with icons, crosses and Church utensils, brought from Korsun by Saint Michael. Saint Vladimir moved the coffin containing the relics of Saint Olga, Equal-of-the-Apostles († 969) to that church. When Saint Michael fell asleep in the Lord on June 15, 992, he was also buried there.1 First Hierarch of the See of Kiev left behind a good memory. At the Synods held in the Holy Wisdom cathedrals of Kiev and Novgorod, he is forever described as "the first beginning of the hierarchy in Russia." Michael was distinguished for his wisdom, kindness and his strictness, and he was succeeded by Leo. the year 1103, the Saint's body was transferred to the katholikon in the Near Caves of Saint Anthony by Igoumen Theóktistos.2 Michael is also commemorated on September 30 (the Transfer of his relics). St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; St Niphon the Bishop of Novgorod, Commemorated on April 8 ;

Russia, Kiev, 988, Baptism of Rus, August 1st, 988
Baptism of Rus, Kiev, August 1st, 988; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Procession of the Honorable Wood of the Life-Giving Cross of the Lord (First of the three "œFeasts of the Savior"Â in August), Commemorated on August 1; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 989-1030, Ioakim Korsunianin, First Bishop of Novgorod, cast idol into river, builder
Kiev Rus Bishop, 989-1030, Joachim the Korsunian; Korsunianin was the first bishop of Novgorod the Great (r. ca. 989-1030). surname suggests he probably came from the Byzantine town of Cherson (Korsun) on the Crimean Peninsula and, according to the chronicles, arrived in Kievan Rus’ around the time of the Conversion in 988.[1] his arrival in Novgorod, he cast the idol of the god Perun into the Volkhov River and built the Peryn Monastery on the site where it once stood.[2] He also built the first, wooden, Cathedral of Holy Wisdom, “with 12 tops,”[3] on the site of a pagan cemetery. He also built the Church of Joachim and Anne, named for his patron saints, which stood near the present site of the Cathedral of Holy Wisdom. He was buried there on his death in 1030, but his remains were transferred into the current cathedral in 1598. little is known of his episcopate; although the Ioakimovskaia Letopis (Ioachim Chronicle), a no longer extant source cited in the history of Vasilyev Tatishchev, was traditionally attributed to Ioakim Korsunianin. This is now considered to be highly questionable, as is the historical reliability of Tatishchev's work: it is more likely a seventeenth-century compilation and is now often attributed to Patriarch Ioakim of Moscow (d. 1690).[4] Upon his death in 1030, Ioakim's disciple, Efrem, administered the eparchy for five years (1030–1035) until the arrival of Luka Zhidiata.[5] Ioakim is venerated as a saint by the Russian Orthodox Church. His feast days are February 10 (the feast of the Novgorodian Saints, in which 10 other bishops and archbishops and others are commemorated) and June 19.[6] Kiev Rus Metropolitan, 988-992, Michael I of Kiev; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 1000-1099, 11th Century Folder, Anthony of Kiev, Boris and Gleb, Yaroslav the Wise

Russia, Kiev, 1001-1077, Abraham or Abramius of Rostov, destroyed idol with Forerunner's staff
Russia, Rostov, 1000-1077, Abraham or Abramius of Rostov; Abraham of Rostov, Archimandrite of Rostov, in the world Abercius, was born in tenth century in Chuhloma, which is in Kostroma region near Galich, Russia.[1] of the Saint[edit] Born Abercius, he was very ill as a child. He converted to Christianity in his youth after being cured from illness through prayer.[2] He decided to become a monk at Valaam and with the new name Abramius (Abraham) settled at Rostov on the shore of Lake Nero.[3] Not far from his hut was a temple where the local tribes worshiped the stone idol of Veles, a source of superstitious fright in the whole neighborhood. His legend recounts a miraculous vision of Saint John the Evangelist, who gave him a staff, crowned with a cross, to destroy the idol. In commemoration of this, at the site of the temple, Abraham erected a monastery in honor of the Theophany. He also built a church dedicated to Saint John the Theologian, and preached the Gospel in his area. Convinced by his preaching, many pagans were baptized.[3] At the petition of the Rostov princes Avraham was ordained to the rank of archimandrite of the monastery of the Theophany.[4] His death and veneration[edit] Abraham Reposed in old age and was buried in the church of the Theophany by his disciples.[5] His relics were found during the time of Grand Prince Vsevolod Georgievich (1176-1212).[6] According to Golubinsky the general church canonization of the Monk Abraham was held already by the time of the Makaryev Sobors of 1547-1549.[7] The divine service devoted to Abraham of Rostov, compiled in the imitation of the like to the Monk Sergius of Radonezh, was first mentioned in the manuscript collection of the 15th century.[8] In 1551 Ivan the Terrible, during his military campaign against Khanate of Kazan, made a pilgrimage to the Abraham Monastery before the battles. He took the staff of the saint and upon successful defeat of Kazan khans he returned it back and ordered construction of the stone Cathedral of the Theophany in 1553- 1555.[9][6] His feast days are: October 29 (November 11) (new style) - finding relics - in the Synaxis of the Kostroma saints, May 23 - in the Synaxis of Rostov-Yaroslavski Saints and in the Synaxis of the Karelian Saints - May 21 (dates are given according to the Julian calendar).[8] Years of life and activity[edit] The legend of the saint indicates 1010 as the date of his death, but most historians recognize this date to be wrong.[1] Nikolay Karamzin indicated, that Abraham was acting in Rostov during or after Andrey Bogolyubsky (c. 1111 â€“ 1174). The activity of Abraham in Rostov dates from 1073â€“1077 years according to Vasily Klyuchevsky; Macarius Bulgakov refers it to (?)-1045 years, Andrei Titov - the end of the XI - the beginning of the XII century, Filaret (Gumilevsky) - the beginning of the XII century.[10] Evgeny Golubinsky was skeptical about the very fact of the existence of Abraham, apparently considering him a single person with Abraham Galitzki and referring his activity to the last quarter of the fourteenth century (according to the legend, the latter lived the same years as Yury Dmitrievich, born in 1374). Arseny Kadlubovsky does not consider Abraham to be the founder of the Theophany Monastery, and also relates his life to the fourteenth century. [10][1] Venerable Abramius, Archimandrite of Rostov, Commemorated on October 29 Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Kiev, 1003-1073, Anthony of Kiev, Rus Saint, founder of monasticism in Rus, and Dormition Cathedral
Kiev Rus Saint, 1003-1073, Anthony of Kiev; of Kiev also called Anthony of the Caves (c. 983-1073) was a monk and the founder of the monastic tradition in Kievan Rus'. Together with Theodosius of Kiev, he co-founded the Kiev Pechersk Lavra (Kiev Monastery of the Caves). 1 Early life 2 Return to Kiev 3 Establishment of Kyiv Pechersk Lavra 4 Exile and return 5 Veneration 6 See also 7 References 8 External links life[edit] sculpture in Lyubech by Giennadij Jerszow was born in Lyubech (present-day Liubech, Ukraine) in Chernigov Principality and was baptized with the name "Antipas". was drawn to the spiritual life from an early age and left for the Greek Orthodox Esphigmenou Monastery on Mount Athos to live as a hermit. He lived in a secluded cave there overlooking the sea, which is still shown to visitors. circa 1011, the abbot gave Anthony the job of expanding monasticism in his native Kiev (present-day Kyiv, Ukraine), which had only recently begun its conversion to Christianity. to Kiev[edit] returned to Kiev, and founded several monasteries on the Greek model on the order of local princes. These monasteries were not as austere as Anthony was used to from his time on Mount Athos. He instead chose to live in a small four-yard cave which had been dug by the presbyter Hilarion. 1015, his peaceful austerity was interrupted by the death of Vladimir I of Kiev, and the subsequent fratricidal war for the throne between Vladimir's sons Yaroslav and Sviatopolk, and Anthony returned to Mount Athos. When the conflict ended, the abbot sent Anthony back to Kiev, prophesying that many monks would join him on his return. of Kyiv Pechersk Lavra[edit] his return, Anthony found a small 4-yard cave which Hilarion of Kiev had dug before his elevation as the first native Metropolitan of Kyiv. Anthony became well known in the area for his strict asceticism. He ate rye bread every other day and drank only a little water. His fame soon spread beyond Kiev, and several people began to ask for his spiritual guidance or blessing. Soon, some people even offered to join him. Eventually, Anthony accepted the company of a few of them. The first was a priest named Nikon. The second was Theodosius of Kiev. new monastery enjoyed royal favor almost from the beginning, although there were occasional problems. When Iziaslav I of Kiev demanded that the son of a wealthy boyar and one of his own retainers be told to leave the monastery, Nikon said he could not take soldiers away from the King of Heaven. This did nothing to placate Iziaslav's anger, and Anthony decided that it might be expedient for him to leave. Anthony returned after Iziaslav's wife requested his return. thereafter Anthony had gained twelve disciples. Anthony, devoted to the model of the solitary hermit set by his namesake Anthony the Great, left his cave for a nearby mountain so he could continue to live the solitary life. There he dug another cave for himself and lived in seclusion there. This cave became the first of what would later be known as the Far Caves. time, the first official abbot of the monastery, Barlaam of Kiev, was called by Iziaslav to head a new monastery, St. Demetrios, which had been built at the gates of the city. The monks requested Anthony to name the replacement, and he named Theodosius. the number of monks grew and crowding became a problem, Anthony requested that Iziaslav give them the hill in which the caves were located. He did so, and the monks built a wooden church and some cells there, encircling the area with a wooden fence. Theodosius continued to consult Anthony in the guidance of the community and, as the monastery grew, so did Anthony's reputation. and return[edit] Iziaslav and his brothers were facing a popular uprising involving the Cumans, they came to Anthony for his blessing. did not get it. Anthony foretold that because of their sins they would be defeated, and that the brothers would be buried in a church they would build. Shortly thereafter Iziaslav left because of the rebellion. He suspected Anthony of sympathizing with the opposition and arranged to banish Anthony upon his return. he could do so, Iziaslav's brother, Sviatoslav, arranged for Anthony to be secretly taken to Chernigov. Anthony dug himself a cave there. Eletsky Monastery there is said by some to be built on the site of Anthony's cave. Eventually Iziaslav was again reconciled to Anthony and asked that he return to Kiev. his return, Anthony and Theodosius decided to build a larger stone church to accommodate the ever-increasing number of monks. Anthony himself did not live to see the church completed. He died in 1073, shortly after blessing the foundation of the new church, at 90 years old. Shortly before his death he called the monks together and consoled them about his coming death. He also asked them that his remains be hidden away forever. The monks carried out his request. He was reportedly buried in his cave, but no relics have ever been found. Many however have subsequently come to the cave to pray and many of them have reported being healed there. Anthony is venerated as a saint and the founder of monasticism in Kievan Rus'. His feast day falls on July 10. Since the Russian Orthodox Church as well as Ukrainian Orthodox Church (Moscow_Patriarchate) follow the Julian Calendar, the day on which his feast is celebrated is currently July 23 on the modern Gregorian Calendar. Saint Anthony is also venerated by Greek Catholics and is listed in the Martyrologium Romanum of the Roman Catholic Church with a feast day of May 7. relics have never been found. Kiev Rus Saint, 1024-1091, Theodosis of Kiev; Baptism of Rus, Kiev, August 1st, 988; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; œChernigov-GethsemaneÂ Icon of the Mother of God, Commemorated on September 1; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3;

Russia, Kiev, 1015, Boris and Gleb, Passion bearers because did not resist evil with violence, both killed by brother Sviatopolk
Russia, Kiev, 1015, Boris and Gleb, Vyshgorod near Kiev (Dnieper River 4) residence of kievan rulers, Passion bearers because did not resist evil with violence, both killed by brother Sviatopolk; Vyshgorod near Kiev; Vyshhorod, a residence of the medieval Kievan rulers, now a town in Kiev Oblast, Ukraine; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; Boris and Gleb were sons of Saint Vladimir (July 15). Boris was named Romanus and Saint Gleb was named David at their Baptism. their father’s death the eldest son Sviatopolk planned to kill his brothers Boris, Gleb, and Yaroslav in order to seize power. sent a message to Boris, pretending that he wished to live in peace with him, and to increase Boris’s land holdings inherited from their father. of Vladimir’s advisers told Boris that he should take the army and establish himelf as ruler of Kiev. Saint Boris, however, said that he could never lift his hand against his own brother. Unfortunately, Sviatopolk was not so scrupulous. came to the town of Vyshegorod to ask its leaders if they were loyal to him. They assured him that they were ready to die for him. sent assassins to the Alta to kill Boris, who already knew that his brother wanted him dead. When they arrived they heard him chanting psalms and praying before an icon of Christ. He asked the Lord to strengthen him for the suffering he was about to endure. He also prayed for Sviatopolk, asking God not to count this against him as sin. he lay down upon his couch, and the assassins stabbed him with their lances, and also killed some of Boris’s servants. Wrapping Boris in a cloth, they threw him onto a wagon and drove off with him. When Sviatopolk saw that he was still breathing, he sent some men to finish him off with swords. Sviatopolk had killed Boris, he wondered, “Now how can I kill Gleb?” sent him a message saying that their father was ill and wished to see him. As he was on his way, he received word from Yaroslav that their father had died and that Sviatopolk had murdered Boris. Gleb wept for his father and brother, and was lamenting them when the assassins arrived. They seized his boat and drew their weapons, but it was Gleb’s cook Torchin who stabbed him with a knife. martyr’s body was thrown onto the shore between two trees. Later, he was buried beside Saint Boris in the church of Saint Basil. Boris and Gleb received the crown of martyrdom in 1015. They became known as Passion-Bearers, since they did not resist evil with violence. holy martyrs Princes Boris and Gleb are also commemorated on May 2.

Russia, Kiev, 1015-1019, Svyatopolk, K Rus King, Accursd, Killed 3 of 4 brothers, d by Y, fled to Poland
Kiev Rus King, 1015-1019, Svyatopolk the Accursed; I Vladimirovich (Sviatopolk the Accursed, the Accursed Prince; c. 980 – 1019) was the Kniaz' (Turov) of Turov (988–1015) and Velykyi Kniaz or Grand Prince of Kiev (Kyiv, 1015–1019) whose paternity and guilt in the murder of brothers are disputed. 1 Early life 2 Biography according to domestic sources 3 Biography according to foreign sources 4 Archeological record 5 See also 6 References life[edit] coin of Sviatopolk I, Grand Prince of Kiev Sviatopolk's silver srebrenik of Vladimir the Great, Grand Prince of Kiev of Vladimir the Great from a 17th-century Menaion mother was a Greek nun captured by Sviatoslav I in Bulgaria and married to his lawful heir Yaropolk I, who became Prince of Rus in 972. In 980, Yaropolk's brother Vladimir had him murdered, and the new sovereign married his predecessor's wife, who gave birth to a child. Thus, Sviatopolk may have been the eldest of Vladimir's sons, although his parentage has been questioned. Sviatopolk was eight years old, Vladimir put him in charge of Turov and later arranged his marriage with the daughter of the Polish duke BolesÅ‚aw I Chrobry of Poland. The young princess came to Turov together with Reinbern, the Bishop of Kolberg (now KoÅ‚obrzeg). Dissatisfied with Vladimir and encouraged by his own wife and Reinbern, Sviatopolk began preparations for war against Vladimir, probably counting on support from his father-in-law. Vladimir soon discovered Sviatopolk's intentions, however, and threw him, his wife and Reinbern in prison. Reinbern died in prison. according to domestic sources[edit] (in red) with Boleslaw the Brave at the Golden Gate in Kiev long before Vladimir's death, Sviatopolk was freed from prison and sent to govern the town of Vyshgorod several miles from Kiev. In 1015, Sviatopolk's retinue concealed Vladimir's death from him to prevent him from claiming the Kievan throne. When Sviatopolk learned of Vladimir's demise, he seized power in Kiev almost immediately. citizens of Kiev did not show much sympathy for Sviatopolk and, therefore, he decided to distribute presents in order to win them over. Then, he decided to rid himself of three of Vladimir's sons, Boris, Gleb, and Sviatoslav, whose claims for the Kievan throne threatened his power. Boris presented most danger to him because he had been in charge of Vladimir's druzhina (personal guards) and army, and enjoyed the support of the citizens. He sent the boyars of Vyshgorod to execute Boris. Boris and his manservant were stabbed to death when sleeping in a tent. The prince was discovered still breathing when his body was being transported in a bag to Kiev, but the Varangians put him out of his misery with the thrust of a lance. cold-blooded reprisal earned him the nickname of the Accursed. The news of this triple murder reached another son of Vladimir, Yaroslav, Prince of Novgorod, who decided to go to war against Sviatopolk with the support from the citizens of Novgorod and the Varangians. The battle took place in 1016 not far from Lubech, near Dnieper river. Sviatopolk was defeated and fled to Poland. of Yaroslav the Wise 1018, he returned to Rus', defeated Yaroslav with the help from his father-in-law and seized Kiev. BolesÅ‚aw I Chrobry of Poland and his army remained in Rus' for several months, but later left for Poland. On his way to Poland, BolesÅ‚aw seized some of the Cherven towns. the posadnik Konstantin Dobrynich and other citizens of Novgorod persuaded Yaroslav to go to war against Kiev once again. Sviatopolk was defeated and fled to the steppes. Soon he returned with the Pecheneg army and attacked Yaroslav on the Alta River, but was once again defeated and fled to Poland, eventually dying on his way there. Sviatopolk's death could have been procured by a descendant of Valuk Conqueror (Wallux dux Winedorum)[1] who in 1018 helped him and his father-in-law BolesÅ‚aw I in expedition against Yaroslav. according to foreign sources[edit] (IX—XI century) gold crown.svg Igor (co-ruler: Simple gold crown.svg Oleg) gold crown.svg Sviatoslav (co-ruler: Simple gold crown.svg St. Olga) gold crown.svg Yaropolk gold crown.svg Sviatopolk the Accursed of Drelinia gold crown.svg St. Vladimir of Novgorod [ru] of Polotsk (Polotsk branch) gold crown.svg Yaroslav the Wise Vladimirovich [ru] the Brave Mstislavich [ru] of Drelinia [ru] Boris Gleb Vladimirovich [ru] [ru] of Pskov gold crown.svg — Grand Prince of Kiev of Sviatopolk" by Jan Matejko, 1892 the last century, the traditional account of Svyatopolk's career has been somewhat modified. It has been argued that it was Boris who succeeded Vladimir in Kiev, while Svyatopolk was still in prison. One Norse saga called Eymund's saga (a part of Yngvars saga vÃðförla), with remarkable details, puts on Yaroslav the blame of his brother Burizlaf's murder. This Burizlaf, however, may be Svyatopolk (whose troops were commanded by the Polish king BolesÅ‚aw I Chrobry of Poland; the latter name is also rendered as Burizlaf in some sagas) as well as Boris. Therefore, it has been suggested that Svyatopolk ascended the throne after Boris's assassination and tried to fend off Yaroslav's attacks as well as to punish his agents guilty of Boris's murder. chronicle of Thietmar of Merseburg, who died in 1018, could have been regarded as the only contemporary and unbiased account of events, if it were not for the fact that Thietmar's data could have been supplied by Svyatopolk himself during his brief exile at the Polish court. Unfortunately it can be interpreted ambiguously as far as the question of Svyatopolk's guilt is concerned. One place in his chronicle can be understood (although this is not necessary) as telling that Svyatopolk escaped from Kiev to Poland immediately after his father's death. But Thietmar states that Boleslaus I of Poland firstly supported his son-in-law against Yaroslav in 1017, which is the date, according to the Russian Primary Chronicle, of Svyatopolk's first defeat by Yaroslav. Preparing a campaign against Kiev, Boleslaus abruptly stopped a successful war against the German Emperor Henry II. So, it is unlikely that Svyatopolk had been present at his court since 1015, which is often supposed by the historians that consider Yaroslav guilty of Boris and Gleb's murders. Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 1018, Boleslaw I the Brave of Poland, Captured Kiev, installed Svyatopolk 1 as ruler
Poland, 992-1025, Boleslaw I the Brave; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated on July 26;

Russia, Kiev, 1019-1054, Yaroslav the Wise, K Rus King, d Svyatopolk 1, then ruled both Novgorod and Kiev
Kiev Rus King, 1019-1054, Yaroslav the Wise ; I, Grand Prince of Rus', known as Yaroslav the Wise or Iaroslav the Wise (c. 978 – 20 February 1054) was thrice grand prince of Veliky Novgorod and Kiev, uniting the two principalities for a time under his rule. Yaroslav's baptismal name was George (Yuri) after Saint George. son of Vladimir the Great, the first Christian Prince of Kiev, Yaroslav acted as vice-regent of Novgorod at the time of his father's death in 1015. his eldest surviving brother, Sviatopolk I of Kiev, killed three of his other brothers and seized power in Kiev. Yaroslav, with the active support of the Novgorodians and the help of Varangian mercenaries,[2] defeated Svyatopolk and became the Grand Prince of Kiev in 1019. Yaroslav the codification of legal customs and princely enactments began, and this work served as the basis for a law code called the Russkaya Pravda ("Rus Truth [Law]"). During Yaroslav's lengthy reign, Kievan Rus' reached the zenith of its cultural flowering and military power.[2] 1 Rise to the throne 2 Reign 2.1 Power struggles between siblings 2.2 Allies along the Baltic coast 2.3 Campaign against Byzantium 2.4 Protecting the inhabitants of the Dnieper from the Pechenegs 2.5 Establishment of law 3 Family life and posterity 4 Grave 5 Legacy 6 See also 7 References 7.1 Bibliography 8 External links to the throne[edit] article: BolesÅ‚aw I's intervention in the Kievan succession crisis of Yaroslav the Wise from Granovitaya Palata. early years of Yaroslav's life are mostly unknown. He was one of the numerous sons of Vladimir the Great, presumably his second by Rogneda of Polotsk,[3] although his actual age (as stated in the Primary Chronicle and corroborated by the examination of his skeleton in the 1930s) would place him among the youngest children of Vladimir. has been suggested that he was a child begotten out of wedlock after Vladimir's divorce from Rogneda and marriage to Anna Porphyrogenita, or even that he was a child of Anna Porphyrogenita herself. figures prominently in the Norse sagas under the name Jarisleif the Lame; his legendary lameness (probably resulting from an arrow wound) was corroborated by the scientists who examined his remains.[citation needed] his youth, Yaroslav was sent by his father to rule the northern lands around Rostov but was transferred to Veliky Novgorod,[4] as befitted a senior heir to the throne, in 1010. living there, he founded the town of Yaroslavl (literally, "Yaroslav's") on the Volga River. relations with his father were apparently strained,[4] and grew only worse on the news that Vladimir bequeathed the Kyivan throne to his younger son, Boris. 1014 Yaroslav refused to pay tribute to Kyiv and only Vladimir's death, in July 1015, prevented a war.[4] the next four years Yaroslav waged a complicated and bloody war for Kyiv against his half-brother Sviatopolk I of Kyiv, was supported by his father-in-law, Duke BolesÅ‚aw I Chrobry (King of Poland from 1025).[5] the course of this struggle, several other brothers (Boris, Gleb, and Svyatoslav) were brutally murdered.[5][6] Primary Chronicle accused Svyatopolk of planning those murders,[5] while the saga Eymundar þáttr hrings is often interpreted as recounting the story of Boris' assassination by the Varangians in the service of Yaroslav. the victim's name is given there as Burizaf, which is also a name of Boleslaus I in the Scandinavian sources. is thus possible that the Saga tells the story of Yaroslav's struggle against Svyatopolk (whose troops were commanded by the Polish duke), and not against Boris.[citation needed] of Yaroslav and his descendants represent the trident. defeated Svyatopolk in their first battle, in 1016, and Svyatopolk fled to Poland.[5] ----------------------------------But Svyatopolk returned in 1018 with Polish troops furnished by his father-in-law, seized Kyiv[5] and pushed Yaroslav back into Novgorod. at last, prevailed over Svyatopolk, and in 1019 firmly established his rule over Kyiv.[7] of his first actions as a grand prince was to confer on the loyal Novgorodians (who had helped him to gain the Kyivan throne), numerous freedoms, and privileges. the foundation of the Novgorod Republic was laid. For their part, the Novgorodians respected Yaroslav more than they did other Kyivan princes; and the princely residence in their city, next to the marketplace (and where the veche often convened) was named Yaroslav's Court after him. probably was during this period that Yaroslav promulgated the first code of laws in the lands of the East Slavs, the Russkaya Pravda. struggles between siblings[edit] aside the legitimacy of Yaroslav's claims to the Kievan throne and his postulated guilt in the murder of his brothers, Nestor the Chronicler and later Russian historians often presented him as a model of virtue, styling him "the Wise". A less appealing side of his personality is revealed by his having imprisoned his youngest brother Sudislav for life. Yet another brother, Mstislav of Chernigov, whose distant realm bordered the North Caucasus and the Black Sea, hastened to Kiev and, despite reinforcements led by Yaroslav's brother-in-law King Anund Jacob of Sweden (as Jakun - "blind and dressed in a gold suit"),[8] inflicted a heavy defeat on Yaroslav in 1024. Yaroslav and Mstislav then divided Kievan Rus' between them: the area stretching left from the Dnieper River, with the capital at Chernihiv, was ceded to Mstislav until his death in 1036. along the Baltic coast[edit] his foreign policy, Yaroslav relied on a Scandinavian alliance and attempted to weaken the Byzantine influence on Kiev. In 1030, he conquered Cherven Cities from the Poles followed by the construction of Sutiejsk to guard the newly acquired lands. Yaroslav concluded an alliance with Polish King Casimir I the Restorer, sealed by the latter's marriage to Yaroslav's sister, Maria. In another successful military raid the same year, he captured Tartu, Estonia and renamed it Yuryev[9] (named after Yury, Yaroslav's patron saint) and forced the surrounding Ugandi County to pay annual tribute. According to Heimskringla Olaf the swede made an alliance with Yaroslav even thou the alliance was not liked in Sweden to conquer Norway. to the Icelandic Sagas king, Olof of Sweden married his daughter to Yaroslav instead of the Norwegian king. That lead to protests in Sweden because the swedes wanted to reestablish control over lost eastern territories and bring in tribute from Kievan Rus. Olof Skötkonung did not listeen to his people and allied Yaroslav the Wise and both became close allies. Instead declaring war against Olaf Tryggvason.[10] the Far-Travelled Anund Jakobs jarl later under Yaroslav's reign sent Swedish soldiers into Kievan Rus due to Olof son wanting to assist his fathers ally Yaroslav in his conquest against the Pechenegs and Byzantines.[11] The georgians annals report 1000 men coming into Georgia but original force was likely much larger around 3000 men. [12] faith is unknown likely captured in battle during Byzantine campaigns or killed. Only one ship returned to Sweden according to the legend.[13] against Byzantium[edit] article: Rus'–Byzantine War (1043) presented his second direct challenge to Constantinople in 1043, when Rus' flotilla headed by one of his sons appeared near Constantinople and demanded money, threatening to attack the city otherwise. Whatever the reason, the Greeks refused to pay and preferred to fight. The Rus' flotilla defeated the Byzantine fleet but was almost destroyed by a storm and came back to Kyiv empty-handed.[14] the inhabitants of the Dnieper from the Pechenegs[edit] defend his state from the Pechenegs and other nomadic tribes threatening it from the south he constructed a line of forts, composed of Yuriev, Bohuslav, Kaniv, Korsun, and Pereyaslavl. To celebrate his decisive victory over the Pechenegs in 1036 (who thereafter were never a threat to Kiev) he sponsored the construction of the Saint Sophia Cathedral in 1037. That same year there were built monasteries of Saint George and Saint Irene (named after patron saints of Yaroslav and his wife). Some mentioned and other celebrated monuments of his reign such as the Golden Gate of Kiev perished during the Mongol invasion of Rus', but later restored. of law[edit] was a notable patron of book culture and learning. In 1051, he had a Slavic monk, Hilarion of Kiev, proclaimed the metropolitan bishop of Kiev, thus challenging the Byzantine tradition of placing Greeks on the episcopal sees. Hilarion's discourse on Yaroslav and his father Vladimir is frequently cited as the first work of Old East Slavic literature. Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; St Hilarion, Metropolitan of Kiev, Commemorated on October 21; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Kiev, 1019-1056, Princess Anna, Kiev Rus Queen, two Cathedrals, children Christian upbringing, to monastery
Russia, Novgorod, 1019-1056, Princess Anna, Ingegerd Olofsdotter of Sweden, Kiev Rus Queen, two Cathedrals, , gave her children a true Christian upbringing, marked by a strong faith in God; and love of work, integrity and learning, she left the world and went into a monastery; Kiev Rus Queen, 1019-1050, Princess Anna, Ingegerd Olofsdotter of Sweden ; Olofsdotter of Sweden, also known as Irene, Anna and Saint Anna (1001 – 10 February 1050), was a Swedish princess and a Grand Princess of Kiev. was the daughter of Swedish King Olof Skotkonung and Estrid of the Obotrites and the consort of Yaroslav I the Wise of Ingegerd or Saint Anna is often confused with the mother of Saint Vladimir “the Enlightenerâ€ of the Rus. This is mainly because Ingegerd and Yaroslav also had a son named Vladimir. However, Saint Vladimir was the father of Ingegerd’s husband Yaroslav I “the Wiseâ€, thus making her Saint Vladimir’s daughter-in-law. Saint Vladimir was the son of Sviatoslav and Malusha.[1] Sophia Cathedral in Kiev Sophia Cathedral in Novgorod was born a princess in the court of King Olof Skötkonung. In 1015, after Olaf II of Norway assumed the throne as King of Norway, he proposed a royal marriage alliance. In 1016, noblemen of both countries tried to arrange a marriage between King Olaf and Princess Ingegerd. Olof Skötkonung agreed at first but later he reneged. Rather he agreed to the marriage of his daughter, Astrid Olavsdatter to King Olaf. [2][3][4] Skötkonung subsequently arranged for the marriage of Princess Ingegerd to the powerful Grand Prince Yaroslav I the Wise of Novgorod with whom Sweden had a flourishing trade relationship. The marriage took place in 1019. [5] in Kiev, Ingegerd had her name changed to the Greek Irene. According to several sagas, she received as a marriage gift Ladoga and adjacent lands, which later became known as Ingria, arguably a corruption of Ingegerd's name. She arranged for her father's cousin, jarl Ragnvald Ulfsson, to rule in her stead.[6] [7] Ingegerd and Yaroslav had six sons and four daughters; three of the latter becoming Queens of France, Hungary, and Norway. The whole family is depicted in one of the frescoes of the Saint Sophia. and burial[edit] died on 10 February 1050. Upon her death, according to different sources, Ingegerd was buried in either Saint Sophia's Cathedral in Kiev or Cathedral of St. Sophia in Novgorod. initiated the building of the Saint Sophia's Cathedral in Kiev (foundation laid in 1037). also initiated the construction of Cathedral of St. Sophia in Novgorod (built between 1045 and 1050). was later declared a saint under the name of St. Anna in Novgorod and Kiev. The reason for her sainthood was that she initiated the building of both cathedrals in Kiev and in Novgorod together with many other good deeds. following was stated by the church in reference to her sainthood: Anna, Grand Duchess of Novgorod, She was the daughter of Swedish King Olaf Sketktung, the "All-Christian King," who did much to spread Orthodoxy in Scandinavia, and the pious Queen Astrida. Sweden she was known as Princess Indegard; she married Yaroslav I “the Wise“, Grand Prince of Kiev, who was the founder of the Saint Sophia Cathedral in 1016, taking the name Irene. gave shelter to the outcast sons of British King Edmund, Edwin and Edward, as well as the Norwegian prince Magnus, who later returned to Norway. is perhaps best known as the mother of Vsevolod of , himself the father of Vladimir Monomakh and progenitor of the Princes of Moscow. daughters were Anna, Queen of France, Queen Anastasia of Hungary, and Queen Elizabeth (Elisiv) of Norway. The whole family was profoundly devout and pious. reposed in 1050 in the Cathedral of Holy Wisdom (St. Sophia) in Kiev, having been tonsured a monastic with the name of Anna. As saint, her hymn goes: 4 stichera, in Tone I: Spec. Mel.: Joy of the ranks of heaven joy of the Swedish people, thou didst gladden the Russian realm, filling it with grace and purity, adorning its throne with majesty, lustrous in piety like a priceless gem set in a splendid royal crown. Ingegerd in the baptismal waters, O venerable one, thou wast called Irene by thy Russian subjects, who perceived in thee the divine and ineffable peace; but when thou didst submit to monastic obedience, thou didst take the new name, Anna, after the honoured ancestor of Christ, the King of kings. in honourable matrimony, O holy Anna, thou didst live in concord with thy royal spouse, the right-believing and most wise Prince Yaroslav; and having born him holy offspring, after his repose thou didst betroth thyself unto the Lord as thy heavenly all the allurements of vanity and donning the coarse robes of a monastic, O wondrous and sacred Anna, thou gavest thyself over to fasting and prayer, ever entreating Christ thy Master, that He deliver thy people from the all want and misfortune. Feast days: 10 February, 4 October. Princess Anna of Novgorod, Commemorated on February 10 ; Holy Princess Anna of Novgorod, wife of Great Prince Yaroslav the Wise, gave her children a true Christian upbringing, marked by a strong faith in God; and love of work, integrity and learning. son Mstislav later became Great Prince of Kiev, and her daughter the queen of a western European realm. Saint Anna left the world and went into a monastery, where she ended her days in strict obedience and prayer in the year 1056. Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 1023-1065, Barlaam, Kiev Near Caves, St Anthony's Second Location, 2 pilgrimages to Jerusalem & Constantinople
Russia, Kiev, 1023-1065, Barlaam, 1st Abbot of the Kiev Near Caves, St Anthony's Second Location, 2 pilgrimages to Jerusalem and Constantinople; Kiev Near Caves; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19 ; Barlaam, Igumen of the Kiev Caves, lived during the eleventh century at Kiev, was the son of an illustrious noble. his youth, he yearned for the monastic life and he went to Saint Anthony of the Caves (July 10), accepted the pious youth so firmly determined to become a monk, he bade Saint Nikon (March 23) to tonsure him. Barlaam’s father tried to return him home by force, but finally became convinced that his son would never return to the world, so he gave up. the number of monks at the Caves began to increase, Saint Anthony made Saint Barlaam igumen, while he himself moved to another cave and again began to live in solitude. Barlaam became the first igumen of the Kiev Caves monastery. the year 1058, after asking Saint Anthony’s blessing, Saint Barlaam built a wooden church in honor of the Dormition of the Most Holy Theotokos. Saint Barlaam became igumen of the newly-formed monastery in honor of the Great Martyr Demetrius. Barlaam twice went on pilgrimage to the holy places in Jerusalem and Constantinople. he returned from his second journey, he died in the Vladimir Holy Mountain monastery at Volhynia in 1065 and was buried, in accord with his final wishes, at the Caves monastery in the Near Caves. memory is celebrated September 28 and on the second Sunday of Great Lent.

Russia, Kiev, 1024-1091, Theodosis, K Rus Saint, of the Kiev Caves, Cenobitic Monasticism
Kiev Rus Saint, 1024-1091, Theodosis of Kiev; Baptism of Rus, Kiev, August 1st, 988; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27;

Russia, Kiev, 1025-1028, Constantine VIII, Byzantine Emperor, Brother of Basil II
Russia, Kiev, 1025-1028, Kiev Rus King, Constantine VIII, Brother of Basil II; Russia, Kiev, 960-976, Kiev Rus King, Basil II, Basil the Bulgar Slayer ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev, 1040-1077, Sviatoslav II, K Rus King, Yaroslav's son, Monk, Kiev, Volhy, Cherg, Triumvirate
Kiev Rus King, 1040-1077, Sviatoslav II of Kiev, St Nicholas Sviatoslav ; II Iaroslavich or Sviatoslav II Yaroslavich (1027 -“ 27 December 1076[1] in Kiev [Kyiv]) was Grand Prince of Kiev between 1073 and 1076. He was born as a younger son of Grand Prince Yaroslav the Wise. His baptismal name was Nicholas. ruled the Principality of Vladimir in Volhynia in his father's lifetime (from around 1040 to 1054). the Wise, who divided the Kievan Rus' between his five sons in his testament, willed the Principality of Chernigov to Sviatoslav. joined his brothers, Iziaslav of Kiev and Vsevolod of Pereyaslav, in forming a princely "triumvirate" that oversaw the affairs of Kievan Rus' until 1072. three brothers together fought against their enemies, including the nomadic Oghuz Turks, and their distant relative, Prince Vseslav of Polotsk. Cumans defeated their united force in the autumn of 1068, but Sviatoslav routed a Cuman band plundering his principality. "triumvirate" broke up, when Sviatoslav, supported by his younger brother Vsevolod, dethroned and replaced their older brother Iziaslav in 1073. commissioned the compilation of at least two miscellanies of theological works. Otherwise, his short reign was uneventful. 1 Early life 2 Triumvirate 3 Grand Prince of Kiev 4 Family 5 See also 6 References 7 Sources 7.1 Primary sources 7.2 Secondary sources 8 Further reading life[edit] was the fourth son of Yaroslav the Wise, Grand Prince of Kiev, and his wife, Ingegerd of Sweden.[2] He was born in 1027.[2] The Lyubetskiy sinodik—a list of the princes of Chernigov which was completed in the Monastery of Saint Anthony in Lyubech—writes that his baptismal name was Nicholas.[3] Russian Primary Chronicle writes that Sviatoslav was staying "at Vladimir"[4] (Volodymyr-Volynskyi, Ukraine) in Volhynia around the time his father fell seriously ill before his death.[5] to the historian Martin Dimnik, the chronicle's report shows that Yaroslav the Wise had, most probably in about 1040, appointed Sviatoslav to rule this important town of the Kievan Rus'.[6] his deathbed, Yaroslav the Wise divided the most important towns of his realm among his five sons—Iziaslav, Sviatoslav, Vsevolod, Igor, and Vyacheslav—who survived him.[7][8] Sviatoslav, he bequeathed Chernigov (Chernihiv, Ukraine).[9] dying grand prince also ordered that his four younger sons should "heed"[10] their eldest brother, Iziaslav who received Kiev.[8] of the Kievan Rus' in the Kievan Rus' (1054–1132) the Wise died on 20 February 1054.[11] three elder sons—Iziaslav of Kiev, Sviatoslav of Chernigov, and Vsevolod of Pereyaslav—decided to jointly govern the Kievan Rus'.[12] Martin Dimnik writes that taking into account Sviatoslav's political and military skills it "is reasonable to assume that he was one of the main motivating forces, if not the actual architect, of many of the policies adopted" by the three brothers.[13] "triumviri" closely cooperated in the following years.[12] 1059 they liberated their uncle, Sudislav whom their father had sent to prison around 1035.[14][15] made a joint expedition "by horse and ship against the Torks"[16] or Oghuz Turks, according to the Russian Primary Chronicle, in 1060.[17] On hearing of the arrival of the Rus' forces, the Torks fled from their lands without resistance.[18] 1065, Sviatoslav led his troops against his nephew, Rostislav Vladimirovich, who had in the previous year expelled by force Sviatoslav's son, Gleb from Tmutorakan.[19] Upon Sviatoslav's arrival, Rostislav withdrew from this important center of his uncle's domains, but he reoccupied it after Sviatoslav had returned to Chernigov.[20] A distant cousin of the "triumviri", Vseslav Briacheslavich (Prince of Polotsk), attacked Pskov in 1065, according to The Chronicle of Pskov.[21][22] Vseslav Briacheslavich could not take this town, but he seized and plundered Novgorod—which had been ruled by Iziaslav of Kiev's son, Mstislav—in the next winter.[21][23] Izyaslav, Sviatoslav and Vsevolod soon united their forces and set forth against Vseslav, "though it was the dead of winter",[24] according to the Russian Primary Chronicle.[25] They routed Vseslav's army by the Nemiga River (near Minsk) on 3 March 1066.[25] Vseslav, who fled from the battlefield, agreed to enter into negotiations with the "triumviri", but they treacherously captured him at a meeting at Orsha in early June.[22][25] Cumans, who had emerged as the dominant power of the Pontic steppes in the early 1060s, invaded the southern regions of Kievan Rus' in 1068.[26] The three brothers together marched against the invaders, but the Cumans routed them on the Alta River.[27] From the battlefield, Sviatoslav withdrew to Chernigov and regrouped his troops.[27] He returned to defeat the Cumans with a smaller force at the town of Snovsk on 1 November, thus enhancing his prestige among the populace.[27] In the meantime, the townspeople of Kiev had dethroned and expelled Sviatoslav's brother, Iziaslav.[28] Taking advantage of Iziaslav's absence, Sviatopluk sent his own son, Gleb to Novgorod to rule the town.[29][30] returned at the head of Polish reinforcements.[31] The townspeople of Kiev sent messages to Sviatoslav and Vsevolod, imploring them to come to their "father's city"[32] and defend it, according to the Russian Primary Chronicle.[33] Sviatoslav and Vsevolod requested Iziaslav "not to lead the Poles in attack upon Kiev", stating that "if he intended to nurse his wrath and destroy the city, they would be properly concerned for the ancestral capital".[33][34][31] Iziaslav partially acquiesced: he did not let his Polish allies enter the town, but his retinue slaughtered or mutilated many of his opponents in Kiev.[35] He also attempted to punish Anthony—the founder of the Monastery of the Caves in Kiev—who had supported his enemies, but Sviatoslav gave shelter to the saintly monk in Chernigov.[36] Iziaslav's return to Kiev, the "triumvirate" was restored.[28] The three brothers together visited Vyshhorod in order to participate in the translation of the relics of their saintly uncles, Boris and Gleb on 3 May 1072.[37] According to The Narrative, Passion, and Encomium of Boris and Gleb, Sviatoslav took Saint Gleb's hand and "pressed it to his injury, for he had pain in his neck, and to his eyes, and to his forehead"[38] before placing it back into the coffin.[39] In short Sviatoslav felt a pain at the top of his head and his servant found a fingernail of the saint under his cap.[39] Most historians agree that the three brothers expanded their father's legal code on this occasion, but the exact date is unknown.[40] [41] Prince of Kiev[edit] Izbornik of 1076 page from Sviatoslav's Izbornik of 1073 to the Russian Primary Chronicle, "the devil stirred up strife"[42] among the three brothers shortly after the canonization of Saints Boris and Gleb.[43][44] Sviatoslav and Vsevolod united their forces and expelled Iziaslav from Kiev on 22 March 1073.[43] The chronicler put the blame for this action on Sviatoslav, stating that "he was the instigator of his brother's expulsion, for he desired more power".[42][44] The chronicler also states that Sviatoslav had "misled Vsevolod by asserting that" Iziaslav "was entering into an alliance"[42] with Vseslav Briacheslavich against them.[44] Modern historians disagree about the motives of Sviatoslav's action. Franklin and Shepard write that he was driven by "straightforward greed";[45] Martin says that Sviatoslav who seems to have suffered from a grave illness wanted to secure his sons' right to Kiev which would have been lost if Sviatoslav "had predeceased Iziaslav without having ruled"[46] the town. In fact, the Russian Primary Chronicle states that it was Sviatoslav who "ruled in Kiev after the expulsion"[42] of Iziaslav.[47] the head of the Monastery of the Caves, Feodosy criticized Sviatoslav for usurping the throne.[43][48] However, before his death in May 1074 he was reconciled with the grand prince, who supported the foundation of a stone church dedicated to the Mother of God in Kiev.[45][49] Sviatoslav also supported the compilation of ecclesiastic works. Two izborniki or miscellanies—collections of excerpts from the Bible and from theological works—were completed under his auspices in 1073 and 1076.[50] According to the Izbornik of 1073, Sviatoslav, who is praised as a "new Ptolemy", had by that time collected a great number of spiritual books.[51] rule was short and uneventful.[52] His dethroned brother first fled to Poland, but Duke Boleslav II, who was Sviatoslav's son-in-law, expelled him from his lands.[28][53] Next Iziaslav sought the assistance of the German monarch, Henry IV.[43] The latter, in 1075, sent his envoys—including Sviatoslav's brother-in-law, Burchard—to Kiev to collect more information.[54] According to the Russian Primary Chronicle, "in his pride", Sviatoslav "showed them his riches", displaying them "the innumerable quantity of his gold, silver and silks".[55][56] In 1076 Sviatoslav sent reinforcements to Poland to help his son-in-law against the Bohemians.[57] died on 27 December 1076.[1] The Russian Primary Chronicle writes that "the cutting of a sore"[58] caused his death.[59] He was buried in the Holy Savior Cathedral in Chernigov.[59] Within a year, his elder brother Iziaslav was restored and Sviatoslav's sons lost most parts of his domains.[1][60] Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Arcadius of Novy Torg, Commemorated on December 13; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2;

Russia, Kiev, 1051-1055, Hilarion, First native Kiev Rus Metropolitan, Writer, Splits 1054
Kiev Rus Metropolitan, 1051-1055, Hilarion of Kiev; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; St Hilarion, Metropolitan of Kiev, Commemorated on October 21; Hilarion, Metropolitan of Kiev, lived during the era of the Great Prince Yaroslav the Wise (+ 1054), son of Saint Vladimir. the history of the Russian Church he is remembered as the first Russian installed as Metropolitan by a Council of Russian bishops. The Russian Church up to that time had been a Metropolitan See, under the patriarchate of Constantinople. Russia’s first metropolitans were Greeks, and they were appointed by Constantinople. Hilarion, priest of the prince’s village of Berestovo near Kiev, was the spiritual Father and companion of Prince Yaroslav. Saint Nestor the Chronicler relates: prince Yaroslav loved Berestovo, and built the church of the Holy Apostles there, and he honored many priests. Among them was the presbyter Hilarion, a man of virtue, knowledge, and given to fasting. He made his way from Berestovo to the Dniepr, where the old Kiev Caves monastery is now, and he made his prayer in the deep forest there. Having dug out a shallow 14 foot cave, he chanted the Hours and prayed in solitude to God....” Hilarion, as his works attest, was not simply a “man of books”, but was endowed with great spiritual gifts and profound theological knowledge. He devoted all his efforts to the service of the Russian Church. When Metropolitan Theopemptus died, Rus was in a state of war against Byzantium. By decision of a Council of the Russian hierarchs, a resolution was made to establish a Metropolitanate at Kiev, not subject to Constantinople. Hilarion was famed among the Russian clergy for his heightened spiritual life and gift for preaching. Prior to this, he gave a eulogy in the “Tithe” church of Kiev to the holy Prince Vladimir with his acclaimed “Discourse Concerning Law and Grace,” in which he provided a theological explanation of the place of the Russian Church in the history of the divine economy of Salvation. choice of the Council hierarchs was dear to the heart of Yaroslav the Wise. Saint Hilarion was installed as Metropolitan at the Holy Wisdom (Hagia Sophia) cathedral in the year 1051 and was later confirmed by the Patriarch of Constantinople. He was not the primate of the Russian Church for long. The chronicle does not mention the year of his death, but the saint was not at the death of Prince Yaroslav the Wise (February 20, 1054), and in the year 1055 a new metropolitan had arrived at Kiev. Evidently, Saint Hilarion had died in 1053. spiritual legacy lives on in the Russian Church especially in a fine example of Russian church literature, the “Discourse Concerning Law and Grace.” Its content is profound and multi-faceted. At the heart of the “Discourse” is the teaching concerning salvation and grace. Secondly, great attention is devoted to the question of the superiority of Christianity over Judaism. This theme was essential during those times in Kievan Rus. The Jews had approached Saint Vladimir, hoping to convert him to their faith, and Saint Theodosius of the Kiev Caves (May 3) had gone to the “Jewish Quarter” in Kiev to preach Christ Crucified. It is also known that the Jews had attempted to convert the holy hierarch Nikḗtas the Hermit to Judaism when he was still a monk of the Kiev Caves monastery (1088). Saint Simon relates this in the Kiev Caves Paterikon. This explains the attention which Saint Hilarion devotes to the question “about the Law given to Moses, and about grace and truth, through the coming of Jesus Christ.” finally, the third theme, the occasion of the uttering of the “Discourse” was the glorification of the apostolic work of holy Prince Vladimir. The kingdom of nature, the kingdom of grace and the future Kingdom of Glory are perceived in the spiritual experience of the Church as inseparably connected. The Law is only the forerunner and servant of grace and truth. Truth and grace are but servants of the future age and true life. Saint Hilarion teaches thus about the superiority of the Church: “Moses and the prophets foretold the Coming of Christ, whereas Christ and His Apostles bore witness to the Resurrection and the future age.” saint explains that from the moment the Savior came into he world, the Old Covenant of man with God ceased to be in effect. With the theological symbols of the Old and New Covenants the saint employs images borrowed from the holy Apostle Paul (Gal. 4:22-31) relating to the two wives of Abraham: the freeborn Sarah and the maidservant Hagar. “Hagar was cast out, a slave, together with her son Ishmael; and Isaac, the free son, was heir to Abraham. Thus also were the Jews cast out and dispersed through the lands, whereas the sons of grace, the Christians, have become heirs to God the Father. As the light of the moon fades at the shining of the sun, so also the Law fades at the shining forth of grace. The cold of night vanishes when the warmth of the sun heats the earth, and mankind is no longer bent over under the burden of the Law, but instead walks freely in grace.” joy of Christ fills the holy preacher when he speaks about the entry of his native Rus into the host of Christian peoples. “The grace of Christ has filled all the earth,” and especially, the youthfully alive peoples, to which the Russian people also belong. “It becomes grace and truth to shine forth in new peoples. They do not, in the words of the Lord, pour new wine (this being the teaching of grace) into old wineskins (referring to the Jews) but the rather put the new teaching, into new wineskins, into new peoples,” Thus the faith “throughout all the earth has spread and reached our Russian tongue. Here now we too, glorify the Holy Trinity with all Christians, and the Jews be silent. Pagans are accepted, but the Jews are spurned.” the Orthodox Russians “are not termed idolaters, but rather Christians. No longer do we build heathen temples, but rather the churches of Christ. No longer do we sacrifice others to the demons (Varangian Martyrs, July 12), but instead, Christ has been slain for us in sacrifice to God the Father. The Blessed God has had mercy on all lands, and has not despised us, for He also desired to save us and bring us to our senses in truth.” great apostolic exploit of the enlightening of the Russian Land was made by holy Prince Vladimir (15 July 15), “like Saint Constantine,” who “commanded throughout all his land that they be baptized in the Name of the Father, and the Son, and the Holy Spirit. In a clear and loud voice, he ordered all in the cities to glorify the Holy Trinity and to be Christians, the small and great, slave and free, young and old, rich and poor.” Saint Hilarion speaks with pride about his native land, “Saint Vladimir did not exercise sovereignty in a bad or ignorant land, but the rather in Russia, which is known and heard of by all the ends of the earth.” “Discourse Concerning Law and Grace” was the first work of its time in the Russian Church in which the holy Baptizer of Rus is acclaimed blessed among the ranks of the equals-to-the-Apostles. “Rejoice in the midst of sovereigns, O apostle, not in having dead bodies resurrected, but our deadened souls resurrecting: for by you have we been made alive in God and given to know life in Christ.” Such is the content of this remarkable memorial of ancient Russian theology. Among the other works of Saint Hilarion is his episcopal “Confession,” having become the model for a bishop’s vow in the Russian Church. Usually appended to the manuscripts of the “Discourse Concerning Law and Grace” is the “Prayer of Saint Hilarion.” This work of the saint also possesses a long history within the tradition of his native church. In the year 1555, upon his journey to the newly-formed Kazan diocese, Saint Gurias ordered that there be read to him the prayer, “The Work of Metropolitan Hilarion the Russian”, at Moscow and in the other cities, through which he was to travel. Hilarion was buried in the Kiev caves. In the inscribed titles to his works, in the manuscripts of saintly literature and lists of holy hierarchs, Saint Hilarion is invariably termed a saint and described as a wonderworker. His assured literary veneration as a saint is evidenced in the services to the Fathers of the Kiev Caves. Both in the service of the Synaxis of Fathers of the Near Caves (September 28), and also in the service to all the Kiev Caves Saints (second Sunday of Great Lent), Saint Hilarion is numbered among the saintly hierarchs of the Russian Orthodox Church. Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Kiev, 1054-1078, Izyaslav I, K Rus King,Yaroslav's oldest son, Caves M, legal code, w Poland,Ger,HRE
Kiev Rus King, 1054-1078, Izyaslav I (Demetrius) Yaroslavich ; Yaroslavich (1024 – 3 October 1078, baptized as Demetrius) was a Kniaz' (Prince) of Turov and Veliki Kniaz (Grand Prince of Kiev (now Kyiv, Ukraine), from 1054). children Yaropolk and Sviatopolk would rule the Turov Principality. Their authority was mainly challenged by the Rostilavichi of Rostislav Vsevolodovich. 1 Biography 2 Children 3 Ancestry 4 See also 5 References 6 Sources 7 External links was the oldest son of Yaroslav I the Wise by his second wife Ingigerd Olafsdottir. succeeded his father, after Yaroslav's oldest child, Vladimir (the only child by Yaroslav's first wife), had predeceased his father. was one of the authors of "Pravda Yaroslavichiv" – a part of the first legal code of Rus, called Russkaya Pravda. is also credited with the foundation of the Kiev Pechersk Monastery. Iziaslav I of Kiev ceded the whole mountain to Antonite monks who founded a monastery built by architects from Constantinople. to the Primary Chronicle, in the early 11th century, Antony, a Greek Orthodox monk from Esphigmenon monastery on Mount Athos, originally from Liubech in the Principality of Chernigov, returned to Rus' and settled in Kiev as a missionary of the monastic tradition to Kievan Rus'. chose a cave at the Berestov Mount that overlooked the Dnieper River and a community of disciples soon grew. 1043 his father Veliki Kniaz (Grand Prince) Yaroslav made an agreement with King Casimir I of Poland that recognized Cherven (Cherven Cities, or Vohly, between Poland and Russia) as part of Kiev. agreement was sealed with a double marriage—Casimir to Dobronega, Yaroslav's sister; and Iziaslav to Gertrude, Casimir's sister.[1] this marriage were born three children: Iziaslav's son Yaropolk, Mstislav and Sviatopolk. Upon the death of Yaroslav the Wise, his realm was divided between three of his older sons (Vladimir of Novgorod died before that), Izyaslav, Sviatoslav, and Vsevolod, the Yaroslavichi triumvirate that ruled the country for the next 20 years. a result of the popular uprising in 1068, Iziaslav was deposed and fled to Poland.[1] 1069 he retook Kiev with the help of the Polish army; however, he was ousted again by his brothers in 1073. turned to the German king Henry IV, Holy Roman Emperor, Polish king BolesÅ‚aw II the Bold, and Pope Gregory VII, for help on several occasions. Iziaslav became the first King of Rus' in 1075 when the Pope sent him a crown. He succeeded in retaking Kiev once again in 1076, but soon died in an internecine war against Princes Oleg Sviatoslavich and Boris Vyacheslavich. Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26; Venerable Arcadius of Novy Torg, Commemorated on December 13; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Icon of the Mother of God of Elets, Commemorated on January 11; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚ÂœElets-ChernigovÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on February 5 ; Princess Anna of Novgorod, Commemorated on February 10 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23 ; Icon of the Mother of God of Constantinople, Commemorated on April 25 ; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3 ; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Uncovering of the relics of St Leontius the Bishop and Wonderworker of Rostov, Commemorated on May 23; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1054-1098, Saint Ephraim of the Caves, Bishop of Pereyaslavl, Ukraine, copied Studite monastic rule, builder at P
Russia, Kiev, 1054-1098, Saint Ephraim of the Caves, Bishop of Pereyaslavl, Ukraine, (the Principality, Alta River, Trubizh River, Dnieper River 4), treasurer and steward for Izyaslav 1054-1098, became monastic w enraged I, threatened destroy monastery, changed his mind, Ephraim to Holy Land, copied Studite monastic rule, 1072 made bishop of P, builder at P, churches, public buildings, stone walls, hospices, public bath houses, 1091 transfer Theodosius' relics, 1098 died; Pereyaslavl; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; Ephraim of the Caves, Bishop of Pereyaslavl, before his tonsure into monasticism, was treasurer and steward of household affairs at the court of the Kiev Great Prince Izyaslav (Demetrius) Yaroslavich (1054-1068). Weighed down by this noisy and bustling life and wishing to become a monk, he was accepted by Saint Anthony of the Kiev Caves and was tonsured by Saint Nikon (March 23). enraged prince demanded that Ephraim return, threatening to lock him up in prison and to destroy the Monastery of the Caves. Saint Anthony and the brethren left the monastery and decided to go to another place. Izyaslav, however, feared the wrath of God. He took his wife’s advice and withdrew his forces from the monastery in disgrace. Ephraim wished to go on pilgrimage to the holy places abroad. With the blessing of Saint Anthony, he journeyed to Constantinople and settled there in one of the monasteries. While in Constantinople, Saint Ephraim made a copy of the Studite monastic Rule, and took it to Kiev at the request of Saint Theodosius. As soon as he received the Rule, Saint Theodosius implemented it in his monastery. the year 1072 Ephraim was made bishop in Pereyaslavl, with the title of Metropolitan. He adorned Pereyaslavl with many beautiful churches and public buildings, and he built stone walls around the city in the Greek manner. He built free hospices for the poor and travelers, and constructed several public bath-houses. the year 1091, Saint Ephraim participated in the opening and solemn transfer of the relics of Saint Theodosius. A Life of Saint Ephraim existed in former times, but it has not survived. We find an account of him both in the Life of Saint Theodosius, and in the Russian Chronicles. A tale and encomium for Saint Nicholas the Wonderworker is ascribed to Saint Ephraim. Ephraim died in the year 1098. He was buried in the Antoniev (Far) Caves of the Kiev Caves monastery. memory is also celebrated on September 28 and on the second Sunday of Great Lent.

Russia, Kiev, 1060-1676, Yelets Icon, 1060 Yelets-Chernigov I, 1395 Yelets I when MOG scared Tamerlane
Russia, Ryazan, 1060-1676, Yelets (Elets) Icon, Muravsky Trail 6 (Scythia, Bystraya Sosna River Mouth, Don River 4), same year as Yelets-Chernigov Icon, could be a copy, 1395 another Yelets Icon when MOG and Saints scared Tamerlane, same day residents prayed to Luke's Vladimir Icon in Moscow; Elets; Icon of the Mother of God of Elets, Commemorated January 11 ; only thing we known about this Icon is that it was located in the city of Yelts, Orlov Gubernia. addition, the annals record the year of its appearance - 1060, which is the same as that of the Yelets-Chernigov Icon (February 5). Researchers believe that the Yelets Icon is a late copy of the Yelets-Chernigov Icon. addition to the belt image of the Mother of God, there is another kind of Yelets Icon which depicts the appearance of the Queen of Heaven to Tamerlane in 1395 in the city of Yelets, before his march on Moscow. Holy Virgin appeared with a multitude of Saints, in a threatening vision to Tamerlane as he was resting in his tent on Mount Argamach. the same day (August 26) the residents of Moscow met the wonderworking Vladimir Icon of the Mother of God, praying before it for deliverance from the terrible invasion. by the vision, Tamerlane exclaimed, "So, we shall not defeat the land of Russia!" and then he retreated with his horde. Yelets Icon is commemorated on January 11, and also on August 26, in remembrance of Tamerlane's retreat. The Elets-Chernigov (or Chernigov Spruce Tree) Icon of the Mother of God is commemorated On February 5. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated 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. 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. Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Russia, Kiev, 1060-1676, Elets-Chernigov (Spruce Tree) Icon, appeared in tree, numerous miracles
Russia, Kiev, 1060-1676, Elets-Chernigov (Spruce Tree) Icon, appeared in tree, monastery built, 1238 m pillaged Tartars, Icon hidden in walls, 1579 to Moscow because Bathory, copy in Vladimir 1676, numerous miracles; Chernigov; Icon of the Mother of God "œElets-Chernigov", Commemorated on February 5; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). The icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Russia, Kiev, 1060-1129, Constantine of Murom with his sons Michael and Theodore (Fyodor), Saint, died 1129
Kiev Saint, died 1129, Constantine of Murom; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21;

Russia, Kiev, 1064-1114, Alypius of the Caves, First Kiev Rus Iconographer
Russia, Kiev, 1064-1114, First Kiev Rus Iconographer, Alypius of the Caves; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14

Russia, Kiev, 1068, Battle of the River Alta, Cumans, Kipchaks over Rus
Kiev, Battle of the River Alta, 1068; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Uncovering of the relics of St Leontius the Bishop and Wonderworker of Rostov, Commemorated on May 23; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1068-1069, Vseslav, Grand Prince ( Prince of Polotsk (Vohly) and Belarus, 1044-1101)
Russia, Belarus, 1044-1101, Prince, Vseslav of Polotsk (also Grand Prince of Kiev 1068-9); of Polotsk or Vseslav Bryachislavich (c. 1039 – 24 April 1101), also known as Vseslav the Sorcerer or Vseslav the Seer, the most famous ruler of Polotsk and was briefly Grand Prince of Kiev in 1068–1069. with Rostislav Vladimirovich and voivode Vyshata, they created a coalition against the Yaroslaviches' triumvirate. Polotsk's Cathedral of Holy Wisdom (completed in 1066) is one of the most enduring monuments on the lands of modern Belarus and dates to his 57-year reign. Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Russia, Kiev, 1072-1115, Oleg I, K Rus P, Chernigov, Tmutarakan, Crimea, Kazaria, w Cumans, Olgovichis
Kiev, 1072-1115, Rus Prince, Oleg I of Chernigov, œGorislavich; Svyatoslavich (c. 1052 -“ August 1115) was a Rurikid prince whose equivocal adventures ignited political unrest in Kievan Rus' at the turn of the 11th and 12th centuries. was a younger son of Sviatoslav Iaroslavich, Prince of Chernigov and his first wife, Killikiya.[1] He might have been either the second or the fourth among the four sons of Sviatoslav Iaroslavich by Killikiya, because their order of seniority is uncertain.[2] According to historian Martin Dimnik, Oleg was born around 1050.[1] Oleg was named after his grand uncle.[citation needed] His baptismal name was Michael.[3] writes that "it is highly probable" that Oleg succeeded his brother, Gleb in Tmutarakan after their father appointed the latter Prince of Novgorod in about 1068.[4] father and uncle, Vsevolod Iaroslavich made an alliance against their elder brother, Iziaslav Iaroslavich, Grand Prince of Kiev and dethroned him on 22 March 1073.[5][6] to Dimnik, Oleg received the Principality of Vladimir from his father who succeeded Iziaslav Iaroslavich in Kiev.[7] short, Oleg and his cousin, Vladimir Monomach—son of Vsevolod Iaroslavich—became close friends.[8] Monomach writes in his Instruction that Oleg was the godfather of his eldest son, Mstislav.[8] two cousins together commanded the troops Oleg's father sent to assist Boleslav II of Poland in Bohemia in 1076, according to the Russian Primary Chronicle.[9] Iaroslavich died in Kiev on 27 December 1077.[10][11] He was succeeded by his brother, Vsevolod Iaroslavich.[11] The new grand prince seems to have confirmed Oleg's rule in Vladimir, because no source makes mention of a conflict between them.[11] the dethroned Iziaslav Iaroslavich—Vsevolod's brother and Oleg's uncle—returned with Polish reinforcements.[12][13] Iziaslav and Vsevolod had a meeting where they reached an agreement: renounced of Kiev, but received Chernigov, the one-time domain of Oleg's father.[12][13] Iziaslav marched in Kiev on 15 July 1077, while Oleg "was with Vsevolod at Chernigov",[14] according to the Russian Primary Chronicle.[12] The chronicler's remark suggests that Oleg had by that time been forced to leave Vladimir.[15] to get along with his uncle, on 10 April 1077 Oleg fled to his brother Roman who reigned in Tmutarakan.[16 Together with his cousin, Boris Vyacheslavich, who had also settled in Tmutarakan (Tmutarakan was a Kievan Rus' principality that controlled the passage from the Black Sea to the Sea of Azov, near Crimean Penninsula), Oleg made an alliance with the Cumans and invaded Rus' in the summer of 1078.[18][19] routed their uncle, Vsevolod on the Sozh River and entered Chernigov on 25 August.[19] The Russian Primary Chronicle accuses Oleg and Boris of being the first to lead "the pagans to attack the land of Rus'".[20][21] Vladimir Monomach, in his Instruction, reveals that he and his father, Vsevolod had hired Cumans when attacking Polotsk in the previous year.[21] from Chernigov, Vsevolod fled to Kiev and sought assistance from his brother, Iziaslav.[19] They united their forces and marched against Chernigov.[13][19] Oleg and Boris were not in the town when their uncles arrived, the citizens decided to resist.[22] Oleg was willing to start negotiations with his uncles, but Boris refused his proposal.[23] The decisive battle was fought "at a place near a village on the meadow of Nezhata"[24] on 3 October.[19] was defeated and escaped to Tmutarakan, where the Khazars had him imprisoned and sent in chains to Constantinople. emperor, who was a relative and ally of Vsevolod, exiled him to Rhodes. There he married a noble lady, Theophano Mouzalonissa, who bore him several children. years later, we again find him active in Tmutarakan, where he adopted the title "archon of Khazaria". 1094, he returned with the Kipchaks to Rus' and captured Chernihiv. There ensued a prolonged internecine struggle with his cousins Sviatopolk and Vladimir Monomakh. of the most prominent princes of Kievan period who never attained the Kievan throne, he died on August 1, 1115 and was buried in Chernihiv. Tale of Igor's Campaign styles him Gorislavich, poetically deriving his patronymic from the Russian word for sorrow. descendants, known as Olgovichi, were archrivals of Vladimir's descendants (known as Monomakhovichi) in their struggle for supremacy in Rus'. son was Igor II of Kiev. Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated on September 19;

Russia, Kiev, 1073, Dormition Icon Story, 4 Architects, 3 year Gold, MOG, Blachernae to Caves, War Hero
Russia, Kiev, 1073, Dormition Icon Story, 4 Architects, 3 year Gold, MOG, Blachernae to Caves, War Hero; Dormition Cathedral in the Kiev Caves (Destroyed in WWII) 1073 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Kiev Caves Icon of the Dormition of the Most Holy Theotokos is one of the most ancient icons in the Russian Orthodox Church. The Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. The architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.” “How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.” the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?” architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ We all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. Finally, we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’” “We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’” “We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’” “The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. The other one, Theodosius, will follow him after two years. Therefore, take enough gold. Moreover, no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). I, Myself, shall come to look upon the church and I shall dwell within it.’” “She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ We took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’” “She answered, ‘I wish to call it by My own name.’ We did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ After giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.” heard this account, everyone glorified God, and Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. As for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. Blessed be your arrival! You are in good company: the venerable icon of the Lady.” For three days Saint Anthony prayed that the Lord would show him the place for the church. the first night there was a dew throughout all the land, but it was dry on the holy spot. On the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. On the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. (This sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) A bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid. icon of the Mother of God was glorified by numerous miracles. Two friends, John and Sergius, sealed their friendship before it. After many years John fell mortally ill. He gave part of his wealth to the the Caves monastery, and he gave Sergius the portion for his five-year-old son for safekeeping. He also entrusted his son Zachariah to his guardianship. When Zachariah turned fifteen, he asked for his inheritance, but Sergius persisted in saying that John had distributed everything to the poor. He even went into the Dormition church and swore before the wonderworking icon that he had taken nothing. he attempted to kiss the icon, he was not able to come near it. He went to the doors and suddenly shouted, “Saints Anthony and Theodosius! Let me not be struck down for my dishonesty. Entreat the Most Holy Theotokos to drive away the multitude of demons which torment me. Let the gold and silver be taken away. It is sealed up in my granary.” Zachariah gave away all his inheritance to the Caves monastery, where he also himself was tonsured a monk. From that time, no one would take oaths before the wonderworking icon (March 24). than once the icon defended the land from enemy invasion. In 1677, when the Turks laid siege to Chigirin and danger threatened Kiev, they carried the icon around the city for almost the entire day of August 27. The Mother of God blessed Russian armies going to the Battle of Poltava (1709). In 1812 they carried the icon around Kiev again. The icon is commemorated twice during the year: May 3 and August 15. Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 1; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14;

Russia, Kiev, 1073, 12 Greeks built Dormition C, 4 Architects Dormition Icon, Queen of H, church in Rus, I will dwell in it
Russia, Kiev, 1073, 12 Greeks built Dormition Cathedral, Far Caves - Theodosiev Caves - Berestovo Village, 4 Byzantine Architects, brought Icon of the Dormition, Lord will show t place, hansome youths, Queen summonds you to Blachernae, Queen of Heaven with warriors, build myself church in Rus, at Kiev, take gold for 3yrs, to Anthony and Theodosis, I will honor you, I will dwell in it, she also gave us relics for the foundation, they saw the church in the air, dew and dry spot, dry spot and dew, golden sash for measuring from previous vision, bolt of lightning on the spot; Kiev Far Caves - Berestovo Village ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Kiev Caves Icon of the Dormition of the Most Holy Theotokos (May 3) is one of the most ancient icons in the Russian Orthodox Church. Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.” “How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.” the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?” architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’” “We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’” “We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’” “The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. The other one, Theodosius, will follow him after two years. Therefore, take enough gold. Moreover, no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). I, Myself, shall come to look upon the church and I shall dwell within it.’” “She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ We took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’” “She answered, ‘I wish to call it by My own name.’ We did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ After giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.” hearing this account, everyone glorified God, and Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. As for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. Blessed be your arrival! You are in good company: the venerable icon of the Lady.” For three days Saint Anthony prayed that the Lord would show him the place for the church. the first night there was a dew throughout all the land, but it was dry on the holy spot. On the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. On the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. (This sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) A bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid. icon of the Mother of God was glorified by numerous miracles.

Russia, Kiev, 1073, Kiev Caves Icon, from MOG in Blachernae, for MOG Church, build church in Rus at Kiev I will dwell in it
Russia, Kiev, 1073, Kiev Caves Icon, from MOG in Blachernae, Constantinople, 4 Byzantine Architects to build church, Lord will show place, much gold, each summoned to Blachernae by youths, MOG, multitude of warriors, build church in Rus at Kiev, to Anthony and Theodosis, MOG will dwell in it, Relics for foundation, A saw church in air, named C of MOG, MOG gave MOG Icon for it, place of church dew and no dew, no dew and dew, golden sash, lightning bolt, numerous Icon miracles, two friends inheritance story, could not kiss icon, icon defended land many times, 1677 from Turks, 1709 Poltava battle Swedes, 1812 French ; Blachernae; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Kiev Caves Icon of the Dormition of the Most Holy Theotokos is one of the most ancient icons in the Russian Orthodox Church. Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.” “How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.” the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?” architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ We all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. Finally, we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’” “We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’” “We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’” “The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. other one, Theodosius, will follow him after two years. Therefore, take enough gold. no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). Myself, shall come to look upon the church and I shall dwell within it.’” “She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’” “She answered, ‘I wish to call it by My own name.’ did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.” heard this account, everyone glorified God, Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. be your arrival! You are in good company: the venerable icon of the Lady.” three days Saint Anthony prayed that the Lord would show him the place for the church. the first night there was a dew throughout all the land, but it was dry on the holy spot. the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid. icon of the Mother of God was glorified by numerous miracles. friends, John and Sergius, sealed their friendship before it. After many years John fell mortally ill. He gave part of his wealth to the the Caves monastery, and he gave Sergius the portion for his five-year-old son for safekeeping. He also entrusted his son Zachariah to his guardianship. Zachariah turned fifteen, he asked for his inheritance, Sergius persisted in saying that John had distributed everything to the poor. even went into the Dormition church and swore before the wonderworking icon that he had taken nothing. he attempted to kiss the icon, he was not able to come near it. went to the doors and suddenly shouted, “Saints Anthony and Theodosius! Let me not be struck down for my dishonesty. Entreat the Most Holy Theotokos to drive away the multitude of demons which torment me. Let the gold and silver be taken away. It is sealed up in my granary.” gave away all his inheritance to the Caves monastery, where he also himself was tonsured a monk. From that time, no one would take oaths before the wonderworking icon (March 24). than once the icon defended the land from enemy invasion. 1677, when the Turks laid siege to Chigirin and danger threatened Kiev, they carried the icon around the city for almost the entire day of August 27. Mother of God blessed Russian armies going to the Battle of Poltava (1709). 1812 they carried the icon around Kiev again. icon is commemorated twice during the year: May 3 and August 15.

Russia, Kiev, 1073-1077, Sviatoslav II of Kiev, K Rus King, NIcholas, Y's younger son, Vohly trade
Kiev Rus King, 1073-1077, Sviatoslav II of Kiev, Nicholas; II Iaroslavich or Sviatoslav II Yaroslavich (1027 – 27 December 1076[1] in Kiev [Kyiv]) was Grand Prince of Kiev between 1073 and 1076. was born as a younger son of Grand Prince Yaroslav the Wise. His baptismal name was Nicholas. ruled the Principality of Vladimir in Volhynia in his father's lifetime (from around 1040 to 1054). Yaroslav the Wise, who divided the Kievan Rus' between his five sons in his testament, willed the Principality of Chernigov to Sviatoslav. Sviatoslav joined his brothers, Iziaslav of Kiev and Vsevolod of Pereyaslav, in forming a princely "triumvirate" that oversaw the affairs of Kievan Rus' until 1072. The three brothers together fought against their enemies, including the nomadic Oghuz Turks, and their distant relative, Prince Vseslav of Polotsk. The Cumans defeated their united force in the autumn of 1068, but Sviatoslav routed a Cuman band plundering his principality. "triumvirate" broke up, when Sviatoslav, supported by his younger brother Vsevolod, dethroned and replaced their older brother Iziaslav in 1073. He commissioned the compilation of at least two miscellanies of theological works. Otherwise, his short reign was uneventful. 1 Early life 2 Triumvirate 3 Grand Prince of Kiev 4 Family 5 See also 6 References 7 Sources 7.1 Primary sources 7.2 Secondary sources 8 Further reading life[edit] was the fourth son of Yaroslav the Wise, Grand Prince of Kiev, and his wife, Ingegerd of Sweden.[2] He was born in 1027.[2] The Lyubetskiy sinodik—a list of the princes of Chernigov which was completed in the Monastery of Saint Anthony in Lyubech—writes that his baptismal name was Nicholas.[3] Russian Primary Chronicle writes that Sviatoslav was staying "at Vladimir"[4] (Volodymyr-Volynskyi, Ukraine) in Volhynia around the time his father fell seriously ill before his death.[5] According to the historian Martin Dimnik, the chronicle's report shows that Yaroslav the Wise had, most probably in about 1040, appointed Sviatoslav to rule this important town of the Kievan Rus'.[6] his deathbed, Yaroslav the Wise divided the most important towns of his realm among his five sons—Iziaslav, Sviatoslav, Vsevolod, Igor, and Vyacheslav—who survived him.[7][8] To Sviatoslav, he bequeathed Chernigov (Chernihiv, Ukraine).[9] The dying grand prince also ordered that his four younger sons should "heed"[10] their eldest brother, Iziaslav who received Kiev.[8] of the Kievan Rus' in the Kievan Rus' (1054–1132) the Wise died on 20 February 1054.[11] His three elder sons—Iziaslav of Kiev, Sviatoslav of Chernigov, and Vsevolod of Pereyaslav—decided to jointly govern the Kievan Rus'.[12] Historian Martin Dimnik writes that taking into account Sviatoslav's political and military skills it "is reasonable to assume that he was one of the main motivating forces, if not the actual architect, of many of the policies adopted" by the three brothers.[13] The "triumviri" closely cooperated in the following years.[12] In 1059 they liberated their uncle, Sudislav whom their father had sent to prison around 1035.[14][15] They made a joint expedition "by horse and ship against the Torks"[16] or Oghuz Turks, according to the Russian Primary Chronicle, in 1060.[17] On hearing of the arrival of the Rus' forces, the Torks fled from their lands without resistance.[18] 1065, Sviatoslav led his troops against his nephew, Rostislav Vladimirovich, who had in the previous year expelled by force Sviatoslav's son, Gleb from Tmutorakan.[19] Upon Sviatoslav's arrival, Rostislav withdrew from this important center of his uncle's domains, but he reoccupied it after Sviatoslav had returned to Chernigov.[20] A distant cousin of the "triumviri", Vseslav Briacheslavich (Prince of Polotsk), attacked Pskov in 1065, according to The Chronicle of Pskov.[21][22] Vseslav Briacheslavich could not take this town, but he seized and plundered Novgorod—which had been ruled by Iziaslav of Kiev's son, Mstislav—in the next winter.[21][23] Izyaslav, Sviatoslav and Vsevolod soon united their forces and set forth against Vseslav, "though it was the dead of winter",[24] according to the Russian Primary Chronicle.[25] They routed Vseslav's army by the Nemiga River (near Minsk) on 3 March 1066.[25] Vseslav, who fled from the battlefield, agreed to enter into negotiations with the "triumviri", but they treacherously captured him at a meeting at Orsha in early June.[22][25] Cumans, who had emerged as the dominant power of the Pontic steppes in the early 1060s, invaded the southern regions of Kievan Rus' in 1068.[26] The three brothers together marched against the invaders, but the Cumans routed them on the Alta River.[27] From the battlefield, Sviatoslav withdrew to Chernigov and regrouped his troops.[27] He returned to defeat the Cumans with a smaller force at the town of Snovsk on 1 November, thus enhancing his prestige among the populace.[27] In the meantime, the townspeople of Kiev had dethroned and expelled Sviatoslav's brother, Iziaslav.[28] Taking advantage of Iziaslav's absence, Sviatopluk sent his own son, Gleb to Novgorod to rule the town.[29][30] returned at the head of Polish reinforcements.[31] The townspeople of Kiev sent messages to Sviatoslav and Vsevolod, imploring them to come to their "father's city"[32] and defend it, according to the Russian Primary Chronicle.[33] Sviatoslav and Vsevolod requested Iziaslav "not to lead the Poles in attack upon Kiev", stating that "if he intended to nurse his wrath and destroy the city, they would be properly concerned for the ancestral capital".[33][34][31] Iziaslav partially acquiesced: he did not let his Polish allies enter the town, but his retinue slaughtered or mutilated many of his opponents in Kiev.[35] He also attempted to punish Anthony—the founder of the Monastery of the Caves in Kiev—who had supported his enemies, but Sviatoslav gave shelter to the saintly monk in Chernigov.[36] Iziaslav's return to Kiev, the "triumvirate" was restored.[28] The three brothers together visited Vyshhorod in order to participate in the translation of the relics of their saintly uncles, Boris and Gleb on 3 May 1072.[37] According to The Narrative, Passion, and Encomium of Boris and Gleb, Sviatoslav took Saint Gleb's hand and "pressed it to his injury, for he had pain in his neck, and to his eyes, and to his forehead"[38] before placing it back into the coffin.[39] In short Sviatoslav felt a pain at the top of his head and his servant found a fingernail of the saint under his cap.[39] Most historians agree that the three brothers expanded their father's legal code on this occasion, but the exact date is unknown.[40] [41] Prince of Kiev[edit] Izbornik of 1076 page from Sviatoslav's Izbornik of 1073 to the Russian Primary Chronicle, "the devil stirred up strife"[42] among the three brothers shortly after the canonization of Saints Boris and Gleb.[43][44] Sviatoslav and Vsevolod united their forces and expelled Iziaslav from Kiev on 22 March 1073.[43] The chronicler put the blame for this action on Sviatoslav, stating that "he was the instigator of his brother's expulsion, for he desired more power".[42][44] The chronicler also states that Sviatoslav had "misled Vsevolod by asserting that" Iziaslav "was entering into an alliance"[42] with Vseslav Briacheslavich against them.[44] Modern historians disagree about the motives of Sviatoslav's action. Franklin and Shepard write that he was driven by "straightforward greed";[45] Martin says that Sviatoslav who seems to have suffered from a grave illness wanted to secure his sons' right to Kiev which would have been lost if Sviatoslav "had predeceased Iziaslav without having ruled"[46] the town. In fact, the Russian Primary Chronicle states that it was Sviatoslav who "ruled in Kiev after the expulsion"[42] of Iziaslav.[47] the head of the Monastery of the Caves, Feodosy criticized Sviatoslav for usurping the throne.[43][48] However, before his death in May 1074 he was reconciled with the grand prince, who supported the foundation of a stone church dedicated to the Mother of God in Kiev.[45][49] Sviatoslav also supported the compilation of ecclesiastic works. Two izborniki or miscellanies—collections of excerpts from the Bible and from theological works—were completed under his auspices in 1073 and 1076.[50] According to the Izbornik of 1073, Sviatoslav, who is praised as a "new Ptolemy", had by that time collected a great number of spiritual books.[51] rule was short and uneventful.[52] His dethroned brother first fled to Poland, but Duke Boleslav II, who was Sviatoslav's son-in-law, expelled him from his lands.[28][53] Next Iziaslav sought the assistance of the German monarch, Henry IV.[43] The latter, in 1075, sent his envoys—including Sviatoslav's brother-in-law, Burchard—to Kiev to collect more information.[54] According to the Russian Primary Chronicle, "in his pride", Sviatoslav "showed them his riches", displaying them "the innumerable quantity of his gold, silver and silks".[55][56] In 1076 Sviatoslav sent reinforcements to Poland to help his son-in-law against the Bohemians.[57] died on 27 December 1076.[1] The Russian Primary Chronicle writes that "the cutting of a sore"[58] caused his death.[59] He was buried in the Holy Savior Cathedral in Chernigov.[59] Within a year, his elder brother Iziaslav was restored and Sviatoslav's sons lost most parts of his domains.[1][60] Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1073-1114, Saint, Alypius of the Caves, Iconographer
Russia, Kiev, 1073-1114, Saint, Alypius of the Caves, Iconographer; Valaam Icon of the Mother of God, Commemorated on August 7;

Russia, Kiev, 1078-1087, Yaropolk Izyaslavich, Rus King, Belrus Vohly, Caves benefactor, j to Pol, Ger, Rome
Kiev Rus King, 1078-1087, Yaropolk Izyaslavich; Izyaslavich[2] (died 1087) was a Knyaz (prince) during the eleventh-century in the Kievan Rus' kingdom and was the King of Rus (1076-1078). son of Grand Prince Izyaslav Yaroslavich by a Polish princess named Gertruda, he is visible in papal sources by the early 1070s but largely absent in contemporary Rus sources until his father's death in 1078. his father's exile in the 1070s, Yaropolk can be found acting on his father's behalf in an attempt to gain the favor of the German emperors and the papal court of Pope Gregory VII. father returned to Kiev in 1077 and Yaropolk followed. his father's death Yaropolk was appointed Prince of Volhynia and Prince of Turov in 1078 by the new Grand Prince, his uncle Vsevolod. 1085 Yaropolk had fallen into a state of enmity with the Grand Prince, and by extension the Grand Prince's son Vladimir Monomakh, forcing him to flee to Poland, his mother's homeland. returned in 1086 and made peace with Monomakh but was murdered the same year on a journey to Zvenyhorod.[3] was remembered in Rus sources as extremely pious and generous to the church and is recognized as a saint in the Eastern Orthodox Church. Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27;

Russia, Kiev, 1078, Master Builders come from Greece with Theotokos Icon
Venerable Stephen, Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; 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. Because 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. 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. The 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. At 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, Kiev, 1078-1093, Vsevolod I, K Rus King, Y's 5th, favorite, Married B Princess, Monomahk
Kiev Rus King, 1078-1093, Vsevolod I of Kiev; I Yaroslavich (c. 1030 – 13 April 1093) ruled as Grand Prince of Kiev (Kyiv) from 1078 until his death. 1 Early life 2 Reign 3 Children 4 Ancestry 5 See also 6 References 7 Sources 8 External links life[edit] was the fifth[1] and favourite son of Yaroslav I the Wise by Ingigerd Olafsdottir. was born around 1030.[2] On his seal from his last years, he was named "Andrei Vsevolodu" in Greek, implying that his baptismal name was Andrew.[3] back up an armistice signed with the Byzantine Emperor Constantine IX Monomachos in 1046, his father married Vsevolod to a Byzantine princess, who according to tradition was named Anastasia or Maria. That the couple's son Vladimir Monomakh bore the family name of the Byzantine emperor, suggests she was a member of his close family, but no contemporary evidence attests to a specific relationship and accounts of the Emperor give him no such daughter.[4] his father's death in 1054, he received in appanage the towns of Pereyaslav,[5] Rostov, Suzdal, and the township of Beloozero which would remain in possession of his descendants until the end of Middle Ages. with his elder brothers Iziaslav and Sviatoslav he formed a sort of princely triumvirate which jointly waged war on the steppe nomads, Polovtsy, and compiled the first East Slavic law code. 1055 Vsevolod launched an expedition against the Turks who had in the previous years expelled the Pechenegs from the Pontic steppes.[6] also made peace with the Cumans who appeared for the first time in Europe in the same year.[6] The Cumans invaded his principality in 1061 and routed Vsevolod in a battle.[6] Vsevolod persuaded his brother, Iziaslav, and their distant cousin, Vseslav to join him and they together attacked the Turks in 1060.[6] 1067, Vsevolod's Greek wife died and he soon married a Kypchak princess, Anna Polovetskaya. She bore him another son, who drowned after the Battle of the Stugna River, and daughters, one becoming a nun and another, Eupraxia of Kiev, marrying Emperor Henry IV. Cumans again invaded Kievan Rus' in 1068.[7] The three brothers united their forces against them, but the Cumans routed them on the Alta River.[7] After their defeat, Vsevolod withdrew to Pereyaslav.[8] its citizens rose up in open rebellion, dethroned Iziaslav, and liberated and proclaimed Vseslav their grand prince.[9] Vsevolod and Sviatoslav made no attempt to expel the usurper from Kiev.[10] supported Sviatoslav against Iziaslav.[11] They forced their brother to flee from Kiev in 1073.[11] Feodosy, the saintly hegumen or head of the Monastery of the Caves in Kiev remained loyal to Iziaslav, and refused lunch with Sviatoslav and Vsevolod.[2] court in the times of Vsevolod I granted Sviatoslav's former principality to Vsevolod, Sviatoslav's sons considered the Principality of Chernigov as their own patrimony or otchina.[11] Oleg Sviatoslavich made an alliance with the Cumans and invaded Chernigov.[12] came to Vsevolod's rescue and they forced Oleg to retreat, but Iziaslav was murdered in the battle.[12][13] Iziaslav's death, Vsevolod, as their father's only surviving son, took the Kievan throne, thus uniting the three core principalities—Kiev, Chernigov and Pereyaslavl—in Kievan Rus'.[14] appointed his eldest son, Vladimir Monomach to administer Chernigov.[15][13] Russian Primary Chronicle writes that the "people no longer had access to the Prince's justice, judges became corrupt and venal",[16] followed his young councilors' advice instead of that of his old retainers in his last years.[17] Monomakh, Vsevolod's son spoke five foreign languages, according to Vladimir Monomach's Autobiography.[18] Historian George Vernadsky believes that these probably included Greek and Cuman, because of the nationality of his two wives, and that he likely spoke Latin, Norse, and Ossetian.[19] lost most of his battles; his eldest son, Vladimir Monomakh, a grand and famous warrior, did most of the fighting for his father. last years of his reign were clouded by grave illness, and Vladimir Monomakh presided over the government. Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; St Martyrius, Archbishop of Novgorod, Commemorated on August 24 ; Princess Anna Vsevolodna, Commemorated on November 3; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Venerable Prochorus of the Kiev Near Caves, Commemorated on February 10; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2;

Russia, Kiev, 1088-1093, Rostislav, Kiev Rus Prince, Vsevolod's son, Monomahk's half bro
Kiev Rus Prince, 1088-1093, Rostislav Vsevolodovich; Vsevolodovich ((c. 1070-“1093) was the Prince of Pereyaslavl (1078-“1093), son of Vsevolod I of Kiev, and half brother of Vladimir Monomakh. He fought at Stugna river against the Cumans and drowned while fleeing the battle.[1] Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Icon of the Mother of God of Murom, Commemorated on April 12;

Russia, Kiev, 1088-1093, 1095-1117, Mstislav I of Kiev, Prince, Vladimirovich the Great, Vladimir II's son
Novgorod Prince, 1088-1093, 1095-1117, Mstislav I of Kiev ; I Vladimirovich the Great or Mstislav the Great (February, 1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125–1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] He is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. was born in Turov. As his father's future successor, he reigned in Novgorod the Great from 1088 to 1093 and (after a brief stint at Rostov) from 1095–1117. Thereafter he was Monomakh's co-ruler in Bilhorod Kyivskyi, and inherited the Kyivan throne after his death. He built numerous churches in Novgorod, of which St. Nicholas Cathedral (1113)[2] and the cathedral of St Anthony Cloister (1117) survive to the present day. Later, he would also erect important churches in Kiev, notably his family sepulchre at Berestovo and the church of Our Lady at Podil. St Nicholas Cathedral, built by Mstislav I near his palace at Yaroslav's Court, Novgorod, contains 12th-century frescoes depicting his illustrious family Mstislav's life was spent in constant warfare with Cumans (1093, 1107, 1111, 1129), Estonians (1111, 1113, 1116, 1130), Lithuanians (1131), and the princedom of Polotsk (1127, 1129). In 1096, he defeated his uncle Oleg of Chernigov on the Koloksha River, thereby laying foundation for the centuries of enmity between his and Oleg's descendants. Mstislav was the last ruler of united Rus, and upon his death, as the chronicler put it, "the land of Rus was torn apart". He died in Kiev, aged 55. 1095, Mstislav married Princess Christina Ingesdotter of Sweden, daughter of King Inge I of Sweden.[3] They had many children: Ingeborg of Kiev, married Canute Lavard of Jutland, and was mother to Valdemar I of Denmark Malmfred, married (1) Sigurd I of Norway; (2) Eric II of Denmark Eupraxia, married Alexius Comnenus, son of John II Comnenus Vsevolod of Novgorod and Pskov Maria Mstislavna of Kiev, married Vsevolod II of Kiev Iziaslav II of Kiev Rostislav of Kiev Sviatopolk of Pskov Rogneda, married Yaroslav of Volinya Xenia, married Briachislav of Izyaslawl Christine died on January 18, 1122; later that year Mstislav married again, to Ljubava Dmitrievna, the daughter of Dmitry Saviditsch, a nobleman of Novgorod. Their children were: Vladimir III Mstislavich (1132–1171) Euphrosyne of Kiev, (c. 1130 – c. 1193) married King Géza II of Hungary in 1146. Through Euphrosyne, Mstislav is an ancestor of both Philippa of Hainault and King Edward III of England, hence of all subsequent English and British monarchs. Through his mother Gytha, he is part of a link between Harold II of England and the modern line of English kings founded by William the Conqueror, who deposed him. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30;

Russia, Kiev, 1091-1099, Cuman Chief Boniak, Mangy, plundered Kiev and Caves, w Oleg, d Hungary
Russia, Kiev, 1091-1099, Cuman Chief Boniak, Boniak (Maniak) the Mangy; Bonyak or Maniac, also known as Boniak the Mangy, was "one of the most prominent Cuman chieftains"[1] in the late 11th century and the early 12th century. He headed a powerful Cuman tribe or clan that inhabited the steppes to west of the Dnieper River. He supported the Byzantines against the Pechenegs in the Battle of Levounion in 1091. He defeated Coloman, King of Hungary in 1097 or 1099. descent is uncertain.[2] Svetlana Pletneva associates him with the Burch tribe, Peter B. Golden with the Ölberli tribe of the "Wild Cumans", and Omeljan Pritsak with the Qay clan.[3][4][5] Boniak's nickname – the Mangy – may show that he was born with the caul, according to the Hungarian historian Szilvia Kovács.[6] In Anna Komnene's Alexiad, he is called Maniac.[7] exact position cannot be determined, but his career shows that he must have been the head of powerful Cuman tribal federation, tribe, or clan.[2] When pursuing Boniak, Sviatopolk II of Kiev and Vladimir Monomach "advanced to the Bug and later beyond the Ros' ",[8] according to Vladimir's Testament, which suggests that Boniak's people dwelled between the rivers Dnieper and Southern Bug or Dniester.[9] His participation in military campaigns in the Balkan Peninsula also shows that his people lived near the Lower Danube.[9] records[edit] with Tugorkan, Boniak, or Maniak, was one of the Cumans' "outstanding leaders",[10] named by Anna Komnene, who came to assist the Byzantine Emperor Alexios I Komnenos against the Pechenegs.[11][12] The united Byzantine and Cuman army annihilated the Pechenegs in the Battle of Levounion on 29 April 1091.[13] Historian Florin Curta writes that the two Cuman chieftains plundered the eastern regions of the Kingdom of Hungary on their return to the Desht-i Kypchak, or Cuman steppes.[11] Pletneva says that Boniak and Tugorkan together supported the pretender Pseudo-Diogenes against Emperor Alexios I in 1094, but Anna Komnene did not refer to Boniak's participation in the fights.[14] in Rus'[edit] Russian Primary Chronicle recorded two events connected to Boniak under the year 6604, that is 1095[15] or 1096 AD.[16][17] First Boniak and his Cumans "appeared before Kiev ..., and while ravaging the environs, they burned the prince's palace at Berestovo"[18] around 24 May.[19][16][20] On 20 July, "Boniak, that godless, mangy thief and bandit, came suddenly to Kiev for the second time"[21] and plundered three monasteries, including the Cave Monastery.[22][23] During the second campaign, the Cumans "planted two standards before the monastery gates",[21] which may show that they were under the command of two chieftains, according to Kovács.[24] Kovács writes that Boniak's action preceded the campaign that Sviatopolk II and Vladimir Monomach launched against Oleg I of Chernigov.[25] According to Simon Franklin and Jonathan Shepard, Boniak invaded only after Sviatopolk and his army left Kiev for a campaign against Chernigov (Chernihiv in Ukraine).[20] Kovács says that the joint campaign of Sviatopolk and Vladimir Monomach against Boniak's land over the river Ros' that Monomach mentioned in his Testament seems to have been a retaliatory action after Bonia's plundering raids in Kiev.[26] of Kiev expelled David Igorevich, Prince of Volhynia, from his principality in the late 1090s.[27][28][29] David Igorevich fled to the Cumans and persuaded Bonyak and another Cuman chieftain, Altunopa, to join him to fight against Sviatopolk who had sought assistance from Coloman, King of Hungary.[27][30] On the eve of the battle against the Hungarians, Boniak "rode away from the troops" and "began to howl like a wolf, till first one and then many wolves answered him with their howls",[31] according to the Russian Primary Chronicle.[3] On his return, Boniak predicted to David Igorevich that they would defeat the Hungarians in the battle.[3] The Cumans annihilated the Hungarian army and seized the royal treasury.[32] According to the Hungarian Illuminated Chronicle, "[r]arely did Hungarians suffer such slaughter as in this battle".[33][34] However, David Igorevich could not reconquer Volhynia and was again forced to seek refuge among the Cumans.[32] Boniak again joined them and their united armies seized Lutsk and Volodymyr-Volynskyi.[29] According to the Russian Primary Chronicle, these events occurred in 1097, but many historians (including Kovács and Martin Dimnik) say that the fights took place two years later.[27][28] Russian Primary Chronicle recorded that five Rus' princes – Sviatopolk II of Kiev, Vladimir Monomach, Davyd Sviatoslavich, Oleg Sviatoslavich and Yaroslav Sviatoslavich – assembled on the left bank of the Dnieper near Kiev in 1101.[28][23] On learning of the princes' meeting, all Cuman chieftains sent envoys to them "with propositions of peace".[35][36] The princes and the Cuman chieftains met at Sakov on the Dnieper and made peace on 15 September.[28] Two years later Sviatopolk II of Kiev, Vladimir Monomach and Davyd Sviatoslavich invaded the Cuman steppes and routed a large Cuman army, killing 20 Cuman chieftains.[37] to the Hypatian version of the Russian Primary Chronicle, Boniak made an incursion into the region of Zarub in the Principality of Pereyaslavl, fighting with the Torks and Berendei in the winter of 1105 and 1106.[38] The Russian Primary Chronicle recorded that Boniak "raided and seized many horses in the vicinity of Pereyaslavl' "[39] in May 1107.[37] During the summer, he returned accompanied by Sharukan and other Cuman chieftains and laid siege to Lubno on the Sula River.[40] Vladimir Monomach, Prince of Pereyaslavl, persuaded Svyatopolk II of Kiev and other Rus' princes to come to fight against the invaders.[40] Their unified armies unexpectedly crossed the Sula, forcing the terrified Cumans to lift the siege and leave their camp on 12 August.[41] According to an alternative narration, recorded in Vladimir Monomach's Testament, the united forces of the Rus' princes routed Boniak and his Cuman allies on the banks of the Sula in summer, and Monomach alone defeated Boniak at Lubno alone only in 1108.[42] II of Kiev died on 16 April 1113 or 1114.[43][44] After the Cumans learned of Svyatopluk's death, the Cumans marched as far as Vyr' River.[44][45] The Cumans were under the command of Aepa and Boniak, according to the Testament of Vladimir Monomach who succeeded Svyatopolk in Kiev.[44] Monomach wrote that he "advanced to meet them as far as"[46] Romny with his sons and Oleg Sviatoslavich, forcing the Cumans to flee.[44][47] Boniak is often represented as a sorcerer in Rus' folklore.[48] Kiev, 1095-1096, Cuman Chief Boniak Wars in Kiev; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28;

Russia, Kiev, 1093, Vladimir II Monomakh and Rostislav, 1093, both betrayed by Oleg, R drowned fleeing
Vladimir Monomakh of Kiev and Prince Rostislav 1093; II Monomakh (Christian name: Vasiliy, or Basileios) (26 May 1053 -19 May 1125) reigned as Grand Prince of Kievan Rus' from 1113 to 1125. He is considered a saint in the Eastern Orthodox Church and is celebrated on May 6.[1] Family[edit] He was the son of Vsevolod I (married in 1046) by a relative of Byzantine emperor Constantine IX Monomachos, from whom Vladimir obtained his sobriquet.[2] Contemporary Byzantine naming practice allowed the adoption of a maternal surname if the mother's family was perceived to be of a more exalted origin than that of the father.[3] Testament of Vladimir Monomakh to Children, 1125. Lithography of 1836. his famous Instruction (also known as The Testament) to his own children, Monomakh mentions that he conducted 83 military campaigns and 19 times made peace with the Polovtsi. At first he waged war against the steppe jointly with his cousin Oleg, but after Vladimir was sent by his father to rule Chernigov and Oleg made peace with the Polovtsi to retake that city from him, they parted company. Since that time, Vladimir and Oleg were bitter enemies who would often engage in internecine wars. The enmity continued among their children and more distant posterity. 1094, his chief patrimony was the southern town of Pereyaslav, although he also controlled Rostov, Suzdal, and other northern provinces (see Principality of Pereyaslavl). In these lands he founded several towns, notably his namesake, Vladimir, the future capital of Russia. In order to unite the princes of Rus' in their struggle against the Great Steppe, Vladimir initiated three princely congresses, the most important being held at Lyubech in 1097 and Dolobsk in 1103. 1107 he defeated Boniak, a Cuman khan who led an invasion on Kievan Rus'. When Sviatopolk II died in 1113, the Kievan populace revolted and summoned Vladimir to the capital. The same year he entered Kiev to the great delight of the crowd and reigned there until his death in 1125. As may be seen from his Instruction, he promulgated a number of reforms in order to allay the social tensions in the capital. These years saw the last flowering of Ancient Rus, which was torn apart 10 years after his death. Monomakh is buried in the Saint Sophia Cathedral in Kiev. Succeeding generations often referred to his reign as the golden age of that city. Numerous legends are connected with Monomakh's name, including the transfer from Constantinople to Rus of such precious relics as the Theotokos of Vladimir and the Vladimir/Muscovite crown called Monomakh's Cap. and children[edit] married three times. Some sources cite his first wife as Gytha of Wessex, daughter of Harold of England who had fallen at Hastings in 1066 and of Edith Swannesha. Problems exist in that none of the sources citing this are contemporary, and none of the Russian sources cite the name of his first wife as the daughter of Harold Godwinson. They had at least five children: I of Kiev (1 June 1076 -14 April 1132) Izyaslav Vladimirovich, Prince of Kursk (c. 1077 -“ 6 September 1096) Svyatoslav Vladimirovich, Prince of Smolensk and Pereyaslav (c. 1080- 16 March 1114) Yaropolk II of Kiev (1082-18 February 1139) Viacheslav I of Kiev (1083- 2 February 1154) The following daughter has been attributed to either the first or the second wife: Vladimirovna (d. 1146). Married Leon Diogenes, a pretender to the throne of the Byzantine Empire who claimed to be a son of Romanos IV and who rose to the rank of khan of the Cumans in Ossetia. rests after hunting (painting by Viktor Vasnetsov, c. 1900). second wife, Eufimia, is considered to have been a Byzantine noblewoman.[2] The Primary Chronicle and the "Testament of Vladimir Monomakh" record her date of death as 7 May 1107. However the Chronicle does not mention her name. This marriage produced at least six children: Prince of Volhynia (d. 6 January 1119) Eufemia of Kiev (d. 4 April 1139). Married Coloman of Hungary. Agafia (Agatha). Married Vsevolod Davidovich, Prince of Gorodno. According to older historians her husband was a son of David Igorevich, Prince of Volhynia (d. 1113), but this theory was rejected.[4] Yuri (George), later known as Yuri Dolgoruki (d. 15 May 1157). Andrew, Prince of Volhynia (11 July 1102-1141). third marriage is thought to have been to a daughter of Aepa Ocenevich, Khan of the Cumans. Her paternal grandfather was Osen. Her people belonged to the Kipchaks, a confederation of pastoralists and warriors of Turkic origin. the Primary Chronicle identifies Aepa as father-in-law to Yuri Dolgoruki, with Vladimir negotiating the marriage in name of his son.[citation needed] Whether father and son married sisters or the identity of intended groom was misidentified remains unclear. Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8 ;

Russia, Kiev, 1093-1113, Sviatopolk II, Michael, Kiev Rus King, internecine wars, not popular
Kiev Rus King, 1093-1113, Sviatopolk II Iziaslavich ; II Iziaslavich (Old East Slavic: November 8, 1050 - April 16, 1113) was supreme ruler of the Kievan Rus for 20 years, from 1093 to 1113. He was not a popular prince, and his reign was marked by incessant rivalry with his cousin Vladimir Monomakh. life[edit] was the son of Iziaslav Iaroslavich by his concubine. Sviatopolk's Christian name was Michael. During his brother Iaropolk's life, Sviatopolk was not regarded as a potential claimant to the throne of Kiev (Kyiv). 1069 he was sent to Polotsk, a city briefly taken by his father from the local ruler Vseslav, and then he spent ten years (1078–88) ruling Novgorod. Upon his brother's death he succeeded him in Turov, which would remain in possession of his descendants until the 17th century. of St. Demetrius was installed by Sviatopolk in the Kievan St. Michael's Golden-Domed Monastery to glorify the patron saint of his father. Vsevolod Iaroslavich died in 1093, Sviatopolk was acknowledged by other princes as the senior son of Veliki Kniaz and permitted to ascend the Kievan throne. he participated in the princely congresses organized by Vladimir Monomakh, he is sometimes charged with encouraging internecine wars among Rurikid princes. instance, he sided with his cousin David of Volhynia and his son-in-law Bolesław III Wrymouth in capturing and blinding one of the Galician princes.[1] He also sided with Vladimir Monomakh in several campaigns against the Kypchaks but was defeated in the Battle of the Stugna River (1093).[2] Later that year, Sviatopolk would face the Kypchaks again, and again be defeated.[2] Whereupon the Kypchaks destroyed Torchesk, an Oghuz Turk settlement.[2] 1096, in an attempt to force Oleg I of Chernigov into a Rus compact, Sviatopolk left his lands undefended.[3] His father-in-law, Tugorkhan raided Pereiaslavl, while Boniak raided as far as Kiev, destroying Berestovo and sacking the three monasteries of Klov, Vydubichi, and the Caves.[3] Tugorkhan would be killed during his raid on Pereiaslavl, consequently Sviatopolk would have him buried in Kiev.[4] Christian name was Michael, so he encouraged embellishment of St Michael's Abbey in Kiev, which has been known as the Golden-Roofed up to the present. The history now known as the Primary Chronicle was compiled by the monk Nestor during Sviatopolk's reign. and children[edit] Sviatopolk married firstly a Bohemian princess (Přemyslid dynasty), probably a daughter of Duke Spytihněv II. They had three children: Zbyslava, married to king Boleslaw III of Poland on November 15, 1102. Predslava, married to Prince Álmos of Hungary on August 21, 1104. Her fate is less known. Iaroslav (died 1123), Prince of Volynia and Turov was married three times - to Hungarian, Polish Sophia (daughter of Władysław I Herman and his second wife Judith of Swabia), and Kievan princesses. In consequence of Iaroslav's early death, his descendants forfeited any right to the Kievan throne and had to content themselves with Turov and Pinsk. Secondly, in 1094 Sviatopolk married to a daughter of Tugorkhan of the Kypchaks, Olena.[5] They had four children: Anna (died 1136), married to Sviatoslav Davydych from Chernihiv who turned into a monk upon her death and later became Saint Nikolai Svyatoslav Davydych of Chernihiv. Maria, married Piotr Włostowic, castellan of Wroclaw and Polish palatine. Bryachislav (1104–1127), possibly dethroned Iaroslav as the Prince of Turov (1118–1123) in 1118. Izyaslav (died 1127), possibly the Prince of Turov in 1123. In 1104, Sviatopolk would marry for a third time to Barbara Komnena.[6] sources claim Sviatopolk had an out-of-wedlock son Mstislav who ruled Novgorod-Sieversky in 1095–1097 and later Volyn (1097–1099). Mstislav later was murdered in Volodymyr-Volynski. ; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27; Icon of the Mother of God of Kupyatich, Commemorated on November 15; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated on December 11; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated on January 31; Venerable Prochorus of the Kiev Near Caves, Commemorated on February 10; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Icon of the Mother of God of Smolensk the œSweet-Kissing , Commemorated on March 19; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1094-1115, Oleg 1, Father of Olgoviches, parted with Vladimir II over Chernigov&Cumans
Russia, Kiev, 1113-1125, Oleg 1, Father of all the Olgoviches, parted with Vladimir II over Chernigov; Svyatoslavich (c. 1052-August 1115) was a Rurikid prince whose equivocal adventures ignited political unrest in Kievan Rus' at the turn of the 11th and 12th centuries. was a younger son of Sviatoslav Iaroslavich, Prince of Chernigov and his first wife, Killikiya.[1] He might have been either the second or the fourth among the four sons of Sviatoslav Iaroslavich by Killikiya, because their order of seniority is uncertain.[2] According to historian Martin Dimnik, Oleg was born around 1050.[1] Oleg was named after his grand uncle.[citation needed] His baptismal name was Michael.[3] Dimnik writes that "it is highly probable" that Oleg succeeded his brother, Gleb in Tmutarakan (fort controlling the straight between Black and Azov seas near Crimean P) after their father appointed the latter Prince of Novgorod in about 1068.[4] father and uncle, Vsevolod Iaroslavich made an alliance against their elder brother, Iziaslav Iaroslavich, Grand Prince of Kiev and dethroned him on 22 March 1073.[5][6] to Dimnik, Oleg received the Principality of Vladimir from his father who succeeded Iziaslav Iaroslavich in Kiev.[7] In short, Oleg and his cousin, Vladimir Monomach, ”son of Vsevolod Iaroslavich, ”became close friends.[8] writes in his Instruction that Oleg was the godfather of his eldest son, Mstislav.[8] two cousins together commanded the troops Oleg's father sent to assist Boleslav II of Poland in Bohemia in 1076, according to the Russian Primary Chronicle.[9] Sviatoslav Iaroslavich died in Kiev on 27 December 1077.[10][11] He was succeeded by his brother, Vsevolod Iaroslavich.[11] new grand prince seems to have confirmed Oleg's rule in Vladimir, because no source makes mention of a conflict between them.[11] However, the dethroned Iziaslav Iaroslavich(”Vsevolod's brother and Oleg's uncle) ”returned with Polish reinforcements.[12][13] and Vsevolod had a meeting where they reached an agreement: renounced of Kiev, but received Chernigov, the one-time domain of Oleg's father.[12][13] marched in Kiev on 15 July 1077, while Oleg "was with Vsevolod at Chernigov",[14] according to the Russian Primary Chronicle.[12] The chronicler's remark suggests that Oleg had by that time been forced to leave Vladimir.[15] to get along with his uncle, on 10 April 1077 Oleg fled to his brother Roman who reigned in Tmutarakan.[16][17] with his cousin, Boris Vyacheslavich, who had also settled in Tmutarakan, Oleg made an alliance with the Cumans and invaded Rus' in the summer of 1078.[18][19] routed their uncle, Vsevolod on the Sozh River and entered Chernigov on 25 August.[19] The Russian Primary Chronicle accuses Oleg and Boris of being the first to lead "the pagans to attack the land of Rus'".[20][21] Vladimir Monomach, in his Instruction, reveals that he and his father, Vsevolod had hired Cumans when attacking Polotsk in the previous year.[21] from Chernigov, Vsevolod fled to Kiev and sought assistance from his brother, Iziaslav.[19] united their forces and marched against Chernigov.[13][19] Oleg and Boris were not in the town when their uncles arrived, the citizens decided to resist.[22] was willing to start negotiations with his uncles, but Boris refused his proposal.[23] The decisive battle was fought "at a place near a village on the meadow of Nezhata"[24] on 3 October.[19] was defeated and escaped to Tmutarakan, where the Khazars had him imprisoned and sent in chains to Constantinople. emperor, who was a relative and ally of Vsevolod, exiled him to Rhodes. There he married a noble lady, Theophano Mouzalonissa, who bore him several children. years later, we again find him active in Tmutarakan, where he adopted the title "archon of Khazaria". 1094, he returned with the Kipchaks to Rus' and captured Chernihiv. There ensued a prolonged internecine struggle with his cousins Sviatopolk and Vladimir Monomakh. One of the most prominent princes of Kievan period who never attained the Kievan throne, he died on August 1, 1115 and was buried in Chernihiv. Tale of Igor's Campaign styles him Gorislavich, poetically deriving his patronymic from the Russian word for sorrow. His descendants, known as Olgovichi, were archrivals of Vladimir's descendants (known as Monomakhovichi) in their struggle for supremacy in Rus'. son was Igor II of Kiev. Kiev Rus King, 1113-1125, Vladimir Monomakh of Chernigov;

Russia, Kiev, 1095-1096, Cuman Chief Boniak Wars in Kiev, plundered Kiev K Caves, w Oleg, d Hungary
Kiev, 1095-1096, Cuman Chief Boniak Wars in Kiev; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated on December 11 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28;

Russia, Kiev, 1095-1108, Venerable Nikita of the Kiev Far Caves, Bishop of Novgorod
Russia, Novgorod, 1095-1108, Venerable Nikita of the Kiev Far Caves, Bishop of Novgorod; Venerable Nikita of the Kiev Caves, Far Caves, Bishop of Novgorod, Commemorated on January 31; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30;

Russia, Kiev, 1097-1123, Davyd Sviatoslavich, ruler of Murom and Chernigov, father of Nicholas Sviatosha the first prince monk
Russia, Kiev, 1097-1123, Davyd Sviatoslavich, ruler of Murom and Chernigov, father of Nicholas Sviatosha the first prince monk; Sviatoslavich was the ruler of Murom and Chernigov. date of his birth is uncertain. Before his father's death was appointed to the Pereyaslav Principality, however in 1076 he ran to Murom which was located as far away as possible from Kiev. In 1093 Davyd was appointed a prince of Smolensk. During the war of his brother Oleg I of Chernigov against Sviatopolk II of Kiev and Vladimir II Monomakh he went up against the Vladimir's son Izyaslav of Murom. Oleg and Davyd in the united coalition of Sviatoslavichi managed to recover Smolensk and defeated Izyaslav at Murom where the last one perished. the Council of Liubech in 1097 Davyd was appointed to Chernigov, while Oleg was given Novhorod-Siverskyi. Protested against the rule of Sviatopolk who after the council together with Davyd Igorevich took Vasylko Rostyslavich a hostage and blinded him. The last two were in the constant warfare in the western areas of the Grand Duchy. Under pressure from Monomakh and Sviatoslavichi Sviatopolk outcast Davyd Igorevich to Poland. Later supported Sviatopolk in the war against Rostislavichi (one of whom was Vasylko). Davyd sent along his son Sviatoslav, but after an unsuccessful campaign the last one came back to his father and upon the death of his wife became a monk. At the Council of Witchew between the Sviatoslavichi, Monomakh, and Sviatopolk agreed to peace, stop the civil war, and consolidated their forces against the foreign enemies. At the council it was decided to cast Davyd Igorevich away from government duties, yet leaving him with some estates in Volyn. sometimes together with his brother, but more often with Vladimir Monomakh raided the Cuman lands from 1103 to 1111. Among numerous battles the most important one were at the Suteni river and Salnitsa river (March 27, 1111). During that campaign they managed to occupy the Cuman cities of Sharukan which is believed to be located somewhere between Chuhuiv and Zmiiv, and Sugrov. Davyd also greatly assisted Monomakh in the war against Polatsk Prince and Prince of Volyn in 1115–1118, while their sons continued to raid the Cumania. Chernigov; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Nicholas Sviatosha, Prince of Chernigov, and Wonderworker of the Kiev Caves, Near Caves, was a great-grandson of Great Prince Yaroslav the Wise and son of Prince David Svyatoslavich of Chernigov (+ 1123). was the Prince of Lutsk, and he had a wife and children (his daughter was later married to the Novgorod prince Saint Vsevolod-Gabriel (February 11). February 17, 1106 the holy prince left his family and was tonsured at the Kiev Caves monastery. Nicholas Sviatosha carried out his obediences with great humility. For three years he worked in the kitchen, for which he chopped wood and carried water. For the next three years, he was gatekeeper at the monastery. The saint had a garden around his cell. Out of his own means he built at the monastery the temple of the Holy Trinity and the infirmary church in the name of Saint Nicholas, his patron saint. Nicholas was the first of the Russian princes to accept monasticism, patiently enduring the reproaches of his brothers for his decision to lead a life of humble obedience. The saint’s doctor, Peter, pointed out to the royal ascetic that such exploits of obedience had injured his health. But suddenly the doctor himself fell sick, and was healed only by the prayer of Saint Nicholas. Then Peter himself was tonsured. he had progressed through various obediences, Saint Nicholas took upon himself the vow of silence. When the saint received money, he used it to beautify the church and to procure books (because he loved reading), or he distributed it to the poor. Saint Nicholas was a zealous peacemaker; in 1142 he reconciled the Prince of Chernigov with the Great Prince Vsevolod. after the death of the saint, his brother Prince Izyaslav fell grievously ill. The igumen of the monastery sent the sick man the saint’s hairshirt. Izyaslav put it on and was healed.

Russia, Kiev, 1100, 12th - 14th Century, Ukraine Folder, Novgorod Republic Time

Russia, Kiev, 1100-1199, 12th Century Folder, Monomashichi and Olgovichi

Russia, Kiev, 1101-1123 , Saint Theoctistus, Bishop of Chernigov from K Caves, angel flames of fire story
Russia, Kiev, 1101-1123 , Saint Theoctistus, Bishop of Chernigov from Kiev Far Caves; Theoctistus, Bishop of Chernigov, before assuming the episcopal office, pursued an ascetic life at the Kiev Caves monastery. He was one of the great Elders, healing Saint Nikḗtas, the future Bishop of Novgorod (January 31), by his prayers. the year 1103, Saint Theoctistus was made igumen of the Kiev Caves monastery. In the year 1108 he built a stone trapeza (dining hall) through the generosity of the pious prince Gleb Vseslavich. Saint Theoctistus particularly insisted that the name of Saint Theodosius (May 3) be included in the Synodikon of the saints of all Russia. February 11, 1110, there was a heavenly apparition at the Caves monastery. A pillar of fire appeared, stretching from the ground to the sky, and lightning lighted up all the earth, At the first hour of the night, there was a crash of thunder. The fiery pillar stood over the stone trapeza so that its cross was not visible. Later, it proceeded to the church and settled over the grave of Saint Theodosius, and then, turning to the East, it disappeared. “This was not a pillar of fire, but rather an angelic face,” wrote Saint Nestor the Chronicler, “because an angel appears thus when there is a pillar of fire, a flaming, as says the Prophet David: Who makes His angels spirits and His servants flames of fire” (Ps. 103 [104]: 4). the year 1113, Saint Theoctistus was consecrated Bishop of Chernigov. The Hieromartyr Monk Kuksha (August 27), enlightening the Vyatichi at this time, belonged to the Chernigov diocese. On May 2, 1115 Saint Theoctistus participated in the transfer of the relics of holy Princes Boris and Gleb to Vyshgorod, and later in Chernigov near his cathedral he consecrated a church in the name of the holy Princes Boris and Gleb, built in the year 1120 by Prince David of Chernigov. And to the noble Prince Passion-Bearers Boris and Gleb the saint made a sermon on the day of their memory. On August 6, 1123, the Feast of the Transfiguration, Saint Theoctistus died, and because of the feastday, his memory is kept on August 5. one of the lists of the Saints it is said, that he was buried at the Caves monastery. Saint Theoctistus is also commemorated on September 28, when he is remembered in the 9th ode of the Canon of the Synaxis of the Monastic Fathers of the Near Caves. Kiev Far Caves - Berestovo Village ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Paisius of the Kiev Far Caves, Commemorated on July 19; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3 ; Kiev Caves Caverns; Venerable Benjamin of the Kiev Caves, Commemorated on October 13 ; Venerable Longinus the Gatekeeper of the Kiev Caves, Commemorated on October 16 ; St Nestor (not the Chronicler) of the Far Kiev Caves, Commemorated on October 27 ; St Hilarion, Metropolitan of Kiev, Commemorated October 21 ; Venerable Martyrius the Deacon, Commemorated October 25; Venerable Martyrius the Recluse of the Kiev Caves, Commemorated October 25 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Mardarius the Recluse of the Kiev Caves< Commemorated November 24 ; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13 ; Venerable Ignatius the Archimandrite of the Kiev Caves, Commemorated December 20 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Macarius the Deacon of the Kiev Caves, Commemorated January 19 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Zeno the Faster, of the Kiev Caves, Commemorated January 30 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; 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 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 Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Pimen the Ascetic of the Kiev Far Caves, Commemorated on May 8; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14 ; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Russia, Kiev, 1106-1142, Nicholas Sviatosha, first Rus P monk, Lutsk Vohlynia, Cherginov, wonderwrkr, silence, peacemkr
Russia, Kiev, 1106-1142, Nicholas Sviatosha the first Rus Prince monk; Nicholas Sviatosha, Prince of Chernigov, and Wonderworker of the Kiev Caves, Near Caves, was a great-grandson of Great Prince Yaroslav the Wise and son of Prince David Svyatoslavich of Chernigov (+ 1123). was the Prince of Lutsk, and he had a wife and children (his daughter was later married to the Novgorod prince Saint Vsevolod-Gabriel (February 11). February 17, 1106 the holy prince left his family and was tonsured at the Kiev Caves monastery. Nicholas Sviatosha carried out his obediences with great humility. For three years he worked in the kitchen, for which he chopped wood and carried water. For the next three years, he was gatekeeper at the monastery. The saint had a garden around his cell. Out of his own means he built at the monastery the temple of the Holy Trinity and the infirmary church in the name of Saint Nicholas, his patron saint. Nicholas was the first of the Russian princes to accept monasticism, patiently enduring the reproaches of his brothers for his decision to lead a life of humble obedience. saint’s doctor, Peter, pointed out to the royal ascetic that such exploits of obedience had injured his health. But suddenly the doctor himself fell sick, and was healed only by the prayer of Saint Nicholas. Then Peter himself was tonsured. he had progressed through various obediences, Saint Nicholas took upon himself the vow of silence. When the saint received money, he used it to beautify the church and to procure books (because he loved reading), or he distributed it to the poor. Nicholas was a zealous peacemaker; in 1142 he reconciled the Prince of Chernigov with the Great Prince Vsevolod. after the death of the saint, his brother Prince Izyaslav fell grievously ill. The igumen of the monastery sent the sick man the saint’s hairshirt. Izyaslav put it on and was healed. Russia, Kiev, 1097-1123, Davyd Sviatoslavich, ruler of Murom and Chernigov, father of Nicholas Sviatosha the first prince monk; Sviatoslavich was the ruler of Murom and Chernigov. date of his birth is uncertain. Before his father's death was appointed to the Pereyaslav Principality, however in 1076 he ran to Murom which was located as far away as possible from Kiev. In 1093 Davyd was appointed a prince of Smolensk. During the war of his brother Oleg I of Chernigov against Sviatopolk II of Kiev and Vladimir II Monomakh he went up against the Vladimir's son Izyaslav of Murom. Oleg and Davyd in the united coalition of Sviatoslavichi managed to recover Smolensk and defeated Izyaslav at Murom where the last one perished. the Council of Liubech in 1097 Davyd was appointed to Chernigov, while Oleg was given Novhorod-Siverskyi. Protested against the rule of Sviatopolk who after the council together with Davyd Igorevich took Vasylko Rostyslavich a hostage and blinded him. The last two were in the constant warfare in the western areas of the Grand Duchy. Under pressure from Monomakh and Sviatoslavichi Sviatopolk outcast Davyd Igorevich to Poland. Later supported Sviatopolk in the war against Rostislavichi (one of whom was Vasylko). Davyd sent along his son Sviatoslav, but after an unsuccessful campaign the last one came back to his father and upon the death of his wife became a monk. At the Council of Witchew between the Sviatoslavichi, Monomakh, and Sviatopolk agreed to peace, stop the civil war, and consolidated their forces against the foreign enemies. At the council it was decided to cast Davyd Igorevich away from government duties, yet leaving him with some estates in Volyn. sometimes together with his brother, but more often with Vladimir Monomakh raided the Cuman lands from 1103 to 1111. Among numerous battles the most important one were at the Suteni river and Salnitsa river (March 27, 1111). During that campaign they managed to occupy the Cuman cities of Sharukan which is believed to be located somewhere between Chuhuiv and Zmiiv, and Sugrov. Davyd also greatly assisted Monomakh in the war against Polatsk Prince and Prince of Volyn in 1115–1118, while their sons continued to raid the Cumania. Chernigov; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Nicholas Sviatosha, Prince of Chernigov, and Wonderworker of the Kiev Caves, Near Caves, was a great-grandson of Great Prince Yaroslav the Wise and son of Prince David Svyatoslavich of Chernigov (+ 1123). was the Prince of Lutsk, and he had a wife and children (his daughter was later married to the Novgorod prince Saint Vsevolod-Gabriel (February 11). February 17, 1106 the holy prince left his family and was tonsured at the Kiev Caves monastery. Nicholas Sviatosha carried out his obediences with great humility. For three years he worked in the kitchen, for which he chopped wood and carried water. For the next three years, he was gatekeeper at the monastery. The saint had a garden around his cell. Out of his own means he built at the monastery the temple of the Holy Trinity and the infirmary church in the name of Saint Nicholas, his patron saint. Nicholas was the first of the Russian princes to accept monasticism, patiently enduring the reproaches of his brothers for his decision to lead a life of humble obedience. The saint’s doctor, Peter, pointed out to the royal ascetic that such exploits of obedience had injured his health. But suddenly the doctor himself fell sick, and was healed only by the prayer of Saint Nicholas. Then Peter himself was tonsured. he had progressed through various obediences, Saint Nicholas took upon himself the vow of silence. When the saint received money, he used it to beautify the church and to procure books (because he loved reading), or he distributed it to the poor. Saint Nicholas was a zealous peacemaker; in 1142 he reconciled the Prince of Chernigov with the Great Prince Vsevolod. after the death of the saint, his brother Prince Izyaslav fell grievously ill. The igumen of the monastery sent the sick man the saint’s hairshirt. Izyaslav put it on and was healed.

Russia, Kiev, 1094-1115, Oleg 1, Father of all the Olgoviches, parted with Vladimir II over Chernigov and Cumans
Russia, Kiev, 1113-1125, Oleg 1, Father of all the Olgoviches, parted with Vladimir II over Chernigov Kiev Rus King, 1113-1125, Vladimir Monomakh of Chernigov;

Russia, Kiev, 1113-1125, Vladimir II, Father of all the Monomashichi, parted with Oleg over Chernigov and Cumans
Kiev Rus King, 1113-1125, Vladimir Monomakh of Chernigov; II Monomakh (Christian name: Vasiliy, Vasyl, or Basileios) (26 May 1053 - 19 May 1125) reigned as Grand Prince of Kyivan Rus' from 1113 to 1125. He is considered a saint in the Eastern Orthodox Church and is celebrated on May 6.[1] 1 Family 2 Reign 3 Marriages and children 4 See also 5 References 6 Sources 7 Further reading 8 External links was the son of Vsevolod I (married in 1046) by a relative of Byzantine emperor Constantine IX Monomachos, from whom Vladimir obtained his sobriquet.[2] Contemporary Byzantine naming practice allowed the adoption of a maternal surname if the mother's family was perceived to be of a more exalted origin than that of the father.[3] Testament of Vladimir Monomakh to Children, 1125. Lithography of 1836. his famous Instruction (also known as The Testament) to his own children, Monomakh mentions that he conducted 83 military campaigns and 19 times made peace with the Polovtsi. At first he waged war against the steppe jointly with his cousin Oleg, but after Vladimir was sent by his father to rule Chernigov and Oleg made peace with the Polovtsi to retake that city from him, they parted company. Since that time, Vladimir and Oleg were bitter enemies who would often engage in internecine wars. The enmity continued among their children and more distant posterity. 1094, his chief patrimony was the southern town of Pereyaslav, although he also controlled Rostov, Suzdal, and other northern provinces (see Principality of Pereyaslavl). In these lands he founded several towns, notably his namesake, Vladimir, the future capital of Russia. In order to unite the princes of Rus' in their struggle against the Great Steppe, Vladimir initiated three princely congresses, the most important being held at Lyubech in 1097 and Dolobsk in 1103. 1107 he defeated Boniak, a Cuman khan who led an invasion on Kievan Rus'. When Sviatopolk II died in 1113, the Kievan populace revolted and summoned Vladimir to the capital. The same year he entered Kiev to the great delight of the crowd and reigned there until his death in 1125. As may be seen from his Instruction, he promulgated a number of reforms in order to allay the social tensions in the capital. These years saw the last flowering of Ancient Rus, which was torn apart 10 years after his death. Monomakh is buried in the Saint Sophia Cathedral in Kiev. Succeeding generations often referred to his reign as the golden age of that city. Numerous legends are connected with Monomakh's name, including the transfer from Constantinople to Rus of such precious relics as the Theotokos of Vladimir and the Vladimir/Muscovite crown called Monomakh's Cap. Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Icon of the Mother of God of Murom, Commemorated on April 12; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1113-1125, Vladimir II Monomakh of Chernigov and Vladimir, Kiev Rus King, Byzantine E relative
Kiev Rus King, 1113-1125, Vladimir Monomakh of Chernigov; II Monomakh (Christian name: Vasiliy, Vasyl, or Basileios) (26 May 1053 - 19 May 1125) reigned as Grand Prince of Kyivan Rus' from 1113 to 1125. He is considered a saint in the Eastern Orthodox Church and is celebrated on May 6.[1] was the son of Vsevolod I (married in 1046) by a relative of Byzantine emperor Constantine IX Monomachos, from whom Vladimir obtained his sobriquet.[2] Contemporary Byzantine naming practice allowed the adoption of a maternal surname if the mother's family was perceived to be of a more exalted origin than that of the father.[3] Testament of Vladimir Monomakh to Children, 1125. Lithography of 1836. his famous Instruction (also known as The Testament) to his own children, Monomakh mentions that he conducted 83 military campaigns and 19 times made peace with the Polovtsi. At first he waged war against the steppe jointly with his cousin Oleg, but after Vladimir was sent by his father to rule Chernigov and Oleg made peace with the Polovtsi to retake that city from him, they parted company. Since that time, Vladimir and Oleg were bitter enemies who would often engage in internecine wars. The enmity continued among their children and more distant posterity. 1094, his chief patrimony was the southern town of Pereyaslav, although he also controlled Rostov, Suzdal, and other northern provinces (see Principality of Pereyaslavl). In these lands he founded several towns, notably his namesake, Vladimir, the future capital of Russia. In order to unite the princes of Rus' in their struggle against the Great Steppe, Vladimir initiated three princely congresses, the most important being held at Lyubech in 1097 and Dolobsk in 1103. 1107 he defeated Boniak, a Cuman khan who led an invasion on Kievan Rus'. When Sviatopolk II died in 1113, the Kievan populace revolted and summoned Vladimir to the capital. The same year he entered Kiev to the great delight of the crowd and reigned there until his death in 1125. As may be seen from his Instruction, he promulgated a number of reforms in order to allay the social tensions in the capital. These years saw the last flowering of Ancient Rus, which was torn apart 10 years after his death. Monomakh is buried in the Saint Sophia Cathedral in Kiev. Succeeding generations often referred to his reign as the golden age of that city. Numerous legends are connected with Monomakh's name, including the transfer from Constantinople to Rus of such precious relics as the Theotokos of Vladimir and the Vladimir/Muscovite crown called Monomakh's Cap. Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Icon of the Mother of God of Murom, Commemorated on April 12; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Russia, Kiev, 1115-1122, Daniel the Traveler, Kiev Rus Igumen, to Constntnpl, Cyprus, Holy Land & Ephesus
Kiev Rus Igumen, 1115-1122, Daniel the Traveler; 7 Holy Youths "œSeven Sleepers"Â of Ephesus, Commemorated on August 4; 7 Holy Youths "œSeven Sleepers "phesus, Commemorated on October 22; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11;

Russia, Kiev, 1117-1138, Vsevolod of Pskov, Vsevolod-Gabriel, Mstislav's son, Monomahk' gson, K Rus King
Kiev Rus King, 1117-1138, Vsevolod of Pskov, Vsevolod-Gabriel ; Mstislavich, the patron saint of the city of Pskov, ruled as Prince of Novgorod in 1117–32, Prince of Pereslavl (1132) and Prince of Pskov in 1137–38. life[edit] eldest son of Mstislav the Great and Christina Ingesdotter of Sweden, Vsevolod was born in Novgorod during his father's reign as prince there (1088–1093, 1095–1117) and given the baptismal name Gabriel, or Gavriil. His maternal grandfather was King Inge the Elder of Sweden. The date of his birth is unknown, although the idea has been advanced that the event was commemorated by the Annunciation Church in the Marketplace, founded by Mstislav in 1103.[1] was enthroned as Prince of Novgorod after his father Mstislav Vladimirovich became Grand Prince of Kiev in 1117 and ruled Novgorod, with some interruption, until he was ousted by the Novgorodians in 1136. He was married to a Chernigovian princess in Novgorod in 1123 and his son, Ivan, was born there (he died in 1128).[2] In 1123, Vsevolod led the Novgorodians against the Chud. These campaigns continued in 1130 and over the next several years.[3] Aside from Vladimir Yaroslavich, Vsevolod was the first Novgorodian prince known to have been in conflict with Finns (in 1123).[4] from Novgorod[edit] his father's death in 1132, support for him began to erode in Novgorod. That same year, he was sent by his uncle, Grand Prince Yaropolk, to Pereslavl, to reign there. When he tried to return to Novgorod later that year, the Novgorodians refused to accept him back because they considered his move to Pereslavl as a betrayal (He had sworn an oath to die in Novgorod). That being said, the chronicles indicate that he was back leading a Novgorodian army in 1133. It was during that campaign that Vsevolod captured the city of Yuryev (modern Tartu, Estonia).[5] 1134, Vsevolod led an unsuccessful campaign in Vladimir-Suzdal during which, according to the Novgorodians, he showed indecisiveness, one of the reasons for his dismissal a little over a year later. On 28 May 1136, he was confined in the Archbishop's courtyard (compound) in the Detinets along with his wife and family, guarded by thirty men so as not to escape. In mid-July he was allowed to leave, going to his uncle in Kiev.[6] The following year, he tried to come back to Novgorod at the head of an army but withdrew instead to Pskov, where he died in February 1138.[7] According to his own wishes, he was buried in the Church of St. Demetrius in Pskov. dismissal from Novgorod has traditionally been seen as the end of Kievan power in the north and the beginning of the Republic of Novgorod. After him a number of princes were invited in or dismissed over the next two centuries, although only a few, like Aleksandr Nevsky, could assert themselves in the city for a prolonged period. Church-building and veneration[edit] of Saint Nicholas, constructed by Vsevolod in Novgorod. addition to leading Novgorodian armies on several campaigns, Vsevolod built a number of churches in and around the city: the Church of St. John on Opoki (1127–1130),[8] the Church of St. George in the Market (1133), the Church of The Assumption in the Market (1133; built with Archbishop Nifont),[9] and the Church of St. George in the Yuriev Monastery.[10] It was Vsevolod who granted the charter to Ivan's Hundred, the first Russian merchant guild. In addition, the Cathedral of St. Nicholas in Yaroslav's Court, while often attributed to his father Mstislav, was mostly built during Vsevolod's tenure in Novgorod. comparatively early death prevented him from claiming the Kievan throne. He was survived by a daughter, WierzchosÅ‚awa, the wife of BolesÅ‚aw IV the Curly. The prince was canonized by the Russian Orthodox Church as Vsevolod-Gavriil. In the Stepennaya Kniga (the "Book of Degrees of Royal Genealogy"), he is listed as a Pskov Wonderworker.[11] His relics were moved from the Church of St. Demetrius to the Trinity Cathedral in the Pskov Kremlin in 1193. The Pskovians attached his name to a German sword with the inscription honorem meum nemini dabo, formerly preserved in the cathedral sacristy, but modern historians date the sword to the 15th century at the earliest. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1125, Smolensk begins to separate from Kiev, Mstislav's son Rostislav, Monomahk' gson
Kiev Rus King, 1125-1132, Mstislav I, The Great ; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1125-15th Century, Rostaslavichi, Rostislav Mstislavich decendants, Ruled Smolensk from 1125 till 15th Century
Rostaslavichi, Rostislav Mstislavich decendants, Ruled Smolensk till 15th Century; Prince of Smolensk was the kniaz, the ruler or sub-ruler, of the Rus' Principality of Smolensk, a lordship based on the city of Smolensk. passed between different groups of descendants of Grand Prince Iaroslav I of Kiev until 1125, when following the death of Vladimir Monomakh the latter's grandson Rostislav Mstislavich was installed in the principality, while the latter's father Mstislav I Vladimirovich became Grand Prince. gained its own bishopric in 1136. was Rostislav's descendants, the Rostaslavichi, who ruled the principality until the fifteenth-century. Smolensk enjoyed stronger western ties than most Rus' principalities.

Russia, Kiev, 1125-1132, Mstislav I, Monomakh, b churches, c warfare, Cumans Estons Vohly Chern, English gf Harold II
Kiev Rus King, 1125-1132, Mstislav I, The Great, Theodore ; I Vladimirovich the Great or Mstislav the Great (1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125-1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Greatmartyr and Healer Panteleimon, Commemorated on July 27; St Niphon the Bishop of Novgorod, Commemorated on April 8;

Russia, Kiev, 1129, Constantine of Murom, Kiev Saint, died 1129, to spread Christianity there, Sviatoslav II's son
Kiev Saint, died 1129, Constantine of Murom; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21;

Russia, Kiev, 1131, Vladimir Icon received from Constantinople by K Rus King, Mstislav I, Monomakh
Bogolyubov Icon of the Mother of God, Commemorated on June 18; the year 1131, an Icon was sent from Constantinople to the Holy Prince Mstislav (Theodore in Baptism, commemorated April 15) in Russia, and was placed in the Devichii monastery in Vyshgorod, the ancient appanage (land given by kings and princes to their younger children for their support) city of Saint Olga (July 11). Kiev Rus King, 1125-1132, Mstislav I, The Great ; I Vladimirovich the Great or Mstislav the Great (1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125-1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1132-1139, Yaropolk II, K Rus King, Monomakh's son, always against the Cumans, Olegs and Yuri D
Kiev Rus King, 1132-1139, Yaropolk II ; Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; Venerable Spyridon the Prosphora-baker of the Kiev Caves, Commemorated on October 31; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9; St Niphon the Bishop of Novgorod, Commemorated on April 8;

Russia, Kiev, 1139, Viacheslav I, K GP, driven out by VII, M's son, Smolensk, Turov, Pereyaslavl, Peresopnytsia, Vyshgorod
Kiev Rus King, 1113-1154, Viacheslav I of Kiev, Vyacheslav Vladimirovich; Vladimirovich (1083 - 2 February 1154) was a Prince of Smolensk (1113-1125), Turov (1125-1132, 1134-1146), Pereyaslavl (1132-1134, 1142), Peresopnytsia (1146-1149), Vyshgorod (1149-1151) and Grand Prince of Kiev (Kyiv, 1139, 1151-1154). was a son of Vladimir Monomakh and Gytha of Wessex. 18 February 1139 he succeeded his brother Yaropolk II of Kiev as Grand Prince, but was driven out in March by Vsevolod II of Kiev. later ruled Kiev jointly with his nephew Iziaslav II of Kiev and died not long after Iziaslav in late 1154 or early 1155 and is buried in the St. Sophia Cathedral in Kiev. His only son, Michael Viacheslavovich, had predeceased him in 1129. Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1139-1146, Vsevolod II, Oleg's son, two sons, but chose b Igor, a prince of Chernigov, Kiev Rus King
Kiev Rus King, 1139-1146, Vsevolod II, Vsevolod Olegovich; II Olgovich (died August 1, 1146) was the Prince (Knyaz) of Chernigov (1127–1139) and Grand Prince (Velikiy Knyaz) of Kiev] (Kyiv, 1139–1146), son of Oleg Svyatoslavich, Prince of Chernigov. married Maria Mstislavna of Kiev, the daughter of Grand Duke Mstislav of Kiev. They had two sons and two daughters: III of Kiev II Vsevolodovich, born in 1139 Anna of Chernigov, married a prince of Halych, son of Vasylko Rostyslavych according to some chronicles of Chernigov, married Boleslaw I the Tall, Duke of Wroclaw he had two sons, Vsevolod's chosen successor was his brother, Igor, and he obtained pledges from his subjects to accept Igor as his heir. According to one account, Vsevolod even had the Kievans kiss the Holy Cross and swear loyalty to Igor, which they resented. Shortly before his death, Vsevolod became a monk under the name Gavriil. Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14 ; Venerable Spyridon the Prosphora-baker of the Kiev Caves, Commemorated on October 31; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28 ; Venerable Martin of Turov, Commemorated on June 27;

Russia, Kiev, 1146, Igor II, George, K Rus King, Olgovich, Oleg's son, Chernigov, resist to Olgovich, pit, killed by mob
Kiev Rus King, 1146, Igor II Olgovich of Kiev; II Olgovich (Igor II Ol'govich in Russian; died September 19, 1147), Prince of Chernigov and Grand Prince of Kiev (Kyiv, 1146). Son of Oleg Svyatoslavich of Chernigov (modern Chernihiv). Saint - feast day: 5 June. was the chosen successor of his brother, Vsevolod II of Kiev. Though his brother had extracted promises of loyalty from his Kievan subjects, Igor and his family, the Olgovichi, were unpopular and there was resistance against his accession. chroniclers accused Igor of being dishonest, greedy, scheming, and violent. He had reigned less than two weeks before the Kievans invited his cousin and rival, Iziaslav Mstislavich, to be their prince. Reneging on a promise he had made not to seek power, Iziaslav attacked and defeated Igor and his brother Svyatoslav. escaped, but Igor got bogged down in some marshes and was unable to flee because of an infirmity in his legs. He was captured, and Iziaslav had him thrown into a pit. He languished in the pit until autumn 1146, when, desperately ill, he requested permission to become a monk. Iziaslav released him, but Igor was so weak he had to be carried from the pit and nearly died of illness. He became a monk at the monastery of St. Feodor in Kiev under the name Ignati. In 1147, a mob attacked Igor under the mistaken impression that he intended to usurp Iziaslav's throne. Iziaslav's brother, Vladimir, tried to rescue Igor, but the mob tore down a balcony on which Igor had sought sanctuary, and thus killed him. His body was dragged behind a cart and exhibited in a market before it could be salvaged by Vladimir. were alleged to have occurred around Igor's body, and he was proclaimed a saint-martyr. Eventually his remains were sent to Transfiguration Cathedral, Chernihiv. Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ; Icon of the Mother of God of Igor, Commemorated on June 5; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Russia, Kiev, 1146-1149, 1151-1154, Izyaslav Mstislavich, Iziaslav II of Kiev, Panteleimon, Volhynian Momomakh
Kiev Rus King, 1146-1154, Iziaslav II of Kiev, Izyaslav Mstislavich; II Mstislavich (c. 1096[1] - 13 November 1154),[1] was the oldest son of Mstislav Vladimirovich (Prince of Novgorod) and Christina Ingesdotter of Sweden. He was baptized as Panteleimon.[1] Izyaslav is considered to be progenitor of the Monomakhovychi Volhynian branch (senior branch).[2] held following offices Prince of Pereyaslav (1132), Prince of Turov (1132–1134), Prince of Rostov (1134– ), Prince of Volhynia (1134–1142), Pereyaslavl (1143–1145), Velikiy Kniaz (Grand Prince) of Kiev (Kyiv, 1146–1149 and 1151–1154). Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Cyril the Bishop of Turov, Commemorated on April 28 ; Greatmartyr and Healer Panteleimon, Commemorated on July 27; Icon of the Mother of God of Igor, Commemorated on June 5; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Russia, Kiev, 1147-1154, Clement of Smolensk, Kliment Smoliatich, chosen Metropolitan illegally, Not Constantinople
Russia, Kiev, 1147-1154, Clement of Smolensk, Kliment Smoliatich, chosen Metropolitan illegally by Russians, Not Constantinople ; Smolensk; Blessed Constantine, Metropolitan of Kiev, Commemorated on June 5;

Russia, Kiev, 1149-1151, 1155-1157, Yuri I Dolgorukiy, K Rus King, George, far reaching, Kiev to Suzdal, Yuri D
Kiev Rus King, 1149-1157, Yuri I Dolgorukiy ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Kiev, 1150-1182, Saint Cyril of Turov, Belarus and Volhynia
Russia, Kiev, 1150-1182, Saint Cyril of Turov; St. Cyril the Bishop of Turov, Commemorated on April 28;

Russia, Kiev, 1150 12th C, Nectarius t Obedient, Kiev Near Caves, unquestioning obedience t older b & diligence in labors
Russia, Kiev, 1150 12th C, Nectarius t Obedient, Kiev Near Caves, St Anthony's Second Location, unquestioning obedience to older bretheren and diligence in labors, reposed peacefully; Kiev Near Caves; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29 ; Venerable Nektarios struggled in the Kiev Caves Monastery during the XII century. of his unquestioning obedience to the older brethren, and for the diligence he showed in his labors, Saint Nektarios was called "the Obedient." He reposed peacefully after a life of much toil and many spiritual struggles. He was buried in the Near Caves of Saint Anthony. Nektarios is also commemorated on September 28 and on the second Sunday of Great Lent.

Russia, Kiev, 1151-1154, Viacheslav I, K GP, shared, M's son, Smolensk, Turov, Pereyaslavl, Peresopnytsia, Vyshgorod
Kiev Rus King, 1113-1154, Viacheslav I of Kiev, Vyacheslav Vladimirovich; Vladimirovich (1083 - 2 February 1154) was a Prince of Smolensk (1113-1125), Turov (1125-1132, 1134-1146), Pereyaslavl (1132-1134, 1142), Peresopnytsia (1146-1149), Vyshgorod (1149-1151) and Grand Prince of Kiev (Kyiv, 1139, 1151-1154). was a son of Vladimir Monomakh and Gytha of Wessex. 18 February 1139 he succeeded his brother Yaropolk II of Kiev as Grand Prince, but was driven out in March by Vsevolod II of Kiev. later ruled Kiev jointly with his nephew Iziaslav II of Kiev and died not long after Iziaslav in late 1154 or early 1155 and is buried in the St. Sophia Cathedral in Kiev. His only son, Michael Viacheslavovich, had predeceased him in 1129. Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1151-1154, Iziaslav II, Mstislavich, Volhynian Momomakh, Panteleimon, Pereyaslav, Turov, Rostov
Kiev Rus King, 1146-1154, Iziaslav II of Kiev, Izyaslav Mstislavich; II Mstislavich (c. 1096[1] - 13 November 1154),[1] was the oldest son of Mstislav Vladimirovich (Prince of Novgorod) and Christina Ingesdotter of Sweden. He was baptized as Panteleimon.[1] Izyaslav is considered to be progenitor of the Monomakhovychi Volhynian branch (senior branch).[2] held following offices Prince of Pereyaslav (1132), Prince of Turov (1132–1134), Prince of Rostov (1134“ ), Prince of Volhynia (1134-“1142), Pereyaslavl (1143-“1145), Velikiy Kniaz (Grand Prince) of Kiev (Kyiv, 1146-“1149 and 1151-“1154). Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Cyril the Bishop of Turov, Commemorated on April 28 ; Greatmartyr and Healer Panteleimon, Commemorated on July 27; Icon of the Mother of God of Igor, Commemorated on June 5; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Russia, Kiev, 1154-1164, Sviatoslav, Oleg's s, Igor's f, assisted by Yuri D, Novgorod, N Seversky, Belgorod K, Chernigov
Kiev Rus King, 1154-1164, Sviatoslav Olgovich; Olgovich (died February 14, 1164) was the Prince of Novgorod (1136-“1138); Novgorod-Seversky (1139); Belgorod Kievsky (1141-“1154); and Chernigov (1154-“1164). He was the son of Oleg Sviatoslavich, Prince of Chernigov with an unnamed daughter of Asaduk, Khan of Khumans. to Chernigov; Sviatoslav Olgovich in his deathbed, with his wife and sons.jpg the death of their older brother, Vsevolod II, Sviatoslav and his brother Igor were driven out of Kiev by Iziaslav Mstislavich. escaped, but Igor was captured and eventually killed in 1147. fled to Chernigov but was ordered to relinquish his city, Novgorod-Seversky, to his cousins, Iziaslav Davidovich and Vladimir Davidovich. the assistance of his ally, Yuri Dolgoruki, and his father-in-law, Aepa Khan, Sviatoslav began a war against his cousins, but was forced to flee to Karachev. There on January 16, 1147, Sviatoslav defeated the Davidovichi brothers St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Russia, Kiev, 1154, 1159-1167, Rostislav 1, Michael,, Monomakh, left N for K after 1 week, Chernigov, Smolensk, K 59-67
Kiev Rus King, 1154-1157, Rostislav-Michael; Mstislavich (c. 1110-“1167), Kniaz' (Prince) of Smolensk (1125-“1160), Novgorod (1154) and Velikiy Kniaz (Grand Prince) of Kiev (Kyiv, 1154, 1159-“1167). He was the son of Mstislav I of Kiev and Christina Ingesdotter of Sweden. Yaroslav II of Kiev was driven out of Novgorod, Rostislav was invited to become the ruler of Novgorod. He accepted, and became the prince on April 17, 1154. Then, learning that Iziaslav II had died, Rostislav left Novgorod to take the Kievan throne. Indignant that their prince had abandoned them and angered that "he did not make order among them, but tore them more apart", the citizens of Novgorod drove out Rostislav's son, David, who was their governor. They replaced him with Mstislav Yurievich, the son of Yury Dolgoruky. ruled Kiev for one week before Iziaslav III of Kiev forced him to flee to Chernigov. left four sons, princes David Rostislavich of Novgorod, Mstislav Rostislavich of Smolensk, Roman I of Kiev and Rurik Rostislavich and two daughters Elena Rostislavna of Kiev-Smolensk (died 1204) and Agrafena Rostislavna (died 1237). Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5;

Russia, Kiev, 1154-1171, Vladimir III Mstislavich, K Rus King, ties with pagan Hungary and Serbia
Kiev Rus King, 1154-1171, Vladimir III Mstislavich, Vladimir Mstislavich; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated on September 19;

Russia, Kiev, 1155, Vladimir Icon secretly moved to Vladimir by Prince Andrew Bogolyubsky
Bogolyubov Icon of the Mother of God, Commemorated on June 18; One night in the summer of 1155, Prince Andrew secretly removed the wonderworking Icon of the Mother of God from the Vyshgorod church without the blessing of his father, Prince George Dolgoruky, and started northward toward Suzdal'. Some sources say that his father bequeathed the Icon to Prince Andrew. Later, this Icon would be known as the Vladimir Icon (August 26, June 23, May 21). Tradition says it was one of the Icons painted by the Holy Evangelist Luke (October 18), or a copy made from the original. versts from Vladimir, the cart carrying the wonderworking Icon stopped and could not be moved from that spot. Prince Andrew asked the priest Nicholas, who accompanied him, to serve a Moleben before the Icon. For a long time Andrew prayed before the holy image with tears. Later, he went into his tent and continued his fervent prayers. The Most Holy Theotokos appeared to him holding a small scroll in her right hand, and said: "I do not wish you to take my Icon to Rostov, but to the city of Vladimir. Here, in this place (the site of her miraculous appearance), you shall build a stone church and a monastery in honor of my Nativity." the All-Holy Virgin lifted one hand toward Heaven, and received a blessing from Christ the Savior, and the vision ended. obedience to the will of the Mother of God, Prince Andrew built a stone church dedicated to her Nativity, as well as a monastery. After this, the Prince commissioned skilled iconographers to depict the All-Holy Virgin just as he had seen her in his vision: in full stature, with a scroll1 in her right hand, and her face turned toward the Savior in the upper right hand corner. When the church was completed, the Icon he had commissioned was placed inside, and June 18 was designated as the annual commemoration of the appearance of the Mother of God. The Icon depicting the appearance of the Most Holy Theotokos remained at Bogolyubov and was called the Bogolyubov Icon. Andrew named both the monastery and the city which sprang up around it Bogolyubov because as he himself said, "the Mother of God loves this place." The Prince also became known as Bogolyubsky ("the lover of God"). The Vladimir Icon remained in the convent until work was completed on the Dormition Cathedral at Vladimir, then it was solemly transferred to the cathedral. Bogolyubov Icon of the Mother of God has been glorified by countless miracles, and over the course of many centuries she has consoled the pious Christians of Russia, and has healed their infirmities. The fame of the miracles which took place before her Icon have inspired the faithful in many places to make copies of this holy Icon, some of which are also wonderworking. Moscow Bogolyubov Icon (1157) shows several saints gathered before the Theotokos: the Metropolitans of Moscow Peter, Alexis, Jonah, and Philip; The blessed Basil and Maxim, fools for Christ; Venerable Paraskeve; Saint Basil the Great; Saint Alexis the Man of God; Symeon, the kinsman of the Lord; the Apostle Peter; the monastic martyr Eudokia; and the Martyr Paraskeve. In some variants of the Icon the following Saints are also included: Saint Onouphrios, Venerable Mary of Egypt, Zosimas and Sabbatius, and the Great Martyrs Barbara and Katherine. 1771 an annual feast day was established in in honor of the Bogolyubov Icon to commemorate the deliverance of the city of Vladimir and the surrounding area from plague. As soon as the Icon was brought to Vladimir, the plague disappeared. It became customary to bring the Icon from Bogolyubovo to Vladimir on May 21. As many people as possible took turns in carrying the Icon at different times to and from Vladimir Province. The Icon stayed at Bogolyubovo Monastery, 10 versts from the city. In 1820, the inhabitants of the city of Vladimir adorned the Icon with an expensive riza. the Bolshevik Revolution, the Icon was customarily brought to the city of Vladimir on May 21, where it remained until July 16, when it was returned to the monastery. The scroll on the Icon reads: O Most Gracious Master, Lord Jesus Christ, my Son and my God, hear the prayer of Your Mother, for she is praying for the world. Kiev Rus King, 1125-1132, Mstislav I, The Great ; I Vladimirovich the Great or Mstislav the Great (1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125-1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Kiev, 1155, Andrey Bogolyubsky, vision moved him from his Vyshgorod to Vladimir with his Vladimir Icon
Russia, Kiev, 1155, Andrey Bogolyubsky, vision moved him from his Vyshgorod to Vladimir with his Vladimir Icon night in the summer of 1155, Prince Andrew secretly removed the wonderworking Icon of the Mother of God from the Vyshgorod church without the blessing of his father, Prince George Dolgoruky, and started northward toward Suzdal'. Some sources say that his father bequeathed the Icon to Prince Andrew. Later, this Icon would be known as the Vladimir Icon (August 26, June 23, May 21). Tradition says it was one of the Icons painted by the Holy Evangelist Luke (October 18), or a copy made from the original. Vladimir Great Prince, 1157-1174, Andrey Bogolyubsky; I Yuryevich, commonly known under his sobriquet Andrei the Pious (c. 1111 - June 28, 1174), was Grand prince of Vladimir-Suzdal from 1157 until his death. His reign saw a complete decline of Kiev's rule over northeastern Rus, and the rise of Vladimir as the new capital city. Andrei was known in the West as Scythian Caesar, and is canonized as a saint in the Russian Orthodox Church.[1] 1 Life 2 See also 3 References 4 External links Prince Saint Andrei Bogolyubsky, by Viktor Vasnetsov was the son of Yuri Dolgoruki,[2] who proclaimed Andrei a prince in Vyshgorod (near Kiev). His mother was a Polovtsian (Cuman) princess, khan Aepa's/Ayepa's daughter. left Vyshgorod in 1155 and moved to Vladimir. After his father's death (1157), he became Knyaz (prince) of Vladimir, Rostov and Suzdal.[1] Bogolyubsky tried to unite Rus' lands under his authority. From 1159 he persistently struggled for submission of Novgorod to his authority and conducted a complex military and diplomatic game in South Rus. In 1162, Andrey Bogolyubsky sent an embassy to Constantinople, lobbying for a separate metropolitan see in Vladimir. In 1169 his troops sacked Kiev, devastating it as never before.[3][4] After plundering the city,[5] stealing much religious artwork, which included the Byzantine "Mother of God" icon.[6] Andrei appointed his brother Gleb as prince of Kiev, in an attempt to unify his lands with Kiev.[7] Following his brother's death in 1171, Andrei became embroiled in a two-year war to maintain control over Kiev, which ended in his defeat.[7] achieved the right to receive a tribute from the population of the Northern Dvina land. Becoming "ruler of all Suzdal land", Andrei Bogolyubsky transferred his capital to Vladimir, strengthened it and constructed the magnificent Assumption Cathedral,[2] the Church of the Intercession on the Nerl,[8] and other churches and monasteries. Under his leadership Vladimir was much enlarged, and fortifications were built around the city.[9] the same time the castle Bogolyubovo was built next to Vladimir, and was a favorite residence of his.[9] In fact he received his nickname "Bogolyubsky" in honor of this place. It was he who brought the Theotokos of Vladimir to the city whose name it now bears. During Andrei Bogolyubsky's reign the Vladimir-Suzdal principality attained significant power and was the strongest among the Rus' principalities.[citation needed] of princely authority and conflict with outstanding boyars was the cause of a plot against Andrei Bogolyubsky, as a result of which he was killed on the night of June 28 to June 29, 1174.[6] Twenty of his disgruntled retainers burst into his chambers and slew Andrei in his bed.[6] His silver-inlaid war axe can now be viewed at the State Historical Museum in Moscow. son, Yuri Bogolyubsky, was the first husband of Queen Tamar of Georgia. An ancient icon, Theotokos of Bogolyubovo, is associated with him.[citation needed] St John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Commemoration of the Weeping Icon of the Mother of God of the SignÂ at Novgorod, Commemorated on November 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Bogolyubov Icon of the Mother of God, one of the most ancient wonderworking icons of Russia, was painted in the twelfth century at the request of Prince Andrew Bogolyubsky (July 4), to commemorate the appearance of the Mother of God to him. Painted on cypress wood, the Icon is remarkable because of its large size. the year 1131, an Icon was sent from Constantinople to the Holy Prince Mstislav (Theodore in Baptism, commemorated April 15) in Russia, and was placed in the Devichii monastery in Vyshgorod, the ancient appanage (land given by kings and princes to their younger children for their support) city of Saint Olga (July 11). night in the summer of 1155, Prince Andrew secretly removed the wonderworking Icon of the Mother of God from the Vyshgorod church without the blessing of his father, Prince George Dolgoruky, and started northward toward Suzdal'. Some sources say that his father bequeathed the Icon to Prince Andrew. Later, this Icon would be known as the Vladimir Icon (August 26, June 23, May 21). Tradition says it was one of the Icons painted by the Holy Evangelist Luke (October 18), or a copy made from the original. versts from Vladimir, the cart carrying the wonderworking Icon stopped and could not be moved from that spot. Prince Andrew asked the priest Nicholas, who accompanied him, to serve a Moleben before the Icon. For a long time Andrew prayed before the holy image with tears. Later, he went into his tent and continued his fervent prayers. The Most Holy Theotokos appeared to him holding a small scroll in her right hand, and said: "I do not wish you to take my Icon to Rostov, but to the city of Vladimir. Here, in this place (the site of her miraculous appearance), you shall build a stone church and a monastery in honor of my Nativity." the All-Holy Virgin lifted one hand toward Heaven, and received a blessing from Christ the Savior, and the vision ended. obedience to the will of the Mother of God, Prince Andrew built a stone church dedicated to her Nativity, as well as a monastery. After this, the Prince commissioned skilled iconographers to depict the All-Holy Virgin just as he had seen her in his vision: in full stature, with a scroll1 in her right hand, and her face turned toward the Savior in the upper right hand corner. When the church was completed, the Icon he had commissioned was placed inside, and June 18 was designated as the annual commemoration of the appearance of the Mother of God. The Icon depicting the appearance of the Most Holy Theotokos remained at Bogolyubov and was called the Bogolyubov Icon. Andrew named both the monastery and the city which sprang up around it Bogolyubov because as he himself said, "the Mother of God loves this place." The Prince also became known as Bogolyubsky ("the lover of God"). The Vladimir Icon remained in the convent until work was completed on the Dormition Cathedral at Vladimir, then it was solemly transferred to the cathedral. Bogolyubov Icon of the Mother of God has been glorified by countless miracles, and over the course of many centuries she has consoled the pious Christians of Russia, and has healed their infirmities. The fame of the miracles which took place before her Icon have inspired the faithful in many places to make copies of this holy Icon, some of which are also wonderworking. Moscow Bogolyubov Icon (1157) shows several saints gathered before the Theotokos: the Metropolitans of Moscow Peter, Alexis, Jonah, and Philip; The blessed Basil and Maxim, fools for Christ; Venerable Paraskeve; Saint Basil the Great; Saint Alexis the Man of God; Symeon, the kinsman of the Lord; the Apostle Peter; the monastic martyr Eudokia; and the Martyr Paraskeve. In some variants of the Icon the following Saints are also included: Saint Onouphrios, Venerable Mary of Egypt, Zosimas and Sabbatius, and the Great Martyrs Barbara and Katherine. 1771 an annual feast day was established in in honor of the Bogolyubov Icon to commemorate the deliverance of the city of Vladimir and the surrounding area from plague. As soon as the Icon was brought to Vladimir, the plague disappeared. It became customary to bring the Icon from Bogolyubovo to Vladimir on May 21. As many people as possible took turns in carrying the Icon at different times to and from Vladimir Province. The Icon stayed at Bogolyubovo Monastery, 10 versts from the city. In 1820, the inhabitants of the city of Vladimir adorned the Icon with an expensive riza. the Bolshevik Revolution, the Icon was customarily brought to the city of Vladimir on May 21, where it remained until July 16, when it was returned to the monastery. The scroll on the Icon reads: O Most Gracious Master, Lord Jesus Christ, my Son and my God, hear the prayer of Your Mother, for she is praying for the world. Burial of St Andrew the Prince, Commemorated on July 4 ;

Russia, Kiev, 1157-1174, G Prince, Andrey Bogolyubsky, strong, tried to unite w Kiev and Novgorod, N Dvina, killed
Vladimir Great Prince, 1157-1174, Andrey Bogolyubsky; St John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Burial of St Andrew the Prince, Commemorated on July 4 ; Prince Andrew Bogoliubsky (1110-1174), a grandson of Vladimir Monomakh, was the son of Yurii Dolgoruky and a Polovetsian princess (in holy Baptism Maria). While still in his youth he was called “Bogoliubskyâ€ (“God-lovingâ€) for his profound attention to prayer, his diligence for church services and “his adoption of secret prayers to God.â€ From his grandfather, Vladimir Monomakh, the grandson inherited great spiritual concentration, love for the Word of God and the habit of turning to the Scripture in all the circumstances of life. brave warrior [Andrew means “braveâ€], a participant in his military father’s many campaigns, more than once he came close to death in battle. But each time Divine Providence invisibly saved the princely man of prayer. Thus for example, on February 8, 1150, in a battle near Lutsk, Saint Andrew was saved from the spear of an enemy German by a prayer to the Great Martyr Theodore Stratelates, whose memory was celebrated that day. chronicles also stress Saint Andrew’s peace-making activity, a rare trait among the princes and military commanders of those harsh times. The combination of military valor with love for peace and mercy, of great humility with indomitable zeal for the Church were present in Prince Andrew in the highest degree. A responsible master of the land, and a constant coworker in the city construction and church building activity of Yurii Dolgoruky, he built with his father: Moscow (1147), Iuriev-Polsk (1152), Dmitrov (1154), and he also adorned the cities of Rostov, Suzdal’, and Vladimir with churches. In 1162 Saint Andrew could say with satisfaction, “I have built up white Rus with cities and settlements, and have rendered it with much populace.â€ Yurii Dolgoruky became Great Prince of Kiev in 1154, he gave his son Vyshgorod near Kiev as his appanage (land given by kings and princes to their younger children for their support), but God willed otherwise. One night in the summer of 1155, the wonderworking Icon of the Mother of God in the Vyshgorod church was removed. This icon was painted by the holy Evangelist Luke, and in some period before this had been transferred here from Constantinople. Later, it was called the Vladimir Icon of the Mother of God. On this night with the icon in hand, holy Prince Andrew left Vyshgorod going northwards to the Suzdal territory, secretly and without the blessing of his father, mindful only of the will of God. miracle of this holy icon, which occured on the way from Vyshgorod to Vladimir, was recorded by a clergyman of Prince Andrew, “the priest Mikulaâ€ [Nicholas], in his “Reports of the Miracles of the Vladimir Icon of the Mother of God.â€ versts before reaching Vladimir, the horse bearing the icon suddenly stopped. During the night the Mother of God appeared to Saint Andrew with a scroll in her hand and commanded, “I do not want you to take my icon to Rostov, but rather leave it in Vladimir. Build a stone church here in the name of My Nativity.â€ In memory of this miraculous event, Saint Andrew commissioned an iconographer to paint an icon of the Mother of God the way that the All-Pure Virgin had appeared to him. He established Feast of this icon as June 18. The icon, named the Bogoliubsk, was afterwards glorified by numerous miracles. the place decreed by the Queen of Heaven, Prince Andrew built (in 1159) the church of the Nativity of the Most Holy Theotokos. He also remained in the city of Bogoliubov, which became his constant dwelling and the place of his martyric end. his father Yurii Dolgoruky died (+ May 15, 1157), Saint Andrew did not take up his father’s throne at Kiev, but rather remained prince at Vladimir. During the years 1158-1160 was built the Dormition cathedral at Vladimir, and in it was placed the Vladimir Icon of the Mother of God. In the year 1164 the Golden Gates were set in place, over which was the church of the Placing of the Robe of the Mother of God, and also the church of the Savior at the princely court. churches were built by Prince Andrew during the years of his rule. The finest of them is the Dormition cathedral. The richness and splendor of the church helped to spread Orthodoxy among the surrounding peoples and foreign merchants. Saint Andrew had directed that all travellers, whether Latins or pagans, were to be led into the churches he built and to have “true Christianityâ€ pointed out to them. The chronicler writes: “Both Bulgars, and Jews, and every sort of common person, beholding the glory of God and churchly adornment, came to be baptized.â€ conquest of the great Volga journey-way became for Saint Andrew a fundamental task of his civil service to Russia. The Volga Bulgars from the time of the campaigns of Svyatoslav (+ 972) presented a serious danger to the Russian state. Saint Andrew continued with the initiatives of Svyatoslav. shattering blow was struck against the enemy in 1164, when Russian forces burned and destroyed several Bulgar fortresses. Saint Andrew took with him on this campaign the Vladimir Icon of the Mother of God and a two-sided icon, on one side was depicted the Icon of the Savior “Not-Made-by-Hands,â€ and the “Veneration of the Crossâ€ on the opposite side. [At the present time both icons are in the Tretyakov State Gallery.] great miracle from the holy icons occurred for the Russian army on the day of the decisive victory over the Bulgars, August 1, 1164. After the destruction of the Bulgar army, the princes (Andrew, his brother Yaroslav, his son Izyaslav and others) returned towards the infantry standing by the princely standards with the Vladimir Icon, and they made a prostration before the Icon, “bestowing on it praise and song.â€ And then all beheld the blinding rays of light, issuing from the face of the Mother of God and the Savior Not-Made-by-Hands. a faithful son of the Orthodox Church in all things, vigilant in belief and canons, Saint Andrew turned to the Patriarch of Constantinople with a filial request to establish a separate metropolitan for northeastern Rus. And with the prince’s letter of accord there journeyed to Byzantium the candidate chosen by the prince, Archimandrite Theodore of Suzdal. Patriarch Luke Chrysoverges, however, only agreed to consecrate Theodore as Bishop of Vladimir, but not as Metropolitan. Yet at the same time, wanting to uphold the position of Prince Andrew as the most powerful among the rulers of the Russian Land, the Patriarch honored Bishop Theodore with the right to wear the white klobuk [monastic head covering], which in ancient Rus was a distinctive sign of church autonomy. Such recognition (the white klobuk) was also granted to the Archbishop of Novgorod. Evidently, since the Russian chronicles speak of Bishop Theodore with the title of “White Klobukâ€, much later historians sometimes call him “the bishop of an autonomous diocese.â€ the year 1167 Saint Rostislav died at Kiev. He was the twin brother of Andrew, and had been able to carry out compromise during the complicated political and churchly life of the time. But after this, there was dispatched from Constantinople a new metropolitan, Constantine II. The new metropolitan demanded that Bishop Theodore come before him to be confirmed in his position. Saint Andrew again went to Constantinople for the affirmation of the autonomous status of the Vladimir diocese and again he requested a separate metropolitanate. The letter of reply from Patriarch Luke Chrysoverges has been preserved. It contains a categorical refusal for establishing a new metropolitan, a demand to accept the expelled bishop Leo, and to submit to the Metropolitan of Kiev. fulfilling this churchly obedience, Saint Andrew urged Bishop Theodore to journey in repentance to Kiev for the restoration of canonical relations with the Metropolitan. The repentance of Bishop Theodore was not accepted. Without investigation by a council, and in accord with the Byzantine morals of the time, Metropolitan Constantine condemned him to a terrible execution. Saint Theodore’s tongue was cut out, they cut off his right hand, and then they gouged out his eyes. After this he was drowned by servants of the Metropolitan (by other accounts, he died in prison). only the churchly, but also the political affairs of Southern Rus demanded the decisive response of the Great Prince of Vladimir. On 8 March 8, 1169 an army of allied princes with Andrew’s son Mstislav at the head conquered Kiev. The city was devastated and burned, and the Polovetsians participating in the campaign did not spare even the churchly treasures. The Russian chronicles viewed this event as something that was deserved: “These misfortunes were for their sins (the Kievans), especially for the outrage perpetuated by the Metropolitan.â€ In the same year (1169) the prince moved an army against unruly Novgorod, but they were repulsed by a miracle of the Novgorod Icon of the Mother of God of the Sign (November 27), which had been carried along the city walls by holy Archbishop John (September 7). But when the understandable wrath of the Great Prince gave way to mercy, and in peace he summoned the Novgorod people to him, the blessing of God returned to him. Novgorod accepted the prince appointed by Saint Andrew. such a manner, towards the end of 1170, Saint Andrew Bogoliubsky was able to attain the unity of the Russian Land under his rule. the winter of 1172 he sent a large army under the command of his son Mstislav against the Volga Bulgars. The Russian forces gained the victory, but their joy was overshadowed by the death of the valiant Mstislav (March 28, 1172). the night of June 30, 1174 holy Prince Andrew Bogoliubsky accepted a martyr’s death at the hands of traitors in his own household. The Tver Chronicle relates that Saint Andrew was murdered at the instigation of his second wife (a Volga Bulgar), who participated in the conspiracy. At the head of the conspiracy stood her brothers, the Kuchkovichi: “and they commited murder in the night, as did Judas against the Lord.â€ A throng of assassins, twenty men, burst in upon the court, they killed the few guards and stormed into the bedchamber of the unarmed prince. The sword of Saint Boris, which hung constantly over his bed, had been treacherously removed that night by the steward Anbal. The prince succeeded in pushing the first of his assailants down on the floor. The conspirators then mistakenly ran him through with their swords. Soon they realised their mistake, “and then they perceived the prince, and he fought much with them, for he was strong, and they did thrust with swords and sabres, and gave him copious wounds.â€ The forehead of the holy prince was struck on the side with a spear, while all the remaining blows from the cowardly assassins were dealt from behind. When the prince finally fell, they abruptly rushed out of the bedchamber, taking along their murdered accomplice. saint was still alive, however. With his final strength he lowered himself along the palace stairway, hoping to alert a guard. Instead, his groans were heard by the assassins and they turned back. The prince was able to hide himself in a niche below the stairway and so they passed by him. The conspirators rushed to the bedchamber but did not find the prince there. “Disaster stands before us, since the prince is alive,â€ the assassins cried out in terror. But all around it was quiet, and no one came to the aid of the suffering prince. Then the evil-doers again regained their boldness, they lit candles and followed the bloody trail to seek out their victim. Prayer was on the lips of Saint Andrew when the assassins again surrounded him. Russian Church remembers and venerates its martyrs and makers. A special place belongs to Saint Andrew Bogoliubsky. Having taken in his hands the wonderworking icon of the Vladimir Mother of God, the holy prince, as it were, blessed the major events of Russian history with it. In 1395 was the year of the transfer of the Vladimir Icon to Moscow and the deliverance of the capital from the invasion of Tamerlane (August 26); the year 1480 marks the salvation of Rus from the invasion of Khan Akhmat and the ultimate collapse of the Mongol Horde (June 23); in the year 1521 Moscow was saved from the invasion of the Crimean Khan Makhmet-Girei (May 21). Through the prayers of Saint Andrew, his fondest dreams for the Russian Church came true. In the year 1300, Metropolitan Maximus transferred the metropolitan See of All-Russia from Kiev to Vladimir, making the Dormition cathedral the foremost cathedral of the Russian Church. There rest the relics of Saint Andrew, and the Vladimir wonderworking Icon is its chief holy object. on, when the center of the Russian Church was moved to Moscow, selections of the metropolitans and patriarchs of the Russian Church were made before the Vladimir Icon. In the year 1448, a Council of Russian bishops raised up the first metropolitan of the autocephalous Russian Church, Saint Jonah. On November 5, 1917, in front of it was made the selection of His Holiness Patriarch Saint Tikhon, the first such election after the restoration of the patriarchate in the Russian Church. And in 1971, on the Feast of the Vladimir Icon of the Mother of God, the enthronment of His Holiness Patriarch Pimen took place. liturgical activity of Saint Andrew was multi-faceted and fruitful. In 1162 the Lord granted the holy prince a great solace: in Rostov there was discovered the relics of Rostov saints -- the holy hierarchs Isaiah and Leontius. The glorification of these Rostov saints throughout all the Church took place somewhat later, but Saint Andrew initiated their national veneration. In 1164 the military forces of Saint Andrew crushed their long-time enemy, the Volga Bulgars. The victories of the Orthodox nation were marked by a blossoming of liturgical creativity within the Russian Church. this same year of 1164, at the initiative of Saint Andrew, the Church established the Feast of the All-Merciful Savior and the Most Holy Theotokos on August 1 (venerated by the Russian people as “Savior of the First Honeyâ€), in memory of the Baptism of Rus by holy Equal of the Apostles Vladimir and in memory of the victory over the Bulgars in 1164. The Feast of the Protection of the Mother of God on October 1 embodied in liturgical forms the faith of the holy prince and all the Orthodox nation in the acceptance by the Mother of God of Holy Rus beneath Her omophorion. The Protection of the Theotokos became one of the most beloved of Russian Church Feasts. The Protection is a Russian national holiday, unknown to the Latin West. It is a liturgical continuation and creative development of theological ideas inherent to the Feast of the Placing of the Robe of the Mother of God on July 2. first church consecrated to the new Feast was the Protection church at Nerla (1165), a remarkable monument of Russian Church architecture, built by the master artisans of Saint Andrew at the head-waters of the River Nerla, so that the prince could always see it from a window of his Bogoliubov garret. Andrew took an active part in the literary work of the Vladimir church writers. He participated in the compiling of the Service of the Protection (the most ancient copy is in the manuscript of a fourteenth century Psalter), and also a preface about the establishment of the Feast of the Protection in the Great Reading Menaion for October, as well as a “Discourse on the Protection.â€ He wrote an “Account of the Victory over the Bulgars and the Establishing of the Feast of the Savior in the Year 1164,â€ which in several of the old manuscripts is called, “Discourse concerning the Mercy of God by Great Prince Andrew Bogoliubsky.â€ The fate of Bogoliubsky is also noted in the Vladimir Chronicle entry for the year 1177, completed after the death of the prince by his confessor, the priest Mikula, who inserted his special “Account of the Murder of Saint Andrew.â€ To Saint Andrew’s time belongs also the final editing of the “Account of Boris and Gleb,â€ inserted into the “Dormition Sbornikâ€ (“Compendiumâ€ or “Book of Collected Servicesâ€ of these Rostov saints). The prince particularly venerated Saint Boris, and his chief household treasure was a cap belonging to Saint Boris. Saint Boris’s sword always hung over his bed. Another memorial of Saint Andrew’s prayerful inspiration is “A Prayer,â€ included in the chronicle under the year 1096 after the “Instructions of Vladimir Monomakh.â€

Russia, Kiev, 1159-1167, 1154, Rostislav 1, Michael, Monomakh, left N for K after 1 week, Chernigov, Smolensk, then K 59-67
Kiev Rus King, 1154-1157, Rostislav-Michael; Mstislavich (c. 1110-“1167), Kniaz' (Prince) of Smolensk (1125-“1160), Novgorod (1154) and Velikiy Kniaz (Grand Prince) of Kiev (Kyiv, 1154, 1159-“1167). He was the son of Mstislav I of Kiev and Christina Ingesdotter of Sweden. Yaroslav II of Kiev was driven out of Novgorod, Rostislav was invited to become the ruler of Novgorod. He accepted, and became the prince on April 17, 1154. Then, learning that Iziaslav II had died, Rostislav left Novgorod to take the Kievan throne. Indignant that their prince had abandoned them and angered that "he did not make order among them, but tore them more apart", the citizens of Novgorod drove out Rostislav's son, David, who was their governor. They replaced him with Mstislav Yurievich, the son of Yury Dolgoruky. ruled Kiev for one week before Iziaslav III of Kiev forced him to flee to Chernigov. left four sons, princes David Rostislavich of Novgorod, Mstislav Rostislavich of Smolensk, Roman I of Kiev and Rurik Rostislavich and two daughters Elena Rostislavna of Kiev-Smolensk (died 1204) and Agrafena Rostislavna (died 1237). Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5;

Russia, Kiev, 1162-1186, John, Wonderworker of Novgorod, MOG gold, Savior Icon voice, Molieben, icon itself moved, much more
Russia, Novgorod, 1162-1186, John, Archbishop & Wonderworker of Novgorod (Volkhov River Source (Lake llmen)), inheritance, w b Gabriel small monastery, means ran out, MOG sent horse w gold, wrote vocation of pastor, 1165 Archbishop Novgorod Cathedral, 1170 Vladimir forces seige N, Savior Icon voice, Ilna st MOG icon not move, Molieben, icon itself moved, to city walls, arrows like rain, darkness covered Suzdal forces, 1172 jounneyed to Vladimir to reconcile w Andrew B, spiritual conversations, monks guidance, unusual grace powers, against deamon story, one night holy land visit, deamon's revenge, sensed death, took schema as John, appointed brother; Veliky Novgorod; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nicholas and Christina. He passed his childhood in quiet and peaceful surroundings. the death of their parents, John and his brother Gabriel decided to establish a small monastery in honor of the Annunciation of the Most Holy Theotokos with their inheritance. first they built a wooden church, but a short time later they also built a stone church. good intentions were not without difficulties. they finished construction on the stone temple, the brothers totally exhausted their means. Only their steadfast and living faith inspired them to continue what they had started. turned for help with it to the Queen of Heaven, on Whose account this God-pleasing matter was begun. of their unflagging faith and zeal, She manifested Her mercy to them. She told them in a dream that everything necessary for the completion of the temple would be provided. the following morning, the brothers saw a splendid horse loaded with two sacks of gold. No one came for it, and when the brothers removed the sacks, the horse vanished. Thus did the Mother of God provide for the monastery. completion of the monastery construction, under the protection of the Mother of God, the brothers were clothed in the monastic schema. Saint John took the name of Elias, and Saint Gabriel took the name Gregory. chronicles speak of Saint John being made bishop under the entries for the year 1162. first archpastoral letter was addressed to the clergy of his diocese. was filled with an endearing concern about his flock, written in a spirit of fatherly guidance: “It has pleased God and the Most Holy Theotokos, through your prayers, that I, a mere man, should not refuse this high office, of which I am unworthy. Since you yourselves have encouraged me to this service, now listen to me ...” saint spoke about the vocation of the pastor. is concerned about his sheep, he not only chastizes, but also heals those who lead a sinful life. “At the beginning of my discourse I ask you not to be too much attached to this world, but rather be instructive to people. Look first of all, that they not give themselves over to drunkenness. You yourselves know, that through this vice most of all, not only do the simple people perish, but we also. your spiritual children come to you in repentance, then question them with mildness. It is not seemly to impose harsh penances. not scorn the reading of books, since if we do not start doing this, then what will distinguish us from the simple unschooled people? Do not impose penances upon orphans.... Let everything be seemly, for the yoke of Christ ought to be light.” the year 1165 Saint John was elevated to archbishop (from that time the Novgorod cathedra became an archbishopric). winter of 1170 was a very difficult time for Novgorod. Suzdal forces with their allies laid siege to the city for two days, since the Novgorod people would not accept Prince Svyatoslav. They also took the tribute-tax of the Dvina district which was not subject to them. grief the people of Novgorod prayed to God and the Most Holy Theotokos for the salvation of the city. the third night, while he was praying before an icon of the Savior, Saint John heard a voice ordering him to go to the church of the Savior on Il’ina street, to take the icon of the Most Holy Theotokos and carry it out to the walls of the city. the morning the saint told the people about the command and sent his deacon with clergy to the church of the Savior for the icon. into the church, the archdeacon bowed down before the icon and wanted to take it, but the icon would not budge. The archdeacon returned to the archbishop and told him what had happened. the saint with all the assembly went to the Il’ina church and on their knees began to pray before the icon. They began to sing a Molieben, and after the Sixth Ode at the kontakion “Protectress of Christians,” the icon itself moved from the place. The people with tears cried out: “Lord, have mercy!” Saint John took the icon and together with two deacons carried it to the city walls. Novgorodian people saw their doom, for the Suzdal forces and their allies were ready for pillage. the sixth hour the assault began, and the arrows fell like rain. the icon turned its visage towards the city, and tears trickled down from the eyes of the Most Holy Theotokos, which the saint gathered on his phelonion. darkness covered the Suzdal forces, they became unable to see and they fell back in terror. occurred on February 25, 1170. Saint John established a solemn feastday for Novgorod, the Sign of the Most Holy Theotokos (November 27). Suzdal army inflicted great harm on the Novgorod region. also the archpastor did not remain on the sidelines. He showed fatherly concern for devastated households suffering hunger, and he distributed aid to orphans. like other Russian hierarchs, he calmed and soothed the internecine strife in much-suffering Rus by his prayers and his virtue. 1172, the archpastor journeyed to Vladimir to reconcile Prince Andrew Bogoliubsky with the Novgorod people. saint not only shared in the adversity of his people, but most of all he concerned himself with their spiritual enlightenment. John devoted much attention to spiritual conversations, which often occurred in the circle of the clergy and the laypeople. There are preserved about 30 of his instructions concerning Baptism, Confession, the Holy Eucharist. Guidance for Monks is filled with spiritual grandeur: “Once having followed after Christ, monks as actualisers of spiritual life by the Cross ought to live in solitary places, separate from worldly folk. them steal nothing for themselves, and let them be wholly dedicated to God. monk ought always to be a monk, at every time and at every place, both in asleep and awake he should preserve the memory of death, and be fleshless in the flesh.” “Not for everyone does the monastery serve as a therapy for sensual love, just as silence is for anger, and non-acquisitiveness is for money, and the tomb is for avarice. life and worldly life are incompatible, just as one would not harness a camel and horse together. monk bends his neck beneath the yoke of the Creator and ought to pull the plow in the valley of humility, in order to multiply the fine wheat by the warmth of the Life-giving Spirit and to sow the seeds of the reason of God. black-robed is not his own master; like gods, take care not to rot in likeness to people, nor fall from the heights like Lucifer... for haughty pride comes from human glory.” saint’s spiritual powers of grace were unusual. his simplicity of soul and purity of heart God gave him power against demons. Once, when the saint prayed by night, as was his custom, he heard something splashing the water in the washbasin. Seeing that there was no one beside him, the saint realized that this was a demon trying to scare him. saint made the Sign of the Cross over the washbasin and restrained the devil. Soon the evil spirit could no longer bear the prayer of the saint, which scorched it like fire, and it began to beg to be released from the washbasin. saint was agreeable, ordered the demon to carry him from Novgorod to Jerusalem to the Sepulchre of the Lord and back, all in one night. demon fulfilled the saint’s command, but asked him to tell no one about his shame. one of his conversations, the saint told his flock that he knew a man who visited the Holy Land in one night. revenge of the evil spirit was not slow in coming. It began to scatter women’s things in his cell. when people had gathered in Saint John’s cell, the devil transformed himself into a woman who ran in front of them as if fleeing from the cell. saint heard the racket and gently asked, “What has happened, my children, what is the noise all about?” The unruly crowd, shouting various charges of perverse life against the saint, dragged him to the River Volkhov. put the saint on a raft and released it down along the current of the river. the raft, contrary to expectation, sailed against the current straight to the Saint George men’s monastery, three versts from Novgorod. this, people were ashamed and with weeping and shouts they went along the riverbank after the raft, beseeching the saint to forgive them and to return to the city. heart of the simple archpastor was filled with joy, not only for himself, but for his flock: “Lord, do not hold this sin against them!” he prayed, and granted pardon to all. happened not long before the death of the saint. Sensing its approach, he put off the hierarch’s omophor and took the schema with the name John, the same name he had in his youth. appointed his brother, Saint Gregory (May 24) as his successor. The saint died on September 7, 1186 and was buried in the church of Holy Wisdom. 1439, repairs were being made at the cathedral of Holy Wisdom (Hagia Sophia) through the zeal of Saint Euthymius; in the portico chapel of Saint John the Forerunner, a stone suddenly came loose and cracked the lid of the tomb standing there. Saint Euthymius gave orders to lift off the boards broken by the stone, and the temple was filled with fragrance. the tomb they beheld the incorrupt relics of the saint, but no one was able to identify who this archpastor was. In his cell, Saint Euthymius fervently began to pray for God to reveal to him the name of this saint. night a man appeared before him, clothed in the vestments of a hierarch, and said that he was Archbishop John, who was found worthy to serve the miracle of the Most Holy Theotokos in honor of Her Sign. “I proclaim to you the will of God,” continued the saint, “to celebrate the memory of the archbishops and princes lying here, on October 4, and I shall pray Christ for all Christians.” His memory is also celebrated at the Synaxis of Novgorod hierarchs on February 10. In 1630, a feastday was also established for December 1.

Russia, Kiev, 1165-1224, Abramius the Wonderworker, teacher of repentence
Smolensk, 1165-1224, Abramius the Wonderworker; Smolensk; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Abramius of Smolensk, a preacher of repentance and the Dread Last Judgment, was born in the mid-twelfth century at Smolensk of rich parents, who had twelve daughters before him, and they begged God for a son. childhood he grew up in the fear of God, he was often in church and had the opportunity to read books. The parents hoped that their only son would enter into marriage and continue their illustrious lineage, but he sought a different life. After the death of his parents, having given away all his wealth to monasteries, to churches and to the destitute, the saint walked through the city in rags, asking God to show him the way to salvation. was tonsured in the monastery of the Most Holy Theotokos, five versts from Smolensk, at Selischa. Having passed through various obediences there, the monk fervently occupied himself with copying books, culling spiritual riches from them. The Smolensk prince Roman Rostislavich (+ 1170) started a school in the city, in which they taught not only in Slavonic, but also from Greek and Latin books. The Prince himself had a large collection of books, which Saint Abramius used. He had struggled for more than 30 years at the monastery, when in the year 1198 the igumen persuaded him to accept the dignity of presbyter. Every day he served the Divine Liturgy and fulfilled the obedience of clergy not only for the brethren, but also for the laity. the monk became widely known. This aroused the envy of the brethren, and then of the igumen also, and five years later, the monk was compelled to transfer to the Exaltation of the Cross monastery in Smolensk itself. With offerings from the devout, he embellished the cathedral church of the poor monastery with icons, and with curtains and candle-stands. He himself painted two icons on themes which most concerned him. On one he depicted the Dread Last judgment, and on the other the suffering of the trials of life. Lean and pale from extreme toil, in priestly garb the ascetic resembled Saint Basil the Great in appearance. The saint was strict both towards himself, and towards his spiritual children. He preached constantly in church and to those coming to him in his cell, conversing with rich and poor alike. city notables and the clergy demanded that Bishop Ignatius bring the monk to trial, accusing him of seducing women and tempting his spiritual children. But even more terrible were the accusations of heresy and the reading of forbidden books. For this they proposed to drown or burn the ascetic. At the trial by the Prince and the Bishop, the saint answered all the false accusations. Despite this, they forbade him to serve as a priest and returned him to his former monastery of the Most Holy Theotokos . A terrible drought occurred in consequence of God’s wrath over the unjust sentence, and only when Saint Ignatius pardoned Saint Abramius, permitting him to serve and preach, did the rain again fall on Smolensk. bishop Saint Ignatius built a new monastery, in honor of the Placing of the Robe of the Most Holy Theotokos, and he entrusted the guidance of it to Saint Abramius, and he himself settled into it, retiring from the diocese because of age. Many wished to enter under the guidance of Saint Abramius, but he examined them very intensely and only after great investigation, so at his monastery there were only seventeen brethren. Saint Abramius, after the death of Saint Ignatius, having become his spiritual friend, urged the brethren, more than before, to think about death and to pray day and night, that they be not condemned in the Judgment by God. Abramius died after the year 1224, having spent 50 years in monasticism. Already at the end of the thirteenth century a service had been compiled to him, together with his disciple Saint Ephraim. The terrible Mongol-Tatar invasion, seen as the wrath of God for the nation’s sins, not only did not stifle the memory of Saint Abramius of Smolensk, but rather was a reminder to people of his calling to repentance and recollection of the dread Last Judgment.

Russia, Kiev, 1167-1170, Mstislav II, K Rus King, Michael Izyaslavich, wars w Yuri D, fled to Poland, killed Yuri at Vohly
Kiev Rus King, 1167-1170, Mstislav II ; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24; Commemoration of the Weeping Icon of the Mother of God œof the Sign at Novgorod, Commemorated on November 27; Venerable Athanasius œthe Resurrected OneÂ, Recluse of the Kiev Near Caves, Commemorated on December 2; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; St Cyril the Bishop of Turov, Commemorated on April 28;

Russia, Kiev, 1170, Weeping Sign Icon, Suzdal attack, voice, walls, arrow, tears, terror, friendly fire
Russia, Novgorod, 1170, Weeping Sign Icon, against Bogoliubsky of Suzdal, voice, carry around walls, arrow, tears, terror, friendly fire, engouragement, people of N win; Veliky Novgorod; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Icon of the Mother of God “Of the Sign”, depicts the Most Holy Theotokos with prayerfully uplifted hands, and the Divine Infant is at Her bosom in a mandorla (or sphere). depiction of the Mother of God is regarded as one of the very first of Her iconographic images. In the mausoleum of Saint Agnes at Rome is a depiction of the Mother of God with hands raised in prayer with the Infant Christ sitting upon Her knees. This depiction is ascribed to the fourth century. There is also an ancient Byzantine icon of the Mother of God “Nikopea” from the sixth century, where the Most Holy Theotokos is depicted seated upon a throne and holding in Her hands an oval shield with the image of the Savior Emmanuel. of the Mother of God, known as “The Sign”, appeared in Russia during the eleventh-twelfth centuries, and were so called because of a miraculous sign from the Novgorod Icon in the year 1170. that year the allied forces of Russian appanage princes, headed by a son of Prince Andrew Bogoliubsky of Suzdal, marched to the very walls of Great Novgorod. For the people of Novgorod, their only remaining hope was that God would help them. Day and night they prayed, beseeching the Lord not to forsake them. On the third night Bishop Elias of Novgorod heard a wondrous voice commanding that the icon of the Most Holy Theotokos be taken out of the church of the Savior’s Transfiguration on Ilina street, and carried about on the city walls. they carried the icon, the enemy fired a volley of arrows at the procession, and one of them pierced the iconographic face of the Mother of God. Tears trickled from Her eyes, and the icon turned its face towards the city. After this divine Sign an inexpressible terror suddenly fell upon the enemy. They began to strike one another, and taking encouragement from the Lord, the people of Novgorod fearlessly gave battle and won the victory. remembrance of the miraculous intercession of the Queen of Heaven, Archbishop Elias established a feastday in honor of the Sign of the Mother of God, which the Russian Church celebrates to the present day. The Athonite hieromonk Pachomius the Logothete, who was present at the festal celebration of the Icon in Russia, composed two Canons for this Feast. certain Novgorod Icons of the Sign, the miraculous occurrences of the year 1170 were also depicted. For 186 years afterwards, the wonderworking icon remained in the Savior-Transfiguration church on Ilina street. In 1356 it was transferred to a church built in Novgorod in honor of the Icon of the Most Holy Theotokos “of the Sign,” which became the cathedral church of the monastery of the Sign. copies of the Sign Icon are known throughout Russia. Many of them were also glorified by miracles in their local churches, and were then named for the place of the appearance of the miracle. Similar copies of the Sign Icon are the icons of Dionysievo-Glushets, Abalaka (July 20), Kursk, Seraphim-Ponetaev and others.

Russia, Kiev, 1171-1177, Roman I (Smolensk, Rosislav's son Mstislav's gson Monomahk' ggson), K Rus King
Kiev Rus King, 1171-1177, Roman I of Kiev (Roman Rostislavich (+ 1170) ; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27; Venerable Athanasius œthe Resurrected OneÂ, Recluse of the Kiev Near Caves, Commemorated on December 2; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Kiev, 1173-1210, Rurik Rostislavich, Oleg's grandson, K Rus King, w Cumans
Kiev Rus King, 1173-1210, Rurik Rostislavich; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Martyr Florus of Illyria, Commemorated on August 18; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Theophilus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Athanasius œthe Resurrected OneÂ, Recluse of the Kiev Near Caves, Commemorated on December 2; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; St Cyril the Bishop of Turov, Commemorated on April 28;

Russia, Kiev, 1174, Gleb Andreevich, Vladimir, young ascetic, died at 19, incorrupt relics produced miracles 1238,1410,1613
Russia, Vladimir, 1174, Gleb Andreevich, son of Andrew Bogoliubsky, Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo, young ascetic, strict fasting and prayer, died at 19, incorrupt relics produced miracles, 1238 tomb protected from fire, 1410 flames shot forth from tomb and Tartars fled, Glebs prayers protected V in 1613 ; Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Prince Gleb of Vladimir, named George in holy Baptism, was a younger son of the holy Prince Andrew Bogoliubsky (July 4). the influence of his pious parents he grew up with a deep faith, and from twelve years of age he led a solitary spiritual life. parents did not hinder their son and even assisted him in spiritual growth. The prince especially loved the reading of holy books, he esteemed the clergy and he was charitable to all. Despite his young age, he chose for himself the exploit of strict fasting and prayerful vigilance. Gleb died in the year 1174, at age nineteen. incorrupt relics were preserved and glorified by miracles. the year 1238, during the time of the incursion of Batu upon the Russian Land, the Tatars burned the cathedral at Vladimir. In this conflagration perished Bishop Metrophanes, Great-princess Agatha, wife of Great-prince George Vsevolodovich (+ 1238), and many inhabitants of the city of Vladimir, who were locked in the cathedral church. fire, however, did not even touch the tomb of Saint Gleb. later, in July 1410, Tatars again descended upon Vladimir. In plundering the city, they began to sack the cathedral church treasury, having murdered the door-keeper Patrick. Supposing that treasure was hidden in the saint’s tomb, they set about to break it open. Just as the Tatars touched the stone crypt of Saint Gleb, flames shot forth from it, and the Tatars fled the city in terror. the prayers of the holy prince the city was saved from an incursion of Polish-Lithuanian plunderers in 1613. celebration of Saint Gleb was established in the year 1702, and then also a service was written to him, and somewhat later, a Life. His relics rest in the Dormition cathedral in Vladimir. In the year 1774 the south chapel of the cathedral was dedicated to him. Prince Gleb is revered as the special patron and defender of the city of Vladimir.

Russia, Kiev, 1176-1198, Yaroslav II, Vsevolod II's son, Oleg's gson, Rus Prince and Saint, Cherginov
Kiev Rus Prince and Saint, 1176-1198, Yaroslav II Vsevolodovich (Vasily); Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Theophilus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Monkmartyr Anastasius the Deacon of the Kiev Near Caves Commemorated on January 22; St Cyril the Bishop of Turov, Commemorated on April 28 ; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Kiev, 1177, Anastasius the Deacon of the Kiev Near Caves, received everything he prayed for
Russia, Kiev, 1177, Anastasius the Deacon of the Kiev Near Caves, received everything he prayed for; Kiev Near Caves; Monastic Martyr Anastasius the Deacon of the Kiev Near Caves, Commemorated on January 22; Monk Martyr Anastasius, Deacon of the Kiev Caves, lived an ascetical life in the Near Caves. hieromonk Athanasius the Sooty calls him brother of Saint Titus the Presbyter (February 27). the manuscripts of the saints he is called a deacon. the Service to the Synaxis of the Fathers of the Near Caves, it says that the Monk Martyr Anastasius possessed such steadfastness in God, that he received everything he asked for. His memory is celebrated also on September 28 and on the second Sunday of Great Lent.

Russia, Kiev, 1177-1212, Vsevolod III, the Big Nest, K Rus King, Yuri D's 11th son, long reign in Vladimir, m Georgian
Kiev Rus King, 1173, Vsevolod III, the Big Nest; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Monkmartyr Anastasius the Deacon of the Kiev Near Caves Commemorated on January 22; St Ignatius, Wonderworker and Bishop of Smolensk, Commemorated on January 29; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated on January 29; Venerable Erasmus of the Kiev Near Caves, Commemorated on February 24; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Kiev, 1180-1699, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after fire
Russia, Volhynia, 1180, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after church burned, 1600 K Monastery, 1699 Roman Catholics, Uniate monks, 1699 to Sophia C Kiev; Kupyatich monastery, Kobrin, Belarus, Leposovsky monastery today; Icon of the Mother of God of Kupyatich, Commemorated on November 15; Kupyatich Icon of the Mother of God appeared in the year 1180 near the village of Kupyatich in the area of the former Pinsk district of the Minsk governance. icon was found in the forest on a tree by the peasant girl Anna, a cattle herder. The image, in the form of a cross, shone with an unusual light. the spot of the miraculous appearance of the icon, peasants built a church in the name of the Most Holy Theotokos, and placed the icon within it. After some years, Tatars burned the church. The icon was found a second time after many years by a traveler named Joachim. Peasants transferred the cruciform-icon to the village church. Joachim remained at the church as church attendant, by God’s will. the beginning of the seventeenth century, the Kupyatich monastery was built next to the church. Roman Catholics seized both at the end of the century. Later on, Uniate monks struggled there. monks, when they abandoned the monastery, took with them the holy icon of the Kupyatich Mother of God. They transferred the wonderworking icon to the Kiev Sophia cathedral. Kupyatich Icon is a small copper cross. On one side of the cross the Mother of God is depicted with the Pre-eternal Infant, and on the other side, the Crucifixion.

Russia, Kiev, 1182, Erasmus of Kiev Near Caves, monastery adornment, temptations, careless, sickness, 3 days time for repentence
Russia, Kiev, 1182, Erasmus of Kiev Near Caves, monastery adornment, donated icons, temptations for not giving to poor, careless, saved by sickness, 3 days time for repentence from Anthony, Theodosius and MOG for icons; Kiev Near Caves; Venerable Erasmus of the Kiev Near Caves, Commemorated February 24 ; Erasmus of the Kiev Caves Saint Simon, Bishop of Vladimir (May 10), wrote about him to his friend Saint Polycarp (July 24): “At the Caves was Erasmus the black-robed. He acquired a legacy of fame because he used everything he possessed for the adornment of the monastery church. He donated many icons, which even now may be seen over the altar. “The saint experienced great temptations after he had given away his wealth. The Evil One began to suggest to him that he should have given the money to the poor, rather than spend it on the beautification of the church. Saint Erasmus did not understand such thoughts, so he fell into despondency and began to live in a careless manner. Because of his former virtue the gracious and merciful God saved him. He sent him a grievous illness, and the monk lay near death. “In this sickness Erasmus lay for seven days, unable to see or speak, and hardly breathing. On the eighth day the brethren came to him and, seeing the difficulty of his approaching death, said, ‘Woe to the soul of this brother, for he lived in idleness and in sin. Now his soul beholds something and tarries, not having the strength to leave the body.’ “Erasmus suddenly got up, as though he had not been ill, and said to the monks, ‘Fathers and brethren! It is true that I am a sinner, and have not repented, as you said. Today, however, our monastic fathers Anthony and Theodosius have appeared to me, and said: “We have prayed for you, and the Lord has given you time for repentance.” Then I saw the All-Pure Mother of God with Christ in Her arms, and She said to me, “Erasmus, since you adorned My Church with icons, I will also adorn you and exalt you in the Kingdom of my Son! Arise, repent, take the angelic schema, and on the third day you will be taken from this life.”’ “Having said this, Erasmus began to confess his sins before all without shame, then went to church and was clothed in the schema, and on the third day he died.” Saint Erasmus was buried in the Near Caves. His memory is also celebrated on September 28 and on the second Sunday of Great Lent.

Russia, Kiev, 1200-1299, 13th Century Folder, Mongol Yoke begins , Alexander Nevsky, Theodore the Black

Russia, Kiev, 1210-1238, K Rus King, Yuri II of Vladimir, St George, d at Sit River, family d at V
Kiev Rus King, 1210-1238, Yuri II of Vladimi; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Theophilus the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Venerable Erasmus of the Kiev Near Caves, Commemorated on February 24; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1;

Russia, Kiev, 1219-1246, Michael of Chernigov, Oleg's gggson, promoted t, t routes K and Vohl, first O Martyr
Russia, Kiev, 1219-1246, Michael of Chernigov, Mikhail Vsevolodovich; Chernigov; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Venerable Euphrosyne of Suzdal, Commemorated on September 25; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ;

Russia, Kiev, 1223, Ukraine, Battle of the Kalka River 1223, decisive Mongol v
Battle of the Kalka River; Mongol-Tatar invasions 1223-1778; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Russia, Kiev, 1223, Battle of Kalka River, at Mariupol, decisive Mongol v
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, the œKursk-Root, Commemorated on September 8;

Russia, Kiev, 1223-1240, Mongol (Tartar) invasion of Rus 1223-1240, Kiev
Mongol (Tartar) invasion of Rus 1223-1240; Princess Anna Vsevolodna, Commemorated on November 3 ; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10;

Russia, Kiev, 1225-1246, Michael of Chernigov, cured, promoted t, t routes K and Vohl, f Oleg, Martyr
Novgorod, 1225-1246, Saint Michael of Chernigov; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated on September 20 ; St Oleg the Prince of Briansk, Commemorated on September 20 ;

Russia, Kiev, 1230-1262, K Rus King, Rostislav Mikhailovich, Rostislav III of Kiev, m Hun king's d
Kiev Rus King, 1230-1262, Rostislav Mikhailovich, Rostislav III of Kiev; St Theodore the Prince of Smolensk and Yaroslav, Commemorated on September 19;

Russia, Kiev, 1236-1243, Michael of Chernigov, focus on trade w Poland through Kiev and Vohly G
Kiev, 1236-1243, Kiev Rus King, Saint, Michael of Chernigov ; Venerable Polycarp of Briansk, Commemorated on February 23;

Russia, Kiev, 1238-1252, K Rus King, Sviatoslav III of Vladimir, short uneventful reign, visited GH
Kiev Rus King, 1238-1252, Sviatoslav III of Vladimir; Translation of the relics of Venerable St John the Abbot of Rila in Bulgaria, Commemorated on October 19; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1;

Russia, Kiev, 1240, Theodore Icon, Luke, Gorodets chapel, T Stratelates, in tree, Nevsky, copies
Russia, Vologda, 1551, Theodore Icon; to Tradition, his elder brother, Saint George (February 4), had found the icon in an old wooden chapel near the city of Gorodets. Later, the Gorodets monastery of Saint Theodore was built on this spot. When the citizens of Gorodets fled the city at the approach of Khan they did not have time to take the Icon with them. 1239 the residents of Kostroma saw the Icon being carried through their city by a radiant figure who resembed Saint Theodore Stratelates. The next day the Icon was found in a tree by Prince Basil of Kostroma, Saint Alexander Nevsky’s younger brother, while he was hunting in the forest. The Icon was placed in the church of Saint Theodore Stratelates, and many miracles took place before it. Kostroma, and Kostroma Region; Icon of the Mother of God of Kostroma, Commemorated July 28 ; 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. - Icon of the Mother of God of Igritsa, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; August 16 we commemorate the miraculous finding of the Icon of the Most Holy Theotokos of Saint Theodore. According to Tradition, the Theodore Icon of the Mother of God was painted by the Evangelist Luke, and resembles the famous Vladimir Icon of the Mother of God. icon received its name from Saint Alexander Nevsky’s father Great Prince Yaroslav Vsevolodovich (+ 1246), who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, his elder brother, Saint George (February 4), had found the icon in an old wooden chapel near the city of Gorodets. Later, the Gorodets monastery of Saint Theodore was built on this spot. When the citizens of Gorodets fled the city at the approach of Khan they did not have time to take the Icon with them. 1239 the residents of Kostroma saw the Icon being carried through their city by a radiant figure who resembed Saint Theodore Stratelates. The next day the Icon was found in a tree by Prince Basil of Kostroma, Saint Alexander Nevsky’s younger brother, while he was hunting in the forest. The Icon was placed in the church of Saint Theodore Stratelates, and many miracles took place before it. Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he often prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. copies of the Kostroma Theodore Icon were made, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskevḗ, depicted in the splendid attire of a princess. It is believed that the image of Paraskevḗ on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. first Romanov tsar was acclaimed as sovereign before the Theodore Icon in 1613. The Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on March 14. Icon of the Mother of God of Slovenka, Commemorated on September 23; Icon of the Mother of God of St Theodore, Commemorated on March 14; "œMyrrh-Bearing" Icon of the Mother of God, Commemorated on May 1;

Russia, Kiev, 1240-1263, Alexander Nevsky, he d Europe & G Horde by submition, GH Orthodoxy & lands to t Pacific
Russia, Pereslavl, 1240-1263, Alexander Nevsky, extremely important, he defeated Europe by Converting Mongol Horde, Orthodoxy then covering Ghengis Khan's lands to the Pacific; Russia, Pereslavl, 1240-1263, Alexander Nevsky, Yaroslav II son, Big Nest's gson, Yuri's bro, Saint Simon of Suzdal, to Novgorod w dad by Yuri, Michael of Chernigov, back to P, back to N, Euphrosvne, fought Germans in Estonia, Y to Kiev, A to rule in N, married Polotsian Alexandra, Theodore icon, troublesome time, mongols, teutonic knights, cross bearers, Batu, Swedes, Neva, Birger, haughty, prayer, c of Saint Sophia, hasten towards enemy, m omen, B and G boat, emboldened, fight valiantly, Angel, slain opposite bank, lightning quick captured rus fort Kopore from knights, but they captured Pskov, winter campaign, l pskov, spring, battle of the Ice, famous world wide, to the Horde w his father, meekness and wisdom, alliance w Batu, Batu wishing to break w G Horde, Mongolia, Y poisoned, only 10 days after Michael, w support from Alex, Batu took over Mongol Horde with Christian Monke Khan , Batu took over Mongol Horde with Christian Monke Khan, but other Russian princes sought support from Europe against Mongols, M of Cherginov, D of Galich, brother A of V sought help from Pope, 1252 bro Andrew rose up against Mongols, A to the Horde once more, Andrew defeated fled to Swedes, whom A had defeated, AN then became ruler of all Rus, repelled new Pskov G invasion, treaty w norway, converted Finland, 1256 Batu died, Sartak poisoned 3rd trip to new Khan Berke, a moslem, who needed Rus, 1261 Cyril and AN established diocese at Sarai, Great christianization of East, 1262 Tartar Tribute and conscription stopped by decree w no reprisal, 4th trip, another channel, Berke independent GH, shield for Russia from East, uniting Rus w GH against Mongolia and Europe, Russian Church now to Pacific Ocean, all Ghengis Khan's lands Yaroslavich Nevsky[1] (13 May 1221[2] - 14 November 1263) served as Prince of Novgorod (1236–40, 1241–56 and 1258–1259), Grand Prince of Kiev (1236–52) and Grand Prince of Vladimir (1252–63) during some of the most difficult times in Kievan Rus' history. regarded as a key figure of medieval Rus', Alexander was a grandson of Vsevolod the Big Nest and rose to legendary status on account of his military victories over German and Swedish invaders. He preserved Russian statehood and Russian Orthodoxy, agreeing to pay tribute to the powerful Golden Horde. Metropolite Macarius canonized Alexander Nevsky as a saint of the Russian Orthodox Church in 1547.[3] Pereslavl-Zalessky; Repose of St Alexander Nevsky, Commemorated on November 23; Holy Prince Alexander Nevsky was born on May 30, 1220 in the city of Pereslavl-Zalessk. His father Yaroslav II, Theodore in Baptism (+1246), “a gentle, kindly and genial prince”, was the younger son of Vsevolod III Large Nest (+ 1212), brother of the Holy Prince Yuri Vsevolodovich (February 4). Saint Alexander’s mother, Theodosia Igorevna, a Ryazan princess, was Yaroslav’s third wife. Their older son was the Holy Prince Theodore (June 5), who departed to the Lord at age fifteen. Saint Alexander was their second son. childhood was spent at Pereslavl-Zalessk, where his father was prince. princely tonsure of the lad Alexander (a ceremony of initiation to be soldier) was done in the Savior Transfiguration Cathedral of Pereslavl by Saint Simon, Bishop of Suzdal (May 10), one of the compilers of the Kiev Caves Paterikon (Lives of the Fathers). this Elder-hierarch, Saint Alexander received his first blessing for military service in the name of God, to defend the Russian Church and the Russian Land. 1227 Prince Yaroslav, at the request of the people of Novgorod, was sent by his brother Yuri, the Great Prince of Vladimir, to rule as prince in Novgorod the Great. He took with him his sons, Saints Theodore and Alexander. Dissatisfied with the Vladimir princes, the people of Novgorod soon invited Saint Michael of Chernigov (September 20), and in February 1229 Yaroslav with his sons departed to Pereslavl. The matter ended peacefully: in 1230 Yaroslav with his sons returned to Novgorod, and Saint Michael’s daughter Theodosia was betrothed to Saint Theodore, the elder brother of Saint Alexander. After the death of the bridegroom in 1233 the young princess went to a monastery and became famous in monastic exploits as the nun Saint Euphrosynē of Suzdal (September 25). his early years Saint Alexander went along on his father’s campaigns. In 1235 he participated in a battle at the River Emajogi (in present-day Estonia), where the forces of Yaroslav totally routed the Germans. In the following year Yaroslav went to Kiev, “settling” his son, Saint Alexander, to rule independently as prince at Novgorod. In 1239 Saint Alexander entered into marriage, taking as wife the daughter of the Polotsian prince Briacheslav. Some histories relate that the day the princess was baptized was the Name Day of her saintly spouse, and she was named Alexandra. His father, Yaroslav, blessed them at betrothal with the holy wonderworking icon of the Theodore Mother of God (the father was named Theodore in Baptism). Afterwards, Saint Alexander constantly prayed before this icon. Later, it was taken from the Gorodetsk Monastery, where he died, by his brother Basil of Kostroma (+1276), and transferred to Kostroma. very troublesome time had begun in Russian history: from the East came the Mongol Horde destroying everything in their path; from the West came the forces of the Teutonic Knights, which blasphemously and with the blessing of the Roman Pope, called itself “Cross-bearers” by wearing the Cross of the Lord. In this terrible hour the Providence of God raised up for the salvation of Russia holy Prince Alexander, a great warrior, man of prayer, ascetic and upholder of the Land of Russia. “Without the command of God there would not have been his prince.” by the invasion of Batu, by the ruin of Russian cities, by the dismay and grief of the nation, by the destruction of its finest sons and leaders, a horde of crusaders made incursions into the borders of Russia. First were the Swedes. “A king of Roman faith from the midnight land,” Sweden, in 1240 gathered a great armed force and sent them to the Neva on many ships under the command of his son-in-law, Yarl (Prince) Birger. The haughty Swede sent his messengers to Novgorod to say to Saint Alexander: “Fight me if you have the courage, for I am already here and I am taking your land captive.” Alexander, then not yet twenty years old, prayed a long time in the church of Saint Sophia, the Wisdom of God. He recited the Psalm of David, saying: “Judge, O Lord, those who injure me, fight against those who fight against me. Take hold of shield and buckler, and rise up to help me” (Ps. 34/35). Archbishop Spyridon blessed the holy prince and his army for the battle. Leaving the church, Saint Alexander exhorted his troops with words of faith: “The power of God is not in numbers, but in truth.” With a smaller force, trusting in the Holy Trinity, the prince hastened towards the enemy to await help from his father, not knowing whether the enemy would attack, nor when. there was a miraculous omen: at dawn on July 15 the warrior Pelgui, in Baptism Philip, saw a boat, and on it were the Holy Martyrs Boris and Gleb, in royal purple attire. Boris said: “Brother Gleb, let us help our kinsman Alexander.” When Pelgui reported the vision to the prince, Saint Alexander commanded that no one should speak about the miracle. Emboldened by this, he urged the army to fight valiantly against the Swedes. “There was a great slaughter of the Latins, and a countless multitude was killed, and their leader was left with a mark upon his face from a sharp spear.” An angel of God invisibly helped the Orthodox army: when morning came, on the opposite bank of the River Izhora, where the army of Saint Alexander was unable to proceed, was a multitude of the slain enemy. Because of this victory at the River Neva on July 15, 1240, the nation called the saint Alexander Nevsky. Teutonic Knights remained a dangerous enemy. In a lightning-quick campaign in 1241 Saint Alexander recaptured the ancient Russian fortress of Kopore, expelling the knights. But in 1242, the Germans succeeded capturing Pskov. The enemy boasted of “subjecting all the Slavic nation.” Saint Alexander, setting forth in a winter campaign, liberated Pskov, that ancient home of the Holy Trinity, and in spring of the year 1242 fought a decisive battle against the Teutonic Order. On the ice of Lake Chud both armies clashed on April 5, 1242. Raising his hands towards the heavens, Saint Alexander prayed: “Judge me, O God, and judge my strife with a boastful nation and grant help to me, O God, as to Moses of old against Amalek, and to my great-grandfather Yaroslav the Wise against accursed Svyatopolk.” his prayer, by the help of God, and by military might the Crusaders were completely destroyed. There was a terrible slaughter, and there was such a crashing of striking spears and swords that it seemed as though the frozen lake were in motion and not solid ice, since it was covered with blood. When they turned to flee, the enemy was pursued and slashed by Alexander’s army “as if they sped through the air, and there was nowhere for the enemy to flee.” Later, they led a multitude of captives behind the holy prince, marching in disgrace. clearly understood the universal historical significance of the Great Battle of the Ice, and the name of Saint Alexander was celebrated throughout Holy Russia, “through all the lands, from the Egyptian Sea to Mount Ararat, from both sides of the Varangian Sea to Great Rome.” western boundaries of the Russian land were safely secured, and it was time to guard Russia from the East. In 1242 Saint Alexander Nevsky and his father Yaroslav journeyed to the Horde. Metropolitan Cyril blessed them for this new service of many hardships: it was necessary to turn the Tatars from enemies and plunderers into honorable allies, and this required “the meekness of an angel and the wisdom of a snake.” Lord crowned the holy mission of the defenders of the Russian land with success, but this required years of hardship and sacrifice. Having made an alliance with Khan Batu, Prince Yaroslav was required to travel to faraway Mongolia, to the capital of all the nomadic empire. The situation of Batu himself being precarious, he sought the support of the Russian princes, wishing to break with his own Golden Horde from faraway Mongolia. And there in turn, they trusted neither Batu nor the Russians. Yaroslav was poisoned. He died in agony, surviving the Holy Martyr Michael of Chernigov, whose relative he nearly became, by only ten days. his father bequeathed him an alliance with the Golden Horde, it was necessary for Saint Alexander Nevsky to hold fast to it in order to avert a new devastation of Russia. the son of Batu, had accepted Christianity, and was in charge of Russian affairs with the Horde. became his friend, and like a brother to him. his support, Saint Alexander allowed Batu to launch a campaign against Mongolia, to become the chief power in all the Great Steppes, and to raise up the Tatar Christian leader, Khan Munke (most of his Tatar Christians were Nestorians) on the throne in Mongolia. all the Russian princes possessed the wisdom of Saint Alexander Nevsky. Many hoped for European help in the struggle against the Mongol Yoke. Saint Michael of Chernigov, Prince Daniel of Galich, and Andrew, Saint Alexander’s brother, conducted negotiations with the Roman Pope. Saint Alexander well knew the fate of Constantinople, seized and devastated by Crusaders in the year 1204. His own personal experience taught him not to trust the West. The alliance of Daniel of Galich with the Pope, giving him nothing in return, was a betrayal of Orthodoxy, a unia with Rome. Saint Alexander did not want this to happen to his Church. ambassadors of the Roman Pope appeared in 1248 to seduce him also, he wrote in answer that the Russians were faithful to the Church of Christ and to the belief of the Seven Ecumenical Councils: “These we know very well, but we do not accept your teaching.” was unsuitable for the Russian Church, and a unia signified a rejection of Orthodoxy, a rejection of the source of spiritual life, a rejection of the historical future foreordained by God, and the dooming of itself to spiritual death. the year 1252 many Russian cities rose up against the Tatar Yoke, supporting Andrew Yaroslavich. The situation was very risky. Again there arose a threat to the very existence of Russia. Alexander had to journey to the Horde once more, in order to prevent a punitive Tatar incursion on the Russian lands. Defeated, Andrew fled to the Swedes seeking the help of those very robbers whom his great brother had crushed with the help of God at the Neva. Alexander became the ruling Great Prince of All Rus: Vladimir, Kiev and Novgorod. great responsibility before God and history lay upon his shoulders. 1253, he repelled a new German incursion against Pskov; 1254 he made a treaty with Norway concerning peacetime borders; in 1256 he went on a campaign to the Finnish land. The chronicler called it “the dark campaign,” because the Russian army went along through the polar night, “going to impassable places, unable to see either day or night”. Into the darkness of paganism Saint Alexander brought the light of Gospel preaching and Orthodox culture. All the coastal region was enlightened and opened up by the Russians. 1256 Khan Batu died, and soon his son Sartak was poisoned, the one who was like a brother to Alexander Nevsky. holy prince journeyed a third time to Sarai in order to confirm peaceful relations of Rus and the Horde with the new Khan, Berke. Although the successor to Batu had accepted Islam, he needed the alliance with Orthodox Rus. 1261, by the diligent efforts of Saint Alexander and Metropolitan Cyril, a diocese of the Russian Orthodox Church was established at Sarai, the capital of the Golden Horde. followed an epoch of great Christianization of the pagan East, and Saint Alexander Nevsky prophetically speculated about the historical vocation of Rus. The holy prince used every possibility to uplift his native land and the ease its allotted cross. 1262 by his decree in many of the cities the Tatar collectors of tribute and the conscription of soldiers were stopped. They waited for a Tatar reprisal. But the great intercessor of the nation again journeyed to the Horde and he wisely directed the event into quite another channel. been dismissed for the uprising of the Russians, Khan Berke ceased to send tribute to Mongolia and proclaimed the Golden Horde an independent entity, making it a veritable shield for Russia from the East. this great uniting of the Russian and Tatar lands and peoples the future multi-national Russian State was matured and strengthened. within the bounds of the Russian Church, was encompassed nearly the entire legacy of Ghenghis Khan to the coasts of the Pacific Ocean. diplomatic journey of Saint Alexander Nevsky to Sarai was his fourth and last. The future of Rus was rescued, his duty before God was fulfilled. But his power was wholly devoted, and his life put to the service of the Russian Church. On the return journey from the Horde Saint Alexander fell deathly ill. Unable to reach Vladimir, in a monastery at Gorodets the prince-ascetic gave up his spirit to the Lord on November 14, 1263, completing his difficult earthly path by receiving the monastic schema with the name of Alexis. Cyril, the spiritual Father and companion of the holy prince, said in the funeral eulogy: “Know, my child, that already the sun has set for the land of Suzdal. There will be no greater prince in the Russian land.” They took his holy body to Vladimir, the journey lasted nine days, and the body remained undecayed. November 23, before his burial at the Nativity Monastery in Vladimir, there was manifest by God “a wondrous miracle and worthy of memory.” When the body of Saint Alexander was placed in the crypt, the steward Sebastian and Metropolitan Cyril wanted to take his hand, in order to put in it the spiritual gramota (document of absolution). The holy prince, as though alive, reached out his hand and took the document from the hand of the Metropolitan. “Because of their terror, and they were barely able to stumble from his tomb. Who would not be astonished at this, since he was dead and the body was brought from far away in the winter time.” did God glorify the saintly Soldier-Prince Alexander Nevsky. The universal Church glorification of Saint Alexander Nevsky took place under Metropolitan Macarius at the Moscow Cathedral in 1547. The Canon to the saint was compiled at that time by the monk Michael of Vladimir.

Russia, Kiev, 1240-1263, K Rus Prince, Alexander Nevsky, battles Neva and Ice, Politician, Mongol friend
Kiev Rus Prince, 1240-1263, Alexander Nevsky Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; St Eupraxia, Princess of Pskov, Commemorated October 16; Translation of the relics of Venerable St John the Abbot of Rila in Bulgaria, Commemorated on October 19; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24; Repose of St Alexander Nevsky, Commemorated on November 23; St Maximus, Metropolitan of Kiev, Commemorated on December 6; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13; Icon of the Mother of God of Saint Theodore, Commemorated on March 14 Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God. icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century. was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets. founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir. four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife. had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land. Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves. Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.â€ books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life. 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates. interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God. copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.â€ Not all the things contained in it agree with things previously stated. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16. Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1;

Russia, Kiev, 1246-1288, Prince, Roman of Chernigov, and Bryansk, to GH, cured by Icon
Kiev Prince, 1246-1288, Roman of Chernigov; Icon of the Mother of God of Sven, Commemorated on August 17; St Maximus, Metropolitan of Kiev, Commemorated on December 6; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; Icon of the Mother of God of Sven, Commemorated on May 3 ; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10;

Russia, Kiev, 1250-1298, Saint Theodore the Black, Prince of Smolensk, bored, went to Sarai, prominence in H
Kiev, 1250-1298, Saint Theodore the Balck; St Theodore the Prince of Smolensk and Yaroslav, Commemorated on September 19;

Russia, Kiev, 1259, Kursk-Root Icon, icon found on root face down, tried to move to Ryla, events there
Russia, Kiev, 1259, Icon the Sign, Kursk-Root, Ukraine (Seym River Source, Kur and Tuskar River mouths), icon found on rood face down, chapel there, tried to move to Ryla, back to chapel, imporant events there; Kursk; Icon of the Mother of God “of the Sign”, the “Kursk-Root”, Commemorated on September 8 ; Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. the appearance of this icon immediately there appeared its first miracle. as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. inhabitants of the city of Ryl’a heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryl’a and put it in a new church in honor of the Nativity of the Most Holy Theotokos. the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryl’a repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. then realized, that the Theotokos preferred the place of appearance of Her Icon. special help granted by the Mother of God through this icon is bound up with important events in Russian history: the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, the 1812 Fatherland war. the icon several copies were made, which also were glorified. Icon of the Mother of God œKursk-Root, Commemorated on November 27 ; Story Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. In the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. The hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. With the appearance of this icon immediately there appeared its first miracle. Just as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. This occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. Soon inhabitants of the city of Ryla heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryla and put it in a new church in honor of the Nativity of the Most Holy Theotokos. But the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryla repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. Everyone then realized, that the Theotokos preferred the place of appearance of Her Icon. The special help granted by the Mother of God through this icon is bound up with important events in Russian history: with the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, and the 1812 Fatherland war. From the icon several copies were made, which also were glorified.

Russia, Kiev, 1275, Mongol Tartar Invasion of Rus, 1223-1241, up at Kursk in 1275
Mongol Tartar Invasion 1223 - 1241; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Icon of the Mother of God œof the SignœKursk-RootÂ, Commemorated on September 8; Icon of the Mother of God Kursk Root œof the SignÂ, Commemorated on March 8;

Russia, Kiev, 1283-1303, P Daniel of Moscow, Nevsky's 4th, yngst s, Churches and Ms, first victory over Ts, unified 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, Kiev, 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, Kiev, 1288, Sven Icon, Briansk, appeared 1288, deliverance from invasion during the 1812 Napoleonic War
Briansk, Ukraine (Desna River 1) ; 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 repose of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. 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. Icon of the Mother of God of Sven, Commemorated on May 3 ; Sven Caves Icon of the Mother of God was painted by Saint Alypius of the Caves (August 17). the icon the Mother of God is depicted sitting upon a throne, and with the Divine Infant on Her knees. Saint Theodosius is on the right side of the throne, and Saint Anthony of the Caves on the left. the year 1288 it was in the Kiev Caves monastery, where it was glorified by miracles. In 1288 it was transferred to the Briansk-Svensk monastery, which is dedicated to the Dormition of the Most Holy Theotokos. Roman of Chernigov, then at Briansk, became blind. Hearing about the miracles worked by the icon of Saint Alypius, the prince sent a courier to the monastery requesting that the icon be sent to him at Briansk. They sent a priest with the icon along the River Desna. the voyage the boat landed on the right bank of the River Svena. lodging for the night they went to the boat to pray before the icon, but they did not find it there. saw it on a hill on the opposite bank, resting in the branches of an oak tree. News of this reached Prince Roman, and they led him to the icon on foot. prince prayed fervently before the icon and vowed to build a monastery on that spot, donating all the land which could be seen from the hill. After the prayer the prince regained his sight. First he saw the footpath, then nearby objects, and finally all the surroundings. making a shrine for the icon, the prince had a Molieben served, and then they laid the foundations for a wooden church in honor of the Dormition of the Most Holy Theotokos. tree on which the icon rested was cut up and used as wood for other icons. Feast day of the Sven Icon of the Mother of God was set for May 3. It is also commemorated on August 17 (the day of the repose of Saint Alypius the Iconographer). The icon was glorified by healings of the blind and of the possessed, and has long been regarded as a protector from enemies.

Russia, Kiev, 1288, Sven Icon, Briansk, Ukraine, from Kiev Caves M to Sven M, in tree other side Desna, healed blind Roman of C
Russia, Kiev, 1288, Sven Icon, Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1288 from Kiev Caves M to Sven M, in tree other side Desna, healed blind Roman of Chernigov at B, monastery on spot, 1812 delivered B from Napoleon; Briansk, Ukraine (Desna River 1) ; 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 repose of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. 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. Icon of the Mother of God of Sven, Commemorated on May 3 ; Sven Caves Icon of the Mother of God was painted by Saint Alypius of the Caves (August 17). the icon the Mother of God is depicted sitting upon a throne, and with the Divine Infant on Her knees. Saint Theodosius is on the right side of the throne, and Saint Anthony of the Caves on the left. the year 1288 it was in the Kiev Caves monastery, where it was glorified by miracles. In 1288 it was transferred to the Briansk-Svensk monastery, which is dedicated to the Dormition of the Most Holy Theotokos. Roman of Chernigov, then at Briansk, became blind. Hearing about the miracles worked by the icon of Saint Alypius, the prince sent a courier to the monastery requesting that the icon be sent to him at Briansk. They sent a priest with the icon along the River Desna. the voyage the boat landed on the right bank of the River Svena. lodging for the night they went to the boat to pray before the icon, but they did not find it there. saw it on a hill on the opposite bank, resting in the branches of an oak tree. News of this reached Prince Roman, and they led him to the icon on foot. prince prayed fervently before the icon and vowed to build a monastery on that spot, donating all the land which could be seen from the hill. After the prayer the prince regained his sight. First he saw the footpath, then nearby objects, and finally all the surroundings. making a shrine for the icon, the prince had a Molieben served, and then they laid the foundations for a wooden church in honor of the Dormition of the Most Holy Theotokos. tree on which the icon rested was cut up and used as wood for other icons. Feast day of the Sven Icon of the Mother of God was set for May 3. It is also commemorated on August 17 (the day of the repose of Saint Alypius the Iconographer). The icon was glorified by healings of the blind and of the possessed, and has long been regarded as a protector from enemies.

Russia, Kiev, 1299, Appearance of Maximas Icon, Patriarch Maximus' vision, Metropolitan of all Rus
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. 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;

Russia, Kiev, 1299, MOG icon painted by Maximus 1299, from vision, transfer See to Vladimir from Kiev, many miracles
Russia, Vladimir, 1299, Vladimir (Nerl River Mouth, Klyazma River 5), painted by Maximus 1299, from vision, omophorion (identifies bishop), transfer See to Vladimir from Kiev, golden coffer (strongbox), many miracles; Vladimir (Klyazma River 5); 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. 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. 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, Kiev, 1300-1399, 14th Century Folder, Orthodox Golden Horde by Theodore the Black

Russia, Kiev, 1308-1325, Patriarch Peter of Moscow
Kiev Patriarch, 1308-1325, Peter of Moscow; 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; St Athanasius the Patriarch of Constantinople, Commemorated on October 24 ;

Russia, Kiev, 1320, Battle of Irpen River, Lithuania over Kiev
Russia, Kiev, 1320, Battle of Irpen River, Lithuania over Kiev; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24;

Russia, Kiev, 1327-1352, Patriarch, Theognostus of Kiev and All Russia
Moscow Patriarch, 1327-1352, Theognostus of Kiev and All Russia; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ;

Russia, Kiev, 1334-1362, Fiodor of Kiev, a Lithuanian tax collector for the Horde
Russia, Kiev, 1334-1362, K Rus King, Fiodor of Kiev, a Lithuanian tax collector for the Horde; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24;

Russia, Kiev, 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) ; of Priluki Prilutsky by iconographer Dionisius holy, God-bearing Father Dimitri of Priluki, also Demetrius of Priluki, was a Russian monastic and Wonderworker of the fourteenth century who pioneered monastic life into the Russian North and founded the Nikolsky Monastery, now the Spaso-Prilutsky Monastery in Pereslavl-Zalessky. A disciple of St. Sergius of Radonezh, he is commemorated on February 11. is known of the early life of St. Dimitri. He was born into a rich merchant's family in Pereyaslavl-Zalessk in present day Yaroslavl Oblast and entered early on a religious life. He was tonsured a monk at one of the monasteries in Pereyaslavl. Later, he founded the cenobitic monastery of St. Nicholas near the city on Ss. Boris and Gleb Hill on the shore of Lake Plescheevo. He became its hegumen. 1334, Dimitri met St. Sergius of Radonezh who had come to Pereyaslavl to visit the local hierarch, Metropolitan Athanasius. From this meeting a close friendship grew as they would often conversed with each other. The holiness of hegumen Dimitri spread widely. He became the godfather to the children of Grand Prince Dmitri Ioannovich. As he became more famous, and encouraged by St. Sergius, Demetrius looked to a more isolated life and decided to move to a remote place. his disciple Pachomius, he traveled north to a spot near Avnezh at the Obnora River in the Vologda forests. There they built a church dedicated to the Resurrection of Christ and prepared to lay the foundations for a monastery. The local inhabitants, however, fearful that their village would become monastery property if a monastery were built there, demanded that the monks leave their territory. The two monks, wishing not to be a burden to any one, moved further north. an isolated spot not far from the city of Vologda, Dimitri decided to establish at a bend of the Vologda River the first cenobitic monastery of the Russian North. The people of Vologda and the surrounding area welcomed the monks and gladly consented to help Dimitri. The monastery was built on land owned by Elias and Isidore who even trampled down a grain field so that a temple might be built immediately. By 1371, a wooden cathedral, dedicated to the Savior, was built and brethren began to arrive at the new monastery, including many disciples of Dimitri who came from the Pereyaslavl monasteries. The monastery would later be known as the Spaso-Prilutsky Monastery. established a life at the monastery that combined prayer and strict asceticism with kindliness. He fed the poor and hungry and took in strangers. He conversed with those in need of consolation and gave counsel. And he loved to pray in solitude. His Lenten food consisted of prosphora with warm water. On feast days, he would not even partake of the wine and fish that was permitted by the Rule. He wore an old sheepskin coat during both winter and summer, and, even in his old age, he joined with the brethren on common tasks. St. Dimitri 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, in which the saintly monk attained a high degree of spiritual perfection. On February 11, 1392, St. Dimitri died at an advanced age. As the brethren approached his cell at the time, they found him as though asleep and with his cell filled with a wondrous fragrance. associated with the relics of St. Dimitri began in the year 1409, and during that century his veneration spread throughout all Rus. By the year 1440, the Priluki monk Macarius recorded his Life (Great Reading Menaion, February 11) based on the narratives of St. Dimitri's disciple Igumen Pachomius. Priluki city (Udai River); Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; 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. 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, Kiev, 1350, Mercurius t Faster of the Far Caves, deep spiritual friendship & buried w Paisus
Russia, Kiev, 1350, Mercurius of the Far Caves, buried w Paisus; Kiev Far Caves - Berestovo Village ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; Mercurius of Kiev Caves pursued asceticism in the Farther Caves in the fourteenth century, and was strict in fasting. During his lifetime Saint Mercurius had a deep spiritual friendship with Saint Paisius, and when they died, they were buried in the same grave. November 24 commemoration of the saint is made because of his namesake, the holy Great Martyr Mercurius. He is also remembered on August 28, the Synaxis of the Saints of the Far Caves; and on the second Sunday of Great Lent, the Synaxis of all the monastic Fathers of the Kiev Caves. Venerable Paisius of the Kiev Far Caves Commemorated on July 19 Saint Paisius of the Caves was a monk of the Kiev Caves monastery. From the Canon to the Kiev Caves monks, venerated in the Far Caves, it is known that he was connected by oneness of mind and brotherly love with Saint Mercurius (November 24). Both saints were inseparable, they lived in the same cell, and after death were placed in the same grave. At the present time their relics rest in separate reliquaries.

Russia, Kiev, 1354-1378, Patriarch Alexius, Metropolitan of Moscow and Kiev
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;

Russia, Kiev, 1359-1389, Prince Dimitri of the Don
Novgorod, 1359-1389, Prince Dimitri of the Don; Blessed Nicholas Kochanov the Fool-For-Christ at Novgorod, Commemorated July 28 ; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Righteous Theodore of Novgorod the Fool-For-Christ, Commemorated on January 19; St Moses the Archbishop of Novgorod, Commemorated on January 25; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Russia, Kiev, 1362, Battle of Blue Waters, S Bug, Lithuanians take over Kiev from Horde
Russia, Kiev, 1362, Battle of Blue Waters, S Bug, Lithuanians take over Kiev from Horde; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24;

Russia, Kiev, 1362-1394, Lithuanian, Vladimir Olgerdovich, replaced Fiodore after Blue Watters battle
Kiev Lithuanian King, 1362-1394, Vladimir Olgerdovich; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24; Venerable Gregory the Recluse, of the Kiev Caves, Commemorated on January 8; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18;

Russia, Kiev, 1380-1382, 1390-1406, Patriarch, Cyprian, Metropolitan of Kiev and all Rus
Kiev Patriarch, 1380-1382, Cyprian, Metropolitan of Kiev, then Kiev and all Rus with his residence in Moscow, until 1406 with a little time off inbetween; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3 ;

Russia, Kiev, 1382-1384, Patriarch, Pimen I, Metropolitan of Kiev and All Rus
Kiev Patriarch, 1382-1384, Pimen I, Metropolitan of Kiev and All Rus ; Icon of the Mother of God of Pimen, Commemorated on June 6; Pimen Icon of the Most Holy Theotokos was brought to Moscow from Constantinople in 1381 by Metropolitan Pimen. Many miracles took place before this icon, which flowed with a fragrant healing myrrh. Pimen Icon was kept in the altar of the Dormition Cathedral in the Kremlin.

Russia, Kiev, 1385-1406, Patriarch Cyprian, Metropolitan of Moscow
Moscow Patriarch, 1385-1406, Cyprian, Metropolitan of Moscow ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; Venerable Sava the Abbot of Moscow, Commemorated on June 13;

Russia, Kiev, 1400, 15th Century - Present, Ukraine Folder

Russia, Kiev, 1405-1463, Isidore of Kiev, Bulgarian, 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, Kiev, 1408-1431, Patriarch, Photius, Metropolitan of Moscow and Kiev, transfered to Moscow 1410
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, Kiev, 1458-1473, Patriarch, Gregory II Bulgarian, First Uniate Metropolitan of Kiev
Patriarch, 1458-1473, Gregory II Bulgarian, First Uniate Metropolitan of Kiev; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1;

Russia, Kiev, 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, Kiev, 1495-1497, Hieromartyr Macarius the Metropolitan of Kiev, Vladimir Cathedral, Killed by Tartars, incorrupt relics
Russia, Kiev, 1495-1497, Hieromartyr Macarius the Metropolitan of Kiev, Vladimir Cathedral, Kiev's St Vladimir cathedral, Killed by Tartars, incorrupt relics; Kiev's St Vladimir cathedral; , Commemorated on May 1; 1495, after the death of Metropolitan Jonah of Kiev, Macarius was chosen and ordained in his place by an assembly of hierarchs; Vassian of Vladimir, Luke of Polotsk, Vassian of Turov and Jonah of Lutsk. of blessing were sent from Constantinople by the Patriarch Niphon, confirming the election of Saint Macarius to the metropolitan See of Kiev. May 1, 1497 Tatars invading Russia killed Metropolitan Macarius of Kiev and All Rus in the village of Strigolovo, at the River Vzhischa, where the saint was conducting divine services. Many of his flock were killed with him, or taken into captivity . holy incorrupt relics of Saint Macarius, glorified by God with miracles, rest now at Kiev at the Vladimir cathedral church.

Russia, Kiev, 1525, Directress Icon of Smolensk, by Luke, graceful copies, return of Smolensk to Russia from Lithuania 1514
Russia, Kiev, 1525, Directress Icon of Smolensk, Ukraine (Dnieper River 2, Varangian Trade Route, Moscow Road to Poland), original painted by Luke, many graceful copies, Russian protectress, from Antioch to Jerusalem to Constantinople Blachernae Church, to Kiev in Russia to Pereyslavl to Smolensk, directed Mercurius to Batu's camp, to Lithuanian Princes, to Moscow, 1456 returned to Smolensk, 2 copies remained in Moscow, 1602 exact copy, new copy same power, it defended Rus armies 1812 and healed sick wounded Lefortovo palace, to Yaroslavl, 1525 return of Smolensk to Russia from Lithuania in 1514; Smolensk; Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Smolensk Directress or Hodegetria Icon of the Theotokos, or She who leads the way, was, according to Church Tradition, painted by the holy Evangelist Luke during the earthly life of the Most Holy Theotokos. holy hierarch Demetrius of Rostov suggests that this icon was painted at the request of Theophilus, the prefect of Antioch. Antioch the holy image was transferred to Jerusalem. there the empress Eudokia, the spouse of Arcadius, gave it at Constantinople to Pulcheria, the sister of the emperor, put the holy icon in the Blachernae church. 1046, the Byzantine emperor Constantine IX Monomachos (1042-1054), gave his daughter Anna in marriage to Prince Vsevolod Yaroslavich, the son of Yaroslav the Wise. blessed her on her way with this icon. the death of Prince Vsevolod the icon went to his son Vladimir Monomachos, transferred it at the beginning of the twelfth century into the Smolensk cathedral church in honor of the Dormition of the Most Holy Theotokos. that time, the icon was known as the Smolensk Directress or Hodegetria. the year 1238, at the bespeaking of the icon, the self-sacrificing Orthodox warrior Mercurius went by night into the camp of Batu and killed many of the enemy, in whose number was their most powerful warrior. accepted a martyr’s death in battle, he was included by the Church in the ranks of the Saints (November 24). the fourteenth century, Smolensk came into the possession of the Lithuanian princes. daughter of prince Vitovt, Sophia, was given in marriage to the Moscow Great Prince Basil Dimitrievich (1398-1425). 1398, she brought the Smolensk Icon of the Mother of God with her to Moscow. They set the holy image in the Annunciation cathedral of the Kremlin, on the right side of the Royal Doors. 1456, at the request of the inhabitants of Smolensk with Bishop Misael at the head, the icon was solemnly returned to Smolensk in a church procession, at Moscow there remained two copies. was put in the Annunciation cathedral, the other, a measure for measure, was put in the Novodevichi monastery, founded in memory of the return of Smolensk to Russia. The monastery was built on Devichi Pole (Virgin’s Field), where “with many tears” the Muscovites handed over the holy icon to Smolensk. 1602 an exact copy was painted from the wonderworking icon 1666 together with the ancient icon they brought a new copy to Moscow for restoration) which they placed in the tower of the Smolensk fortress wall over the Dneprovsk Gates, under a specially constructed cover. in 1727, a wooden church was built there, in 1802, a stone church. new copy took on the power of the old image, when the Russian armies left Smolensk on August 5, 1812, they took the icon with them for defense from the enemy forces. the eve of the Battle of Borodino they carried this icon through the camp, to encourage and inspire the soldiers to great deeds. ancient image of the Smolensk Hodegetria, taken to the Dormition cathedral on the day of the Battle of Borodino went in procession with the Iveron and Vladimir Icons of the Mother of God through the Belo and Kitai quarters and the Kremlin walls, then they sent it to the sick and wounded at the Lefortovo palace. leaving Moscow, the icon was taken to Yaroslavl. were these sister-icons preserved, and the Mother of God defended Russia through Her icons. the victory over the enemy forces the Directress or Hodegetria Icon was returned to Smolensk together with its glorified copy. celebration in honor of this wonderworking icon on July 28 was established in the year 1525 in memory of the return of Smolensk to Russia. exist many venerated copies of the Smolensk Directress or Hodegetria, for which the celebration is set on this day. is also a day of celebration for the Smolensk Icon (November 5), glorified in the nineteenth century when this image was returned to Smolensk on the orders of the commander-in-chief of the Russian army M. I. Kutuzov. In memory of the expulsion of the enemy from Russia, it was decided to celebrate this day annually at Smolensk. holy icon of the Hodegetriaa Mother of God is one of the chief holy objects of the Russian Church. have received and do receive from it an abundant help of grace. Mother of God through Her holy icon intercedes for and strengthens us, guiding us on the way to salvation, and we call out to Her, “Thou art the All-Blessed Hodegetria or Directress for faithful peoples, art the affirmation, the Praiseworthy of Smolensk and all the Russian land. Rejoice, Directress or Hodegetria, salvation of Christians!”

Russia, Kiev, 1545-1608, Prince Constantine Ostrozhsky, Konstanty Ostrogski, of Turov and Pinsk
Volhynia, 1545-1608, Prince Constantine Ostrozhsky, Konstanty Ostrogski; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Russia, Kiev, 1560's, Oprichnina, secret police, 1560's, (Kiev and Novgorod area)
Oprichnina, Ivan the Terrible's secret police (Kiev and Novgorod area); Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ;

Russia, Kiev, 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, Kiev, 1605-1618, Polish-Muscovite War (during Time of Troubles)
Kiev, 1605-1618, Polish-Muscovite War ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Smolensk the œSweet-Kissing, Commemorated on March 19; Venerable Dionysius the Archimandrite of St Sergius'™ Monastery, Commemorated on May 12;

Russia, Kiev, 1614-1678, Macarius of Kanev, Ukraine, 30 yrs battled w uniates for Ukraine, Poles allied w Moslems, did not burn
Russia, Kiev, 1614-1678, Macarius of Kanev, Ukraine (near Kiev, Ros River Mouth, Dnieper River 4), 30 yrs battled w uniates for Ukraine, U Poles allied w Moslems, his body did not burn ; Kanev; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Hieromartyr Macarius of Kanev lived in the seventeenth century. was a most terrible time for Orthodox Christians in western Rus. constant struggles of the Hieromartyr, were an attempt to defend the Orthodox Faith under difficult conditions, when it was possible only to defend the future of the Russian Orthodox Church, which was preserved from the brusque passing of the hurricane of the Unia, endured together with Tatar incursions. holy Hieromartyr Macarius was born in 1605 in the city of Ovruch in Volhynia into the illustrious Tokarevsky family, renowned adherents of Orthodoxy. the years between 1614-1620 the saint studied at the Ovruch Dormition monastery, and upon the death of his parents he became a monk at this monastery, having begun his service as a novice. 1625 Saint Macarius, with the blessing of the archimandrite, left the Dormition monastery and was sent to the Pinsk bishop, Avramii, who assigned him to the Pinsk Kupyatichsk monastery. 1630 he was ordained as hierodeacon, in 1632 as hieromonk. about the excellence of the monastic life of the hieromonk Macarius spread beyond the bounds of the Kupyatichsk monastery, and in 1637 the brethren of the Bretsk Symonov monastery turned with a request to the igumen of the Kupyatichsk monastery, Hilarion (Denisevich), to send them Saint Macarius to be their head. But the Kupyatichsk igumen also had need of the hieromonk Macarius. 1637 the head of the Kupyatichsk monastery sent him to Metropolitan Peter Moghila of Kiev to hand over money collected by the brethren for the rebuilding of Kiev’s church of the Holy Wisdom, and for the solicitation of help for the construction and repair of damaged monastery churches. in the hieromonk Macarius a talented son of God’s Church, the Metropolitan issued him a certificate to collect offerings, in 1638 appointed him head of the Kamenetsk Resurrection monastery (in Grodnensk district). the pillaging and seizing of the monastery by the Uniates in 1642, Saint Macarius guided the brethren of the Resurrection monastery. these harsh times the brethren of the Kupyatichsk monastery elected Saint Macarius as igumen, who led the monastery until 1656. 1656 through 1659, Saint Macarius headed the Pinsk monastery, from 1660 as archimandrite Saint Macarius guided the brethren of his original Ovruch Dormition monastery. than ten years passed in constant struggle with the Latin Poles in Ovruch. could compel the brethren to quit the monastery, neither the seizure of the farm lands belonging to the monastery by the Dominicans, nor the rapacious pillaging of moveable property, nor beatings. in the year 1671, after the devastation of Ovruch by the Tatars, did the holy archimandrite Macarius leave the monastery, in which there remained not a single monk, and he went to the Kiev Caves Lavra. the defenders of Orthodoxy, like Saint Macarius, were needed not only at Kiev, but even more outside of Kiev. Joseph (Neliubovich-Tukal’sky) assigned Archimandrite Macarius as head of the Kanev monastery. after thirty years of struggle with the Uniates, Saint Macarius was again on the front lines of battle for the Orthodox Faith. 1672 Yuri, the son of Bogdan Khmel’nitsky, sought shelter at the Kanev monastery. The hetman Doroshenko, petitioned Metropolitan Joseph for the assignment of Saint Macarius, and repeatedly visited Kanev monastery. 1675, he switched his allegiance to Russia, after he renounced allegiance to the Turks, evidently, not without counsel from Saint Macarius. response the Turkish powers dispatched an army to Little Russia. September 4, 1678, the aggressors rushed on the monastery. Saint Macarius met the enemy with cross in hand at the entrance to the church. Turks demanded that the monk hand over to them the monastery treasury. Hearing the answer of the monk, that his treasure was in Heaven, the furious robbers hung the saint hand and foot between two posts. two days they beheaded the Hieromartyr on September 7, 1678. Witnesses to the martyric death of Archimandrite Macarius carried his body to the monastery church, in which they were hidden for safety. the returning Turks placed firewood around the church and burned everything in the temple. the surviving citizens of Kanev began removing the bodies of those who perished, then only one body was found whole and as though alive. This was the body of the Hieromartyr Macarius, attired in hairshirt, with a cross on his breast and another cross in his hand. The holy body was buried in this temple beneath the altar on September 8, 1678. holy Hieromartyr Macarius was a man of highly righteous and spiritual life, glorified while still alive by miracles and the gift of clairvoyance. At Kanev, he healed the blind and the dying. 1688, during renovation of the temple, the grave of the Hieromartyr was opened, and the incorrupt body of the saint was found. In connection with the danger of invasion for the Kanev monastery, on May 13, 1688 the holy relics were solemnly transferred to the Pereyaslavl regimental Resurrection church. There also they transferred the beloved book of the Hieromartyr, “Discourse of John Chrysostom on the 14 Epistles of the holy Apostle Paul” (Kiev edition 1621-23) with his signature on one of the pageleafs. Under Bishop Zachariah (Cornelovich) the relics were transferred in 1713 to a new-built temple of the Pereyaslavl Mikhailovsk monastery, and after its closing the relics rested at the Pereyaslavl Resurrection monastery from August 4, 1786. 1942, the relics were transferred to the Trinity church in the city of Cherkassa, and from 1965 they have been in the church of the Nativity of the Most Holy Theotokos in that same city. commemoration of the Hieromartyr Macarius is made twice: September 7, the day of his repose, and on May 13, the transfer of his holy relics.

Russia, Kiev, 1632-1634, Polish-Muscovite War, the Smolensk War
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, Kiev, 1633-1646, Patriarch, Peter Mogila, theologian and reformer
Keiv Patriarch, 1633-1646, Peter Mogila; Peter (21 December 1596 – 1 January [O.S. 22 December] 1647) was an influential Romanian Orthodox[1] theologian and reformer, Metropolitan of Kyiv, Halych and All Rus' from 1633 until his death. Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Kiev, 1648, Glinsk Family Icon of Glinsk wilderness of the Kursk region, monastery established 1648
Russia, Kiev, 1648, Glinsk Family Icon of Glinsk wilderness of the Kursk region, monastery established 1648; 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. monastery was established in 1648 and received its name from the noble Glinsky family.

Russia, Kiev, 1648-1657, Hetman, Bohdan Khmelnytsky, Turk Moslem converted to Orthodox
Kiev Hetman, 1648-1657, Bohdan Khmelnytsky, Hetman of Right Bank Ukraine; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Kiev, 1648-1657, Hetman, Bohdan Khmelnytsky, Hetman of Right Bank Ukraine
Kiev Hetman, 1648-1657, Bohdan Khmelnytsky, Hetman of Right Bank Ukraine; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Kiev, 1649-1764, Cossack Hetmanate, of Right Bank Ukraine, Orthodox
Russia, Kiev, 1649-1764, Cossack Hetmanate, of Right Bank Ukraine; Kiev Hetman, 1648-1657, Bohdan Khmelnytsky, Hetman of Right Bank Ukraine; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Kiev, 1653, Polish invasion of Liubech
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, Kiev, 1654, Kiev-Bratsk Icon, appeared in Vyshgorod, kievan 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, Kiev, 1654, Icon of Brotherhood (Bratsky) monastery & relics saved by river to Podol neighborhood and Brotherhood M 1662
Russia, Kiev, 1654, Icon of Brotherhood (Bratsky) monastery, Kiev (Dneiper River 4), appeared 1654 Boris and Gleb Church Vyshgorod Kiev, temple destroyed by Tartars fighting for Poland, Icon and relics saved by river to Podol neighborhood and Brotherhood M 1662; Brotherhood monatery; Icon of the Mother of God of Kiev-Bratsk, Commemorated 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. 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. temple of the holy Passion-Bearers Boris and Gleb was destroyed and defiled. 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, it was joyfully taken up by the Orthodox and with due reverence transferred to the Bratsk (Brotherhood) monastery. 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. 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. these days are dedicated to the miraculous appearance of the holy icon in 1654. original icon has not been preserved. 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.

Russia, Kiev, 1657-1681, Hetman, Yurii Khmelnytsky, Hetman of Right Bank Ukraine, became Orthodox from Tartar and Uniate
Kiev Hetman, 1657-1681, Yurii Khmelnytsky, Hetman of Right Bank Ukraine ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Domnitsa, Commemorated on September 8; Repose of St Theodosius of Chernigov, Commemorated on February 5 ;

Russia, Kiev, 1662, Crimean-Nogali Tatars descended upon Chernigov in 1662
Tatars descended upon Chernigov in 1662 and destroyed it - Icon of the Mother of God Weeping œIlyin ChernigovÂ, 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, Kiev, 1675, Zbarazhsk War with the Turks
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 ; 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, Kiev, 1676-1681, Russo-Turkish War (1676-“81)
Russo-Turkish War (1676-81) ; Turks lay siege to Chigirin 1677 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17 ; 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, Kiev, 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 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ;

Russia, Kiev, 1696-1771, Domnitsa River Icon, Chernigov appeared river bank, monastery there, delivered f plague in 1771
Russia, Kiev, 1696-1771, Domnitsa River Icon, Berezna, Chernigov (Desna River 5), appeared river bank, monastery established there, delivered from plague in 1771; Berezna, Chernigov; Domnitsa River, Chernigov 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, Kiev, 1700-1721, Great Northern War, Russia and Sweden
Great Northern War; 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; Icon of the Mother of God of Domnitsa, Commemorated on September 8;

Russia, Kiev, 1709, Battle of Poltava, Great Northern War
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, Kiev, 1739-1768, Icon of Akhtyr, Ukraine (Sula River 1), MOG commanded wash the icon, use the water to heal malaria
Russia, Kiev, 1739-1768, Icon of Akhtyr, Ukraine (Sula (Vorskla) River 1), MOG commanded wash the icon, use the water to heal malaria, found in a field, radiant light, same room inexplicable fear, miracles investigated, stolen but copies still worked, painted western style, uncovered head, cross smaller proportion; Akhtyr ; 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, 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. he awoke, he dusted the icon off and washed it with water, then went back to sleep. 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. 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. 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. 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. 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. 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. hands are held with the palms together, and the fingers pointing upward, which is not a typical gesture of prayer in Orthodox iconography.

Russia, Kiev, 1742-1794, Paisius Velichkovsky, could not find elder but became one, large monastery, incorrupe relics
Russia, Kiev, 1742-1794, Paisius Velichkovsky, Poltava, Ukraine (Vorskla River 6), could not find elder but became one, large monastery, incorrupe relics; Poltava; Venerable Paisius Velichkovsky, Commemorated on November 15; Paϊsios Velichkovsky was born in Poltava in Little Russia on December 21, 1722, and was the eleventh of twelve children. father John was a priest, who named him Peter at his Baptism, in honor of Saint Peter the Metropolitan of Moscow, on whose Feast he was born. the children’s father died, their mother Irene raised them in piety. Peter was sent to study at the Moghila Academy in Kiev in 1735. After four years, Peter decided to leave the world and become a monk. the age of seventeen, he went in search of a monastery and a good Spiritual Father. For seven years Peter visited various monasteries, including the Kiev Caves Lavra, but he did not feel drawn to any of the monasteries of Ukraine. being made a rassophore monk (one blessed to wear the rasson, but not yet tonsured “into the mantya”) at the Saint Nicholas Medvedevsky Monastery with the name Platon, he found that there was no experienced Elder there who could teach him obedience, or give him spiritual direction. Not wishing to begin his monastic life without such guidance, he left the monastery a week afterward with the blessing of his Elder. first, he went to Kiev, where he happened to meet his sister-in-law, the widow of his older brother Archpriest John. She informed him of his mother’s sorrow when he left Kiev, and her mind seemed to be affected by her grief. one day an Angel appeared to her and told her that instead of loving the Creator with all her heart and soul, she loved His creation (her son) more. Because of this excessive love, the Angel continued, she was thinking of starving herself to death, which would result in her eternal condemnation. Angel said that by God’s grace, her son would become a monk, and that she should also renounce the world and become a nun. this, she became calm and accepted God’s will. She entered a convent and was tonsured with the name Juliana. After ten years or so, she departed to the Lord. at Kiev, Father Platon met two monks from Romania who were about to return to their country. After crossing the border into Moldavia, they came to Vlachia and the Skete of Saint Nicholas, which is called Traisteni, around 1745. The Elder of the Skete, Hieroschema-monk Michael, was away on business in Ukraine, so Father Platon and his companions were welcomed by the Superior, Father Demetrios. Father Platon was placed under a general obedience and was given a cell near the Skete, from which the church was visible. he was sleeping one night, the semantron was sounded calling the monks to Sunday Matins, but Father Platon did not hear it. woke up and ran to the church, only to find that the Gospel had already been read, and the Canon was being sung. In his grief and shame, he did not enter the church, but returned to his cell, weeping bitter tears. the Liturgy, when it was time for the meal, the Superior and the Elder were surprised that Father Platon had not been seen at the Services. The Elder ordered that the meal be delayed while he sent Father Athanasios to find out what had happened to the absent monk.. Athanasios found him and asked why he was weeping. With difficulty, Father Platon was able to tell him the reason for his sorrow. Father Athanasios tried to console him and urged him to come to the Skete, where the others were waiting for him. Finally, he was persuaded to go. the brethren at table but not eating, Father Platon fell down before them weeping and asking their forgiveness. The Elder and the Superior lraised him up and heard from Father Athanasios the reason for his sorrow. The Elder told Father Platon not to grieve so over something that had happened involuntarily, and did his best to console him. that time, however, the Saint would not sleep lying down in bed, but sitting up on a bench. day the Elder Onuphrios of Kyrkoul visited the Skete and spoke about his Skete at Kyrkoul. Platon longed to see Kyrkoul, and so he returned there with Father Onuphrios. He remained there for a time, conversing with Father Onuphrius about overcoming the passions, the struggle with demons, unceasing prayer, and other soul-profiting topics. This seed fell on good ground, and later produced spiritual fruit a hundredfold (Luke 8:8). time came when Father Platon was filled with longing to visit Mount Athos. He asked the brethren of the Skete, and those of other Sketes, for their forgiveness and blessing for the journey. He also thanked them for their kindness and their paternal instruction. They blessed him and let him go in peace. At that time, he was just twenty-four years old. Platon went to Mount Athos in 1746, arriving at the Greatest Lavra on July 4, the eve of the Feast of Saint Athanasios of Athos. traveling companion, Hieromonk Tryphon fell ill and reposed after four days. Father Platon would have died from the same illness, if not for the care of the Russian monks. recovered and lived in solitude in a cell called Kaparis near the Pantokrator Monastery. went around visiting many ascetics and solitaries, seeking a Spiritual Father, but was unable to find anyone suitable. 1750 Saint Basil of Poiana Marului (April 15) visited the Holy Mountain and spent some time with Father Platon, who asked him for monastic tonsure. Basil granted his request, giving him the name Paϊsios. Father Basil returned to his Skete at Vlachia. About three months later, a young monk named Bessarion came to the Holy Mountain from Vlachia. He went around to the monasteries searching for an instructor, but did not find one. He also came to Father Paϊsios and asked him to tell him something about saving his soul. Paϊsios sighed and told him that he himself had been looking for an instructor without success. Yet, feeling compassion for Father Bessarion, he talked to him a little about the qualifications necessary for a true instructor, and about the Jesus Prayer. hearing him, Father Bessarion said, “Why should I seek any further?" He fell down at the feet of Father Paϊsios, entreating him to be his Elder. Father Paϊsios did not wish to be anyone’s Elder, preferring to be one under the authority of an Elder. Bessarion wept for three days until Father Paϊsios finally agreed to accept him as a friend, but not as a disciple. They lived together for about four years, fulfilling God’s commandments, cutting off their own will, and obeying one another as equals. disciples began to join them, and their number continued to increase. Since they needed a priest and a confessor, they pleaded with Father Paϊsios to accept ordination. He did not want to hear of this, and repeatedly refused to consent. They did not give up, however. They asked him how he could expect to teach the brethren obedience and cutting off their own will, when he disobeyed the tearful entreaties of those who wished him to accept. Finally, he said, “May God's will be done.” 1754 Father Paϊsios was ordained to the holy priesthood and was given the Skete of the Prophet Elias, where he began to accept even more disciples. Saint Paϊsios remained on Mount Athos for seventeen years, copying Greek patristic books and translating them into Slavonic. 1763 Father Paϊsios went to Moldavia with sixty-four disciples, and was given the Dragomίrna Monastery near the city of Sochava, on the border between Bukovina and Moldavia. Here he remained for twelve years, and the number of monks increased to three hundred and fifty. friend Hieromonk Alexius came to visit him from Vlachia, and Father Paϊsios asked to be tonsured into the Schema. Father Alexius did so, but without changing his name. at Dragomίrna, Elder Paϊsios corrected the Slavonic translations of patristic books by comparing them to the Greek manuscripts he had copied on Mount Athos. Russo-Turkish War broke out in 1768, and Moldavia and Vlachia saw many battles. Dragomίrna and the forests around it became filled with refugees from the villages near the battlegrounds. catastrophe followed in 1771 with an outbreak of the plague. Dragomίrna and Bukovina came under the control of Austrian Catholics, so Saint Paϊsios and his flock fled to Moldavia. October of 1775, the Holy Elder and many of his monks went to Secu Monastery, which is dedicated to the Beheading of Saint John the Baptist. was too small for the number of brethren, who were crowded with three to five monks in a cell. the spring, more brethren were due to arrive from Dragomίrna, so new cells had to be built. three years of labor one hundred cells were completed, and everyone had a place. Still, the numbers continued to increase, and they had to look for a larger monastery. Constantine Muruz wrote to the Elder saying that there was no larger monastery than Neamţ, about two hours from Secu. August 14, 1779, Saint Paϊsios moved to Neamţ Monastery, where he spent the last fifteen years of his life translating the writings of the Holy Fathers. also introduced the the Typikon (Rule) of Mount Athos in that community. He gathered about a thousand monks in the monastery, instructing them in the unceasing prayer of the heart. Ambrose visited Saint Paϊsios at Neamţ in 1790, remaining for two days to converse with the Elder. the Sunday Liturgy, he raised Saint Paϊsios to the rank of Archimandrite. He stayed for two more days, then departed after blessing everyone. Paϊsios fell asleep in the Lord on November 15, 1794 when he was almost seventy-two. is possible that God revealed the time of his death to him beforehand, for he stopped translating books. He merely reviewed and corrected what had already been translated. was ill for four days, but felt well enough to attend the Liturgy on Sunday. After the service, he asked everyone to come and receive his blessing. Bidding farewell to them all, he returned to his cell and would not receive anyone. A few days later, on November 15, he received the Holy Mysteries once more, and surrendered his soul to God. His funeral was conducted by Bishop Benjamin of Tuma, and was attended by multitudes of priests, monks, laymen, nobles and ordinary people. holy relics of Saint Paϊsios were uncovered in 1846, 1853, 1861 and 1872, and were found to be incorrupt. Paϊsios has had an enormous influence, not only in Romania, but throughout the Orthodox world. His disciples traveled to Russia, sparking the spiritual revival of the XIX century with Slavonic translations of the Philokalia and the tradition of eldership which they had learned from Saint Paϊsios. His influence has been felt even in America, through Saint Herman of Alaska (December 13). Saint Herman had been taught by Elders whose spiritual formation was guided by Saint Paϊsios. he was still in Russia, Saint Herman met Saint Nazarius (February 23), who became his Elder at Valaam, at Sarov, then followed him to Sanaxar Monastery when Saint Theodore (February 19) was the Igoumen. One of the books that Saint Herman brought with him to America was the Slavonic Philokalia, printed in 1794. Not only did he absorb the spiritual wisdom that it contained, he also imparted it to others.

Russia, Kiev, 1812, Napoleon invasion of Russia
Napoleon invasion of Russia 1812; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21; Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21;

Russia, Kiev, 1812, Sven Icon of Briansk, Ukraine, trade r, Br, Ch, Kiev, Vohly to Poland, 1812 Napoleonic War delivernace
Russia, Kiev,1812, Sven Icon of Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1812 Napoleonic War delivernace; Briansk, Ukraine (Desna River 1) ; 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.

1812 Fatherland war Smolensk (French Invasion of Russia)
1812 Fatherland war Smolensk (French Invasion of Russia); Icon of the Mother of God œof the SignÂ, the œKursk-RootÂ, Commemorated on September 8 ; Icon of the Mother of God œKursk-RootÂ, Commemorated on November 27 ; Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21 ;

Fatherland War of 1812 (Intensional Destruction of Smolensk, Ukraine)
Fatherland War of 1812 (Neman River Crossing), French Invasion of Russia; Icon of the Mother of God œKursk-RootÂ, Commemorated on November 27 ;

Russia, Kiev, 1918, Kiev Civil War, Russian Civil War
Russia, Kiev, 1918, Kiev Civil War, Russian Civil War; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

Dormition Cathedral in the Kiev Caves (Destroyed in WWII)
Dormition Cathedral in the Kiev Caves (Destroyed in WWII); Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 1; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14;

Chernobyl (Wormwood) Disaster, 1986, (Kiev, Pirypat River Mouth)
Chernobyl (Wormwood) Disaster;

Russia, Kiev and Ukraine, Dnieper River Folder

Dnieper River

Dnieper River Source (Valdai Hills, near Smolensk)
Valdai Hills;

Russia, Kiev and Ukraine, Dnieper River Source, Vyazama River Folder

Vyazma River

Vyazma River Source (Valdai Hills)

Vyazma River 1 (Vyazama)

Vyazma, Ukraine (Vyazna River 1)
Vyazma; Venerable Arcadius of Novotorsk, Commemorated July 11 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Venerable Arcadius of Novotorsk, Commemorated August 14 ; Venerable Arcadius of Novy Torg, Commemorated December 13 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; St Gerasimus of Boldino, Commemorated on May 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2;

Vyazma River 2

Vyazma River 3

Vyazma River Mouth (Dnieper River Source)

Dnieper River 1 (Dorogobuzha)

Dorogobuzha, Ukraine (Dnieper River 1)
Dorogobuzha, Ukraine (Dnieper River 1) ; St Gerasimus of Boldino, Commemorated on May 1;

Dnieper River 2 (Smolensk)

Dnieper River 3 (Mogilev)

Russia, Kiev and Ukraine, Dnieper River 2, Smolensk Folder, to Poland or Volga

Smolensk, Ukraine (Dnieper River 2, Varangian Trade Route, Moscow Road to Poland from Volga)
Smolensk; Icon of the Mother of God of Koloch, Commemorated July 9 ; Synaxis of the Saints of Smolensk, Commemorated July 24 ; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Abramius of Smolensk, a preacher of repentance and the Dread Last Judgment, was born in the mid-twelfth century at Smolensk of rich parents, who had twelve daughters before him, and they begged God for a son. childhood he grew up in the fear of God, he was often in church and had the opportunity to read books. The parents hoped that their only son would enter into marriage and continue their illustrious lineage, but he sought a different life. After the death of his parents, having given away all his wealth to monasteries, to churches and to the destitute, the saint walked through the city in rags, asking God to show him the way to salvation. was tonsured in the monastery of the Most Holy Theotokos, five versts from Smolensk, at Selischa. Having passed through various obediences there, the monk fervently occupied himself with copying books, culling spiritual riches from them. The Smolensk prince Roman Rostislavich (+ 1170) started a school in the city, in which they taught not only in Slavonic, but also from Greek and Latin books. The Prince himself had a large collection of books, which Saint Abramius used. He had struggled for more than 30 years at the monastery, when in the year 1198 the igumen persuaded him to accept the dignity of presbyter. Every day he served the Divine Liturgy and fulfilled the obedience of clergy not only for the brethren, but also for the laity. the monk became widely known. This aroused the envy of the brethren, and then of the igumen also, and five years later, the monk was compelled to transfer to the Exaltation of the Cross monastery in Smolensk itself. With offerings from the devout, he embellished the cathedral church of the poor monastery with icons, and with curtains and candle-stands. He himself painted two icons on themes which most concerned him. On one he depicted the Dread Last judgment, and on the other the suffering of the trials of life. Lean and pale from extreme toil, in priestly garb the ascetic resembled Saint Basil the Great in appearance. The saint was strict both towards himself, and towards his spiritual children. He preached constantly in church and to those coming to him in his cell, conversing with rich and poor alike. city notables and the clergy demanded that Bishop Ignatius bring the monk to trial, accusing him of seducing women and tempting his spiritual children. But even more terrible were the accusations of heresy and the reading of forbidden books. For this they proposed to drown or burn the ascetic. At the trial by the Prince and the Bishop, the saint answered all the false accusations. Despite this, they forbade him to serve as a priest and returned him to his former monastery of the Most Holy Theotokos . A terrible drought occurred in consequence of God’s wrath over the unjust sentence, and only when Saint Ignatius pardoned Saint Abramius, permitting him to serve and preach, did the rain again fall on Smolensk. bishop Saint Ignatius built a new monastery, in honor of the Placing of the Robe of the Most Holy Theotokos, and he entrusted the guidance of it to Saint Abramius, and he himself settled into it, retiring from the diocese because of age. Many wished to enter under the guidance of Saint Abramius, but he examined them very intensely and only after great investigation, so at his monastery there were only seventeen brethren. Saint Abramius, after the death of Saint Ignatius, having become his spiritual friend, urged the brethren, more than before, to think about death and to pray day and night, that they be not condemned in the Judgment by God. Abramius died after the year 1224, having spent 50 years in monasticism. Already at the end of the thirteenth century a service had been compiled to him, together with his disciple Saint Ephraim. The terrible Mongol-Tatar invasion, seen as the wrath of God for the nation’s sins, not only did not stifle the memory of Saint Abramius of Smolensk, but rather was a reminder to people of his calling to repentance and recollection of the dread Last Judgment. Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; St Mercurius the Bishop of Smolensk, Kiev Near Caves,Commemorated on August 7; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated on August 21; St Theodore the Prince of Smolensk and Yaroslav, Commemorated on September 19 ; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated October 12 ; Uncovering of the relics of St Andrew the Prince of Smolensk, Commemorated on October 27; Ozerianka Icon of God of Shuiu-Smolensk, Commemorated on November 2 ; Martyr Mercurius of Smolensk, Commemorated on November 24 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; Icon of the Mother of God "the Merciful", Commemorated December 27 ; St Ignatius, Wonderworker and Bishop of Smolensk, Commemorated January 29 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Prochorus of the Kiev Near Caves, Commemorated February 10 ; St Bassian of Uglich, Commemorated on February 12 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; 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 Heaven"Â, Commemorated on March 6; St Euthymius the Bishop of Novgorod, Commemorated on March 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14; Icon of the Mother of God of Smolensk the "œSweet-Kissing"Â, Commemorated on March 19; Icon of the Mother of God of "œthe Uncut Mount"Â, Commemorated on March 24; St Gerasimus of Boldino, Commemorated on May 1; Icon of the Mother of God "œVirgin of Tenderness"Â from the Pskov Caves, Commemorated on May 21 ; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Smolensk, 1125-1484, Smolensk Princes, Rostislavichi, Sons of Rostislav Mstislavich, stronger Western Ties
The Prince of Smolensk was the kniaz, the ruler or sub-ruler, of the Rus' Principality of Smolensk, a lordship based on the city of Smolensk. It passed between different groups of descendants of Grand Prince Iaroslav I of Kiev until 1125, when following the death of Vladimir Monomakh the latter's grandson Rostislav Mstislavich was installed in the principality, while the latter's father Mstislav I Vladimirovich became Grand Prince. It gained its own bishopric in 1136. It was Rostislav's descendents, the Rostaslavichi, who ruled the principality until the fifteenth-century. Smolensk enjoyed stronger western ties than most Rus' principalities.

Rostaslavichi, Rostislav Mstislavich decendants, Ruled Smolensk from 1125 till 15th Century
Rostaslavichi, Rostislav Mstislavich decendants, Ruled Smolensk till 15th Century; Prince of Smolensk was the kniaz, the ruler or sub-ruler, of the Rus' Principality of Smolensk, a lordship based on the city of Smolensk. passed between different groups of descendants of Grand Prince Iaroslav I of Kiev until 1125, when following the death of Vladimir Monomakh the latter's grandson Rostislav Mstislavich was installed in the principality, while the latter's father Mstislav I Vladimirovich became Grand Prince. gained its own bishopric in 1136. was Rostislav's descendants, the Rostaslavichi, who ruled the principality until the fifteenth-century. Smolensk enjoyed stronger western ties than most Rus' principalities.

Smolensk, 1147-1154, Clement of Smolensk, Kliment Smoliatich, chosen Metropolitan illegally by Russ, Not Constantinople
Russia, Kiev, 1147-1154, Clement of Smolensk, Kliment Smoliatich, chosen Metropolitan illegally by Russians, Not Constantinople ; Smolensk; Blessed Constantine, Metropolitan of Kiev, Commemorated on June 5;

Smolensk, 1165-1224, Abramius the Wonderworker, teacher of repentence
Smolensk, 1165-1224, Abramius the Wonderworker; Smolensk; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Abramius of Smolensk, a preacher of repentance and the Dread Last Judgment, was born in the mid-twelfth century at Smolensk of rich parents, who had twelve daughters before him, and they begged God for a son. childhood he grew up in the fear of God, he was often in church and had the opportunity to read books. The parents hoped that their only son would enter into marriage and continue their illustrious lineage, but he sought a different life. After the death of his parents, having given away all his wealth to monasteries, to churches and to the destitute, the saint walked through the city in rags, asking God to show him the way to salvation. was tonsured in the monastery of the Most Holy Theotokos, five versts from Smolensk, at Selischa. Having passed through various obediences there, the monk fervently occupied himself with copying books, culling spiritual riches from them. The Smolensk prince Roman Rostislavich (+ 1170) started a school in the city, in which they taught not only in Slavonic, but also from Greek and Latin books. The Prince himself had a large collection of books, which Saint Abramius used. He had struggled for more than 30 years at the monastery, when in the year 1198 the igumen persuaded him to accept the dignity of presbyter. Every day he served the Divine Liturgy and fulfilled the obedience of clergy not only for the brethren, but also for the laity. the monk became widely known. This aroused the envy of the brethren, and then of the igumen also, and five years later, the monk was compelled to transfer to the Exaltation of the Cross monastery in Smolensk itself. With offerings from the devout, he embellished the cathedral church of the poor monastery with icons, and with curtains and candle-stands. He himself painted two icons on themes which most concerned him. On one he depicted the Dread Last judgment, and on the other the suffering of the trials of life. Lean and pale from extreme toil, in priestly garb the ascetic resembled Saint Basil the Great in appearance. The saint was strict both towards himself, and towards his spiritual children. He preached constantly in church and to those coming to him in his cell, conversing with rich and poor alike. city notables and the clergy demanded that Bishop Ignatius bring the monk to trial, accusing him of seducing women and tempting his spiritual children. But even more terrible were the accusations of heresy and the reading of forbidden books. For this they proposed to drown or burn the ascetic. At the trial by the Prince and the Bishop, the saint answered all the false accusations. Despite this, they forbade him to serve as a priest and returned him to his former monastery of the Most Holy Theotokos . A terrible drought occurred in consequence of God’s wrath over the unjust sentence, and only when Saint Ignatius pardoned Saint Abramius, permitting him to serve and preach, did the rain again fall on Smolensk. bishop Saint Ignatius built a new monastery, in honor of the Placing of the Robe of the Most Holy Theotokos, and he entrusted the guidance of it to Saint Abramius, and he himself settled into it, retiring from the diocese because of age. Many wished to enter under the guidance of Saint Abramius, but he examined them very intensely and only after great investigation, so at his monastery there were only seventeen brethren. Saint Abramius, after the death of Saint Ignatius, having become his spiritual friend, urged the brethren, more than before, to think about death and to pray day and night, that they be not condemned in the Judgment by God. Abramius died after the year 1224, having spent 50 years in monasticism. Already at the end of the thirteenth century a service had been compiled to him, together with his disciple Saint Ephraim. The terrible Mongol-Tatar invasion, seen as the wrath of God for the nation’s sins, not only did not stifle the memory of Saint Abramius of Smolensk, but rather was a reminder to people of his calling to repentance and recollection of the dread Last Judgment.

Smolensk Kremlin
Smolensk Kremlin; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Smolensk diocese
Smolensk diocese: St Rostislav founded the cities of Rostislavl, Mstislavl, Krichev, Propoisk, and Vasiliev among others. He was the forefather of the Smolensk princely dynasty, and Smolensk diocese south of Smolensk mostly along the Sozh River. Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Smyadyn Castle near Smolensk
Smyadyn Castle somewhere near Smolensk Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Andrusov, Smolensk, Ukraine
Andrusov, Smolensk, Ukraine Treaty of Andrusov ; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26;

Smolensk, Cathredral Hill - Assumption Cathedral, 1101
Cathredral Hill - Assumption Cathedral in Smolensk; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Savior cathedral at the Smyadynsk Boris and Gleb monastery, Smolensk
Savior cathedral at the Smyadynsk Boris and Gleb monastery, Smolensk; Right-believing Great Prince Rostislav-Michael, Prince of Kiev, Commemorated on March 14;

Dolgomost, 30 K East of Smolensk
Dolgomost, 30 K East of Smolensk; Martyr Mercurius of Smolensk, Commemorated on November 24;

Liubech, Chernigov, Ukraine (Dnieper River 3.5)
Lubech; Venerable Anthony of the Kiev Far Caves, Commemorated September 2 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Icon of the Mother of God of Lubech, Commemorated on May 7 ;

Dnieper River 4 (Kiev)

Kiev, Ukraine (Dnieper River 4)
Kiev; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; 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 ; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Transfer of the Relics of St Barbara - Gloves, Commemorated July 11 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Martyr Theodore and his son of Kiev, Commemorated on July 12; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; 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; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Appearance of the Smolensk œDirectressÂ Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Venerable Moses the Wonderworker of the Kiev Caves, Commemorated on July 28; Procession of the Honorable Wood of the Life-Giving Cross of the Lord (First of the three œFeasts of the SaviorÂ in August), Commemorated on August 1; Blessed Basil of Moscow the Fool-For-Christ, Commemorated on August 2; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; Venerable Pimen the Much-Ailing of the Kiev Near Caves, Commemorated on August 7; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Icon of the Mother of God of Minsk, Commemorated on August 13 ; St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; St Martyrius, Archbishop of Novgorod, Commemorated on August 24 ; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27 ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27 ; Icon of the Mother of God Chernigov-GethsemaneÂ, Commemorated on September 1; Venerable Theodosius of the Kiev Far Caves, Commemorated on September 2; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Martyr Athanasius the Abbot of Brest, Commemorated 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 ; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated September 9 ; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9 ; Icon of the Mother of God of Kupyatitich, Commemorated on November 15 ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated December 6 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; St Photius the Metropolitan of Kiev; Equal of the Apostles Great Prince Vladimirin Holy Baptism Basil, the Enlightener of the Russian Land, ; Martyrs and Passion-Bearers Boris and Gleb; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated September 6 ; Martyr Romulus and with him many others, Commemorated September 6 ; Icon of Sophia, the Wisdom of God, Commmorated September 8 ; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Repose of St Cyprian the Metropolitan of Moscow and All Russia, Commemorated on September 16; Icon of the Mother of God of Korsun, Commemorated on October 9; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated September 19 ; Martyr and Confessor Michael the Wonderworker of Chernigov; St Michael the first Metropolitan of Kiev; St Hilarion, Metropolitan of Kiev, Commemorated October 21 ; Princess Anna Vsevolodna, Commemorated on November 3 ; Venerable Paisius Velichkovsky, Commemorated November 15 ; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19 Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated November 22 ; Hieromartyr Clement the Pope of Rome; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26 ; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29 ; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Athanasius œthe Resurrected OneÂ, Recluse of the Kiev Near Caves, Commemorated on December 2 ; Greatmartyr Barbara at Heliopolis, in Syria, Commemorated on December 4 ; St Maximus, Metropolitan of Kiev, Commemorated December 6; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated December 11 ; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated December 19 ; Venerable Ignatius the Archimandrite of the Kiev Caves, Commemorated December 20 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; Venerable Mark the Grave-Digger of the Kiev Near Caves, Commemorated December 29 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Gregory the Recluse, of the Kiev Caves, Commemorated January 8 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18 ; Venerable Macarius the Deacon of the Kiev Caves, Commemorated January 19 ; Venerable Macarius the Faster, of the Kiev Near Caves, Commemorated January 19 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; Venerable Euthymius the Schemamonk, Commemorated January 20 ; Monkmartyr Anastasius the Deacon of the Kiev Near Caves, Commemorated on January 22 ; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Ignatius, Wonderworker and Bishop of Smolensk, Commemorated January 29 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Paphnutius the Recluse of the Kiev Caves, Commemorated on February 15; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Venerable Zeno the Faster, of the Kiev Caves, Commemorated January 30 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; Venerable Pancratius of the Kiev Caves, Commemorated February 9 ; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Prochorus of the Kiev Near Caves, Commemorated February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Theodore the Silent of the Kiev Caves, Commemorated February 17 ; Venerable Cosmas of Yakhrom, Commemorated on February 18 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated on February 20 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Venerable Agathon the Wonderworker of the Kiev Caves, Commemorated February 20 ; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Titus the Soldier, of the Kiev Caves, Commemorated on February 27 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; 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 Basil (Vasilko) of Rostov, Commemorated on March 4; Venerable Gerasimus of Vologda, 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 œCzestochowaÂ, Commemorated on March 6 ; Icon of the Mother of God œthe Blessed HeavenÂ, Commemorated on March 6; Hieromartyr Basil of Cherson, Commemorated on March 7; Hieromartyr Basil of Cherson, Commemorated on March 7; Icon of the Mother of God Kursk Root œof the SignÂ, Commemorated on March 8; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves ; Venerable Prochorus of the Kiev Near Caves; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14; Icon of the Mother of God of Smolensk the œSweet-KissingÂ, Commemorated on March 19; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Venerable Hypatius the Healer of the Kiev Caves, Commemorated on March 31; Venerable Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; Icon of the Mother of God of Belynich, Commemorated on April 12; Icon of the Mother of God of Murom, Commemorated on April 12; Icon of the Mother of God Weeping œIlyin ChernigovÂ, Commemorated on April 16 ; Icon of the Mother of God of St Maximus, Commemorated on April 18; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Icon of the Mother of God of Molcha, Commemorated on April 24; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ; St Cyril the Bishop of Turov, Commemorated on April 28; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; St Gerasimus of Boldino, Commemorated on May 1; Icon of the Mother of God of Putivil, Commemorated on May 2 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Icon of the Mother of God of Sven, Commemorated on May 3 ; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Icon of the Mother of God œStaro Rus Old Russian, Commemorated on May 4; Icon of the Mother of God of Lubech, Commemorated on May 7; Monkmartyr Pachomius of Mt Athos, Commemorated on May 7; Repose of St Alexis Toth the confessor and defender of Orthodoxy in America, Commemorated on May 7 ; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Pimen the Ascetic of the Kiev Far Caves, Commemorated on May 8; Venerable Joseph of Optina, Commemorated on May 9; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Icon of the Mother of God œVirgin of Tenderness from the Pskov Caves, Commemorated on May 21 ; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Martyr Michael œthe Black-RobedÂ of St Sava Monastery, Commemorated on May 23; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; Icon of the Mother of God of Igor, Commemorated on June 5; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Venerable Moses of Optina, Commemorated on June 16; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18; Translation of the relics of St Gurias the Archbishop of Kazan, Commemorated on June 20; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Venerable Martin of Turov, Commemorated on June 27; Icon of the Mother of God of Balikin, Commemorated on June 30; Icon of the Mother of God of Akhtyr, Commemorated July 2 ; 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; Burial of St Andrew the Prince, Commemorated on July 4 ; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Russia, Kiev, 1243-1280, Maximus, Metropolitan Kiev, mongol yoke, Tartar incursions in Kiev, withdrew to Briansk, and to Suzdal, visit to Volhynia at Rata w st Peter, 1295 deposed James at Vladimir,
Kiev; St Maximus, Metropolitan of Kiev, Commemorated 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. Maximus withdrew to Briansk, and from there to Suzdal. 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, 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. He 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.

Drevlyan Lands (Kiev)
Drevalyans

Left-bank Ukraine (Left bank of the Dnieper River)
Left-bank Ukraine (Left bank of the Dnieper River) ;

Russia, Kiev and Ukraine, Dnieper River 4, Stugna River Folder, Kiev area

Stugna River

Stugna River Source (along the border)

Stugna River 1 (Vasylkiv)

St. Panteleimon's Cathedral
St. Panteleimon's Cathedral; St John the Russian and Confessor, whose relics are on the island of Euboia, Commemorated on May 27;

Kievan Belgorod
Kievan Belgorod; Saint Vsevolod (in Baptism Gabriel), Wonderworker of Pskov, Commemorated on February 11;

Kiev'™s St Vladimir cathedral
Kiev'™s St Vladimir cathedral; Martyr Juliana at Heliopolis, in Syria, Commemorated on December 4 ; Greatmartyr Barbara at Heliopolis, in Syria, Commemorated on December 4 ;

Stugna River Mouth (Dnipper River 4)
Stugna River Mouth (Dnipper River 4);

Russia, Kiev and Ukraine, Dnieper River 4, Many Kiev Locations Folder

Vladimir Cathedral, Kiev's St Vladimir cathedral, 1859
Kiev's St Vladimir cathedral; Transfer of the Relics of St Barbara - Gloves, Commemorated July 11 ; Greatmartyr Barbara at Heliopolis, in Syria, Commemorated on December 4 ; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1;

Saint Georges Victory Church, Kiev, 1051s, Yaroslav the Wise
Saint Georges Victory Church, Kiev; Greatmartyr, Victory-bearer, and Wonderworker George, Commemorated on April 23; George was the patron saint and protector of several of the great builders of the Russian state. Saint Vladimir’s son, Yaroslav the Wise (in holy Baptism George), advanced the veneration of the saint in the Russian Church. He built the city of Yuriev [i.e., “of Yurii.” “Yurii” is the diminutive of “George”, as “Ivan” is of “John”], he also founded the Yuriev monastery at Novgorod, and he built a church of Saint George the Victory Bearer at Kiev. day of the consecration of Saint George’s Church in Kiev, November 26, 1051 by Saint Hilarion, Metropolitan of Kiev and All Rus, has entered into the liturgical treasury of the Church as a special church feastday. Yuriev Day is beloved by the Russian people as an “autumn Feast of Saint George.”

Temple of Boris and Gleb, Dorogozhich
St. Cyril's Monastery is in the Dorogozhich neighborhood of Kiev.; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

Dorogozhich neighborhood, Kiev
St. Cyril's Monastery is in the Dorogozhich neighborhood of Kiev.; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

St. Cyril's Monastery, Kiev, Ukraine
St. Cyril's Monastery; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

Saint Sophia Cathedral, Kiev, 960 by Olga
Saint Sophia Cathedral in Kiev; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Venerable John the Long-Suffering of the Kiev Near Caves; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Icon of the Mother of God of Kupyatitich, Commemorated on November 15 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; http://oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=103312; St Michael the first Metropolitan of Kiev, Commemorated on June 15; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10;

Kiev-Sophia archbishop'™s house
Saint Sophia Cathedral in Kiev; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Venerable John the Long-Suffering of the Kiev Near Caves; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Icon of the Mother of God of Kupyatitich, Commemorated on November 15 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; http://oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=103312; St Michael the first Metropolitan of Kiev, Commemorated on June 15; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10;

Demetrius's Monastery and Church in the Uppertown of Kiev near Saint Sophia Cathedral in the 1050s
Demetrius's Monastery and Church in the Uppertown of Kiev near Saint Sophia Cathedral in the 1050s, Later called Mikhailov-Zlatoverkh ; 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.

Mikhailov-Zlatoverkh Monastery and Church in the Uppertown of Kiev near Saint Sophia Cathedral in the 1050s
Demetrius's Monastery and Church in the Uppertown of Kiev near Saint Sophia Cathedral in the 1050s, Later called Mikhailov-Zlatoverkh ; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26;

Kiev's Holy Wisdom (Hagia Sophia) Cathedral, 960 by Olga
Holy Wisdom (Hagia Sophia) Cathedral in Kiev; Icon of Sophia, the Wisdom of God, Commemorated on September 8; Repose of St Theodosius of Chernigov, Commemorated February 5 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God of Lubech, Commemorated on May 7 ;

Mikhailovo-Zlatoverkh Monastery, Kiev, 1108
Mikhailovo-Zlatoverkh Monastery, AKA Saint Michael's Golden Domed Monastery in Kiev; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Zlatoverkh-Mikhailovo Monastery, Kiev, 1108
Mikhailovo-Zlatoverkh Monastery, AKA Saint Michael's Golden Domed Monastery in Kiev; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Demetrius's Monastery, Kiev, 1070
Mikhailovo-Zlatoverkh Monastery, AKA Saint Michael's Golden Domed Monastery in Kiev, Towards the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded,; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26, ; the beginning of the 1070s the Dimitriev monastery at Kiev, known afterwards as the Mikhailov-Zlatoverkh monastery, was founded Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

St. Michael's Golden-Domed Monastery, Kiev, 1108
Mikhailovo-Zlatoverkh Monastery, AKA Saint Michael's Golden Domed Monastery in Kiev; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Kiev Theodosis (Studite) monastery, 1595
Kiev Theodosis (Studite) monastery; Repose of St Theodosius of Chernigov; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Kiev-Bratsk (Brotherhood) Monastery (Podol Neighborhood, Dnieper River 4) 1595
Kiev-Bratsk (Brotherhood) Monastery (Podol Neighborhood, Dnieper River 4); Podol Neighborhood of Kiev; Subdivisions of Kiev; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated on September 4 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated September 6 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ;

Brotherhood (Bratsky) monastery, Kiev (Dneiper River 4) 1595
Brotherhood monatery; Icon of the Mother of God of Kiev-Bratsk, Commemorated September 6 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Tithe Church, Kiev (Desyatina (Tithe) church) 989
Church of the Tithes (Desyatina (Tithe) church); Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God of Minsk, Commemorated on August 13 ; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated on September 19 ;

Kiev Spiritual Academy, Moghila Academy Kiev, Mogilyansk, 1615-1632
Moghila Academy Kiev; St Peter Mogila; Venerable Paisius Velichkovsky, Commemorated on November 15 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ;

Moghila Academy Kiev, Mogilyansk, Kiev Spiritual Academy, 1615-1632
Moghila Academy Kiev; St Peter Mogila; Venerable Paisius Velichkovsky, Commemorated on November 15 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ;

Florovsk Ascension monastery in Kiev, 1722
Florovsk Ascension monastery in Kiev; Icon of the Mother of God of Rudens, Commemorated October 12 ;

Kiev Seminary (Dnieper River 4) 1615
Kiev Theological Seminary; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated September 9 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Kiev Theological Academy (Dneiper River 4) 1615
Kiev Theological Academy; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated on September 4 ; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated September 9 ; St Theophan the Recluse the Bishop of Tambov; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Podol Neighborhood, Kiev (Dneiper River 4)
Podol Neighborhood of Kiev; Subdivisions of Kiev; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on September 6; Icon of the Mother of God of Sven, Commemorated on May 3;

Kiev-Vydubitsky monastery
Kiev-Vydubitsky monastery; Repose of St Theodosius of Chernigov, Commemorated February 5 ;

Castle and Residents of Kievan Rus Monarchs, 946
Vyshgorod (the name literally translates as "the town upstream") dates from as early as 946, when it was described as the favourite residence of Saint Olga. Also mentioned in De Administrando Imperio, Vyshgorod served as the fortified castle and residence of the monarchs of Kievan Rus on the Dnieper from that time until 1240, when the Mongols sacked it. At Vyshhorod Vladimir the Great (reigned 980 to 1015); Devichi monastery in Vyshgorod; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26;

Church of Saint Basil the Great, Vyshgorod, 946
Devichi monastery in Vyshgorod; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26;

Devichi monastery, Vyshgorod, 946
Devichi monastery in Vyshgorod; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26;

Vyshgorod near Kiev (Dnieper River 4) residence of kievan rulers
Vyshgorod near Kiev; Vyshhorod, a residence of the medieval Kievan rulers, now a town in Kiev Oblast, Ukraine; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; ; 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 ;

Kiev Mezhigorsk Womens monastery Suzdal
Kiev Mezhigorsk monastery; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ;

Savior-Transfiguration monastery, Kiev 988
Savior-Transfiguration monastery, Kiev; Translation of the relics of St Gurias the Archbishop of Kazan, Commemorated on June 20;

Mezhigorsk Monastery, Kiev 988
Mezhigorsk Monastery; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ;

Russia, Kiev and Ukraine, Dnieper River 4, Ros River Folder, Kiev

Ros River

Ros River Source

Ros River 1

Ros River 2 (Yuriev)

Yuriev, Ukraine (Ros River 2)
Yuriev (Ros River 2); St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; Translation of the relics of St Theoctistus the Archbishop of Novgorod, Commemorated January 23 ;

Ros River 3

Ros River 4

Ros River 5 (Korsun)

Korsun, Ukraine (Ros River 5)
Korsun (Ros River 5); 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 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; St Michael the first Metropolitan of Kiev, Commemorated on June 15;

Ros River Mouth (Kiev, Dnieper River 4)

Kanev, Ukraine (near Kiev, Ros River Mouth, Dnieper River 4)
Kanev; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Hieromartyr Macarius the Archimandrite of Kanev, Commemorated October 10 ; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13;

Cherkassa, Ukraine (relics of Hieromartyr Macarius of Kanev)
Cherkassa, Ukraine (relics of Hieromartyr Macarius of Kanev); Martyr Macarius, Archimandrite of Kanev and Pereyaslavl Commemorated on September 7;

Heorhiivskyi Church of Saint George at Kiev, Ros River Mouth
Heorhiivskyi Church of Saint George at Kiev; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23;

Russia, Kiev and Ukraine, Dnieper River 4, Desna River Folder, Kiev area, Chernigov, Briansk, Kursk

Desna River

Desna River Source (Valdai Hills, Boldino Hill)

Boldino Hill, southeast of Smolensk (Desna River Source)
Boldino Museum, southeast of Smolensk ; St Gerasimus of Boldino, Commemorated on May 1;

Desna River 1 (Roslavl)

Roslavl, Smolensk, Kiev area (Desna River 1), Forests
Roslavl; Venerable Anthony of Optina, Commemorated on August 7; Venerable Moses of Optina, Commemorated on June 16;

Borisovsk, Kaluga (somewhere in Kuybyshevsky District)
Borisovsk, Kaluga (somewhere in Kuybyshevsky District) plus there are many other small towns named Borisovsk; Venerable Joseph of Optina, Commemorated on May 9;

Desna River 2 (Briansk)

Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland)
Briansk, Ukraine (Desna River 1) ; 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. St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; St. Gerasimus of Boldino, Commemorated on May 1; Icon of the Mother of God of Sven, Commemorated May 3 ; St Oleg the Prince of Briansk, Commemorated September 20 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Icon of the Mother of God of Sven, Commemorated on May 3 ;

Forests of Bryansk, Ukraine (Desna River 2)
Forests of Bryansk ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Venerable Macarius of Optina;

Karachev district, Ukraine (Desna River 2)
Karachev district; Icon of the Mother of God Assuage My Sorrows, Commemorated October 9; Venerable Leonid of Optina, Commemorated on October 11 ;

Karachev, Ukraine (Desna River 2)
Karachev; Venerable Macarius of Optina; Venerable Leonid of Optina, Commemorated on October 11 ;

Seltso (Desna River 2, Kiev, Ukraine)
Seltso; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Desna River 3 (Sev River, Sloboda)

Russia, Kiev and Ukraine, Dnieper River 4, Desna River 3, Sev River Folder

Sev River

Sev River Source

Sev River 1 (Sevsk)

Sevsk, Ukraine (Sev River 1)
Sevsk (Sev River); St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Venerable Macarius of Optina; Venerable Leonid of Optina; Icon of the Mother of God of Sven, Commemorated May 3 ;

Sloboda Ukraine (Desna River 3, Sev River Mouth)
Sloboda Ukraine Wild Fields immediately south of Severia; Sloboda Ukraine was the sparsely inhabited area of the Wild Fields on the south border of Muscovite Russia, immediately south of Severia, was traditionally used by the Crimean Tatars and Nogai Tatars to launch annual raids into Russian territories along the Muravsky Trail and Izyum Trail. Apart from the Cossacks, the settlers of Sloboda Ukraine included peasants and townspeople from Right and Left-bank Ukraine, divided by the Treaty of Andrusovo in 1667. The name Sloboda Ukraine derives from the word sloboda, a Slavic term meaning freedom (or liberty), and also the name of a type of settlement. The settlers of a sloboda were freed by the Tsar from the obligation of paying taxes and fees for a certain period of time, which proved to be very enticing for settlers. By the end of the 18th century, 523 slobodas (slobody) had been settled in Sloboda Ukraine.

Desna River 4 (Seym River Mouth)

Russia, Kiev and Ukraine, Dnieper River 4, Desna River 4, Seym River Folder, Kursk

Seym River

Seym River Source (Kursk, confluence Kur and Tuskar Rivers)

Russia, Kiev and Ukraine, Dnieper River 4, Desna River 4, Seym River Source, Kur and Tuscar Rivers Folder

Tuskar River

Kur River

Kur River Mouth (Seym River Source, Tuskar River)

Kursk, Ukraine (Seym River Source, Kur and Tuskar River mouths)
Kursk; Venerable Macarius of Optina, Commemorated September 7 ; Icon of the Mother of God "œof the Sign"Â, the "œKursk-Root"Â, Commemorated on September 8 ; Icon of the Mother of God of Glinsk, Commemorated on September 8 ; Icon of the Mother of God "œof the Sign"Â, the "œKursk-Root"Â, Commemorated on September 8 ; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Icon of the Mother of God "œKursk-Root"Â, Commemorated on November 27 ; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Icon of the Mother of God "Kursk Root" "œof the Sign"Â, Commemorated on March 8; Venerable Joseph of Optina, Commemorated on May 9 ;

Lgov, Kursk Oblast
Lgov, Kursk Oblast; Venerable Macarius of Optina, Commemorated September 7 ;

Seym River 1

Seym River 2 (Ryla)

Ryla (Rylsk) (Seym River 2)
Ryla (Rylsk); Icon of the Mother of God "œKursk-Root"Â, Commemorated on November 27;

Seym River 3 (Putivl)

Putivl, Ukraine (Seym River 3)
Putivl; Icon of the Mother of God of Molcha, Commemorated on April 24; Icon of the Mother of God of Putivil, Commemorated on May 2 ;

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, 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.

Glinsk Hermitage (between Seym and Desna Rivers) 1648
Glinsk Hermitage ; Venerable Macarius of Optina, Commemorated on September 7; Icon of the Mother of God of Glinsk, Commemorated on September 8 ;

Seym River 4

Baturino, Ukraine (Seym River 4)
Baturino (in the Chernigov diocese, Ukraine); Repose of St Theodosius of Chernigov, Commemorated February 5 ;

Seym River Mouth (Desna River 4)

Desna River 5 (Chernigov)

Russia, Kiev and Ukraine, Dnieper River 4, Desna River 5, Chernigov Folder

Chernigov, Ukraine (Desna River 5) western trade through Kiev, Volhy, to Poland
Chernigov; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; ; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2 ; Icon of the Mother of God of Domnitsa, Commemorated September 8 ; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated September 9 ; Right-believing Great Prince Igor of Kiev and Chernigov, Commemorated September 19 ; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated on January 9 ; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Venerable Polycarp of Briansk, Commemorated on February 23; Repose of St Alexander Nevsky; Repose of St Innocent the first Bishop of Irkutsk; Icon of the Mother of God of Novgorod; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Translation of the relics of the Martyr Michael of Chernigov, Commemorated February 14 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Icon of the Mother of God Weeping "œIlyin Chernigov"Â, Commemorated on April 16 ; St Athanasius the Great the Patriarch of Alexandria, Commemorated on May 2 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Icon of the Mother of God of Sven, Commemorated on May 3 ; Icon of the Mother of God of Lubech, Commemorated on May 7; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1; New Martyr Archbishop Andronicus of Perm, Commemorated on June 4; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Blessed Constantine the Metropolitan of Kiev, Commemorated on June 5; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Icon of the Mother of God of Balikin, Commemorated on June 30;

Russia, Kiev and Ukraine, Chernigov History Folder

Russia, Chernigov, 1073-1077, K Rus King, Sviatoslav II of Kiev, NIcholas, Y's younger son, Vohly trade
Kiev Rus King, 1073-1077, Sviatoslav II of Kiev, Nicholas; II Iaroslavich or Sviatoslav II Yaroslavich (1027 – 27 December 1076[1] in Kiev [Kyiv]) was Grand Prince of Kiev between 1073 and 1076. was born as a younger son of Grand Prince Yaroslav the Wise. His baptismal name was Nicholas. ruled the Principality of Vladimir in Volhynia in his father's lifetime (from around 1040 to 1054). Yaroslav the Wise, who divided the Kievan Rus' between his five sons in his testament, willed the Principality of Chernigov to Sviatoslav. Sviatoslav joined his brothers, Iziaslav of Kiev and Vsevolod of Pereyaslav, in forming a princely "triumvirate" that oversaw the affairs of Kievan Rus' until 1072. The three brothers together fought against their enemies, including the nomadic Oghuz Turks, and their distant relative, Prince Vseslav of Polotsk. The Cumans defeated their united force in the autumn of 1068, but Sviatoslav routed a Cuman band plundering his principality. "triumvirate" broke up, when Sviatoslav, supported by his younger brother Vsevolod, dethroned and replaced their older brother Iziaslav in 1073. He commissioned the compilation of at least two miscellanies of theological works. Otherwise, his short reign was uneventful. 1 Early life 2 Triumvirate 3 Grand Prince of Kiev 4 Family 5 See also 6 References 7 Sources 7.1 Primary sources 7.2 Secondary sources 8 Further reading life[edit] was the fourth son of Yaroslav the Wise, Grand Prince of Kiev, and his wife, Ingegerd of Sweden.[2] He was born in 1027.[2] The Lyubetskiy sinodik—a list of the princes of Chernigov which was completed in the Monastery of Saint Anthony in Lyubech—writes that his baptismal name was Nicholas.[3] Russian Primary Chronicle writes that Sviatoslav was staying "at Vladimir"[4] (Volodymyr-Volynskyi, Ukraine) in Volhynia around the time his father fell seriously ill before his death.[5] According to the historian Martin Dimnik, the chronicle's report shows that Yaroslav the Wise had, most probably in about 1040, appointed Sviatoslav to rule this important town of the Kievan Rus'.[6] his deathbed, Yaroslav the Wise divided the most important towns of his realm among his five sons—Iziaslav, Sviatoslav, Vsevolod, Igor, and Vyacheslav—who survived him.[7][8] To Sviatoslav, he bequeathed Chernigov (Chernihiv, Ukraine).[9] The dying grand prince also ordered that his four younger sons should "heed"[10] their eldest brother, Iziaslav who received Kiev.[8] of the Kievan Rus' in the Kievan Rus' (1054–1132) the Wise died on 20 February 1054.[11] His three elder sons—Iziaslav of Kiev, Sviatoslav of Chernigov, and Vsevolod of Pereyaslav—decided to jointly govern the Kievan Rus'.[12] Historian Martin Dimnik writes that taking into account Sviatoslav's political and military skills it "is reasonable to assume that he was one of the main motivating forces, if not the actual architect, of many of the policies adopted" by the three brothers.[13] The "triumviri" closely cooperated in the following years.[12] In 1059 they liberated their uncle, Sudislav whom their father had sent to prison around 1035.[14][15] They made a joint expedition "by horse and ship against the Torks"[16] or Oghuz Turks, according to the Russian Primary Chronicle, in 1060.[17] On hearing of the arrival of the Rus' forces, the Torks fled from their lands without resistance.[18] 1065, Sviatoslav led his troops against his nephew, Rostislav Vladimirovich, who had in the previous year expelled by force Sviatoslav's son, Gleb from Tmutorakan.[19] Upon Sviatoslav's arrival, Rostislav withdrew from this important center of his uncle's domains, but he reoccupied it after Sviatoslav had returned to Chernigov.[20] A distant cousin of the "triumviri", Vseslav Briacheslavich (Prince of Polotsk), attacked Pskov in 1065, according to The Chronicle of Pskov.[21][22] Vseslav Briacheslavich could not take this town, but he seized and plundered Novgorod—which had been ruled by Iziaslav of Kiev's son, Mstislav—in the next winter.[21][23] Izyaslav, Sviatoslav and Vsevolod soon united their forces and set forth against Vseslav, "though it was the dead of winter",[24] according to the Russian Primary Chronicle.[25] They routed Vseslav's army by the Nemiga River (near Minsk) on 3 March 1066.[25] Vseslav, who fled from the battlefield, agreed to enter into negotiations with the "triumviri", but they treacherously captured him at a meeting at Orsha in early June.[22][25] Cumans, who had emerged as the dominant power of the Pontic steppes in the early 1060s, invaded the southern regions of Kievan Rus' in 1068.[26] The three brothers together marched against the invaders, but the Cumans routed them on the Alta River.[27] From the battlefield, Sviatoslav withdrew to Chernigov and regrouped his troops.[27] He returned to defeat the Cumans with a smaller force at the town of Snovsk on 1 November, thus enhancing his prestige among the populace.[27] In the meantime, the townspeople of Kiev had dethroned and expelled Sviatoslav's brother, Iziaslav.[28] Taking advantage of Iziaslav's absence, Sviatopluk sent his own son, Gleb to Novgorod to rule the town.[29][30] returned at the head of Polish reinforcements.[31] The townspeople of Kiev sent messages to Sviatoslav and Vsevolod, imploring them to come to their "father's city"[32] and defend it, according to the Russian Primary Chronicle.[33] Sviatoslav and Vsevolod requested Iziaslav "not to lead the Poles in attack upon Kiev", stating that "if he intended to nurse his wrath and destroy the city, they would be properly concerned for the ancestral capital".[33][34][31] Iziaslav partially acquiesced: he did not let his Polish allies enter the town, but his retinue slaughtered or mutilated many of his opponents in Kiev.[35] He also attempted to punish Anthony—the founder of the Monastery of the Caves in Kiev—who had supported his enemies, but Sviatoslav gave shelter to the saintly monk in Chernigov.[36] Iziaslav's return to Kiev, the "triumvirate" was restored.[28] The three brothers together visited Vyshhorod in order to participate in the translation of the relics of their saintly uncles, Boris and Gleb on 3 May 1072.[37] According to The Narrative, Passion, and Encomium of Boris and Gleb, Sviatoslav took Saint Gleb's hand and "pressed it to his injury, for he had pain in his neck, and to his eyes, and to his forehead"[38] before placing it back into the coffin.[39] In short Sviatoslav felt a pain at the top of his head and his servant found a fingernail of the saint under his cap.[39] Most historians agree that the three brothers expanded their father's legal code on this occasion, but the exact date is unknown.[40] [41] Prince of Kiev[edit] Izbornik of 1076 page from Sviatoslav's Izbornik of 1073 to the Russian Primary Chronicle, "the devil stirred up strife"[42] among the three brothers shortly after the canonization of Saints Boris and Gleb.[43][44] Sviatoslav and Vsevolod united their forces and expelled Iziaslav from Kiev on 22 March 1073.[43] The chronicler put the blame for this action on Sviatoslav, stating that "he was the instigator of his brother's expulsion, for he desired more power".[42][44] The chronicler also states that Sviatoslav had "misled Vsevolod by asserting that" Iziaslav "was entering into an alliance"[42] with Vseslav Briacheslavich against them.[44] Modern historians disagree about the motives of Sviatoslav's action. Franklin and Shepard write that he was driven by "straightforward greed";[45] Martin says that Sviatoslav who seems to have suffered from a grave illness wanted to secure his sons' right to Kiev which would have been lost if Sviatoslav "had predeceased Iziaslav without having ruled"[46] the town. In fact, the Russian Primary Chronicle states that it was Sviatoslav who "ruled in Kiev after the expulsion"[42] of Iziaslav.[47] the head of the Monastery of the Caves, Feodosy criticized Sviatoslav for usurping the throne.[43][48] However, before his death in May 1074 he was reconciled with the grand prince, who supported the foundation of a stone church dedicated to the Mother of God in Kiev.[45][49] Sviatoslav also supported the compilation of ecclesiastic works. Two izborniki or miscellanies—collections of excerpts from the Bible and from theological works—were completed under his auspices in 1073 and 1076.[50] According to the Izbornik of 1073, Sviatoslav, who is praised as a "new Ptolemy", had by that time collected a great number of spiritual books.[51] rule was short and uneventful.[52] His dethroned brother first fled to Poland, but Duke Boleslav II, who was Sviatoslav's son-in-law, expelled him from his lands.[28][53] Next Iziaslav sought the assistance of the German monarch, Henry IV.[43] The latter, in 1075, sent his envoys—including Sviatoslav's brother-in-law, Burchard—to Kiev to collect more information.[54] According to the Russian Primary Chronicle, "in his pride", Sviatoslav "showed them his riches", displaying them "the innumerable quantity of his gold, silver and silks".[55][56] In 1076 Sviatoslav sent reinforcements to Poland to help his son-in-law against the Bohemians.[57] died on 27 December 1076.[1] The Russian Primary Chronicle writes that "the cutting of a sore"[58] caused his death.[59] He was buried in the Holy Savior Cathedral in Chernigov.[59] Within a year, his elder brother Iziaslav was restored and Sviatoslav's sons lost most parts of his domains.[1][60] Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1 ;

Domnitsa River

Berezna, Chernigov (Desna River 5)
Berezna, Chernigov; 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.

Domnitsa (River near Berezna)
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.

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.

Chernihiv (Schekovitsa)
Chernihiv (Schekovitsa) ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; St Theoctistus, Bishop of Chernigov, Commemorated August 5 ;

Schekovitsa (Chernihiv)
Chernihiv (Schekovitsa) ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; St Theoctistus, Bishop of Chernigov, Commemorated August 5 ;

Boldina Hill, Chernigov

Eletsk Chernigov monastery, Boldina Hill, Ukraine, 1030 and 1851
Eletsk Chernigov monastery; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ; Icon of the Mother of God of Novgorod; Repose of St Theodosius of Chernigov; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys
Rurik dynasty, 862, from Chernigov, Kiev Rus, including Boryatinskys; Chernigov; Venerable Polycarp of Briansk, Commemorated on February 23;

Caves of the Eletsky Monastery, Chernigov, Ukraine, before 1050
caves of the Eletsky Monastery, Chernigov ; Caves Monasteries; Icon of the Mother of God Weeping "œIlyin Chernigov", Commemorated on April 16 ; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Caves of the Eletsky Monastery, Chernigov, Ukraine, 1030 and 1851
caves of the Eletsky Monastery, Chernigov ; Caves Monasteries; Icon of the Mother of God Weeping "Ilyin Chernigov"Â, Commemorated on April 16 ; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Trinity Monastery Chernigov, 1030
Trinity Monastery Chernigov, 1030; Icon of the Mother of God "œChernigov-Gethsemane"Â, Commemorated on September 1; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5;

Trinity-Ilyin Monastery Chernigov, 1030
Trinity Monastery Chernigov, 1030; 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. Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). The icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. In 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Russia, Kiev, 1869, Chernigov-Gethsemane Icon, Trinity-Ilyin Monastery, copy of Ilyin-Chernigov Icon
Trinity Monastery Chernigov, 1030; 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. Icon of the Mother of God œElets-Chernigov, Commemorated on February 5; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). The icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. In 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Desna River 6

Florovsk Ascension monastery in Kiev (Desna River 6) 1722
Florovsk Ascension monastery in Kiev; Icon of the Mother of God of Rudens, Commemorated October 12 ;

Desna River Mouth (Kiev, Vishgorod, Dnipper River 4)

Russia, Kiev and Ukraine, Dnieper River 4, Pripyat River Folder, Wormwood, Chenoble

Pripyat River

Pripyat River Source (Dnieper Bug Canal)

Russia, Kiev and Ukraine, Dnieper River 4, Pripyat River Source, Dnieper Bug Canal Folder

Pripyat River 1 (Pinsk)

Pinsk, Ukraine (Pripyat River 1)
Pinsk; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Kupyatitich, Commemorated on November 15; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Duboisk [Dubovsk] monastery near Pinsk, Ukraine
Duboisk [Dubovsk] monastery near Pinsk ; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ;

Pripyat River 2 (Turov and Mazyr)

Turov and Pinsk Principality, Ukraine
Principality of Turov and Pinsk; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Cyril the Bishop of Turov, Commemorated on April 28;

Turov, Ukraine (Horyn River Mouth, Pripyat River 2)
Turov; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Cyril the Bishop of Turov, Commemorated on April 28; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Martin of Turov, Commemorated on June 27;

Chernobyl (Wormwood) Disaster (Kiev, Pirypat River Mouth)
Chernobyl (Wormwood) Disaster;

Pripyat River Mouth (Kiev, Dneiper River 4)

Russia, Kiev and Ukraine, Dnieper River 4, Pereyaslavl Folder (Alta River, Trubizh River)

Trubizh River

Trubizh River Mouth (Pereyaslavl, Dnieper River 5)

Alta River

Yahotyn River
Yahotyn River, Perevaslavl ;

Berezan, Russian Pereyaslavl, Poltava, Ukraine
Berezan; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Zolotonoshka River

Zolotonoshka River Source. a lake

Zolotonosha, Pereyaslavl, Poltava, Ukraine
Zolotonosha, Pereyaslavl, Poltava, Ukraine; St. Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Zolotonoshka River Mouth (Dnieper River )

Pereyaslavl Principality, Ukraine, (Alta River, Trubizh River, Dnieper River 4) 988-1323
Pereyaslavl; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Cornelius of Pereyaslavl, in the world Konon, was the son of a Ryazan merchant. In his youth he left his parental home and lived for five years as a novice of the Elder Paul in the Lukianov wilderness near Pereyaslavl. Afterwards the young ascetic transferred to the Pereyaslavl monastery of Saints Boris and Gleb on the Sands [Peskakh]. Konon eagerly went to church and unquestioningly did everything that they commanded him. holy novice did not sit down to eat in the trapeza with the brethren, but contented himself with whatever remained, accepting food only three times a week. After five years, he received monastic tonsure with the name Cornelius. From that time no one saw the monk sleeping on a bed. Several of the brethren scoffed at Saint Cornelius as foolish, but he quietly endured the insults and intensified his efforts. Having asked permission of the igumen to live as a hermit, he secluded himself into his own separately constructed cell and constantly practiced asceticism in fasting and prayer. the brethren found him barely alive, and the cell was locked from within. Three months Saint Cornelius lay ill, and he could take only water and juice. The monk, having recovered and being persuaded by the igumen, stayed to live with the brethren. Saint Cornelius was the sacristan in church, he served in the trapeza, and also toiled in the garden. As if to bless the saint’s labors, excellent apples grew in the monastery garden, which he lovingly distributed to visitors. body of Saint Cornelius was withered up from strict fasting, but he did not cease to toil. With his own hands he built a well for the brethren. For thirty years Saint Cornelius lived in complete silence, being considered by the brethren as deaf and dumb. Before his death on July 22, 1693, Saint Cornelius made his confession to the monastery priest Father Barlaam, received the Holy Mysteries and took the schema. was buried in the chapel. Nine years later, during the construction of a new church, his relics were found incorrupt. In the year 1705, Saint Demetrius, Metropolitan of Rostov (October 28), saw the relics of Saint Cornelius, and they were in the new church in a secluded place. The holy bishop composed a Troparion and Kontakion to the saint. Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; St Pitirim the Bishop of Tambov, Commemorated on July 28; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; St Paul of Rostov, Commemorated on October 22 ; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated on February 11 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Pereyaslavl, Ukraine, (Trubizh River Mouth, Dnieper River 4)
Pereyaslavl; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Cornelius of Pereyaslavl, in the world Konon, was the son of a Ryazan merchant. In his youth he left his parental home and lived for five years as a novice of the Elder Paul in the Lukianov wilderness near Pereyaslavl. Afterwards the young ascetic transferred to the Pereyaslavl monastery of Saints Boris and Gleb on the Sands [Peskakh]. Konon eagerly went to church and unquestioningly did everything that they commanded him. holy novice did not sit down to eat in the trapeza with the brethren, but contented himself with whatever remained, accepting food only three times a week. After five years, he received monastic tonsure with the name Cornelius. From that time no one saw the monk sleeping on a bed. Several of the brethren scoffed at Saint Cornelius as foolish, but he quietly endured the insults and intensified his efforts. Having asked permission of the igumen to live as a hermit, he secluded himself into his own separately constructed cell and constantly practiced asceticism in fasting and prayer. the brethren found him barely alive, and the cell was locked from within. Three months Saint Cornelius lay ill, and he could take only water and juice. The monk, having recovered and being persuaded by the igumen, stayed to live with the brethren. Saint Cornelius was the sacristan in church, he served in the trapeza, and also toiled in the garden. As if to bless the saint’s labors, excellent apples grew in the monastery garden, which he lovingly distributed to visitors. body of Saint Cornelius was withered up from strict fasting, but he did not cease to toil. With his own hands he built a well for the brethren. For thirty years Saint Cornelius lived in complete silence, being considered by the brethren as deaf and dumb. Before his death on July 22, 1693, Saint Cornelius made his confession to the monastery priest Father Barlaam, received the Holy Mysteries and took the schema. was buried in the chapel. Nine years later, during the construction of a new church, his relics were found incorrupt. In the year 1705, Saint Demetrius, Metropolitan of Rostov (October 28), saw the relics of Saint Cornelius, and they were in the new church in a secluded place. The holy bishop composed a Troparion and Kontakion to the saint. Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; St Pitirim the Bishop of Tambov, Commemorated on July 28; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; St Paul of Rostov, Commemorated on October 22 ; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated on February 11 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Pereyaslavl, Russian or Southern Pereyaslavl
Russian or Southern Pereyaslavl; Translation of the relics of the Right-believing Igor-George, Tonsured Gabriel, Grand Prince of Chernigov, and Kiev, Commemorated on June 5;

Dnieper River 5 (Chigirinsk)

Russia, Kiev and Ukraine, Dnieper River 5, Ukraine, Sula River Folder

Sula River

Sula River Source

Holy Transfiguration Mgarsk monestary, Udai River Mouth, Sula River, Ukraine, 1619
Holy Transfiguration Mgarsk monastery; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2;

Mgarsk monestary, Udai River Mouth, Sula River, Ukraine, 1619
Holy Transfiguration Mgarsk monastery; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2;

Sula River 1 (Romny)

Sula (Vorskla) River 1 (Akhtyr)

Akhtyr, Ukraine (Sula (Vorskla) River 1)
Akhtyr ; 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.

Sula River 2 (Lubno, Udai River Mouth)

Russia, Kiev and Ukraine, Dnieper River 5, Ukraine, Sula River 2, Udai River Folder

Udai River

Udai River Source (along the border)

Nizhyn, Ukraine (Udai River Source, Sula River)
Nizhyn; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Udai River 1 (Priluki)

Priluki, Pereyaslavl, Poltava, Ukraine (Udai River 1)
Priluki city (Udai River); Martyr Galacteon of Vologda, Commemorated on September 24 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; 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;

Udai River Mouth (Sula River 2)

Lubno (Lubensk, Lubny), Ukraine (Udai River Mouth, Sula River2)
Lubno (Lubensk); Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2;

Sula River Mouth (Dnieper River 5)
Sula River Mouth (Dnieper River 5);

Chigirinsk, Ukraine (Across from Sula River Mouth, Dnieper River 5)
Chigirinsk; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Russia, Kiev and Ukraine, Dnieper River 5, Ukraine, Psel River Folder

Psel River

Psel River Source (Kursk Oblast, Russia)

Psel River (Oboyan, Russia)

Psel River (Sumy, Ukraine)

Psel River (Hadiach, Ukraine)

Psel River Mouth (Dnieper River 5)
Psel River ;

Dnieper River 6 (Ekaterinoslav)

Russia, Kiev and Ukraine, Dnieper River 6, Ukraine, Vorskla River Folder

Vorskla River (Vystra River)

Vorskla River Source (near Belgorod, Central Russian Upland )
Central Russian Upland;

Kharkov, Ukraine (Three Rivers source of the Seversky Donets, Vorskla River)
Kharkov; Icon of the Mother of God of Ozerianka, Commemorated on October 30 ; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; Venerable Joseph of Optina, Commemorated on May 9; Icon of the Mother of God of Akhtyr, Commemorated July 2 ;

Vorskla River 1 (Russia Ukraine border)

Vorskla River 2

Vorskla River 3

Vorskla River 4

Akhtyr, Ukraine, Vorskla River 4
Akhtyr, Ukraine, Vorskla River 4; St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29; Icon of the Mother of God of Akhtyr, Commemorated on July 2 ;

Vorskla River 6 (Poltava)

Poltava, Ukraine (Vorskla River 6)
Poltava; Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; Venerable Paisius Velichkovsky, Commemorated on November 15; St Joasaph the Bishop of Belgorod, Commemorated December 10 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Poltava Governorate, Kiev or Ukraine
Poltava Governorate; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ;

Rzhevets Monastery (Poltava, Ukraine, Vorskla River 6, Dnieper River 6)
Rzhevets Monastery (Poltava); Icon of the Mother of God of Rzhevsk, Commemorated on July 11 ;

Vorskla River Mouth (Dnieper River 6)

Ekaterinoslav Seminary, Ukraine (Vorskla Mouth, Dnieper River 6) 1787
Ekaterinoslav Seminary ; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Dnieper River Mouth (Dnieper Gulf, North Black Sea)

Russia, Kiev and Ukraine, Dnieper River Mouth, Ukraine, Southern Bug River Folder

Southern Bug River

Southern Bug 1 (Khmelnytskyi, Ukraine)

Southern Bug 2 (Vinnytsia, Ukraine)

Southern Bug 3 (Olviopolis and Pervomaisk, Ukraine)

Olviopolis, Ukraine (Southern Bug River 3)
Olviopolis; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18 ; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4;

Southern Bug River Mouth (Mykolaiv, Bug Estuary, Black Sea)

Sarmatia, Ukraine (Dneiper River Mouth)
Sarmatians; Martyr Romulus and with him many others, Commemorated September 6 ;

Dnieper River Mouth (from Smolensk and Kiev)
Dnieper River (from Kiev) ; Apostle Andrew, the Holy and All-Praised First-Called;

Russia, Kiev and Ukraine, Drevlyany Lands Folder, Ovruch

Ovruch, Ukraine (the center of Drevlyany Lands)
Ovrucha; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Kiev and Ukraine, Dniester River Folder

Russia, Gallich (Ukraine or Little Rus)
Ukraine; FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); Icon of the Mother of God "the Merciful", Commemorated December 27 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ;

Dniester River

Podolia, Southwest Ukraine, North and West of Moldova, between Dniester and Southern Bug
Podolia, Southwest Ukraine; Saint Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11;

Dniester River Source (Ukranian Carpathians near Drohobych)
Dniester River Source: Ukranian Carpathians near Drohobych.

Dniester River 1 (Ukraine)

Dniester River 2 (Galich, Ukraine)

Halych, Volhynia (Galich) Ukraine (Dniester River 2) Vladimir the Great, 900's
Galich, (Halych) Ukraine (Dniester River 2); Hungary, 1226-1231, Princess, Elizabeth of Hungary; Icon of the Mother of God of Macariev, Commemorated on September 17 ; Terebovlya Icon of the Most Holy Mother of God, Commemorated October 1 ; ELIZABETH OF HUNGARY, PRINCESS AND PHILANTHROPIST (19 NOV 1231); Repose of St Alexis Toth the confessor and defender of Orthodoxy in America, Commemorated on May 7 ;

Halych Principality, Volhynia (Galich) Ukraine (Dniester River 2) Vladimir the Great, 900's
Halych Principality, Volhynia (Galich) Ukraine of Halych or Kalieshi/Kialioshi (meaning The Key of Heavens[citation needed]), or Principality of Halychian Rus',[1] a medieval East Slavic principality, and one of main regional states within the political scope of Kievan Rus', established by members of the oldest line of Yaroslav the Wise descendants. characteristic feature of Halych principality was an important role of the nobility and citizens in political life, consideration a will of which was the main condition for the princely rule.[2] as the capital mentioned in around 1124 as a seat of Ivan Vasylkovych the grandson of Rostislav of Tmutarakan. to Mykhailo Hrushevsky the realm of Halych was passed to Rostyslav upon the death of his father Vladimir Yaroslavich, but he was banished out of it later by his uncle to Tmutarakan.[3] realm was then passed to Yaropolk Izyaslavich who was a son of the ruling Grand Prince of Kiev Izyaslav I of Kiev. Galich, (Halych) Ukraine (Dniester River 2); Hungary, 1226-1231, Princess, Elizabeth of Hungary; Icon of the Mother of God of Macariev, Commemorated on September 17 ; Terebovlya Icon of the Most Holy Mother of God, Commemorated October 1 ; ELIZABETH OF HUNGARY, PRINCESS AND PHILANTHROPIST (19 NOV 1231); Repose of St Alexis Toth the confessor and defender of Orthodoxy in America, Commemorated on May 7 ;

Dniester River 3 (Ukraine)

Dniester River 4 (Seret River Mouth)

Russia, Kiev and Ukraine, Dniester River 5, Siret River Folder

Siret River

Seret River Source
Seret River;

Seret River 1 (Ternopol, Ukraine)

Ternopol (Seret River 1)

Seret River 2 (Terebovlya, Ukraine)

Terebovlya, Ukraine or Moldovia (Seret River 2)
Terebovlya, Ukraine (Seret River 2) ; Terebovlya Icon of the Most Holy Mother of God, Commemorated October 1 ;

Terebovlya Princes (1223-1246)
Terebovlya Princes (1223-1246) ; Terebovlya, Ukraine (Seret River 2) ; Terebovlya Icon of the Most Holy Mother of God, Commemorated October 1 ;

Ugornits monastery, Terebovlya, Ukraine (Seret River 2) 1097
Transfiguration Ugornits monastery; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Seret River 3

Seret River Mouth (Dniester River 4)

Kasperov, Ukraine (Seret River Mouth, Dniester River 4)
Kasperov, Ukraine (Seret River Mouth, Dniester River 4); Icon of the Mother of God of Kasperov, Commemorated on October 1;

Dniester River 5 (Khotyn, Smotrych River Mouth)

Russia, Kiev and Ukraine, Dniester River 5, Smotrych River Folder

Smotrych River

Smotrych River Source

Smotrych River Mouth (Dniester River 5)

Kamenets Podolski, Ukraine or Moldovia (Smotrych Mouth, Dniester 5)
Kamenets Podolski, Ukraine or Moldovia ; Terebovlya Icon of the Most Holy Mother of God, Commemorated October 1 ;

Dniester River 6 (entering Moldova)

Poldolia, Ukraine (northeast of Dneister R. to Kiev and Pirypat R.
Poldolia, Ukraine; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Repose of St Theodosius of Chernigov, Commemorated on February 5 ;

Dniester River 7 (near Podoha)

Dniester River 8 (Dubasari, Moldova)

Dniester River 9 (Bender, Moldova)

Dniester River Mouth (near Odessa, Black Sea)

Odessa, Ukraine (near Dniester River Mouth, Black Sea, near Crimea)
Odessa, Ukraine (near Dniester River Mouth 19 miles to the South); Icon of the Mother of God of Kasperov, Commemorated October 1 ; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. Looking at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. Soon the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one side of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Odessa Cathedral, 1794
Odessa Cathedral, 1794; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. Looking at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. Soon the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one side of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Russia, Kiev and Ukraine, Molchna and Kalka Riverr Folder, above Cirmea

Molochna River

Melitopol, Ukraine (Molochna River 3)
Melitopol; St Parthenius the Bishop of Lampsacus on the Hellespont, Commemorated February 7;

Molochna River Source (along the border)

Molochna (Milky) River 1

Molochna River 2

Molochna River 3 (Melitopol)

Molochna River Mouth (Sea of Azov)

Kalka River

Kalka River Mouth (Sea of Azov)

Battle of Kalka River at Mariupol (1223)
Battle of Kalka River at Mariupol; Mongol Tartar Invasion 1223-1241; Venerable Abramius the Archimandrite and Wonderworker of Smolensk, Commemorated August 21 ; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚Âœof the SignÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, the ÃƒÂ¢Ã‚Â€Ã‚ÂœKursk-RootÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on September 8;

Russia, Kiev and Ukraine, Dnieper (Varangian) Trade Route Folder

Dnieper (Varanigan) Trade Route (Varangia to Constantinople)
The chief trade route of Rus, from the Baltic Sea to the Black Sea, was then called ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Way from the Varangians to the Greeks.ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ

Russia, Kiev and Ukraine, Kiev Caves Folder

Kiev Caves, Anthony's first location, Berestovo, 1032
Kiev Caves; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Anthony of the Kiev Caves was born in the year 983 at Liubech, not far from Chernigov, and was named Antipas in Baptism. Possessing the fear of God from his youth, he desired to be clothed in the monastic schema. When he reached a mature age, he wandered until he arrived on Mt. Athos, burning with the desire to emulate the deeds of its holy inhabitants. Here he received monastic tonsure, and the young monk pleased God in every aspect of his spiritual struggles on the path of virtue. He particularly excelled in humility and obedience, so that all the monks rejoiced to see his holy life. igumen saw in Saint Anthony the great future ascetic, and inspired by God, he sent him back to his native land, saying, “Anthony, it is time for you to guide others in holiness. Return to your own Russian land, and be an example for others. May the blessing of the Holy Mountain be with you.” to the land of Rus, Anthony began to make the rounds of the monasteries about Kiev, but nowhere did he find that strict life which had drawn him to Mt. Athos. the Providence of God, Anthony came to the hills of Kiev by the banks of the River Dnieper. The forested area near the village of Berestovo reminded him of his beloved Athos. There he found a cave which had been dug out by the Priest Hilarion, who later became Metropolitan of Kiev (October 21). Since he liked the spot, Anthony prayed with tears, “Lord, let the blessing of Mt. Athos be upon this spot, and strengthen me to remain here.” He began to struggle in prayer, fasting, vigil and physical labor. Every other day, or every third day, he would eat only dry bread and a little water. Sometimes he did not eat for a week. People began to come to the ascetic for his blessing and counsel, and some decided to remain with the saint. Anthony’s first disciples was Saint Nikon (March 23), who tonsured Saint Theodosius of the Caves (May 3) at the monastery in the year 1032. virtuous life of Saint Anthony illumined the Russian land with the beauty of monasticism. Saint Anthony lovingly received those who yearned for the monastic life. After instructing them how to follow Christ, he asked Saint Nikon to tonsure them. When twelve disciples had gathered about Saint Anthony, the brethren dug a large cave and built a church and cells for the monks within it. he appointed Abbot Barlaam to guide the brethren, Saint Anthony withdrew from the monastery. He dug a new cave for himself, then hid himself within it. There too, monks began to settle around him. Afterwards, the saint built a small wooden church in honor of the Dormition of the Mother of God over the Far Caves. the insistence of Prince Izyaslav, the igumen Barlaam withdrew to the Dimitriev monastery. With the blessing of Saint Anthony and with the general agreement of the brethren, the meek and humble Theodosius was chosen as igumen. By this time, the number of brethren had already reached a hundred men. The Kiev Great Prince Izyaslav (+ 1078) gave the monks the hill on which the large church and cells were built, with a palisade all around. Thus, the renowned monastery over the caves was established. Describing this, the chronicler remarks that while many monasteries were built by emperors and nobles, they could not compare with those which are built with holy prayers and tears, and by fasting and vigil. Although Saint Anthony had no gold, he built a monastery which became the first spiritual center of Rus. his holiness of life, God glorified Saint Anthony with the gift of clairvoyance and wonderworking. One example of this occurred during the construction of the Great Caves church. The Most Holy Theotokos Herself stood before him and Saint Theodosius in the Blachernae church in Constantinople, where they had been miraculously transported without leaving their own monastery. Actually, two angels appeared in Constantinople in their forms (See May 3, the account of the Kiev Caves Icon of the Most Holy Theotokos). Having received gold from the Mother of God, the saints commissioned master architects, who came from Constantinople to the Russian land on the command of the Queen of Heaven to build the church at the Monastery of the Caves. During this appearance, the Mother of God foretold the impending death of Saint Anthony, which occurred on July 10, 1073. Divine Providence, the relics of Saint Anthony remain hidden. Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Paisius of the Kiev Far Caves, Commemorated on July 19; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Venerable Moses the Wonderworker of the Kiev Caves, Commemorated on July 28; ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Venerable Pimen the Much-Ailing of the Kiev Near Caves, Commemorated on August 7; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17 ; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Abramius the lover-of-labor of the Kiev Near Caves, Commemorated on August 21 ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27 ; Synaxis of the Saints of the Kiev Caves, whose relics repose in the Far Caves of the Venerable Theodosius, Commemorated on August 28; St John the Faster the Patriarch of Constantinople, Commemorated on September 2; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3 ; Venerable Theodore (In monasticism Theodosius) the Prince of Ostrog, Commemorated on October 10 ; Venerable Longinus the Gatekeeper of the Kiev Caves, Commemorated on October 16; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21 ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated on November 24 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Athanasius œthe Resurrected OneÂ, Recluse of the Kiev Near Caves, Commemorated on December 2 ; Venerable Ignatius the Archimandrite of the Kiev Caves, Commemorated December 20 ; Venerable Mark the Grave-Digger of the Kiev Near Caves, Commemorated December 29 ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia ; Venerable Sisoes the Schemamonk of the Kiev Far Caves; Venerable Paisius of the Kiev Far Caves; Venerable Polycarp the Archimandrite of the Kiev Far Caves; Venerable Gregory the Iconographer of the Kiev Near Caves; Martyr Basil of the Kiev Near Caves; Venerable Alypius the Iconographer of the Kiev Near Caves; Icon of the Mother of God of the Kiev Caves ; Venerable Abramius the lover-of-labor of the Kiev Near Caves; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Venerable Pimen of the Kiev Near Caves; Synaxis of the Saints of the Kiev Caves, whose relics repose in the Far Caves of the Venerable Theodosius; Venerable Anthony of the Kiev Far Caves Venerable Dionysius the Recluse of the Kiev Caves ; Venerable Ammon the recluse of the Kiev Caves, Commemorated October 4 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Gregory the Recluse, of the Kiev Caves, Commemorated January 8 ; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves; Venerable Zeno the Faster, of the Kiev Caves, Commemorated January 30 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Pancratius of the Kiev Caves, Commemorated February 9 ; Venerable Paphnutius the Recluse of the Kiev Caves, Commemorated on February 15; Venerable Theodore the Silent of the Kiev Caves, Commemorated February 17 ; Venerable Agathon the Wonderworker of the Kiev Caves, Commemorated February 20 ; Venerable Titus the Soldier, of the Kiev Caves; Commemorated on February 27 ; Venerable Gerasimus of Vologda, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Venerable Hypatius the Healer of the Kiev Caves, Commemorated on March 31; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; St Menas, Bishop of Polotsk, Commemorated on June 20; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Kiev Near Caves, St Anthony's Second Location, 1057
Kiev Near Caves; Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Venerable Pimen the Much-Ailing of the Kiev Near Caves, Commemorated on August 7; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9 ; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19 ; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated December 19 ; Monkmartyr Anastasius the Deacon of the Kiev Near Caves; Venerable Erasmus of the Kiev Near Caves, Commemorated February 24 ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Kiev Far Caves - Theodosiev Caves - Berestovo Village, 1032, 1073
Kiev Far Caves - Berestovo Village ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Paisius of the Kiev Far Caves, Commemorated on July 19; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3 ; Kiev Caves Caverns; Venerable Benjamin of the Kiev Caves, Commemorated on October 13 ; Venerable Longinus the Gatekeeper of the Kiev Caves, Commemorated on October 16 ; St Nestor (not the Chronicler) of the Far Kiev Caves, Commemorated on October 27 ; St Hilarion, Metropolitan of Kiev, Commemorated October 21 ; Venerable Martyrius the Deacon, Commemorated October 25; Venerable Martyrius the Recluse of the Kiev Caves, Commemorated October 25 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Mardarius the Recluse of the Kiev Caves< Commemorated November 24 ; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13 ; Venerable Ignatius the Archimandrite of the Kiev Caves, Commemorated December 20 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Macarius the Deacon of the Kiev Caves, Commemorated January 19 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Zeno the Faster, of the Kiev Caves, Commemorated January 30 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; 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 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 Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Pimen the Ascetic of the Kiev Far Caves, Commemorated on May 8; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14 ; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Kiev Pechersk Lavra (Kiev Caves Lavra of Theodosis) 1051
Kiev Caves Lavra ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Moses the Wonderworker of the Kiev Caves, Commemorated on July 28; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; St John the Faster the Patriarch of Constantinople, Commemorated September 2 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28; Venerable John the Long-Suffering of the Kiev Near Caves; Venerable Pambo the Recluse of the Kiev Far Caves; Venerable Moses the Wonderworker of the Kiev Caves; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; Venerable Euthymius the Schemamonk, Commemorated January 20 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated February 20; Synaxis of the Venerable Fathers of the Kiev Caves Lavra; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Martyr Michael œthe Black-Robed of St Sava Monastery, Commemorated on May 23; Icon of the Mother of God of Igor, Commemorated on June 5; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Dimitriev Monasthery, founded by Isaslav aka Dimitrius, for Theodosius, 1051
Kiev Caves Lavra ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Venerable John the Long-Suffering of the Kiev Near Caves, Commemorated on July 18; Venerable Moses the Wonderworker of the Kiev Caves, Commemorated on July 28; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; St John the Faster the Patriarch of Constantinople, Commemorated September 2 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28; Venerable John the Long-Suffering of the Kiev Near Caves; Venerable Pambo the Recluse of the Kiev Far Caves; Venerable Moses the Wonderworker of the Kiev Caves; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; Venerable Euthymius the Schemamonk, Commemorated January 20 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated February 20; Synaxis of the Venerable Fathers of the Kiev Caves Lavra; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Martyr Michael "œthe Black-Robed"Â of St Sava Monastery, Commemorated on May 23; Icon of the Mother of God of Igor, Commemorated on June 5; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Kiev Pechersk (Caves), Kiev Neighborhood
Pechersk, Kiev; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Icon of the Mother of God of Pskov œthe Protection, Commemorated on October 1; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Icon of the Mother of God of Igor, Commemorated on June 5; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10;

Kiev Caves monastery, 1051
Kiev Caves monastery; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11 ; Venerable Theodore (In monasticism Theodosius) the Prince of Ostrog, Commemorated on October 10 ; Venerable Benjamin of the Kiev Caves, Commemorated on October 13 Venerable Longinus the Gatekeeper of the Kiev Caves, Commemorated on October 16 ; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated October 18 ; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21 ; Venerable Martyrius the Deacon, Commemorated on October 25 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Venerable Spyridon the Prosphora-baker of the Kiev Caves, Commemorated on October 31 ; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9 ; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29 ; Venerable Hieromonk Alexei of Teklati, Commemorated on January 18 ; Venerable Gregory the Wonderworker of the Kiev Near Caves; Venerable Euthymius the Schemamonk, Commemorated January 20 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated January 28 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9 ; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod, Commemorated January 31 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Venerable Cosmas of Yakhrom, Commemorated February 18 ; St Arsenius the Bishop of Tver, Commemorated on March 2 ; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23 ; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24 ; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; St Niphon the Bishop of Novgorod, Commemorated on April 8; Venerable Rufus the Obedient of the Kiev Far Caves, Commemorated on April 8; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Uncovering of the relics of St Nikita the Bishop of Novgorod, Commemorated on April 30; Icon of the Mother of God of Sven, Commemorated on May 3; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Joseph of Optina, Commemorated on May 9; Martyr Michael ""Â of St Sava Monastery, Commemorated on May 23; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10 ; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18; St Menas, Bishop of Polotsk, Commemorated on June 20; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Kiev Caves, Great (Gate) Church of the Caves
Great Church of the Caves; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Berestovo Village, Kiev Far Caves - St Anthony's first Location, 1030
Kiev Far Caves - Berestovo Village ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Venerable Paisius of the Kiev Far Caves, Commemorated on July 19; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; Venerable Pimen the Faster of the Kiev Caves, Commemorated on August 7; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Venerable Paul the Obedient, of the Kiev Caves, Commemorated on September 10; Venerable Dionysius the Recluse of the Kiev Caves, Commemorated on October 3 ; Kiev Caves Caverns; Venerable Benjamin of the Kiev Caves, Commemorated on October 13 ; Venerable Longinus the Gatekeeper of the Kiev Caves, Commemorated on October 16 ; St Nestor (not the Chronicler) of the Far Kiev Caves, Commemorated on October 27 ; St Hilarion, Metropolitan of Kiev, Commemorated October 21 ; Venerable Martyrius the Deacon, Commemorated October 25; Venerable Martyrius the Recluse of the Kiev Caves, Commemorated October 25 ; St Theophilus of the Kiev Caves and Bishop of Novgorod, Commemorated on October 26 ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Mardarius the Recluse of the Kiev Caves< Commemorated November 24 ; Venerable Mardarius the Recluse of the Kiev Caves, Commemorated on December 13 ; Venerable Ignatius the Archimandrite of the Kiev Caves, Commemorated December 20 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Macarius the Deacon of the Kiev Caves, Commemorated January 19 ; St Laurence the Recluse of the Kiev Far Caves, Commemorated January 20 ; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated Janaury 28 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Zeno the Faster, of the Kiev Caves, Commemorated January 30 ; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Venerable Nikita of the Kiev Caves, Far Caves the Bishop of Novgorod; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; 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 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 Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Alexius the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; Venerable Pimen the Ascetic of the Kiev Far Caves, Commemorated on May 8; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14 ; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; Venerable Leontius of the Kiev Far Caves, Commemorated on June 18; Venerable Sisoes the Schemamonk of the Kiev Far Caves, Commemorated on July 6;

Dormition Cathedral in the Kiev Caves (Destroyed in WWII) 1073, Icon of the Domition Story, 4 Architects
Dormition Cathedral in the Kiev Caves (Destroyed in WWII) 1073 ; Icon of the Mother of God of the Kiev Caves, Commemorated on August 17; Kiev Caves Icon of the Dormition of the Most Holy Theotokos is one of the most ancient icons in the Russian Orthodox Church. The Mother of God entrusted it to four Byzantine architects, who in 1073 brought the icon to Saints Anthony and Theodosius of the Caves. The architects arrived at the monks’ cave and asked, “Where do you want to build the church?” The saints answered, “Go, the Lord will point out the place.” “How is it that you, who are about to die, have still not designated the place?” the architects wondered. “And they gave us much gold.” the monks summoned all the brethren and they began to question the Greeks, saying, “Tell us the truth. Who sent you, and how did you end up here?” architects answered, “One day, when each of us was asleep in his own home, handsome youths came to us at sunrise, and said, ‘The Queen summons you to Blachernae.’ We all arrived at the same time and, questioning one another we learned that each of us had heard this command of the Queen, and that the youths had come to each of us. Finally, we beheld the Queen of Heaven with a multitude of warriors. We bowed down to Her, and She said, ‘I want to build Myself a Church in Rus, at Kiev, and so I ask you to do this. Take enough gold for three years.’” “We bowed down and asked, ‘Lady Queen! You are sending us to a foreign land. To whom are we sent?’ She answered, ‘I send you to the monks Anthony and Theodosius.’” “We wondered, ‘Why then, Lady, do You give us gold for three years? Tell us that which concerns us, what we shall eat and what we shall drink, and tell us also what You know about it.’” “The Queen replied, ‘Anthony will merely give the blessing, then depart from this world to eternal repose. The other one, Theodosius, will follow him after two years. Therefore, take enough gold. Moreover, no one can do what I shall do to honor you. I shall give you what eye has not seen, what ear has not heard, and what has not entered into the heart of man (1 Cor.2:9). I, Myself, shall come to look upon the church and I shall dwell within it.’” “She also gave us relics of the holy martyrs Menignus, Polyeuctus, Leontius, Acacius, Arethas, James, and Theodore, saying, ‘Place these within the foundation.’ We took more than enough gold, and She said, ‘Come out and see the resplendent church.’ We went out and saw a church in the air. Coming inside again, we bowed down and said, ‘Lady Queen, what will be the name of the church?’” “She answered, ‘I wish to call it by My own name.’ We did not dare to ask what Her name was, but She said again, ‘It will be the church of the Mother of God.’ After giving us this icon, She said, ‘This will be placed within.’ We bowed down to Her and went to our own homes, taking with us the icon we received from the hands of the Queen.” heard this account, everyone glorified God, and Saint Anthony said, “My children, we never left this place. Those handsome youths summoning you were holy angels, and the Queen in Blachernae was the Most Holy Theotokos. As for those who appeared to be us, and the gold they gave you, the Lord only knows how He deigned to do this with His servants. Blessed be your arrival! You are in good company: the venerable icon of the Lady.” For three days Saint Anthony prayed that the Lord would show him the place for the church. the first night there was a dew throughout all the land, but it was dry on the holy spot. On the second morning throughout all the land it was dry, but on the holy spot it was wet with dew. On the third morning, they prayed and blessed the place, and measured the width and length of the church with a golden sash. (This sash had been brought long ago by the Varangian Shimon, who had a vision about the building of a church.) A bolt of lightning, falling from heaven by the prayer of Saint Anthony, indicated that this spot was pleasing to God. So the foundation of the church was laid. icon of the Mother of God was glorified by numerous miracles. Two friends, John and Sergius, sealed their friendship before it. After many years John fell mortally ill. He gave part of his wealth to the the Caves monastery, and he gave Sergius the portion for his five-year-old son for safekeeping. He also entrusted his son Zachariah to his guardianship. When Zachariah turned fifteen, he asked for his inheritance, but Sergius persisted in saying that John had distributed everything to the poor. He even went into the Dormition church and swore before the wonderworking icon that he had taken nothing. he attempted to kiss the icon, he was not able to come near it. He went to the doors and suddenly shouted, “Saints Anthony and Theodosius! Let me not be struck down for my dishonesty. Entreat the Most Holy Theotokos to drive away the multitude of demons which torment me. Let the gold and silver be taken away. It is sealed up in my granary.” Zachariah gave away all his inheritance to the Caves monastery, where he also himself was tonsured a monk. From that time, no one would take oaths before the wonderworking icon (March 24). than once the icon defended the land from enemy invasion. In 1677, when the Turks laid siege to Chigirin and danger threatened Kiev, they carried the icon around the city for almost the entire day of August 27. The Mother of God blessed Russian armies going to the Battle of Poltava (1709). In 1812 they carried the icon around Kiev again. The icon is commemorated twice during the year: May 3 and August 15. Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 1; 12 Greeks who built the Dormition Cathedral in the Kiev Caves, Far Caves, Lavra, Commemorated on February 14;

Kiev Caves Caverns
Kiev Caves Caverns; Near Caves; Venerable Pimen the Much-Ailing of the Kiev Near Caves, Commemorated on August 7; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7; Venerable Gregory the Iconographer of the Kiev Near Caves, Commemorated on August 8; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Venerable Abramius the lover-of-labor of the Kiev Near Caves, Commemorated on August 21 ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated October 5 ; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7 ; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14 ; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Venerable Theophilus the Recluse of the Kiev Near Caves, Commemorated October 24 ; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27 ; Venerable Spyridon the Prosphora-baker of the Kiev Caves, Commemorated on October 31; Venerable Onesiphorus the Confessor of the Kiev Near Caves; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19; Venerable Nectarius the Obedient of the Kiev Near Caves, Commemorated on November 29; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Athanasius œthe Resurrected One, Recluse of the Kiev Near Caves, Commemorated on December 2 ; Venerable Sylvester of the Kiev Near Caves, Commemorated on January 2 ; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated on December 11; Venerable Nikon the Dry, of the Kiev Near Caves, Commemorated December 11 Venerable Mark the Grave-Digger of the Kiev Near Caves, Commemorated December 29 ; Venerable Sylvester of the Kiev Near Caves; Venerable Gregory the Wonderworker of the Kiev Near Caves; Venerable Macarius the Faster, of the Kiev Near Caves, Commemorated January 19 ; Venerable Euthymius the Schemamonk, Commemorated January 20 ; Monkmartyr Anastasius the Deacon of the Kiev Near Caves, Commemorated on January 22 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Prochorus of the Kiev Near Caves, Commemorated February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Titus the Presbyter of the Kiev Near Caves Commemorated on February 27 ; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Monkmartyr Eustratius of the Kiev Near Caves, Commemorated on March 28; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Isaiah the Wonderworker of the Kiev Near Caves, Commemorated on May 15; Venerable Agapitus the Unmercenary Physician of the Kiev Near Caves, Commemorated on June 1;

Kiev Near Caves of St Anthony, 1057
Near Caves of St Anthony ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Synaxis of the Venerable Fathers of the Kiev Near Caves, Commemorated September 28 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated October 5 ; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14 ; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Venerable Sisoes the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Venerable Theophilus the Recluse of the Kiev Near Caves, Commemorated October 24 ; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27 ; Venerable Spyridon the Prosphora-baker of the Kiev Caves, Commemorated on October 31; Venerable Onesiphorus the Confessor of the Kiev Near Caves, Commemorated on November 9 ; Venerable Barlaam the Abbot of the Kiev Near Caves, Commemorated on November 19 ; Venerable Athanasius the Recluse of the Kiev Caves, Commemorated on December 2 ; Venerable Athanasius œthe Resurrected One, Recluse of the Kiev Near Caves, Commemorated on December 2 ; Venerable Euthymius the Schemamonk, Commemorated January 20 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Joseph the Much-Ailing, of the Kiev Far Caves, Commemorated on April 4; Venerable Sava the Recluse of the Kiev Far Caves, Commemorated on April 24; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves; Venerable Gregory the Wonderworker of the Kiev Near Caves; Icon of the Mother of God of Sven, Commemorated on May 3; Venerable Arsenius the Lover-of-Labor of the Kiev Far Caves, Commemorated on May 8; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Silvanus the Schemamonk, of the Kiev Far Caves, Commemorated on June 10; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Sven Caves, Near Caves of Saint Anthony, 1057
Sven Caves, Near Caves of Saint Anthony; Icon of the Mother of God of Sven, Commemorated on May 3; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17;

Russia, Vladimir Folder, Vladimir-Suzdal, Southern Valley, and its rivers

Vladimir-Suzdal 1094
Vladimir-Suzdal; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Icon of the Mother of God "œof the Passion"Â, Commemorated on August 13 ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Venerable Euphrosyne of Suzdal, Commemorated on September 18; Icon of the Mother of God of Yakhrom, Commemorated on October 14 ; St Sophia, Commemorated December 16 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4 ; Venerable Euthymius of Suzdal, Commemorated on April 1; Holy Queen Tamara, Commemorated on May 8; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Icon of the Mother of God "œthe God Loving"Â, Commemorated on June 18; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ;

Russia, Vladimir, 1157 - 1331, Vladimir was the capital of Rus
Before Moscow, Vladimir was the original capital of the Orthodox Rus' (region); Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Niphon the Bishop of Novgorod, Commemorated on April 8;

Russia, Vladimir, Suzdal - land of the Suzdal (southern valley)
Suzdal; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Icon of the Mother of God œof the PassionÂ, Commemorated on August 13 ; Venerable Euphrosyne of Suzdal, Commemorated on September 18; St John the Bishop of Suzdal, Commemorated October 15 ; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27 ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; St Sophia, Commemorated December 16 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Venerable Euthymius of Suzdal, Commemorated on April 1; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; Repose of St Alexander Nevsky; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Burial of St Andrew the Prince, Commemorated on July 4; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7 ;

Rostovo-Suzdal Principality
Rostovo-Suzdal Principality; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Suzdal Monomashichi
Suzdal Monomashichi; Rostovo-Suzdal Principality; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Russia, Vladimir History Folder

Russia, Vladimir, 980-1157, Folder, Vladimir the Great of Kiev

Russia, Vladimir, 981-1015, Great Prince, Vladimir I The Great of Kiev
Vladimir Great Prince, 980-1015, Vladimir I The Great of Kiev; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Venerable Pimen of the Kiev Near Caves, Commemorated on August 27; Icon of the Mother of God of Korsun, Commemorated on October 9;

Russia, Vladimir, 1019-1054, Yaroslav the Wise, Novgorod, Kiev and Vladimir, Kiev Rus King
Kiev Rus King, 1019-1054, Yaroslav the Wise ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Moses the Hungarian of the Kiev Near Caves, Commemorated July 26 ; Appearance of the Smolensk œDirectressÂ Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; St Hilarion, Metropolitan of Kiev, Commemorated on October 21; Venerable Hilarion the Schemamonk of the Kiev Caves, Commemorated on October 21; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Dedication of the Church of the Greatmartyr George at Kiev, Commemorated on November 26; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Venerable Theodosius the Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in Russia, Commemorated on May 3; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Vladimir, 1094-1125, Prince, Vladimir II Monomakh, Novgorod, Kiev, and Vladimir; Monomashichi
Novgorod Prince, 1113-1125, Vladimir Monomakh; II Monomakh (26 May 1053 - 19 May 1125) reigned as Grand Prince of Kievan Rus' from 1113 to 1125. He is considered a saint in the Eastern Orthodox Church and is celebrated on May 6.[1] 1 Family 2 Reign 3 Marriages and children 4 See also 5 References 6 Sources 7 Further reading 8 External links was the son of Vsevolod I (married in 1046) by a relative of Byzantine emperor Constantine IX Monomachos, from whom Vladimir obtained his sobriquet.[2] Contemporary Byzantine naming practice allowed the adoption of a maternal surname if the mother's family was perceived to be of a more exalted origin than that of the father.[3] Testament of Vladimir Monomakh to Children, 1125. Lithography of 1836. his famous Instruction (also known as The Testament) to his own children, Monomakh mentions that he conducted 83 military campaigns and 19 times made peace with the Polovtsi. At first he waged war against the steppe jointly with his cousin Oleg, but after Vladimir was sent by his father to rule Chernigov and Oleg made peace with the Polovtsi to retake that city from him, they parted company. Since that time, Vladimir and Oleg were bitter enemies who would often engage in internecine wars. The enmity continued among their children and more distant posterity. 1094, his chief patrimony was the southern town of Pereyaslav, although he also controlled Rostov, Suzdal, and other northern provinces (see Principality of Pereyaslavl). In these lands he founded several towns, notably his namesake, Vladimir, the future capital of Russia. In order to unite the princes of Rus in their struggle against the Great Steppe, Vladimir initiated three princely congresses, the most important being held at Lyubech in 1097 and Dolobsk in 1103. 1107 he defeated Boniak, a Cuman khan who led an invasion on Kievan Rus'. When Sviatopolk II died in 1113, the Kievan populace revolted and summoned Vladimir to the capital. The same year he entered Kiev to the great delight of the crowd and reigned there until his death in 1125. may be seen from his Instruction, he promulgated a number of reforms in order to allay the social tensions in the capital. These years saw the last flowering of Ancient Rus, which was torn apart 10 years after his death. Monomakh is buried in the Saint Sophia Cathedral in Kiev. Succeeding generations often referred to his reign as the golden age of that city. Numerous legends are connected with Monomakh's name, including the transfer from Constantinople to Rus of such precious relics as the Theotokos of Vladimir and the Vladimir/Muscovite crown called Monomakh's Cap. and children[edit] married three times. Some sources cite his first wife as Gytha of Wessex, daughter of Harold of England who had fallen at Hastings in 1066 and of Edith Swannesha. Problems exist in that none of the sources citing this are contemporary, and none of the Russian sources cite the name of his first wife as the daughter of Harold Godwinson. They had at least five children: Mstislav I of Kiev (1 June 1076 – 14 April 1132) Izyaslav Vladimirovich, Prince of Kursk (c. 1077 – 6 September 1096) Svyatoslav Vladimirovich, Prince of Smolensk and Pereyaslav (c. 1080 – 16 March 1114) Yaropolk II of Kiev (1082 – 18 February 1139) Viacheslav I of Kiev (1083 – 2 February 1154) following daughter has been attributed to either the first or the second wife: Marina Vladimirovna (d. 1146). Married Leon Diogenes, a pretender to the throne of the Byzantine Empire who claimed to be a son of Romanos IV and who rose to the rank of khan of the Cumans in Ossetia. rests after hunting (painting by Viktor Vasnetsov, c. 1900). second wife, Eufimia, is considered to have been a Byzantine noblewoman.[2] The Primary Chronicle and the "Testament of Vladimir Monomakh" record her date of death as 7 May 1107. However the Chronicle does not mention her name. This marriage produced at least six children: Roman, Prince of Volhynia (d. 6 January 1119) Eufemia of Kiev (d. 4 April 1139). Married Coloman of Hungary. Agafia (Agatha). Married Vsevolod Davidovich, Prince of Gorodno. According to older historians her husband was a son of David Igorevich, Prince of Volhynia (d. 1113), but this theory was rejected.[4] Yuri (George), later known as Yuri Dolgoruki (d. 15 May 1157). Andrew, Prince of Volhynia (11 July 1102 – 1141). third marriage is thought to have been to a daughter of Aepa Ocenevich, Khan of the Cumans. Her paternal grandfather was Osen. Her people belonged to the Kipchaks, a confederation of pastoralists and warriors of Turkic origin. the Primary Chronicle identifies Aepa as father-in-law to Yuri Dolgoruki, with Vladimir negotiating the marriage in name of his son.[citation needed] Whether father and son married sisters or the identity of intended groom was misidentified remains unclear. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Vladimir, 1149-1151, 1155-1157, K Rus King, Yuri I Dolgorukiy, far reaching, Kiev to Suzdal
Kiev Rus King, 1149-1157, Yuri I Dolgorukiy ; Venerable Titus the Presbyter of the Kiev Near Caves, Commemorated on February 27; Venerable Gerasimus of Vologda, Commemorated on March 4; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; St Niphon the Bishop of Novgorod, Commemorated on April 8; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Russia, Vladimir, 1157-1331, Folder, Vladimir Time, Capital of Rus

Russia, Vladimir, 1100-1199, 12th Century Folder, Andrew Bogolyubsky, George B. and Big Nest

Russia, Vladimir, 1155, Vladimir Icon secretly moved to Vladimir by Prince Andrew Bogolyubsky
Bogolyubov Icon of the Mother of God, Commemorated on June 18; One night in the summer of 1155, Prince Andrew secretly removed the wonderworking Icon of the Mother of God from the Vyshgorod church without the blessing of his father, Prince George Dolgoruky, and started northward toward Suzdal'. Some sources say that his father bequeathed the Icon to Prince Andrew. Later, this Icon would be known as the Vladimir Icon (August 26, June 23, May 21). Tradition says it was one of the Icons painted by the Holy Evangelist Luke (October 18), or a copy made from the original. versts from Vladimir, the cart carrying the wonderworking Icon stopped and could not be moved from that spot. Prince Andrew asked the priest Nicholas, who accompanied him, to serve a Moleben before the Icon. For a long time Andrew prayed before the holy image with tears. Later, he went into his tent and continued his fervent prayers. The Most Holy Theotokos appeared to him holding a small scroll in her right hand, and said: "I do not wish you to take my Icon to Rostov, but to the city of Vladimir. Here, in this place (the site of her miraculous appearance), you shall build a stone church and a monastery in honor of my Nativity." the All-Holy Virgin lifted one hand toward Heaven, and received a blessing from Christ the Savior, and the vision ended. obedience to the will of the Mother of God, Prince Andrew built a stone church dedicated to her Nativity, as well as a monastery. After this, the Prince commissioned skilled iconographers to depict the All-Holy Virgin just as he had seen her in his vision: in full stature, with a scroll1 in her right hand, and her face turned toward the Savior in the upper right hand corner. When the church was completed, the Icon he had commissioned was placed inside, and June 18 was designated as the annual commemoration of the appearance of the Mother of God. The Icon depicting the appearance of the Most Holy Theotokos remained at Bogolyubov and was called the Bogolyubov Icon. Andrew named both the monastery and the city which sprang up around it Bogolyubov because as he himself said, "the Mother of God loves this place." The Prince also became known as Bogolyubsky ("the lover of God"). The Vladimir Icon remained in the convent until work was completed on the Dormition Cathedral at Vladimir, then it was solemly transferred to the cathedral. Bogolyubov Icon of the Mother of God has been glorified by countless miracles, and over the course of many centuries she has consoled the pious Christians of Russia, and has healed their infirmities. The fame of the miracles which took place before her Icon have inspired the faithful in many places to make copies of this holy Icon, some of which are also wonderworking. Moscow Bogolyubov Icon (1157) shows several saints gathered before the Theotokos: the Metropolitans of Moscow Peter, Alexis, Jonah, and Philip; The blessed Basil and Maxim, fools for Christ; Venerable Paraskeve; Saint Basil the Great; Saint Alexis the Man of God; Symeon, the kinsman of the Lord; the Apostle Peter; the monastic martyr Eudokia; and the Martyr Paraskeve. In some variants of the Icon the following Saints are also included: Saint Onouphrios, Venerable Mary of Egypt, Zosimas and Sabbatius, and the Great Martyrs Barbara and Katherine. 1771 an annual feast day was established in in honor of the Bogolyubov Icon to commemorate the deliverance of the city of Vladimir and the surrounding area from plague. As soon as the Icon was brought to Vladimir, the plague disappeared. It became customary to bring the Icon from Bogolyubovo to Vladimir on May 21. As many people as possible took turns in carrying the Icon at different times to and from Vladimir Province. The Icon stayed at Bogolyubovo Monastery, 10 versts from the city. In 1820, the inhabitants of the city of Vladimir adorned the Icon with an expensive riza. the Bolshevik Revolution, the Icon was customarily brought to the city of Vladimir on May 21, where it remained until July 16, when it was returned to the monastery. The scroll on the Icon reads: O Most Gracious Master, Lord Jesus Christ, my Son and my God, hear the prayer of Your Mother, for she is praying for the world. Kiev Rus King, 1125-1132, Mstislav I, The Great ; I Vladimirovich the Great or Mstislav the Great (1076 - April 14, 1132) was the Grand Prince of Kiev (Kyiv, 1125-1132), the eldest son of Vladimir II Monomakh by Gytha of Wessex.[1] is figured prominently in the Norse Sagas under the name Harald, to allude to his grandfather, Harold II of England. Mstislav's Christian name was Theodore. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Vladimir, 1157-1174, Andrey Bogolyubsky, Yuri D's son, strong, tried to unite V w Kiev&Novgrd, N Dvina, k, icon
Vladimir Great Prince, 1157-1174, Andrey Bogolyubsky; I Yuryevich, commonly known under his sobriquet Andrei the Pious (c. 1111 - June 28, 1174), was Grand prince of Vladimir-Suzdal from 1157 until his death. His reign saw a complete decline of Kiev's rule over northeastern Rus, and the rise of Vladimir as the new capital city. Andrei was known in the West as Scythian Caesar, and is canonized as a saint in the Russian Orthodox Church.[1] 1 Life 2 See also 3 References 4 External links Prince Saint Andrei Bogolyubsky, by Viktor Vasnetsov was the son of Yuri Dolgoruki,[2] who proclaimed Andrei a prince in Vyshgorod (near Kiev). His mother was a Polovtsian (Cuman) princess, khan Aepa's/Ayepa's daughter. left Vyshgorod in 1155 and moved to Vladimir. After his father's death (1157), he became Knyaz (prince) of Vladimir, Rostov and Suzdal.[1] Bogolyubsky tried to unite Rus' lands under his authority. From 1159 he persistently struggled for submission of Novgorod to his authority and conducted a complex military and diplomatic game in South Rus. In 1162, Andrey Bogolyubsky sent an embassy to Constantinople, lobbying for a separate metropolitan see in Vladimir. In 1169 his troops sacked Kiev, devastating it as never before.[3][4] After plundering the city,[5] stealing much religious artwork, which included the Byzantine "Mother of God" icon.[6] Andrei appointed his brother Gleb as prince of Kiev, in an attempt to unify his lands with Kiev.[7] Following his brother's death in 1171, Andrei became embroiled in a two-year war to maintain control over Kiev, which ended in his defeat.[7] achieved the right to receive a tribute from the population of the Northern Dvina land. Becoming "ruler of all Suzdal land", Andrei Bogolyubsky transferred his capital to Vladimir, strengthened it and constructed the magnificent Assumption Cathedral,[2] the Church of the Intercession on the Nerl,[8] and other churches and monasteries. Under his leadership Vladimir was much enlarged, and fortifications were built around the city.[9] the same time the castle Bogolyubovo was built next to Vladimir, and was a favorite residence of his.[9] In fact he received his nickname "Bogolyubsky" in honor of this place. It was he who brought the Theotokos of Vladimir to the city whose name it now bears. During Andrei Bogolyubsky's reign the Vladimir-Suzdal principality attained significant power and was the strongest among the Rus' principalities.[citation needed] of princely authority and conflict with outstanding boyars was the cause of a plot against Andrei Bogolyubsky, as a result of which he was killed on the night of June 28 to June 29, 1174.[6] Twenty of his disgruntled retainers burst into his chambers and slew Andrei in his bed.[6] His silver-inlaid war axe can now be viewed at the State Historical Museum in Moscow. son, Yuri Bogolyubsky, was the first husband of Queen Tamar of Georgia. An ancient icon, Theotokos of Bogolyubovo, is associated with him.[citation needed] St John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Commemoration of the Weeping Icon of the Mother of God of the SignÂ at Novgorod, Commemorated on November 27; Venerable Gerasimus of Vologda, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Burial of St Andrew the Prince, Commemorated on July 4 ; Prince Andrew Bogoliubsky (1110-1174), a grandson of Vladimir Monomakh, was the son of Yurii Dolgoruky and a Polovetsian princess (in holy Baptism Maria). While still in his youth he was called “Bogoliubskyâ€ (“God-lovingâ€) for his profound attention to prayer, his diligence for church services and “his adoption of secret prayers to God.â€ From his grandfather, Vladimir Monomakh, the grandson inherited great spiritual concentration, love for the Word of God and the habit of turning to the Scripture in all the circumstances of life. brave warrior [Andrew means “braveâ€], a participant in his military father’s many campaigns, more than once he came close to death in battle. But each time Divine Providence invisibly saved the princely man of prayer. Thus for example, on February 8, 1150, in a battle near Lutsk, Saint Andrew was saved from the spear of an enemy German by a prayer to the Great Martyr Theodore Stratelates, whose memory was celebrated that day. chronicles also stress Saint Andrew’s peace-making activity, a rare trait among the princes and military commanders of those harsh times. The combination of military valor with love for peace and mercy, of great humility with indomitable zeal for the Church were present in Prince Andrew in the highest degree. A responsible master of the land, and a constant coworker in the city construction and church building activity of Yurii Dolgoruky, he built with his father: Moscow (1147), Iuriev-Polsk (1152), Dmitrov (1154), and he also adorned the cities of Rostov, Suzdal’, and Vladimir with churches. In 1162 Saint Andrew could say with satisfaction, “I have built up white Rus with cities and settlements, and have rendered it with much populace.â€ Yurii Dolgoruky became Great Prince of Kiev in 1154, he gave his son Vyshgorod near Kiev as his appanage (land given by kings and princes to their younger children for their support), but God willed otherwise. One night in the summer of 1155, the wonderworking Icon of the Mother of God in the Vyshgorod church was removed. This icon was painted by the holy Evangelist Luke, and in some period before this had been transferred here from Constantinople. Later, it was called the Vladimir Icon of the Mother of God. On this night with the icon in hand, holy Prince Andrew left Vyshgorod going northwards to the Suzdal territory, secretly and without the blessing of his father, mindful only of the will of God. miracle of this holy icon, which occured on the way from Vyshgorod to Vladimir, was recorded by a clergyman of Prince Andrew, “the priest Mikulaâ€ [Nicholas], in his “Reports of the Miracles of the Vladimir Icon of the Mother of God.â€ versts before reaching Vladimir, the horse bearing the icon suddenly stopped. During the night the Mother of God appeared to Saint Andrew with a scroll in her hand and commanded, “I do not want you to take my icon to Rostov, but rather leave it in Vladimir. Build a stone church here in the name of My Nativity.â€ In memory of this miraculous event, Saint Andrew commissioned an iconographer to paint an icon of the Mother of God the way that the All-Pure Virgin had appeared to him. He established Feast of this icon as June 18. The icon, named the Bogoliubsk, was afterwards glorified by numerous miracles. the place decreed by the Queen of Heaven, Prince Andrew built (in 1159) the church of the Nativity of the Most Holy Theotokos. He also remained in the city of Bogoliubov, which became his constant dwelling and the place of his martyric end. his father Yurii Dolgoruky died (+ May 15, 1157), Saint Andrew did not take up his father’s throne at Kiev, but rather remained prince at Vladimir. During the years 1158-1160 was built the Dormition cathedral at Vladimir, and in it was placed the Vladimir Icon of the Mother of God. In the year 1164 the Golden Gates were set in place, over which was the church of the Placing of the Robe of the Mother of God, and also the church of the Savior at the princely court. churches were built by Prince Andrew during the years of his rule. The finest of them is the Dormition cathedral. The richness and splendor of the church helped to spread Orthodoxy among the surrounding peoples and foreign merchants. Saint Andrew had directed that all travellers, whether Latins or pagans, were to be led into the churches he built and to have “true Christianityâ€ pointed out to them. The chronicler writes: “Both Bulgars, and Jews, and every sort of common person, beholding the glory of God and churchly adornment, came to be baptized.â€ conquest of the great Volga journey-way became for Saint Andrew a fundamental task of his civil service to Russia. The Volga Bulgars from the time of the campaigns of Svyatoslav (+ 972) presented a serious danger to the Russian state. Saint Andrew continued with the initiatives of Svyatoslav. shattering blow was struck against the enemy in 1164, when Russian forces burned and destroyed several Bulgar fortresses. Saint Andrew took with him on this campaign the Vladimir Icon of the Mother of God and a two-sided icon, on one side was depicted the Icon of the Savior “Not-Made-by-Hands,â€ and the “Veneration of the Crossâ€ on the opposite side. [At the present time both icons are in the Tretyakov State Gallery.] great miracle from the holy icons occurred for the Russian army on the day of the decisive victory over the Bulgars, August 1, 1164. After the destruction of the Bulgar army, the princes (Andrew, his brother Yaroslav, his son Izyaslav and others) returned towards the infantry standing by the princely standards with the Vladimir Icon, and they made a prostration before the Icon, “bestowing on it praise and song.â€ And then all beheld the blinding rays of light, issuing from the face of the Mother of God and the Savior Not-Made-by-Hands. a faithful son of the Orthodox Church in all things, vigilant in belief and canons, Saint Andrew turned to the Patriarch of Constantinople with a filial request to establish a separate metropolitan for northeastern Rus. And with the prince’s letter of accord there journeyed to Byzantium the candidate chosen by the prince, Archimandrite Theodore of Suzdal. Patriarch Luke Chrysoverges, however, only agreed to consecrate Theodore as Bishop of Vladimir, but not as Metropolitan. Yet at the same time, wanting to uphold the position of Prince Andrew as the most powerful among the rulers of the Russian Land, the Patriarch honored Bishop Theodore with the right to wear the white klobuk [monastic head covering], which in ancient Rus was a distinctive sign of church autonomy. Such recognition (the white klobuk) was also granted to the Archbishop of Novgorod. Evidently, since the Russian chronicles speak of Bishop Theodore with the title of “White Klobukâ€, much later historians sometimes call him “the bishop of an autonomous diocese.â€ the year 1167 Saint Rostislav died at Kiev. He was the twin brother of Andrew, and had been able to carry out compromise during the complicated political and churchly life of the time. But after this, there was dispatched from Constantinople a new metropolitan, Constantine II. The new metropolitan demanded that Bishop Theodore come before him to be confirmed in his position. Saint Andrew again went to Constantinople for the affirmation of the autonomous status of the Vladimir diocese and again he requested a separate metropolitanate. The letter of reply from Patriarch Luke Chrysoverges has been preserved. It contains a categorical refusal for establishing a new metropolitan, a demand to accept the expelled bishop Leo, and to submit to the Metropolitan of Kiev. fulfilling this churchly obedience, Saint Andrew urged Bishop Theodore to journey in repentance to Kiev for the restoration of canonical relations with the Metropolitan. The repentance of Bishop Theodore was not accepted. Without investigation by a council, and in accord with the Byzantine morals of the time, Metropolitan Constantine condemned him to a terrible execution. Saint Theodore’s tongue was cut out, they cut off his right hand, and then they gouged out his eyes. After this he was drowned by servants of the Metropolitan (by other accounts, he died in prison). only the churchly, but also the political affairs of Southern Rus demanded the decisive response of the Great Prince of Vladimir. On 8 March 8, 1169 an army of allied princes with Andrew’s son Mstislav at the head conquered Kiev. The city was devastated and burned, and the Polovetsians participating in the campaign did not spare even the churchly treasures. The Russian chronicles viewed this event as something that was deserved: “These misfortunes were for their sins (the Kievans), especially for the outrage perpetuated by the Metropolitan.â€ In the same year (1169) the prince moved an army against unruly Novgorod, but they were repulsed by a miracle of the Novgorod Icon of the Mother of God of the Sign (November 27), which had been carried along the city walls by holy Archbishop John (September 7). But when the understandable wrath of the Great Prince gave way to mercy, and in peace he summoned the Novgorod people to him, the blessing of God returned to him. Novgorod accepted the prince appointed by Saint Andrew. such a manner, towards the end of 1170, Saint Andrew Bogoliubsky was able to attain the unity of the Russian Land under his rule. the winter of 1172 he sent a large army under the command of his son Mstislav against the Volga Bulgars. The Russian forces gained the victory, but their joy was overshadowed by the death of the valiant Mstislav (March 28, 1172). the night of June 30, 1174 holy Prince Andrew Bogoliubsky accepted a martyr’s death at the hands of traitors in his own household. The Tver Chronicle relates that Saint Andrew was murdered at the instigation of his second wife (a Volga Bulgar), who participated in the conspiracy. At the head of the conspiracy stood her brothers, the Kuchkovichi: “and they commited murder in the night, as did Judas against the Lord.â€ A throng of assassins, twenty men, burst in upon the court, they killed the few guards and stormed into the bedchamber of the unarmed prince. The sword of Saint Boris, which hung constantly over his bed, had been treacherously removed that night by the steward Anbal. The prince succeeded in pushing the first of his assailants down on the floor. The conspirators then mistakenly ran him through with their swords. Soon they realised their mistake, “and then they perceived the prince, and he fought much with them, for he was strong, and they did thrust with swords and sabres, and gave him copious wounds.â€ The forehead of the holy prince was struck on the side with a spear, while all the remaining blows from the cowardly assassins were dealt from behind. When the prince finally fell, they abruptly rushed out of the bedchamber, taking along their murdered accomplice. saint was still alive, however. With his final strength he lowered himself along the palace stairway, hoping to alert a guard. Instead, his groans were heard by the assassins and they turned back. The prince was able to hide himself in a niche below the stairway and so they passed by him. The conspirators rushed to the bedchamber but did not find the prince there. “Disaster stands before us, since the prince is alive,â€ the assassins cried out in terror. But all around it was quiet, and no one came to the aid of the suffering prince. Then the evil-doers again regained their boldness, they lit candles and followed the bloody trail to seek out their victim. Prayer was on the lips of Saint Andrew when the assassins again surrounded him. Russian Church remembers and venerates its martyrs and makers. A special place belongs to Saint Andrew Bogoliubsky. Having taken in his hands the wonderworking icon of the Vladimir Mother of God, the holy prince, as it were, blessed the major events of Russian history with it. In 1395 was the year of the transfer of the Vladimir Icon to Moscow and the deliverance of the capital from the invasion of Tamerlane (August 26); the year 1480 marks the salvation of Rus from the invasion of Khan Akhmat and the ultimate collapse of the Mongol Horde (June 23); in the year 1521 Moscow was saved from the invasion of the Crimean Khan Makhmet-Girei (May 21). Through the prayers of Saint Andrew, his fondest dreams for the Russian Church came true. In the year 1300, Metropolitan Maximus transferred the metropolitan See of All-Russia from Kiev to Vladimir, making the Dormition cathedral the foremost cathedral of the Russian Church. There rest the relics of Saint Andrew, and the Vladimir wonderworking Icon is its chief holy object. on, when the center of the Russian Church was moved to Moscow, selections of the metropolitans and patriarchs of the Russian Church were made before the Vladimir Icon. In the year 1448, a Council of Russian bishops raised up the first metropolitan of the autocephalous Russian Church, Saint Jonah. On November 5, 1917, in front of it was made the selection of His Holiness Patriarch Saint Tikhon, the first such election after the restoration of the patriarchate in the Russian Church. And in 1971, on the Feast of the Vladimir Icon of the Mother of God, the enthronment of His Holiness Patriarch Pimen took place. liturgical activity of Saint Andrew was multi-faceted and fruitful. In 1162 the Lord granted the holy prince a great solace: in Rostov there was discovered the relics of Rostov saints -- the holy hierarchs Isaiah and Leontius. The glorification of these Rostov saints throughout all the Church took place somewhat later, but Saint Andrew initiated their national veneration. In 1164 the military forces of Saint Andrew crushed their long-time enemy, the Volga Bulgars. The victories of the Orthodox nation were marked by a blossoming of liturgical creativity within the Russian Church. this same year of 1164, at the initiative of Saint Andrew, the Church established the Feast of the All-Merciful Savior and the Most Holy Theotokos on August 1 (venerated by the Russian people as “Savior of the First Honeyâ€), in memory of the Baptism of Rus by holy Equal of the Apostles Vladimir and in memory of the victory over the Bulgars in 1164. The Feast of the Protection of the Mother of God on October 1 embodied in liturgical forms the faith of the holy prince and all the Orthodox nation in the acceptance by the Mother of God of Holy Rus beneath Her omophorion. The Protection of the Theotokos became one of the most beloved of Russian Church Feasts. The Protection is a Russian national holiday, unknown to the Latin West. It is a liturgical continuation and creative development of theological ideas inherent to the Feast of the Placing of the Robe of the Mother of God on July 2. first church consecrated to the new Feast was the Protection church at Nerla (1165), a remarkable monument of Russian Church architecture, built by the master artisans of Saint Andrew at the head-waters of the River Nerla, so that the prince could always see it from a window of his Bogoliubov garret. Andrew took an active part in the literary work of the Vladimir church writers. He participated in the compiling of the Service of the Protection (the most ancient copy is in the manuscript of a fourteenth century Psalter), and also a preface about the establishment of the Feast of the Protection in the Great Reading Menaion for October, as well as a “Discourse on the Protection.â€ He wrote an “Account of the Victory over the Bulgars and the Establishing of the Feast of the Savior in the Year 1164,â€ which in several of the old manuscripts is called, “Discourse concerning the Mercy of God by Great Prince Andrew Bogoliubsky.â€ The fate of Bogoliubsky is also noted in the Vladimir Chronicle entry for the year 1177, completed after the death of the prince by his confessor, the priest Mikula, who inserted his special “Account of the Murder of Saint Andrew.â€ To Saint Andrew’s time belongs also the final editing of the “Account of Boris and Gleb,â€ inserted into the “Dormition Sbornikâ€ (“Compendiumâ€ or “Book of Collected Servicesâ€ of these Rostov saints). The prince particularly venerated Saint Boris, and his chief household treasure was a cap belonging to Saint Boris. Saint Boris’s sword always hung over his bed. Another memorial of Saint Andrew’s prayerful inspiration is “A Prayer,â€ included in the chronicle under the year 1096 after the “Instructions of Vladimir Monomakh.â€

Russia, Vladimir, 1170-1172, John of Novgorod, Vladimir seige of N, darkness covered V forces, to Vladimir to reconcile w Andrew
Russia, Novgorod, 1162-1186, John, Archbishop & Wonderworker of Novgorod (Volkhov River Source (Lake llmen)), inheritance, w b Gabriel small monastery, means ran out, MOG sent horse w gold, wrote vocation of pastor, 1165 Archbishop Novgorod Cathedral, 1170 Vladimir forces seige N, Savior Icon voice, Ilna st MOG icon not move, Molieben, icon itself moved, to city walls, arrows like rain, darkness covered Suzdal forces, 1172 jounneyed to Vladimir to reconcile w Andrew B, spiritual conversations, monks guidance, unusual grace powers, against deamon story, one night holy land visit, deamon's revenge, sensed death, took schema as John, appointed brother; Veliky Novgorod; St John the Archbishop and Wonderworker of Novgorod, Commemorated September 7 ; John, Archbishop of Novgorod, was born at Novgorod of the pious parents Nicholas and Christina. He passed his childhood in quiet and peaceful surroundings. the death of their parents, John and his brother Gabriel decided to establish a small monastery in honor of the Annunciation of the Most Holy Theotokos with their inheritance. first they built a wooden church, but a short time later they also built a stone church. good intentions were not without difficulties. they finished construction on the stone temple, the brothers totally exhausted their means. Only their steadfast and living faith inspired them to continue what they had started. turned for help with it to the Queen of Heaven, on Whose account this God-pleasing matter was begun. of their unflagging faith and zeal, She manifested Her mercy to them. She told them in a dream that everything necessary for the completion of the temple would be provided. the following morning, the brothers saw a splendid horse loaded with two sacks of gold. No one came for it, and when the brothers removed the sacks, the horse vanished. Thus did the Mother of God provide for the monastery. completion of the monastery construction, under the protection of the Mother of God, the brothers were clothed in the monastic schema. Saint John took the name of Elias, and Saint Gabriel took the name Gregory. chronicles speak of Saint John being made bishop under the entries for the year 1162. first archpastoral letter was addressed to the clergy of his diocese. was filled with an endearing concern about his flock, written in a spirit of fatherly guidance: “It has pleased God and the Most Holy Theotokos, through your prayers, that I, a mere man, should not refuse this high office, of which I am unworthy. Since you yourselves have encouraged me to this service, now listen to me ...” saint spoke about the vocation of the pastor. is concerned about his sheep, he not only chastizes, but also heals those who lead a sinful life. “At the beginning of my discourse I ask you not to be too much attached to this world, but rather be instructive to people. Look first of all, that they not give themselves over to drunkenness. You yourselves know, that through this vice most of all, not only do the simple people perish, but we also. your spiritual children come to you in repentance, then question them with mildness. It is not seemly to impose harsh penances. not scorn the reading of books, since if we do not start doing this, then what will distinguish us from the simple unschooled people? Do not impose penances upon orphans.... Let everything be seemly, for the yoke of Christ ought to be light.” the year 1165 Saint John was elevated to archbishop (from that time the Novgorod cathedra became an archbishopric). winter of 1170 was a very difficult time for Novgorod. Suzdal forces with their allies laid siege to the city for two days, since the Novgorod people would not accept Prince Svyatoslav. They also took the tribute-tax of the Dvina district which was not subject to them. grief the people of Novgorod prayed to God and the Most Holy Theotokos for the salvation of the city. the third night, while he was praying before an icon of the Savior, Saint John heard a voice ordering him to go to the church of the Savior on Il’ina street, to take the icon of the Most Holy Theotokos and carry it out to the walls of the city. the morning the saint told the people about the command and sent his deacon with clergy to the church of the Savior for the icon. into the church, the archdeacon bowed down before the icon and wanted to take it, but the icon would not budge. The archdeacon returned to the archbishop and told him what had happened. the saint with all the assembly went to the Il’ina church and on their knees began to pray before the icon. They began to sing a Molieben, and after the Sixth Ode at the kontakion “Protectress of Christians,” the icon itself moved from the place. The people with tears cried out: “Lord, have mercy!” Saint John took the icon and together with two deacons carried it to the city walls. Novgorodian people saw their doom, for the Suzdal forces and their allies were ready for pillage. the sixth hour the assault began, and the arrows fell like rain. the icon turned its visage towards the city, and tears trickled down from the eyes of the Most Holy Theotokos, which the saint gathered on his phelonion. darkness covered the Suzdal forces, they became unable to see and they fell back in terror. occurred on February 25, 1170. Saint John established a solemn feastday for Novgorod, the Sign of the Most Holy Theotokos (November 27). Suzdal army inflicted great harm on the Novgorod region. also the archpastor did not remain on the sidelines. He showed fatherly concern for devastated households suffering hunger, and he distributed aid to orphans. like other Russian hierarchs, he calmed and soothed the internecine strife in much-suffering Rus by his prayers and his virtue. 1172, the archpastor journeyed to Vladimir to reconcile Prince Andrew Bogoliubsky with the Novgorod people. saint not only shared in the adversity of his people, but most of all he concerned himself with their spiritual enlightenment. John devoted much attention to spiritual conversations, which often occurred in the circle of the clergy and the laypeople. There are preserved about 30 of his instructions concerning Baptism, Confession, the Holy Eucharist. Guidance for Monks is filled with spiritual grandeur: “Once having followed after Christ, monks as actualisers of spiritual life by the Cross ought to live in solitary places, separate from worldly folk. them steal nothing for themselves, and let them be wholly dedicated to God. monk ought always to be a monk, at every time and at every place, both in asleep and awake he should preserve the memory of death, and be fleshless in the flesh.” “Not for everyone does the monastery serve as a therapy for sensual love, just as silence is for anger, and non-acquisitiveness is for money, and the tomb is for avarice. life and worldly life are incompatible, just as one would not harness a camel and horse together. monk bends his neck beneath the yoke of the Creator and ought to pull the plow in the valley of humility, in order to multiply the fine wheat by the warmth of the Life-giving Spirit and to sow the seeds of the reason of God. black-robed is not his own master; like gods, take care not to rot in likeness to people, nor fall from the heights like Lucifer... for haughty pride comes from human glory.” saint’s spiritual powers of grace were unusual. his simplicity of soul and purity of heart God gave him power against demons. Once, when the saint prayed by night, as was his custom, he heard something splashing the water in the washbasin. Seeing that there was no one beside him, the saint realized that this was a demon trying to scare him. saint made the Sign of the Cross over the washbasin and restrained the devil. Soon the evil spirit could no longer bear the prayer of the saint, which scorched it like fire, and it began to beg to be released from the washbasin. saint was agreeable, ordered the demon to carry him from Novgorod to Jerusalem to the Sepulchre of the Lord and back, all in one night. demon fulfilled the saint’s command, but asked him to tell no one about his shame. one of his conversations, the saint told his flock that he knew a man who visited the Holy Land in one night. revenge of the evil spirit was not slow in coming. It began to scatter women’s things in his cell. when people had gathered in Saint John’s cell, the devil transformed himself into a woman who ran in front of them as if fleeing from the cell. saint heard the racket and gently asked, “What has happened, my children, what is the noise all about?” The unruly crowd, shouting various charges of perverse life against the saint, dragged him to the River Volkhov. put the saint on a raft and released it down along the current of the river. the raft, contrary to expectation, sailed against the current straight to the Saint George men’s monastery, three versts from Novgorod. this, people were ashamed and with weeping and shouts they went along the riverbank after the raft, beseeching the saint to forgive them and to return to the city. heart of the simple archpastor was filled with joy, not only for himself, but for his flock: “Lord, do not hold this sin against them!” he prayed, and granted pardon to all. happened not long before the death of the saint. Sensing its approach, he put off the hierarch’s omophor and took the schema with the name John, the same name he had in his youth. appointed his brother, Saint Gregory (May 24) as his successor. The saint died on September 7, 1186 and was buried in the church of Holy Wisdom. 1439, repairs were being made at the cathedral of Holy Wisdom (Hagia Sophia) through the zeal of Saint Euthymius; in the portico chapel of Saint John the Forerunner, a stone suddenly came loose and cracked the lid of the tomb standing there. Saint Euthymius gave orders to lift off the boards broken by the stone, and the temple was filled with fragrance. the tomb they beheld the incorrupt relics of the saint, but no one was able to identify who this archpastor was. In his cell, Saint Euthymius fervently began to pray for God to reveal to him the name of this saint. night a man appeared before him, clothed in the vestments of a hierarch, and said that he was Archbishop John, who was found worthy to serve the miracle of the Most Holy Theotokos in honor of Her Sign. “I proclaim to you the will of God,” continued the saint, “to celebrate the memory of the archbishops and princes lying here, on October 4, and I shall pray Christ for all Christians.” His memory is also celebrated at the Synaxis of Novgorod hierarchs on February 10. In 1630, a feastday was also established for December 1.

Russia, Vladimir, 1170, Weeping Sign Icon, Suzdal attack, voice, walls, arrow, tears, terror, friendly fire
Russia, Novgorod, 1170, Weeping Sign Icon, against Bogoliubsky of Suzdal, voice, carry around walls, arrow, tears, terror, friendly fire, engouragement, people of N win; Veliky Novgorod; Commemoration of the Weeping Icon of the Mother of God "of the Sign" at Novgorod, Commemorated November 27 ; Icon of the Mother of God “Of the Sign”, depicts the Most Holy Theotokos with prayerfully uplifted hands, and the Divine Infant is at Her bosom in a mandorla (or sphere). depiction of the Mother of God is regarded as one of the very first of Her iconographic images. In the mausoleum of Saint Agnes at Rome is a depiction of the Mother of God with hands raised in prayer with the Infant Christ sitting upon Her knees. This depiction is ascribed to the fourth century. There is also an ancient Byzantine icon of the Mother of God “Nikopea” from the sixth century, where the Most Holy Theotokos is depicted seated upon a throne and holding in Her hands an oval shield with the image of the Savior Emmanuel. of the Mother of God, known as “The Sign”, appeared in Russia during the eleventh-twelfth centuries, and were so called because of a miraculous sign from the Novgorod Icon in the year 1170. that year the allied forces of Russian appanage princes, headed by a son of Prince Andrew Bogoliubsky of Suzdal, marched to the very walls of Great Novgorod. For the people of Novgorod, their only remaining hope was that God would help them. Day and night they prayed, beseeching the Lord not to forsake them. On the third night Bishop Elias of Novgorod heard a wondrous voice commanding that the icon of the Most Holy Theotokos be taken out of the church of the Savior’s Transfiguration on Ilina street, and carried about on the city walls. they carried the icon, the enemy fired a volley of arrows at the procession, and one of them pierced the iconographic face of the Mother of God. Tears trickled from Her eyes, and the icon turned its face towards the city. After this divine Sign an inexpressible terror suddenly fell upon the enemy. They began to strike one another, and taking encouragement from the Lord, the people of Novgorod fearlessly gave battle and won the victory. remembrance of the miraculous intercession of the Queen of Heaven, Archbishop Elias established a feastday in honor of the Sign of the Mother of God, which the Russian Church celebrates to the present day. The Athonite hieromonk Pachomius the Logothete, who was present at the festal celebration of the Icon in Russia, composed two Canons for this Feast. certain Novgorod Icons of the Sign, the miraculous occurrences of the year 1170 were also depicted. For 186 years afterwards, the wonderworking icon remained in the Savior-Transfiguration church on Ilina street. In 1356 it was transferred to a church built in Novgorod in honor of the Icon of the Most Holy Theotokos “of the Sign,” which became the cathedral church of the monastery of the Sign. copies of the Sign Icon are known throughout Russia. Many of them were also glorified by miracles in their local churches, and were then named for the place of the appearance of the miracle. Similar copies of the Sign Icon are the icons of Dionysievo-Glushets, Abalaka (July 20), Kursk, Seraphim-Ponetaev and others.

Russia, Vladimir, 1172-1188, George the Russian, Yury Bogolyubsky, Yuri D's gson, Novgorod Prince, m Tamar
Russia, Vladimir, 1172-1188, George the Russian, Yury Bogolyubsky; Vladimir Great Prince, 1157-1174, Andrey Bogolyubsky; Right-believing Tamara, Queen of Georgia, Commemorated on May 1;

Russia, Vladimir, 1174, Gleb Andreevich, Vladimir, young ascetic, died at 19, incorrupt relics produced miracles 1238,1410,1613
Russia, Vladimir, 1174, Gleb Andreevich, son of Andrew Bogoliubsky, Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo, young ascetic, strict fasting and prayer, died at 19, incorrupt relics produced miracles, 1238 tomb protected from fire, 1410 flames shot forth from tomb and Tartars fled, Glebs prayers protected V in 1613 ; Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Prince Gleb of Vladimir, named George in holy Baptism, was a younger son of the holy Prince Andrew Bogoliubsky (July 4). the influence of his pious parents he grew up with a deep faith, and from twelve years of age he led a solitary spiritual life. parents did not hinder their son and even assisted him in spiritual growth. The prince especially loved the reading of holy books, he esteemed the clergy and he was charitable to all. Despite his young age, he chose for himself the exploit of strict fasting and prayerful vigilance. Gleb died in the year 1174, at age nineteen. incorrupt relics were preserved and glorified by miracles. the year 1238, during the time of the incursion of Batu upon the Russian Land, the Tatars burned the cathedral at Vladimir. In this conflagration perished Bishop Metrophanes, Great-princess Agatha, wife of Great-prince George Vsevolodovich (+ 1238), and many inhabitants of the city of Vladimir, who were locked in the cathedral church. fire, however, did not even touch the tomb of Saint Gleb. later, in July 1410, Tatars again descended upon Vladimir. In plundering the city, they began to sack the cathedral church treasury, having murdered the door-keeper Patrick. Supposing that treasure was hidden in the saint’s tomb, they set about to break it open. Just as the Tatars touched the stone crypt of Saint Gleb, flames shot forth from it, and the Tatars fled the city in terror. the prayers of the holy prince the city was saved from an incursion of Polish-Lithuanian plunderers in 1613. celebration of Saint Gleb was established in the year 1702, and then also a service was written to him, and somewhat later, a Life. His relics rest in the Dormition cathedral in Vladimir. In the year 1774 the south chapel of the cathedral was dedicated to him. Prince Gleb is revered as the special patron and defender of the city of Vladimir.

Russia, Vladimir, 1174, Burial of St Andrew, Bogoliub monastery, Vladimir (Klyazma River 5), A's long history
Bogoliub monastery; monastery, and the city which formed around the monastery, was named Bogolub by St Andrew, because in his own words, œthe Mother of God loves this place, and the prince himself came to be called Bogolub or œGod-lover. Burial of St Andrew the Prince, Commemorated on July 4; Prince Andrew Bogoliubsky (1110-1174), grandson of Vladimir Monomakh, the son of Yurii Dolgoruky and a Polovetsian princess (in holy Baptism Maria). still in his youth he was called “Bogoliubsky” (“God-loving”) for his profound attention to prayer, his diligence for church services and “his adoption of secret prayers to ” From his grandfather, Vladimir Monomakh, the grandson inherited great spiritual concentration, love for the Word of God and the habit of turning to the Scripture in all the circumstances of life. brave warrior [Andrew means “brave”], a participant in his military father’s many campaigns, more than once he came close to death in battle. But each time Divine Providence invisibly saved the princely man of prayer. for example, on February 8, 1150, in a battle near Lutsk, Saint Andrew was saved from the spear of an enemy German by a prayer to the Great Martyr Theodore Stratelates, whose memory was celebrated that day. chronicles also stress Saint Andrew’s peace-making activity, a rare trait among the princes and military commanders of those harsh times. combination of military valor with love for peace and mercy, of great humility with indomitable zeal for the Church were present in Prince Andrew in the highest degree. responsible master of the land, and a constant coworker in the city construction and church building activity of Yurii Dolgoruky, he built with his father: Moscow (1147), Iuriev-Polsk (1152), Dmitrov (1154), and he also adorned the cities of Rostov, Suzdal’, and Vladimir with churches. 1162 Saint Andrew could say with satisfaction, “I have built up white Rus with cities and settlements, and have rendered it with much populace.” Yurii Dolgoruky became Great Prince of Kiev in 1154, he gave his son Vyshgorod near Kiev as his appanage (land given by kings and princes to their younger children for their support), but God willed otherwise. night in the summer of 1155, the wonderworking Icon of the Mother of God in the Vyshgorod church was removed. This icon was painted by the holy Evangelist Luke, and in some period before this had been transferred here from Constantinople. Later, it was called the Vladimir Icon of the Mother of God. this night with the icon in hand, holy Prince Andrew left Vyshgorod going northwards to the Suzdal territory, secretly and without the blessing of his father, mindful only of the will of God. miracle of this holy icon, which occured on the way from Vyshgorod to Vladimir, was recorded by a clergyman of Prince Andrew, “the priest Mikula” [Nicholas], in his “Reports of the Miracles of the Vladimir Icon of the Mother of God.” versts before reaching Vladimir, the horse bearing the icon suddenly stopped. the night the Mother of God appeared to Saint Andrew with a scroll in her hand and commanded, “I do not want you to take my icon to Rostov, but rather leave it in Vladimir. Build a stone church here in the name of My Nativity.” memory of this miraculous event, Saint Andrew commissioned an iconographer to paint an icon of the Mother of God the way that the All-Pure Virgin had appeared to him. He established Feast of this icon as June 18. The icon, named the Bogoliubsk, was afterwards glorified by numerous miracles. the place decreed by the Queen of Heaven, Prince Andrew built (in 1159) the church of the Nativity of the Most Holy Theotokos. He also remained in the city of Bogoliubov, which became his constant dwelling and the place of his martyric end. his father Yurii Dolgoruky died (+ May 15, 1157), Saint Andrew did not take up his father’s throne at Kiev, but rather remained prince at Vladimir. During the years 1158-1160 was built the Dormition cathedral at Vladimir, and in it was placed the Vladimir Icon of the Mother of God. In the year 1164 the Golden Gates were set in place, over which was the church of the Placing of the Robe of the Mother of God, and also the church of the Savior at the princely court. churches were built by Prince Andrew during the years of his rule. The finest of them is the Dormition cathedral. The richness and splendor of the church helped to spread Orthodoxy among the surrounding peoples and foreign merchants. Saint Andrew had directed that all travellers, whether Latins or pagans, were to be led into the churches he built and to have “true Christianity” pointed out to them. The chronicler writes: “Both Bulgars, and Jews, and every sort of common person, beholding the glory of God and churchly adornment, came to be baptized.” conquest of the great Volga journey-way became for Saint Andrew a fundamental task of his civil service to Russia. The Volga Bulgars from the time of the campaigns of Svyatoslav (+ 972) presented a serious danger to the Russian state. Saint Andrew continued with the initiatives of Svyatoslav. shattering blow was struck against the enemy in 1164, when Russian forces burned and destroyed several Bulgar fortresses. Saint Andrew took with him on this campaign the Vladimir Icon of the Mother of God and a two-sided icon, on one side was depicted the Icon of the Savior “Not-Made-by-Hands,” and the “Veneration of the Cross” on the opposite side. [At the present time both icons are in the Tretyakov State Gallery.] great miracle from the holy icons occurred for the Russian army on the day of the decisive victory over the Bulgars, August 1, 1164. After the destruction of the Bulgar army, the princes (Andrew, his brother Yaroslav, his son Izyaslav and others) returned towards the infantry standing by the princely standards with the Vladimir Icon, and they made a prostration before the Icon, “bestowing on it praise and song.” And then all beheld the blinding rays of light, issuing from the face of the Mother of God and the Savior Not-Made-by-Hands. a faithful son of the Orthodox Church in all things, vigilant in belief and canons, Saint Andrew turned to the Patriarch of Constantinople with a filial request to establish a separate metropolitan for northeastern Rus. And with the prince’s letter of accord there journeyed to Byzantium the candidate chosen by the prince, Archimandrite Theodore of Suzdal. Patriarch Luke Chrysoverges, however, only agreed to consecrate Theodore as Bishop of Vladimir, but not as Metropolitan. Yet at the same time, wanting to uphold the position of Prince Andrew as the most powerful among the rulers of the Russian Land, the Patriarch honored Bishop Theodore with the right to wear the white klobuk [monastic head covering], which in ancient Rus was a distinctive sign of church autonomy. Such recognition (the white klobuk) was also granted to the Archbishop of Novgorod. Evidently, since the Russian chronicles speak of Bishop Theodore with the title of “White Klobuk”, much later historians sometimes call him “the bishop of an autonomous diocese.” the year 1167 Saint Rostislav died at Kiev. He was the twin brother of Andrew, and had been able to carry out compromise during the complicated political and churchly life of the time. But after this, there was dispatched from Constantinople a new metropolitan, Constantine II. The new metropolitan demanded that Bishop Theodore come before him to be confirmed in his position. Saint Andrew again went to Constantinople for the affirmation of the autonomous status of the Vladimir diocese and again he requested a separate metropolitanate. The letter of reply from Patriarch Luke Chrysoverges has been preserved. It contains a categorical refusal for establishing a new metropolitan, a demand to accept the expelled bishop Leo, and to submit to the Metropolitan of Kiev. fulfilling this churchly obedience, Saint Andrew urged Bishop Theodore to journey in repentance to Kiev for the restoration of canonical relations with the Metropolitan. The repentance of Bishop Theodore was not accepted. Without investigation by a council, and in accord with the Byzantine morals of the time, Metropolitan Constantine condemned him to a terrible execution. Saint Theodore’s tongue was cut out, they cut off his right hand, and then they gouged out his eyes. After this he was drowned by servants of the Metropolitan (by other accounts, he died in prison). only the churchly, but also the political affairs of Southern Rus demanded the decisive response of the Great Prince of Vladimir. On 8 March 8, 1169 an army of allied princes with Andrew’s son Mstislav at the head conquered Kiev. The city was devastated and burned, and the Polovetsians participating in the campaign did not spare even the churchly treasures. The Russian chronicles viewed this event as something that was deserved: “These misfortunes were for their sins (the Kievans), especially for the outrage perpetuated by the Metropolitan.” In the same year (1169) the prince moved an army against unruly Novgorod, but they were repulsed by a miracle of the Novgorod Icon of the Mother of God of the Sign (November 27), which had been carried along the city walls by holy Archbishop John (September 7). But when the understandable wrath of the Great Prince gave way to mercy, and in peace he summoned the Novgorod people to him, the blessing of God returned to him. Novgorod accepted the prince appointed by Saint Andrew. such a manner, towards the end of 1170, Saint Andrew Bogoliubsky was able to attain the unity of the Russian Land under his rule. the winter of 1172 he sent a large army under the command of his son Mstislav against the Volga Bulgars. The Russian forces gained the victory, but their joy was overshadowed by the death of the valiant Mstislav (March 28, 1172). the night of June 30, 1174 holy Prince Andrew Bogoliubsky accepted a martyr’s death at the hands of traitors in his own household. The Tver Chronicle relates that Saint Andrew was murdered at the instigation of his second wife (a Volga Bulgar), who participated in the conspiracy. At the head of the conspiracy stood her brothers, the Kuchkovichi: “and they commited murder in the night, as did Judas against the Lord.” A throng of assassins, twenty men, burst in upon the court, they killed the few guards and stormed into the bedchamber of the unarmed prince. The sword of Saint Boris, which hung constantly over his bed, had been treacherously removed that night by the steward Anbal. The prince succeeded in pushing the first of his assailants down on the floor. The conspirators then mistakenly ran him through with their swords. Soon they realised their mistake, “and then they perceived the prince, and he fought much with them, for he was strong, and they did thrust with swords and sabres, and gave him copious wounds.” The forehead of the holy prince was struck on the side with a spear, while all the remaining blows from the cowardly assassins were dealt from behind. When the prince finally fell, they abruptly rushed out of the bedchamber, taking along their murdered accomplice. saint was still alive, however. With his final strength he lowered himself along the palace stairway, hoping to alert a guard. Instead, his groans were heard by the assassins and they turned back. The prince was able to hide himself in a niche below the stairway and so they passed by him. The conspirators rushed to the bedchamber but did not find the prince there. “Disaster stands before us, since the prince is alive,” the assassins cried out in terror. But all around it was quiet, and no one came to the aid of the suffering prince. Then the evil-doers again regained their boldness, they lit candles and followed the bloody trail to seek out their victim. Prayer was on the lips of Saint Andrew when the assassins again surrounded him. Russian Church remembers and venerates its martyrs and makers. A special place belongs to Saint Andrew Bogoliubsky. Having taken in his hands the wonderworking icon of the Vladimir Mother of God, the holy prince, as it were, blessed the major events of Russian history with it. In 1395 was the year of the transfer of the Vladimir Icon to Moscow and the deliverance of the capital from the invasion of Tamerlane (August 26); the year 1480 marks the salvation of Rus from the invasion of Khan Akhmat and the ultimate collapse of the Mongol Horde (June 23); in the year 1521 Moscow was saved from the invasion of the Crimean Khan Makhmet-Girei (May 21). Through the prayers of Saint Andrew, his fondest dreams for the Russian Church came true. In the year 1300, Metropolitan Maximus transferred the metropolitan See of All-Russia from Kiev to Vladimir, making the Dormition cathedral the foremost cathedral of the Russian Church. There rest the relics of Saint Andrew, and the Vladimir wonderworking Icon is its chief holy object. on, when the center of the Russian Church was moved to Moscow, selections of the metropolitans and patriarchs of the Russian Church were made before the Vladimir Icon. In the year 1448, a Council of Russian bishops raised up the first metropolitan of the autocephalous Russian Church, Saint Jonah. On November 5, 1917, in front of it was made the selection of His Holiness Patriarch Saint Tikhon, the first such election after the restoration of the patriarchate in the Russian Church. And in 1971, on the Feast of the Vladimir Icon of the Mother of God, the enthronment of His Holiness Patriarch Pimen took place. liturgical activity of Saint Andrew was multi-faceted and fruitful. In 1162 the Lord granted the holy prince a great solace: in Rostov there was discovered the relics of Rostov saints -- the holy hierarchs Isaiah and Leontius. The glorification of these Rostov saints throughout all the Church took place somewhat later, but Saint Andrew initiated their national veneration. In 1164 the military forces of Saint Andrew crushed their long-time enemy, the Volga Bulgars. The victories of the Orthodox nation were marked by a blossoming of liturgical creativity within the Russian Church. this same year of 1164, at the initiative of Saint Andrew, the Church established the Feast of the All-Merciful Savior and the Most Holy Theotokos on August 1 (venerated by the Russian people as “Savior of the First Honey”), in memory of the Baptism of Rus by holy Equal of the Apostles Vladimir and in memory of the victory over the Bulgars in 1164. The Feast of the Protection of the Mother of God on October 1 embodied in liturgical forms the faith of the holy prince and all the Orthodox nation in the acceptance by the Mother of God of Holy Rus beneath Her omophorion. The Protection of the Theotokos became one of the most beloved of Russian Church Feasts. The Protection is a Russian national holiday, unknown to the Latin West. It is a liturgical continuation and creative development of theological ideas inherent to the Feast of the Placing of the Robe of the Mother of God on July 2. first church consecrated to the new Feast was the Protection church at Nerla (1165), a remarkable monument of Russian Church architecture, built by the master artisans of Saint Andrew at the head-waters of the River Nerla, so that the prince could always see it from a window of his Bogoliubov garret. Andrew took an active part in the literary work of the Vladimir church writers. He participated in the compiling of the Service of the Protection (the most ancient copy is in the manuscript of a fourteenth century Psalter), and also a preface about the establishment of the Feast of the Protection in the Great Reading Menaion for October, as well as a “Discourse on the Protection.” He wrote an “Account of the Victory over the Bulgars and the Establishing of the Feast of the Savior in the Year 1164,” which in several of the old manuscripts is called, “Discourse concerning the Mercy of God by Great Prince Andrew Bogoliubsky.” The fate of Bogoliubsky is also noted in the Vladimir Chronicle entry for the year 1177, completed after the death of the prince by his confessor, the priest Mikula, who inserted his special “Account of the Murder of Saint Andrew.” To Saint Andrew’s time belongs also the final editing of the “Account of Boris and Gleb,” inserted into the “Dormition Sbornik” (“Compendium” or “Book of Collected Services” of these Rostov saints). The prince particularly venerated Saint Boris, and his chief household treasure was a cap belonging to Saint Boris. Saint Boris’s sword always hung over his bed. Another memorial of Saint Andrew’s prayerful inspiration is “A Prayer,” included in the chronicle under the year 1096 after the “Instructions of Vladimir Monomakh.”

Russia, Vladimir, 1175-1176, Mikhail of Vladimir, Yuri D's son, Big Nest's older b
Russia, Vladimir, 1175-1176, Mikhail of Vladimir; Vladimir, 1173-1212, Great Prince Vsevolod III the Big Nest ;

Russia, Vladimir, 1177-1212, Vsevolod III the Big Nest, Yuri D's 11th son, long reign in Vladimir, m Georgian
Vladimir, 1173-1212, Great Prince Vsevolod III the Big Nest ; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; St Martyrius, Archbishop of Novgorod, Commemorated on August 24 ; St John the Archbishop and Wonderworker of Novgorod, Commemorated on September 7; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Repose of St Alexander Nevsky, Commemorated on November 23; Venerable Xenophon of Robika, Commemorated on January 26; St Ignatius, Wonderworker and Bishop of Smolensk, Commemorated on January 29; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated on January 29; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Venerable Gerasimus of Vologda, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; St Peter, Tonsured David, the Wonderworker of Murom, Commemorated on June 25; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Vladimir, 1180-1699, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after fire
Russia, Volhynia, 1180, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after church burned, 1600 K Monastery, 1699 Roman Catholics, Uniate monks, 1699 to Sophia C Kiev; Kupyatich monastery, Kobrin, Belarus, Leposovsky monastery today; Icon of the Mother of God of Kupyatich, Commemorated on November 15; Kupyatich Icon of the Mother of God appeared in the year 1180 near the village of Kupyatich in the area of the former Pinsk district of the Minsk governance. icon was found in the forest on a tree by the peasant girl Anna, a cattle herder. The image, in the form of a cross, shone with an unusual light. the spot of the miraculous appearance of the icon, peasants built a church in the name of the Most Holy Theotokos, and placed the icon within it. After some years, Tatars burned the church. The icon was found a second time after many years by a traveler named Joachim. Peasants transferred the cruciform-icon to the village church. Joachim remained at the church as church attendant, by God’s will. the beginning of the seventeenth century, the Kupyatich monastery was built next to the church. Roman Catholics seized both at the end of the century. Later on, Uniate monks struggled there. monks, when they abandoned the monastery, took with them the holy icon of the Kupyatich Mother of God. They transferred the wonderworking icon to the Kiev Sophia cathedral. Kupyatich Icon is a small copper cross. On one side of the cross the Mother of God is depicted with the Pre-eternal Infant, and on the other side, the Crucifixion.

Russia, Vladimir, 1200-1299, 13th Century Folder, Fall to the Tartars, then Andrew Nevsky

Russia, Vladimir, 1208-1218, Konstantin of Rostov, disinherited by Big Nest, for Yuri II, d Yuri II
Russia, Rostov, 1208-1218, Konstantin of Rostov, Grand Prince of Vladimir; Vsevolodovich (May 18, 1186 in Rostov - February 2, 1218) was the eldest son of Vsevolod the Big Nest and Maria Shvarnovna. 1206 and 1207, he was the prince of Novgorod. In 1207, his father sent him to rule the towns of Rostov and Yaroslavl. In consequence of one domestic squabble, Vsevolod disinherited Konstantin on his deathbed and bequeathed his capital Vladimir to a younger son, Yuri II. In the Battle of Lipitsa (1216), Konstantin and his ally Mstislav of Novgorod soundly defeated Yuri and occupied Vladimir. Konstantin's death in 1218, Yuri returned to the throne. Konstantin's descendants, meanwhile, retained the towns of Rostov and Yaroslavl, where they would reign until the late 15th century. Thus, numerous princely families of Russia issue from this prince. Konstantin is also remembered for building the new Assumption Cathedral in Rostov and three brick cathedrals in Yaroslavl. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nestâ€ (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod Big-Nest single-handedly set the course of affairs of the whole of Great Rus. The Lay of Igor’s Campaign says that he could splash the Volga with oars, and bail out the Don with helmets. oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince. the year 1219 Basil participated in a campaign of the Vladimir-Suzdal forces against the Volga Bulgars, and in 1221 in a campaign to the mouth of the River Oka. Saint Yuri was then held hostage at Nizhni Novgorod. 1223 the first Tatars (Mongols) appeared on the southern steppes, “an unknown peopleâ€, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. Saint Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov. 1227 (or 1228) Basil married, taking Maria, daughter of Saint Michael of Chernigov (September 20) as his wife. Basil’s uncle, Saint Yuri, had previously married Saint Michael’s sister [i.e. Basil’s uncle Yuri had married Maria’s aunt]. In 1231 Basil’s oldest son Boris was born. storm clouds thickened over Russia. On May 3, 1230, “the earth shook during Liturgyâ€, and famine and pestilence came upon Rus that year. In 1232 the Tatars made winter camp, having barely reached the capital of the Volga Bulgars. Life took its course, and Prince Yuri in 1236 married off his sons Vladimir and Mstislav, and Basil rejoiced at their weddings. All of them, however, had little more than a year to live, for the Tatars had already taken the Volga-Bulgarian land. 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. “A glorious fight,â€ said the prince, “is 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. Yuri and his faithful companion Saint Basil were determined to fight “for the Orthodox Christian Faithâ€ against the “godlessly vile Tatars.â€ Having organized his defenses and leaving his sons Vsevolod and Mstislav at Vladimir, Prince Yuri went beyond the Volga to gather new troops to replace those annihilated by Batu. him were his nephews, Saint Basil of Rostov and his company, and his brothers, Vsevolod and Vladimir. The Great Prince awaited the arrival of his brothers Yaroslav and Svyatoslav and their forces. Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri’s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered “before the eyes of the Khanâ€. (In several of the old collections of Saints’ Lives, all of them are listed as saints). Yuri had been with his forces near Yaroslavl. Learning of the destruction of the capital and the death of those near and dear to him, “he lamented in a loud voice with tears.â€ He said it would be better for him to die rather than continue to live in this world, since he alone survived. Saint Basil, arriving with the Rostov company, encouraged him to continue with the military effort. March 4, 1238 the decisive battle took place at the River Sita. The Tatars unexpectedly managed to encircle the Russian army, and a slaughter ensued. Few Russian warriors remained alive after this terrible battle, but the enemy paid an expensive price for its victory. Saint Yuri was cut down in distinguished combat, and the wounded Basil was brought to Batu’s headquarters. Tatars demanded that he “follow their vile customs, be subject to their will and fight for them.â€ The holy prince angrily refused to betray his homeland or Holy Orthodoxy. You cannot take the Christian Faith from me said the holy prince, like one of the ancient Christian confessors. They tortured him a great deal, and then killed him in the Shernsk woods. Thus did holy Prince Basil commit his soul to God, resembling in death the holy Passion-Bearer Boris (July 24), the first of the Rostov princes, whom he had imitated in life. Like Saint Boris, Saint Basil was not even thirty years of age. Cyril of Rostov, going out on the field of carnage, buried the fallen Orthodox warriors, and he sought the body of holy Prince Yuri (they did not find his cut-off head in the mass of broken bodies). He brought his holy relics to Rostov, to the Dormition cathedral. The body of Saint Basil was found in the Shernsk woods by a priest’s son and was taken to Rostov. There the prince’s wife, his children, Bishop Cyril and all the inhabitants of Rostov met the body of their beloved prince with bitter wailing, and they buried him beneath the arches of the cathedral church. the burial of Prince Basil, the chronicler said: The multitude of Orthodox people wept bitterly, when they saw the departed father and nourisher of orphans, the great comforter of the sorrowful, and... the setting of a luminous star.... By his martyr’s blood his transgressions and those of his brethren were washed away.â€ people regarded it as a sign of God’s mercy that the two princely comrades-in-arms were buried side by side in the Rostov cathedral church: Behold the wonder, in death God has placed their bodies together. (Later on, the relics of holy Prince Yuri were transferred to the restored Vladimir Dormition cathedral). Church venerates Saints Basil and Yuri as Passion-Bearers, and heroic defenders of the Russian Land. Their holy example has inspired Russian soldiers in the fight against hostile invaders. The most detailed account of the life and deeds of holy Princes Basil and Yuri is preserved in the Lavrentiev Chronicle, written by the monk Laurence with the blessing of Saint Dionysius, Archbishop of Suzdal, in the year 1377, three years before the Battle of Kulikovo Pole. Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Saint Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. The city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. Besides this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. He suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. He did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his brother, but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. In 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. In the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

Russia, Vladimir, 1212-1238, George Vsevolodovich, Yuri II, Nest's son, Yuri D's gson, Sit River
Vladimir Great Prince, 1212-1238, St George Vsevolodovich/a>; II (Russian: Ð®ÌÑ€Ð¸Ð¹â€“II), also known as George II of Vladimir or Georgy II Vsevolodovich (1189 – 4 March 1238), was the fourth Grand Prince of Vladimir (1212–1216, 1218–1238) who presided over Vladimir-Suzdal at the time of the Mongol invasion of Rus'. was the third and best-loved son of Vsevolod III and Maria Shvarnovna. first distinguished himself in the battles against Ryazan in 1208. His father wanted Yuri to inherit Rostov and his elder brother Konstantin to succeed him in Vladimir. The latter, however, declared that he would rule both towns or nothing at all. Thereupon Vsevolod disinherited Konstantin and passed the throne to Yuri. under the walls of Vladimir. Vsevolod's death, Konstantin allied himself with Mstislav the Bold and defeated Yuri and his other brothers on the Lipitsa River. Having gained Vladimir, Konstantin sent Yuri to rule Rostov and Yaroslavl. Two years later Konstantin died, and Yuri was allowed to return to Vladimir. his reign in Vladimir, Yuri waged several wars against Volga Bulgaria and founded the fortress of Nizhny Novgorod on the Volga River to secure the area from Bulgarian attacks. He installed his younger brother Yaroslav in Novgorod. When the Mongols first approached Russia in 1223, he sent a small unit against them, but it arrived too late to take part in the disastrous Battle of the Kalka River. the Mongols returned in 1237, Yuri treated their envoys with disdain. Likewise, he did not help Ryazan when Batu Khan laid siege to that city. His own capital, however, was the next in line. Yuri's sons were soundly defeated near Kolomna, and Yuri himself could barely escape to Yaroslavl. His wife Agatha (Mikhail of Kiev's sister) and all his family died in Vladimir when a church where they had sought refuge from the fire collapsed. himself was killed on 4 March 1238, in the Battle of the Sit River, whereby vast Mongol hordes defeated the army of Vladimir-Suzdal. The relics of the prince are in Dormition Cathedral, Vladimir. Icon of the Mother of God of St Theodore, Commemorated on August 16; Icon of the Mother of God of Kholm, Commemorated September 8 ; Translation of the relics of Venerable St John the Abbot of Rila in Bulgaria, Commemorated on October 19; Repose of St Alexander Nevsky, Commemorated on November 23; Venerable Xenophon of Robika, Commemorated on January 26; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Icon of the Mother of God of St Theodore, Commemorated on March 14; Martyr Abraham of Bulgaria, Commemorated on April 1; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; St Peter, Tonsured David, the Wonderworker of Murom, Commemorated on June 25; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Vladimir, 1212-1238, George the Great Prince of Vladimir, son of Big Nest, 1237 Horde of Batu, died at Sita River
Russia, Vladimir, 1209-1238, George the Great Prince of Vladimir, son of Big Nest, 1212 throne, military valor and piety, 1237 Horde of Batu, died at Sita River 1238; Vladimir-Suzdal; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Great Prince George was a son of Great Prince Vsevolod, nicknamed “Big Nest.” He was born in the year 1189, and he assumed the great princely throne of Vladimir in 1212. He was distinguished for his military valor and his piety. the year 1237 the Tatar (Mongol) Horde of Batu descended upon the Russian land. Saint George was compelled to leave the capital city in charge of his sons, and went north to meet up with the other princes. March 4, 1238 the Battle at the River Sita was fought, in which the Tatars destroyed the small but valiant company of the Great Prince. The saint himself fell in this fight, and Bishop Cyril buried his body at the Rostov cathedral. Two years later, it was transferred to Vladimir’s Dormition cathedral with great solemnity. Church glorification of the saint occurred in 1645.

Russia, Vladimir, 1212-1238, G Prince, Yuri II, St George, d at Sit River, family d at V
Vladimir Great Prince, 1212-1238, Yuri II of Vladimir; II (Russian: Ð®ÌÑ€Ð¸Ð¹â€“II), also known as George II of Vladimir or Georgy II Vsevolodovich (1189 – 4 March 1238), was the fourth Grand Prince of Vladimir (1212–1216, 1218–1238) who presided over Vladimir-Suzdal at the time of the Mongol invasion of Rus'. was the third and best-loved son of Vsevolod III and Maria Shvarnovna. first distinguished himself in the battles against Ryazan in 1208. His father wanted Yuri to inherit Rostov and his elder brother Konstantin to succeed him in Vladimir. The latter, however, declared that he would rule both towns or nothing at all. Thereupon Vsevolod disinherited Konstantin and passed the throne to Yuri. under the walls of Vladimir. Vsevolod's death, Konstantin allied himself with Mstislav the Bold and defeated Yuri and his other brothers on the Lipitsa River. Having gained Vladimir, Konstantin sent Yuri to rule Rostov and Yaroslavl. Two years later Konstantin died, and Yuri was allowed to return to Vladimir. his reign in Vladimir, Yuri waged several wars against Volga Bulgaria and founded the fortress of Nizhny Novgorod on the Volga River to secure the area from Bulgarian attacks. He installed his younger brother Yaroslav in Novgorod. When the Mongols first approached Russia in 1223, he sent a small unit against them, but it arrived too late to take part in the disastrous Battle of the Kalka River. the Mongols returned in 1237, Yuri treated their envoys with disdain. Likewise, he did not help Ryazan when Batu Khan laid siege to that city. His own capital, however, was the next in line. Yuri's sons were soundly defeated near Kolomna, and Yuri himself could barely escape to Yaroslavl. His wife Agatha (Mikhail of Kiev's sister) and all his family died in Vladimir when a church where they had sought refuge from the fire collapsed. himself was killed on 4 March 1238, in the Battle of the Sit River, whereby vast Mongol hordes defeated the army of Vladimir-Suzdal. The relics of the prince are in Dormition Cathedral, Vladimir. Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Icon of the Mother of God of Kholm, Commemorated September 8 ; Repose of St Alexander Nevsky, Commemorated on November 23; Venerable Xenophon of Robika, Commemorated on January 26; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Martyr Abraham of Bulgaria, Commemorated on April 1; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; Translation of the relics of Venerable St John the Abbot of Rila in Bulgaria, Commemorated on October 19;

Russia, Vladimir, 1216-1218, Konstantin of Rostov, Grand Prince of Vladimir, disinherited by Big Nest
Russia, Rostov, 1208-1218, Konstantin of Rostov, Grand Prince of Vladimir; Vsevolodovich (May 18, 1186 in Rostov - February 2, 1218) was the eldest son of Vsevolod the Big Nest and Maria Shvarnovna. 1206 and 1207, he was the prince of Novgorod. In 1207, his father sent him to rule the towns of Rostov and Yaroslavl. In consequence of one domestic squabble, Vsevolod disinherited Konstantin on his deathbed and bequeathed his capital Vladimir to a younger son, Yuri II. In the Battle of Lipitsa (1216), Konstantin and his ally Mstislav of Novgorod soundly defeated Yuri and occupied Vladimir. Konstantin's death in 1218, Yuri returned to the throne. Konstantin's descendants, meanwhile, retained the towns of Rostov and Yaroslavl, where they would reign until the late 15th century. Thus, numerous princely families of Russia issue from this prince. Konstantin is also remembered for building the new Assumption Cathedral in Rostov and three brick cathedrals in Yaroslavl. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nestâ€ (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod Big-Nest single-handedly set the course of affairs of the whole of Great Rus. The Lay of Igor’s Campaign says that he could splash the Volga with oars, and bail out the Don with helmets. oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince. the year 1219 Basil participated in a campaign of the Vladimir-Suzdal forces against the Volga Bulgars, and in 1221 in a campaign to the mouth of the River Oka. Saint Yuri was then held hostage at Nizhni Novgorod. 1223 the first Tatars (Mongols) appeared on the southern steppes, “an unknown peopleâ€, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. Saint Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov. 1227 (or 1228) Basil married, taking Maria, daughter of Saint Michael of Chernigov (September 20) as his wife. Basil’s uncle, Saint Yuri, had previously married Saint Michael’s sister [i.e. Basil’s uncle Yuri had married Maria’s aunt]. In 1231 Basil’s oldest son Boris was born. storm clouds thickened over Russia. On May 3, 1230, “the earth shook during Liturgyâ€, and famine and pestilence came upon Rus that year. In 1232 the Tatars made winter camp, having barely reached the capital of the Volga Bulgars. Life took its course, and Prince Yuri in 1236 married off his sons Vladimir and Mstislav, and Basil rejoiced at their weddings. All of them, however, had little more than a year to live, for the Tatars had already taken the Volga-Bulgarian land. 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. “A glorious fight,â€ said the prince, “is 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. Yuri and his faithful companion Saint Basil were determined to fight “for the Orthodox Christian Faithâ€ against the “godlessly vile Tatars.â€ Having organized his defenses and leaving his sons Vsevolod and Mstislav at Vladimir, Prince Yuri went beyond the Volga to gather new troops to replace those annihilated by Batu. him were his nephews, Saint Basil of Rostov and his company, and his brothers, Vsevolod and Vladimir. The Great Prince awaited the arrival of his brothers Yaroslav and Svyatoslav and their forces. Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri’s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered “before the eyes of the Khanâ€. (In several of the old collections of Saints’ Lives, all of them are listed as saints). Yuri had been with his forces near Yaroslavl. Learning of the destruction of the capital and the death of those near and dear to him, “he lamented in a loud voice with tears.â€ He said it would be better for him to die rather than continue to live in this world, since he alone survived. Saint Basil, arriving with the Rostov company, encouraged him to continue with the military effort. March 4, 1238 the decisive battle took place at the River Sita. The Tatars unexpectedly managed to encircle the Russian army, and a slaughter ensued. Few Russian warriors remained alive after this terrible battle, but the enemy paid an expensive price for its victory. Saint Yuri was cut down in distinguished combat, and the wounded Basil was brought to Batu’s headquarters. Tatars demanded that he “follow their vile customs, be subject to their will and fight for them.â€ The holy prince angrily refused to betray his homeland or Holy Orthodoxy. You cannot take the Christian Faith from me said the holy prince, like one of the ancient Christian confessors. They tortured him a great deal, and then killed him in the Shernsk woods. Thus did holy Prince Basil commit his soul to God, resembling in death the holy Passion-Bearer Boris (July 24), the first of the Rostov princes, whom he had imitated in life. Like Saint Boris, Saint Basil was not even thirty years of age. Cyril of Rostov, going out on the field of carnage, buried the fallen Orthodox warriors, and he sought the body of holy Prince Yuri (they did not find his cut-off head in the mass of broken bodies). He brought his holy relics to Rostov, to the Dormition cathedral. The body of Saint Basil was found in the Shernsk woods by a priest’s son and was taken to Rostov. There the prince’s wife, his children, Bishop Cyril and all the inhabitants of Rostov met the body of their beloved prince with bitter wailing, and they buried him beneath the arches of the cathedral church. the burial of Prince Basil, the chronicler said: The multitude of Orthodox people wept bitterly, when they saw the departed father and nourisher of orphans, the great comforter of the sorrowful, and... the setting of a luminous star.... By his martyr’s blood his transgressions and those of his brethren were washed away.â€ people regarded it as a sign of God’s mercy that the two princely comrades-in-arms were buried side by side in the Rostov cathedral church: Behold the wonder, in death God has placed their bodies together. (Later on, the relics of holy Prince Yuri were transferred to the restored Vladimir Dormition cathedral). Church venerates Saints Basil and Yuri as Passion-Bearers, and heroic defenders of the Russian Land. Their holy example has inspired Russian soldiers in the fight against hostile invaders. The most detailed account of the life and deeds of holy Princes Basil and Yuri is preserved in the Lavrentiev Chronicle, written by the monk Laurence with the blessing of Saint Dionysius, Archbishop of Suzdal, in the year 1377, three years before the Battle of Kulikovo Pole. Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Saint Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. The city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. Besides this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. He suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. He did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his brother, but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. In 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. In the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

Russia, Vladimir, 1219, Vladimir-Suzdal forces against Islamic Volga Bulgars
Scythia, 1219, Vladimir-Suzdal forces against Islamic Volga Bulgars ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4 ; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20;

Russia, Vladimir, 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, Vladimir, 1225-1246, Saint Michael of Chernigov, promoted trade, t routes K and Vohl, f Oleg Martyr
Novgorod, 1225-1246, Saint Michael of Chernigov; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated on September 20 ; St Oleg the Prince of Briansk, Commemorated on September 20 ;

Russia, Vladimir, 1228-1238, Basil, Vasilko Konstantinovich, Rostov, heeded elders, war hero, k by Batu after Sita
Russia, Rostov, 1216-1238, Prince Basil, Vasilko Konstantinovich; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nestâ€ (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod Big-Nest single-handedly set the course of affairs of the whole of Great Rus. The Lay of Igor’s Campaign says that he could splash the Volga with oars, and bail out the Don with helmets. oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince. the year 1219 Basil participated in a campaign of the Vladimir-Suzdal forces against the Volga Bulgars, and in 1221 in a campaign to the mouth of the River Oka. Saint Yuri was then held hostage at Nizhni Novgorod. 1223 the first Tatars (Mongols) appeared on the southern steppes, “an unknown peopleâ€, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. Saint Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov. 1227 (or 1228) Basil married, taking Maria, daughter of Saint Michael of Chernigov (September 20) as his wife. Basil’s uncle, Saint Yuri, had previously married Saint Michael’s sister [i.e. Basil’s uncle Yuri had married Maria’s aunt]. In 1231 Basil’s oldest son Boris was born. storm clouds thickened over Russia. On May 3, 1230, “the earth shook during Liturgyâ€, and famine and pestilence came upon Rus that year. In 1232 the Tatars made winter camp, having barely reached the capital of the Volga Bulgars. Life took its course, and Prince Yuri in 1236 married off his sons Vladimir and Mstislav, and Basil rejoiced at their weddings. All of them, however, had little more than a year to live, for the Tatars had already taken the Volga-Bulgarian land. 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. “A glorious fight,â€ said the prince, “is 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. Yuri and his faithful companion Saint Basil were determined to fight “for the Orthodox Christian Faithâ€ against the “godlessly vile Tatars.â€ Having organized his defenses and leaving his sons Vsevolod and Mstislav at Vladimir, Prince Yuri went beyond the Volga to gather new troops to replace those annihilated by Batu. him were his nephews, Saint Basil of Rostov and his company, and his brothers, Vsevolod and Vladimir. The Great Prince awaited the arrival of his brothers Yaroslav and Svyatoslav and their forces. Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri’s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered “before the eyes of the Khanâ€. (In several of the old collections of Saints’ Lives, all of them are listed as saints). Yuri had been with his forces near Yaroslavl. Learning of the destruction of the capital and the death of those near and dear to him, “he lamented in a loud voice with tears.â€ He said it would be better for him to die rather than continue to live in this world, since he alone survived. Saint Basil, arriving with the Rostov company, encouraged him to continue with the military effort. March 4, 1238 the decisive battle took place at the River Sita. The Tatars unexpectedly managed to encircle the Russian army, and a slaughter ensued. Few Russian warriors remained alive after this terrible battle, but the enemy paid an expensive price for its victory. Saint Yuri was cut down in distinguished combat, and the wounded Basil was brought to Batu’s headquarters. Tatars demanded that he “follow their vile customs, be subject to their will and fight for them.â€ The holy prince angrily refused to betray his homeland or Holy Orthodoxy. You cannot take the Christian Faith from me said the holy prince, like one of the ancient Christian confessors. They tortured him a great deal, and then killed him in the Shernsk woods. Thus did holy Prince Basil commit his soul to God, resembling in death the holy Passion-Bearer Boris (July 24), the first of the Rostov princes, whom he had imitated in life. Like Saint Boris, Saint Basil was not even thirty years of age. Cyril of Rostov, going out on the field of carnage, buried the fallen Orthodox warriors, and he sought the body of holy Prince Yuri (they did not find his cut-off head in the mass of broken bodies). He brought his holy relics to Rostov, to the Dormition cathedral. The body of Saint Basil was found in the Shernsk woods by a priest’s son and was taken to Rostov. There the prince’s wife, his children, Bishop Cyril and all the inhabitants of Rostov met the body of their beloved prince with bitter wailing, and they buried him beneath the arches of the cathedral church. the burial of Prince Basil, the chronicler said: The multitude of Orthodox people wept bitterly, when they saw the departed father and nourisher of orphans, the great comforter of the sorrowful, and... the setting of a luminous star.... By his martyr’s blood his transgressions and those of his brethren were washed away.â€ people regarded it as a sign of God’s mercy that the two princely comrades-in-arms were buried side by side in the Rostov cathedral church: Behold the wonder, in death God has placed their bodies together. (Later on, the relics of holy Prince Yuri were transferred to the restored Vladimir Dormition cathedral). Church venerates Saints Basil and Yuri as Passion-Bearers, and heroic defenders of the Russian Land. Their holy example has inspired Russian soldiers in the fight against hostile invaders. The most detailed account of the life and deeds of holy Princes Basil and Yuri is preserved in the Lavrentiev Chronicle, written by the monk Laurence with the blessing of Saint Dionysius, Archbishop of Suzdal, in the year 1377, three years before the Battle of Kulikovo Pole.

Russia, Vladimir, 1231-1243, Eupraxia, Pskov Princess, h left for Livonia, piety, abbess of her monastery, k by h stepson
Russia, Pskov, 1231-1243, Saint Eupraxia, Princess of Pskov; St Eupraxia's Monastery for John the Forerunner; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Eupraxia, Princess of Pskov, in the world Euphrosyne, was the daughter of the Polotsk prince Rogvolod Borisovich, and an aunt to the holy Prince Dovmont-Timothy (May 20). was the wife of the Pskov prince Yaroslav Vladimirovich. Yaroslav fled from Pskov to Livonia and there married a German. with the Teutonic knights he made incursions several times upon the Russian lands, and in 1231 he seized Izborsk. the departure of her husband, Euphrosyne turned to deeds of piety. In the year 1243, she built a monastery on the banks of the River Velika named for Saint John the Forerunner, and became its abbess. to Livonia for a meeting with her former husband in the city of Odenpa (Bear’s Head), she was murdered (May 8, 1243) by a stepson, more accurately, the son of Yaroslav by his German wife. was buried at the cathedral of the monastery she founded. days after the death of Saint Eupraxia, a miracle occurred over her grave, when myrrh issued from an icon of the Savior. icon was called “The myrrh-bearing Savior”. countenance of the righteous princess was preserved on two icons. On the one she is depicted at prayer with Saint John the Forerunner and the holy Apostle Andrew the First-Called. The other icon with her likeness is beside the wonderworking icon of the Savior.

Russia, Vladimir, 1238, Battle of the Sit (Sita) River
Battle of the Sit (Sita) River;

Russia, Vladimir, 1238, Smolensk Icon leads Mercurius into Batu's Camp near Sita River
Russia, Vladimir, 1238, Smolensk Icon leads Mercurius into Batu's Camp; the year 1238, at the bespeaking of the icon, the self-sacrificing Orthodox warrior Mercurius went by night into the camp of Batu and killed many of the enemy, in whose number was their most powerful warrior. Having accepted a martyr’s death in battle, he was included by the Church in the ranks of the Saints (November 24). Appearance of the Smolensk Directress Icon of the Mother of God brought from Constantinople, Commemorated on July 28; Battle of the Sit (Sita) River;

Russia, Vladimir, 1238, Fall of Vladimir to the Tartar Army (1238)
On Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri'™s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered œbefore the eyes of the KhanÂ. (In several of the old collections of Saints™ Lives, all of them are listed as saints). Venerable Euphrosyne of Suzdal, Commemorated on September 18; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ;

Russia, Vladimir, 1238, Fall of Vladimir to the Tartar Army, Battle of Sit (Sita) River
Russia, Vladimir, 1238, Fall of Vladimir to the Tartar Army, Battle of Sit River; Venerable Euphrosyne of Suzdal, Commemorated on September 18; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ;

Russia, Vladimir, 1238-1246, G Prince, Theodore Vsevolodovich (Yaroslav II), Nevsky's f, poisened by Kh's mother
Vladimir Great Prince, 1238-1246, Yaroslav Vsevolodovich (Yaroslav II of Vladimir) ; Icon of the Mother of God of St Theodore, Commemorated on August 16; St Charitina the Princess of Lithuania, Commemorated on October 5; Repose of St Alexander Nevsky, Commemorated on November 23; St Maximus, Metropolitan of Kiev, Commemorated on December 6; Venerable Xenophon of Robika, Commemorated on January 26; Right-Believing Prince Roman of Uglich, Commemorated on February 3; Icon of the Mother of God Elets-ChernigovÂ, Commemorated on February 5 ; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Icon of the Mother of God of St Theodore, Commemorated on March 14; Icon of the Mother of God of St Theodore, Commemorated on March 14; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Vladimir, 1238-1636, Theodore Icon, Luke's, would not move, not burn many times, war hero
Russia, Vladimir, 1238-1636, Theodore Icon, found near Gorodets, Nizhny Novgorod (Oka River Mouth, Volga River 8.8), painted by Luke, found by T's brother George, would not move, Theodore monastery built there, 1238 Batu's invasion icon did not burn, 1260 Tartars Kostroma Basil following Andrew Bogolyubsky took icon to war, holy lake dazzling rays of light panicked Ts, 3rd Kostroma Cathedral fire icon saved floating in air, not leaving it settled middle of city square, 1613 Tsar Michael Romanov from Kostroma, Impatiev m, 2 Moscow MOG icons to Kostroma, Michael h mother refuse crown, first she gave in to MOG then he, copy to Moscow, 1636 M restored it, unsleeping candle, molebens, cross processions, d restoraton sanctification Moses in crowd recieved instant healing scabs and falling disease, 1834 Ilovaysky freed by icon from highlanders, took copy to Moscow to get gold covering, processions twice yearly ; Gorodets, Nizhny Novgorod Oblast (Volga River 9); Icon of the Mother of God of St Theodore, Commemorated on August 16; ascribes a very ancient origin to this famous Icon. is regarded as one of the icons painted by the Holy Evangelist Luke. is not known by whom or when the Icon was brought to Russia, but at the beginning of the XII century it was kept in an old wooden chapel near the city of Kitezh. Icon got its name from the Great Prince Yaroslav (+ 1246), who in Holy Baptism was named Theodore, in honor of Saint Theodore Stratelates (February 8). to Tradition, his elder brother, Saint George (February 4), found the Icon in the wooden chapel near Gorodets. he attempted to take the Icon from the chapel it could not be moved. that the Mother of God wanted her Icon to remain there, Prince George built the Monastery of Saint Theodore on the site. Batu Khan's invasion in 1238, the Gorodets Monastery and other Russian monasteries were burnt and left in ruins. the citizens of Gorodets fled the city at the approach of the Khan, they did not have time to take the Icon with them. though objects made of stone and iron were destroyed, the wooden Icon was preserved and later revealed. August 16, 1239, Saint Alexander Nevsky's younger brother, Prince Basil of Kostroma, later the Great Prince of Vladimir, lost in the woods while chasing a wild animal. He saw an Icon in a pine1 tree, when the Prince tried to remove the Icon from the tree, it suddenly rose up into the air. by this miracle, Prince Basil returned to the city and told the clergy and the people about his vision. the people went into the forest and there they found the Icon where Prince Basil said it was. Everyone fell to their knees and prayed to the Mother of God. the priests were able to remove the Icon and take it to the cathedral church. people flocked to the newly-revealed Icon from the Kostroma region. residents said that when the Prince was hunting in the forest, some sort of soldier, who was dressed in rich clothing, walked through the city, carrying an Icon in his hands. warrior resembled the icon of the Holy Great Martyr Theodore Stratelates (February 8), whom the Kostroma cathedral was dedicated. the Icon was known as the Saint Theodore Icon. the site of its appearance, on the banks of the Zaprudnya River the Prince founded a monastery dedicated to the Icon of Christ not made by hands, which is commemorated on August 16, very day of the Saint Theodore Icon's appearance. the Kostroma Cathedral burned down, the Saint Theodore Icon was found in the ashes three days later, completely unharmed. 1260, the Tatars approached Kostroma, and the city was threatened with complete ruin. the hopes of the inhabitants and the Prince rested upon the Mother of God, and they prayed that she would save the city. the battle, Prince Basil remembered that when Great Prince Andrew Bogolyubsky fought against the Kama Bulgarians, he took the wonderworking Vladimir Icon with him by the gracious help of the Mother of God, the enemy was completely routed. Saint Andrew's example, Prince Basil of Kostroma took the Saint Theodore Icon from the cathedral and carried it with his army. the battle began, the Icon was moved behind the army, and the priests served Molebens. two enemy armies converged, and a great miracle occurred. rays of light, brighter and hotter than the rays of the sun, shone from the Virgin's face, and scorching the Tatars, who panicked and fled in a disorderly retreat. Basil set up a Cross where the Icon had stood during the battle, in remembrance of this miracle. place itself, the people, and the nearby lake were called "holy." a village sprang up by the lake, and it too was called "Holy Lake." long afterward, the Kostroma cathedral caught fire again. When they rushed to save the wonderworking Icon, they saw it hovering in the air above the flames. thought that the Mother of God wanted the Icon to be taken from the city because of the sins of its inhabitants. Crying out, they implored the Mother of God not to leave the city. the Icon descended and settled on the ground in the middle of the square. Soon a small wooden church was built to house the Icon, which was later replaced by a stone church. name of the Saint Theodore Icon is also associated with the accession of Tsar Michael Romanov to the throne in 1613. were sent from Moscow to Kostroma, consisting of clergy, boyars, and persons of every rank. brought the Vladimir Icon with them, and also an icon of the Moscow wonderworkers. Kostroma, the delegation was met by a host of clergy with the Saint Theodore Icon, everyone went to Ipatiev Monastery, where young Michael lived with his aged mother, Schematic-nun Martha. the cathedral church, Michael was "implored" to accept the crown. Michael refused to accept this heavy yoke, and his mother didn't want to let him go. She remained adamant despite their pleas. the former head of the delegation, Archbishop Theodoret of Ryazan, took the Vladimir Icon in his hands, Abraham Palitsyn, the cellarer of Holy Trinity Monastery, took the icon of the Holy Moscow wonderworkers firmly said to her: "Why have we brought these Icons of the Most Holy Sovereign Lady and of the Moscow wonderworkers with us on such a long journey? you refuse to obey us, then consent for the sake of the Mother of God and the great Saints, and do not anger the Lord God." was unable to maintain her opposition, and she prostrated herself before the Saint Theodore Icon saying, "Your will be done, O Sovereign Lady! Into your hands I surrender my son; guide him on the true path, for his benefit and for that of our land!" begged his mother not to give in, but finally she did, and he had to accept. He was proclaimed as Tsar right away. remembrance of this event, an annual celebration was appointed for March 14. Tsar Michael brought a copy of the Icon with him to Moscow and placed it in the court church of the Nativity of the Theotokos, which is on the Seni. greatly revered the Saint Theodore Icon, so in 1636 he restored and adorned it. Kostroma Cathedral he bestowed great gifts; ordered that seven pounds of wax be provided from Kostroma's customs revenues for an unsleeping candle to burn before the Icon. ordered the Kostroma clergy to serve Molebens before the Icon, and the voivodes to take part in Cross Processions, dressed as archers and gunners. May 4, 1636, during the sanctification of the Icon which was restored by the Tsar, a young man named Moses, who suffered from a falling disease, and whose body was swollen and covered with scabs, was standing in the crowd and received instant healing. 1834, Lieutenant-General Ilovaysky was in Kostroma to venerate the Saint Theodore Icon and spoke of a miracle that his grandfather, a Cossack ataman, had experienced. grandfather was taken prisoner by the highlanders. As he languished in captivity, was revealed to him in a dream that he would be delivered by the grace of the Saint Theodore Icon. was ordered to run without any fear, and he did manage to escape unnoticed. a while, he hid from his pursuers in an oak tree, he walked 600 versts, and lived on fruits and roots. this time he read the Troparion to the Saint Theodore Icon. At last, he came to his own city of Cherkassk. he walked to Kostroma on a pilgrimage to the Saint Theodore Icon, he removed the copy of the Icon from the church and brought it on foot to Moscow. he had the Icon covered with a gold riza and he returned home with it. Saint Theodore Icon is kept in Kostroma's Dormition Cathedral. year processions are made with it: the Feast of Pentecost at Ipatiev Monastery; on August 16 in the Spaso-Zaprudenskaya church, at the place where it was found. Icon is commemorated twice a year: at the Dormition Cathedral on March 14, in remembrance of the end of the Time of Troubles in Russia, and on August 16, the day of the Icon's appearance. 1Various accounts say the tree was either pine, fir, or spruce.

Russia, Vladimir, 1239, Mercurius of Smolensk, Slav from Moravia, pius, fought giant & others w angels & radiant woman
Russia, Kiev, 1239, Mercurius of Smolensk, Slav from Moravia, pios, fought giant and others w aid of angels and radiant woman, killed by giant's son; Smolensk; Mercurius of Smolensk; Holy Martyr Mercurius of Smolensk was a Slav by birth, probably from Moravia, the descendant of a princely line. Brought up in Orthodoxy, Saint Mercurius in zeal for the true Faith left his own native land for Russia, where he served in the army of the Prince of Smolensk. The saintly soldier secretly led an ascetic life. He was strict in fasting, he was chaste, spending his nights at prayer, and spiritually preparing himself to suffer for Christ. In the year 1239 a horde of Tatars [Mongols], already having laid waste to many Russian cities, appeared in the vicinity of Smolensk and set up camp 25 versts away at Dolgomost, threatening to destroy the city and its holy places. church warden, praying by night in the Smolensk cathedral before a wonderworking icon of the Theotokos, heard the voice of the Queen of Heaven commanding him to find the holy warrior and say to him: “Mercurius, go forth into battle, for the Sovereign Lady summons you.” The soldier went himself to the cathedral and heard the voice of the All-Pure Virgin, sending him to fight the enemy and promising him heavenly assistance. warrior of Christ set off that very night to the Tatar camp at Dolgomost. He fought there with the leader of the Tatar army, a giant possessed of immense strength. He killed him and entered into single-combat with the enemy host. Invoking the name of the Lord and of the All-Pure Theotokos, the holy warrior destroyed many of the enemy. The Tatar warriors watched with terror as lightning-bearing men and a radiant Woman aided Saint Mercurius in the fight. Unable to stand against the warrior of Christ, they retreated in flight. Saint Mercurius was himself killed in the battle by the son of the Tatar giant he had killed. inhabitants of Smolensk, saved through the miraculous intervention of the Lord and the Most Holy Theotokos, reverently buried the body of the soldier-martyr in the cathedral of the Dormition of the Most Holy Theotokos. Soon after his death, Saint Mercurius appeared in a vision to the church warden and ordered that his armor be hung over his grave, promising the Smolensk people constant help and intervention in every sorrow and struggle. Even today the sandals of the holy Martyr Mercurius are still preserved in the Smolensk cathedral church. His Feast was established at the end of the sixteenth century, and in 1509 the inhabitants of Smolensk were already calling him their special patron.

Russia, Vladimir, 1240-1263, Alexander Nevsky, he d Europe & G Horde by submition, GH Orthodoxy & lands to t Pacific
Russia, Pereslavl, 1240-1263, Alexander Nevsky, extremely important, he defeated Europe by Converting Mongol Horde, Orthodoxy then covering Ghengis Khan's lands to the Pacific; Russia, Pereslavl, 1240-1263, Alexander Nevsky, Yaroslav II son, Big Nest's gson, Yuri's bro, Saint Simon of Suzdal, to Novgorod w dad by Yuri, Michael of Chernigov, back to P, back to N, Euphrosvne, fought Germans in Estonia, Y to Kiev, A to rule in N, married Polotsian Alexandra, Theodore icon, troublesome time, mongols, teutonic knights, cross bearers, Batu, Swedes, Neva, Birger, haughty, prayer, c of Saint Sophia, hasten towards enemy, m omen, B and G boat, emboldened, fight valiantly, Angel, slain opposite bank, lightning quick captured rus fort Kopore from knights, but they captured Pskov, winter campaign, l pskov, spring, battle of the Ice, famous world wide, to the Horde w his father, meekness and wisdom, alliance w Batu, Batu wishing to break w G Horde, Mongolia, Y poisoned, only 10 days after Michael, w support from Alex, Batu took over Mongol Horde with Christian Monke Khan , Batu took over Mongol Horde with Christian Monke Khan, but other Russian princes sought support from Europe against Mongols, M of Cherginov, D of Galich, brother A of V sought help from Pope, 1252 bro Andrew rose up against Mongols, A to the Horde once more, Andrew defeated fled to Swedes, whom A had defeated, AN then became ruler of all Rus, repelled new Pskov G invasion, treaty w norway, converted Finland, 1256 Batu died, Sartak poisoned 3rd trip to new Khan Berke, a moslem, who needed Rus, 1261 Cyril and AN established diocese at Sarai, Great christianization of East, 1262 Tartar Tribute and conscription stopped by decree w no reprisal, 4th trip, another channel, Berke independent GH, shield for Russia from East, uniting Rus w GH against Mongolia and Europe, Russian Church now to Pacific Ocean, all Ghengis Khan's lands Yaroslavich Nevsky[1] (13 May 1221[2] - 14 November 1263) served as Prince of Novgorod (1236–40, 1241–56 and 1258–1259), Grand Prince of Kiev (1236–52) and Grand Prince of Vladimir (1252–63) during some of the most difficult times in Kievan Rus' history. regarded as a key figure of medieval Rus', Alexander was a grandson of Vsevolod the Big Nest and rose to legendary status on account of his military victories over German and Swedish invaders. He preserved Russian statehood and Russian Orthodoxy, agreeing to pay tribute to the powerful Golden Horde. Metropolite Macarius canonized Alexander Nevsky as a saint of the Russian Orthodox Church in 1547.[3] Pereslavl-Zalessky; Repose of St Alexander Nevsky, Commemorated on November 23; Holy Prince Alexander Nevsky was born on May 30, 1220 in the city of Pereslavl-Zalessk. His father Yaroslav II, Theodore in Baptism (+1246), “a gentle, kindly and genial prince”, was the younger son of Vsevolod III Large Nest (+ 1212), brother of the Holy Prince Yuri Vsevolodovich (February 4). Saint Alexander’s mother, Theodosia Igorevna, a Ryazan princess, was Yaroslav’s third wife. Their older son was the Holy Prince Theodore (June 5), who departed to the Lord at age fifteen. Saint Alexander was their second son. childhood was spent at Pereslavl-Zalessk, where his father was prince. princely tonsure of the lad Alexander (a ceremony of initiation to be soldier) was done in the Savior Transfiguration Cathedral of Pereslavl by Saint Simon, Bishop of Suzdal (May 10), one of the compilers of the Kiev Caves Paterikon (Lives of the Fathers). this Elder-hierarch, Saint Alexander received his first blessing for military service in the name of God, to defend the Russian Church and the Russian Land. 1227 Prince Yaroslav, at the request of the people of Novgorod, was sent by his brother Yuri, the Great Prince of Vladimir, to rule as prince in Novgorod the Great. He took with him his sons, Saints Theodore and Alexander. Dissatisfied with the Vladimir princes, the people of Novgorod soon invited Saint Michael of Chernigov (September 20), and in February 1229 Yaroslav with his sons departed to Pereslavl. The matter ended peacefully: in 1230 Yaroslav with his sons returned to Novgorod, and Saint Michael’s daughter Theodosia was betrothed to Saint Theodore, the elder brother of Saint Alexander. After the death of the bridegroom in 1233 the young princess went to a monastery and became famous in monastic exploits as the nun Saint Euphrosynē of Suzdal (September 25). his early years Saint Alexander went along on his father’s campaigns. In 1235 he participated in a battle at the River Emajogi (in present-day Estonia), where the forces of Yaroslav totally routed the Germans. In the following year Yaroslav went to Kiev, “settling” his son, Saint Alexander, to rule independently as prince at Novgorod. In 1239 Saint Alexander entered into marriage, taking as wife the daughter of the Polotsian prince Briacheslav. Some histories relate that the day the princess was baptized was the Name Day of her saintly spouse, and she was named Alexandra. His father, Yaroslav, blessed them at betrothal with the holy wonderworking icon of the Theodore Mother of God (the father was named Theodore in Baptism). Afterwards, Saint Alexander constantly prayed before this icon. Later, it was taken from the Gorodetsk Monastery, where he died, by his brother Basil of Kostroma (+1276), and transferred to Kostroma. very troublesome time had begun in Russian history: from the East came the Mongol Horde destroying everything in their path; from the West came the forces of the Teutonic Knights, which blasphemously and with the blessing of the Roman Pope, called itself “Cross-bearers” by wearing the Cross of the Lord. In this terrible hour the Providence of God raised up for the salvation of Russia holy Prince Alexander, a great warrior, man of prayer, ascetic and upholder of the Land of Russia. “Without the command of God there would not have been his prince.” by the invasion of Batu, by the ruin of Russian cities, by the dismay and grief of the nation, by the destruction of its finest sons and leaders, a horde of crusaders made incursions into the borders of Russia. First were the Swedes. “A king of Roman faith from the midnight land,” Sweden, in 1240 gathered a great armed force and sent them to the Neva on many ships under the command of his son-in-law, Yarl (Prince) Birger. The haughty Swede sent his messengers to Novgorod to say to Saint Alexander: “Fight me if you have the courage, for I am already here and I am taking your land captive.” Alexander, then not yet twenty years old, prayed a long time in the church of Saint Sophia, the Wisdom of God. He recited the Psalm of David, saying: “Judge, O Lord, those who injure me, fight against those who fight against me. Take hold of shield and buckler, and rise up to help me” (Ps. 34/35). Archbishop Spyridon blessed the holy prince and his army for the battle. Leaving the church, Saint Alexander exhorted his troops with words of faith: “The power of God is not in numbers, but in truth.” With a smaller force, trusting in the Holy Trinity, the prince hastened towards the enemy to await help from his father, not knowing whether the enemy would attack, nor when. there was a miraculous omen: at dawn on July 15 the warrior Pelgui, in Baptism Philip, saw a boat, and on it were the Holy Martyrs Boris and Gleb, in royal purple attire. Boris said: “Brother Gleb, let us help our kinsman Alexander.” When Pelgui reported the vision to the prince, Saint Alexander commanded that no one should speak about the miracle. Emboldened by this, he urged the army to fight valiantly against the Swedes. “There was a great slaughter of the Latins, and a countless multitude was killed, and their leader was left with a mark upon his face from a sharp spear.” An angel of God invisibly helped the Orthodox army: when morning came, on the opposite bank of the River Izhora, where the army of Saint Alexander was unable to proceed, was a multitude of the slain enemy. Because of this victory at the River Neva on July 15, 1240, the nation called the saint Alexander Nevsky. Teutonic Knights remained a dangerous enemy. In a lightning-quick campaign in 1241 Saint Alexander recaptured the ancient Russian fortress of Kopore, expelling the knights. But in 1242, the Germans succeeded capturing Pskov. The enemy boasted of “subjecting all the Slavic nation.” Saint Alexander, setting forth in a winter campaign, liberated Pskov, that ancient home of the Holy Trinity, and in spring of the year 1242 fought a decisive battle against the Teutonic Order. On the ice of Lake Chud both armies clashed on April 5, 1242. Raising his hands towards the heavens, Saint Alexander prayed: “Judge me, O God, and judge my strife with a boastful nation and grant help to me, O God, as to Moses of old against Amalek, and to my great-grandfather Yaroslav the Wise against accursed Svyatopolk.” his prayer, by the help of God, and by military might the Crusaders were completely destroyed. There was a terrible slaughter, and there was such a crashing of striking spears and swords that it seemed as though the frozen lake were in motion and not solid ice, since it was covered with blood. When they turned to flee, the enemy was pursued and slashed by Alexander’s army “as if they sped through the air, and there was nowhere for the enemy to flee.” Later, they led a multitude of captives behind the holy prince, marching in disgrace. clearly understood the universal historical significance of the Great Battle of the Ice, and the name of Saint Alexander was celebrated throughout Holy Russia, “through all the lands, from the Egyptian Sea to Mount Ararat, from both sides of the Varangian Sea to Great Rome.” western boundaries of the Russian land were safely secured, and it was time to guard Russia from the East. In 1242 Saint Alexander Nevsky and his father Yaroslav journeyed to the Horde. Metropolitan Cyril blessed them for this new service of many hardships: it was necessary to turn the Tatars from enemies and plunderers into honorable allies, and this required “the meekness of an angel and the wisdom of a snake.” Lord crowned the holy mission of the defenders of the Russian land with success, but this required years of hardship and sacrifice. Having made an alliance with Khan Batu, Prince Yaroslav was required to travel to faraway Mongolia, to the capital of all the nomadic empire. The situation of Batu himself being precarious, he sought the support of the Russian princes, wishing to break with his own Golden Horde from faraway Mongolia. And there in turn, they trusted neither Batu nor the Russians. Yaroslav was poisoned. He died in agony, surviving the Holy Martyr Michael of Chernigov, whose relative he nearly became, by only ten days. his father bequeathed him an alliance with the Golden Horde, it was necessary for Saint Alexander Nevsky to hold fast to it in order to avert a new devastation of Russia. the son of Batu, had accepted Christianity, and was in charge of Russian affairs with the Horde. became his friend, and like a brother to him. his support, Saint Alexander allowed Batu to launch a campaign against Mongolia, to become the chief power in all the Great Steppes, and to raise up the Tatar Christian leader, Khan Munke (most of his Tatar Christians were Nestorians) on the throne in Mongolia. all the Russian princes possessed the wisdom of Saint Alexander Nevsky. Many hoped for European help in the struggle against the Mongol Yoke. Saint Michael of Chernigov, Prince Daniel of Galich, and Andrew, Saint Alexander’s brother, conducted negotiations with the Roman Pope. Saint Alexander well knew the fate of Constantinople, seized and devastated by Crusaders in the year 1204. His own personal experience taught him not to trust the West. The alliance of Daniel of Galich with the Pope, giving him nothing in return, was a betrayal of Orthodoxy, a unia with Rome. Saint Alexander did not want this to happen to his Church. ambassadors of the Roman Pope appeared in 1248 to seduce him also, he wrote in answer that the Russians were faithful to the Church of Christ and to the belief of the Seven Ecumenical Councils: “These we know very well, but we do not accept your teaching.” was unsuitable for the Russian Church, and a unia signified a rejection of Orthodoxy, a rejection of the source of spiritual life, a rejection of the historical future foreordained by God, and the dooming of itself to spiritual death. the year 1252 many Russian cities rose up against the Tatar Yoke, supporting Andrew Yaroslavich. The situation was very risky. Again there arose a threat to the very existence of Russia. Alexander had to journey to the Horde once more, in order to prevent a punitive Tatar incursion on the Russian lands. Defeated, Andrew fled to the Swedes seeking the help of those very robbers whom his great brother had crushed with the help of God at the Neva. Alexander became the ruling Great Prince of All Rus: Vladimir, Kiev and Novgorod. great responsibility before God and history lay upon his shoulders. 1253, he repelled a new German incursion against Pskov; 1254 he made a treaty with Norway concerning peacetime borders; in 1256 he went on a campaign to the Finnish land. The chronicler called it “the dark campaign,” because the Russian army went along through the polar night, “going to impassable places, unable to see either day or night”. Into the darkness of paganism Saint Alexander brought the light of Gospel preaching and Orthodox culture. All the coastal region was enlightened and opened up by the Russians. 1256 Khan Batu died, and soon his son Sartak was poisoned, the one who was like a brother to Alexander Nevsky. holy prince journeyed a third time to Sarai in order to confirm peaceful relations of Rus and the Horde with the new Khan, Berke. Although the successor to Batu had accepted Islam, he needed the alliance with Orthodox Rus. 1261, by the diligent efforts of Saint Alexander and Metropolitan Cyril, a diocese of the Russian Orthodox Church was established at Sarai, the capital of the Golden Horde. followed an epoch of great Christianization of the pagan East, and Saint Alexander Nevsky prophetically speculated about the historical vocation of Rus. The holy prince used every possibility to uplift his native land and the ease its allotted cross. 1262 by his decree in many of the cities the Tatar collectors of tribute and the conscription of soldiers were stopped. They waited for a Tatar reprisal. But the great intercessor of the nation again journeyed to the Horde and he wisely directed the event into quite another channel. been dismissed for the uprising of the Russians, Khan Berke ceased to send tribute to Mongolia and proclaimed the Golden Horde an independent entity, making it a veritable shield for Russia from the East. this great uniting of the Russian and Tatar lands and peoples the future multi-national Russian State was matured and strengthened. within the bounds of the Russian Church, was encompassed nearly the entire legacy of Ghenghis Khan to the coasts of the Pacific Ocean. diplomatic journey of Saint Alexander Nevsky to Sarai was his fourth and last. The future of Rus was rescued, his duty before God was fulfilled. But his power was wholly devoted, and his life put to the service of the Russian Church. On the return journey from the Horde Saint Alexander fell deathly ill. Unable to reach Vladimir, in a monastery at Gorodets the prince-ascetic gave up his spirit to the Lord on November 14, 1263, completing his difficult earthly path by receiving the monastic schema with the name of Alexis. Cyril, the spiritual Father and companion of the holy prince, said in the funeral eulogy: “Know, my child, that already the sun has set for the land of Suzdal. There will be no greater prince in the Russian land.” They took his holy body to Vladimir, the journey lasted nine days, and the body remained undecayed. November 23, before his burial at the Nativity Monastery in Vladimir, there was manifest by God “a wondrous miracle and worthy of memory.” When the body of Saint Alexander was placed in the crypt, the steward Sebastian and Metropolitan Cyril wanted to take his hand, in order to put in it the spiritual gramota (document of absolution). The holy prince, as though alive, reached out his hand and took the document from the hand of the Metropolitan. “Because of their terror, and they were barely able to stumble from his tomb. Who would not be astonished at this, since he was dead and the body was brought from far away in the winter time.” did God glorify the saintly Soldier-Prince Alexander Nevsky. The universal Church glorification of Saint Alexander Nevsky took place under Metropolitan Macarius at the Moscow Cathedral in 1547. The Canon to the saint was compiled at that time by the monk Michael of Vladimir.

Russia, Vladimir, 1249-1252, Yaroslavich, Alexander Nevsky's b, Andrey II, rose up, but fled to the Swedes
Russia, Vladimir, 1249-1252, Alexander Nevsky's Brother Andrew, Andrey II of Vladimir , he fled to the Swedes for help ; Repose of St Alexander Nevsky, Commemorated on November 23;

Russia, Vladimir, 1252-1263, G Prince, Alexander Nevsky, battles Neva and Ice, submitted to GH, greatest russian
Vladimir Great Prince, 1252-1263, Alexander Nevsky of Vladimir-Suzdal; Alexander Yaroslavich Nevsky (13 May 1221[1] -“ 14 November 1263) served as Prince of Novgorod (1236-“40, 1241-“56 and 1258-1259), Grand Prince of Kiev (Kyiv, 1236-“52) and Grand Prince of Vladimir (1252-63) during some of the most difficult times in Kievan Rus' history. regarded as a key figure of medieval Ru', Alexander (a grandson of Vsevolod the Big Nest) rose to legendary status on account of his military victories over German and Swedish invaders. He preserved Russian statehood and Russian Orthodoxy, agreeing to pay tribute to the powerful Golden Horde. Metropolite Macarius canonized Alexander Nevsky as a saint of the Russian Orthodox Church in 1547.[2] and youth[edit] Tales of the Life and Courage of the Pious and Great Prince Alexander found in the Second Pskovian Chronicle, circa 1260--“1280, comes one of the first known references to the Great Prince: the will of God, prince Alexander was born from the charitable, people-loving, and meek the Great Prince Yaroslav, and his mother was Theodosia. As it was told by the prophet Isaiah: 'Thus sayeth the Lord: I appoint the princes because they are sacred and I direct them."... was taller than others and his voice reached the people as a trumpet, and his face was like the face of Joseph, whom the Egyptian Pharaoh placed as next to the king after him of Egypt. power was a part of the power of Samson and God gave him the wisdom of Solomon ... this Prince Alexander: he used to defeat but was never defeated ..."[3 in Pereslavl-Zalessky, Alexander was the second son of Prince Yaroslav Vsevolodovich and Feodosia Igorevna of Ryazan. His maternal grandfather was Igor Glebovich, the second son of Gleb Rostislavich, Prince of Ryazan (d. 1178). His maternal grandmother was Agrafena of Kiev, daughter of Rostislav I of Kiev. seemed to have no chance of claiming the throne of Vladimir. In 1236, however, the Novgorodians summoned him to become knyaz (or prince) of Novgorod and, as their military leader, to defend their northwest lands from Swedish and German invaders. to the Novgorod Chronicle written in the 14th century (more than a century after the events it recorded), the Swedish army had landed at the confluence of the rivers Izhora and Neva, Alexander and his small army suddenly attacked the Swedes on 15 July 1240 and defeated them. of the Neva saved Novgorod from a full-scale invasion from the West. of this battle, 19-year-old Alexander gained the sobriquet "Nevsky" (which means of Neva). victory, coming just three years after the disastrous Mongol invasion of the Rus' lands of the North West, strengthened Alexander's political influence, at the same time it worsened his relations with the boyars. He would soon have to leave Novgorod because of this conflict. non-Russian contemporary source mentions this supposed battle. The Chronicle identifies the alleged Swedish commander as "Spiridon" ( while names after Saint Spyridon appear in both West and East, it is by far much more common in Orthodox lands than Scandinavia. Furthermore, Sweden had stood on the brink of war with Norway ever since the Norwegians' infamous Varmland expedition in 1225.[4] Relations improved only after the Treaty of Lase in 1249, which was forged by the new Swedish strongman Birger Jarl.[5] Before the treaty, Norway remained an ally of the Folkungs, giving them refuge and providing men and arms. In this situation, it seems unlikely that Sweden could have been able to organize a major expedition against Novgorod. Swedes are not known to have carried out any other military campaigns between 1222 and 1249, making the claims about their forceful appearance at the Neva with Norwegians as their allies in 1240 seem questionable.) the Germans and Estonians invaded Pskov, the Novgorod authorities sent for Alexander. spring of 1241 he returned from exile, gathered an army, and drove out the invaders. Alexander and his men faced the Livonian heavy cavalry led by the bishop of Dorpat (Hermann, brother of Albert of Buxhoeveden). The Rus force met the enemy on the ice of Lake Peipus and defeated the German knights and the Estonian infantry during the Battle of the Ice on 5 April 1242. victory marked a significant event in the history of Russia. Foot soldiers of Novgorod had surrounded and defeated an army of knights, mounted on horseback and clad in thick armour. Nevsky's great victory against the Livonian Order apparently involved only a few knights killed rather than the hundreds claimed by the Russian chroniclers; decisive medieval and early-modern battles were won and lost by smaller margins than those seen in contemporary mass conflicts. the Livonian invasion, Nevsky continued to strengthen Russia's Northwest. He sent his envoys to Norway and, as a result, they signed a first peace treaty between Russia and Norway in 1251. Alexander led his army to Finland and successfully routed the Swedes, who had made another attempt to block the Baltic Sea from the Russians in 1256.[6] envoys of the Roman Pope attend Alexander Nevsky proved to be a cautious and far-sighted politician. He dismissed the Roman Curia's attempts to cause war between Russia and the Golden Horde, because he understood the uselessness of such war with the Tatars at a time when they were still a powerful force. seem to be unsure about Alexander's behavior when it came to his relations with Mongols. He may have thought that Catholicism presented a more tangible threat to Russian national identity than paying a tribute to the Khan, who had little interest in Slav religion and culture. is also argued that he intentionally kept the North Slav principalities and city states as vassals to the Mongols in order to preserve his own status and counted on the befriended Horde in case someone challenged his authority (he forced the citizens of Novgorod to pay tribute). tried to strengthen his authority at the expense of the boyars and at the same time suppress any anti-Mongol uprisings in the country (Novgorod Uprising of 1259). Orthodox Church also emphasizes tolerating present civil authority of any kind more than heterodox churches (see Romans 13), which in this case would include accepting Mongol vassalage as divine judgement. to one interpretation, Alexander's intentions were to protect scattered principalities of what would become Muscovy from repeated invasions by the Mongol army. is known to have gone to the Horde himself and achieved success in exempting Russians from fighting beside the Tatar army in its wars with other peoples. historians see Alexander's choice of subordination to the Golden Horde and refusal of cooperation with western countries and church as an important reaffirmation of East Slavs' Orthodox orientation (begun under Duke Vladimir of Kiev and his mother Olga).[7] Prince of Vladimir[edit] the conquest of the Principality of Vladimir by the Mongols in 1238, its reigning Prince, Yuri II Vsevolodovich, was killed in the Battle of the Sit River; his younger brother, Yaroslav II Vsevolodovich, requested from, and received from, the Mongol khan installation as the new Prince. Prince, he assigned the duchy of Novgorod to his son Alexander. However, while traveling in 1245 to the Mongol capital Karakorum in Central Asia, Yaroslav died. in 1248 Alexander and his older brother Andrey II Yaroslavich also traveled to Karakorum to attend upon the Great Khan, Andrei returned with the award of the Grand Principality of Vladimir and Alexander the nominal lordship of Kiev. Mongke became the new Great Khan in 1251, all the Russian princes were obliged to travel to Sarai on the Volga, the capital of the Golden Horde, to be affirmed in their duchies, but Andrei refused to go. to his friendship with Sartaq Khan, the subsequent invasion by the Mongol Golden Horde saw Andrei exiled to Sweden and Alexander installed as the Grand Prince of Vladimir (i.e., the supreme Russian ruler) in 1252.[8] faithfully supported Mongol rule within his domains. In 1259 he led an army to the city of Novgorod and forced it to pay tribute it had previously refused to the Golden Horde.[9] Returning in 1263 from one of his frequent visits to the Horde, Alexander died in the town of Gorodets-on-the-Volga on his way back from Sarai. Prior to his death, he took monastic vows and was given the religious name of Alexis. of Alexander Nevsky the Second Pskovian Chronicle: from the Golden Horde, the Great Prince Alexander, reached the city of Nizhny Novgorod, and remained there for several days in good health, but when he reached the city of Gorodets he fell ill ... Prince Alexander, who was always firm in his faith in God, gave up this worldly kingdom ... And then he gave up his soul to God and died in peace on 12 November [1263], on the day when the Holy Apostle Philip is remembered ... At this burial Metropolitan Archbishop Cyril said, 'My children, you should know that the sun of the Suzdalian land has set. There will never be another prince like him in the Suzdalian land.' the priests and deacons and monks, the poor and the wealthy, and all the people said: 'It is our end.' "[3] he died in Gorodets, Alexander was laid to rest in the city of Vladimir, in the Great Abbey at The Church of the Nativity of the Holy Mother of God. and children[edit] According to the Novgorod First Chronicle, Alexander married first a daughter of Bryacheslav Vasilkovich, Prince of Polatsk and Vitebsk, in 1239. Her name is not given in the chronicle. Genealogies name her as Paraskeviya or Alexandra (possibly birth and marital names respectively). They had five children: Alexandrovich, Prince of Novgorod (c. 1239-“1271). He was betrothed to Princess Kristina of Norway in 1251. The marriage contract was broken. Kristina went on to marry Felipe of Castile, a son of Ferdinand III of Castile and Elisabeth of Hohenstaufen. Alexandrovna. Married Konstantin Rostislavich, Prince of Smolensk. of Pereslavl (c. 1250-1294). of Gorodets (c. 1255 -“ 27 July 1304). married a second wife named Vasilisa or Vassa[10] shortly before his death. They had one son. of Moscow (1261-“ 4 March/5 March 1303).[11] regarded as a key figure of medieval Rus, Alexander (“ the grandson of Vsevolod the Big Nest)“ rose to legendary status on account of his military victories over German and Swedish invaders while agreeing to pay tribute to the powerful Golden Horde. He was canonized as a saint of the Russian Orthodox Church by Metropolite Macarius in 1547.[12] was buried in the Church of the Nativity of the Virgin monastery in Vladimir. Veneration began almost immediately after a miracle at his burial, when he supposedly extended his hand for the prayer of absolution.[13] remains of the prince were uncovered in response to a vision, before the Battle of Kulikovo in the year 1380, and found to be incorrupt. relics were then placed in a shrine in the church. was glorified (canonized) by the Russian Orthodox Church in 1547. new wooden reliquary was made in Moscow in 1695 and the relics placed in it in 1697. order of Peter the Great the relics were then removed from Vladimir on 11 August 1723 and transported to Shlisselburg (at the head of the Neva, near St Petersburg), arriving there on 20 September.[13] There they were kept until 1724, when they were brought to Saint Petersburg and installed in the Annunciation Church of the Alexander Nevsky Lavra on 30 August.[13] In 1753 a large silver shrine [ru] for the relics, made with 90 pounds of silver, was donated by Empress Elizabeth of Russia. With the completion of the Holy Trinity Cathedral of the Alexander Nevsky Lavra in 1790, the shrine and relics were transferred there at its consecration on 30 August, one of the saint's feast days.[13] May 1922, during the general confiscation of Russian Orthodox Church property, the shrine was opened.[14] The elaborate silver shrine was transferred to the Hermitage Museum, where it remains.[14] The relics were put into storage at the Museum of the History of Religion and Atheism, before being returned to the Holy Trinity Cathedral in 1989.[14] His principal feast day is 23 November. A second feast day was instituted on 30 August in commemoration of the placing of his relics in the Annunciation Church. He is also commemorated in common with other saints of Rostov and Yaroslavl on 23 May. order of Alexander Nevsky of Alexander's policies on the Western border were continued by his grandson-in-law, Daumantas of Pskov, who was also beatified in the 16th century. the late 13th century, a chronicle was compiled called the Life of Alexander Nevsky, in which he is depicted as an ideal prince-soldier and defender of Russia. 21 May 1725, the empress Catherine I introduced the Imperial Order of St. Alexander Nevsky as one of the highest decorations in the land. the Great Patriotic War, on 29 July 1942, the Soviet authorities introduced an Order of Alexander Nevsky to revive the memory of Alexander's struggle with the Germans. was also an earlier Bulgarian Order dedicated to Saint Alexander which was founded on 25 December 1881, which ceased to exist when the People's Republic was declared on 16 September 1946. 1938, Sergei Eisenstein made one of his most acclaimed films, Alexander Nevsky, on Alexander's victory over the Teutonic Knights. The soundtrack for the film was written by Sergei Prokofiev, who also reworked the score into a concert cantata. Today the film is renowned for its extraordinary battle on ice sequence, which has served as inspiration for countless other films. In the picture, Nevsky used a number of Russian proverbs, tying Nevsky firmly to Russian tradition.[15] famous proverbial phrase (paraphrasing Matthew 26:52), "Whoever will come to us with a sword, from a sword will perish," that is often attributed to Alexander Nevsky, was not in fact pronounced by him, but comes from the Eisenstein's film, where it was said by an actor Nikolai Cherkasov. Nevsky Cathedral, Sofia is a long tradition of Russian naval vessels bearing Nevsky's name, such as the 19th-century propellor frigate Alexander Nevsky and a strategic ballistic missile nuclear submarine recently built for the Russian Navy.[16] Nevsky's fame has spread beyond the borders of Russia, and numerous cathedrals and churches are dedicated to him, including the Patriarchal Cathedral in Sofia, Bulgaria; the Cathedral church in Tallinn, Estonia; the Cathedral church in Poland. 24 September 2008, Alexander Nevsky was declared the main hero of Russia's history by popular vote, as reported by the Kommersant newspaper. In December 2008, he was voted the greatest Russian in the Name of Russia television poll.[17 Icon of the Mother of God of Ustiuzhena, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Icon of the Mother of God of Kholm, Commemorated September 8 ; Venerable Euphrosyne of Suzdal, Commemorated on September 18; St Charitina the Princess of Lithuania, Commemorated on October 5; St Eupraxia, Princess of Pskov, Commemorated on October 16; Translation of the relics of Venerable St John the Abbot of Rila in Bulgaria, Commemorated on October 19; Martyr Michael the Prince of Tver, Commemorated on November 22; Repose of St Alexander Nevsky, Commemorated on November 23; St Maximus, Metropolitan of Kiev, Commemorated on December 6; Right-Believing Prince Roman of Uglich, Commemorated on February 3; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4 ; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Icon of the Mother of God of Saint Theodore, Commemorated on March 14 Theodore—Kostroma Icon of the Mother of God was painted by the Evangelist Luke and resembles the Vladimir Icon of the Mother of God. icon received its name from Great Prince Yaroslav Vsevolodovich (+ 1246), the father of Saint Alexander Nevsky, and who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, the icon was found by his elder brother, Saint George (February 4), in an old wooden chapel near the city of Gorodets. Later, the Gorodetsk Theodorov monastery was built on this spot. Prince Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. In the year 1239, he solemnly transferred the relics of his brother from Rostov to the Vladimir Dormition cathedral. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. is renowned in Russian history. He continued with the glorious traditions of his uncle Saint Andrew Bogoliubsky (July 4), and of his father Vsevolod III Big-Nest, and he was connected to almost all of the significant events in the history of Rus in the first half of the thirteenth century. was burned and torn apart by the Mongols in 1237-1238. He raised it up from the ashes, rebuilt and embellished the cities, the holy monasteries and the churches. He restored cities along the Volga devastated by the enemy: Kashin, Uglich, Yaroslavl’, Kostroma, Gorodets. founded he church of Theodore Stratelates at Kostroma and the Theodorov monastery near Gorodets in honor of his patron saint. For eight years he ruled as Great Prince, but he had to guide the land through a singularly difficult path, maintaining a military-political balance with the Golden Horde to the East, while mounting an active opposition to Catholic Europe in the West. His closest companion was his son, Saint Alexander Nevsky, who also continued his policies. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. Yaroslavich was the youngest (eighth) son of Yaroslav Vsevolodovich. In 1246 after the death of his father (Prince Yaroslav was poisoned in the capital city of Mongolia, Karakorum when he was only five years old) Basil became prince of the Kostroma appanage-holding, the least important of his father’s domains. In the year 1272, he became Great Prince of Vladimir. four years as Great Prince (1272-1276) were filled with fratricidal princely quarrels. For several years he waged war against Novgorod with an unruly nephew Demetrius. In becoming Great Prince, however, Basil did not journey to Vladimir, but remained under the protection of the wonderworking icon at Kostroma, regarding this place as safer in case of new outbreaks of strife. had occasion also to defend Rus against external enemies. In 1272, during a Tatar incursion, a Russian army came forth from Kostroma to engage them. Following the example of his grandfather, Saint Andrew Bogoliubsky (who took the wonderworking Vladimir Icon of the Mother of God with him on military campaigns), Prince Basil went into battle with the wonderworking Theodore Icon. A blinding light came forth from the holy image, and the Tatars dispersed and fled from the Russian land. Chronicles say that the Great Prince Basil had a special love for the Church and the clergy. After the martyric death of Bishop Metrophanes of Vladimir during the storming of Vladimir by Tatars on February 4, 1238, the Vladimir diocese had remained widowed for many years. This grieved Great Prince Basil. With his help, a large cathedral was constructed in Vladimir in 1274. This was apparently in connection with the consecration of Saint Serapion (July 12) as Bishop of Vladimir. He was an igumen from the Monastery of the Caves. Cyril III (+ 1282) presided over a council of Russian hierarchs. This was the first council in the Russian Church since the time of the Mongol invasion. Many problems and disorders had arisen in Church life, but the Russian Church was just barely beginning to recover from the woe that had befallen it. One of its main tasks was to recover a Russian churchly literacy, and the restoration of the tradition of the ancient Russian “princely order.â€ books the Church’s salvific activity would be almost impossible. Books were needed for church services, and for preaching, for the monastic cell rule, and for believers to read at home. Through the efforts of Metropolitan Cyril and the Russian bishops and monastic scholars, this important task was begun. The council approved new editions of essential books which formed the canonical basis of Orthodox church life. 1276, Prince Basil completed his life’s journey. Most of the important events in his life occured with the blessing of the Theodore Icon of the Mother of God. He died at Kostroma, and there he also found his final resting place. Since that time, the holy icon has been in the Kostroma cathedral of Saint Theodore Stratelates. interest in the Theodore Icon of the Mother of God and the spread of its veneration throughout all Russia is connected with events of the beginning of the seventeenth century, and the end of the Time of Troubles. In the year 1613, the wonderworking Theodore Icon from the Kostroma cathedral was used at the proclamation of Michael Romanov as the new Tsar. In memory of this historic event, March 14 was designated for the commemoration of the Theodore Icon of the Mother of God. copies were made from the Kostroma Theodore Icon, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. the year 1670 the hierodeacon Longinus from the Kostroma Hypatiev monastery wrote the “Narrative concerning the Manifestations and Miracles of the Theodore Icon of the Mother of God in Kostroma.â€ Not all the things contained in it agree with things previously stated. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskeva, depicted in the splendid attire of a princess. It is believed that the image of Paraskeva on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on August 16. Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Vladimir, 1259, Kursk-Root Icon, icon found on root face down, tried to move to Ryla, events there
Russia, Kiev, 1259, Icon the Sign, Kursk-Root, Ukraine (Seym River Source, Kur and Tuskar River mouths), icon found on rood face down, chapel there, tried to move to Ryla, back to chapel, imporant events there; Kursk; Icon of the Mother of God “of the Sign”, the “Kursk-Root”, Commemorated on September 8 ; Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. the appearance of this icon immediately there appeared its first miracle. as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. inhabitants of the city of Ryl’a heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryl’a and put it in a new church in honor of the Nativity of the Most Holy Theotokos. the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryl’a repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. then realized, that the Theotokos preferred the place of appearance of Her Icon. special help granted by the Mother of God through this icon is bound up with important events in Russian history: the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, the 1812 Fatherland war. the icon several copies were made, which also were glorified. Icon of the Mother of God œKursk-Root, Commemorated on November 27 ; Story Kursk Root Icon of the Mother of God “Of the Sign” is one of the most ancient icons of the Russian Church. In the thirteenth century during the Tatar invasion, when all the Russian realm was put to the extremest tribulation, the city of Kursk, ravaged by the Horde of Batu, fell into desolation. day in the environs of the city a hunter noticed the ancient icon, lying on a root face downwards to the ground. The hunter lifted it and saw that the image of the icon was similar to the Novgorod “Znamenie” Icon. With the appearance of this icon immediately there appeared its first miracle. Just as the hunter lifted up the holy icon from the earth, right then, at that place where the icon lay, gushed up strongly a spring of pure water. This occurred on September 8, 1259. The hunter decided not to leave the icon in the forest and settled on as a resting place an ancient small chapel, in which he put the newly-appeared image of the Theotokos. Soon inhabitants of the city of Ryla heard about this, and being in location not far away, they began to visit the place of the appearance for venerating the new holy image. transferred the icon to Ryla and put it in a new church in honor of the Nativity of the Most Holy Theotokos. But the icon did not long remain there. It disappeared and returned to its former place of appearance. The inhabitants of Ryla repeatedly took it and carried it to the city, but the icon incomprehensibly returned to its former place. Everyone then realized, that the Theotokos preferred the place of appearance of Her Icon. The special help granted by the Mother of God through this icon is bound up with important events in Russian history: with the war of liberation of the Russian nation during the Polish-Lithuanian incursion in 1612, and the 1812 Fatherland war. From the icon several copies were made, which also were glorified.

Russia, Vladimir, 1261, Kholm Icon, by Luke, w many icons for V, Icon damaged, Tartars punished
Russia, Novgorod, 1261, Icon of Kholm, Novgorod ( Kunya River Mouth at Lovat River 3), transmitted through James the Emaciated, by Luke, brought to Rus w many icons from C for Vladimir, 1261 Kolm pillaged, icon damaged, 1361 Kolm Cathedral, 2 gashes, 1261 Tartars punished sight and faces, other miraculous; Kholm ( Kunya River Mouth at Lovat River 3); Icon of the Mother of God of Kholm, Commemorated September 8 ; Kholm Icon of the Mother of God, by a tradition transmitted through Bishop James the Emaciated, painted by the Evangelist Luke. was brought from Greece to Russia in the time of Saint Vladimir, who after Baptism received many icons as a gift from Constantinople. Kholm image of the Mother of God is rendered on a board of cypress wood. the year 1261 at the time of an invasion of the Tatar (Mongol) Horde, the city of Kholm was pillaged, and the icon of the Theotokos also suffered: the jeweled frame was taken, the painting damaged and the icon itself thrown down. an hundred years the holy icon was relocated and solemnly placed in the Kholm cathedral. the icon there remain two deep gashes: one on the left shoulder of the Theotokos, the other on Her right hand. is a tradition that the invading Tatars were punished after they plundered and damaged the holy icon. They lost their sight, and their faces became distorted. of the miraculous signs worked by the Kholm Icon of the Mother of God, are recorded in a book by Archimandrite Joannicius (Golyatovsky) entitled THE NEW HEAVEN.

Russia, Vladimir, 1263-1271, Y Yaroslavich (Yaroslav III of Tver), Neversky's b, G Prince, with n made Tver great
Vladimir Great Prince, 1263-1271, Yaroslav Yaroslavich (Yaroslav III of Tver); Martyr Michael the Prince of Tver, Commemorated on November 22; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Simeon the Bishop of Polotsk and Tver, Commemorated on February 3; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11;

Russia, Vladimir, 1271-1276, Vasily of Kostroma, Basil, G Prince, Alexander Nevsky's b, stayed there
Vladimir Great Prince, 1271-1276, Vasily of Kostroma, Basil; Martyr Michael the Prince of Tver, Commemorated on November 22; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Simeon the Bishop of Polotsk and Tver, Commemorated on February 3; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Icon of the Mother of God of St Theodore, Commemorated on March 14;

Russia, Vladimir, 1276-1293, Dmitry, Pereslavl, Nevsky's 2nd, young f Novg, welcmd back, K Fort, w Nogai, Andrey's Horde
Vladimir Great Prince, 1276-1293, Dmitry of Pereslavl ; Alexandrovich (ca. 1250-“1294) was Grand Prince of Vladimir-Suzdal from 1276 until 1281 and then from 1283 until 1293. was the second son of Alexander Nevsky. When his elder brother Vasily died young, Dmitry remained the chief heir to his illustrious father. As early as 1259, he was left by Alexander in charge of Novgorod. Upon Alexander's death in 1264, however, the Novgorodians expelled Dmitry to his native Pereslavl-Zalessky, citing his youth as a pretext. years later, when Dmitry had turned 18, he was welcomed back to Novgorod and ” together with his future son-in-law, Daumantas of Pskov ” led a local militia against Livonian Knights in the Battle of Rakvere. During the following decade, he struggled for control of Novgorod against his uncles, Yaroslav III and Vasily of Kostroma. In 1276, when his elders died, he finally ascended the coveted thrones of Vladimir and Novgorod. Two years later, he founded a great fortress of Koporye, which he intended to rule himself. The Novgorodians revolted, forcing Dmitry to leave Koporye and Novgorod altogether. Dmitry was preoccupied with pacifying Novgorod, Andrey of Gorodets (Alexander, Dmitry's younger brother) went to the Golden Horde and received from the khan permission to replace Dmitry as the Grand Prince. In 1281, Andrey returned to Russia, joined his forces with princes of Rostov and Yaroslavl and, after much devastation to Dmitry's lands, seized his capital Pereslavl. Dmitry fled to Koporye but, failing to win support of Novgorodians, had to retreat further northward, probably to Scandinavia. years later, Dmitry returned to Russia, only to find his lands ravaged by the Mongols and his brother Andrey. Thereupon he went to the Black Sea and met Nogai Khan, who was the greatest enemy of the Golden Horde at that time. Wishing to increase his authority in Russia, Nogai vowed to support Dmitry in his struggle for the grand ducal throne. On hearing about this, Andrey renounced his claims to Vladimir and Novgorod and returned to Gorodets. 1285 Andrey again brought Mongol hordes to Russia, but these were expelled by Dmitry and his allies. Finally, in 1293 Andrey managed to unite the Mongols and Russian princes in opposition to Dmitry. Reluctant to renew fratricidal hostilities, Dmitry took monastic vows in 1293 and died the next year. He was buried in the Saviour Cathedral of Pereslavl-Zalessky. Icon of the Mother of God of Sven, Commemorated on August 17; St Charitina the Princess of Lithuania, Commemorated on October 5; St Stephen Miliutin of Serbia, Commemorated on October 30; Venerable Dragutin (Theoctistus in Monasticism) of Serbia, Commemorated on October 30; Martyr Michael the Prince of Tver, Commemorated on November 22; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Simeon the Bishop of Polotsk and Tver, Commemorated on February 3; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Icon of the Mother of God of St Maximus, Commemorated on April 18; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20; St Ignatius the Bishop and Wonderworker of Rostov, Commemorated on May 28 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ;

Russia, Vladimir, 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;

Russia, Vladimir, 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, Vladimir, 1283-1305, Maximus, Met 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, Vladimir, 1288, Sven Icon, Briansk, Ukraine, from Kiev Caves to Sven, in tree other side Desna, healed blind Roman of C
Russia, Kiev, 1288, Sven Icon, Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1288 from Kiev Caves M to Sven M, in tree other side Desna, healed blind Roman of Chernigov at B, monastery on spot, 1812 delivered B from Napoleon; Briansk, Ukraine (Desna River 1) ; 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 repose of Saint Theodosius of the Caves), and August 17 (the day of the repose of Saint Alypius), who painted the icon. 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. Icon of the Mother of God of Sven, Commemorated on May 3 ; Sven Caves Icon of the Mother of God was painted by Saint Alypius of the Caves (August 17). the icon the Mother of God is depicted sitting upon a throne, and with the Divine Infant on Her knees. Saint Theodosius is on the right side of the throne, and Saint Anthony of the Caves on the left. the year 1288 it was in the Kiev Caves monastery, where it was glorified by miracles. In 1288 it was transferred to the Briansk-Svensk monastery, which is dedicated to the Dormition of the Most Holy Theotokos. Roman of Chernigov, then at Briansk, became blind. Hearing about the miracles worked by the icon of Saint Alypius, the prince sent a courier to the monastery requesting that the icon be sent to him at Briansk. They sent a priest with the icon along the River Desna. the voyage the boat landed on the right bank of the River Svena. lodging for the night they went to the boat to pray before the icon, but they did not find it there. saw it on a hill on the opposite bank, resting in the branches of an oak tree. News of this reached Prince Roman, and they led him to the icon on foot. prince prayed fervently before the icon and vowed to build a monastery on that spot, donating all the land which could be seen from the hill. After the prayer the prince regained his sight. First he saw the footpath, then nearby objects, and finally all the surroundings. making a shrine for the icon, the prince had a Molieben served, and then they laid the foundations for a wooden church in honor of the Dormition of the Most Holy Theotokos. tree on which the icon rested was cut up and used as wood for other icons. Feast day of the Sven Icon of the Mother of God was set for May 3. It is also commemorated on August 17 (the day of the repose of Saint Alypius the Iconographer). The icon was glorified by healings of the blind and of the possessed, and has long been regarded as a protector from enemies.

Russia, Vladimir, 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, Vladimir, 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, Vladimir, 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, Vladimir, 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, Vladimir, 1293-1304, Alexndr(Andrey) of Gorodets, Nevsky's 3rd, Joined Mongols, took V f b, lost V to Dan
Vladimir Great Prince, 1293-1304, Andrey of Gorodets of Vladimir-Suzdal; III Alexandrovich (ca. 1255 -27 July 1304), a Russian prince, son of Alexander Nevsky, received from his father the town of Gorodets on the Volga. In 1276 he added Kostroma to his possessions and joined the struggle for the Grand Duchy of Vladimir-Suzdal. 1281 Andrey, joining the Mongol army, expelled his elder brother Dmitri from Vladimir. After some feasting with Mongols in Vladimir, Andrey went to Novgorod, where the populace made him heartily welcome. Meanwhile, his brother allied himself with the powerful Nogai Khan, who reinstated Dmitry as Grand Duke of Vladimir in 1283. the following decade, Andrey thrice brought the Mongols to Russia in order to wrest Vladimir from his brother. In the campaign of 1293 they pillaged 14 Russian towns, finally forcing Dmitry to abdicate. Even when elevated to the grand-ducal throne of Vladimir, Andrey continued to live in Gorodets. During the last decade of his reign he struggled with a league formed by Daniel of Moscow, Mikhail of Tver, and Ivan of Pereslavl [ru]. In 1301 he drove the Swedes from Landskrona near present-day Saint Petersburg.[1] Icon of the Mother of God of St Maximus, Commemorated on April 18; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated on October 2 ; St Athanasius the Patriarch of Constantinople, Commemorated on October 24 ; St Stephen Miliutin of Serbia, Commemorated on October 30; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Joasaph of Snetogorsk, Pskov, Commemorated on March 4; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11; 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; Icon of the Mother of God of St Maximus, Commemorated on April 18;

Russia, Vladimir, 1299, Appearance of Maximas Icon, Patriarch Maximus, Metropolitan of all Rus
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. Vladimir, 1285-1305, Patriarch Maximus, Metropolitan of all Rus; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21;

Russia, Vladimir, 1299, MOG Icon painted by Maximus 1299, from vision, transfer See to Vladimir from Kiev, many miracles
Russia, Vladimir, 1299, Vladimir (Nerl River Mouth, Klyazma River 5), painted by Maximus 1299, from vision, omophorion (identifies bishop), transfer See to Vladimir from Kiev, golden coffer (strongbox), many miracles; Vladimir (Klyazma River 5); 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. 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. 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, Vladimir, 1300-1331, 14th Century, Great Prince Ivan of Moscow, Moscow more protected

Russia, Vladimir, 1303-1325, Yuri D, Son of Dan, elevated to supreme p by the GH Khan
Moscow Prince, 1303-1325, Yuri of Moscow ; Danilovich, also known as Georgiy Danilovich (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. Upon 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. Thereupon he fled to Novgorod and sued for peace. 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. 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, Vladimir, 1304-1318, Mikhail of T, Nervsky's n, lost GP to Yury D, Novgorod, Khan's sister, k by Horde, incorrupt relics
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, Vladimir, 1305-1368, Anna, Mike of T's wife, righteou sons, miracles at her grave, old Believers, 2nd glorification
Moscow, 1305-1368, Saint Anna of Kashin; Anna of Kashin (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, Vladimir, 1308-1325, Patriarch Peter, moved See to Moscow in 1325
Vladimir Patriarch, 1308-1325, Peter of Moscow; 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. Life[edit] Peter was born in Volhynia[1] (part of the Kingdom of Russia). His parents were Theodore and Eupraxia. At the age of twelve, young Peter entered a monastery where he learned iconography. The igumen of the monastery had St 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.[2] He 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. The Icon of the Most Holy Theotokos “Of St Peterâ€Â was so called because it was painted by St Peter, Metropolitan of Moscow while he was igumen of the Ratsk monastery near Volhynia. During a visit to the Ratne[3] monastery by St Maximus, Metropolitan of Kiev and All Rus', Peter gave him the icon as a gift.[4] In 1308 king Boleslaw-Yuri II of Galicia nominated and the Patriarch of Constantinople appointed Peter to the vacant see of Kiev and all Rus'.[2] Mikhail Yaroslavich, Grand Prince of Vladimir and Tver, wanted to advance his own candidate for this position. Peter's nomination caused prolonged animosity between Mikhail and Peter to the point that the latter had to ask for protection from the Prince of Moscow in 1325. Peter travelled to Constantinople where Patriarch Athanasius consecrated him as Metropolitan of Russia and bestowed on him the hierarchal vestments, staff and icon. Upon his return to Rus' in 1308, Metropolitan Peter arrived at Kiev after a year, and then proceeded on to Vladimir. During this time of Tatar (Mongol) authority Russia was in turmoil, and Peter was often obliged to change the place of his residence.[2] Peter transferred his metropolitan duties from depopulated Kiev to Vladimir. In 1325 Metropolitan Peter, at the request of Great prince Ivan Kalita (1328-1340), transferred the metropolitan cathedra-chair from Vladimir to Moscow.[5] The move strengthened the political position of Moscow and established it as the spiritual capital of fragmented Russia. After Peter's move to Moscow, the Cathedral of the Dormition and several other stone churches were built by Ivan Kalita in the Moscow Kremlin. The foundation of the Vysokopetrovsky Monastery in Moscow is ascribed to Peter. He also authored a few sermons and epistles. Peter died on 21 December 1326.[5] After his canonization by Metropolitan Alexis, his veneration was propagated all over Moscovy. Accordingly, many churches were dedicated to Peter the Metropolitan in Moscow and other cities of Russia. His feast day is celebrated on 24 August (the translation of his relics to the Dormition Cathedral in Moscow) and 5 October (in common with Metropolitans Jonah and Alexis) 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; 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 Gerontius the Canonarch of the Kiev Far Caves, Commemorated on April 1;

Russia, Vladimir, 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, Vladimir, 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, Vladimir, 1325-1340, G Prince Ivan I of Moscow, Kalita, John D, rise of Moscow for protection
Vladimir Great Prince, 1325-1340, Ivan I of Moscow; I Daniilovich Kalita (1 November 1288 - 31 March 1340 or 1341[1]) was Grand Duke of Moscow from 1325 and Vladimir from 1332.[2] was the son of the Prince of Moscow Daniil Aleksandrovich. the death of his elder brother Yury, Ivan inherited the Principality of Moscow. Ivan participated in the struggle to get the title of Grand Duke of Vladimir which could be obtained with the approval of a khan of the Golden Horde. The main rivals of the princes of Moscow in this struggle were the princes of Tver – Mikhail, Dmitry the Terrible Eyes, and Alexander II, all of whom obtained the title of Grand Duke of Vladimir and were deprived of it. All of them were murdered in the Golden Horde. In 1328 Ivan Kalita received the approval of khan Muhammad Ozbeg to become the Grand Duke of Vladimir with the right to collect taxes from all Russian lands. to the Russian historian Kluchevsky, the rise of Moscow under Ivan I Kalita was determined by three factors. The first one was that the Moscow principality was situated in the middle of other Russian principalities; thus, it was protected from any invasions from the East and from the West. Compared to its neighbors, Ryazan principality and Tver principality, Moscow was less often devastated. The relative safety of the Moscow region resulted in the second factor of the rise of Moscow – an influx of working and tax-paying people who were tired of constant raids and who actively relocated to Moscow from other Russian regions. The third factor was a trade route from Novgorod to the Volga river. to Baumer[3] Beg Khan took a fateful decision when he abandoned the former policy of divide and rule by making the new grand prince responsible for collecting and passing on all the tribute and taxes from all the Russian cities. delivered these exactions punctually, so further strengthening his position of privilege. In this way he laid the foundations for Moscow's future as a regional great power. Kalita intentionally pursued the policy of relocation of people to his principality by an invitation of people from other places and by purchase of Russian people captured by Mongols during their raids. He managed to eliminate all the thieves in his lands, thus ensuring the safety of traveling merchants. peace and order together with the absence of Mongolian raids to the Moscow principality was mentioned in Russian chronicles as œgreat peace, silence, and relief of Russian land. made Moscow very wealthy by maintaining his loyalty to the Horde (hence, the nickname Kalita, or the Moneybag[4]). He used this wealth to give loans to neighbouring Russian principalities. These cities gradually fell deeper and deeper into debt, a condition that would allow Ivan's successors to annex them. The people called Ivan the ‘gatherer of the Russian lands’. He bought lands around Moscow, and very often the poor owners sold their lands willingly. Some of them kept the right to rule in their lands on behalf of Ivan Kalita. In one way or another a number of cities and villages joined the Moscow principality – Uglich in 1323, the principality of Belozero in 1328–1338, the principality of Galich in 1340. Ivan's greatest success, however, was convincing the Khan in Sarai that his son, Simeon The Proud, should succeed him as the Grand Duke of Vladimir; from then on, the important position almost always belonged to the ruling house of Moscow. The Head of the Russian Church – Metropolitan Peter, whose authority was extremely high, moved from Vladimir to Moscow to Prince Ivan Kalita.Princess Elena died on March 1, 1331 . A year later, Kalita married again, and only the name is known about his second wife - Ulyana . There is a hypothesis according to which it was the daughter of Fyodor Davydovich Galitsky with half of her father's principality as a dowry . According to A. V. Eksemplyarsky, in his second marriage, Ivan Danilovich had one daughter . VA Kuchkin suggested that there were two daughters, Maria and Theodosia, who appear in the prince's will as "smaller children". One of them was alive in 1359; nothing more is known about the other . Ulyana survived her husband and died between 1366 and 1372 . a Lithuanian raid on the town of Torzhok in 1335 (as part of the Muscovite–Lithuanian Wars), Ivan retaliated by burning the towns of Osechen and Riasna.[5] died in Moscow, 31 March 1340 or 1341.[1] He was buried 1 April in the Church of the Archangel Michael.[1] Ivan had built the church and was also the first person to be buried there.[6] Icon of the Mother of God of Tolga, Commemorated on July 18 ; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; St John the Bishop of Suzdal, Commemorated on October 15; 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; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14 ; Venerable Zachariah the Ascetic of the Kiev Caves, Commemorated on March 24; Venerable Euthymius of Suzdal, Commemorated on April 1; 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; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœTendernessÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ in Novgorod, Commemorated on July 8;

Russia, Vladimir, 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, Vladimir, 1331-Present, Folder, Moscow Time

Russia, Vladimir, 1340-1353, Simeon of Moscow and Vladimir, standoffs w Novgorod Republic and Lithuania, died in Black Death
Vladimir Great Prince, 1340-1353, Simeon of Moscow ; Ivanovich Gordiy (the Proud) (7 November 1316 - 27 April 1353) was Prince of Moscow and Grand Prince of Vladimir. Simeon continued his father's policies aimed to increase the power and prestige of his state. Simeon's rule was marked by regular military and political standoffs against the Novgorod Republic and the Grand Duchy of Lithuania. His relationships with neighboring Russian principalities remained peaceful if not passive: Simeon stayed aside from conflicts between subordinate princes.[1] He had recourse to war only when war was unavoidable.[2] A relatively quiet period for Moscow was ended by the Black Death that claimed the lives of Simeon and his sons in 1353. 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; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14 ; Venerable Euthymius of Suzdal, Commemorated on April 1; 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, Vladimir, 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, Vladimir, 1353-1359, Great Prince, Ivan II of Moscow, Donskoy's Father
Vladimir Great Prince, 1353-1359, Ivan II of Moscow; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30 ; St John the Bishop of Suzdal, Commemorated on October 15; St Theodore the Archbishop of Rostov, Commemorated on November 28; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Venerable Euthymius of Suzdal, Commemorated on April 1; 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, Vladimir, 1359-1362, Demetrius Constantovich, Eudoxia's f, Donskoy's f in law, GH Grand Duke, Vladimir
Russia, Vladimir, 1359-1362, Demetrius Constantovich, Dmitry of Suzdal ; Konstantinovich of Suzdal (1324 - 5 June 1383) (the one-eyed) was a powerful Prince of Suzdal and Nizhny Novgorod who dominated Russian politics during the minority of his son-in-law, Dmitri Donskoi. The famous Shuisky family descends from his eldest son, Vasily Kirdyapa. senior descendant of Vsevolod the Big Nest and also of Yaroslav II of Vladimir (Dmitry was great-grandson of Yaroslav II's third son Andrey), he inherited Suzdal in 1359 and Nizhny Novgorod in 1365. His policy towards Tatars was conciliatory for the most part, as his eastern lands were continuously exposed to their attacks. After some rivalry with Dmitri of Moscow, he was installed by the Khan of the Golden Horde as the Grand Duke of Vladimir in 1360. During his reign, he repeatedly quarreled with the Novgorod Republic over the raids of Novgorodian pirates who looted his own capital and Tatar markets along the Volga River. years later he was dethroned and had to make peace with Dmitri by marrying him to his daughter, Eudoxia. Joining his army with Dmitri's, he led an allied assault on Volga Bulgars and Mordovia. In 1377, the allied armies were defeated by the Tatars on the Pyana River, because (as the chronicler put it) they were too drunk to fight. However, in 1382 Dmitry Konstantinovich took the side of Khan Tokhtamysh in taking over Moscow and sent his sons to serve in the Tatar army. St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Vladimir, 1362-1389, Great Prince Dimitri of the Don, marriage united Moscow and Suzdal
Vladimir, 1362-1389, Great Prince Dimitri of the Don; St Mercurius the Bishop of Smolensk, Kiev Near Caves, Commemorated on August 7 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; St Theodore the Archbishop of Rostov, Commemorated on November 28; Repose of St Theoctistus the Archbishop of Novgorod, Commemorated on December 23; Venerable Euthymius of Suzdal, Commemorated on April 1; 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; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Vladimir, 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, Vladimir, 1445, Battle of Kamenka River or Suzdal 1445
Battle of Kamenka River or Suzdal 1445; Russo-Kazan Wars, Wars of Vasily II;

Russia, Vladimir, 1445, Russo-Kazan Wars of Vasily II
Battle of Kamenka River or Suzdal 1445; Russo-Kazan Wars, Wars of Vasily II;

Russia, Vladimir, 1529, John of Kazan, moslem tartars captured him from Nizhni Novgorod, to Kazan, slave to Khan's relative
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, Vladimir, 1612, Nizhni Novogorod, 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, Vladimir, 1641, Passions Icon of the MOG, go to Nizhni-Novgorod and buy my Icon from Gregory
Russia, Vladimir, 1641,The Passion Icon, Nizhni-Novgorod, Suzdal (Oka River Mouth, Klyazma River Mouth, Volga River 9), Katherine's seisures after marriage, prayed, vowed,, long time remembered v, go buy icon at N-N, healing, miracles, transferred to Moscow 1641; Nizhni-Novgorod (Volga River at Oka); Icon of the Mother of God œof the Passion, Commemorated on August 13; The Icon of the Mother of God Of the Passion 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. 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, Vladimir, 1641,The Passions Icon, Nizhni-Novgorod, Katherine's seisures after marriage, icon transferred to Moscow 1641
Russia, Vladimir, 1641,The Passion Icon, Nizhni-Novgorod, Suzdal (Oka River Mouth, Klyazma River Mouth, Volga River 9), Katherine's seisures after marriage, prayed, vowed,, long time remembered v, go buy icon at N-N, healing, miracles, transferred to Moscow 1641; Nizhni-Novgorod (Volga River at Oka); Icon of the Mother of God œof the Passion, Commemorated on August 13; The Icon of the Mother of God Of the Passion 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. 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.

Russia, Vladimir, 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, Vladimir, Merchants Road Folder (Moscow, Vladimir, Nizhny Novgorod and the Volga River)

Russia, Vladimir, Merchants Road, Klyazma River Folder

Klyazma River

Klyazma River 1 (Ucha River Mouth)

Klyazma River 2 (Vorya River Mouth)

Klyazma River 3 (Gorodishchi, Kirzhach River Mouth)

Klyazma River 4 (Peksha River Mouth)

Klyazma River 5 (Vladimir, Nerl River Mouth)

Vladimir (Nerl River Mouth, Klyazma River 5)
Vladimir (Klyazma River 5); Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; Venerable Polycarp the Archimandrite of the Kiev Far Caves, Commemorated on July 24; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Icon of the Mother of God œof the PassionÂ, Commemorated on August 13 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; Venerable Cherimon (Chaeremon) of Egypt, Commemorated on August 16; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; St Pitirim the Bishop of Perm, Commemorated on August 19; Icon of the Mother of God of St Peter of Moscow, Commemorated August 24 ; Translation of the relics of St Peter the Metropolitan of Moscow and All Russia, Commemorated on August 24; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30 ; Venerable Theodosius of the Kiev Far Caves, Commemorated September 2 ; Icon of the Mother of God of Yakhrom, Commemorated on October 14 ; Holy, Glorious Demetrius the Myrrhgusher of Thessalonica, Commemorated October 26 ; Repose of St Alexander Nevsky, Commemorated on November 23 ; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated on November 23 ; Memorial Saturday of St Demetrius ; St Maximus, Metropolitan of Kiev, Commemorated December 6 ; Icon of the Mother of God of Vladimir of Seligersk, Commemorated December 7 ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; St Sophia, Commemorated December 16 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; Martyr John of Kazan, Commemorated January 24 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; Icon of the Mother of God "Elets-Chernigov", Commemorated February 5 ; St Theophan the Recluse the Bishop of Tambov; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12 ; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Cosmas of Yakhrom, Commemorated February 18 ; Venerable Erasmus of the Kiev Near Caves, Commemorated February 24 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; St Theognostus the Metropolitan of Kiev and All Russia, Commemorated on March 14 ; Venerable Euthymius of Suzdal, Commemorated on April 1; Martyr Abraham of Bulgaria, Commemorated on April 1; Icon of the Mother of God of St Maximus, Commemorated on April 18; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; St Cyril the Bishop of Turov, Commemorated on April 28; Right-believing Tamara, Queen of Georgia, Commemorated on May 1; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Holy Queen Tamara, Commemorated on May 8; Venerable Joseph of Optina, Commemorated on May 9; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; St Nikita the Bishop of Novgorod and Recluse, of the Kiev Far Caves, Commemorated on May 14; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21; St Ignatius the Bishop and Wonderworker of Rostov, Commemorated on May 28; Venerable Tikhon of Luchov, Kostroma, Commemorated on June 16; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20; 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; Burial of St Andrew the Prince, Commemorated on July 4 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; 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; St Basil the Bishop of Ryazan, Commemorated on July 3 ; Burial of St Andrew the Prince, Commemorated on July 4 ; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ;

Shuiu City, Vladimir Oblast (somewhere in VO) (Nerl River Mouth, Klyazma River 5)
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.

Bogoliub monastery, Vladimir (Klyazma River 5) 1158
Bogoliub monastery; monastery, and the city which formed around the monastery, was named Bogolub by St Andrew, because in his own words, œthe Mother of God loves this place, and the prince himself came to be called Bogolub or œGod-lover. St John the Bishop of Suzdal, Commemorated October 15 ; Burial of St Andrew the Prince, Commemorated on July 4 ;

Russia, Vladimir, 1174, Burial of St Andrew, Bogoliub monastery, Vladimir (Klyazma River 5) 1158
Bogoliub monastery; monastery, and the city which formed around the monastery, was named Bogolub by St Andrew, because in his own words, œthe Mother of God loves this place, and the prince himself came to be called Bogolub or œGod-lover. St John the Bishop of Suzdal, Commemorated October 15 ; Burial of St Andrew the Prince, Commemorated on July 4 ;

Cathedral Church of Nativity Monastery, Vladimir, 1155
Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo; Translation of the relics of Saint Alexander Nevsky, Commemorated on August 30; St John the Bishop of Suzdal, Commemorated October 15 ; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ;

Konstantine and Helen Monastery, Proyezd, 8, Vladimir 600031 Russia
Konstantino-Yeleninskiy Proyezd, 8, Vladimir 600031 Russia; Saint Alexis, Metropolitan of Moscow, Wonderworker of All Russia, Commemorated on February 12;

Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo, 1155
Vladimir Monastery of the Nativity of the Theotokos at Bogolubovo; Translation of the relics of Saint Alexander Nevsky, Commemorated on August 30; St John the Bishop of Suzdal, Commemorated October 15 ; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ;

Temple of the Protection at Nerl (Klyzma River 5) 1165
Temple of the Protection on the Nerl (Klyzma River 5) 12th Century; Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ; St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ; Temple of the Protection on the Nerl, Commemorated March 5 ;

Nerl, Church of the Intercession on the Nerl (Klyzma River 5) 1165
Nerl River (Klyzma); Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ; St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ; Temple of the Protection on the Nerl, Commemorated March 5 ;

Nerl, Temple of the Protection at Nerl (Klyzma River 5) 1165
Nerl, Temple of the Protection on the Nerl (Klyzma River 5) 12th Century; Temple of the Protection on the Nerl, Commemorated March 5 ; Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ; St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ;

Kopyrsk monastery, Vladimir-Suzdal (Nerl (Uktoma) mouth, Klyzma River 5) 1165
Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. Temple of the Protection on the Nerl, Commemorated March 5 ; St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ;

Assumption Cathedral, Vladimir, 1158 & 1408
Assumption Cathedral in Vladimir; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10;

Vladimir-Suzdal Cathedral
Vladimir-Suzdal Cathedral; Icon of the Mother of God of St Peter of Moscow, Commemorated August 24 ; St Cyril the Bishop of Turov, Commemorated on April 28; Right-believing Tamara, Queen of Georgia, Commemorated on May 1; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Burial of St Andrew the Prince, Commemorated on July 4;

Nativity Monastery, Vladimir
Nativity Monastery, Vladimir; Monastery in Vladimir in 1192 by Prince Andrei Bogolyubsky's successor, Prince Vsevolod III, this monastery was for a while considered the heart of the Russian church; indeed, the consecrated remains of 13th-century prince Alexander Nevsky were interred here for 450 years, until Peter the Great ordered them moved to Nevsky Monastery in St Petersburg. Soviet times the monastery building was used for government offices, but in 1992 it was reopened for its 800th anniversary and its religious functions resumed. Venerable Pachomius, Abbot of Nerekhta, Commemorated on May 15;

Bogolub (God-lover), Vladimir
The monastery, and the city which formed around the monastery, was named Bogolub by St Andrew, because in his own words, œthe Mother of God loves this place,Â and the prince himself came to be called Bogolub or œGod-lover. St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Burial of St Andrew the Prince, Commemorated on July 4 ;

Dormition Cathedral, Vladimir, 1158
Dormition Cathedral, Vladimir; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20 ; Burial of St Andrew the Prince, Commemorated on July 4 ;

White Bluff Monastery and Florischev Hermitage in the Vladimir Province
Venerable Macarius of Optina, Commemorated September 7 ;

Russia, Vladimir, Merchants Road, Klyazma River 5, Ukhtoma River Folder, Suzdal or Southern Valley

Ukhtoma (Nerl Klyazma) River

Ukhtoma (Nerl) River Source (along the border)

Ukhtoma (Nerl) River 1

Ukhtoma (Nerl) River 2

Ukhtoma (Nerl) River 3

Ukhtoma (Nerl) River 4 (Southern Valley)

Ukhtoma (Nerl) River 5 (Suzdal)

Suzdal (Southern Valley, Ukhtoma (Nerl) River 5)
Suzdal (Southern Valley) ; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow; Venerable Euphrosyne of Suzdal, Commemorated on September 18 ; Venerable Euphrosyne of Suzdal, Commemorated on September 25 ; St John the Bishop of Suzdal, Commemorated October 15 ; Repose of St Alexander Nevsky, Commemorated November 23; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27 ; St Maximus, Metropolitan of Kiev, Commemorated December 6 ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; St Sophia, Commemorated December 16 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Euthymius of Suzdal, Commemorated on April 1; Right-believing Tamara, Queen of Georgia, Commemorated on May 1; St Simeon the Bishop of Vladimir and Suzdal of the Kiev Near Caves, Commemorated on May 10; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17; Icon of the Mother of God œthe God LovingÂ, Commemorated on June 18; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Burial of St Andrew the Prince, Commemorated on July 4; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4 ;

Savior-St Euthymius Monastery at Suzdal, 1352
Savior-St Euthymius Monastery at Suzdal, 1352; Suzdal; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Venerable Euthymius of Suzdal, Commemorated on April 1; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4:

Suzdal Protection Monastery Convent, Savior-St Euthymius Monastery at Suzdal, 1352
Suzdal Protection Monastery Convent, Savior-St Euthymius Monastery at Suzdal, 1352; Suzdal; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Venerable Euthymius of Suzdal, Commemorated on April 1; Uncovering of the relics of the Venerable Euthymius the Archimandrite of Suzdal, Commemorated on July 4:

Suzdal Fortress (Suzdal Kremlin) 1100
Suzdal Fortress (Suzdal Kremlin) ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ;

Vladimir Nativity monastery, 1200
Vladimir Nativity monastery; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15;

Ukhtoma (Nerl) River Mouth (Vladimir, Klyzma River 5)

Church of the Intercession on the Nerl (Uktoma (Nerl) Mouth, Klyzma River 5) 1165
Church of the Intercession on the Nerl, Commemorated March 5 ; The Protection of our Most Holy Lady the Mother of God and Ever-Virgin Mary, Commemorated on October 1 ;

Russia, Vladimir, Klyazma River 5.2, Sudogda River Folder

Sudogda River

Sudogda River 1

Sudogda River 2

Sudogda River Mouth (Klyazma River 5)

Klyazma River 6 (Uvod River Mouth)

Klyazma River 7 (Teza River Mouth)

Russia, Vladimir, Klyazma River 7, Teza River Folder

Teza River

Teza River Source (Ivanovoskaya)

Teza River 1 (Shuya)

Shui (Shuya), Vladimir-Suzdal (Teza River 1)
Shui; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated November 23 ;

Teza River Mouth (Klyazma River 7)

Klyazma River 8 (Vyazniki)

Russia, Vladimir, Klyazma River 8, Lukh River Folder

Lukh River

Lukh River Source (above Yurievets, Kostroma)

Lukh, Vladimir (Lukh River Source above Yurievets, Kostroma)
Lukh (Lukh River); Venerable Tikhon of Luchov, Kostroma, Commemorated on June 16;

Lukh River Mouth (Klyazma River 8)

Klyazma River 9 (Gorokhovetsa)

Gorokhovetsa, Vladimir-Suzdal (Klyazma River 9)
Gorokhovetsa, Vladimir-Suzdal (Klyazma River 9) ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ;

Phlorischev wilderness monastery, not far from Gorokhovetsa, Vladimir-Suzdal (Klyazma River 9) 1655
Gorokhovetsa, Vladimir-Suzdal (Klyazma River 9) ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ;

Klyazma River Mouth (Nizhny Novgorod, Oka River 14)

Nizhni-Novgorod, Suzdal (Oka River Mouth, Klyazma River Mouth, Volga River 9) 1221
Nizhni-Novgorod (Volga River at Oka); Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Icon of the Mother of God œof the PassionÂ, Commemorated on August 13; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; 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; Martyr John of Kazan; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Euthymius of Suzdal, Commemorated on April 1; Icon of the Mother of God œof the PassionÂ, Commemorated on April 30; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21 ; St Tikhon the Bishop of Amathus in Cyprus, Commemorated on June 16 ; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Monastery of the Caves, Nizhny Novgorod, 1328, St Dionysius
Monastery of the Caves; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Euthymius of Suzdal, Commemorated on April 1;

Pechersk (Caves) Monestary, Nizhny Novgorod, 1328, St Dionysius
Pechersk Monestary; Venerable Euthymius of Suzdal, Commemorated on April 1;

Annunciation Monastery, Nizhny Novgorod, 1221
Annunciation Monastery, Nizhny Novgorod; Repose of Saint Theoctistus, Archbishop of Novgorod, Commemorated on December 23; Saint Alexis, Metropolitan of Moscow, Wonderworker of All Russia, Commemorated on February 12;

Gorodets, Nizhny Novgorod (Oka River Mouth, Volga River 8.8)
Gorodets, Nizhny Novgorod Oblast (Volga River 9); Icon of the Mother of God of St Theodore, Commemorated on August 16; Venerable Cherimon (Chaeremon) of Egypt, Commemorated on August 16; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Icon of the Mother of God of St Theodore, Commemorated on March 14;

Gorodtsa on the Volga
Gorodets, Nizhny Novgorod Oblast (Volga River 8.8); Icon of the Mother of God of St Theodore, Commemorated on August 16; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Icon of the Mother of God of St Theodore, Commemorated on March 14;

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; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; 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, Rostov, 1230 & 1501, Yaroslavl, Rostov, both ruled like Christians 1230, under & to Horde, both incorrupt relics 1501
Russia, Rostov, 1230 and 1501, Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8), both ruled like a Christian in 1230, under and to the Horde, both incorrupt relics in 1501; Yaroslav; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

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, 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, 1330-1380, Blessed John the Hairy, Fool f Christ of Rostov, no shelter, humility, patience, unceasing prayer
Russia, Rostov, 1330-1380, Blessed John the Hairy or Merciful, Fool for Christ of Rostov (Lake Nero), Rostov the Great, no permanent shelter, humility, patience, unceasing prayer, hair upon his head abundantly; Rustov; Rostov the Great; Rustov Cathedral; Blessed John œthe Hairy and Fool-For-Christ at Rostov, Commemorated on September 3 ; 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). 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, 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 & 1500's, Pochaev Icon, MOG, flames, foot imprint spring, monk transported, more
Russia, Volynia, 1340, Pochaev Icon, Volynia (Styr, Seret, Western Bug, Horyn, and Ikva Rivers Sources), Theotokos standing on rock, top of hill, enveloped in flames, 3 witnesses, foot imprint in rock, healing spring from imprint, 1559 radiant icon, 1597 healing icon given to monk on hill and monastery, monk transported from Tartar captivity, icon most revered Orthodox objects; Pochaev; Pochayiv Lavra; Uniates; Icon of the Mother of God of Pochaev, Commemorated September 8 ; the year 1340, two monks came and settled in a cave on the hill where the monastery is now located. reading his usual Prayer Rule, one of them went to the top of the hill, and suddenly he beheld the Theotokos standing on a rock and enveloped in flames. summoned the other monk, who also witnessed the miracle. A third witness of the vision was the shepherd John Bosoy. ran to the hill, and the three of them glorified God. Most Holy Theotokos left the imprint of her right foot on the stone where she had stood, and this filled up with water. that time, many people have been healed at this miraculous spring. 1559 Metropolitan Neophytus of Constantinople, on his journey through Volhynia, visited the noblewoman Anna Goiskaya living at the estate of Orlya, not far from Pochaev. a farewell blessing he left Anna an icon of the Mother of God which he brought from Constantinople. began to notice a radiance coming from the icon. 1597 Anna’s brother Philip was healed of an ailment before the eyes of a monk who lived on the hill at Pochaev. then gave the wonderworking image to the monk. The icon was placed in a church which was built in honor of the Dormition of the Most Holy Theotokos. monastery was later established there, and Anna Goiskaya provided a large portion of the money needed for construction. following is one of the more famous accounts of help from the Queen of Heaven through her wonderworking Pochaev Icon. monk of Pochaev monastery was taken into captivity by the Tatars. Held as a slave, he thought of the Pochaev monastery, its holy things, the divine services, and the church singing. In particular the monk yearned to be in Pochaev for the approaching Feast of the Dormition of the Most Holy Theotokos. He prayed tearfully to the Mother of God for deliverance from captivity, and suddenly, through the prayers of the Holy Virgin, the walls of the dungeon disappeared, and the monk found himself standing before the walls of the Pochaev monastery. Pochaev Icon is also celebrated on Friday of Bright Week and on July 23. Icon of the Mother of God of Pochaev, 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. 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. of other confessions also venerate the Pochaev Icon of the Most Holy Theotokos. 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.

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, 1350, Mercurius t Faster of the Far Caves, deep spiritual friendship & buried w Paisus
Russia, Kiev, 1350, Mercurius of the Far Caves, buried w Paisus; Kiev Far Caves - Berestovo Village ; Venerable Mercurius the Faster of the Kiev Caves, Commemorated November 24 ; Mercurius of Kiev Caves pursued asceticism in the Farther Caves in the fourteenth century, and was strict in fasting. During his lifetime Saint Mercurius had a deep spiritual friendship with Saint Paisius, and when they died, they were buried in the same grave. November 24 commemoration of the saint is made because of his namesake, the holy Great Martyr Mercurius. He is also remembered on August 28, the Synaxis of the Saints of the Far Caves; and on the second Sunday of Great Lent, the Synaxis of all the monastic Fathers of the Kiev Caves. Venerable Paisius of the Kiev Far Caves Commemorated on July 19 Saint Paisius of the Caves was a monk of the Kiev Caves monastery. From the Canon to the Kiev Caves monks, venerated in the Far Caves, it is known that he was connected by oneness of mind and brotherly love with Saint Mercurius (November 24). Both saints were inseparable, they lived in the same cell, and after death were placed in the same grave. At the present time their relics rest in separate reliquaries.

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, 1363-1394, Theodore, Archbishop of Rostov, founded 3 monasteries, many great ascetic disciples, iconographer
Russia, Rostov, 1363-1394, Theodore, Archbishop of Rostov, founded Old & New Simonovo Monastery near Kremlin 1379, Dimitri o Don confessor, 1387 bishop of Rostov, many great ascetic disciples, iconographer, founded Rostov monastery; Rostov-Yaroslavl; Saint Theodore, Archbishop of Rostov, Commemorated on November 28; Theodore, Archbishop of Rostov, in the world John, the son of Stephen (brother of Saint Sergius of Radonezh), who occupied an important post under Prince Andrew of Radonezh. a widower, Stephen became a monk, and together with his twelve-year-old son, went to the monastery to Saint Sergius, who foreseeing the ascetic life of the child John, tonsured him with the name Theodore on the Feast of Saint Theodore the Hair-Shirt Wearer (April 20). Theodore attained an appropriate age, he was given a blessing to be ordained to the priesthood. the blessing of Saint Sergius, Saint Theodore built a church in honor of the Nativity of the Most Holy Theotokos and founded a monastery on the banks of the River Moskva, at the place called Simonovo. the monastery began to attract a throng of people. Saint Theodore built a cell five versts from the Moscow Kremlin, and pursued new ascetical labors, and here disciples gathered around him. Sergius, visiting this place, blessed the founding of a monastery, and Metropolitan Alexis blessed the construction of a church in the name of the Dormition of the Most Holy Theotokos at Novoe Simonovo, which also had its foundations laid in 1379. The old Simonov monastery remained the burial place of monks. of his virtuous life and strict asceticism, Saint Theodore became known in Moscow. Metropolitan Saint Alexis elevated him to the rank of igumen, and Great Prince Demetrius of the Don chose him as his father confessor. Theodore journeyed to Constantinople several times on church matters for the Russian Metropolitan. his first journey in 1384, Patriarch Nilus made him an archimandrite. Simonov monastery was put directly under the Patriarch, thus becoming stavropegial. 1387, he was consecrated archbishop and occupied the See of Rostov. the igumen, and then the archimandrite of the Simonov monastery, and despite being occupied with churchly matters, Theodore stalwartly guided those in the monastic life and counted many great and famous ascetics among his disciples. Cyril (June 9) and Therapon (May 27), the future founders of two famous White Lake monasteries, were tonsured at the Simonov monastery. Theodore occupied himself with iconography, and he adorned with icons of his own painting both the Simonov monastery, and many Moscow churches. Rostov, Archbishop Theodore founded the Nativity of the Virgin monastery. blessed death of the saint occurred on November 28, 1394. His relics are in the Rostov Dormition cathedral. Theodore is also commemorated on May 23. Saints Paul and Theodore of Rostov, Commemorated on October 22: Paul and Theodore of Rostov founded a monastery at the River Ust, not far from Rostov, in honor of the holy Martyrs Boris and Gleb (May 2). Theodore (November 28) first came to the site of the future monastery from the Novgorod region. Paul came three years later for ascetic struggles. Sergius of Radonezh (September 25 and July 5) came to Rostov, his native region, in 1363. of this, Saints Theodore and Paul went to the great ascetic for spiritual counsel. Sergius visited their wilderness monastery and blessed them to build a church there named for the holy Passion-Bearers Boris and Gleb. during the construction of this first church, monks began gathering around the ascetics. igumen, Saint Theodore, joyfully accepted all who came. Soon a second temple was built in honor of the Annunciation of the Theotokos. the Borisoglebsk monastery in order, Saint Theodore entrusted its direction to Saint Paul. he himself took several disciples and withdrew into the Vologda forest. at White Lake, near to the confluence of the River Kouzha into it, he founded a monastery and lived an ascetic life for several years. He built a church dedicated to Saint Nicholas, set the monastery in order, and appointed an igumen for it. receiving a revelation about his impending death, he returned to the Boris and Gleb monastery, where he died on October 22, 1409. Saint Paul directed the two monasteries for a certain time, then he also died at the Monastery of Saints Boris and Gleb.

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, Nikon t Abbot of Radonezh, not accepted, persistance, obedience zealot, not grieve, builder, icongr
Russia, Radonezh, 1375-1426, Nikon t Abbot of Radonezh (Yakhroma River 3), Disciple & successor of Sergius, at first not accepted, persistance, zealot of obedience, w sergius in cell, time each day for silence, Edigei invasion, appearance hierarch saints, do not grieve destruction, will flourish all the more, builder, S incorrupt relics, finest iconogrophers, time of death and resting place ; Radonezh; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ; Nikon, Abbot of Radonezh, a disciple and successor of Saint Sergius of Radonezh (September 25 and July 5), was born at Yuriev-Polsk. heard of the angelic life of the Radonezh Wonderworker, the young man came to Saint Sergius and requested to be tonsured into the angelic schema. Sergius did not accept Nikon, whether because of his youth or for some other reason. he sent him to his disciple Saint Athanasius (September 12) at Serpukhov. Saint Athanasius would not accept him right away. Only after seeing the young man’s persistence did he tonsure him into the monastic schema. Nikon struggled in prayer, studied Holy Scripture and persevered in virtue and purity. of his humility and the way he fulfilled each task assigned him without argument, Saint Nikon was called a “zealot of obedience.” he reached the age of thirty, he was ordained to the priesthood. a certain while, Saint Athanasius blessed him to go see Saint Sergius. Saint Sergius, catching sight of him, said, “It is good that you have come, my child Nikon,” and happily received him. first, he gave orders for Saint Nikon to serve the brethren. The disciple passed whole days in monastic matters, and his nights in prayerful conversation with God. Saint Sergius was comforted by his virtuous life. received a special insight concerning him, Saint Sergius bade his disciple to dwell with him in his own cell, so that he might share in spiritual attainment. instructed him in every monastic virtue, and explained much about the essence of spiritual life. Saint Sergius assigned Saint Nikon to the duty of assisting him, six months before his repose, he appointed his disciple as his successor. Then Saint Sergius withdrew into seclusion. the death of Saint Sergius (September 25, 1392), Nikon carried out his duties exactly as he was instructed by the founder of the monastery. had the habit of attending all the monastic services, and never did he forsake common tasks, working on a equal footing with all the brethren. the burden of being the igumen of the monastery weighed upon Saint Nikon. Recalling his quiet life in the Serpukhov Vysotsk monastery with Saint Athanasius, and later with Saint Sergius, he gave up his position and retired to his own cell. six years the monastery was guided by Saint Savva of Storozhevsk (December 3). the year 1400 Saint Savva founded his own monastery near Zvenigorod, and the brethren entreated Saint Nikon to again take over its direction. consented, but allotted himself a certain time each day for silence, so as to stand alone before God. reports began to spread about an invasion of the Russian land by Khan Edigei (1408), Saint Nikon zealously prayed to God to spare the monastery. a dream the Moscow hierarchs Peter (December 21) and Alexis (February 12) together with Saint Sergius appeared to him and said that he should not grieve over the destruction of the monastery, since it would not become desolate, but would flourish all the more. monks left the monastery, taking with them relics, books, and consecrated vessels. When they returned, they saw that their beloved place had been reduced to ashes. But Saint Nikon did not despair, and the brethren began to restore the monastery. of all a wooden church was built in honor of the Most Holy Trinity. It was consecrated on September 25, 1411, the anniversary of the repose of Saint Sergius. monastery was restored, and Saint Nikon began construction of a stone church over the grave of his spiritual Father, Saint Sergius. work crew digging the foundations uncovered the incorrupt relics of Saint Sergius on July 5, 1422. universal rejoicing they placed the relics in a new reliquary and at the new site a wooden church was built (now the church in honor of the Descent of the Holy Spirit is at this place). Nikon later built a new stone church in the Name of the Most Holy Trinity. In honor and memory of his spiritual Father, he transferred the holy relics into this newly built church. Nikon brought in the finest iconographers, Saints Andrew Rublev (July 4) and Daniel Cherny (June 13) for the adornment of the temple. Then Saint Andrew painted the Icon of the Most Holy Trinity (Hospitality of Abraham), embodying what was revealed to Saint Sergius. Saint Nikon was occupied with the construction of the Trinity church until the end of his life. Nikon’s final resting place was revealed to him in a vision before his death. He summoned the brethren and gave them instructions. After receiving the All-Pure Body of Christ and His Precious Blood, Saint Nikon gave the brethren a last blessing and said, “Go forth, my soul, with joy to the place where repose is prepared for you. Christ is calling you.” made the Sign of the Cross, Saint Nikon died on November 27, 1426. He was buried near the reliquary of Saint Sergius. the hierarch Jonah (1448-1461), the hieromonk Pachomius the Logothete wrote the Service and Life of Saint Nikon. In the year 1547 a generally observed celebration to him was established. In the year 1548 a church named for him was built over the grave of Saint Nikon. In 1623 a new one was constructed in its place, in which the relics of Saint Nikon rest in a crypt. The 500 year anniversary of the repose of Saint Nikon was solemnly observed in 1976 at the Trinity-Sergeev Lavra. 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, 1381, Pimen Icon, from Constantinople in 1381, by Met Pimen, flowed w fragrant healing myrrh, at Dormition C
Russia, Moscow, 1381, Pimen Icon, Dormition Cathedral, Kremlin, Moscow, from Constantinople in 1381, by Met Pimen, flowed w fragrant healing myrrh, kept Dormition Cathedral after 1479; Dormition Cathedral, Moscow; Icon of the Mother of God of Pimen, Commemorated on June 6; Pimen Icon of the Most Holy Theotokos was brought to Moscow from Constantinople in 1381 by Metropolitan Pimen. Many miracles took place before this icon, which flowed with a fragrant healing myrrh. Pimen Icon was kept in the altar of the Dormition Cathedral in the Kremlin.

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, Tikhvin Icon, St Petersburg area, by Luke, hovered L Ladoga, radiant light, MOG moved it there
Russia, St Petersburg, , Tikhvin, St Petersburg area (Tikhvinka River 2), Painted by Luke, from Jerusalem to Blachernae in 450, in 1383 hovered over Lake Ladoga, radiant light, Theotokos moved it there, survived fires, 1560 Ivan t T built monastery, 1613 seized Novgorod and attempted to destroy t monastery, moscow army appeared, icon copies' miracles, even preserved after Rus Revolution, taken to Pskov&Riga&Bavaria&Chicago then back to Tikvin; Tikhvin; 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,” 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. 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. Afterwards, the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. Later, 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,” 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.” 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. While 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. 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 “Hodēgḗtria” model and is similar in style to the ancient Ivḗron 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 Hodēgḗtria 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, Radonezh, 1385, Appearance of the Mother of God to St Sergius of Radonezh, habitation shall prosper, even after depart
Russia, Radonezh, 1385, Appearance of the Mother of God to St Sergius of Radonezh (Yakhroma River 3), late at night, be alert for visitation, all pure one approaches, MOG Peter & John, fear not chosen one, your prayer heard, habitation shall prosper, even after departure to God, supplying and protecting your monastery, invisible, trinity monastery; Radonezh; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Appearance of the Most Holy Theotokos to Saint Sergius of Radonezh: late at night, Saint Sergius (1314-1392) was reading an Akathist to the Mother of God. 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.” Scarcely had he uttered these words than a voice was heard: “The All-Pure One approaches!” Sergius rushed from the cell to the entrance, and suddenly it was illumined by a bright light, brighter than the sun. beheld nearby in imperishable glory the Mother of God, accompanied by the Apostles Peter and John. 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. prayer for your disciples and your monastery has been heard. not be troubled, for your habitation shall prosper, not only in your lifetime, but also after your departure to God. will be with your monastery, supplying its needs abundantly, and protecting it.” 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,” he asked, “what is the meaning of this miraculous vision? My soul nearly left my body from terror!” Saint Sergius was silent, and only his luminous face spoke of the spiritual joy which he had experienced. “Wait a bit,” he said finally to his disciple, “my soul also trembles because of this wondrous vision.” a while Saint Sergius summoned two of his disciples, Saints Isaac and Simon, and shared with them the vision and the promise of the Theotokos. all sang a Molieben to the Mother of God. Sergius spent the remaining part of the night without sleep, calling to mind the divine vision. appearance of the Mother of God at the cell of Saint Sergius, at the present place of the Serapionov chamber, was on one of the Fridays of the Nativity Fast in the year 1385. commemoration of the visit of the Mother of God to the Trinity monastery and of Her promise was reverently kept by the disciples of Saint Sergius. July 5, 1422 the holy relics of Saint Sergius were uncovered, and soon after an icon of the Appearance of the Mother of God was placed on the grave of Saint Sergius. The icon was honored with great reverence. the year 1446 Great Prince Basil (1425-1462) was besieged at the Trinity monastery by the armies of Princes Demetrius Shemyaka and John of Mozhaisk. He barricaded himself into the Trinity cathedral, and when he heard that he was being sought, he took the icon of the Appearance of the Mother of God and with it met Prince John at the southern church doors, saying: “Brother, we kissed the Life-Creating Cross and this icon in this church of the Life-Creating Trinity at this grave of the Wonderworker Sergius, that we would neither intend nor wish any evil to any of our brethren among ourselves. Now I do not know what will happen to me here.” Trinity monk Ambrose reproduced the icon of the Appearance of the Mother of God to Saint Sergius, carved in wood (mid-fourteenth century). Ivan the Terrible took the icon of the Appearance of the Mother of God on his Kazan campaign (1552). The most famous icon, painted in the year 1588, was by the steward of the Trinity-Sergiev Lavra, Eustathius Golovkin on a board from the wooden reliquary of Saint Sergius, which was taken apart in the year 1585 when the relics of Saint Sergius were placed in a silver reliquary (August 14). this icon, the Mother of God repeatedly protected the Russian army. Tsar Aleksei Mikhailovich (1645-1676) took it on the Polish campaign in 1657. In the year 1703, the icon took part in all the military campaigns against the Swedish king Charles XII, and in 1812 Metropolitan Platon sent it to the Moscow military levy. The icon was carried in the Russo-Japanese War of 1905, and during World War I it was at the quarters of the supreme commander-in-chief in 1914. church was built over the grave of Saint Micah and at its consecration on December 10, 1734 was named in honor of the Appearance of the Most Holy Theotokos and the holy Apostles to Saint Sergius of Radonezh. September 27, 1841 the church was restored and consecrated by Metropolitan Philaret of Moscow, who said: “By the grace of the All-Holy and All-Sacred Spirit the restoration of this temple is now accomplished, fashioned before us in honor and memory of the Appearance of our Lady the Most Holy Theotokos to our holy God-bearing Father Sergius, to which Saint Micah was also an eyewitness.” commemoration of this grace-bearing event is rightly marked by the consecration of a church, however, this whole monastery is a memorial of that miraculous visit. Therefore, its purpose in the continuing centuries was the fulfillment of the promise of the heavenly Visitor: “This place shall endure.” memory of the visit of the Mother of God at the Trinity-Sergiev monastery, an Akathist to the Most Holy Theotokos is sung on Fridays, and a special service in honor of the appearance of the Mother of God is celebrated at the monastery on August 24, on the second day of the leave-taking of the Feast of the Dormition of the Most Holy Theotokos.

Russia, Moscow, 1385-1392, James t Wonderworker of Rostov, condmnd woman story, thrown out, Lake Nero Mantiya boat s
Russia, Rostov, 1385-1392, James the Wonderworker of Rostov, tonsured at Kopyrsk monastery, Vladimir-Suzdal (Nerl (Uktoma) mouth, Klyzma River 5), Rostov bishop 1385, condemned woman story, thrown out, Lake Nero Mantiya boat story, to site of Conception-St James monastery, Rostov repented, forgiven but never returned; Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ; to a local tradition, Saint James received monastic tonsure at Kopyrsk monastery on the River Ukhtoma, 80 kilometers from Rostov. For a long time he was igumen of this monastery, in the year 1385 he was made Bishop of Rostov when Pimen was Metropolitan and Demetrius of the Don was Great Prince. defending a woman condemned to execution, the saint followed the example of the Savior, inviting whoever considered himself to be without sin to cast the first stone at her (John 8:7), and he then sent the woman forth to repentance. Prince and the Rostov nobles, disgruntled over the bishop’s judgment, threw Saint James out of Rostov. the city, the saint proceeded to Lake Nero, spread his bishop’s mantiya on the water, and having signed himself with the Sign of the Cross, he sailed off on it as if on a boat, guided by the grace of God. one and a half versts from the city, Saint James emerged on shore at the site of his future monastery. prince and the people, repenting their actions, besought the saint’s forgiveness. The gentle bishop forgave them, but he did not return again. the shore of Lake Nero he made himself a cell and built a small church in honor of the Conception of the Most Holy Theotokos by Righteous Anna, marking the beginning of the Conception-Saint James monastery. James died there on November 27, 1392. is a story that Saint James fought against the Iconoclast heresy of a certain fellow named Markian, who appeared in Rostov toward the end of the fourteenth century. more ancient Lives of our saint do not mention this, and even the great hagiographer Saint Demetrius of Rostov was unaware of it. More recent hagiographers were wont to draw material from the Service to Saint James of Rostov. But the Service itself, preserved in copies from the sixteenth-seventeenth centuries, was compiled by borrowing from the Service to Saint Bucolus (February 6), who struggled against the first century heretic Marcian, and from the Service to Saint Stephen of Surozh (December 15), who contended against the emperor Constantine Kopronymos (741-775). James is also commemorated on May 23.

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, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Mologa, Built monastery w merchant Theodosios
Russia, Vologda, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Built monastery w merchant Theodosios, divine light miracle, beautiful view; Cherepovets ; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Athanasios (nicknamed "the Iron Staff") and Theodosios, were disciples of Saint Sergius of Radonezh, they settled in the Novgorod region, on the border of Cherepovets, at the confluence of the Yagorba River and the Sheksna. in the dense, impenetrable forests, they built a church in honor of the Holy Trinity, and a monastery was also established. is known for certain about Saint Theodosios, and almost no information has been preserved about Saint Athanasios, because during the Time of Troubles the Monastery was razed almost to the ground, and the written records were destroyed. do know that the Monastery church built by Saints Athanasios and Theodosios, was dedicated to the Holy Trinity, as well as to Saints Sergius and Nikon of Radonezh. the basis of this information, it is thought that both Saint Athanasios and Saint Theodosios were tonsured at Trinity-Sergius Monastery, for the ancient hermits used to build monasteries on the model of those in which they became monks. is written testimony about these Saints in an inscription in a loose-leaf book from 1568 which reads: "This is the book of the Monastery of the Resurrection of Christ and the Life-giving Trinity, and of our Venerable Fathers Theodosios and Athanasios." the the chronicle of the Saints it says: "Venerable Athanasios, called 'Iron Staff,' the disciple of Saint Sergius the Wonderworker; who reposed in the year 1392." Stroganov Manual of Iconography describes the Saint's appearance: "Venerable Athanasios... a grey beard, narrower and shorter than Blaise's." before the arrival of the monks in that region, a chapel was built through the efforts of a merchant. man decided to build a chapel after a miracle occurred. day he was transporting goods in a boat, when suddenly in the middle of the day, it grew dark, and the boat ran aground. The frightened merchant began to pray, and soon the darkness lifted, and a nearby mountain was illumined with a bright light. The man climbed the mountain and was so amazed at the beautiful view that he returned to the area and built a chapel the following year. little information about these Saints has come down to us. We know that Saint Athanasios carried an iron staff, and Saint Theodosios may have been the merchant who built the chapel. 1764, the Resurrection Monastery was abolished, and its church became a parish church. Since 1780 it has been called the Resurrection Cathedral of the city of Cherepovets. under this church, the relics of Saint Athanasios and Saint Theodosios now rest. The Cherepovets Resurrection Cathedral also has icons of Saints Athanasios and Theodosios. Saints reposed in the year 1388, and were buried in the Monastery’s cathedral church. They are also commemorated on July 5 and September 25.

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, 1390, Unburnt Bush Icon, Mt Horeb in Median, signifies MOG conception by Holy Spirit, to Russia 1390
Median, 1390, Unburnt Bush Icon, Mt Horeb / Sinai in Median, Land of the Arabs, Unburning Bush, signifies MOG conception by Holy Spirit and not consumed, to Russia 1390 from Palestine, 1812 riza return story, 1822 arson fires story; Mt Sinai / Horeb up from the Desert of Sin and Jethro's home in Midian (not Mt Sinai in Egypt); Mt Sinai diagram not drawn to scale; Ron Wyatt's work there; Icon of the Mother of God "the Unburnt Bush"; of the Old Testament prototypes pointing to the Mother of God is the Unburnt Bush - the Bush which Moses saw on Mount Horeb. was on fire, but was not consumed (Exodus 3:2). Bush signifies the Mother of God's sinless conception of Christ when the Holy Spirit came upon her and she was overshadowed by the power of the Most High (Luke 1:35). the Angel "revealed the Holy Trinity by naming the Holy Spirit, the Power which is the Son (I Corinthians 1:24), and the Most High which is the Father" (Saint Theophylact, Commentary on the Holy Gospel According to St. Luke, chapter 1). Theotokos was born into a fallen world, yet she was absolutely pure, and did not commit any personal sin. remained a Virgin before, during, and after giving birth. the Bush burned and was not consumed, so the Virgin gave birth to Thee yet remained a Virgin" (Octoechos, Dogmatikon Tone 2, "The shadow of the Law"). ancient Unburnt Bush Icon shows a bush engulfed in flames. Virgin, with her Child in her arms, is seen above the Bush. image is rare. Icons depict an octagonal star with the Mother of God in the center with a circle of Cherubim around her. She is shown holding Jacob's Ladder, for she calls us to ascend from earth to Heaven. the gate and the rod are depicted as symbols of the Savior, Who in Church hymns is called "a rod from the root of Jesse." star is made up of two quadrangles. One is painted red, like a flame; the other is green, the color of the mysterious Bush seen by Moses. the red points of the star there are four symbols of the Evangelists: a man (Matthew), a lion (Mark), an ox (Luke), and an eagle (John). the rays are eight Angels: An Angel shows burning fire, for the earth will be destroyed by fire. The Spirit of wisdom and of the knowledge of God - spring, summer, autumn, and winter. He created all things for man's benefit. The Angel of Thunder shows Christ's second coming, for He shall come in thunder and lightning. The Angel of the spirit of piety. The cutting off of those who proclaim things contrary to the Faith. He holds the cup of the bitterness of God's wrath. The Spirit of the Lord for warmth amid winter, snow, frost, and ice. The Spirit of purification which sends forth dew and mist and rain. The Angel of Thunder and of the fear of God, revealing Christ's second coming, for He shall judge His servants at the end of the world. The Angel of lightning and scorching, i.e. He shall be the righteous Judge, for the lightning shall find all. the four corners of the Icon are the Prophets who prefigure the Virgin: and the Unburnt Bush (Exodus chapter 3); with the Seraphim touching his lips with a live coal (Isaiah 6:6); vision of the gate by which no one could enter except the Lord (Ezekiel 44:1), Jacob's vision of the Ladder (Genesis 28:12-17). to popular belief, this Icon protects the homes of the faithful from fire. a man happened to witness a great fire which engulfed many buildings. Among them was a wooden house which did not burn. A woman stood there motionless, holding an icon of the Unburnt Bush in her hands. Tears ran down her cheeks, but her face expressed complete calm and unshakable faith. She did not seem to be worried about her home, but she wept for the misfortune of others. The fire was intense, but the woman would not move. The man left, marveling at her faith, but he expected her house to be reduced to ashes by the flames. The next day he returned to the spot. the devastation of the fire only the woman's house remained standing, guarded by the power of the Icon. of the oldest icons of the Unburnt Bush is located in Moscow's Annunciation Cathedral. was brought to Russia by Palestinian foreigners in 1390 and, according to tradition, it was painted on a piece of the rock where Moses beheld the mysterious Bush. the Moscow church of the Unburnt Bush at Khamovniki, there is an Icon which was once in the Palace. The ancient writing is beautiful. The size of the Icon measures 1 arshin 12 vershkov long, and 1 arshin 7 vershkov wide. Icon is commemorated twice: on September 4, the Feast Day of the Prophet Moses, and on the sixth Sunday after Pascha (the Sunday of the Blind Man), because according to tradition, the Icon was transferred from the Kremlin to the newly-consecrated Khamovniki church on that day. was a wondrous event connected with the riza of this Icon, when Russia was attacked by Napoleon in 1812. leaving Moscow, a Polish soldier came to Father Alexei Vvedensky, the priest of the Novodevichii Monastery, and gave him the riza from the Unburnt Bush Icon, begging him to return it to the church from which it was taken. soldier confessed that ever since he took the riza, he had been unable to find peace, and he was tormented by an unbearable melancholia. the same church there is an Icon of the Unburnt Bush (which was donated in 1835) and a smaller, especially revered Icon dating from 1837. depicts someone praying before the Mother of God. In the church there is a special manuscript Service to the Icon with the note: "This Service is chanted on Holy Mount Sinai, whenever someone requests it, or whenever there is terrible lightning." 1822, in the city of Slavyansk, Kharkov gubernia, fires caused by arson became more frequent. residents were at a loss about what to do. it was revealed in a dream to a pious old woman named Belnitskaya that if they painted an Icon of the Unburnt Bush, and served a Moleben before it, the fires would stop. told the Archpriest about her dream, and the Icon was painted right away. After the Liturgy, a Moleben was served before it. that very day, there was another fire, and the arsonist was caught. crafty young woman named Maura had set all the fires. the fires ceased, and the grateful residents had a kiot made for the Icon with the inscription: "In remembrance of the city's deliverance from fire in 1822." The Icon is in the church of the Holy Trinity. is also a revered icon of the Unburnt Bush in the village of Kubenskoye, Vologda Province.

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, Commemoration Luke's Vladimir Icon, Deliverance Moscow from Tamerlane, MOG great Christian protectoress
Russia, Moscow, 1395, Commemoration Luke's Vladimir Icon, Deliverance Moscow from Tamerlane, MOG great Christian protectoress, dream, holy hierarchs, golden staffs, majestic woman, she commanded him to leave Russia, icon from MOG and Joseph's kitchen table, grace of my son and me will be with this icon, 1131 to Rus Vyshgorod, 1155 Andrew B brought it to Vladimir, 1395 to Moscow, 1395 Tammerlane reaches Ryazan frontier; 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 ; 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. 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, 1420, Chirsk-Pskov Icon, pestilence, tears from Icon, church procession
Russia, Pskov, 1420, Chirsk-Pskov Icon, pestilence, tears from Icon, church procession; Chirsk is somewhere near Pskov Icon of the Mother of God of Chirsk-Pskov, Commemorated July 16 ; Chirsk (Pskov) Icon of the Mother of God was initially in the Chirsk village church of the Pskov diocese. July 16, 1420, during the time of Great Prince Basil Dimitrievich, Archbishop Simeon of Novgorod and Pskov, and Prince Theodore Alexandrovich were present in Pskov. a time of a deadly pestilence, tears flowed from the eyes of the Chirsk Icon of the Mother of God. was reported to authorities in the city of Pskov. and devout men carried the wonderworking icon to Pskov. church procession was formed to meet the icon, which was placed in the cathedral church of the Holy Trinity. the reverse of the icon are depicted the Holy Apostle and Evangelist Luke, and Saint Theodosius of the Kiev Caves.

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, 1425-1480, Serapion of Eleazar M, Pskov, silence vow, monk role model, unburied corpse, bones covered by skin
Russia, Pskov, 1425-1480, Spaso-Eleazar Monastery, Pskov Lake (Peipus), 1447, joined ascetic monk Euphrosynus 1425, received great schema, silence vow, monk role model, unburied corpse, bore every insult, power communal prayers, bones covered by skin; Spaso-Eleazar Monastery, Pskov, 1447; Venerable Serapion of Spaso-Eleazar Monastery, Pskov, Commemorated on September 7; Serapion of Pskov was born at Yuriev (now Tartu), which then was under the rule of Germans, who sought to stamp out Orthodoxy. parents were parishioners of a Russian church in the name of Saint Nicholas. Serapion was well versed in the Holy Scripture, and more than once he entered into the defense of Orthodoxy. they wanted to convert him by force to the foreign faith, he departed to the Tolvsk wilderness, not far from Pskov, where the Pskov ascetic monk Euphrosynus (May 15) began his prayerful work. his nurturing, Saint Serapion began to acquire the wisdom of wilderness life. soon he happened to undergo temptations. a blessing, he wanted to leave his guide and to live an ascetic life in complete solitude. the Lord brought the inexperienced novice to his senses: after he seriously hurt his leg, he repented of his self-will and disobedience and returned to the Elder. he received the Great Schema, he dwelt constantly with Saint Euphrosynus for 55 years, strictly keeping the vow of silence. began gradually to gather around Saint Euphrosynus, for which the Elder built a temple in the name of the Three Hierarchs and gave a skete rule. Serapion zealously fulfilled everything commanded of him and was a role model for the monks. monk so strictly fulfilled the monastic vow of uncovetousness, that a copyist of his life called him “an unburied corpse.” bore every insult with extraordinary humility, always blaming himself alone, and he himself asked forgiveness of his insulter. monk deeply sensed the power of communal prayers he said that “the order of the twelve Psalms” sung alone in the cell cannot equal one “Lord, have mercy” sung in church. Serapion died on September 8, 1480, on the Feast of the Nativity of the Most Holy Theotokos. the day of repose of Saint Serapion coincides with one of the twelve Great Feasts, his commemoration is on September 7. A Troparion and Kontakion were composed for the saint. Euphrosynus himself committed the body of his disciple to the earth. his fervent deeds he had transformed himself into mere “bones, covered by skin.” Serapion was not separated from his spiritual Father even after death: their holy relics were placed beside each other. common service was composed to Saints Euphrosynus and Serapion (15 May), Saint Serapion is glorified as the first co-ascetic, “companion and friend” of Saint Euphrosynus.

Russia, Moscow, 1434, Repose of Maximus of Moscow, Fool for Christ, walked about almost naked, humility, wisdom, everyone heeded
Russia, Moscow, 1434, Repose of the Blessed Maximus of Moscow, Russia (Moscova River 4), Fool for Christ, summer and winter walked about almost naked, humility, wisdom, everyone heeded; Moscow; Repose of the Blessed Maximus of Moscow, Commemorated on November 11 ; Maximus of Moscow, the Fool for Christ. is known about his parents, or the time and place of birth. Maximus chose one of the most difficult and thorny paths to salvation, having taken upon himself the guise of a fool for the sake of Christ. and winter Maximus walked about almost naked, enduring both heat and cold. He had a saying, “The winter is fierce, but Paradise is sweet.” loved its holy fools, it esteemed their deep humility, it heeded their wisdom, expressed in the proverbial sayings of the people’s language. And everyone heeded the holy fools, from the Great Princes down to the least beggar. Maximus lived at a difficult time for the Russian people. Tatar incursions, droughts, epidemics were endemic and people perished. saint said to the unfortunate, “Not everything is by the weave of the wool, some is opposite... have won the fight, submit, and bow lower. not, you who are beaten; but weep, you who are unbeaten. us show tolerance, and in this at least, we shall be human. even green wood will burn. will grant salvation if we bear all with patience.” the saint did not only speak words of consolation. His angry denunciations frightened the mighty of his world. Maximus would often say to the rich and illustrious, “The house has an icon corner, but the conscience is for sale. makes the Sign of the Cross, not everyone prays. sees every wrong. He will not deceive you, nor will you deceive Him.” Maximus died on November 11, 1434 and is buried at the church of the holy Princes Boris and Gleb. healings began occurring from the relics of God’s saint. an encyclical of 1547, Metropolitan Macarius enjoined “the singing and celebration at Moscow for the new Wonderworker Maximus, Fool-for-Christ.” same year on August 13 the incorrupt relics of Blessed Maximus were uncovered. church of Saints Boris and Gleb, where the saint was buried, burned in the year 1568. On the site a new church was built, which they consecrated in the name of Saint Maximus, Fool-for-Christ. The venerable relics of Saint Maximus were placed in this church.

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, 1447-1457, Philip of Rabanga, because locals sought monasticism, monastery founder, Dionysius of G disciple
Russia, Vologda, 1447-1457, Philip of Rabanga (Sodima and Rabanga Rivers, Vologda), because locals sought to become monks, monastery founder, disciple of Dionysius' of Glushitsa; Kadnikova (Sodima River); St Philip of Rabanga, Commemorated on November 15 ; Philip of Rabanga was the founder of the Savior-Transfiguration monastery, near Kadnikov to the northeast of Vologda. spent the beginning of his monastic life in the monastery of Saint Dionysius of Glushitsa (June 1), and was one of his closest disciples. the death of his teacher and spiritual Father, Saint Philip left the Glushitsa monastery and settled in a sparsely populated area at the confluence of the Sukhona and Rabanga Rivers. saint wanted to lead his life in complete solitude. local inhabitants learned about him, and seeking his guidance to become monks, they began to come to him in the wilderness. this as a mandate from above, Saint Philip traveled to Rostov to the holy Archbishop Ephraim (March 27) and asked the saint’s blessing to found a monastery and to build a church in honor of the Transfiguration of the Lord (the temple was built in 1447). relates that the holy founder of the Savior-Transfiguration monastery was extremely strict with himself, but lenient towards the infirmities of others. Philip died on November 15, 1457 and was buried in the monastery he founded.

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, 1450 15th Century, Basil of Kubensk, Vologda (Lake Kuben), a monk, full length icon, heavy iron chains & cap
Russia, Vologda, 1450 15th Century, Basil of Kubensk, Vologda (Lake Kuben), a monk, full length icon of B, heavy iron chains, cap of iron strips; Kubensk, Vologda (Lake Kuben) is not defined in wikipedia, but it is probably right here next to the Kubena River at the mouth of Lake Kuben. If not then Kubensk may be another name for Kamenny Monastery. ; Blessed Basil of Kubensk, Commemorated on August 2; Basil of Kubensk lived during the fifteenth century, a monk at the Savior-Kamenny monastery, on an island of Lake Kuben (not far from Vologda). the shrine of his relics, built afterwards in a church in honor of Saint Basil of Moscow, is a full-length icon of Saint Basil of Kubensk, with heavy iron chains and a cap of iron strips.

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, 1495-1497, Hieromartyr Macarius the Metropolitan of Kiev, Vladimir Cathedral, Killed by Tartars, incorrupt relics
Russia, Kiev, 1495-1497, Hieromartyr Macarius the Metropolitan of Kiev, Vladimir Cathedral, Kiev's St Vladimir cathedral, Killed by Tartars, incorrupt relics; Kiev's St Vladimir cathedral; , Commemorated on May 1; 1495, after the death of Metropolitan Jonah of Kiev, Macarius was chosen and ordained in his place by an assembly of hierarchs; Vassian of Vladimir, Luke of Polotsk, Vassian of Turov and Jonah of Lutsk. of blessing were sent from Constantinople by the Patriarch Niphon, confirming the election of Saint Macarius to the metropolitan See of Kiev. May 1, 1497 Tatars invading Russia killed Metropolitan Macarius of Kiev and All Rus in the village of Strigolovo, at the River Vzhischa, where the saint was conducting divine services. Many of his flock were killed with him, or taken into captivity . holy incorrupt relics of Saint Macarius, glorified by God with miracles, rest now at Kiev at the Vladimir cathedral church.

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, 1501, Minsk Icon, Belarus, Tartar threw into Dnipr, floated upstream to Minsk, d light, m miracles recorded
Russia, Belarus, 996, Icon of Minsk, Belarus (Svislocha River 1), brought from Korsun by Vladimir to Kiev Tithes, 500 yrs, 1500 Tartar threw into Dnipr, floated upstream to Minsk, d light, Uniate monastery 1616, Orthodox 1839, friday Akathist, many miracles recorded; Minsk, Belarus (White Rus) ; 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. 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. a while it was found floating in the Svisloch River near Minsk. 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. occurred on August 13, 1500. Minsk Icon was taken to the Uniate Monastery of the Descent of the Holy Spirit in 1616, was returned to the Orthodox in 1839. 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 Great Prince of the Russian land, Saint Vladimir in Kiev, in the Church of the Tithes, 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. it was transferred to the cathedral. 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.

Russia, Moscow, 1501, Basil and Constantine, Rostov, both ruled lke Christians1230, under&to Horde, both incorrupt relics1501
Russia, Moscow, 1501, Basil and Constantine, Yaroslavl, Rostov, both ruled lke Christians 1230, under & to Horde, both incorrupt relics uncovered 1501; Yaroslav; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

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, 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, 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, 1525, Directress Icon of Smolensk, , by Luke, graceful copies, return of Smolensk to Russia from Lithuania 1514
Russia, Kiev, 1525, Directress Icon of Smolensk, Ukraine (Dnieper River 2, Varangian Trade Route, Moscow Road to Poland), original painted by Luke, many graceful copies, Russian protectress, from Antioch to Jerusalem to Constantinople Blachernae Church, to Kiev in Russia to Pereyslavl to Smolensk, directed Mercurius to Batu's camp, to Lithuanian Princes, to Moscow, 1456 returned to Smolensk, 2 copies remained in Moscow, 1602 exact copy, new copy same power, it defended Rus armies 1812 and healed sick wounded Lefortovo palace, to Yaroslavl, 1525 return of Smolensk to Russia from Lithuania in 1514; Smolensk; Appearance of the Smolensk œDirectress Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Smolensk Directress or Hodegetria Icon of the Theotokos, or She who leads the way, was, according to Church Tradition, painted by the holy Evangelist Luke during the earthly life of the Most Holy Theotokos. holy hierarch Demetrius of Rostov suggests that this icon was painted at the request of Theophilus, the prefect of Antioch. Antioch the holy image was transferred to Jerusalem. there the empress Eudokia, the spouse of Arcadius, gave it at Constantinople to Pulcheria, the sister of the emperor, put the holy icon in the Blachernae church. 1046, the Byzantine emperor Constantine IX Monomachos (1042-1054), gave his daughter Anna in marriage to Prince Vsevolod Yaroslavich, the son of Yaroslav the Wise. blessed her on her way with this icon. the death of Prince Vsevolod the icon went to his son Vladimir Monomachos, transferred it at the beginning of the twelfth century into the Smolensk cathedral church in honor of the Dormition of the Most Holy Theotokos. that time, the icon was known as the Smolensk Directress or Hodegetria. the year 1238, at the bespeaking of the icon, the self-sacrificing Orthodox warrior Mercurius went by night into the camp of Batu and killed many of the enemy, in whose number was their most powerful warrior. accepted a martyr’s death in battle, he was included by the Church in the ranks of the Saints (November 24). the fourteenth century, Smolensk came into the possession of the Lithuanian princes. daughter of prince Vitovt, Sophia, was given in marriage to the Moscow Great Prince Basil Dimitrievich (1398-1425). 1398, she brought the Smolensk Icon of the Mother of God with her to Moscow. They set the holy image in the Annunciation cathedral of the Kremlin, on the right side of the Royal Doors. 1456, at the request of the inhabitants of Smolensk with Bishop Misael at the head, the icon was solemnly returned to Smolensk in a church procession, at Moscow there remained two copies. was put in the Annunciation cathedral, the other, a measure for measure, was put in the Novodevichi monastery, founded in memory of the return of Smolensk to Russia. The monastery was built on Devichi Pole (Virgin’s Field), where “with many tears” the Muscovites handed over the holy icon to Smolensk. 1602 an exact copy was painted from the wonderworking icon 1666 together with the ancient icon they brought a new copy to Moscow for restoration) which they placed in the tower of the Smolensk fortress wall over the Dneprovsk Gates, under a specially constructed cover. in 1727, a wooden church was built there, in 1802, a stone church. new copy took on the power of the old image, when the Russian armies left Smolensk on August 5, 1812, they took the icon with them for defense from the enemy forces. the eve of the Battle of Borodino they carried this icon through the camp, to encourage and inspire the soldiers to great deeds. ancient image of the Smolensk Hodegetria, taken to the Dormition cathedral on the day of the Battle of Borodino went in procession with the Iveron and Vladimir Icons of the Mother of God through the Belo and Kitai quarters and the Kremlin walls, then they sent it to the sick and wounded at the Lefortovo palace. leaving Moscow, the icon was taken to Yaroslavl. were these sister-icons preserved, and the Mother of God defended Russia through Her icons. the victory over the enemy forces the Directress or Hodegetria Icon was returned to Smolensk together with its glorified copy. celebration in honor of this wonderworking icon on July 28 was established in the year 1525 in memory of the return of Smolensk to Russia. exist many venerated copies of the Smolensk Directress or Hodegetria, for which the celebration is set on this day. is also a day of celebration for the Smolensk Icon (November 5), glorified in the nineteenth century when this image was returned to Smolensk on the orders of the commander-in-chief of the Russian army M. I. Kutuzov. In memory of the expulsion of the enemy from Russia, it was decided to celebrate this day annually at Smolensk. holy icon of the Hodegetriaa Mother of God is one of the chief holy objects of the Russian Church. have received and do receive from it an abundant help of grace. Mother of God through Her holy icon intercedes for and strengthens us, guiding us on the way to salvation, and we call out to Her, “Thou art the All-Blessed Hodegetria or Directress for faithful peoples, art the affirmation, the Praiseworthy of Smolensk and all the Russian land. Rejoice, Directress or Hodegetria, salvation of Christians!”

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 (Desna River 2)
Great Abatis Line 1525-1531 - Bryansk;

Great Abatis Line 1525-1531 - Belyov, Ryazan (Oka River 1)
Great Abatis Line 1525-1531 - Belyov;

Great Abatis Line 1525-1531 - Kozelsk, Kaluga (Zhizdra River 1)
Great Abatis Line 1525-1531 - Kozelsk;

Great Abatis Line 1525-1531 - Tula, Kaluga (Ryazan Frontier, Upa River 1)
Great Abatis Line 1525-1531 - Tula;

Great Abatis Line 1525-1531 - Serpukhov, Kaluga (Nara River Mouth, Oka River 6)
Great Abatis Line 1525-1531 - Serpukhov;

Great Abatis Line 1525-1531 - Kolomna, Kaluga (Moscow River Mouth, Oka River 7)
Great Abatis Line 1525-1531 - Kolomna;

Great Abatis Line 1525-1531 - Zaraysk (Ryazan Frontier, Osyotr River 2, Oka River 7)
Great Abatis Line 1525-1531 - Zaraysk;

Great Abatis Line 1525-1531 - Ryazan (Ryazan Frontier, Oka River 9)
Great Abatis Line 1525-1531 - Ryazan;

Great Abatis Line 1525-1531 - Meshchera, Ryazan (Frontier, Pra River Source, above Oka River 11)
Meshchera (Meshchera Lowlands); Great Abatis Line 1525-1531 - Meshchera;

Great Abatis Line 1525-1531 - Nizhny Novgorod, Vladimir-Suzdal (Oka River Mouth, Volga River 9)
Great Abatis Line 1525-1531 - Nizhny Novgorod;

2 Second Great Line finished 1640

Second Great Abatis Line Finished 1640

Great Abatis Line 1640 - Alatyr, Mordovia (near Boldino Heights Toysha River Source above Oka 13)
Great Abatis Line 1640 - Alatyr;

Great Abatis Line 1640 - Oryol, Kaluga (Ryazan Frontier, Oka River 1)
Great Abatis Line 1640 - Oryol;

Great Abatis Line 1640 - Novhorod-Siverskyi, Kiev Ukraine (Sev River Mouth, Desna River 3)
Great Abatis Line 1640 - Novhorod-Siverskyi;

Great Abatis Line 1640 - Putyvl, Kiev Ukraine (Seym River 3 above Desna River 4 and Kiev)
Great Abatis Line 1640 - Putyvl;

3 Third Great Line finished 1736

Third Great Abatis Line 1736

Great Abatis Line 1736 - Livny, Scythia (Muravsky Trail 6, Bystraya 1 above Don River 4)
Great Abatis Line 1736 - Livny;

Great Abatis Line 1736 - Kursk, Kiev Ukraine (Kur River Mouth, Seym River Source, Tuskar River)
Great Abatis Line 1736 - Kursk;

Great Abatis Line 1736 - Belgorod, Scythia (Seversky Donets River 1, Muravsaky T 4, Vorskla River Source Ukraine Central Russian Uplands, above Azov Sea, Don Mouth)
Great Abatis Line 1736 - Belgorod;

Great Abatis Line 1736 - Voronezh, Scythia (Voronezh Mouth, Don River 8, above Azov Sea)
Great Abatis Line 1736 - Voronezh;

Great Abatis Line 1736 - Tambov, Mordovia (Studenets Mouth, Tsna River 1, above Oka 12)
Great Abatis Line 1736 - Tambov;

Great Abatis Line 1736 - Simbirsk (Volga River 11)
Great Abatis Line 1736 - Simbirsk;

Great Abatis Line 1736 - Kazan, Mongol, Perm (Volga River 10, Great Perm)
Great Abatis Line 1736 - Kazan;

Great Abatis Line 1736 - Baskirs (high point near Ural River Source, other side of mt)
Great Abatis Line 1736 - Baskirs;

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, 1530-1550, St Macarius the Roman, pillar of fire, fragrant cloud, clairvoyant, wonderworker, monastery
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, 1530-1550, Macarius t Roman, writings sent to Russia, mosquitos, pet bears, divine light, night fire pillar, m
Rome, 1530-1550, Macarius the Roman (Aniene River, Tiber River 5), wealthy, educated, to save his soul, protestant reformation, Holy Fathers writings, conflicts within Western Church, God sent him to Russia & Orthodox, Novgorod churches and monasteries, monk at Alexander's River Svir m, solitary life at R Lezna, mosquitos, pet bears, hunters, divine light, many people, move to elevated place, night pillar of fire, day cloud of fragrant smoke, monastery, 1540 church, ordained priest and igumen, clairvoyance&wonderworking, back to island solitary, d 1550; Rome; St 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. parents raised him in piety and gave him an excellent education. 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. others around him were pursuing luxury and lascivious pleasures, he studied the Holy Scriptures and the writings of the Fathers. 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. 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. 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. Alexander received Macarius into the Orthodox Church and tonsured him as a monk. 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. 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. 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. 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. a pillar of fire would rise up into the sky at night above his place of refuge. the day, the grace of God was made manifest by a fragrant cloud of smoke. 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. 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. 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. 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. the seventeenth century, many of the monasteries near Novgorod were plundered by Swedish invaders. 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. Empress Catherine closed it in 1764, just as she had closed other monasteries, and it was designated as a parish church. 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. this time an old priest was living there, and he celebrated the church services until his death. 1894, the monastery began to function once more under the noted missionary Hieromonk Arsenius, who introduced the Athonite Typikon. 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, 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, 1540-1589, Blessed John of Moscow the Fool-For-Christ, fasting & Prayer, spoke truth, even to B Godunov, Big Cap
Russia, Moscow, 1540-1589, Blessed John of Moscow the Fool-For-Christ, Vologda (aka Komel, Vologda River 3) from Vologda, to Rostov, to Moscow, strict fasting & Prayer, hard work, foolishness, spoke truth, even to Boris Godunov, foretold time of troubles; Vologda; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; John, Fool-for-Christ, Wonderworker of Moscow, was born on the outskirts of Vologda. his youth he toiled at a saltworks, where he was a water-carrier. The saint combined strict fasting and prayer with his heavy work. he moved on to Rostov, where he began his exploit of holy foolishness for the sake of Christ. wore chains with heavy iron crosses, and on his head was a heavy iron cap, for which they called him “John Big-Cap”. Moscow he went barefoot and almost naked in even the most severe frost, and he foretold the great misfortunes for Russia, the Time of Troubles and the incursion of the Poles, saying that “in Moscow will be many visible and invisible devils.” spoke the truth to everyone fearlessly, regardless of what position they might occupy. Even to Tsar Boris Godunov, he often said: “Clever mind, sort out the things of God. God waits for a long time. Yes, it hurts.” his death Saint John indicated the place where he wanted to be buried: at the Protection church on Rva, which was later known as the cathedral of Saint Basil the Blessed (August 2). himself for burial, he removed the chains he had worn under his clothing and poured water over himself three times. before his repose (? 1589), the blessed one received the gift of healing. Moscow, he was venerated as a great wonderworker and seer. On June 12, 1672, the relics of the blessed one were found resting under a crypt in one of the chapels of the Cathedral of St. Basil the Blessed. Service and Life were preserved in Lists of the seventeenth century.

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, 1571, Luke's Jerusalem Icon, 1571 transferred to Moscow by Ivan t T, 1812 stolen by France, but replaced by copy
Jerusalem, 463, Luke's Jerusalem Icon, war hero Constantnpl 469 over huns, 988 Korsun and Novgorod, 1571 Moscow, 1812 stolen by France, but copy ; Jerusalem; Icon of the Mother of God Jerusale, Commemorated on October 12 ; 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. 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. the people of Novgorod accepted Christianity, Saint Vladimir sent them this icon. 1571, Ivan the Terrible transferred the icon to the Moscow Dormition cathedral. 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.

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, Kostroma, Fool f C, fasting black skin, mistreaters prayer, clairvoyance
Russia, Kostroma, 1584, Simon of Yurievets District, Kostroma (Unzha River Mouth, Volga River 8.6), Fool for Christ, black skin f fasting, prayer for mistreaters, clairvoyance, killed by commander who did not know him, but honored him with funeral; Yurievets District; Volga Region; Blessed Simon of Yurievets, Commemorated November 4; Simon of Yurievets was born in the city of Yurievets in the Povolzhsk or Volga region. 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. Simon was fond of praying on the porches of various churches. ascetic exploit of self-denial cleansed his soul, and he received from God the gift of clairvoyance: 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. 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. 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.

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, 1591, Don Icon Intercession, Moscow Kremlin, Crimean Moslem Tartars, Soldiers' chapel, m same spot
Russia, Moscow, 1591, Intercession of Don Icon at Moscow Kremlin, against Moslem Tartars from Crimea, Church procession, with soldiers in military chapel, set Tartars to flight, monastery same spot; Moscow Kremlin; Intercession of the “Don” Icon of the Mother of God against the Tatars Attack, Commemorated on August 19; Don Icon of the Mother of God was painted by Theophanes the Greek. 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, 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), 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). 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. on Moscow, they positioned themselves on the Vorobiev hills. 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. 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. 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.

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, 1606-1633, Diodorus t Abbot of Yuregorsk Monastery, Mt Yurev, established monastery, incorrupt relics
Russia, St Petersburg, 1606-1633, Diodorus t Abbot of Yuregorsk Monastery, Mt Yurev? (above Vodla Lake), established monastery, incorrupt relics Yuregorsk Monastery?, Mt Yurev? This is the location of the only church in the area. Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20; Diodorus of Yuregorsk was born in the village of Turchasovo at the River Onega. parents, Jerothei and Maria, named their son Diomid. a fifteen-year-old youth he went on pilgrimage to the Solovki monastery, and then remained there as a novice. There he received monastic tonsure when he was nineteen under the igumen Anthony. lived with the hermits on desolate islands, and then he settled at Lake Vodla. He spent seven years there with his disciple Prochorus. to found a monastery in honor of the Most Holy Trinity on Mount Yurev, the monk went to Moscow, where he received approval from Tsar Michael (1613-1645) also money for the building of the monastery from the Tsar’s mother, the nun and Eldress Martha. before his death, Saint Diodorus was obliged to journey to Kargopol on monastery matters. leave of the brethren, he predicted his impending death. He died on November 27, 1633 and was buried at Kargopol. two years his incorrupt body was transferred to the Trinity monastery and buried at the south wall of the cathedral church. memory of Saint Diodorus is celebrated on November 20 because of the Feast of the Icon of the Mother of God “Of the Sign,” with which his repose coincides.

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, 1614-1678, Macarius of Kanev, Ukraine, 30 yrs battled w uniates f Ukraine, Poles allied w Moslems, incorrupt r
Russia, Kiev, 1614-1678, Macarius of Kanev, Ukraine (near Kiev, Ros River Mouth, Dnieper River 4), 30 yrs battled w uniates for Ukraine, U Poles allied w Moslems, his body did not burn ; Kanev; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Hieromartyr Macarius of Kanev lived in the seventeenth century. was a most terrible time for Orthodox Christians in western Rus. constant struggles of the Hieromartyr, were an attempt to defend the Orthodox Faith under difficult conditions, when it was possible only to defend the future of the Russian Orthodox Church, which was preserved from the brusque passing of the hurricane of the Unia, endured together with Tatar incursions. holy Hieromartyr Macarius was born in 1605 in the city of Ovruch in Volhynia into the illustrious Tokarevsky family, renowned adherents of Orthodoxy. the years between 1614-1620 the saint studied at the Ovruch Dormition monastery, and upon the death of his parents he became a monk at this monastery, having begun his service as a novice. 1625 Saint Macarius, with the blessing of the archimandrite, left the Dormition monastery and was sent to the Pinsk bishop, Avramii, who assigned him to the Pinsk Kupyatichsk monastery. 1630 he was ordained as hierodeacon, in 1632 as hieromonk. about the excellence of the monastic life of the hieromonk Macarius spread beyond the bounds of the Kupyatichsk monastery, and in 1637 the brethren of the Bretsk Symonov monastery turned with a request to the igumen of the Kupyatichsk monastery, Hilarion (Denisevich), to send them Saint Macarius to be their head. But the Kupyatichsk igumen also had need of the hieromonk Macarius. 1637 the head of the Kupyatichsk monastery sent him to Metropolitan Peter Moghila of Kiev to hand over money collected by the brethren for the rebuilding of Kiev’s church of the Holy Wisdom, and for the solicitation of help for the construction and repair of damaged monastery churches. in the hieromonk Macarius a talented son of God’s Church, the Metropolitan issued him a certificate to collect offerings, in 1638 appointed him head of the Kamenetsk Resurrection monastery (in Grodnensk district). the pillaging and seizing of the monastery by the Uniates in 1642, Saint Macarius guided the brethren of the Resurrection monastery. these harsh times the brethren of the Kupyatichsk monastery elected Saint Macarius as igumen, who led the monastery until 1656. 1656 through 1659, Saint Macarius headed the Pinsk monastery, from 1660 as archimandrite Saint Macarius guided the brethren of his original Ovruch Dormition monastery. than ten years passed in constant struggle with the Latin Poles in Ovruch. could compel the brethren to quit the monastery, neither the seizure of the farm lands belonging to the monastery by the Dominicans, nor the rapacious pillaging of moveable property, nor beatings. in the year 1671, after the devastation of Ovruch by the Tatars, did the holy archimandrite Macarius leave the monastery, in which there remained not a single monk, and he went to the Kiev Caves Lavra. the defenders of Orthodoxy, like Saint Macarius, were needed not only at Kiev, but even more outside of Kiev. Joseph (Neliubovich-Tukal’sky) assigned Archimandrite Macarius as head of the Kanev monastery. after thirty years of struggle with the Uniates, Saint Macarius was again on the front lines of battle for the Orthodox Faith. 1672 Yuri, the son of Bogdan Khmel’nitsky, sought shelter at the Kanev monastery. The hetman Doroshenko, petitioned Metropolitan Joseph for the assignment of Saint Macarius, and repeatedly visited Kanev monastery. 1675, he switched his allegiance to Russia, after he renounced allegiance to the Turks, evidently, not without counsel from Saint Macarius. response the Turkish powers dispatched an army to Little Russia. September 4, 1678, the aggressors rushed on the monastery. Saint Macarius met the enemy with cross in hand at the entrance to the church. Turks demanded that the monk hand over to them the monastery treasury. Hearing the answer of the monk, that his treasure was in Heaven, the furious robbers hung the saint hand and foot between two posts. two days they beheaded the Hieromartyr on September 7, 1678. Witnesses to the martyric death of Archimandrite Macarius carried his body to the monastery church, in which they were hidden for safety. the returning Turks placed firewood around the church and burned everything in the temple. the surviving citizens of Kanev began removing the bodies of those who perished, then only one body was found whole and as though alive. This was the body of the Hieromartyr Macarius, attired in hairshirt, with a cross on his breast and another cross in his hand. The holy body was buried in this temple beneath the altar on September 8, 1678. holy Hieromartyr Macarius was a man of highly righteous and spiritual life, glorified while still alive by miracles and the gift of clairvoyance. At Kanev, he healed the blind and the dying. 1688, during renovation of the temple, the grave of the Hieromartyr was opened, and the incorrupt body of the saint was found. In connection with the danger of invasion for the Kanev monastery, on May 13, 1688 the holy relics were solemnly transferred to the Pereyaslavl regimental Resurrection church. There also they transferred the beloved book of the Hieromartyr, “Discourse of John Chrysostom on the 14 Epistles of the holy Apostle Paul” (Kiev edition 1621-23) with his signature on one of the pageleafs. Under Bishop Zachariah (Cornelovich) the relics were transferred in 1713 to a new-built temple of the Pereyaslavl Mikhailovsk monastery, and after its closing the relics rested at the Pereyaslavl Resurrection monastery from August 4, 1786. 1942, the relics were transferred to the Trinity church in the city of Cherkassa, and from 1965 they have been in the church of the Nativity of the Most Holy Theotokos in that same city. commemoration of the Hieromartyr Macarius is made twice: September 7, the day of his repose, and on May 13, the transfer of his holy relics.

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, 1615-1771, Seven Lakes Icon, Kazan, Perm, f Ustiug by Euthymius 1615, plague deliverances 1654,1655&1771
Mongol, Perm, 1615-1771, Seven Lakes Icon, Kazan, Perm, brought from Ustiug by Euthymius Seven Lakes M founder 1615, plague deliverances 1654,1655&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. holy icon was in the Seven Lakes hermitage near the city of Kazan. 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, of the Seven Lakes monastery. 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. 48,000 men died within a short time, almost all the inhabitants of the city. certain pious monk had a vision in a dream: radiant man apeared to him and commanded that the inhabitants of the city should establish a seven-day fast 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. Seven Lakes Icon was brought through the city gates in procession. circling the entire stone city, it was placed in the church of the Annunciation. an All Night Vigil and Liturgy the next morning, icon was carried to visit homes in the wooden city. seven days of prayer and processions, deadly pestilence began to abate. the monks asked to have their icon returned, was decided to celebrate an All Night Vigil, to carry the icon in procession back to the hermitage. heavy snow storm came up, however, prevented them from leaving the church. was repeated three times, it was decided to let the holy icon remain in Kazan a time. was returned to the Seven Lakes monastery in 1655. ’s Feast commemorates a second deliverance of Kazan from pestilence in 1771. 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, of the Seven Lakes Mother of God monastery. blessed the place of the future monastery with this icon. of the Seven Lakes Icon were established in memory of its transfer from Ustiug, memory of the deliverance of Kazan a plague epidemic in 1654 and 1655 (June 26), again from pestilence in 1771 (July 28).

Russia, Moscow, 1616, 6,000 Martyrs of David Gareja, Georgia, angel gave them choice, die and be or flee, myrrh to this day
Georgia, 1616, 6,000 Martyrs of David Gareja monastery complex, Kakheti, Georgia (Iori River 4), while, Celebrating Resurrection with lights, angel gave them choice, die and be or flee, only 2 fled, rose bush in dry soil, bones stream myrrh to this day; David Gareja monastery complex (Georgia) ; 6,000 Martyrs of the St David Gareji Monastery, Georgia, Commemorated on April 26; 1616 the Persian shah Abbas I led his enormous army in an attack on Georgia. quenched his thirst for the blood of the Christians, he arranged a hunt in the valley of Gare (Outer) Kakheti. He encamped with his escorts in the mountains of Gareji and spent the night in that place. midnight the shah’s attention was drawn to a flaming column of lights advancing up the mountain. At first he took it to be an apparition. He was soon informed, however, that a famous monastery was situated in that place and on that night the monks were circling their church three times with lighted candles in celebration of Christ’s Holy Resurrection. Immediately the shah commanded his army to march to the monastery and destroy all those found celebrating. same night an angel of the Lord appeared to Abbot Arsenius of David-Gareji and told him, “Our Lord Jesus Christ is calling the brothers to His Heavenly Kingdom. On this night great suffering awaits you—you will be killed by the sword. He who desires to prolong his earthly life, let him flee, but he who thirsts to purify his soul for eternity, let him perish by the sword, and the Lord God will adorn him with the crown of immortality. Tell this to all who dwell in the monastery, and let each man choose for himself!” abbot informed the monks about his vision, and they began to prepare for their imminent sufferings. Only two young monks feared death and fled to a mountain not far from the monastery. the chanting of the Lord’s Prayer near the end of the Paschal Liturgy, the monastery was completely surrounded by Persian warriors. Abbot Arsenius stepped out of the church and approached their leader to request that the monks be given a bit more time to finish the service and for all the brothers to receive Holy Communion. Persians consulted among themselves and agreed to honor this request. The fathers partook of the Holy Gifts, encouraged one another, and presented themselves clad in festive garments before the unbelievers. the Persians beheaded Abbot Arsenius; then they massacred his brothers in Christ without mercy. the Persians finished killing the monks, they were organized into several regiments and made their way towards the other monasteries of the Gareji Wilderness. Halfway between the Chichkhituri and Saint John the Baptist Monasteries the Muslims captured the two young monks who had earlier fled and demanded that they convert to Islam. monks refused to abandon the Christian Faith and for this they were killed. A rose bush grew up in the place where they were killed and continued to fragrantly blossom through the 19th century, despite the dry and rocky soil. the end of the 17th century, King Archil gathered the bones of the martyrs with great reverence and buried them in a large stone reliquary to the left of the altar in the Transfiguration Church of David-Gareji Monastery. Their holy relics continue to stream myrrh to this day. brothers of the Monasteries of Saint David of Gareji and Saint John the Baptist received a blessing from Catholicos Anton I to compose a commemorative service for the martyrs and to designate their feast day as Bright Tuesday, or the third day of Holy Pascha.

Russia, Moscow, 1617, Treaty of Stolbovo, ended Russia's war with Sweden, Luke's Tikvin Icon, appearance large army
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; to ancient tradition, the wonderworking icon of Tikhvin is one of several painted by Saint Luke the Evangelist. 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. According to an early sixteenth century Russian manuscript, “The Tale of Miracles of the Icon of the Tikhvin Mother of God,” 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. Afterwards, the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. Later, 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,” 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.” 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. While 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 “Hodēgḗtria” model and is similar in style to the ancient Ivḗron 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 Hodēgḗtria 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, 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, 1635, Icon of Slovenka, Kostroma, Vologda, hunter discovers church, rotten utensils, but unharmed altar icon
Russia, Vologda, 1635, Icon of Slovenka, Kostroma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3), hunter discovers small old church, rotten utensils, but unharmed altar icon, monastery afterwards; Kostroma, and Kostroma Region; Icon of the Mother of God of Slovenka, Commemorated on September 23; Slovenka Icon of the Mother of God manifested itself on September 23, 1635 at the village of Slovenka, Kostroma district. certain hunter while hunting by chance discovered a small rickety church, overgrown with moss. went inside and saw that all the church utensils had rotted with time, except for the altar icon of the Mother of God, which was perfectly unharmed. monastery was afterwards built at this place.

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, 1641,The Passions Icon, Nizhni-Novgorod, Katherine's seisures after marriage, icon transferred to Moscow 1641
Russia, Vladimir, 1641,The Passion Icon, Nizhni-Novgorod, Suzdal (Oka River Mouth, Klyazma River Mouth, Volga River 9), Katherine's seisures after marriage, prayed, vowed,, long time remembered v, go buy icon at N-N, healing, miracles, transferred to Moscow 1641; Nizhni-Novgorod (Volga River at Oka); Icon of the Mother of God œof the Passion, Commemorated on August 13; The Icon of the Mother of God Of the Passion 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. 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.

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, 1643-1703, Metrophanes o Voronezh, 117 churches, 2 m, stricter rule, funded fleet, made Peter remove p statues
Mongol, Scythia, 1643-1703, Metrophanes of Voronezh, Scythia (Voronezh River Mouth, Don River 8), monastic in 1663 after wife died, archmandrite 1675, 1681 dioceses created and his Voronezh bishoprick & cathedral, 20 yrs bishop, 182-239 churches, 2 new monasteries, stricter rule old m, friend Tambov's Pitrim, funded fleet, refused go pagan statues court, Peter 1 removed them; Voronezh; First finding of the St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated on November 23; Metrophanes, Bishop of Voronezh, in the world Michael, was born November 8, 1623. the saint’s book of commemorations begins with persons of priestly rank, it is assumed that he was born into a priestly family. know from Saint Metrophanes’ will that he “was born of pious parents and was raised by them in the incorrupt piety of the Eastern Church, in the Orthodox Faith.” he was forty, the saint lived in the world. He was married, had a son John, and served as a parish priest. place of Father Michael’s pastoral activity was the village of Sidorovo, situated at the River Molokhta, a tributary of the Teza flowing to the Klyazma, not far from the city of Shui (now Vladimir district). his wife died, Father Michael received monastic tonsure with the name Metrophanes in the Zolotnikovskaya Dormition Monastery in 1663. the Synodikon of the monastery the entry for Saint Metrophanes begins with the words: “Origin of the black clergy Metrophanes of Sidorovo.” three years of monastic life the hieromonk Metrophanes was chosen igumen of the Saint Cosmas of Yakrom (February 18) monastery. guided the monastery for ten years, showing himself zealous as its head. By his efforts a church was built here in honor of the Icon of the Savior Not-Made-by-Hands (August 16). Joachim (1674-1690), learning about the deep piety of Saint Metrophanes, raised him in 1675 to the rank of archimandrite of the Makariev-Unzha monastery. the supervision of the saint, a stone church was built there in honor of the Annunciation of the Most Holy Theotokos, together with a trapeza and bell-tower. the Moscow Council of 1681-1682 among the number of measures taken for the struggle against the old ritualist schism, and with the goal of improving Christian enlightenment among the Orthodox populace, was resolved to increase the number of dioceses, and to open up new cathedrals at Voronezh, Tambov, Kholmogor and Great Ustiug. Metrophanes was summoned to the capital and on April 2, 1682 was consecrated Bishop of Voronezh by Patriarch Joachim and sixteen archpastors. beginning of Saint Metrophanes’ tenure as bishop coincided with a dispute over the imperial succession, and a Church schism. his arrival at Voronezh the saint first of all sent an encyclical to the pastors of his diocese, in which he urged his pastors to moral improvement. “Venerable priests of God Most High,” he wrote, “leaders of the flock of Christ! You ought to possess clear eyes of the mind, illumined by the light of reason, in order to lead others on the correct path. In the words of the Lord, you must be the light yourselves: ‘you are the light of the world’ (Mt. 5:14). When Christ the Savior entrusted His flock to the Apostle Peter, He said to him three times: ‘feed my sheep.’ This is because pastors care for their flock in three ways: by the words of teaching, by prayer and the power of the Holy Mysteries, and by their way of life. You must also act by all three methods: teach the people, set an example of a righteous life, and pray for them. Strengthen them by the Holy Mysteries; above all enlighten the unbelievers by holy Baptism, and try to lead sinners to repentance. Take care of the sick, so that they do not depart from this life without receiving Holy Communion and Holy Unction.” Metrophanes began his archpastoral activity with the building of a new cathedral church in honor of the Annunciation of the Most Holy Theotokos, replacing an old wooden temple. 1692 the cathedral with chapels in honor of Saint Michael and Saint Nicholas was consecrated. In the twenty years that Saint Metrophanes was bishop, the number of churches increased from 182 to 239, and two monasteries were founded: the Korotoyaksk Ascension and the Bitiugsk Trinity monasteries. And in the existing monasteries, he concerned himself with eradicating the unseemly behavior and disorder, emphasizing a strict life according to the monastic rule. first Bishop of Voronezh eagerly concerned himself with the needs of his flock. consoled both the poor and the wealthy, was a defender of widows and orphans, and an advocate of the wronged. home served as a hostel for strangers a hospice for the sick. saint prayed not only for the living, but also for dead Christians, and particularly soldiers fallen for the Fatherland, inscribing their names in the cathedral’s memorial list. Remembering them at Proskomedia [priest’s preparation of the gifts before Liturgy], Saint Metrophanes said: “If this is a righteous soul, then there is a greater portion of worthiness. If he is a sinner, however, then there is a connection with God’s mercy.” was a great friendship between Saint Metrophanes and Saint Pitirim, Bishop of Tambov (July 28). They not only kept up a correspondence, but also met for spiritual talks. founding of the Tregulyaev monastery of Saint John the Forerunner was connected with the friendship of the bishops. September 15, 1688 Saint Metrophanes visited Saint Pitirim. Three of them (the priest Basil was with them) took a stroll together to the Tambov archpastor’s place of solitary prayer, and there they chose the place for the future monastery. Metrophanes, an intensely patriotic man, by his own moral authority, kind-heartedness and prayers, contributed to the reforms of Peter I, the necessity and purpose of which he well understood. the building of a fleet at Voronezh for a campaign against Azov, Saint Metrophanes urged the nation to fully support Peter I. This was particularly important, since many regarded the construction of a fleet as useless. saint did not limit himself only to advice to the Tsar, but rendered also material support to the state treasury, which needed money for the construction of the fleet, and he provided all the means, aware that they would go for the benefit of the nation. saint’s patriotic feelings were combined in his soul with unflinching faith and strict Orthodox conviction, on account of which he did not fear incurring the Tsar’s wrath. The saint refused to go to court to see Peter I, since there were statues of pagan gods there, although disgrace threatened the saint for disobeying the imperial will, he remained uncompromising. Peter gave orders to remove the statues and from that time was filled with greater respect for the bishop. Metrophanes died in 1703 in extreme old age, taking the schema with the name Macarius before his death. funeral took place on December 4, conducted according to the saint’s monastic, not priestly rank. became the established practice for the burial of a bishop. Peter I himself carried the coffin from the cathedral to the tomb. Taking leave, he said: “I no longer have a holy Elder such as he. Memory eternal to him.” of the remarkable memorials of the life and activity of Saint Metrophanes is his Spiritual Testament. it he says: “By divine destiny I have arrived at old age and now I have exhausted my natural strength. Therefore I declare this my final writing ... When my sinful soul is released from its union with the flesh, I entrust it to God Who created it, that it might find favor as the work of His hands. My sinful bones I grant to the mother of all (the earth), in expectation of the resurrection of the dead.” Further on, addressing pastors and the flocks, the saint says: “The simple sinner gives answer to God for his soul alone, but priests can come to torment for many, in neglecting the sheep, from which they gather milk and wool... For everyone the rule of wise men is: do work, preserve a balance, and you will be rich. Drink temperately, eat little, and you will be healthy. Do good, shun evil, and you will be saved.” commemoration of Saint Metrophanes was established in 1832. On August 7, we celebrate the translation of his holy relics.

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, 1647, Myrrh-Bearing Icon, of T, found lying on ground, then in tree, miracles, M-B monastery
Russia, Kostroma, 1647, Myrrh-Bearing Icon, of Tsarevokokshaisk, Kostroma, Vologda (Malaya Kokshaga River 1, near Kazan), lying on ground, became invisible, unseen force holding it in tree, miracles, carried to T, then Moscow, then back, Myrrh-Bearing monastery, MOG depicted w Myrrh-Bearing Women; Tsarevokokshaisk ; œMyrrh-Bearing Icon of the Mother of God, Commemorated on May 1; “Myrrh-Bearing” Icon of the Mother of God of Tsarevokokshaisk (in the province of Kazan) appeared to the peasant Andrew Ivanov on May 1, 1647 near Bolshaya Kuznetsa, fifteen versts from the city of Tsarevokokshaisk in the Kazan region. Working in the field, Andrew noticed an icon lying on the ground and wanted to pick it up, but the icon became invisible. The astonished peasant, looking around, noticed the icon in a tree, supported by an unseen force. He prayed and took the icon home, where it was glorified by miracles. thronged to the icon from all the surrounding villages. They carried the image to the city of Tsarevokokshaisk, and later to Moscow, and after a while, they returned home with it. A monastery was built at the place of its appearance. It is called “Myrrh-Bearing” because the Mother of God is depicted with the Myrrh-Bearing Women.

Russia, Moscow, 1648, Glinsk Family Icon of Glinsk wilderness of the Kursk region, monastery established 1648
Russia, Kiev, 1648, Glinsk Family Icon of Glinsk wilderness of the Kursk region, monastery established 1648; 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. 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, 1654, Icon of Brotherhood (Bratsky) monastery & relics saved by river to Podol neighborhood and Brotherhood M 1662
Russia, Kiev, 1654, Icon of Brotherhood (Bratsky) monastery, Kiev (Dneiper River 4), appeared 1654 Boris and Gleb Church Vyshgorod Kiev, temple destroyed by Tartars fighting for Poland, Icon and relics saved by river to Podol neighborhood and Brotherhood M 1662; Brotherhood monatery; Icon of the Mother of God of Kiev-Bratsk, Commemorated 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. 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. temple of the holy Passion-Bearers Boris and Gleb was destroyed and defiled. 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, it was joyfully taken up by the Orthodox and with due reverence transferred to the Bratsk (Brotherhood) monastery. 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. 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. these days are dedicated to the miraculous appearance of the holy icon in 1654. original icon has not been preserved. 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.

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, 1659-1758, Isaakov Icon, appeared in tree, divine light, moved to church, came back, built church w skete
Russia, Rostov, 1659-1758, Isaakov Icon, near Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8), appeared in tree, divine light, moved to church, came back, built chapel w skete, wooden church 1662, stone church 1758; 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, far from the village of Isaakievo. peasants wanted to take the icon to their own village, but they were not able. 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. 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. 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. 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, 1662-1667, Child Schemamonk Bogolep, unusual traits, ilnesses, permit tonsure, promising spiritual presence
Mongol, Scythia, 1662-1667, Child Schemamonk Bogolep, Astrakhan, Scythia (Volga River Mouth, North Caspian Sea), unusual traits, no milk Wed and Fri, cry church bells, to church or cried all day ate nothing, ilnesses, monks angelic garb, permit monastic tonsure, completely healthy, but new fever killed him, many appearances to people promicising spiritual presence w believers; Astrakhan (Volga River Mouth); Schemamonk, totally given up worldly life for Christ; Child Schemamonk Bogolep, Commemorated on July 29; Child Schemamonk Bogolep was the son of a Moscow nobleman Iakov Lukich Ushakov and his wife Katherine. was born in 1660 at Moscow. At Baptism they gave him the name Boris, in honor of the holy Passion-Bearer Boris (July 24). was appointed voevoda (military-commander) in the city of Chernyi Yar (Black Ravine), situated 250 versts from Astrakhan. was known for his integrity. infancy Boris displayed unusual traits. On Wednesdays and Fridays he would not drink milk from his mother’s breasts. When the bells pealed at the church, he began to cry, and became quiet only when they brought him into the church. When they did not take the infant to church, he cried all day and ate nothing. 1662 a deadly pestilence spread about in Russia. The child fell ill, and the pestilence afflicted him in the legs. He became lame, but continued to walk to church. parents prayed for the health of their son and they tried everything in their power to heal him. But no sooner had the one illness gone, than upon his face there appeared another, called scales. during his illness the child saw a wandering monk who visited at their home. angelic garb so impressed the child, that he began to implore his parents to sew him such clothing and permit him to receive monastic tonsure. holy child proclaimed: “You will see for yourselves, when you tonsure and grant me the angelic garb, I shall be well.” parents consented. The child was invested in the schema with the name Bogolep (the Russian version of the Greek name Theoleptos, meaning “similar to God”). the next day the child schemamonk was completely healthy, his face was clear and there remained no trace of the illness. on the third day there was a new illness, he developed a fever, and it struck down the child. He died on August 1, 1667 and was buried at the left wall of the wooden Black Ravine church in honor of the Resurrection of Christ. church was built after a great fire in Black Ravine, on July 24, 1652 the Feast of Saint Boris). A chapel was built over the grave of the child. Life of the holy Schemamonk Bogolep was compiled under a vow by the Black Ravine merchant Savva Tatarinov during the years 1731-1732. Life of the holy Schemamonk Bogolep was compiled under a vow by the Black Ravine merchant Savva Tatarinov during the years 1731-1732. of the saint, with the Troparion and Kontakion to him, were widely dispersed throughout the Astrakhan region. 1750 on the place of the wooden church a stone church was built with a side-altar in honor of the holy Martyr John the Warrior. The grave of the holy schemamonk was enclosed in this side altar. bank of the river, where the church of the Resurrection of Christ stood, was constantly eroding. the mid-nineteenth century the structure of the church was threatened, and they removed all the holy things from it. For a long time the people of Black Ravine did not remove the chief holy object: the grave of the holy schemamonk. in 1851 when the water had already approached 4 ft. 8 inches, the people petitioned the Most Holy Synod with a request to transfer the holy relics of the Schemamonk Bogolep, and they received permission for this. small child’s coffin was laid bare, but just when the city head took it into his hands, it slid out of his hands and disappeared into the waters of the Volga. disappearance of the relics just at the opening of the grave was accepted as the Will of God, since the holy child had repeatedly appeared to many either in sleep, or awake while walking along the river bank, or coming down the hill. He consoled them, promising that he would be present spiritually with believers. simple life of the holy Schemamonk Bogolep, full of the mysteries of God, illustrates the words of the Savior concerning children: “Let the children come unto Me and forbid them not, for of such is the Kingdom of God. Truly I say to you, whosoever shall not receive the Kingdom of God as a little child, shall not enter therein. And He took them up in His arms, put His hands upon them, and blessed them” (Mark 10: 14-16). pray to Saint Bogolep for children, and also for protection against lightning.

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, 1690, Fathers martyred by Dagestanians, David Gareja monastery, Kakheti, dagestanis killed & destroyed icons
Georgia, 1690, Fathers martyred by the Dagestanians, David Gareja monastery complex, Kakheti, Georgia (Iori River 4), Shio's brother killed b, became monk, in charge, dagestani robbers killed and destroyed icons; David Gareja monastery complex (Georgia) ; Fathers martyred by the Dagestanians, Commemorated on June 1; holy monk-martyrs Shio the New, David, Gabriel and Paul labored in the David-Gareji Wilderness at the end of the 17th century. Shio was from the village of Vedzisi in the Kartli region. His parents, Papuna and Tamar, were wealthy and highly influential people. They had eight children: five sons and three daughters. After their parents died, Shio’s brothers quarreled so intensely over their inheritance that the eldest brother finally killed the youngest. disturbed by this tragedy, blessed Shio sought to withdraw from the vanity of the world—a world in which brother can murder brother and a son can murder his father. Shio confessed his desire to his spiritual father, and he was advised to journey to the David-Gareji Monastery and be tonsured a monk. In fact, the abbot, Fr. Onopre (Machutadze), had invited Shio to the monastery several times before, saying, “Come, brother Shio, and let us finish our lives here.” great joy Onopre received Shio, who was already revered by many for his faith and chastity. He directed him to a cell and clothed him as a novice. Shio’s tireless labors, humility, and manifest love for his brothers inspired many to seek his counsel. The abbot himself often trusted Shio to administer the affairs of the monastery in his absence. Fr. Onopre departed to attend to some matters outside the monastery, leaving Shio in charge. After Vespers and a meal, the exhausted brothers were settling down to rest when a band of Dagestani robbers suddenly stormed the monastery grounds. They ransacked the monastery and captured Hieromonk Shio and the monks David, Gabriel and Paul and killed them. Some of the brothers who remained tried to flee, but they were caught and brutally slain. cells of the David-Gareji Monastery were soaked with blood. Then the Dagestanis, yet unsatisfied, seized and destroyed nearly all the monastery’s property. They stole some of the clerical vestments, and the rest they cut in pieces and tossed in a well. Then they hacked the holy icons to pieces with their axes. the blessing of the catholicos and by order of the king, the mutilated relics of the holy martyrs were buried in the courtyard south of the grave of Saint David of Gareji. Martyrs Shio, David, Gabriel, and Paul of Akhalkalaki in Georgia, Commemorated on June 1; holy monk-martyrs Shio the New, David, Gabriel and Paul labored in the David-Gareji Wilderness at the end of the 17th century. Shio was from the village of Vedzisi in the Kartli region. His parents, Papuna and Tamar, were wealthy and highly influential people. They had eight children: five sons and three daughters. After their parents died, Shio’s brothers quarreled so intensely over their inheritance that the eldest brother finally killed the youngest. disturbed by this tragedy, blessed Shio sought to withdraw from the vanity of the world—a world in which brother can murder brother and a son can murder his father. Shio confessed his desire to his spiritual father, and he was advised to journey to the David-Gareji Monastery and be tonsured a monk. In fact, the abbot, Fr. Onopre (Machutadze), had invited Shio to the monastery several times before, saying, “Come, brother Shio, and let us finish our lives here.” great joy Onopre received Shio, who was already revered by many for his faith and chastity. He directed him to a cell and clothed him as a novice. Shio’s tireless labors, humility, and manifest love for his brothers inspired many to seek his counsel. The abbot himself often trusted Shio to administer the affairs of the monastery in his absence. Fr. Onopre departed to attend to some matters outside the monastery, leaving Shio in charge. After Vespers and a meal, the exhausted brothers were settling down to rest when a band of Dagestani robbers suddenly stormed the monastery grounds. They ransacked the monastery and captured Hieromonk Shio and the monks David, Gabriel and Paul and killed them. Some of the brothers who remained tried to flee, but they were caught and brutally slain. cells of the David-Gareji Monastery were soaked with blood. Then the Dagestanis, yet unsatisfied, seized and destroyed nearly all the monastery’s property. They stole some of the clerical vestments, and the rest they cut in pieces and tossed in a well. Then they hacked the holy icons to pieces with their axes. the blessing of the catholicos and by order of the king, the mutilated relics of the holy martyrs were buried in the courtyard south of the grave of Saint David of Gareji.

Russia, Moscow, 1696-1771, Domnitsa River Icon, Chernigov appeared river bank, monastery there, delivered f plague in 1771
Russia, Kiev, 1696-1771, Domnitsa River Icon, Berezna, Chernigov (Desna River 5), appeared river bank, monastery established there, delivered from plague in 1771; Berezna, Chernigov; Domnitsa River, Chernigov 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, Moscow, 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, 1705-1767, St Basil of Poiana Marului skete, Romania), hesychist, spiritual renewal, influence beyond Romania
Romania, 1705-1767, St Basil of Poiana Marului (Apple Orchard) skete, Romania (Olt River 8), hesychist, spiritual renewal, influence beyond Romania; Poiana Marului ; St Basil of Poiana Marului, Commemorated on April 15; Basil, the Elder of Saint Paisius Velichkovsky (November 15), was born toward the end of the seventeenth century. He received monastic tonsure at Dalhautsi-Focshani Skete in 1705 or 1706, laboring in asceticism with great fervor. Basil was ordained to the holy priesthood, and became igumen of Dalhautsi in 1715. He remained in that position for twenty years, and was a wise instructor of monks, teaching them obedience, humility, and the art of the Jesus Prayer. fame of this great spiritual Father began to spread, so that even Prince Constantine Mavrocordat heard of him. Saint Basil’s community became known as a spiritual school of hesychasm, based on the wisdom of the Holy Fathers. When the number of his disciples increased until there was no longer room for all of them at Dalhautsi, they settled in other Sketes in the area. In this way, his influence and teaching spread to other places, inspiring a spiritual renewal of Romanian monastic life in the eighteenth century. Basil renovated the Poiana Marului (Apple Orchard) Skete near the city of Romni-Sarat between 1730-1733, then moved there with twelve disciples. In addition to his duties as Igumen of Poiana Marului, Saint Basil was the spiritual guide of all the Sketes in the Buzau Mountains. One of his most famous disciples was Saint Paisius Velichkovsky, whom he tonsured on Mount Athos in 1750. holy Elder Basil also wrote introductions to the writings of Saints Gregory of Sinai, Nilus of Sora, and others who wrote about the spiritual life, guarding the mind, and on the Jesus Prayer. He taught that the Holy Scriptures are a “saving medicine” for the soul, and recommended reading the Holy Fathers in order to obtain a correct understanding of Scripture, and to avoid being led astray through misunderstanding. Saint Basil also warned against any inclination to excuse ourselves and our sins, for this hinders true repentance. Basil fell asleep in the Lord on April 25, 1767, leaving behind many disciples. His influence has been felt in other Orthodox countries beyond the borders of Romania.

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, Moscow, 1720-1863, Uncut Mount Icon, 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, 1724-1771, Sophronius, Irkutsk, Siberian Wonderworker, trustworthy workers from Ukraine. stable S culture
Russia, Siberia, 1724-1771, Saint Sophronius, Bishop of Irkutsk and Wonderworker of all Siberia, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), from Little Russia aka Ukraine, Pereyaslavl, U, Kiev T A, Krasnogorsk M, heard voice, build All Saints Church, Bishop of Irkutsk but back to Kiev to get trustworthy workers, developed stable local culture ; Irkutsk; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Sophronius, Bishop of Irkutsk and Wonderworker of all Siberia, whose family name was Kristalevsky, was born in Malorussia in the Chernigov region in 1704. His father, Nazarius, was “a common man in his affairs,” and the saint was named Stephen, in honor of the protomartyr Saint Stephen. He had two brothers and a sister, Pelagia. The name of one brother was Paul. The name of the other older brother is unknown, but it is said that he was head of the Krasnogorsk Zolotonosh monastery. ’s childhood years were spent in the settlement of Berezan in the Pereyaslavl district of the Poltava governance, where the family settled after the father was discharged from service. he came of age, Stephen entered the Kiev Theological Academy, where two other future hierarchs were studying: Joasaph, future Bishop of Belgorod (September 4 and December 10), and Paul, future Metropolitan of Tobolsk (June 10 and November 4). completing his religious education, Stephen entered the Krasnogorsk Transfiguration monastery [later renamed the Protection monastery. In 1789, it was transformed into a women’s monastery], where his elder brother already labored in asceticism. On April 23, 1730 he received monastic tonsure with the name of Sophronius, in honor of Saint Sophronius of Jerusalem (March 11). the night after his monastic tonsure, Saint Sophronius heard a Voice in the Protection church predicting his future service: “When you become bishop, build a church dedicated to All Saints.” 1732, he was summoned to Kiev. There he was ordained hierodeacon, and then hieromonk in the cathedral of Holy Wisdom. After Saint Sophronius had been a monk for two years, he became treasurer of the Zolotonosh monastery for two years, and then His Grace Bishop Arsenius (Berlov) of the Pereyaslavl diocese sent him into the house of his archbishop, where he was steward for eight years. facts testify to the connections of the saint with his original Protection monastery. During his obedience under the presiding hierarch at Pereyaslavl, he often visited his monastery, spending the day in quiet contemplation and work, serving as an example to the brethren. Hieromonk Sophronius traveled to the Holy Synod on behalf of his bishop, they paid close attention to him. In January 1742, the future saint was transferred to the Saint Alexander Nevsky Lavra in Saint Peterburg, the foremost monastery of the capital. A year later he was appointed treasurer of the monastery, and in 1746 he was appointed as Superior of the monastery. summoned his fellow countryman, the hieromonk Sinesios (Ivanoff), a native of the city of Priluki, and made him igumen of the Saint Sergius Hermitage, a dependancy of Saint Alexander Nevsky Lavra. From this time the friendship of the two ascetics, hieromonk Sophronius and hieromonk Sinesios, was strengthened by their joint pastoral effort, and they were inseparable until they died in Siberia. these years Saint Sophronius worked hard at managing the monastery and improvement of teaching at the seminary located nearby. He and Archbishop Theodosius made it their task to acquire more books for the monastic library. Sophronius built a two storey church: the upper church was dedicated to Saint Theodore, the older brother of Saint Alexander Nevsky; and the lower to Saint John Chrysostom. Innocent II (Nerunovich) of Irkutsk died in 1747. For six years afterwards, the Irkutsk diocese remained without a spiritual head. on February 23, 1753, the empress Elizabeth (1741-1761) recommended the pious Igumen Sophronius of the Alexander Nevsky monastery to the Holy Synod as “a person, not only worthy of episcopal rank, but also someone completely able to fulfill the wishes and the hopes of the state and the Synod, and take up the burden of episcopal service on the far frontier and satisfy the needs of his flock in that harsh land, among wild primitives and lawless people.” April 18, 1753, Thomas Sunday, Hieromonk Sophronius was consecrated Bishop of Irkutsk and Nerchinsk in the Dormition cathedral. difficult service on the distant Siberian frontier, the new bishop did not immediately travel to the Irkutsk eparchy, but rather began to gather educated and spiritually experienced co-workers. During this period Saint Sophronius visited at his original Krasnogorsk monastery. At the holy places of Kiev, he also sought the blessings of the Kiev Caves Saints for his service. The constant companion of the saint, as had been before, was the hieromonk Sinesios, sharing in his friend’s work. Moscow, Archbishop Platon of Moscow and Sevsk provided him with further assistance. He gave him fatherly advice for his task, since he was quite familiar with the peculiarities of the Siberian religious life. He forewarned him about the self-willed local authorities, and advised him to surround himself with trustworthy helpers. March 20, 1754 the saint arrived at Irkutsk. He went first to the Ascension monastery, his predecessor’s residence, and prayed at the grave of Bishop Innocent (Kulchitz), asking his blessing as he took up his assignment. himself with the state of affairs in the diocese, the saint began the reorganization of the Spiritual consistory, monasteries and parishes, and appealed to the Holy Synod to send worthy men to the Irkutsk eparchy for priestly service. the arrival of Saint Sophronius, the Irkutsk monasteries had already a century-old history. The founders of these monasteries were motivated by a fervent desire for monastic life. The wise hierarch appointed people of piety, wisdom, virtue, and with great experience both of life and spiritual matters as heads of the monastic communities. In 1754, Bishop Sophronius elevated his friend and companion Hieromonk Sinesios to be Archimandrite of Ascension monastery. He served the monastery for thirty-three years until his blessed repose. September 1754, the bishop issued a decree in which he expressed concern for the education and upbringing of the children of the clergy. He wanted them to learn the HOROLOGION, the PSALTER, singing and letters, and this instruction “ought to be conducted with all industriousness and the utmost diligence, so that the children might be able to fulfill the responsibilities of sacristan and deacon.” both people and circumstances, the bishop in his sermons and conversations exhorted all to a higher moral ideal. He devoted particular attention to the reverent and correct performance of the divine services and the Holy Mysteries, and he also looked after the moral purity of laymen. He was concerned about the position of women in the family, and defended them against their unjust inequality. The bishop attempted to set straight the Rule of divine services, and so he summoned priests, deacons, subdeacons and sacristans, and those who sang in the choir during services. about the diocese, the saint noticed that censing and the ringing of bells were not being done properly in all places, and therefore he issued a decree restoring the proper way of censing and bell-ringing. to apostolic service in this frontier region, Saint Sophronius realized that his duty was to enlighten the Christians of the area, and also to convert the idol-worshippers, who were very numerous in Siberia. was difficult to bring pagans to the Church of Christ, especially because sometimes there was no one to serve in the churches, and to borrow priests for missionary activity only made matters worse. Knowing that the Church services would have a salutary effect on non-Russians, the saint not only served with reverence himself, but also required it of all his clergy. Sophronius also contributed to the development of a stable culture among the local people. He offered them monastic lands for settlements and in every way he endeavored to isolate them from the influence of paganism. A constant throng of visitors came from faraway places for his blessing. with his many cares, he did not forget his own spiritual life and eternity. He also led an ascetical life. His cell-attendant said that the saint “used simple food in small quantities. He served often, spent the greater part of the night at prayer, sleeping on the floor under a sheepskin or a fur, a deerskin or bear hide, and a small simple pillow.” spirit of his ascetic life fit in with the general uplifting of the Christian spirit in Russia after the glorification of Saint Demetrius of Rostov (September 21), Theodosius of Chernigov (September 9), and the uncovering of the incorrupt relics of his predecessor, Saint Innocent of Irkutsk (February 9). This event inspired Saint Sophronius to greater efforts and encouraged him to ask for the help of Saint Innocent in his task of building up the diocese. the end of his days Saint Sophronius kept his love for the Krasnogor Zolotonosh monastery, which had nurtured him in the days of his youth. He constantly contributed support for its upkeep, sending the necessary means for this. a deterioration in his health, Saint Sophronius petitioned the Holy Synod to let him retire. The answer from Peterburg did not come right away, since it was difficult to choose a worthy successor. final days of Saint Sophronius’s life were spent in asceticism and prayer. light, which shone on the good deeds of Saint Sophronius, continues to the present time to testify to the glory of the Heavenly Father, “Who mercifully strengthens His saints.” Now the holy memory of Saint Sophronius is reverently preserved not only in Siberia at the place of his final deeds, but also at the place of his first deeds. Sophronius is also commemorated on June 30 (his glorification in 1918).

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, 1739-1768, Icon of Akhtyr, Ukraine (Sula River 1), MOG commanded wash the icon, use the water to heal malaria
Russia, Kiev, 1739-1768, Icon of Akhtyr, Ukraine (Sula (Vorskla) River 1), MOG commanded wash the icon, use the water to heal malaria, found in a field, radiant light, same room inexplicable fear, miracles investigated, stolen but copies still worked, painted western style, uncovered head, cross smaller proportion; Akhtyr ; 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, 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. he awoke, he dusted the icon off and washed it with water, then went back to sleep. 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. 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. 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. 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. 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. 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. 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, 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, 1742-1794, Paisius Velichkovsky, could not find elder but became one, large monastery, incorrupe relics
Russia, Kiev, 1742-1794, Paisius Velichkovsky, Poltava, Ukraine (Vorskla River 6), could not find elder but became one, large monastery, incorrupe relics; Poltava; Venerable Paisius Velichkovsky, Commemorated on November 15; Paϊsios Velichkovsky was born in Poltava in Little Russia on December 21, 1722, and was the eleventh of twelve children. father John was a priest, who named him Peter at his Baptism, in honor of Saint Peter the Metropolitan of Moscow, on whose Feast he was born. the children’s father died, their mother Irene raised them in piety. Peter was sent to study at the Moghila Academy in Kiev in 1735. After four years, Peter decided to leave the world and become a monk. the age of seventeen, he went in search of a monastery and a good Spiritual Father. For seven years Peter visited various monasteries, including the Kiev Caves Lavra, but he did not feel drawn to any of the monasteries of Ukraine. being made a rassophore monk (one blessed to wear the rasson, but not yet tonsured “into the mantya”) at the Saint Nicholas Medvedevsky Monastery with the name Platon, he found that there was no experienced Elder there who could teach him obedience, or give him spiritual direction. Not wishing to begin his monastic life without such guidance, he left the monastery a week afterward with the blessing of his Elder. first, he went to Kiev, where he happened to meet his sister-in-law, the widow of his older brother Archpriest John. She informed him of his mother’s sorrow when he left Kiev, and her mind seemed to be affected by her grief. one day an Angel appeared to her and told her that instead of loving the Creator with all her heart and soul, she loved His creation (her son) more. Because of this excessive love, the Angel continued, she was thinking of starving herself to death, which would result in her eternal condemnation. Angel said that by God’s grace, her son would become a monk, and that she should also renounce the world and become a nun. this, she became calm and accepted God’s will. She entered a convent and was tonsured with the name Juliana. After ten years or so, she departed to the Lord. at Kiev, Father Platon met two monks from Romania who were about to return to their country. After crossing the border into Moldavia, they came to Vlachia and the Skete of Saint Nicholas, which is called Traisteni, around 1745. The Elder of the Skete, Hieroschema-monk Michael, was away on business in Ukraine, so Father Platon and his companions were welcomed by the Superior, Father Demetrios. Father Platon was placed under a general obedience and was given a cell near the Skete, from which the church was visible. he was sleeping one night, the semantron was sounded calling the monks to Sunday Matins, but Father Platon did not hear it. woke up and ran to the church, only to find that the Gospel had already been read, and the Canon was being sung. In his grief and shame, he did not enter the church, but returned to his cell, weeping bitter tears. the Liturgy, when it was time for the meal, the Superior and the Elder were surprised that Father Platon had not been seen at the Services. The Elder ordered that the meal be delayed while he sent Father Athanasios to find out what had happened to the absent monk.. Athanasios found him and asked why he was weeping. With difficulty, Father Platon was able to tell him the reason for his sorrow. Father Athanasios tried to console him and urged him to come to the Skete, where the others were waiting for him. Finally, he was persuaded to go. the brethren at table but not eating, Father Platon fell down before them weeping and asking their forgiveness. The Elder and the Superior lraised him up and heard from Father Athanasios the reason for his sorrow. The Elder told Father Platon not to grieve so over something that had happened involuntarily, and did his best to console him. that time, however, the Saint would not sleep lying down in bed, but sitting up on a bench. day the Elder Onuphrios of Kyrkoul visited the Skete and spoke about his Skete at Kyrkoul. Platon longed to see Kyrkoul, and so he returned there with Father Onuphrios. He remained there for a time, conversing with Father Onuphrius about overcoming the passions, the struggle with demons, unceasing prayer, and other soul-profiting topics. This seed fell on good ground, and later produced spiritual fruit a hundredfold (Luke 8:8). time came when Father Platon was filled with longing to visit Mount Athos. He asked the brethren of the Skete, and those of other Sketes, for their forgiveness and blessing for the journey. He also thanked them for their kindness and their paternal instruction. They blessed him and let him go in peace. At that time, he was just twenty-four years old. Platon went to Mount Athos in 1746, arriving at the Greatest Lavra on July 4, the eve of the Feast of Saint Athanasios of Athos. traveling companion, Hieromonk Tryphon fell ill and reposed after four days. Father Platon would have died from the same illness, if not for the care of the Russian monks. recovered and lived in solitude in a cell called Kaparis near the Pantokrator Monastery. went around visiting many ascetics and solitaries, seeking a Spiritual Father, but was unable to find anyone suitable. 1750 Saint Basil of Poiana Marului (April 15) visited the Holy Mountain and spent some time with Father Platon, who asked him for monastic tonsure. Basil granted his request, giving him the name Paϊsios. Father Basil returned to his Skete at Vlachia. About three months later, a young monk named Bessarion came to the Holy Mountain from Vlachia. He went around to the monasteries searching for an instructor, but did not find one. He also came to Father Paϊsios and asked him to tell him something about saving his soul. Paϊsios sighed and told him that he himself had been looking for an instructor without success. Yet, feeling compassion for Father Bessarion, he talked to him a little about the qualifications necessary for a true instructor, and about the Jesus Prayer. hearing him, Father Bessarion said, “Why should I seek any further?" He fell down at the feet of Father Paϊsios, entreating him to be his Elder. Father Paϊsios did not wish to be anyone’s Elder, preferring to be one under the authority of an Elder. Bessarion wept for three days until Father Paϊsios finally agreed to accept him as a friend, but not as a disciple. They lived together for about four years, fulfilling God’s commandments, cutting off their own will, and obeying one another as equals. disciples began to join them, and their number continued to increase. Since they needed a priest and a confessor, they pleaded with Father Paϊsios to accept ordination. He did not want to hear of this, and repeatedly refused to consent. They did not give up, however. They asked him how he could expect to teach the brethren obedience and cutting off their own will, when he disobeyed the tearful entreaties of those who wished him to accept. Finally, he said, “May God's will be done.” 1754 Father Paϊsios was ordained to the holy priesthood and was given the Skete of the Prophet Elias, where he began to accept even more disciples. Saint Paϊsios remained on Mount Athos for seventeen years, copying Greek patristic books and translating them into Slavonic. 1763 Father Paϊsios went to Moldavia with sixty-four disciples, and was given the Dragomίrna Monastery near the city of Sochava, on the border between Bukovina and Moldavia. Here he remained for twelve years, and the number of monks increased to three hundred and fifty. friend Hieromonk Alexius came to visit him from Vlachia, and Father Paϊsios asked to be tonsured into the Schema. Father Alexius did so, but without changing his name. at Dragomίrna, Elder Paϊsios corrected the Slavonic translations of patristic books by comparing them to the Greek manuscripts he had copied on Mount Athos. Russo-Turkish War broke out in 1768, and Moldavia and Vlachia saw many battles. Dragomίrna and the forests around it became filled with refugees from the villages near the battlegrounds. catastrophe followed in 1771 with an outbreak of the plague. Dragomίrna and Bukovina came under the control of Austrian Catholics, so Saint Paϊsios and his flock fled to Moldavia. October of 1775, the Holy Elder and many of his monks went to Secu Monastery, which is dedicated to the Beheading of Saint John the Baptist. was too small for the number of brethren, who were crowded with three to five monks in a cell. the spring, more brethren were due to arrive from Dragomίrna, so new cells had to be built. three years of labor one hundred cells were completed, and everyone had a place. Still, the numbers continued to increase, and they had to look for a larger monastery. Constantine Muruz wrote to the Elder saying that there was no larger monastery than Neamţ, about two hours from Secu. August 14, 1779, Saint Paϊsios moved to Neamţ Monastery, where he spent the last fifteen years of his life translating the writings of the Holy Fathers. also introduced the the Typikon (Rule) of Mount Athos in that community. He gathered about a thousand monks in the monastery, instructing them in the unceasing prayer of the heart. Ambrose visited Saint Paϊsios at Neamţ in 1790, remaining for two days to converse with the Elder. the Sunday Liturgy, he raised Saint Paϊsios to the rank of Archimandrite. He stayed for two more days, then departed after blessing everyone. Paϊsios fell asleep in the Lord on November 15, 1794 when he was almost seventy-two. is possible that God revealed the time of his death to him beforehand, for he stopped translating books. He merely reviewed and corrected what had already been translated. was ill for four days, but felt well enough to attend the Liturgy on Sunday. After the service, he asked everyone to come and receive his blessing. Bidding farewell to them all, he returned to his cell and would not receive anyone. A few days later, on November 15, he received the Holy Mysteries once more, and surrendered his soul to God. His funeral was conducted by Bishop Benjamin of Tuma, and was attended by multitudes of priests, monks, laymen, nobles and ordinary people. holy relics of Saint Paϊsios were uncovered in 1846, 1853, 1861 and 1872, and were found to be incorrupt. Paϊsios has had an enormous influence, not only in Romania, but throughout the Orthodox world. His disciples traveled to Russia, sparking the spiritual revival of the XIX century with Slavonic translations of the Philokalia and the tradition of eldership which they had learned from Saint Paϊsios. His influence has been felt even in America, through Saint Herman of Alaska (December 13). Saint Herman had been taught by Elders whose spiritual formation was guided by Saint Paϊsios. he was still in Russia, Saint Herman met Saint Nazarius (February 23), who became his Elder at Valaam, at Sarov, then followed him to Sanaxar Monastery when Saint Theodore (February 19) was the Igoumen. One of the books that Saint Herman brought with him to America was the Slavonic Philokalia, printed in 1794. Not only did he absorb the spiritual wisdom that it contained, he also imparted it to others.

Russia, Moscow, 1744-1783, 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, 1747,Tsarskoye Selo Icon, St Petersburg, ancient, wonderworking, Plague, cholera, fires, shipwrecks
Russia, St Petersburg, 1747,Tsarskoye Selo Icon, St Petersburg, ancient, wonderworking, Peter I, Church, Plague 1771, cholera 1831, epidemics, fires, shipwrecks; Tsarskoye Selo; Icon of the Mother of God of Tsarskoe Selo, Commemorated November 27 ; Tsarskoe Selo Sign Icon of the Mother of God an ancient wonderworking icon, brought by way of a present to Tsar Alexis Mikhailovich by one of the Eastern Patriarchs, supposedly by Saint Athanasius of Constantinople (October 28). 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. the intercession of the Mother of God, the terrible epidemics only barely touched Tsarskoe Selo. before the Tsarskoe Selo Icon of the Most Holy Theotokos “of the Sign,” 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.

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, Moscow, 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, 1771, Kaluga Icon (Ugra River Mouth, Oka River 4), responsible for deliverance from 1771 Plague
Russia, Kaluga, 1771, Kaluga Icon (Ugra River Mouth, Oka River 4), responsible for deliverance from 1771 Plague; Kaluga; 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. 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. 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. 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. 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. second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. icon is also commemorated on the first Sunday of the Apostles’ Fast.

Russia, Moscow, 1774-1833, 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, 1776-1836, 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; of Alaska (born 1756 or 1760 in Serpukhov, Russia – December 13 or November 15, 1837 on Spruce Island, Alaska) one of the first Eastern Orthodox missionaries to the New World, and is considered by Orthodox Christians to be the patron saint of the Americas. was born in the town of Serpukhov near Moscow around 1756. Herman is his name in monasticism; his birth name is unknown. 16, he entered the Russian Orthodox monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg. he was tonsured a monk, though he was never ordained to the priesthood. request was made for a mission into the Alaskan territory. Herman was selected to go, along with seven other monks. and the other monks arrived on Kodiak Island on September 24, 1794. monks converted the native Aleuts, and as time progressed they found themselves protecting the natives from exploitation and abuse. of this moral stance the monks themselves were abused, arrested and physically threatened. time, enduring hardship, inclement weather, illness and more, Herman stood as the only remainder from the original band of missionaries, the others either being martyred for their faith, dying of natural causes or returning to Russia. eventually built a hermitage on Spruce Island, about a mile and a quarter from Kodiak Island. small chapel was built as well, along with a school and guest house. local people would visit him often. He devoted his life to prayer and to performing those services he could do as a simple monk who had not been ordained to the priesthood. died on November 15, 1837, but was not buried on Spruce Island until December 13 because a priest could not come to serve the funeral, and was forgotten until the first investigation of his life in 1867 by Bishop Peter of Alaska. was named a saint by the Orthodox Church in America on 9 August 1970. (more at Wikipedia) Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13;

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! HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; of Alaska (born 1756 or 1760 in Serpukhov, Russia – December 13 or November 15, 1837 on Spruce Island, Alaska) one of the first Eastern Orthodox missionaries to the New World, and is considered by Orthodox Christians to be the patron saint of the Americas. was born in the town of Serpukhov near Moscow around 1756. Herman is his name in monasticism; his birth name is unknown. 16, he entered the Russian Orthodox monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg. he was tonsured a monk, though he was never ordained to the priesthood. request was made for a mission into the Alaskan territory. Herman was selected to go, along with seven other monks. and the other monks arrived on Kodiak Island on September 24, 1794. monks converted the native Aleuts, and as time progressed they found themselves protecting the natives from exploitation and abuse. of this moral stance the monks themselves were abused, arrested and physically threatened. time, enduring hardship, inclement weather, illness and more, Herman stood as the only remainder from the original band of missionaries, the others either being martyred for their faith, dying of natural causes or returning to Russia. eventually built a hermitage on Spruce Island, about a mile and a quarter from Kodiak Island. small chapel was built as well, along with a school and guest house. local people would visit him often. He devoted his life to prayer and to performing those services he could do as a simple monk who had not been ordained to the priesthood. died on November 15, 1837, but was not buried on Spruce Island until December 13 because a priest could not come to serve the funeral, and was forgotten until the first investigation of his life in 1867 by Bishop Peter of Alaska. was named a saint by the Orthodox Church in America on 9 August 1970. (more at Wikipedia)

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, Annexation of Crimea by the Russian Empire, by choice
Crimea, 1783, Annexation of Crimea by the Russian Empire; Icon of the Mother of God of Kasperov, Commemorated on April 5;

Russia, Moscow, 1783-1917, Georgia in the Russian Empire, by choice
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 could 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, 1808-1860, Macarius of Optina, elders w spiritual life, published ascetical lives, prepare soul for temptations
Russia, Kaluga, 1808-1860, Macarius of Optina Monastery, Kaluga (Zhizdra River 1) always looking for elders w lofty spiritual life. in cell w Father Athanasius to help bad leg 10 yrs till 1825, read & published copies of ascetical lives, Glinsk Hdeacon Samuel mental prayer, at Optina Fr Leonid had struggled spiritual foes, preparing soul for temptations; Optina Monestary ; Venerable Macarius of Optina, Commemorated September 7 ; future Saint Macarius was born in 1788 into the noble Ivanov family, and was baptized with the name Michael in honor of Saint Michael of Tver (November 22). parents Nicholas and Elizabeth had an estate in the village of Shepyatino in the Dimitrov district in the Orel province. also owned property in other provinces, including the village of Zhelezniki in Orel Province where they lived. Ivanovs moved to Moscow in 1794 so Elizabeth could receive medical treatment for tuberculosis. ’s beloved mother died on January 21, 1797, and was buried in the Saint Andronicus monastery. nine-year-old Michael moved to the village of Karachev to live with his sister Daria and her husband Simeon Peredelsky, who had been elected to the District Court of Karachev. Michael received his primary education there in the local parish school. 1801, Michael and his two brothers moved into the house of his aunt Anna M. Verevkina, where they were educated along with her own son. 1802, when he was fourteen, Michael and his brother Alexis were hired as assistant bookkeepers in the District Treasury of Lgov. the job was difficult, Michael carried out his duties with precision and care that he attracted the attention of the provincial authorities. 1805 Michael was appointed as head of the Financial Board (Treasury) in Kursk. he was not working, he liked to spend his time reading or playing the violin. Michael’s father died on March 17, 1806 after a long illness, and was buried near the parish church at Turischev. visited the Ploschansk Hermitage, twenty-four miles from his family’s estate in Schepyatino, in October of 1810. there he wrote to his brothers saying that he was leaving the estate to them, for he intended to remain at the hermitage. His only condition was that they donate 1000 rubles to build a stone church at Turischev where their father was buried. closest to Michael never knew whether his visit to Ploschansk was accidental or premeditated. He did seem inclined to the monastic life, but perhaps he did not make a final decision to become a monk until he had observed the monastic life at Ploschansk. entered the Ploschansk Hermitage of the Theotokos at the age of twenty-two. It had no large buildings, no great wealth, and was far from populated areas. Perhaps he was attracted by the unpretentiously humble circumstances of the place. There were fifty monks at the Hermitage, led by Hieromonk Joannicus. was enrolled as a novice a month after arriving at Ploschansk, and was tonsured as a rassophore on December 24, 1810 with the name Melchizedek. did not mind the privation and hard work at the Hermitage, but there were no Elders there capable of offering spiritual guidance. that Elders of lofty spiritual life were living in the forests of Bryansk, and in the monasteries of the Orel and Kursk dioceses, Father Melchizedek longed to meet them and profit from their teaching. However, the opportunity did not arise for some time. 1814, he went on pilgrimage to Kiev, where he venerated the relics of various saints. the way back, he met some experienced Elders and was able to converse with them. Paul, who came from a family of Rostov merchants, and who was tonsured on Mount Athos, became the new Superior of Ploschansk in 1815. noticed Father Melchizedek’s zeal for the monastic life, and for fulfilling his obediences. March 7, 1815 Father Paul tonsured him as a monk with the new name Macarius. A few days later, on March 12, Bishop Dositheus of Orel and Sevsk ordained Father Macarius as a hierodeacon. Athanasius (Zakharov), a disciple of Saint Paisius Velichkovsky (November 15) was visiting Ploschansk in 1815. He had lived at White Bluff Monastery and Florischev Hermitage in the Vladimir Province. at Ploschansk, Father Athanasius fell off a bench and dislocated a joint in his leg. He went to Cholnsk Monastery in 1816 and partially recovered, but he could no longer walk without a crutch. 1817 he returned to Ploschansk, and Father Macarius moved to his cell to take care of him. Athanasius had a great influence on the spiritual development of Father Macarius, who revered him as his Father and teacher. seven years he had lived in the Neamts Monastery, where he was tonsured by Saint Paisius Velichkovsky. Athanasius finished the course of his earthly life on October 17, 1825, and died in the arms of Father Macarius. He had lived at Ploschansk for ten years, and Father Macarius derived much benefit from his Elder’s example. Athanasius had copies of the translations of the ascetical Fathers made by Saint Paisius, he himself had translated the Life of Saint Gregory of Sinai, the Catechetical Homilies of Saint Theodore the Studite, the homilies of Saint Gregory Palamas, and many other profitable writings. only did Father Macarius read and copy these translations and absorb the wisdom contained in them, he later published them for the benefit of others. Macarius was ordained to the holy priesthood by Bishop Dositheus of Orel and Sevsk on May 27, 1817. Igumen Paul retired to the bishop’s residence at Kaluga in 1818, he was replaced by Hieromonk Seraphim, a disciple of Father Basil (Kishkin), the Superior of White Bluff Hermitage. Seraphim brought good order to Ploschansk, instructing the monks in the spiritual life. Father Seraphim’s blessing, Father Macarius made a pilgrimage to Kiev in 1819 with Hierodeacon Palladius. they met Archimandrite Anthony, who later became Archbishop of Voronezh and Zadonsk. On the way back to Ploschansk, the two visited Glinsk Hermitage. Macarius became acquainted with Hierodeacon Samuel, who was experienced in mental prayer. Father Athanasius had never spoken to him of this activity, Father Macarius was gratified to meet someone who could speak about it from personal experience. 1824, Father Macarius went to Rostov to venerate the relics of Saint Demetrius (September 21 and October 28). that same trip he visited Optina Monastery and its new Skete for the first time. of Father Macarius’s spiritual guides passed away within a short time: Elder Athanasius in 1825, and Igumen Seraphim in 1826. Marcellinus was appointed as Superior of Ploschansk in addition to his duties as Bishop Gabriel’s steward. He continued to live at Orel for two years, while the Ploschansk Hermitage was administered by Father Anatole, the treasurer. Macarius was made dean of the Hermitage on June 10, 1826. January of 1827, he was assigned as confessor at the Holy Trinity Convent of Sevsk. began his period of spiritual direction and spiritual correspondence which lasted until his death. He did not assume such a role on his own, but only in obedience to the will of the bishop. 1828 Father Leonid (Nagolkin) came to Ploschansk from the Saint Alexander of Svir Monastery with several disciples. Macarius thought that the arrival of Father Leonid was the answer to his prayers, for Father Leonid was a man of great spiritual wisdom. This holy Elder, who had struggled against many visible and invisible foes, was able to give useful advice to those who were experiencing temptations. understood from personal experience that those who wish to serve the Lord must prepare their souls for temptation (Sirach 2:1). agreed to Father Macarius’s repeated requests to accept him as a spiritual son and disciple. When Father Leonid moved to Optina in 1829, Father Macarius kept in touch with him through letters. Macarius visited Optina and Father Leonid in 1831 on his way to Petersburg, where Bishop Νikodemos of Orel was serving his term in the Holy Synod. appointed Father Macarius as treasurer and steward, much to the latter’s chagrin. Father Macarius did not care for the bustle of the city, and longed to return to the tranquility of the monastery, yet he remained in his position out of obedience to the bishop. serving for almost a year in Petersburg, Father Macarius returned to Ploschansk Hermitage. On the way back, he visited Father Leonid again at Optina. He also submitted a request to Father Moses to be admitted to the Skete at Optina as soon as this might be arranged. The desired transfer from Ploschansk to Optina did not take place until January 14, 1834. Macarius had lived at Ploschansk for twenty-three years, and always retained a certain fondness for the place for the rest of his life. Father Macarius finally arrived at Optina on February 5, 1834. the age of forty-six, Father Macarius placed himself at the feet of Father Leonid, humbling himself and demonstrating complete obedience. At first, he helped the Elder with his correspondence, but later his responsibilities increased. In October of 1836 he was appointed as confessor for the monastery. After Father Anthony was assigned to Saint Nicholas Monastery in Maloyaroslavets as abbot, Father Macarius succeeded him as Superior of the Skete on December 1, 1839. Father Macarius’s relationship with Father Leonid did not change because of his new position. He never did anything without consulting Father Leonid, and always attributed any success he achieved to the blessing and prayers of his Elder. Macarius remained humble and obedient to Father Leonid until the Elder’s death on October 11, 1841. Even when Father Leonid was transferred from the Skete to the Monastery in 1836, Father Macarius visited him every day to ask his advice on various matters. his final illness, Father Leonid told his spiritual children to go to Father Macarius for spiritual counsel. Seeing in Father Macarius the same spiritual gifts possessed by Father Leonid, people recommended him to their friends and acquaintances. As a result, the number of Father Macarius’s disciples grew larger every year. He was also assigned as instructor of the new novices, and of those who were about to be tonsured. Macarius received visitors from morning until night, and also kept up an extensive spiritual correspondence. Sometimes he was exhausted by the crowds of people, and by the number of letters he had to write. His humility and love for people who were afflicted in body and in spirit would not permit him to curtail his activities, however. Macarius had always loved reading and studying patristic literature. At Ploschansk, he had copied many translations done by Saint Paisius Velichkovsky which were in the possession of Schemamonk Athanasius. His knowledge and understanding of the Fathers increased at Optina under the guidance of Father Leonid, a disciple of Father Theodore of Svir, who was himself a disciple of Saint Paisius. Father Anthony, abbot of the Skete and Father Moses, abbot of the Monastery, both encouraged the study of patristic books. Conditions for the publication of these manuscripts, translated and corrected by Saint Paisius, were quite favorable, for Optina possessed the best copies of these writings. 1845, Ivan V. Kireyevsky, the editor of The Muscovite, asked Father Macarius to write a biography of Saint Paisius for his magazine. In 1846, Father Macarius was visiting the Kireyevskys at their estate, and the discussion turned to the lack of spiritual books offering instruction in the Christian life. Natalia Kireyevsky, the spiritual daughter of Father Macarius since 1838, happened to have some manuscripts of ascetical literature. They both asked Father Macarius, “What prevents us from offering these spiritual treasures to the world?” the beginning of 1847 a biography of Father Pasius Velichkovsky, with extracts from his writings, was published. Over the course of time, sixteen books of patristic literature were published under the Elder’s supervision, including works by Saint Nilus of Sora, Saints Barsanuphius and John, Saint Simeon the New Theologian, and Saint Isaac of Syria. 1853, Father Macarius resigned as Superior of the Skete of Saint John the Baptist, and was succeeded by Father Paphnutius. This took place on November 30, exactly fourteen years from the time Father Macarius had first assumed the office. 1859, one of Father Macarius’s spiritual daughters, was at the point of death. Maria asked Father Macarius to pray that God would spare her life so that she could see her son again. The Elder told her that she would recover, and that they would both die around the same time. The old woman told her friends of this prediction, saying, “Beware my death, for it is connected with the Elder’s death.” Maria died on August 23, 1860 in the presence of Father Macarius and Father Leonid Kavelin. August 26, the Elder became ill with ischuria. A doctor who happened to be at Optina saw him and treated him with drugs. Father Macarius felt worse that evening, and so they sent for a certain nobleman’s personal physician. That doctor was not available, so Father Kavelin went to another doctor to ask for advice. Father Macarius showed no improvement, so he received Holy Unction and the life-giving Mysteries of Christ. On September 2, he received two gifts which delighted him. One was an enamel icon of the Vladimir Mother of God from Metropolitan Philaret of Moscow, which he wore on his breast. The other was a cross containing a relic of the Cross of Christ. Elder felt weaker on September 4, and received Holy Communion after Vespers. During his illness the brethren who cared for him read the daily rule of prayer for him at the proper times. He also asked them to read certain portions of the writings of the holy Fathers. September 5, Father Macarius was moved from his small bedroom into the larger reception room where the air was fresher. During the night the ninety-year-old Schemamonk Hilarion reposed, and the church bell was rung three times according to the custom of the Monastery, indicating that one of the brethren had departed. Many of Father Macarius’s disciples and some visitors in the guesthouse thought that the bell tolled for him. They became alarmed until it was announced that Father Hilarion had passed away. Elder experienced shortness of breath on September 6. He received Communion, and was visited by two doctors, but there was nothing they could do for him. Father Macarius felt worse that evening, and received Holy Communion a second time around 8:00 P.M. Around midnight he talked with his confessor for about half an hour, receiving absolution and forgiveness of his sins. Macarius asked to have the prayer for the dying read, which he heard while sitting in a chair. The Canon and Akathist to the Most Holy Theotokos were also read, and the Canon to the Sweetest Lord Jesus Christ was read during Matins. During these readings it appeared that the Elder’s sufferings were alleviated. the night Father Macarius asked to be moved several times from the bed to the chair. He was calm and peaceful, and thanked those around him for caring for him. At 6:00 the next morning he received Holy Communion for the last time. 7:00 on the morning of September 7, 1860, Father Macarius departed to the Lord while the Ninth Ode of the Canon for the Departure of the Soul from the Body was being read. Two years before his death, he was secretly tonsured into the Great Schema. Therefore, a schema which had been blessed on the Lord’s Sepulchre was placed on his body. Several Panikhidas were offered for his soul throughout the day. Macarius was laid to rest on September 10, in a grave prepared for him opposite the altar of the Saint Nicholas chapel in the main church. He was buried to the right of the grave of Father Leonid, his friend and fellow ascetic. 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, 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 of Briansk, Ukraine, trade r, Br, Ch, Kiev, Vohly to Poland, 1812 Napoleonic War delivernace
Russia, Kiev,1812, Sven Icon of Briansk, Ukraine (Desna River 2, First Great Abatis Line 1566, trade r, Smolensk, Br, Ch, Kiev, Vohly to Poland), 1812 Napoleonic War delivernace; Briansk, Ukraine (Desna River 1) ; 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, 1812, Luke's Jerusalem Icon, 1571 transferred to Moscow by Ivan t T, 1812 stolen by France, but replaced by copy
Jerusalem, 463, Luke's Jerusalem Icon, war hero Constantnpl 469 over huns, 988 Korsun and Novgorod, 1571 Moscow, 1812 stolen by France, but copy ; Jerusalem; Icon of the Mother of God Jerusale, Commemorated on October 12 ; 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. 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. the people of Novgorod accepted Christianity, Saint Vladimir sent them this icon. 1571, Ivan the Terrible transferred the icon to the Moscow Dormition cathedral. 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.

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, 1817-1879, St Innocent, Aleut Enlightener&Moscow Metropolitan, Apostle to t Americas, m more
Russia, Siberia, 1817-1879, St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), early age mastery studies, from 1823 45 yrs missionary, 10,000 baptized, endless travels, geography, ethnography, linguistics, Aleut alphabet & grammar for catechism, Gospel & prayers, indication of way into heaven, 1840 became monk Innocent and Bishop, 1850 archbishop, 1868 Metropolitan of Moscow, organized missionary service, 1870 Japanese Spiritual Mission, Moscow Spiritual Academy; Irkutsk; 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), 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. 1806 they sent him to the Irkutsk seminary. 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, 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. 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. 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. 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. 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, 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, 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, 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. 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.

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, 1827-1848, Preserved Virginity Icon, canvas paiinted, stiffened on board, quality MOG picture, cholera miracles
Russia, Moscow, 1827-1848, Preserved Virginity Icon, Nikolaev Peshkov monastery of Moscow, (Moscow River 4.8), divine light 1827, dream vision pray for temptation miracle, canvas paiinted but stiffened on board, quality MOG picture, 1848 cholera miracles; 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”) 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, observed that the icon was painted in oil on canvas and according to the prescribed rules of iconography (using egg tempera on wood), 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. time he had a vision of the icon at a time when he found himself in difficult circumstances. 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.” 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. This icon of the Mother of God is of the Hodegetria type.

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, Saint Metrophanes, Voronezh Cathedral, 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, 1840, Cherson, Crimea, Russia, divine light from icon, wonderworking, protected Odessa C War 1853-56
Russia, Crimea, 1840, Cherson, Crimea, Russia, Cherson is the Greek Name for Korsun, divine light from icon, wonderworking, protected Odessa C War 1853-56 ; Korsun, Crimea, Korsun is the Slavic Name ; Korsun, , Cherson is the Greek name for Korsun; Icon of the Mother of God of Kasperov, Commemorated on April 5; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. Looking at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. Soon the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one border of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Russia, Moscow, 1840, Kasperov Icon, Cherson, features became bright, wonderworking, in Crimean War it saved Odessa
Russia, 1840, Kasperov Icon, Cherson, Crimea, Russia, Cherson is the Greek Name, Korsun is the Russian Name, features suddenly became bright, many miracles, wonderworking, Crimean War (Russia against Protestants, Catholics and Moslems) in 1853-56 carried through besieged Odessa, city spared, Akathists since; Korsun, Crimea ; Icon of the Mother of God of Kasperov, Commemorated on June 29; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one side of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

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, 1843, Surety of sinners Icon, Orlov, Perm (Vyatka River 2), I am surety for my son entrusted me to hear them
Mongol, Perm, 1843, œthe Surety of sinners Icon, Orlov, Perm (Vyatka River 2), I am surety for my son entrusted me to hear them; Orlov; Icon of the Mother of God "œthe Surety of sinners" of Odrino, Orlov, 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. icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (the Assuage My Sorrows Icon commemorated on October 9 is also from this monastery). The Surety of Sinners icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking 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 sinners", Commemorated on May 29; 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.” icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (The “Assuage My Sorrows Icon” commemorated on October 9 is also from this monastery). The “Surety of Sinners” icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking icon. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking image 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 March 7 and on Thursday of the week of All Saints.

Russia, Moscow, 1844-1907, Hierarch Alexander, Bishop of Guria and Samegrelo, broadened Theological institutions
Georgia, 1844-1907, Hierarch Alexander, Bishop of Guria and Samegrelo; Abkhazeti Region, A disputed territory on the eastern coast of the Black Sea and the south-western flank of the Caucasus ; Hierarch Alexander, Bishop of Guria and Samegrelo, Commemorated on October 27 ; holy hierarch Alexander (Alexi Okropiridze in the world) was born in 1824, in the village of Disevi in the Gori district, to the family of the village priest. Growing up around the church, he received his primary education at Gori Theological School and later continued his education at Tbilisi Seminary. completed his course of study at the seminary in 1845, he was tonsured a monk at the Tbilisi Monastery of the Transfiguration and given the new name Alexander. From Tbilisi the young monk Alexander traveled to the theological academy in Kazan to continue his studies. He graduated with honors and returned to his homeland. Hieromonk Alexander taught the Holy Scriptures, Latin, moral theology, and archaeology at Tbilisi Seminary until July 27, 1851. at the order of the Holy Synod, he was appointed dean of the theological school in Abkhazeti on September 21, 1851. He was also entrusted with overseeing monastic life in the Abkhazeti diocese and with supervising the instruction at Kutaisi Theological School. considered a broadening of the network of theological institutions most essential to the strengthening of the Christian Faith in his country. From the very beginning of his labors in Abkhazeti, he exerted an enormous amount of effort to improve the Ilori Theological School in Ochamchire. At first Alexander was active as a pedagogue, then from February 29, 1856, as an archimandrite, and from March 4, 1862, as a bishop. He was as beloved throughout all of Georgian society as he was by the local population, and many called him the “Second Apostle to Abkhazeti.” ’s pastoral activity coincided with a difficult period in Georgian history. The divine services were no longer being celebrated in the Georgian language, and as a result many of the people began to drift away from the Church. Many Georgian churches and monasteries, considered cultural and academic centers from ancient times, were deserted. this time Georgia had been incorporated into the Russian Empire, and the tsarist government had initiated a policy of forced Russification.) The Georgian language was no longer being taught in schools, and the poorest families could not afford to educate their children. learned and erudite Bishop Alexander considered the revival of spiritual life and learning, firmly rooted in the national consciousness, the principal means by which to reinvigorate the national spirit and encourage cultural advance. ’s efforts on behalf of the revival of the churches and monasteries in Abkhazeti are, among his many labors, most worthy of note. Through his efforts alone two churches were restored in Sokhumi. Outside of Abkhazeti, Alexander renewed the magnificent monasteries of Shio-Mgvime, Zedazeni, Davit-Gareji, and Shemokmedi. He restored Jvari Church, Svetitskhoveli Cathedral, Disevi Church, and many other churches in Guria-Samegrelo, Atchara, and Imereti. He devoted special attention to the Shio-Mgvime Monastery and the surrounding area, which had been devastated by that time. to Saint Alexander’s generous financial contributions, a diocesan school for women was founded in Tbilisi in 1878. his initiative and personal contributions, a great number of spiritual and historical books, textbooks and collections of sacred hymns were published. Not a single God-pleasing project was undertaken without Alexander’s support. Alexander spent the remainder of his days at the Shio-Mgvime Monastery, which he himself had restored. Only once—on September 9, 1907, the day his spiritual son Saint Ilia the Righteous was buried— did he step outside the monastery walls. The eighty-three year-old Alexander outlived the great son of Georgia by two months and fell asleep in the Lord on October 27 of the same year. Saint Alexander is buried at Shio-Mgvime Monastery.

Russia, Moscow, 1846, First opening of the relics of St Tikhon of Zadonsk, Sythia, Mongol Lands (Don River 5), incorrupt Relics
Zadonsk;Zadonsk Monestary; First opening of the relics of St Tikhon of Zadonsk, Commemorated on May 14; incorrupt relics of Saint Tikhon of Zadonsk were first uncovered in May 1846, during the construction of the new cathedral at Zadonsk. They were found beneath the altar of the old church. Tikhon is also commemorated on August 13.

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 (Catholics and Protestants)
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, 1854, Kasperov Icon becomes war hero
Russia, Crimea, 1840, Kasperov Icon becomes war hero; Icon of the Mother of God of Kasperov, Commemorated on April 5; the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday.

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, 1868-1879, St Innocent, Moscow Metropolitan & Aleut Enlightener, Apostle to t Americas, m more
Russia, Siberia, 1817-1879, St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), early age mastery studies, from 1823 45 yrs missionary, 10,000 baptized, endless travels, geography, ethnography, linguistics, Aleut alphabet & grammar for catechism, Gospel & prayers, indication of way into heaven, 1840 became monk Innocent and Bishop, 1850 archbishop, 1868 Metropolitan of Moscow, organized missionary service, 1870 Japanese Spiritual Mission, Moscow Spiritual Academy; Irkutsk; 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), 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. 1806 they sent him to the Irkutsk seminary. 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, 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. 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. 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. 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. 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, 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, 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, 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. 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.

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, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face
Russia, Mordovia, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face; 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. 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. 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, 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, not orthodox, controversial figure, close to nik & alix
Russia, Moscow, 1889-1916, Russian Mystic, Rasputin; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

Russia, Moscow, 1891, Founding Church of Great Martyr George, Zakatalsk region, G enlightened Georgia, namesake, Bogomils came
Georgia, 1891, Founding of the Church of the Great Martyr George, Zakatalsk region (Talsk River of Alazani), new church in place of old, George enlightened Georgia, namesake, Nino established this feastday, Bogomils came; Zakatalsk region; Founding of the Church of St George, Commemorated November 10 ; Founding of the Church of the Great Martyr George in Georgia: was enlightened with the Christian faith by the holy Equal of the Apostles Nino (January 14), a kinswoman of the holy Great Martyr George the Victory-Bearer (April 23). Georgia has special veneration for Saint George as its patron saint. name Georgia is derived from George (this name is preserved now in many languages of the world). Nino established a feastday in his honor. It is celebrated in Georgia on November 10, in remembrance of the sufferings of Saint George. 1891, near the village of Kakha in the Zakatalsk region of the Caucasus, a new church in place of the old was built in honor of the holy Great Martyr George the Victory-Bearer, many of the heterodox Bogomils came in droves to it. heterodox Bogomils was a Christian neo-Gnostic or dualist sect founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century.[1][2][3] It most probably arose in what is today the region of Macedonia.[4][5] Bogomils called for a return to what they considered to be early spiritual teaching, rejecting the ecclesiastical hierarchy. primary political tendencies were resistance to the state and church authorities. This helped the movement spread quickly in the Balkans, gradually expanding throughout the Byzantine Empire and later reaching Kievan Rus', Bosnia (Bosnian Church), Dalmatia, Serbia, Italy, and France (Cathars). Bogomils were dualists or Gnostics in that they believed in a world within the body and a world outside the body. did not use the Christian cross, nor build churches, as they revered their gifted form and considered their body to be the temple. gave rise to many forms of practice to cleanse oneself through purging,[clarification needed] fasting, celebrating and dancing.

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, 1913, Hieromartyr Hermogenes, 300 yrs after his death in 1612 (time of troubles) became intercessor
Russia, Moscow, 1913, Hieromartyr Hermogenes, Patriarch of Moscow and All Russia, relics in Chudov (Archangel Michael, Passions) Monastery, Moscow Kremlin, 300 yrs after his death in 1612 (time of troubles) became intercessor ; Chudov Monastery ; 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.” 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.” 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 Rule” 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.” The “Letter” 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);” “A Letter to Patriarch Job, Containing an Account of the Kazan Martyrs” (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,” “very remarkable,” “very accomplished in wisdom and refined in learning,” “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.” 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.” 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,” “purity of life,” “a true shepherd of the flock of Christ,” and “a sincere upholder of the Christian faith”. 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. Hieromartyr Hermogenes, Patriarch of Moscow, 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. According 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, 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, 1917-1922, Benjamin of Petrograd, not resist consiscations, kicked L Church out, trial, shot
Russia, St Petersburg, 1917-1922, Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, 1922 Communists confiscating Church treasurers, for food for starving, he did not resist, wanted it to be voluntary, comission agreed but Moscow not, 12 living church priests called for unconditional surrender valuables, B met with authorities, substituted other property, L Church tried control from Tikhon, L Church outside C until repent, Soviets enraged, B ordered to rescind, did not, trial, false witnesses, shot; Petrograd: St Petersburg; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated on July 31; New Hieromartyr Benjamin (Kazansky) was appointed Metropolitan of Petrograd in the summer of 1917. those tumultuous times, he was one of the few people in Russia with no interest in politics. He was more concerned with caring for his diocese and his flock. 1922, the Communists began confiscating Church treasures. They professed that they wanted to sell them in order to buy food for the starving population. the people protested, there were bloody reprisals. Benjamin did not resist turning over the Church’s valuables, for he believed it was his duty to help save people’s lives. wanted this sacrifice to be voluntary, however, and not a plundering of church property by the government. March 6, 1922 Metropolitan Benjamin met with a commission which had been formed to help the starving. They agreed to his request that the dispersal of funds from voluntary contributions should be controlled by the parishes. Newspapers of that time praised the Metropolitan and his clergy for their charitable spirit. leaders in Moscow did not approve of the decision made by the Communists of Petrograd allowing voluntary contributions to be administered by the parishes, and declared that the confiscation of Church property would continue. gathered in Petrograd, shouting and throwing stones at those who were stealing from the churches. March 24, 1922 “Pravda” printed a letter from twelve priests who broke ranks with the other clergy, referring to them as “counter-revolutionaries” and blaming them for the famine. of these twelve would later be active in the “Living Church.” They called for unconditional surrender of all Church valuables to the Soviets. clergy of Petrograd were outraged by the letter from the twelve. Benjamin, hoping to avoid confrontations between the people and the Communists, tried to calm his priests. also asked for a meeting with the authorities. and Boyarsky, two of the twelve, were delegated to talk with Soviet leaders, and came to an agreement. Parishes would be permitted to keep their sacred vessels if they substituted other property of equal value. This program seemed to work well for a time. Boyarsky, and others tried to wrest control of the Church from Patriarch Tikhon and the bishops. informed Metropolitan Benjamin of the new state of affairs, declaring that Vvedensky had been appointed as the Petrograd representative of the new Church administration. Metropolitan could not accept this threat to Church order, so he proclaimed that Vvedensky would be regarded as being outside the Church until he repented of his error. decree was published in the newspapers, and served to enrage the Soviets. and the Petrograd commandant Bakaev went to see the Metropolitan and ordered him to rescind his decree. If he did not, they told him, he and others close to him would be placed on trial. They warned Metropolitan Benjamin that he and others would be put to death if he made the wrong choice. He refused to submit. courageous archpastor began meeting with his friends in order to say farewell. He also gave instructions for the administration of the diocese. A few days later, the Metropolitan was placed under house arrest. Not long after that, he was taken to prison. his trial began, the Metropolitan entered the courtroom with Bishop Benedict and other clergy. When everyone stood up for him, Metropolitan Benjamin blessed them. judges tried to get the Metropolitan to renounce the idea of the parishes voluntarily contributing church valuables in order to feed the hungry, or to provide the names of those who had conceived this idea. It would suit their purposes very well if he could be made to “repent” or back away from his previous statements and submit to the authorities. other clergy and civilians on trial with Metropolitan Benjamin did not try to ingratiate themselves with the court, and did not accuse others in order to win leniency for themselves. the trial, Archimandrite Sergius (Shein) explained that as a monk he had renounced the world in order to dedicate himself to God. Only the flimsiest of threads still connected him with the outside world, he asserted. “Does this tribunal imagine,” he said, “that severing this thread which connects me with life could frighten me? Do your deed. I pity you, and I pray for you.” trial lasted for two weeks, and the prosecutors presented witnesses who had been hired to bring false accusations against the defendants. witnesses were called, and their testimony seemed to support Metropolitan Benjamin and to weaken the government’s case against him. certain professor of the Technological Institute named Egorov angered the court by his testimony. He was accused of being a follower of the Metropolitan, so he was arrested on the spot. spite of all the evidence, the defendants were found guilty. Government supporters and members of the Red Army in the court broke into applause. defense attorney addressed the court, saying that he knew that any pleas he might offer would be useless. “Political considerations come first with you, and all verdicts must favor your policy,” he declared. though everyone understood that the trial was a farce, the Soviet government could not afford to make a martyr out of Metropolitan Benjamin. The example of history, he pointed out, should warn them against such a course. the defense attorney had finished, there was loud clapping. The judges tried to restore order, but found that many Communists in the audience had also joined in the applause. defendants were given a chance to speak, and the Metropolitan stood to address the court. He said it grieved him to be called an enemy of the people, for he had always loved the people and dedicated his life to them. The rest of his comments were a defense of the others on trial with him. the presiding judge asked him to say something about himself, he said that no matter what sentence the court decreed he would thank God by saying, “Glory to Thee, O Lord, glory to Thee for all things.” 9:00 P.M. on July 5, the chairman of the tribunal announced that ten defendants, including the Metropolitan, were to be shot. Benjamin and those with him (Archimandrite Sergius, George, and John of Petrograd) were executed on July 31, 1922. had been shaved and dressed in rags so that the firing squad would not know that they were shooting members of the clergy. saints are also commemorated at the Synaxis of the New Martyrs and Confessors of Russia (January 25 or the Sunday after the 25th).

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, 1919-1942, Gregory (Peradze), philosopher, theologian, saved Georgian manuscripts from Reds and Nazis
Georgia, 1919-1942, Gregory (Peradze) of Georgia, of Bakurtsikhe, Kakheti, Eastern Georgia, philosopher, theologian, Berlin, Bonn, Louvain, Oxford, Paris, Warsaw, found ancient Georgian manuscripts, Syria, Palestine, Greece, Bulgaria, Austria, Romania, Italy, England, 1920's taken to Paris for savekeeping from Red Army, 1940 from Nazis in Paris, arrested for sheltering Jews; Bakurtsikhe, Georgia; Hieromartyr Gregory (Peradze) of Georgia, Commemorated on November 23 ; Gregory (Peradze) was born August 31, 1899, in the village of Bakurtsikhe, in the Sighnaghi district of Kakheti. His father, Roman Peradze, was a priest. 1918, Gregory completed his studies at the theological school and seminary in Tbilisi and enrolled in the philosophy department at Tbilisi University. years later, in 1921, he began to teach at the university, but the Georgian Church soon sent him to Germany to study theology. 1922 to 1925, Gregory studied theology and eastern languages at the University of Berlin, and in 1925 he transferred to the philosophy department at the University of Bonn, he received a doctoral degree in philosophy for his dissertation “The Monastic Life in Georgia from Its Origins to 1064.” continued to attend lectures in theology at the University of Louvain until 1927. 1927, Gregory moved to England to continue his career in academia, and there he became acquainted with the old patristic manuscripts that were preserved in the library collections of the British Museum and Oxford University. July of that year, Gregory was named an associate professor at the University of Bonn, and he returned there to lecture on the history of Georgian and Armenian literature. 1931, Gregory was tonsured a monk, ordained a priest, and appointed dean of the Georgian church in Paris. year later he was invited to Oxford to lecture on Georgian history. new period in Saint Gregory’s life began later in 1932, when the Metropolitan of all Poland, Dionysius Waledinsky, invited him to be a professor of Patrology and the chair of Orthodox Theology at Warsaw University. often delivered lectures at academic conferences and in academic centers throughout Europe. sought tirelessly for ancient Georgian manuscripts and historical documents on the Georgian Church. His searches took him to Syria, Palestine, Greece, Bulgaria, Austria, Romania, Italy and England. As a result of his labors, many long-lost Georgian manuscripts surfaced again. and industriousness characterized the Hieromartyr Gregory throughout his life. In difficult moments he often repeated the words of Saint John Chrysostom: “Glory be to God for all things!” the 1920s, as the Red Army was securing its occupation of Georgia, the nation’s treasures were carried away to France for safekeeping. in the 1940s, Georgian society was unaware that, due to Saint Gregory’s efforts alone, many treasures of Georgian national culture were spared confiscation by the Nazis in Paris. execution at the hands of a firing squad, Saint Gregory wrote in the official documentation presented to the Nazis that these items were of no particular value but were precious to the Georgians as part of their national consciousness. did most of Georgian society know that, in Paris, Archimandrite Gregory had founded a Georgian church in honor of the holy Equal-to-the-Apostles Nino and a parish journal called Jvari Vazisa, or “The Cross of Vines.” May of 1942, Saint Gregory was arrested by the Gestapo. The priceless Georgian manuscripts he had preserved and many sacred objects that had been crafted by ancient Georgian masters and collected by Saint Gregory during his travels (in hopes of returning them to Georgia) disappeared after his apartment was searched. Gregory was arrested for sheltering and aiding Jews and other victims of the fascist persecutions. He was incarcerated at Pawiak Prison in Warsaw, and deported to Auschwitz at the beginning of November. the camp an inmate killed a German officer. The guards drove everyone out of the barracks absolutely naked, forcing them to stay in the below-freezing temperatures until someone confessed. Gregory decided to take the blame for the murder, thus saving innocent prisoners from freezing to death. The guards let loose the dogs on the martyr, poured gasoline over him, and lit him on fire. Then they said, “Poles, go warm yourselves around him, your intercessor.” to the official German documentation, Gregory Peradze died on December 6, 1942 [November 23, old style], at 4:45 in the afternoon. (According to another account, the martyr entered the gas chamber in place of a Jewish man with a large family. This was reported by a former prisoner, who, after being liberated, visited Metropolitan Dionysius and gave him Saint Gregory’s cross.) In the end, like Christ Himself, Archimandrite Gregory died for having taken upon himself the sin of another.

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, 1989, Arrival of Iveron Icon to Tbilisi, Georgia, for gratitude, copy of Protectress Iveron Icon arrives Tiblisi
Georgia, 1989, Tbilisi, Kartli, Georgia Capital (Tiblisi River Mouth, Kura River 9), for gratitude, copy of protectoris Iveron Icon arrives Tiblisi Georgia 1989; Tbilisi; Arrival of the Iveron Icon of the Mother of God in Georgia, Commemorated on September 26; Iveron Icon of the Mother of God (which is preserved on Mt. Athos) was kept in the home of a certain pious widow, who lived near Nicea. the reign of the emperor Theophilus, the Iconoclasts came to the house of this Christian, and one of the soldiers struck the image of the Mother of God with a spear. Blood flowed from the place where it was struck. widow, fearing its destruction, promised the imperial soldiers money and implored them not to touch the icon until morning. the soldiers departed, the woman and her son (later an Athonite monk), sent the holy icon away upon the sea to preserve it. icon, standing upright upon the water, floated to Athos. several days, the Athonite monks had seen a fiery pillar on the sea rising up to the heavens. came down to the shore and found the holy image, standing upon the waters. a Molieben of thanksgiving, a pious monk of the Iveron Monastery, Gabriel (July 12), had a dream in which the Mother of God appeared to him and gave him instructions. he walked across the water, and taking up the holy icon, he placed it in the church. the following day, however, the icon was found not within the church, but on the gates of the monastery. was repeated several times, until the Most Holy Theotokos revealed to Saint Gabriel Her will, saying that She did not want the icon to be guarded by the monks, but rather She intended to be their Protectress. this, the icon was installed on the monastery gates. this icon came to be called “Portaitissa” or “Gate-Keeper” (October 13). comes from the Akathist to the Mother of God: “Rejoice, O Blessed Gate-Keeper who opens the gates of Paradise to the righteous.” is a tradition that the Mother of God promised Saint Gabriel that the grace and mercy of Her Son toward the monks would continue as long as the Icon remained at the monastery. is also believed that the disappearance of the Iveron Icon from Mt. Athos would be a sign of the end of the world. Iveron Icon is also commemorated on February 12, March 31, October 13 (Its arrival in Moscow in 1648), and Bright Tuesday (Commemorating the appearance of the Icon in a pillar of fire at Mt. Athos and its recovery by Saint Gabriel). September 26, 1989, a copy of this famous icon arrived in Tbilisi, Georgia from the Iveron Monastery on Mt. Athos. This copy had been painted by the monks on Mt. Athos as a symbol of love and gratitude to the Georgian people.

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; Hieromartyr Hermogenes, Patriarch of Moscow and All Russia, Commemorated on May 12; 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;

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;

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

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 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 ;

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

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

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

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;

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;

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, Pereyaslavl Lake Folder, Pereslavl-Zalessky

Pereyaslavl (Lake Pereyaslavl, Pereslavl-Zalessky)
Pereslavl-Zalessky; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22; St Leucius of Volokolamsk, Commemorated on August 17 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Translation of the relics of St Alexander Nevsky; Uncovering of the relics of St Andrew the Prince of Smolensk, Commemorated on October 27 ; Martyr Michael the Prince of Tver, Commemorated November 22 ; Repose of St Alexander Nevsky, Commemorated on November 23; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Icon of the Mother of God of œthe Uncut MountÂ, Commemorated on March 24 ; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Gerasimus of Boldino, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; Venerable Nikita the Stylite, Wonderworker of Pereyaslavl, Zalesski, Commemorated on May 24; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Venerable Paisius the Abbot of Uglich, Commemorated on June 6; Second glorification of the Holy Right-Believing Princess Anna of Kashin, Commemorated on June 12;

Church of John Chrysostom, Godenovo, Pereslavl-Zalessky
Church of John Chrysostom, Godenovo; Saint Euthymius, Bishop of Novgorod, Commemorated on March 11;

Russia, Pereyaslavl Zalesk History Folder

Russia, Pereslavl, 1240-1263, Alexander Nevsky, he d Europe & G Horde by submition, GH Orthodoxy & lands to t Pacific

Russia, Pereyaslavl Zalesk, 1302, Prince John, bequeathed P to uncle Daniel of Moscow
Russia, Pereyaslavl Zalesk, 1302, Prince John, bequeathed P to uncle Daniel of Moscow; John of Pereslavl-Zalessk, Daniel’s nephew, was gentle and pious and benevolent towards the poor, and he esteemed and loved his uncle. Dying childless in 1302, he bequeathed his principality to Saint Daniel. The Pereslavl lands together with Dmitrov, had the most inhabitants after Rostov, with the corresponding fortification befitting a major city. Pereslavl-Zalessk was well protected on all sides. But the holy prince remained faithful to Moscow and did not transfer the capital of his princedom to the stronger and more significant seat of Pereslavl. This annexation allowed Moscow to be considered as the most significant principality. Here the principle of the unification of the Russian Land into a single powerful realm was set in place. the ages God’s providence concerning Russia and its destiny was clearly manifest! for the constant blessings of the HodÄ“gá¸—tria (She who leads the Way) both in his personal life, and also in the life of the Russian realm, Saint Daniel’s father, Saint Alexander Nevsky said, 'God is not in might, but in right!'

Russia, Pereyaslavl, Trubezha River Folder, Into Lake Pereyaslavl

Trubezha River

Trubezha River Source (along the border)

Trubezh River Mouth (Lake Pereyaslavl)
Trubezha River, City set up on Trubezha River - One of a line of defensive points against nomadic peoples, the ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœnotched boundaryÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ. ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Pereslav-Zalessk, Pereyaslavl (Trubezha River Mouth into Lake Pereyaslavl)
Pereslavl-Zalessky; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22; St Leucius of Volokolamsk, Commemorated on August 17 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Translation of the relics of St Alexander Nevsky; Uncovering of the relics of St Andrew the Prince of Smolensk, Commemorated on October 27 ; Martyr Michael the Prince of Tver, Commemorated November 22 ; Repose of St Alexander Nevsky, Commemorated on November 23; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Icon of the Mother of God of œthe Uncut MountÂ, Commemorated on March 24 ; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Gerasimus of Boldino, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; Venerable Nikita the Stylite, Wonderworker of Pereyaslavl, Zalesski, Commemorated on May 24; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Venerable Paisius the Abbot of Uglich, Commemorated on June 6; Second glorification of the Holy Right-Believing Princess Anna of Kashin, Commemorated on June 12;

Zalesye Region - The Golden Ring
Zalesye Region - The Golden Ring; Golden Ring - Zalesye Region ; Pereslavl-Zalessky; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22; St Leucius of Volokolamsk, Commemorated on August 17 ; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Translation of the relics of St Alexander Nevsky; Uncovering of the relics of St Andrew the Prince of Smolensk, Commemorated on October 27 ; Martyr Michael the Prince of Tver, Commemorated November 22 ; Repose of St Alexander Nevsky, Commemorated on November 23; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Maximus, Metropolitan of Kiev, Commemorated on December 6 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Icon of the Mother of God of ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Uncut MountÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 24 ; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Gerasimus of Boldino, Commemorated on May 1; Venerable Macarius the Archimandrite of Obruch (Kanev), Commemorated on May 13; Venerable Nikita the Stylite, Wonderworker of Pereyaslavl, Zalesski, Commemorated on May 24; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Venerable Paisius the Abbot of Uglich, Commemorated on June 6; Second glorification of the Holy Right-Believing Princess Anna of Kashin, Commemorated on June 12;

Goritsky Monastery (Pereslavl-Zalessky) 1335
Goritsky Monastery (Pereslavl-Zalessky); Repose of St Alexander Nevsky, Commemorated on November 23;

Russia, Pereyaslavl, Nerl River (Volga) Folder, out of Lake Pereyaslavl

Nerl River (Volga)

Nerl River Source (Lake Pereyaslavl)

Nerl River Mouth (Kalyazim, Volga River 6)

Russia, Pereyaslavl, Kashinka River Folder, across the Volga from Pereyaslavl

Kashinka River

Kashin, Pereyaslavl (Kashinka River Mouth, Volga River 6)
Kashin; Venerable Dorothy of Kashin, Commemorated September 24; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated October 1 ; Repose of the Holy Right-believing Princess Anna of Kashin, Commemorated October 2 ; Icon of the Mother of God of Korsun, Commemorated on October 9; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Martyr Michael the Prince of Tver, Commemorated November 22 ; St Paisius of Uglich, Commemorated on January 8 ; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17; Venerable Paisius the Abbot of Uglich. Commemorated on June 6; Transfer of the relics of the Right-Believing Anna of Kashin, Commemorated on June 12; Second glorification of the Holy Right-Believing Princess Anna of Kashin, Commemorated on June 12;

Kalyazin monastery (18 versts from Kashn, across the Volga) 1450
Kalyazin monastery or Nikolaev Klobukov monastery at Kalyazin. Saint Macarius of Kalyazin found a suitable place between two lakes, eighteen versts from Kashin. Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated September 26; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ;

Saint Macarius of Kalyazin Solitary Wilderness Monestary, 1450
Saint Macarius of Kalyazin found a suitable place between two lakes, eighteen versts from Kashin. Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17;

Kalyazin, Pereyaslavl (Kashinka River Mouth, Volga River 6)
Kalyazin; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17; Icon of the Mother of God of "œthe Uncut Mount"Â, Commemorated on March 24 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26; Venerable Paisius the Abbot of Uglich, Commemorated on June 6;

Kalyazin monastery, Pereyaslavl, 1450
Kalyazin monastery; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; St Paisius of Uglich, Commemorated on January 8 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ;

Kashinka River Source (Valdai Hills)

Kashinka River Mouth (Kashin, Volga River 6)

Russia, Rostov Folder, Yaroslav, and its vicinity

Rostov-Yaroslavl
Rostov-Yaroslavl; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on September 3 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Uncovering of the relics of St Demetrius (Dmitri) the Metropolitan of Rostov, Commemorated on September 21; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on November 12 ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19 ; Icon of the Mother of God œthe Unexpected joy, Commemorated on December 9 ; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Venerable Seraphim of Virits, Commemorated on March 21; Righteous Basil of Mangazea in Siberia, Commemorated on March 23 ; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Synaxis of the Saints of Rostov, Commemorated on May 23;

Rostov the Great
Rostov the Great; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5;

Russia, Rostov History Folder

Russia, Rostov, 1000-1077, Abraham or Abramius of Rostov, destroyed Idol Velas
Russia, Rostov, 1000-1077, Abraham or Abramius of Rostov; Abraham of Rostov, Archimandrite of Rostov, in the world Abercius, was born in tenth century in Chuhloma, which is in Kostroma region near Galich, Russia.[1] Contents 1 Life of the Saint 2 His death and veneration 3 Years of life and activity 4 References 5 Sources 6 External links Life of the Saint[edit] Born Abercius, he was very ill as a child. He converted to Christianity in his youth after being cured from illness through prayer.[2] He decided to become a monk at Valaam and with the new name Abramius (Abraham) settled at Rostov on the shore of Lake Nero.[3] Not far from his hut was a temple where the local tribes worshiped the stone idol of Veles, a source of superstitious fright in the whole neighborhood. His legend recounts a miraculous vision of Saint John the Evangelist, who gave him a staff, crowned with a cross, to destroy the idol. In commemoration of this, at the site of the temple, Abraham erected a monastery in honor of the Theophany. He also built a church dedicated to Saint John the Theologian, and preached the Gospel in his area. Convinced by his preaching, many pagans were baptized.[3] At the petition of the Rostov princes Avraham was ordained to the rank of archimandrite of the monastery of the Theophany.[4] His death and veneration[edit] Abraham Reposed in old age and was buried in the church of the Theophany by his disciples.[5] His relics were found during the time of Grand Prince Vsevolod Georgievich (1176-1212).[6] According to Golubinsky the general church canonization of the Monk Abraham was held already by the time of the Makaryev Sobors of 1547-1549.[7] The divine service devoted to Abraham of Rostov, compiled in the imitation of the like to the Monk Sergius of Radonezh, was first mentioned in the manuscript collection of the 15th century.[8] In 1551 Ivan the Terrible, during his military campaign against Khanate of Kazan, made a pilgrimage to the Abraham Monastery before the battles. He took the staff of the saint and upon successful defeat of Kazan khans he returned it back and ordered construction of the stone Cathedral of the Theophany in 1553- 1555.[9][6] His feast days are: October 29 (November 11) (new style) - finding relics - in the Synaxis of the Kostroma saints, May 23 - in the Synaxis of Rostov-Yaroslavski Saints and in the Synaxis of the Karelian Saints - May 21 (dates are given according to the Julian calendar).[8] Years of life and activity[edit] The legend of the saint indicates 1010 as the date of his death, but most historians recognize this date to be wrong.[1] Nikolay Karamzin indicated, that Abraham was acting in Rostov during or after Andrey Bogolyubsky (c. 1111-“ 1174). The activity of Abraham in Rostov dates from 1073-“1077 years according to Vasily Klyuchevsky; Macarius Bulgakov refers it to (?)-1045 years, Andrei Titov - the end of the XI - the beginning of the XII century, Filaret (Gumilevsky) - the beginning of the XII century.[10] Evgeny Golubinsky was skeptical about the very fact of the existence of Abraham, apparently considering him a single person with Abraham Galitzki and referring his activity to the last quarter of the fourteenth century (according to the legend, the latter lived the same years as Yury Dmitrievich, born in 1374). Arseny Kadlubovsky does not consider Abraham to be the founder of the Theophany Monastery, and also relates his life to the fourteenth century. [10][1] Venerable Abramius, Archimandrite of Rostov, Commemorated on October 29 Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Rostov, 1208-1218, Konstantin of Rostov, Grand Prince of Vladimir
Russia, Rostov, 1208-1218, Konstantin of Rostov, Grand Prince of Vladimir; Vsevolodovich (May 18, 1186 in Rostov - February 2, 1218) was the eldest son of Vsevolod the Big Nest and Maria Shvarnovna. 1206 and 1207, he was the prince of Novgorod. In 1207, his father sent him to rule the towns of Rostov and Yaroslavl. In consequence of one domestic squabble, Vsevolod disinherited Konstantin on his deathbed and bequeathed his capital Vladimir to a younger son, Yuri II. In the Battle of Lipitsa (1216), Konstantin and his ally Mstislav of Novgorod soundly defeated Yuri and occupied Vladimir. Konstantin's death in 1218, Yuri returned to the throne. Konstantin's descendants, meanwhile, retained the towns of Rostov and Yaroslavl, where they would reign until the late 15th century. Thus, numerous princely families of Russia issue from this prince. Konstantin is also remembered for building the new Assumption Cathedral in Rostov and three brick cathedrals in Yaroslavl. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nestâ€ (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod Big-Nest single-handedly set the course of affairs of the whole of Great Rus. The Lay of Igor’s Campaign says that he could splash the Volga with oars, and bail out the Don with helmets. oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince. the year 1219 Basil participated in a campaign of the Vladimir-Suzdal forces against the Volga Bulgars, and in 1221 in a campaign to the mouth of the River Oka. Saint Yuri was then held hostage at Nizhni Novgorod. 1223 the first Tatars (Mongols) appeared on the southern steppes, “an unknown peopleâ€, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. Saint Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov. 1227 (or 1228) Basil married, taking Maria, daughter of Saint Michael of Chernigov (September 20) as his wife. Basil’s uncle, Saint Yuri, had previously married Saint Michael’s sister [i.e. Basil’s uncle Yuri had married Maria’s aunt]. In 1231 Basil’s oldest son Boris was born. storm clouds thickened over Russia. On May 3, 1230, “the earth shook during Liturgyâ€, and famine and pestilence came upon Rus that year. In 1232 the Tatars made winter camp, having barely reached the capital of the Volga Bulgars. Life took its course, and Prince Yuri in 1236 married off his sons Vladimir and Mstislav, and Basil rejoiced at their weddings. All of them, however, had little more than a year to live, for the Tatars had already taken the Volga-Bulgarian land. 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. “A glorious fight,â€ said the prince, “is 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. Yuri and his faithful companion Saint Basil were determined to fight “for the Orthodox Christian Faithâ€ against the “godlessly vile Tatars.â€ Having organized his defenses and leaving his sons Vsevolod and Mstislav at Vladimir, Prince Yuri went beyond the Volga to gather new troops to replace those annihilated by Batu. him were his nephews, Saint Basil of Rostov and his company, and his brothers, Vsevolod and Vladimir. The Great Prince awaited the arrival of his brothers Yaroslav and Svyatoslav and their forces. Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri’s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered “before the eyes of the Khanâ€. (In several of the old collections of Saints’ Lives, all of them are listed as saints). Yuri had been with his forces near Yaroslavl. Learning of the destruction of the capital and the death of those near and dear to him, “he lamented in a loud voice with tears.â€ He said it would be better for him to die rather than continue to live in this world, since he alone survived. Saint Basil, arriving with the Rostov company, encouraged him to continue with the military effort. March 4, 1238 the decisive battle took place at the River Sita. The Tatars unexpectedly managed to encircle the Russian army, and a slaughter ensued. Few Russian warriors remained alive after this terrible battle, but the enemy paid an expensive price for its victory. Saint Yuri was cut down in distinguished combat, and the wounded Basil was brought to Batu’s headquarters. Tatars demanded that he “follow their vile customs, be subject to their will and fight for them.â€ The holy prince angrily refused to betray his homeland or Holy Orthodoxy. You cannot take the Christian Faith from me said the holy prince, like one of the ancient Christian confessors. They tortured him a great deal, and then killed him in the Shernsk woods. Thus did holy Prince Basil commit his soul to God, resembling in death the holy Passion-Bearer Boris (July 24), the first of the Rostov princes, whom he had imitated in life. Like Saint Boris, Saint Basil was not even thirty years of age. Cyril of Rostov, going out on the field of carnage, buried the fallen Orthodox warriors, and he sought the body of holy Prince Yuri (they did not find his cut-off head in the mass of broken bodies). He brought his holy relics to Rostov, to the Dormition cathedral. The body of Saint Basil was found in the Shernsk woods by a priest’s son and was taken to Rostov. There the prince’s wife, his children, Bishop Cyril and all the inhabitants of Rostov met the body of their beloved prince with bitter wailing, and they buried him beneath the arches of the cathedral church. the burial of Prince Basil, the chronicler said: The multitude of Orthodox people wept bitterly, when they saw the departed father and nourisher of orphans, the great comforter of the sorrowful, and... the setting of a luminous star.... By his martyr’s blood his transgressions and those of his brethren were washed away.â€ people regarded it as a sign of God’s mercy that the two princely comrades-in-arms were buried side by side in the Rostov cathedral church: Behold the wonder, in death God has placed their bodies together. (Later on, the relics of holy Prince Yuri were transferred to the restored Vladimir Dormition cathedral). Church venerates Saints Basil and Yuri as Passion-Bearers, and heroic defenders of the Russian Land. Their holy example has inspired Russian soldiers in the fight against hostile invaders. The most detailed account of the life and deeds of holy Princes Basil and Yuri is preserved in the Lavrentiev Chronicle, written by the monk Laurence with the blessing of Saint Dionysius, Archbishop of Suzdal, in the year 1377, three years before the Battle of Kulikovo Pole. Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Saint Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. The city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. Besides this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. He suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. He did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his brother, but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. In 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. In the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

Russia, Rostov, 1228-1238, P Basil, Vasilko Konstantinovich, Suzdal Monomashich, heded elders, k by Batu after Sita
Russia, Rostov, 1216-1238, Prince Basil, Vasilko Konstantinovich; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nestâ€ (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod Big-Nest single-handedly set the course of affairs of the whole of Great Rus. The Lay of Igor’s Campaign says that he could splash the Volga with oars, and bail out the Don with helmets. oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince. the year 1219 Basil participated in a campaign of the Vladimir-Suzdal forces against the Volga Bulgars, and in 1221 in a campaign to the mouth of the River Oka. Saint Yuri was then held hostage at Nizhni Novgorod. 1223 the first Tatars (Mongols) appeared on the southern steppes, “an unknown peopleâ€, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. Saint Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov. 1227 (or 1228) Basil married, taking Maria, daughter of Saint Michael of Chernigov (September 20) as his wife. Basil’s uncle, Saint Yuri, had previously married Saint Michael’s sister [i.e. Basil’s uncle Yuri had married Maria’s aunt]. In 1231 Basil’s oldest son Boris was born. storm clouds thickened over Russia. On May 3, 1230, “the earth shook during Liturgyâ€, and famine and pestilence came upon Rus that year. In 1232 the Tatars made winter camp, having barely reached the capital of the Volga Bulgars. Life took its course, and Prince Yuri in 1236 married off his sons Vladimir and Mstislav, and Basil rejoiced at their weddings. All of them, however, had little more than a year to live, for the Tatars had already taken the Volga-Bulgarian land. 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. “A glorious fight,â€ said the prince, “is 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. Yuri and his faithful companion Saint Basil were determined to fight “for the Orthodox Christian Faithâ€ against the “godlessly vile Tatars.â€ Having organized his defenses and leaving his sons Vsevolod and Mstislav at Vladimir, Prince Yuri went beyond the Volga to gather new troops to replace those annihilated by Batu. him were his nephews, Saint Basil of Rostov and his company, and his brothers, Vsevolod and Vladimir. The Great Prince awaited the arrival of his brothers Yaroslav and Svyatoslav and their forces. Meatfare Saturday, February 3, 1238, quickly and without hindrance upon the wintry roads, the Tatar army approached Vladimir. Despite heroic defense, the fate of the city was sealed. Bishop Metrophanes for spiritual strength tonsured all the princes and princesses remaining in the city into the angelic schema. The city fell on February 7. final outpost of the Vladimirites was the Dormition cathedral, repository of the most holy object in Russia: the wonderworking Vladimir Icon of the Mother of God. The Tatars piled wood and kindling around the cathedral and made a tremendous fire. Bishop Metrophanes died in the fire and smoke, together with a thousand defenseless women and children, and Prince Yuri’s entire family: his wife Agathia, daughter Theodora, daughters-in-law Maria and Christina, and the infant grandson Demetrius. His sons Vsevolod and Mstislav, together with the previously captured Vladimir, were subjected to tortures and then slaughtered “before the eyes of the Khanâ€. (In several of the old collections of Saints’ Lives, all of them are listed as saints). Yuri had been with his forces near Yaroslavl. Learning of the destruction of the capital and the death of those near and dear to him, “he lamented in a loud voice with tears.â€ He said it would be better for him to die rather than continue to live in this world, since he alone survived. Saint Basil, arriving with the Rostov company, encouraged him to continue with the military effort. March 4, 1238 the decisive battle took place at the River Sita. The Tatars unexpectedly managed to encircle the Russian army, and a slaughter ensued. Few Russian warriors remained alive after this terrible battle, but the enemy paid an expensive price for its victory. Saint Yuri was cut down in distinguished combat, and the wounded Basil was brought to Batu’s headquarters. Tatars demanded that he “follow their vile customs, be subject to their will and fight for them.â€ The holy prince angrily refused to betray his homeland or Holy Orthodoxy. You cannot take the Christian Faith from me said the holy prince, like one of the ancient Christian confessors. They tortured him a great deal, and then killed him in the Shernsk woods. Thus did holy Prince Basil commit his soul to God, resembling in death the holy Passion-Bearer Boris (July 24), the first of the Rostov princes, whom he had imitated in life. Like Saint Boris, Saint Basil was not even thirty years of age. Cyril of Rostov, going out on the field of carnage, buried the fallen Orthodox warriors, and he sought the body of holy Prince Yuri (they did not find his cut-off head in the mass of broken bodies). He brought his holy relics to Rostov, to the Dormition cathedral. The body of Saint Basil was found in the Shernsk woods by a priest’s son and was taken to Rostov. There the prince’s wife, his children, Bishop Cyril and all the inhabitants of Rostov met the body of their beloved prince with bitter wailing, and they buried him beneath the arches of the cathedral church. the burial of Prince Basil, the chronicler said: The multitude of Orthodox people wept bitterly, when they saw the departed father and nourisher of orphans, the great comforter of the sorrowful, and... the setting of a luminous star.... By his martyr’s blood his transgressions and those of his brethren were washed away.â€ people regarded it as a sign of God’s mercy that the two princely comrades-in-arms were buried side by side in the Rostov cathedral church: Behold the wonder, in death God has placed their bodies together. (Later on, the relics of holy Prince Yuri were transferred to the restored Vladimir Dormition cathedral). Church venerates Saints Basil and Yuri as Passion-Bearers, and heroic defenders of the Russian Land. Their holy example has inspired Russian soldiers in the fight against hostile invaders. The most detailed account of the life and deeds of holy Princes Basil and Yuri is preserved in the Lavrentiev Chronicle, written by the monk Laurence with the blessing of Saint Dionysius, Archbishop of Suzdal, in the year 1377, three years before the Battle of Kulikovo Pole.

Russia, Rostov, 1230 & 1501, Basil & Constantine Relics, Yaroslavl, Rostov, both ruled like Christians, both incorrupt r
Russia, Rostov, 1230 and 1501, Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8), both ruled like a Christian in 1230, under and to the Horde, both incorrupt relics in 1501; Yaroslav; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

Russia, Rostov, 1257, Fall of Yaroslavl, to Mongke Khan, Golden Horde
Fall of Yaroslavl, 1257, to Mongke Khan, Golden Horde; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Russia, Rostov, 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, Rostov, 1330-1380, Blessed John the Hairy, Fool f Christ of Rostov, no shelter, humility, patience, unceasing prayer
Russia, Rostov, 1330-1380, Blessed John the Hairy or Merciful, Fool for Christ of Rostov (Lake Nero), Rostov the Great, no permanent shelter, humility, patience, unceasing prayer, hair upon his head abundantly; Rustov; Rostov the Great; Rustov Cathedral; Blessed John œthe Hairy and Fool-For-Christ at Rostov, Commemorated on September 3 ; 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). 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, Rostov, 1334-1392, Saint Sergius of Radonezh
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, Rostov, 1363-1394, Theodore, Archbishop of Rostov, founded 3 monasteries, many great ascetic disciples, iconographer
Russia, Rostov, 1363-1394, Theodore, Archbishop of Rostov, founded Old & New Simonovo Monastery near Kremlin 1379, Dimitri o Don confessor, 1387 bishop of Rostov, many great ascetic disciples, iconographer, founded Rostov monastery; Rostov-Yaroslavl; Saint Theodore, Archbishop of Rostov, Commemorated on November 28; Theodore, Archbishop of Rostov, in the world John, the son of Stephen (brother of Saint Sergius of Radonezh), who occupied an important post under Prince Andrew of Radonezh. a widower, Stephen became a monk, and together with his twelve-year-old son, went to the monastery to Saint Sergius, who foreseeing the ascetic life of the child John, tonsured him with the name Theodore on the Feast of Saint Theodore the Hair-Shirt Wearer (April 20). Theodore attained an appropriate age, he was given a blessing to be ordained to the priesthood. the blessing of Saint Sergius, Saint Theodore built a church in honor of the Nativity of the Most Holy Theotokos and founded a monastery on the banks of the River Moskva, at the place called Simonovo. the monastery began to attract a throng of people. Saint Theodore built a cell five versts from the Moscow Kremlin, and pursued new ascetical labors, and here disciples gathered around him. Sergius, visiting this place, blessed the founding of a monastery, and Metropolitan Alexis blessed the construction of a church in the name of the Dormition of the Most Holy Theotokos at Novoe Simonovo, which also had its foundations laid in 1379. The old Simonov monastery remained the burial place of monks. of his virtuous life and strict asceticism, Saint Theodore became known in Moscow. Metropolitan Saint Alexis elevated him to the rank of igumen, and Great Prince Demetrius of the Don chose him as his father confessor. Theodore journeyed to Constantinople several times on church matters for the Russian Metropolitan. his first journey in 1384, Patriarch Nilus made him an archimandrite. Simonov monastery was put directly under the Patriarch, thus becoming stavropegial. 1387, he was consecrated archbishop and occupied the See of Rostov. the igumen, and then the archimandrite of the Simonov monastery, and despite being occupied with churchly matters, Theodore stalwartly guided those in the monastic life and counted many great and famous ascetics among his disciples. Cyril (June 9) and Therapon (May 27), the future founders of two famous White Lake monasteries, were tonsured at the Simonov monastery. Theodore occupied himself with iconography, and he adorned with icons of his own painting both the Simonov monastery, and many Moscow churches. Rostov, Archbishop Theodore founded the Nativity of the Virgin monastery. blessed death of the saint occurred on November 28, 1394. His relics are in the Rostov Dormition cathedral. Theodore is also commemorated on May 23. Saints Paul and Theodore of Rostov, Commemorated on October 22: Paul and Theodore of Rostov founded a monastery at the River Ust, not far from Rostov, in honor of the holy Martyrs Boris and Gleb (May 2). Theodore (November 28) first came to the site of the future monastery from the Novgorod region. Paul came three years later for ascetic struggles. Sergius of Radonezh (September 25 and July 5) came to Rostov, his native region, in 1363. of this, Saints Theodore and Paul went to the great ascetic for spiritual counsel. Sergius visited their wilderness monastery and blessed them to build a church there named for the holy Passion-Bearers Boris and Gleb. during the construction of this first church, monks began gathering around the ascetics. igumen, Saint Theodore, joyfully accepted all who came. Soon a second temple was built in honor of the Annunciation of the Theotokos. the Borisoglebsk monastery in order, Saint Theodore entrusted its direction to Saint Paul. he himself took several disciples and withdrew into the Vologda forest. at White Lake, near to the confluence of the River Kouzha into it, he founded a monastery and lived an ascetic life for several years. He built a church dedicated to Saint Nicholas, set the monastery in order, and appointed an igumen for it. receiving a revelation about his impending death, he returned to the Boris and Gleb monastery, where he died on October 22, 1409. Saint Paul directed the two monasteries for a certain time, then he also died at the Monastery of Saints Boris and Gleb.

Russia, Rostov, 1385-1392, James t Wonderworker of Rostov, condmnd woman story, thrown out, Lake Nero Mantiya boat s
Russia, Rostov, 1385-1392, James the Wonderworker of Rostov, tonsured at Kopyrsk monastery, Vladimir-Suzdal (Nerl (Uktoma) mouth, Klyzma River 5), Rostov bishop 1385, condemned woman story, thrown out, Lake Nero Mantiya boat story, to site of Conception-St James monastery, Rostov repented, forgiven but never returned; Kopyrsk monastery on the River Ukhtoma, 80 kilometers (120 Kilometers) from Rostov. River Ukhtoma (River Nerl) is the major tributary of the Klyzama. St James the Bishop and Wonderworker of Rostov, Commemorated November 27 ; to a local tradition, Saint James received monastic tonsure at Kopyrsk monastery on the River Ukhtoma, 80 kilometers from Rostov. For a long time he was igumen of this monastery, in the year 1385 he was made Bishop of Rostov when Pimen was Metropolitan and Demetrius of the Don was Great Prince. defending a woman condemned to execution, the saint followed the example of the Savior, inviting whoever considered himself to be without sin to cast the first stone at her (John 8:7), and he then sent the woman forth to repentance. Prince and the Rostov nobles, disgruntled over the bishop’s judgment, threw Saint James out of Rostov. the city, the saint proceeded to Lake Nero, spread his bishop’s mantiya on the water, and having signed himself with the Sign of the Cross, he sailed off on it as if on a boat, guided by the grace of God. one and a half versts from the city, Saint James emerged on shore at the site of his future monastery. prince and the people, repenting their actions, besought the saint’s forgiveness. The gentle bishop forgave them, but he did not return again. the shore of Lake Nero he made himself a cell and built a small church in honor of the Conception of the Most Holy Theotokos by Righteous Anna, marking the beginning of the Conception-Saint James monastery. James died there on November 27, 1392. is a story that Saint James fought against the Iconoclast heresy of a certain fellow named Markian, who appeared in Rostov toward the end of the fourteenth century. more ancient Lives of our saint do not mention this, and even the great hagiographer Saint Demetrius of Rostov was unaware of it. More recent hagiographers were wont to draw material from the Service to Saint James of Rostov. But the Service itself, preserved in copies from the sixteenth-seventeenth centuries, was compiled by borrowing from the Service to Saint Bucolus (February 6), who struggled against the first century heretic Marcian, and from the Service to Saint Stephen of Surozh (December 15), who contended against the emperor Constantine Kopronymos (741-775). James is also commemorated on May 23.

Rostov, 1408, Khan Edigei invasion of Russia
Khan Edigei invasion of Russia 1408, Destroying Rostov, New Novgorod, and Gorodets ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ;

Russia, Rostov, 1501 & 1230, Basil & Constantine Relics, Yaroslavl, Rostov, both ruled like Christians, both incorrupt r
Russia, Rostov, 1230 and 1501, Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8), both ruled like a Christian in 1230, under and to the Horde, both incorrupt relics in 1501; Yaroslav; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; holy Princes Basil and Constantine Vsevolodovich of Yaroslavl. their youth they lost their father, Vsevolod, who fell in battle with the Tatars (Mongols). Basil, the elder brother, succeeded to the throne. As prince, he had to face a multitude of concerns, tasks and sorrows. city and the villages were devastated from the invasion of the Tatars, many households remained without shelter and food, and he had to concern himself about everything and about everyone. this, it was necessary to gain the good will of the Tatar Khan, and the holy prince more than once journeyed for this reason to the Horde. suffered also a family misfortune, the loss of his only son. his tribulations the holy prince suffered without complaint, and he ruled the princedom, like a true Christian. did not enter into disputes with other princes, he concerned himself with the unfortunate among his subjects, and he built churches. But soon his life, filled with many sorrows, exhausted the strength of the prince, and he took sick and died in the year 1249. him holy Prince Constantine succeeded to the throne. He strove to imitate his but to his great dismay, everywhere he saw pillage and murdering done by the Tatars. 1257 the Tatars fell upon Yaroslavl itself. The prince came out to fight the enemy, but here in this battle he gave up his life for his country. the year 1501 the incorrupt relics of the holy princes were uncovered and now rest in the Yaroslav cathedral.

Russia, Rostov, 1501 & 1230, Yaroslavl, Rostov, both ruled like Christians 1230, under & to Horde, both incorrupt relics 1501

Russia, Rostov, 1540-1589, Blessed John of Moscow, from Vologda, to Rostov (became fool for Christ), to Moscow
Russia, Moscow, 1540-1589, Blessed John of Moscow the Fool-For-Christ, Vologda (aka Komel, Vologda River 3) from Vologda, to Rostov, to Moscow, strict fasting & Prayer, hard work, foolishness, spoke truth, even to Boris Godunov, foretold time of troubles; Vologda; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; John, Fool-for-Christ, Wonderworker of Moscow, was born on the outskirts of Vologda. his youth he toiled at a saltworks, where he was a water-carrier. The saint combined strict fasting and prayer with his heavy work. he moved on to Rostov, where he began his exploit of holy foolishness for the sake of Christ. wore chains with heavy iron crosses, and on his head was a heavy iron cap, for which they called him “John Big-Cap”. Moscow he went barefoot and almost naked in even the most severe frost, and he foretold the great misfortunes for Russia, the Time of Troubles and the incursion of the Poles, saying that “in Moscow will be many visible and invisible devils.” spoke the truth to everyone fearlessly, regardless of what position they might occupy. Even to Tsar Boris Godunov, he often said: “Clever mind, sort out the things of God. God waits for a long time. Yes, it hurts.” his death Saint John indicated the place where he wanted to be buried: at the Protection church on Rva, which was later known as the cathedral of Saint Basil the Blessed (August 2). himself for burial, he removed the chains he had worn under his clothing and poured water over himself three times. before his repose (? 1589), the blessed one received the gift of healing. Moscow, he was venerated as a great wonderworker and seer. On June 12, 1672, the relics of the blessed one were found resting under a crypt in one of the chapels of the Cathedral of St. Basil the Blessed. Service and Life were preserved in Lists of the seventeenth century.

Russia, Rostov, 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, Rostov, 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, Rostov, 1659-1758, Isaakov Icon, appeared in tree, divine light, moved to church, came back, built church w skete
Russia, Rostov, 1659-1758, Isaakov Icon, near Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8), appeared in tree, divine light, moved to church, came back, built chapel w skete, wooden church 1662, stone church 1758; 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, far from the village of Isaakievo. peasants wanted to take the icon to their own village, but they were not able. 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. 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. 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. the year 1758 a stone church was built in place of the wooden, into which they transferred this icon.

Russia, Rostov, 1671-1709, Cossack Hierarch, Dimitry, Demetrius of Rostov
Rostov Hierarch, 1671-1709, Dimitry ; Saint Dimitry of Rostov (sometimes Latinized as Demetrius, sometimes referred to simply as Dmitri Rostovsky, (11 December 1651 -“ 28 October 1709) a leading opponent of the Caesaropapist reform of the Russian Orthodox church promoted by Feofan Prokopovich. is representative of the strong Cossack Baroque influence upon the Russian Orthodox Church at the turn of the 17th and 18th centuries. 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] 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 ; Martyr Theognes at Cyzicus, Commemorated on April 29; Icon of the Mother of God of œthe Unexpected JoyÂ from Andronikov, Commemorated on May 1 ;

Russia, Rostov, 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, Rostov, 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, Rostov, 1702, Unexpected Joy Icon, Rostov, 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, Rostov, Lake Nero Folder, Rostov

Lake Nera (Nero)
Lake Nera; Blessed John œthe HairyÂ and Fool-For-Christ at Rostov, Commemorated on September 3; St James the Bishop and Wonderworker of Rostov, Commemorated on November 27; St Peter the Prince of Ordinsk, Rostov, Commemorated on June 30;

Rostov (Lake Nero), Rostov the Great
Rustov; Rostov the Great; Rustov Cathedral; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated July 3 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Venerable Leonid of Ustnedumsk, Commemorated on July 17 ; Icon of the Mother of God of Tolga, Commemorated July 18 ; Prophet Ezekiel, Commemorated on July 21 ; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; Appearance of the Smolensk "œDirectress" Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Icon of the Mother of God of Yuga, Commemorated on July 28; St Pitirim the Bishop of Tambov, Commemorated on July 28 ; Venerable Anthony of Optina, Commemorated on August 7 ; Icon of the Mother of God of Tolga, Commemorated on August 8; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14 ; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Icon of the Mother of God of Georgia, Commemorated August 22 ; St Bogolep, disciple of St Paisius of Uglich, Commemorated on August 22; St Adrian of Uglich, Commemorated August 26 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on September 3 ; Venerable Macarius of Optina, Commemorated September 7 ; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Uncovering of the relics of St Demetrius (Dmitri) the Metropolitan of Rostov, Commemorated on September 21 ; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated September 25 ; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; St Paul of Rostov, Commemorated on October 22 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28; Venerable Abramius the Archimandrite of Rostov, Commemorated on October 29 ; Martyr Orestes of Cappadocia, Commemorated on November 10 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on November 12 ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated on November 19 ; St James the Bishop and Wonderworker of Rostov, Commemorated on November 27 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; Icon of the Mother of God "œthe Unexpected joy"Â, Commemorated on December 9 ; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Schemamonk Cyril, the Father of St Sergius of Radonezh, Commemorated January 18 ; Blessed Xenia of St Petersburg, Commemorated on January 24 ; Icon of the Mother of God "the Unexpected Joy", Commemorated January 25 ; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; St Tryphon, Bishop of Rostov, Commemorated February 1 ; St Tryphon, Bishop of Rostov, Commemorated on February 1; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Repose of St Theodosius of Chernigov, Commemorated on February 5 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated on February 11 ; St Bassian of Uglich, Commemorated on February 12 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Sebastian of Poshekhonye, Commemorated on February 26; 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 ; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Venerable Seraphim of Virits, Commemorated on March 21; Righteous Basil of Mangazea in Siberia, Commemorated on March 23 ; 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 Stephen the Bishop of Perm, Commemorated on April 26; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14; Uncovering of the relics of St Leontius the Bishop and Wonderworker of Rostov, Commemorated on May 23; Synaxis of the Saints of Rostov, Commemorated on May 23; Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; St Ignatius the Bishop and Wonderworker of Rostov, Commemorated on May 28; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; 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 ; St Stephen the Bishop of Perm, Commemorated on April 26; St Cyril the Bishop of Turov, Commemorated on April 28 ; Icon of the Mother of God of "œthe Unexpected Joy"Â from Andronikov, Commemorated on May 1; Icon of the Mother of God of Lubech, Commemorated on May 7 ; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Right-believing John the Prince of Uglich, Tonsured As Ignatius, Vologda, Commemorated on May 19; Synaxis of the Saints of Rostov, Commemorated on May 23; St Ignatius the Bishop and Wonderworker of Rostov, Commemorated on May 28; Venerable Paisius the Abbot of Uglich. Commemorated on June 6; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; Icon of the Mother of God of Yaroslavl, 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; St Michael the first Metropolitan of Kiev, Commemorated on June 15; Venerable Moses of Optina, Commemorated on June 16; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19; St Peter the Prince of Ordinsk, Rostov, Commemorated on June 30; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3; Burial of St Andrew the Prince, Commemorated on July 4 ;

Sarsk, Rostov (Sarskoye Gorodishche)
Sarsk, Rostov (Sarskoye Gorodishche); Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Theophany-Abramiev, Abraham's monastery of the Theophany, Rostov, 1030 or so
monastery of the Theophany; Venerable Abramius, Archimandrite of Rostov, Commemorated on October 29 Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Church of St. Gregory the Theologian, Rostov Kremlin, Rostov, Russia
Church of St. Gregory the Theologian, Rostov Kremlin, Rostov, Russia; Saint Stephen, Bishop of Perm, Commemorated on April 26;

Conception-Saint James, Spaso-Yakovlevsky Monastery of Dimitri, 1389
Conception-Saint James monastery, Spaso-Yakovlevsky Monastery of St. Dimitri, 1389 ; Saint James the Wonderworker, Bishop of Rostov, Commemorated on November 27;

Russia, Rostov, Ust and Kotorosi River Folder, In and Out of Nero

Ust River Source (along the border, close to Volga River)

Ust River

Trinity Monastery of St Bassian (Kotorosl River Source) 1492
Trinity Monastery of St Bassian, 30 Versts South of Uglich ; St Bassian of Uglich, Commemorated on February 12 ;

Trinity Monastery of St Bassian, 30 Versts South of Uglich, 1492
Trinity Monastery of St Bassian, 30 Versts South of Uglich ; St Bassian of Uglich, Commemorated on February 12 ;

Ust River 1 (Novy Torg, Boris and Gleb, and Rostov)

Novy Torg, Rostov (Ust River 1)
Boris and Gleb monastery, Novy Torg. Saint Ephraim of Novy Torg, founder of the Sts Boris and Gleb monastery in the city of Novy Torg, was a native of Hungary. ; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Venerable Arcadius of Novotorsk, Commemorated August 14 ; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; Boris and Gleb monastery; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ;

Novtorsk, Novy Torg, Rostov (Ust River 1)
Boris and Gleb monastery, Novy Torg. Saint Ephraim of Novy Torg, founder of the Sts Boris and Gleb monastery in the city of Novy Torg, was a native of Hungary. ; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; Venerable Arcadius of Novotorsk, Commemorated August 14 ; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; Boris and Gleb monastery; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ;

Boris and Gleb monastery, Novy Torg, Rostov, 1363 or so
Boris and Gleb monastery; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Cornelius of Pereyaslavl, in the world Konon, was the son of a Ryazan merchant. In his youth he left his parental home and lived for five years as a novice of the Elder Paul in the Lukianov wilderness near Pereyaslavl. Afterwards the young ascetic transferred to the Pereyaslavl monastery of Saints Boris and Gleb on the Sands [Peskakh]. Konon eagerly went to church and unquestioningly did everything that they commanded him. holy novice did not sit down to eat in the trapeza with the brethren, but contented himself with whatever remained, accepting food only three times a week. After five years, he received monastic tonsure with the name Cornelius. From that time no one saw the monk sleeping on a bed. Several of the brethren scoffed at Saint Cornelius as foolish, but he quietly endured the insults and intensified his efforts. Having asked permission of the igumen to live as a hermit, he secluded himself into his own separately constructed cell and constantly practiced asceticism in fasting and prayer. the brethren found him barely alive, and the cell was locked from within. Three months Saint Cornelius lay ill, and he could take only water and juice. The monk, having recovered and being persuaded by the igumen, stayed to live with the brethren. Saint Cornelius was the sacristan in church, he served in the trapeza, and also toiled in the garden. As if to bless the saint’s labors, excellent apples grew in the monastery garden, which he lovingly distributed to visitors. body of Saint Cornelius was withered up from strict fasting, but he did not cease to toil. With his own hands he built a well for the brethren. For thirty years Saint Cornelius lived in complete silence, being considered by the brethren as deaf and dumb. Before his death on July 22, 1693, Saint Cornelius made his confession to the monastery priest Father Barlaam, received the Holy Mysteries and took the schema. was buried in the chapel. Nine years later, during the construction of a new church, his relics were found incorrupt. In the year 1705, Saint Demetrius, Metropolitan of Rostov (October 28), saw the relics of Saint Cornelius, and they were in the new church in a secluded place. The holy bishop composed a Troparion and Kontakion to the saint. Martyrs and Passion-Bearers Boris and Gleb, Commemorated on July 24; St Pitirim the Bishop of Tambov, Commemorated on July 28; Uncovering of the relics of the Venerable Maximus of Moscow the Fool-for-Christ, Commemorated on August 13; Translation of the relics of the Venerable Theodosius of the Kiev Far Caves, Commemorated on August 14; St Paul of Rostov, Commemorated on October 22 ; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated on February 11 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

Borisoglebsk monastery (Ust River 1) 1363 or so
Borisoglebsk monastery; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; St Paul of Rostov, Commemorated on October 22 ; Venerable Irenarchus the Recluse of Rostov, Commemorated on January 13 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Ust (Ustye) River Mouth (Kotorosi River 1)
Ustye River; St. Paul of Rostov, Commemorated on October 22;

Kotorosi River

Kotorosi River Source (Lake Nero)

Kotorosi River 2 (Karabikha)

Kotorosl River Mouth (Volga River 8, Yaroslav)

Russia, Rostov, Yaroslavl Folder, Kotorosi Mouth at Volga River

Yaroslavl, Rostov (Kotorosl River Mouth at Volga River 8)
Yaroslav; Icon of the Mother of God of Tolga, Commemorated July 18 ; Appearance of the Smolensk "œDirectress"Â Icon of the Mother of God brought from Constantinople, Commemorated on July 28 ; Icon of the Mother of God of Yuga, Commemorated on July 28; Venerable Anthony of Optina, Commemorated on August 7 ; Icon of the Mother of God of Tolga, Commemorated on August 8 ; Venerable Alypius the Iconographer of the Kiev Near Caves, Commemorated on August 17; Right-believing Prince Basil of Yaroslavl; Icon of the Mother of God of Georgia, Commemorated August 22 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on September 3 ; Icon of the Mother of God of Isaakov, Commemorated September 8 ; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; St Theodore the Prince of Smolensk and Yaroslav, Commemorated on September 19 ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9 ; Blessed John "œthe Hairy"Â and Fool-For-Christ at Rostov, Commemorated on November 12 ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19 ; Icon of the Mother of God of Yaroslav-Smolensk ; Finding of the relics of Monkmartyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Icon of the Mother of God "œthe Unexpected joy"Â, Commemorated on December 9 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda. Commemorated on December 18 ; Repose of St Innocent the first Bishop of Irkutsk; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Venerable Ignatius of Loma and Yaroslav, Commemorated December 28 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Blessed Xenia of St Petersburg, Commemorated on January 24 ; St Tryphon, Bishop of Rostov, Commemorated February 1 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; 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; Monkmartyr Adrian of Poshekhonye, Yaroslavl, Commemorated on March 5; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Seraphim of Virits, Commemorated on March 21; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Icon of the Mother of God of Chelnsk and Pskov Caves, Commemorated on May 14; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14 ; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of St Leontius the Bishop and Wonderworker of Rostov, Commemorated on May 23; Synaxis of the Saints of Rostov, Commemorated on May 23; Finding of the relics of St Basil the Prince of Yaroslavl, Commemorated on June 8; Icon of the Mother of God of Yaroslavl, Commemorated on June 8; Venerable Moses of Optina, Commemorated on June 16; Right-believing Prince Basil of Yaroslavl, Commemorated on July 3; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Makov Nobility (Yaroslavl, Rostov)
Makov Nobility (Yaroslavl, Rostov): Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7;

Fyodorovskaya Church, Fyodorovskaya Icon, Theodore's Icon, 1682
Fyodorovskaya Church; Icon of the Mother of God of St Theodore, Commemorated on March 14;

Ascension Church, Yaroslavl, 1584-1682
Ascension Church, Yaroslav l; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated on October 12; Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov, Commemorated on May 14;

Cherepovets Ascension monastery, Yaroslav, Rostov, 1584-1682
Cherepovets Ascension monastery is probably at the Ascension Church; Icon of the Mother of God of Yaroslav-Smolensk, Commemorated on October 12; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda. Commemorated on December 18 ;

Votkha River ?

Adrian's Poshekhonye Monalstery?, River Votkha?
Adrian's Poshekhonye Monalstery?, River Votkha?, This is the only other river in the area. Monkmartyr Adrian of Poshekhonye, Yaroslavl,Commemorated on March 5;

Russia, Rostov, Gridenka River Folder, Downriver Right Side

River Gridenka

Nerekhta, Yaroslav, Rostov, Kostroma (River Gridenka, near Volga River 8.4)
Nerekhta; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15;

Russia, Rostov, Tolga River Folder, Upriver Left Side

Tolga River

Tolga River Source

Tolga River 1

Tolga River Mouth (Volga River 8)
Tolga: The 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.

Romanov, Rostov (now Tutaev, Tolga River, Volga River 8)
Romanov (now Tutaev), Rostov (Volga River 8) ; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda. Commemorated on December 18 ; Right-Believing Prince Roman of Uglich, Commemorated February 3 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Sebastian of Poshekhonye, Commemorated on February 26;

Tolga monastery, 1314
Tolga monastery; 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.

Tolga, Rostov (Tolga River Mouth, Volga River 8) bright light, fiery column, bridge, suspended icon, in tree with staff
Tolga: The 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. Icon of the Mother of God of Tolga, Commemorated 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. Icon of the Mother of God of Tolga, Commemorated on August 8;

Russia, Rostov, Uchma River Folder, Way Upriver Left Side

Uchma River

Uchma River Source

Uchma River Mouth (Uglich, Volga River 7)

Uglich, Rostov (Uchma River, Volga River 7)
Uglich; Alexeyevsky Monestary and Convent in Ugich ; St Bogolep, disciple of St Paisius of Uglich, Commemorated August 22 ; St Adrian of Uglich, Commemorated August 26 ; They were singing an Akathist to the Most Holy Theotokos. Suddenly, throughout all the monastery there shone an extraordinary light, and the monks heard a voice calling them to come out of the cell. The ascetics came out in fear and in confusion, and an angel showed them the Mother of God, sitting on an airy throne and holding the Divine Infant in Her arms. The ascetics fell frightened to the ground, but the angel raised them up and related to Saint Paisius the command of the Mother of God to build on this place a church in honor of the Protection of the Most Holy Theotokos. The vision ended, and the monks spent the whole night in vigil and praise. Venerable Cassian of Uglich, Commemorated October 2 ; St Paisius of Uglich, Commemorated on January 8 ; Right-Believing Prince Roman of Uglich, Commemorated February 3 ; St Bassian of Uglich, Commemorated on February 12 ; Icon of the Mother of God of St Theodore, Commemorated on March 14; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Right-believing John the Prince of Uglich, Tonsured As Ignatius, Vologda, Commemorated on May 19; Venerable Paisius the Abbot of Uglich. Commemorated on June 6;

Dormition of the Mother of God Monestary (Uglich) 1464
Dormition of the Mother of God Monestary; Venerable Cassian of Uglich, Commemorated October 2 ;

Protection monastery, Ugich, Rostov, 1464
Protection monastery, Ugich, Rostov; Uglich; St Bogolep, disciple of St Paisius of Uglich, Commemorated on August 22; Venerable Cassian of Uglich, Commemorated October 2 ; Blessed Xenia of St Petersburg, Commemorated on January 24 ; St. Bassian of Uglich, Commemorated on February 12; Venerable Theodore of Sanaxar, Commemorated on February 19 ;

Alexeyevsky Monestary, Ugich, Rostov, 1464
Alexeyevsky Monestary and Convent in Ugich; Uglich; St Bogolep, disciple of St Paisius of Uglich, Commemorated on August 22; Venerable Cassian of Uglich, Commemorated October 2 ; Blessed Xenia of St Petersburg, Commemorated on January 24 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ;

Russia, Radonezh Folder, and vicinity

Makovets, 12 Versts or Kilometers from Radonezh

Russia, Radonezh History Folder

Russia, Radonezh, 1293, Dmitrov joined to Moscow by Daniel
Dmitrov; Russia, Radonezh, Dmitrov, 1293, Dmitrov joined to Moscow by Daniel 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. Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Russia, Radonezh, 1334-1392, St Sergius of Radonezh, spiritual leadr, monastic reformr, mst venerated
Radonezh Saint, 1334-1392, St Sergius of Radonezh; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; St Theodore the Archbishop of Rostov, Commemorated on November 28; St Stephen the Bishop of Perm, Commemorated on April 26 ; Meeting of the Vladimir Icon of the Mother of God, Commemorated on May 21; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7;

Russia, Radonezh, 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, Radonezh, 1375-1426, Nikon t Abbot of Radonezh, not accepted, persistance, obedience zealot, not grieve, builder, icongr
Russia, Radonezh, 1375-1426, Nikon t Abbot of Radonezh (Yakhroma River 3), Disciple & successor of Sergius, at first not accepted, persistance, zealot of obedience, w sergius in cell, time each day for silence, Edigei invasion, appearance hierarch saints, do not grieve destruction, will flourish all the more, builder, S incorrupt relics, finest iconogrophers, time of death and resting place ; Radonezh; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ; Nikon, Abbot of Radonezh, a disciple and successor of Saint Sergius of Radonezh (September 25 and July 5), was born at Yuriev-Polsk. heard of the angelic life of the Radonezh Wonderworker, the young man came to Saint Sergius and requested to be tonsured into the angelic schema. Sergius did not accept Nikon, whether because of his youth or for some other reason. he sent him to his disciple Saint Athanasius (September 12) at Serpukhov. Saint Athanasius would not accept him right away. Only after seeing the young man’s persistence did he tonsure him into the monastic schema. Nikon struggled in prayer, studied Holy Scripture and persevered in virtue and purity. of his humility and the way he fulfilled each task assigned him without argument, Saint Nikon was called a “zealot of obedience.” he reached the age of thirty, he was ordained to the priesthood. a certain while, Saint Athanasius blessed him to go see Saint Sergius. Saint Sergius, catching sight of him, said, “It is good that you have come, my child Nikon,” and happily received him. first, he gave orders for Saint Nikon to serve the brethren. The disciple passed whole days in monastic matters, and his nights in prayerful conversation with God. Saint Sergius was comforted by his virtuous life. received a special insight concerning him, Saint Sergius bade his disciple to dwell with him in his own cell, so that he might share in spiritual attainment. instructed him in every monastic virtue, and explained much about the essence of spiritual life. Saint Sergius assigned Saint Nikon to the duty of assisting him, six months before his repose, he appointed his disciple as his successor. Then Saint Sergius withdrew into seclusion. the death of Saint Sergius (September 25, 1392), Nikon carried out his duties exactly as he was instructed by the founder of the monastery. had the habit of attending all the monastic services, and never did he forsake common tasks, working on a equal footing with all the brethren. the burden of being the igumen of the monastery weighed upon Saint Nikon. Recalling his quiet life in the Serpukhov Vysotsk monastery with Saint Athanasius, and later with Saint Sergius, he gave up his position and retired to his own cell. six years the monastery was guided by Saint Savva of Storozhevsk (December 3). the year 1400 Saint Savva founded his own monastery near Zvenigorod, and the brethren entreated Saint Nikon to again take over its direction. consented, but allotted himself a certain time each day for silence, so as to stand alone before God. reports began to spread about an invasion of the Russian land by Khan Edigei (1408), Saint Nikon zealously prayed to God to spare the monastery. a dream the Moscow hierarchs Peter (December 21) and Alexis (February 12) together with Saint Sergius appeared to him and said that he should not grieve over the destruction of the monastery, since it would not become desolate, but would flourish all the more. monks left the monastery, taking with them relics, books, and consecrated vessels. When they returned, they saw that their beloved place had been reduced to ashes. But Saint Nikon did not despair, and the brethren began to restore the monastery. of all a wooden church was built in honor of the Most Holy Trinity. It was consecrated on September 25, 1411, the anniversary of the repose of Saint Sergius. monastery was restored, and Saint Nikon began construction of a stone church over the grave of his spiritual Father, Saint Sergius. work crew digging the foundations uncovered the incorrupt relics of Saint Sergius on July 5, 1422. universal rejoicing they placed the relics in a new reliquary and at the new site a wooden church was built (now the church in honor of the Descent of the Holy Spirit is at this place). Nikon later built a new stone church in the Name of the Most Holy Trinity. In honor and memory of his spiritual Father, he transferred the holy relics into this newly built church. Nikon brought in the finest iconographers, Saints Andrew Rublev (July 4) and Daniel Cherny (June 13) for the adornment of the temple. Then Saint Andrew painted the Icon of the Most Holy Trinity (Hospitality of Abraham), embodying what was revealed to Saint Sergius. Saint Nikon was occupied with the construction of the Trinity church until the end of his life. Nikon’s final resting place was revealed to him in a vision before his death. He summoned the brethren and gave them instructions. After receiving the All-Pure Body of Christ and His Precious Blood, Saint Nikon gave the brethren a last blessing and said, “Go forth, my soul, with joy to the place where repose is prepared for you. Christ is calling you.” made the Sign of the Cross, Saint Nikon died on November 27, 1426. He was buried near the reliquary of Saint Sergius. the hierarch Jonah (1448-1461), the hieromonk Pachomius the Logothete wrote the Service and Life of Saint Nikon. In the year 1547 a generally observed celebration to him was established. In the year 1548 a church named for him was built over the grave of Saint Nikon. In 1623 a new one was constructed in its place, in which the relics of Saint Nikon rest in a crypt. The 500 year anniversary of the repose of Saint Nikon was solemnly observed in 1976 at the Trinity-Sergeev Lavra. Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Radonezh, 1385-1430, 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, Radonezh, 1446, Muscovite Civil War Seige of 1446
Muscovite Civil War Seige of 1446 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24 ;

Russia, Radonezh, 1590-1633, Saint Dionysius of Radonezh, Time of Troubles, 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, Radonezh, 1618, Truce of Deulino (1618)
Truce of Deulino; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Radonezh, 1642, Yaroslav-Smolensk Icon, Go, go to Yaroslavl, to new MOG monastery
Russia, Radonezh, 1642, Yaroslav-Smolensk Icon, Go, go to Yaroslavl, to new MOG monastery; 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 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. From 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. Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Appearance of the Mother of God to St Sergius of Radonezh; 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 Hodēgḗtria (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, Radonezh, 1730, Smolensk Icon, From this icon in 1730 there a cantor received healing
Russia, Radonezh, 1730, Smolensk Icon, From this icon in 1730 there a cantor received healing; 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. From 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. Russia, Radonezh, 1642, Yaroslav-Smolensk Icon, Go, go to Yaroslavl, to new MOG monastery; 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 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. From 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. Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Appearance of the Mother of God to St Sergius of Radonezh; 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 Hodēgḗtria (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, Radonezh, 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, Radonezh, 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, Radonezh, Moscow Volga Canal Folder, Yakhroma River

Moscow Volga Canal, 1932

Tushino, Radonezh, near Moscow Volga Canal, False Dimitri II
Tushino; Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia, Commemorated on February 17;

Russia, Radonezh, Moscow Volga Canal 3, Yakhroma River Folder

Yakhroma River

Yakhroma River Source (along the border)

Yakhroma River 1 (Alexandrov)

Yakhroma River 2 (Sergiyev, Radonezh)

Radonezh (Yakhroma River 3)
Radonezh; Venerable Andrew Rublev the Iconographer; Uncovering of the relics of the Venerable Sergius of Radonezh; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; 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; 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 ; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated September 25; Venerable Schemamonk Cyril the Father of the Venerable Sergius of Radonezh, Commemorated September 28 ; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392); Venerable Sergius the Abbot of Nurma and Disciple of the Venerable Sergius of Radonezh, Vologda, Commemorated on October 7 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ; St Athanasius, œthe Iron StaffÂ and disciple of St Sergius of Radonezh, Commemorated on November 26 ; St Theodore the Archbishop of Rostov; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3 ; St Gurias the Archbishop of Kazan, Commemorated December 5 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Schemamonk Cyril, the Father of St Sergius of Radonezh, Commemorated January 18 ; Venerable Maximus the Greek, Commemorated January 21 ; St Moses the Archbishop of Novgorod, Commemorated on January 25 ; ANDREI RUBLEV, MONK AND ICONOGRAPHER, 1430, Commemorated January 29 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on February 12 ; Venerable Cosmas of Yakhrom, Commemorated February 18 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4 ; 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; Martyr Anthony of Vilnius, Lithuania, Commemorated on April 14; 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 Paphnutius the Abbot of Borov, Commemorated on May 1; 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; 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; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; 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; St Methodius the Abbot of Peshnosha, Commemorated on June 14; Burial of St Andrew the Prince, Commemorated on July 4 ; Venerable Andrew Rublev the Iconographer, Commemorated on July 4; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Trinity Lavra of St Sergius (Radonezh) 1337
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 ;

Church of the Holy Spirit (Radonezh) 1476
Trinity Lavra (Monestary) of St Sergius; Icon of the Mother of God of the Trinity-St Sergius Lavra, Commemorated July 28 ; 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 ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe LadderÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, 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 ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœIlyin ChernigovÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, 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 SergiusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Â™ Monastery, Commemorated on May 12; 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; 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 ;

Moscow Theological Academy, 1687, Radonezh, 1814, Trinity Lavra of St Sergius
Moscow Theological Academy, Radonezh, Trinity Lavra of St Sergius, 1687, moved to Radonezh in 1814; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10;

Makovets, Radonezh (deep forest at Makovets hill)
Makovets (deep forest at Makovets hill); Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6 ; 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; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ;

Troitzka (Trinity) Abbey, Radonezh, 1337
Troitzka (Trinity) Abbey, Radonezh, Trinity Lavra of St. Sergius; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, November 17 ; Venerable Micah the Disciple of the Venerable Sergius of Radonezh, Commemorated on May 6; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; St Methodius the Abbot of Peshnosha, Commemorated on June 14; Synaxis of the Saints of Radonezh, Commemorated on July 6 ;

Sergiev monastery of St Sergius of Radonezh, 1337
monastery of St Sergius of Radonezh; Icon of the Mother of God "Chukhloma" from Galich, Commemorated July 20 ; Translation of the relics of the Protomartyr and Archdeacon Stephen from Jerusalem to Constantinople, Commemorated on August 2; 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 ; SERGIUS, ABBOT OF HOLY TRINITY (25 SEPT 1392) ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated on November 17 ; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; 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 Gurias the Archbishop of Kazan, Commemorated December 5 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Euthymius of Suzdal, Commemorated on April 1; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Dionysius the Archimandrite of St Sergius'™ Monastery, Commemorated on May 12; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; St Methodius the Abbot of Peshnosha, Commemorated on June 14; Synaxis of the Saints of Radonezh, Commemorated on July 6 ; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7 ;

Gethsemane skete (Chernigovsky skete, Radonezh)
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.

Peshnosha monastery, Radonezh, Yakhroma River Mouth, Moscow Canal
Dmitrov; Peshnosha monastery; Venerable Methodius the Abbot of Peshnosha the Disciple of the Venerable Sergius of Radonezh, Commemorated on June 4; St Methodius the Abbot of Peshnosha, Commemorated on June 14;

Peshnosha
Peshnosha is in a marshy place beyond the Yakhroma River from St Sergius Trintiy Monestary near Radonezh.

Yakhroma River 3 (Dmitrov on Moscow Canal)

Dmitrov, Radonezh (Yakhroma River, Moscow Canal) 1154
Dmitrov; Burial of St Andrew the Prince ; Right-believing Prince Daniel of Moscow, Commemorated on March 4 ; Uncovering of the relics of the Venerable Macarius the Abbot of Kalyazin, Commemorated on May 26 ; Burial of St Andrew the Prince, Commemorated on July 4 ;

Yakhroma River 4 (Yakhroma on Moscow Canal)

Yakhroma, Radonezh (Yakhroma River Mouth, Volga Canal 3)
Yakhroma (Yakhroma River); Icon of the Mother of God of Yakhrom, Commemorated on October 14 ; Venerable Cosmas of Yakhrom, Commemorated February 18 ; St Methodius the Abbot of Peshnosha, Commemorated on June 14;

church of the Dormition at Mogiltsy (east of Moscow Volga Canal 4, on Trans Siberian RWY)
church of the Dormition at Mogiltsy, Moscow Oblast, Russia, 141273; The "Unfading Flower" Icon depicts the Theotokos holding her Divine Son on her right arm, and in her left hand is a bouquet of white lilies. The lilies symbolize the unfading flower of virginity and purity of the Mother of God, to whom the Church sings: “You are the root of virginity and the Unfading Flower of purity.â€ In Moscow there are two churches with Icons with this name: the church of the Dormition at Mogil'tsy (December 31), and the Alexeyev Monastery. Other icons of this name are in Kungur (Perm Gubernia); in the former town of Kadome of Tambov Province, namely, in the Merciful Theotokos womens' monastery; and in the Nativity of the Theotokos church of Voronezh.

Russia, Pskov Folder, its rivers and Pskov lakes

Pskov region (Pskov Lakes)
Pskov region; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Commemoration of the Weeping Icon of the Mother of God œof the SignÂ at Novgorod, Commemorated on November 27 ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Icon of the Mother of God of Lubyatov, Commemorated on March 19; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15 ; Icon of the Mother of God œTendernessÂ of the Pskov Caves, Commemorated on June 23 ;

Russia, Pskov History Folder

Russia, Pskov, 9th Century, Pskov principality
Pskov principality, the native region of St Olga. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ;

Russia, Pskov, 945-963, Kiev Rus King, Olga of Kiev
Kiev Rus King, 945-963, Olga of Kiev ; Martyr Theodore and his son of Kiev, Commemorated on July 12; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Martyr Theodore and his son of Kiev, Commemorated on July 12; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Pskov, 1117-1138, K Rus King, Vsevolod of Pskov, Vsevolod-Gabriel, Mstislav's son, Monomahk' gson
Kiev Rus King, 1117-1138, Vsevolod of Pskov, Vsevolod-Gabriel ; Mstislavich, the patron saint of the city of Pskov, ruled as Prince of Novgorod in 1117–32, Prince of Pereslavl (1132) and Prince of Pskov in 1137–38. 1 Early life 2 Expulsion from Novgorod 3 Church-building and veneration 4 Marriage and children 5 Succession 6 References 7 External links life[edit] eldest son of Mstislav the Great and Christina Ingesdotter of Sweden, Vsevolod was born in Novgorod during his father's reign as prince there (1088–1093, 1095–1117) and given the baptismal name Gabriel, or Gavriil. His maternal grandfather was King Inge the Elder of Sweden. The date of his birth is unknown, although the idea has been advanced that the event was commemorated by the Annunciation Church in the Marketplace, founded by Mstislav in 1103.[1] was enthroned as Prince of Novgorod after his father Mstislav Vladimirovich became Grand Prince of Kiev in 1117 and ruled Novgorod, with some interruption, until he was ousted by the Novgorodians in 1136. He was married to a Chernigovian princess in Novgorod in 1123 and his son, Ivan, was born there (he died in 1128).[2] In 1123, Vsevolod led the Novgorodians against the Chud. These campaigns continued in 1130 and over the next several years.[3] Aside from Vladimir Yaroslavich, Vsevolod was the first Novgorodian prince known to have been in conflict with Finns (in 1123).[4] from Novgorod[edit] his father's death in 1132, support for him began to erode in Novgorod. That same year, he was sent by his uncle, Grand Prince Yaropolk, to Pereslavl, to reign there. When he tried to return to Novgorod later that year, the Novgorodians refused to accept him back because they considered his move to Pereslavl as a betrayal (He had sworn an oath to die in Novgorod). That being said, the chronicles indicate that he was back leading a Novgorodian army in 1133. It was during that campaign that Vsevolod captured the city of Yuryev (modern Tartu, Estonia).[5] 1134, Vsevolod led an unsuccessful campaign in Vladimir-Suzdal during which, according to the Novgorodians, he showed indecisiveness, one of the reasons for his dismissal a little over a year later. On 28 May 1136, he was confined in the Archbishop's courtyard (compound) in the Detinets along with his wife and family, guarded by thirty men so as not to escape. In mid-July he was allowed to leave, going to his uncle in Kiev.[6] The following year, he tried to come back to Novgorod at the head of an army but withdrew instead to Pskov, where he died in February 1138.[7] According to his own wishes, he was buried in the Church of St. Demetrius in Pskov. dismissal from Novgorod has traditionally been seen as the end of Kievan power in the north and the beginning of the Republic of Novgorod. After him a number of princes were invited in or dismissed over the next two centuries, although only a few, like Aleksandr Nevsky, could assert themselves in the city for a prolonged period. Church-building and veneration[edit] of Saint Nicholas, constructed by Vsevolod in Novgorod. addition to leading Novgorodian armies on several campaigns, Vsevolod built a number of churches in and around the city: the Church of St. John on Opoki (1127–1130),[8] the Church of St. George in the Market (1133), the Church of The Assumption in the Market (1133; built with Archbishop Nifont),[9] and the Church of St. George in the Yuriev Monastery.[10] It was Vsevolod who granted the charter to Ivan's Hundred, the first Russian merchant guild. In addition, the Cathedral of St. Nicholas in Yaroslav's Court, while often attributed to his father Mstislav, was mostly built during Vsevolod's tenure in Novgorod. comparatively early death prevented him from claiming the Kievan throne. He was survived by a daughter, WierzchosÅ‚awa, the wife of BolesÅ‚aw IV the Curly. The prince was canonized by the Russian Orthodox Church as Vsevolod-Gavriil. In the Stepennaya Kniga (the "Book of Degrees of Royal Genealogy"), he is listed as a Pskov Wonderworker.[11] His relics were moved from the Church of St. Demetrius to the Trinity Cathedral in the Pskov Kremlin in 1193. The Pskovians attached his name to a German sword with the inscription honorem meum nemini dabo, formerly preserved in the cathedral sacristy, but modern historians date the sword to the 15th century at the earliest. St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated on February 11; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ;

Russia, Pskov, 1198, Appearance of the Mirozh Icon of the Mother of God
Russia, Pskov, 1198, Appearance 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 “Orans” (“Praying”) 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 Panagia” 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; 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 “Orans” (“Praying”) 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 Panagia” 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.

Russia, Pskov, 1231, Lavonian Prince Yaroslav seized Izborsk in 1231
Livonia; Livonian Knights; Teutonic Knights; Prince Yaroslav (ex husband of St Eupraxia) fled from Pskov to Livonia and there married a German. Together with the Teutonic knights he made incursions several times upon the Russian lands, and in 1231 he seized Izborsk. Izborsk; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Eupraxia, Princess of Pskov, in the world Euphrosyne, was the daughter of the Polotsk prince Rogvolod Borisovich, and an aunt to the holy Prince Dovmont-Timothy (May 20). was the wife of the Pskov prince Yaroslav Vladimirovich. Yaroslav fled from Pskov to Livonia and there married a German. with the Teutonic knights he made incursions several times upon the Russian lands, and in 1231 he seized Izborsk. the departure of her husband, Euphrosyne turned to deeds of piety. In the year 1243, she built a monastery on the banks of the River Velika named for Saint John the Forerunner, and became its abbess. to Livonia for a meeting with her former husband in the city of Odenpa (Bear’s Head), she was murdered (May 8, 1243) by a stepson, more accurately, the son of Yaroslav by his German wife. was buried at the cathedral of the monastery she founded. days after the death of Saint Eupraxia, a miracle occurred over her grave, when myrrh issued from an icon of the Savior. icon was called “The myrrh-bearing Savior”. countenance of the righteous princess was preserved on two icons. On the one she is depicted at prayer with Saint John the Forerunner and the holy Apostle Andrew the First-Called. The other icon with her likeness is beside the wonderworking icon of the Savior.

Russia, Pskov, 1231-1243, Eupraxia, Princess of Pskov, left by h for Livonia, piety, abbess of her monastery, k by h stepson
Russia, Pskov, 1231-1243, Saint Eupraxia, Princess of Pskov; St Eupraxia's Monastery for John the Forerunner; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Eupraxia, Princess of Pskov, in the world Euphrosyne, was the daughter of the Polotsk prince Rogvolod Borisovich, and an aunt to the holy Prince Dovmont-Timothy (May 20). was the wife of the Pskov prince Yaroslav Vladimirovich. Yaroslav fled from Pskov to Livonia and there married a German. with the Teutonic knights he made incursions several times upon the Russian lands, and in 1231 he seized Izborsk. the departure of her husband, Euphrosyne turned to deeds of piety. In the year 1243, she built a monastery on the banks of the River Velika named for Saint John the Forerunner, and became its abbess. to Livonia for a meeting with her former husband in the city of Odenpa (Bear’s Head), she was murdered (May 8, 1243) by a stepson, more accurately, the son of Yaroslav by his German wife. was buried at the cathedral of the monastery she founded. days after the death of Saint Eupraxia, a miracle occurred over her grave, when myrrh issued from an icon of the Savior. icon was called “The myrrh-bearing Savior”. countenance of the righteous princess was preserved on two icons. On the one she is depicted at prayer with Saint John the Forerunner and the holy Apostle Andrew the First-Called. The other icon with her likeness is beside the wonderworking icon of the Savior.

Russia, Pskov, 1233, Izborsk, Pskov Captured by Livonian Brothers of the Sword
Izborsk; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Eupraxia, Princess of Pskov, in the world Euphrosyne, was the daughter of the Polotsk prince Rogvolod Borisovich, and an aunt to the holy Prince Dovmont-Timothy (May 20). was the wife of the Pskov prince Yaroslav Vladimirovich. Yaroslav fled from Pskov to Livonia and there married a German. with the Teutonic knights he made incursions several times upon the Russian lands, and in 1231 he seized Izborsk. the departure of her husband, Euphrosyne turned to deeds of piety. In the year 1243, she built a monastery on the banks of the River Velika named for Saint John the Forerunner, and became its abbess. to Livonia for a meeting with her former husband in the city of Odenpa (Bear’s Head), she was murdered (May 8, 1243) by a stepson, more accurately, the son of Yaroslav by his German wife. was buried at the cathedral of the monastery she founded. days after the death of Saint Eupraxia, a miracle occurred over her grave, when myrrh issued from an icon of the Savior. icon was called “The myrrh-bearing Savior”. countenance of the righteous princess was preserved on two icons. On the one she is depicted at prayer with Saint John the Forerunner and the holy Apostle Andrew the First-Called. The other icon with her likeness is beside the wonderworking icon of the Savior. St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated December 6 ; Venerable Onuphrius the Abbot of Malsk, Pskov, Commemorated on June 12; Onuphrius of Mala and Pskov [Izborsk] founded a monastery in honor of the Nativity of the Mother of God at Mala, four versts from Izborsk and 56 versts from Pskov. The saint died on June 12, 1592 and was buried in the Nativity church, in a chapel named for him. The memory of Saint Onuphrius is also celebrated on the so-called “Malsk Sunday,” the first Sunday after the Peter and Paul Fast.

Russia, Pskov, 1242, Saint Alexander Nevsky, battles of Neva and Ice
Novgorod Prince, 1252-1263, Alexander Nevsky; St Eupraxia, Princess of Pskov, Commemorated October 16; Venerable Xenophon of Robika, Commemorated on January 26; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, Pskov, 1242, Great Battle of the Ice of Lake Chud, defeat of Teutonic Knights
Pskov, 1242, Great Battle of the Ice of Lake Chud, defeat of Teutonic Knights; St Eupraxia, Princess of Pskov, Commemorated October 16; Repose of St Alexander Nevsky, Commemorated on November 23;

Russia, Pskov, 1242, Great Battle of the Ice, Pskov Lake, defeated Teutonic Knights
Novgorod, 1242, Great Battle of the Ice of Pskov Lake, defeat of Teutonic Knights; Repose of St Alexander Nevsky, Commemorated on November 23;

Russia, Pskov, 1260-1299, Dovmont, Duke of Nalsia and later Pskov, Pagan in Lithuania, then Saint in Pskov
Lithuania, 1260-1299, Dovmont, Duke of Nalsia and later Pskov (Utena); or Dovmont[1] (c. 1240? - May 17, 1299), was a Lithuanian prince best remembered as a military leader of the Principality of Pskov between 1266 and 1299. During his term in office, Pskov became de facto independent from Novgorod. is venerated as a saint in the Orthodox Church with his feast day observed on May 20.[3] 1 In Lithuania 2 Ruler of Pskov 3 Later years and legacy 4 References Lithuania[edit] 1265, Daumantas[4] was Duke of Nalsia, a northern province of the Grand Duchy of Lithuania, and was an ally of King Mindaugas. Mindaugas' and Daumantas' wives were sisters. In spite of the family relationship, Daumantas chose to ally himself with Mindaugas' nephew Treniota, who was Duke of Samogitia. Treniota had been steadily increasing his personal power within the kingdom as he tried to spark an all-Balts rebellion against the Teutonic Knights and the Livonian Order. 1263, Daumantas assassinated Mindaugas and two of his sons. It has been suggested that he acted in collusion with Treniota. a result, the Grand Duchy of Lithuania relapsed into paganism for another one hundred and twenty years. Russian chronicles say that Daumantas' motive for the murder was to further his power and get revenge: after Queen Morta's death c. 1262, Mindaugas took Daumantas' wife for himself. When Mindaugas dispatched a large army towards Bryansk, Daumantas participated in the expedition, but suddenly returned and killed Mindaugas and two of his sons. to the Bychowiec Chronicle (a late and not very reliable source), Daumantas received the title of Duke of Utena as his reward. Vaiselga, the eldest son of Mindaugas, entered into an alliance with Shvarn of Halych-Volhynia in 1264, he was able to take revenge for his father's death by killing Treniota. Daumantas and his followers fled to Pskov. of Pskov[edit] on the Millennium of Russia monument in Veliky Novgorod arriving in Pskov, Daumantas was baptized into Eastern Orthodoxy, assumed the Christian name Timotheus and married a daughter of Dmitry of Pereslavl, son of Alexander Nevsky. He led Pskovian armies against the Lithuanians and defeated them on the bank of the Western Dvina, proceeded to devastate the land of Duke Gerdenis, and captured his two sons and wife. Daumantas' daring spirit, his friendly ways, and the success of his military enterprise persuaded the Pskovians to elect him as their knyaz, or military leader. election was never sanctioned by the Novgorod Republic, which had traditionally controlled the Pskovian affairs. Prince Yaroslav of Novgorod planned to punish the Pskovians for their willfulness and oust Daumantas from the city, but the Novgorodians refused to support Yaroslav's campaign and, joining their forces with the Pskovians, invaded Lithuania the following year. Daumantas was again in command and returned to Pskov in triumph. January 1268 the Pskovian-Novgorodian alliance was cemented when they invaded Danish Estonia together. The Pskovians, led by Daumantas, joined their forces with the Novgorodians led by Alexander Nevsky's son Dmitry and looted the Danish Estonian countryside, but were defeated by the combined forces of vassals of the Danish crown, Livonian Knights and local Estonian militia[5] in the Battle of Rakvere (February 18, 1268, near modern-day Rakvere). The following year Master of the Livonian Order, Otto von Lutterberg, led the Livonian forces to the territory of Pskov, burned Izborsk castle and laid siege to Pskov itself, but Daumantas, after receiving support from the Novgorodians, managed to conclude a truce with the Livonians.[6] years and legacy[edit] Town in Pskov. 1270, Yaroslav again attempted to interfere into Pskovian affairs and to replace Daumantas with a puppet ruler. The Pskovians stood up for Daumantas, forcing Yaroslav to abandon his plans. In order to strengthen his position, Daumantas married Dmitry's daughter, Maria. In 1282, when his father-in-law was ousted from Vladimir to Koporye, Daumantas made a sally into Ladoga, where he captured Dmitry's treasury from the Novgorodians and transported it to Koporye. Thereupon his name disappears from the chronicles for some seventeen years. 1299, the Livonian Order unexpectedly invaded north-western Russia and laid siege to Pskov. Having expelled them from the republic, Daumantas abruptly lapsed into illness and died, survived by his alleged son, David of Hrodna. His body was buried in the Trinity Cathedral, where his sword and personal effects would be on exhibit until the 20th century. to Pskovian chronicles, no ruler was loved by the citizens of Pskov more than Daumantas; they particularly praise his military skills and wisdom. After the Russian Orthodox Church canonized him, he came to be regarded as a patron saint of Pskov (on par with Vsevolod Mstislavich). The fortifications erected by Dovmont in Pskov's downtown became known as the "Daumantas Town". A church to the memory of the blessed prince Daumantas-Timofei was consecrated there in 1574. the 1990s, Russian author Sergey Kalitin wrote a novel, Hour of the Wolf, about the life of Daumantas and his transition from a "minor Lithuanian noble" to Prince of Pskov. Utena, Lithuania; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Pskov, 1266-1299, northwest boundaries of the Russian realm
Timothy the Prince of Pskov protected the northwest boundaries of the Russian realm. Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Pskov, 1268, Battle of Rakovor, in Estonia
Estonia, Battle of Rakovor 1268 ; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20 ;

Russia, Pskov, 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, Pskov, 1357-1427, Pskov Saint, St Cyril of White Lake monastery
Mologa Saint, 1357-1427, St Cyril of White Lake monastery, Sheksna, Vologda; St Cyril of White Lake monastery; 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, Pskov, 1420, Support of the Humble Icon, appeared at Stoney Lake
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, Pskov, 1420, Chirsk-Pskov Icon, pestilence, tears from Icon, church procession
Russia, Pskov, 1420, Chirsk-Pskov Icon, pestilence, tears from Icon, church procession; Chirsk is somewhere near Pskov Icon of the Mother of God of Chirsk-Pskov, Commemorated July 16 ; Chirsk (Pskov) Icon of the Mother of God was initially in the Chirsk village church of the Pskov diocese. July 16, 1420, during the time of Great Prince Basil Dimitrievich, Archbishop Simeon of Novgorod and Pskov, and Prince Theodore Alexandrovich were present in Pskov. a time of a deadly pestilence, tears flowed from the eyes of the Chirsk Icon of the Mother of God. was reported to authorities in the city of Pskov. and devout men carried the wonderworking icon to Pskov. church procession was formed to meet the icon, which was placed in the cathedral church of the Holy Trinity. the reverse of the icon are depicted the Holy Apostle and Evangelist Luke, and Saint Theodosius of the Kiev Caves.

Russia, Pskov, 1425-1480, Serapion of Eleazar M, Pskov, silence vow, monk role model, unburied corpse, bones covered by skin
Russia, Pskov, 1425-1480, Spaso-Eleazar Monastery, Pskov Lake (Peipus), 1447, joined ascetic monk Euphrosynus 1425, received great schema, silence vow, monk role model, unburied corpse, bore every insult, power communal prayers, bones covered by skin; Spaso-Eleazar Monastery, Pskov, 1447; Venerable Serapion of Spaso-Eleazar Monastery, Pskov, Commemorated on September 7; Serapion of Pskov was born at Yuriev (now Tartu), which then was under the rule of Germans, who sought to stamp out Orthodoxy. parents were parishioners of a Russian church in the name of Saint Nicholas. Serapion was well versed in the Holy Scripture, and more than once he entered into the defense of Orthodoxy. they wanted to convert him by force to the foreign faith, he departed to the Tolvsk wilderness, not far from Pskov, where the Pskov ascetic monk Euphrosynus (May 15) began his prayerful work. his nurturing, Saint Serapion began to acquire the wisdom of wilderness life. soon he happened to undergo temptations. a blessing, he wanted to leave his guide and to live an ascetic life in complete solitude. the Lord brought the inexperienced novice to his senses: after he seriously hurt his leg, he repented of his self-will and disobedience and returned to the Elder. he received the Great Schema, he dwelt constantly with Saint Euphrosynus for 55 years, strictly keeping the vow of silence. began gradually to gather around Saint Euphrosynus, for which the Elder built a temple in the name of the Three Hierarchs and gave a skete rule. Serapion zealously fulfilled everything commanded of him and was a role model for the monks. monk so strictly fulfilled the monastic vow of uncovetousness, that a copyist of his life called him “an unburied corpse.” bore every insult with extraordinary humility, always blaming himself alone, and he himself asked forgiveness of his insulter. monk deeply sensed the power of communal prayers he said that “the order of the twelve Psalms” sung alone in the cell cannot equal one “Lord, have mercy” sung in church. Serapion died on September 8, 1480, on the Feast of the Nativity of the Most Holy Theotokos. the day of repose of Saint Serapion coincides with one of the twelve Great Feasts, his commemoration is on September 7. A Troparion and Kontakion were composed for the saint. Euphrosynus himself committed the body of his disciple to the earth. his fervent deeds he had transformed himself into mere “bones, covered by skin.” Serapion was not separated from his spiritual Father even after death: their holy relics were placed beside each other. common service was composed to Saints Euphrosynus and Serapion (15 May), Saint Serapion is glorified as the first co-ascetic, “companion and friend” of Saint Euphrosynus.

Russia, Pskov, 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, Pskov, 1460, Hilarion's Ozersk [Lake] Monastery Founded
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, Pskov, 1470, Verkneostrov Monastery founded by Dostheus
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, Pskov, 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, Pskov, 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, Pskov, 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, Pskov, 1567, Miraculous Sign of the Mirozh Icon of the Mother of God, Tears flowed during Plague
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, Pskov, 1581-1582, Siege of Pskov Caves (Livonian War 1581-1582)
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.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 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 TendernessÂ from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God œTendernessÂ 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, Pskov, 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, Pskov, 1592, Siege of Pechory, Pskov
Pskov, 1592, Siege of Pechory, Pskov ; St John the Hermit of Pskov, Commemorated on October 24;

Russia, Pskov, Southern Pskov, Velikaya River Folder, Pskov

Velikaya River

Velikaya River Source (Bezhanitsy Hills)
Bezhanitsy Hills

Velikaya River 1 (Opochsk)

Opochsk, Pskov (Velikaya River 1)
Opochsk (Velikaya River 1) ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15 ;

Velikaya River 2 (Sorot River Mouth)
Sorot River Mouth

Russia, Pskov, Southern, Velikaya 2, Sarov River Folder

Sarot River

Sarot River 2

Sarot River Source (Lake Mikhalkinskoye)

Sorot River Mouth (Velikaya River 2)
Sorot River Mouth

Mikhaylovskoye Museum

Novorzhev, Pskov (Possible home of Cyril of New Lake)
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).

Velikaya River 3 (Ostrov Nicholas Cathedral)

Ostrov Nicholas Cathedral, 1342
Saint Nicholas Cathedral; Ostrov, Ostrovsky District, Pskov Oblast ; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated on December 6 ;

Velikaya River 3 (Chirsk)

Chirsk (Pskov)
Chirsk is somewhere near Pskov Icon of the Mother of God of Chirsk-Pskov, Commemorated July 16 ; Chirsk (Pskov) Icon of the Mother of God was initially in the Chirsk village church of the Pskov diocese. On July 16, 1420, during the time of Great Prince Basil Dimitrievich, Archbishop Simeon of Novgorod and Pskov, and Prince Theodore Alexandrovich were present in Pskov. In a time of a deadly pestilence, tears flowed from the eyes of the Chirsk Icon of the Mother of God. This was reported to authorities in the city of Pskov. Priests and devout men carried the wonderworking icon to Pskov. A church procession was formed to meet the icon, which was placed in the cathedral church of the Holy Trinity. the reverse of the icon are depicted the Holy Apostle and Evangelist Luke, and Saint Theodosius of the Kiev Caves.

Russia, Pskov, Southern, Velikaya 3.9, Demyanka River Folder

Demyanka River (from Pskov Lakes)

Demyanka River South Source (Pskov Lakes)

Demyanka River North Branch

Demyanka River North Source (along the border)

Demyanka River North 1 (Nikander's Wilderness monastery)
River Demyanka, between Pskov and Porkhov.

Nikander's Wilderness monastery, Demyanka River 1, 1585
Nikandrov's monastery, 182648, Porkov District of Pskov; Venerable Nicander the Hermit of Pskov, Commemorated on September 24;

Omucha, Pskov (Near Demyanka River North, Omucha River Mouth, Shelon River 1) 1396
Omucha, Pskov (Omucha River Mouth, Shelon River 1); Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21;

Velikaya River 4 (Pskov)
Velikaya River 4 (Pskov); Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11;

Pskov (South End Pskov Lake, Pskov River Mouth, Velikaya River 4 or Mouth)
Pskov; St Olga the Princess of Russia, in Holy Baptism Called Helen, Commemorated on July 11; Icon of the Mother of God of Chirsk-Pskov, Commemorated July 16 ; Chirsk (Pskov) Icon of the Mother of God was initially in the Chirsk village church of the Pskov diocese. On July 16, 1420, during the time of Great Prince Basil Dimitrievich, Archbishop Simeon of Novgorod and Pskov, and Prince Theodore Alexandrovich were present in Pskov. In a time of a deadly pestilence, tears flowed from the eyes of the Chirsk Icon of the Mother of God. This was reported to authorities in the city of Pskov. Priests and devout men carried the wonderworking icon to Pskov. A church procession was formed to meet the icon, which was placed in the cathedral church of the Holy Trinity. the reverse of the icon are depicted the Holy Apostle and Evangelist Luke, and Saint Theodosius of the Kiev Caves. Icon of the Mother of God of Sviatogorsk, Commemorated on July 17; Icon of the Mother of God of Yuga, Commemorated on July 28; Venerable Constantine the Abbot of Kosinsk, Pskov, Commemorated on July 29; Venerable Cosmas the Abbot of Kosinsk, Pskov, Commemorated on July 29; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated on July 31; Icon of the Mother of God of Narva, Commemorated August 14 ; St Cornelius of Paleostrov and Olonets, Commemorated August 21 ; Icon of the Mother of God "Virgin of Tenderness" of the Pskov Caves, Commemorated August 26 ; St Olga St Olga the Princess of Russia, in Holy Baptism Called Helen; Synaxis of all Saints of Pskov; St Sava of Pskov, Commemorated August 28 ; Venerable Serapion of Spaso-Eleazar Monastery, Pskov, Commemorated September 7 ; Icon of the Mother of God Support of Humble, Commemorated September 16 ; Venerable Nicander the Hermit of Pskov, Commemorated September 24; Icon of the Mother of God "Mirozh", Commemorated September 24 ; Icon of the Mother of God of Pskov œthe ProtectionÂ, Commemorated on October 1; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Icon of the Mother of God of Pskov "the Protection", Commemorated October 1 ; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated October 8 ; St Eupraxia, Princess of Pskov, Commemorated on October 16 ; Venerable Theophilus the Abbot of Omutch, Pskov, Commemorated on October 21; St John the Hermit of Pskov, Commemorated October 24 ; Venerable Martyrius the Abbot of Zelenets, Pskov, Commemorated on November 11 ; St Sergius of Malopinega, Commemorated on November 16 ; Great Battle of the Ice, Novogorodian defeat of Teutonic Knights 1242; Repose of St Alexander Nevsky, Commemorated on November 23; Venerable Hilarion the Abbot of Gdov and Pskov Lake, Commemorated October 21 ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ; St Gabriel, Bishop of Imereti, Commemorated January 25 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; St John the Hermit of Pskov; Venerable Martyrius the Abbot of Zelenets, Pskov; Repose of St Alexander Nevsky; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, Commemorated February 20; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Icon of the Mother of God of Lubyatov, Commemorated on March 19 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Venerable Mark of the Pskov Caves, Commemorated on March 29; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); 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 Chelnsk and Pskov Caves, Commemorated on May 14; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15; Venerable Serapion of Pskov, Commemorated on May 15 ; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19 ; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20 ; Icon of the Mother of God œVirgin of TendernessÂ from the Pskov Caves, Commemorated on May 21 ; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21; Venerable Onuphrius the Abbot of Malsk, Pskov, Commemorated on June 12; Icon of the Mother of God œTendernessÂ of the Pskov Caves, Commemorated on June 23 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Vybuty, Pskov (Velikaya River 3.5, birthplace of both Olga and Vladimir)
Vybuty, Pskov (birthplace of Olga and Vladimir); Equal of the Apostles Great Prince Vladimir (in Baptism Basil), Enlightener of the Russian Lands, Commemorated on July 15;

Mirozhsky Monastery, Pskov, Savior-Transfiguration Mirozh monastery, 1156
Mirozhsky Monastery; Venerable Abramius the Abbot of Mirozh, Pskov, Commemorated on September 24 ; Icon of the Mother of God "Mirozh", Commemorated September 24 ; St Abraham of Mirozh, Commemorated September 24 ; Icon of the Mother of God of Pskov ÃƒÂ¢Ã‚Â€Ã‚Âœthe ProtectionÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on October 1; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Venerable Joasaph of Snetogorsk, Pskov, Commemorated on March 4; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20 ;

St Eupraxia's Monastery for John the Forerunner, 1243
St Eupraxia's Monastery for John the Forerunner; Venerable Abramius the Abbot of Mirozh, Pskov, Commemorated on September 24 ; Icon of the Mother of God "Mirozh", Commemorated September 24 ; St Abraham of Mirozh, Commemorated September 24 ; Icon of the Mother of God of Pskov ÃƒÂ¢Ã‚Â€Ã‚Âœthe ProtectionÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on October 1; St. Eupraxia, Princess of Pskov, Commemorated on October 16; Venerable Joasaph of Snetogorsk, Pskov, Commemorated on March 4; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20 ;

Snetogorsk monastery (on the Snyatni hill, now in Pskov itself) 1410 approx.
Snetogorsk monastery (on the Snyatni hill, now in Pskov itself); St Sava of Pskov, Commemorated August 28 ; Venerable Joasaph of Snetogorsk, Pskov, Commemorated on March 4 ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15 ;

Velikaya River Mouth (Lake Peipus, Lake Pskov)

Russia, Pskov, Northern Pskov, Pskova River Folder, Pskov

Pskova River

Pskova River Source

Pskova River 1 (Krypetsk monastery)

Krypetsk monastery (Pskova River 1) 1485
Krypetsky Monastery; St Sava of Pskov, Commemorated August 28 ; Venerable Nicander the Hermit of Pskov, Commemorated on September 24; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Krypetsk wilderness, 15 versts from the Tolva
Krypetsk wilderness, 15 versts from the Tolva ; St Sava of Pskov, Commemorated August 28 ; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Pskova River 2

Pskova River 3

Pskova River 4

Lyubyatovo, St Nicholas Church and Monastery (Pskova River 4.5)
Lyubyatovo, St Nicholas Church and Monastery; Icon of the Mother of God of Lubyatov, Commemorated on March 19;

Pskova River Mouth (Pskov, Velikaya River 4)

Trinity Cathedral, Pskov, 1589
Trinity Cathedral in Pskov; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Pskov, Trinity Cathedral, 1589
Trinity Cathedral in Pskov; Blessed Nicholas (Salos) of Pskov the Fool-For-Christ, Commemorated on February 28; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Pskov Savior-Transfiguration monastery - Trinity Cathedral, 988
Pskov Savior-Transfiguration monastery ; St Abraham of Mirozh, Commemorated September 24 ;

Dovmontov town, Pskov (Pskova River Mouth, Velikaya River Mouth)
Pskov Kremlin; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Pskov Kremlin
Pskov Kremlin; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Verkneostrov Monastery, Pskov, aka Pskov Kremlin, 1470 (Pskov Lake, River Mouth, and Velikaya Mouth)
Verkneostrov, Pskov, aka Pskov Krom or Kremlin; Venerable Dositheus, Abbot of Verkneostrov, Pskov, Commemorated on October 8;

Russia, Pskov, Far North Pskov, Zelcha Gdov Rivers Folder

Russia, Pskov, Far North, Gdov River Folder

Gdov River

Gdov River Source

Gdov River 1

Gdov River 2 (Gdov)

Gdov, Pskov (Lake Gdov or Pskov)
Gdov Lake Gdov; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated on July 31; Venerable Hilarion the Abbot of Gdov and Pskov Lake Commemorated on October 21 ; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Gdovsky District, Pskov
Gdovsky District; Hieromartyr Benjamin the Metropolitan of Petrograd and ; Gdovsk; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Loma, Pskov, Russia, N 58°50′21″ E 28°27′00"
Loma, Pskov, Russia, N 58°50′21″ E 28°27′00"; Venerable Ignatius of Loma and Yaroslav, Commemorated on December 28;

Gdovka River Mouth (Lake Gdov, or Lake Peipus, or Chud Lake)

Russia, Pskov, Far North, Zelcha River Folder

Zhelcha River

Zhelcha River Source

Zelcha River 1

Zelcha River 2 (Ozersk)

Ozersk [Lake] Monastery of the Protection of the Mother of God, 1460
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, Pskov, Far North, Zhelcha River 2, Dubenka River Folder

Dubenka River

Dubenka River 1

Dubenka River Mouth (Zelcha River 2)
Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh;

Pskov Monastery Dormition of the Mother of God (Dubenka River Mouth) 1460

Zelcha River 3

Zelcha River 4

Zhelcha River Mouth (Pskov Lake)
Ozersk [Lake] Monastery of the Protection of the Mother of God. Venerable Hilarion the Abbot of Gdov and Pskov Lake;

Russia, Pskov, Western Pskov, Puisa (Tolva) River Folder, P Caves

Piusa (Tolva) River

Tolva (Piusa) River

Puisa (Tolva) River Source (Lake Plaani Kulajarv)

Piusa (Tolva) River 1 (Pskov Caves and St Euphrosyne Monasteries)

Mount Snetna
Mount Snetna St Sava of Pskov, Commemorated August 28 ;

River Tolva (Puisa), not far from Pskov

monastery of St Euphrosyne (May 15)
monastery of St Euphrosyne (May 15) St Sava of Pskov, Commemorated August 28 ;

monastery in honor of the Protection of the Most Holy Theotokos, 1473 and 1581
monastery of the Mother of God near Pskovy; On 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. The Most Holy Theotokos, having promised the city Her mercy, gave orders to set up the Pechersk icon at the place of Her appearance. During 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. For 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, ÃƒÂ¢Ã‚Â€Ã‚ÂœAppearance of the Mother of God to the Elder Dorotheus.ÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ 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. Icon of the Mother of God of Pskov ÃƒÂ¢Ã‚Â€Ã‚Âœthe ProtectionÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on October 1;

monastery of the Mother of God near Pskov, 1473
monastery of the Mother of God near Pskovy; St Sava of Pskov, Commemorated August 28 ;

Pechersk Monastery, Pskov-Caves Monastery (Puisa (Tolva) River 1) 1473
Pskov Caves Monestary ; Icon of the Mother of God of Yuga, Commemorated July 28 ; Icon of the Mother of God "Virgin of Tenderness" of the Pskov Caves, Commemorated August 26 ; Icon of the Mother of God "Tenderness" of the Pskov Caves, Commemorated October 7 ; French invasion of Russia 1812 ; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, February 20 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Venerable Mark of the Pskov Caves, Commemorated on March 29; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21; 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;

Pskov-Caves Monastery (Puisa (Tolva) River 1) 1473
Pskov Caves Monestary ; Icon of the Mother of God of Yuga, Commemorated July 28 ; Icon of the Mother of God "Virgin of Tenderness" of the Pskov Caves, Commemorated August 26 ; Icon of the Mother of God "Tenderness" of the Pskov Caves, Commemorated October 7 ; French invasion of Russia 1812 ; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, February 20 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Venerable Mark of the Pskov Caves, Commemorated on March 29; Icon of the Mother of God of œTendernessÂ, Commemorated on May 21; 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;

monastery of St Cornelius, Pskov Caves, 1473
monastery of St Cornelius: Pskov-Caves Monastery; St Sava of Pskov, Commemorated August 28 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ;

Izborsk, Pskov
Izborsk; St Eupraxia, Princess of Pskov, Commemorated October 16 ; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated December 6 ; Venerable Onuphrius the Abbot of Malsk, Pskov, Commemorated on June 12;

Piusa (Tolva) River Mouth (Lake Peipus)

Tolvsk wilderness, Estonia (Tolva River not far from Pskov)
Tolvsk wilderness, Estonia (Tolva River not far from Pskov) ; Venerable Serapion of Spaso-Eleazar Monastery, Pskov, Commemorated September 7 ; Venerable Serapion of Pskov, Commemorated on May 15 ;

Russia, Pskov, Central Pskov, Pskov Lakes Folder

Pskov Lakes, Gdov and Peipus
Pskov Lake; Peter and Paul Verkhneostrov monastery at Lake Pskova; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated on October 8 ; Venerable Hilarion the Abbot of Gdov and Pskov Lake; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15 ;

Pskov Lake (Peipus)
Lake Pskov (Peipus) ; Peter and Paul Verkhneostrov monastery at Lake Pskova; Venerable Dositheus the Abbot of Verkneostrov, Pskov, Commemorated on October 8 ;

Spaso-Eleazar Monastery, Pskov Lake (Peipus), 1447
Spaso-Eleazar Monastery, Pskov, 1447; Eleazar Monastery. Spaso-Eleazarovsky monastery: description, history, interesting facts and reviews. Holy spring in Elizarovo, Pskov region; Venerable Serapion of Spaso-Eleazar Monastery, Pskov, Commemorated on September 7; Venerable Nicander the Hermit of Pskov, Commemorated on September 24;

Chud Lake, Pskov
Chud Lake; St Sergius of Malopinega, Commemorated on November 16 ; Saint Sergius of Malopinega (in the world Simeon), was born in 1493. His 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........With apostolic zeal he (Sergius) labored over the conversion of the pagan Chud people. Repose of St Alexander Nevsky; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Gudov Lake, Pskov
Lake Gdov; Venerable Hilarion of Pskov, Lake Gdov, Commemorated on March 28; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15;

Lake Peipus

Russia, Pskov, Eastern Pskov (Tver, Novgorod) also Pskov Lakes

Toropets, Pskov, Tver or Novgorod (Toropa River mouth at Lake Solomeno, Volga Trade Route)
Toropets ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Icon of the Mother of God of Korsun, Commemorated on October 9 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7;

Toropetz district of the Pskov diocese
Toropetz district of the Pskov diocese; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7;

Russia, Ryazan Frontier Folder (surrounding Muravsky Trail)

Ryazan frontier (Oka River 1-13, surrounding 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 ;

Russia, Ryazan History Folder

Russia, Ryazan, 1060, Yelets Icon, 1060 Yelets-Chernigov I, 1395 Yelets I when MOG scared Tamerlane, s day Vladimir I in Moscow
Russia, Ryazan, 1060, Yelets (Elets) Icon, Muravsky Trail 6 (Scythia, Bystraya Sosna River Mouth, Don River 4), same year as Yelets-Chernigov Icon, could be a copy, 1395 another Yelets Icon when MOG and Saints scared Tamerlane, same day residents prayed to Luke's Vladimir Icon in Moscow; Elets; Icon of the Mother of God of Elets, Commemorated January 11 ; only thing we known about this Icon is that it was located in the city of Yelts, Orlov Gubernia. addition, the annals record the year of its appearance - 1060, which is the same as that of the Yelets-Chernigov Icon (February 5). Researchers believe that the Yelets Icon is a late copy of the Yelets-Chernigov Icon. addition to the belt image of the Mother of God, there is another kind of Yelets Icon which depicts the appearance of the Queen of Heaven to Tamerlane in 1395 in the city of Yelets, before his march on Moscow. Holy Virgin appeared with a multitude of Saints, in a threatening vision to Tamerlane as he was resting in his tent on Mount Argamach. the same day (August 26) the residents of Moscow met the wonderworking Vladimir Icon of the Mother of God, praying before it for deliverance from the terrible invasion. by the vision, Tamerlane exclaimed, "So, we shall not defeat the land of Russia!" and then he retreated with his horde. Yelets Icon is commemorated on January 11, and also on August 26, in remembrance of Tamerlane's retreat. The Elets-Chernigov (or Chernigov Spruce Tree) Icon of the Mother of God is commemorated On February 5. Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated 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. 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. Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Elets-Chernigov (Chernigov Spruce Tree) Icon of the Mother of God appeared on a spruce or fir tree near Chernigov in the year 1060, in the time of Prince Svyatoslav Yaroslavich, as was recorded in the Synodikon of Bishop Zosimus Prokopovich of Chernigov (1655-1657). icon was placed in a church built in honor of the Elets-Spruce Icon of the Mother of God. Saint Anthony (July 10), while living an ascetical life on the Boldino Heights (1068-1069), had given his blessing to found a monastery at this place. 1238 the monastery was pillaged by the Tatars (Mongols), but the icon was hidden inside the monastery walls. In the year 1470, Prince Simeon Olelkovich of Kiev restored the monastery, and they placed the icon in the church. ultimate fate of the icon is unclear. According to one tradition, a descendant of the Chernigov princes, Baryatinsky, carried the icon to Moscow in the year 1579, when Chernigov fell into the hands of the Polish King Stephen Bathory. 1687, Prince Daniel Baryatinsky was returning from a campaign in the Crimea. At Kharkov he fell seriously ill, and before his death he bequeathed the Elets Icon to the nearby Kharkov Dormition church. to another tradition, the icon vanished from the monastery when it was sacked in the seventeenth century by the forces of Sigismund III. In 1676, Prince Constantine Ostrozhsky presented the Elets monastery a copy of the Elets Icon of the Mother of God, brought from Vladimir by the Kozel brothers. Archimandrite Joannicius (Golyatovsky) was at this time restoring the monastery and he described numerous miracles of this icon in his book, “Skorbnitsa” (or “Sokrovischnitsa”, i.e. “Consoler” or “Treasury”), published in 1676 in Novgorod. is still another Elets Icon of the Mother of God, also appearing in the year 1060. It received its name because it appeared in the city of Elets, in a cathedral church dedicated to the Smolensk Icon of the Mother of God. The feastday of this icon was set for January 11.

Russia, Ryazan, 1105-1129, Saint, Constantine of Murom and his sons Michael and Fyodor (Theodore) Ryazan Icon story
Russia, Ryzan Frontier, 1105-1129, Saint, Constantine of Murom and his sons Michael and Fyodor (Theodore); of Murom (11th century - 1129) known as Saint Constantine the Blessed was a direct descendant of Vladimir I of Kiev and the son of Prince Svyatoslav of Chernigov. 1 Life 2 Mother of God, "The Star Most Bright" 3 Canonization 4 References 5 Sources Constantine's request, his father assigned him to rule the city of Murom, which at the time was inhabited by pagans, that he might spread Christianity in that region. According to the traditional account of his life, Constantine first sent his son Michael to Murom as his emissary, but the inhabitants threw him from the walls, so Constantine was obliged to take the city by force.[1] However, he made no headway in converting them to Christianity and at one point they became so angry that a mob made their way to his fortress intending to storm the place. to legend, when he appeared before them bearing what is now known as the Murom-Ryazan icon of the Theotokos, they quieted down and bowed reverently before the holy image.[2] son Fyodor, with his support, continued the missionary work in the surrounding countryside. the place of the murder of his son Michael, the wooden church of the Annunciation was reportedly founded by Prince Constantine in 1205.[3] A new cathedral was built on the site in 1553. It became a monastery under Ivan the Terrible and was ruined by the Poles during the Time of Troubles. In 1664 it was rebuilt by wealthy merchant and arts patron Tarasy Tsvetnov. The monastery features the relics of Constantin and his sons Mikhail and Fyodor. According to a legend recorded by local aristocrat and amateur historian Alexander Yepanchin, each midnight the monastery's gates disappear, and Constantine, Mikhail and Fyodor, clad in regal attire, ride out in a gilded carriage and head to the Cathedral of the Nativity of Mary, where they are met by Pyotr and Fevronia. After praying there, they guard and patrol the city.[4] of God, "The Star Most Bright"[edit] the Most Bright Star icon shows a full-length representation of the Mother of God with a star sending forth rays of light in the background. The origin of its name is connected with the poetic hymns in honor of the Most Holy Theotokos. Standing on Her right hand is the Infant Jesus. At Her feet are Murom saints: Sts. Constantine, Mikhail and Fyodor arrayed in princely robes and Sts. Peter, Fevronia and Uliania clad in monastic habits. In the bottom part of the icon is the following inscription: 'This Marvelous Image Is the Star Most Bright of the Most Holy Lady Mother of God Queen of Heaven."[5] 1547 Metropolitan Macarius of Moscow canonized Saint Constantine as a saint in the Cathedral of Makaryevsky, He is commemorated in the Russian Orthodox Church on May 21.[6] His wife Irene is also venerated at Murom.[1] Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; Holy Princes Constantine and his sons Michael and Theodore of Murom lived during the eleventh-twelfth centuries. Constantine, a descendant of Saint Vladimir, asked his father, Prince Svyatoslav of Chernigov, to give him the city of Murom, which was inhabited by pagans, so he might enlighten this land with the light of the Christian Faith. prince sent his son Michael as emissary to the Murom people, but the pagans murdered him. When Prince Constantine arrived in the city with his retinue, the people quieted down and accepted him, but for a long time they would not give up paganism. they went to the prince’s home, intending to kill him, but the prince came out to the crowd holding the Murom Icon of the Mother of God. The mutinous people unexpectedly quieted down and agreed to accept holy Baptism at the River Oka. the place of the murder of his son Michael, Saint Constantine built a church in honor of the Annunciation, and later on another church named for the holy Passion-Bearers Boris and Gleb. Prince Constantine zealously assisted his son, Prince Theodore in spreading the Christian Faith among the people of Murom. Constantine died in 1129, and was buried in the church of the Annunciation beside his sons, Saints Michael and Theodore.

Russia, Ryazan, 1237, Fall of Ryazan to Batu's Mongol-Tartars December 1237
In 1237 the Tatar whirlwind broke upon Rus. In December Ryazan fell under Batu. Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Russia, Ryazan, 1237, - Old Ryazan, Staraya Ryazan, Seige of Ryazan
Siege of Ryazan, Old Ryazan; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

Russia, Ryazan, 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, Ryazan, 1283-1303, P Daniel of Moscow, Nevsky's youngest, Churches Ms, first victory, humble, united rus

Russia, Ryazan, 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, Ryazan, 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, Ryazan, 1299-1301, Konstantin Romanovich of Ryazan, allied with the Tartars
Russia, Ryazan, 1299-1301, Konstantin Romanovich of Ryazan, allied with the Tartars; Romanovich of Ryazan, Prince of Pronsk, Grand Prince of Ryazan, was born 1260 to Roman Olgovich of Ryazan (1237-1270) and Anastasya NN and died 1306 in Moscow, Russia of Murder. ancestors include Charlemagne (747-814), Alfred the Great (849-899). Ancestors are from Russia, Ukraine, Sweden, France, the United Kingdom, Germany, Belgium, the Byzantine Empire, Belarus. Romanovich (c1360-1306, Moscow ) - Grand Prince of Ryazan (1299 - 1301), the son of Roman Olgovich. the 1300/1301 Daniil Aleksandrovich of Moscow (1261-1303) marched against Konstantin, probably in order to take Kolomna. the Tatars also participated in the battle on the side of the Principality of Ryazan, Konstantin lost the battle being betrayed by his boyars. was taken to Moscow as a prisoner, where he was kept in "honor", and Daniil promised to set him free and to allow him to return to Ryazan. But, for some reason, the matter dragged on and in 1303 Daniil died in 1303 while Konstantin was still in captivity. In 1306, Daniil's son and successor, Yuri Danilovich, ordered him to be killed. Konstantin's murder, the town of Kolomna had been part of Ryazan was taken over by Moscow and the throne of Ryazan was ascended by one of Konstantin's sons - Vasily [1][2] or Yaroslav [3]. Family Father : Roman Olgovich - Grand Prince of Ryazan (1258-1270), an Orthodox saint. Mother : Anastasya - came from the family of the Grand Prince of Kiev and was distinguished by sincere faith and charity. Brothers : Fyodor (c1255-1294) - Grand Prince of Ryazan (1270-1294). Yaroslav (c1260-1308), Prince of Pronsk (1270-1294), Grand Prince of Ryazan (1294-1299) Wife : Feodosya (Fyodora) NN Children : Vasili - Grand Prince of Ryazan (1301-1308). Yaroslav . Right-believing Prince Daniel of Moscow, Commemorated on March 4; 1300, when the Ryazan prince Constantine was making secret preparations for a sudden assault on the Moscow principality, Prince Daniel went to Ryazan with an army. He defeated the enemy, took Constantine captive,and destroyed a multitude of Tatars. This was a first victory over the Tatars, though not a tremendous victory, but it was noteworthy as a first push towards freedom. he had beaten the Ryazan prince and scattered his confederates the Tatars, Prince Daniel did not take advantage of his victory to seize foreign lands or take booty, as was the accepted custom during these times. Instead, he displayed an example of true non-covetousness, love and fraternity. The holy prince never resorted to arms to seize the lands of others, nor did he ever take away the property of other princes either by force or by treachery. And so the Lord saw fit to expand the boundaries of his princely realm.

Russia, Ryazan, 1378, Battle of Vozha River, Russia over Mongol Horde
Battle of Vozha River, Russia over Mongol Horde, 1378; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26;

Russia, Ryazan, 1615, Lisowski of Poland Destroys Zhabyn Monastery
Aleksander Jozef Lisowski; Venerable Macarius of Zhabyn the Wonderworker, Commemorated on January 22 ;

Russia, Ryazan, 1784, Assuage My Sorrows Icon
Orlov District; Assuage My Sorrows Icon of the Mother of God, Commemorated on October 9 ; we commemorate a copy of the “Assuage My Sorrows” Icon (January 25) which is treasured in the Saint Nicholas Odrino Monastery in the Orel Diocese, Karachev district. 1784, this icon belonged to Count Nicholas Borisovitch Samoilov, who regarded it as a holy icon. At first, it was at the Count’s home in Moscow, where it was renowned for many miraculous healings. Later, N.B. Samoilov moved it to his estate adjoining the Saint Nicholas Odrino Monastery. He constructed, at his own expense, a heated chapel in honor of the Assuage My Sorrows Icon as part of the Saint Nicholas katholikon (main church).The Count later donated the icon to the monastery. wonderworking icon is celebrated locally twice a year: on January 25, and on October 9. Many people visit the Saint Nicholas Odrino Monastery on both days.

Russia, Ryazan Frontier, Oka River Folder (Oka River 1-13)

Vyatichi, 9th - 12th Century, Slavic People of the Oka Basin, Kaluga and Ryazan
Vyatichi, 9th - 12th Century, Slavic People of the Oka Basin; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27;

Russia, Ryazan Frontier, Muravsky Trail Folder

Muravsky Trail 6 (Livny, Elets)

Elets (Yelets), Muravsky Trail 6 (Scythia, Bystraya Sosna River Mouth, Don River 4)
Elets; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Icon of the Mother of God of Elets, Commemorated January 11 ; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Venerable Nectarius of Optina, Commemorated on April 29;

Yelets (Elets), Muravsky Trail 6 (Scythia, Bystraya Sosna River Mouth, Don River 4)
Elets; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated August 26 ; Icon of the Mother of God of Elets, Commemorated January 11 ; Icon of the Mother of God "œElets-Chernigov"Â, Commemorated on February 5 ; Venerable Nectarius of Optina, Commemorated on April 29;

Orlov District, Ryazan (Oka River 1, Kaluga)
Orlov District; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Venerable Leonid of Optina; Icon of the Mother of God the Surety of sinners of Odrino, Orlov, 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. icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (the Assuage My Sorrows Icon commemorated on October 9 is also from this monastery). The Surety of Sinners icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking 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 sinners, Commemorated on May 29; 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.” icon was first glorified by miracles at the Saint Nicholas Odrino men’s monastery of the former Orlov gubernia in the mid-nineteenth century (The “Assuage My Sorrows Icon” commemorated on October 9 is also from this monastery). The “Surety of Sinners” icon of the Mother of God was in an old chapel beyond the monastery gates, and stood between two other ancient icons. Because it was so faded and covered with dust, it was impossible to read the inscription. 1843 it was revealed to many of the people in dreams that the icon was endowed with miraculous power. They solemnly brought the icon into the church. Believers began to flock to it to pray for the healing of their sorrows and sicknesses. The first to receive healing was a crippled child, whose mother prayed fervently before the icon in 1844. The icon was glorified during a cholera epidemic, when many people fell deathly ill, and were restored to health after praying before the icon. large stone church with three altars was built at the monastery in honor of the wonderworking icon. 1848, through the zeal of Lt. Col. Demetrius Boncheskul, a copy of the wonderworking image 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 March 7 and on Thursday of the week of All Saints. Assuage My Sorrows Icon of the Mother of God, Commemorated on October 9 ; we commemorate a copy of the “Assuage My Sorrows” Icon (January 25) which is treasured in the Saint Nicholas Odrino Monastery in the Orel Diocese, Karachev district. 1784, this icon belonged to Count Nicholas Borisovitch Samoilov, who regarded it as a holy icon. At first, it was at the Count’s home in Moscow, where it was renowned for many miraculous healings. Later, N.B. Samoilov moved it to his estate adjoining the Saint Nicholas Odrino Monastery. He constructed, at his own expense, a heated chapel in honor of the “Assuage My Sorrows” Icon as part of the Saint Nicholas katholikon (main church).The Count later donated the icon to the monastery. wonderworking icon is celebrated locally twice a year: on January 25, and on October 9. Many people visit the Saint Nicholas Odrino Monastery on both days.

Bolkhov, Orlov, Ryazan (Oka River 1)
Bolkhov; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ;

Belev, Ryazan (Oka River 1)
Belev (Oka River 1) ; Venerable Leonid of Optina, Commemorated October 11 ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated January 22 ; Venerable Joseph of Optina, Commemorated on May 9;

Belev Convent of the Exaltation of the Cross, 1839
Belev Convent of the Exaltation of the Cross ; Venerable Leonid of Optina, Commemorated October 11 ; Venerable Joseph of Optina, Commemorated on May 9;

Zhabyn's Monastery, Belev, Ryazan, 1585
Zhabyn's Monastery was on the Oka River not far from Belev; Zhabyn's Monastery was on the Oka River not far from Belev ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated January 22 ;

Russia, Ryazan Frontier, Oka River 2, Upa River Folder, Tula

Upa River

Upa River Source (near Novomoskovsk)

Upa River 1 (Tula)

Tula, Ryazan, Russia (Upa River 1, Muravsky Trail 7)
Tula, Russia (Upa River 1); œChernigov-GethsemaneÂ Icon of the Mother of God, Commemorated on September 1; Synaxis of the Saints of Tula, Commemorated on September 22 ; Venerable Leonid of Optina; Venerable Polycarp of Briansk, Commemorated February 23 ;

Yasnaya Polyana, home of Writer Leo Tolstoy, Ryazan Frontier, near Tula, Kaluga
Yasnaya Polyana, home of Writer Leo Tolstoy; Russia, Moscow, 1848-1910, Writer Leo Tolstoy; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Upa River 2

Upa River Mouth (Oka River 2)

Russia, Ryazan Frontier, Oka River 6, Besputa River Folder

Besputa River

Besputa River Source

Besputa River Mouth (Oka River 6)

Russia, Ryazan Frontier, Oka River 6.9, Oayotr River Folder

Osyotr River

Osyotr River Source (along the border)

Osyotr River 1

Osyotr River 2 (Zaraysk)

Zaraysk Nicholas Cathedral, Ryazan Frontier, Osyotr River 2, Oka River 7, 1681
Zaraysk Nicholas Cathedral ; Zaraysk; St Nicholas the Wonderworker and Archbishop of Myra in Lycia; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10;

Osyotr River Mouth (Oka River 6.9)

Kolomna, Ryazan Frontier (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;

Russia, Ryazan Frontier, Oka River 8, Vozha River Folder

Vozha River

Vozha River Source (along the border)

River Vozha Mouth (Ryazan, Oka River 8)

Battle of Vozha River, Russia over Mongol Horde, 1378
Battle of Vozha River, Russia over Mongol Horde, 1378; Holy, Glorious Demetrius the Myrrh-gusher of Thessalonica, Commemorated on October 26;

Russia, Ryazan Frontier, Oka River 9 Folder, Ryazan (aka old name Pereslavl)

Ryazan (Oka River 9)
Ryazan; 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 ; Venerable Macarius of Zhabyn the Wonderworker, Commemorated January 22 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; St Basil the Bishop of Ryazan, Commemorated July 3; 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 Roman of Ryazan; 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; Synaxis of the Saints of Ryzan, 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 Peter, Tonsured David, the Wonderworker of Murom, Commemorated on June 25; St Basil the Bishop of Ryazan, Commemorated on July 3 ;

Ryazan Theological Seminary
Ryazan Theological Seminary (Oka River 9); Priestmartyr John Kochurov, Commemorated on October 31;

Ryazem (Ryazan, Oka River 9)
Ryazem (Ryazan); 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 Ambrose the Confessor, Commemorated on March 16 ; VDemetrius the Myrrhgusher of Thessalonica ; St Basil the Bishop of Ryazan, Commemorated on July 3 ;

Pereslavl (Old Name of Ryazan) Oka River 9
Pereslavl, old name of Ryazan; Repose of the Venerable Cornelius of Pereyaslavl, Commemorated on July 22 ; Finding of the relics of St Basil the Bishop of Ryazan, Commemorated on June 10;

Russia, Ryazan Frontier, Oka River 9.8, Pronya River Folder

Pronya River

Pronya River Source (along the border)

Pronya River 1

Pronya River 2

Pronya River Mouth (Oka River 9.8)

Ryazan - Old Ryazan, Staraya Ryazan
Siege of Ryazan, Old Ryazan; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2 ;

Oka River 9.8 (Pronya and Para River Mouths)

Russia, Ryazan Frontier, Oka River 10, Para River Folder

Para River

Para River Source (along the border)

Para River Mouth (Oka River 10)

Russia, Ryazan Frontier, Oka River 11, Pra River Folder

Pra River

Pra River Source (along the Border)

Pra River Mouth (Oka River 11)

Russia, Ryazan Frontier, Oka River 11, Gus River Folder

Gus River

Gus River 1 (Gus-Khrustalny)

Gus River 2

Gus River 3 (Gus-Zhelezny)

Gus River Mouth (Oka River 11)

Zheleznoborov, Ryazan (Gus-Zhelezny River, Oka River 11)
Zheleznoborov (Gus-Zhelezny); Venerable James the Abbot of Zheleznoborov, Commemorated on April 11 ;

Russia, Ryazan Frontier, Oka River 13, Tyosha River Folder, Murom

Tyosha River

Toysha River Source (Boldino Heights)

Murom, Ryazan (Tyosha River Mouth, Oka River 13)
Murom; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated December 19 ; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Lazarus of Murom, Commemorated on March 8; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; 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 ;

Vydropussk near Murom, Ryazan (Oka River 13) conflagration, Vydropussk icon undamaged, stolen, returned by wind
Murom; Icon of the Mother of God of Vydropussk, Commemorated on July 28; Vydropussk Hodegetria Icon of the Mother of God in the fifteenth century was in the church of the Great Martyr George in the village of Vydropussk, Novgorod governia. During the time of a conflagration of the church, this holy icon remained undamaged. After the taking of Novgorod by the Moscow Great Prince Ivan III, his army returned to Moscow. One of the soldiers, a Murom native, having gone into the church took from it the icon of the Mother of God, and going to his own estate put it in a church of Saint Nicholas. they served the first service of thanksgiving before the stolen holy icon, after the reading of the words of the Gospel: “...and returned to Her own house” (Luke. 1:56) suddenly a whirlwind flew, the canopy of the temple opened, the Icon of the Mother of God was raised up in the air and miraculously transported to the church of the village of Vydropussk. guilty thief of the holy icon repented and came on foot to Vydropussk, beseeching the Mother of God to forgive him. In the sixteenth century this holy icon was taken to Moscow, and from it an exact copy was made for the church of the village of Vydropussk, and the original was put in the temple of the Transfiguration in the city of Torzhek.

Oka River Mouth (Nizhny Novgorod, Volga River 9)

Russia, Belarus Folder, White Rus, Southwestern Russia

Belarus (Belorussia, White Russia) Orthodox
Belarus (Belorussia); Belarus lies between latitudes 51° and 57° N, and longitudes 23° and 33° E. is landlocked, relatively flat, and contains large tracts of marshy land.[63] According to a 2005 estimate by the United Nations, 40% of Belarus is covered by forests. Many streams and 11,000 lakes are found in Belarus. Three major rivers run through the country: the Neman, the Pripyat, and the Dnieper. The Neman flows westward towards the Baltic sea and the Pripyat flows eastward to the Dnieper; the Dnieper flows southward towards the Black Sea. Uncovering of the relics of the Venerable Athanasius the Abbot of Brest-Litovsk, Commemorated July 20 ; 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 Minsk, Commemorated on August 13; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ; Venerable Elisha of Lavreshev, Commemorated October 23 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Simeon the Bishop of Polotsk and Tver, Commemorated February 3 ; Repose of St Theodosius of Chernigov, Commemorated February 5 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14 ; Venerable Barsanuphius of Optina, Commemorated on April 1; Icon of the Mother of God of Belynich, Commemorated on April 12; œMyrrh-Bearing Icon of the Mother of God, Commemorated on May 1; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Icon of the Mother of God of Zhirovits, Commemorated on May 7; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23; St Menas, Bishop of Polotsk, Commemorated on June 20; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26 ; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Kutein Orshansk monastery (somewhere in Belarus)
Kutein Orshansk monastery (somewhere in Belarus); Belarus (Belorussia); Belarus lies between latitudes 51° and 57° N, and longitudes 23° and 33° E. It is landlocked, relatively flat, and contains large tracts of marshy land.[63] According to a 2005 estimate by the United Nations, 40% of Belarus is covered by forests. Many streams and 11,000 lakes are found in Belarus. Three major rivers run through the country: the Neman, the Pripyat, and the Dnieper. The Neman flows westward towards the Baltic sea and the Pripyat flows eastward to the Dnieper; the Dnieper flows southward towards the Black Sea. St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Russia, Belarus History Folder

Russia, Belarus, 1044-1101, Prince, Vseslav of Polotsk (also Grand Prince of Kiev 1068-9)
Russia, Belarus, 1044-1101, Prince, Vseslav of Polotsk (also Grand Prince of Kiev 1068-9); Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Russia, Belarus, 987-1397, Principality of Polotsk, Sviatoslav Vseslavich
Belarus, 987-1397, Principality of Polotsk; Venerable Abramius the Abbot of Mirozh, Pskov, Commemorated on September 24;

Russia, Belarus, 1101-1508, Principality of Vitebsk, Sviatoslav Vseslavich
Belarus, 1101-1508, Principality of Vitebsk, Sviatoslav Vseslavich;

Russia, Belarus, 1130-1173, Saint, Euphrosyne of Polotsk
Russia, Belarus, 1130-1173, Saint, Euphrosyne of Polotsk; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Russia, Belarus, 1500, Capture of Kiev by Khan Mengli-Gyr, Icon floats up to Minsk
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, Belarus, 1500, Korsun Icon floats from Kiev up to Minsk
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, Belarus, 1500, Minsk Icon, Belarus, Tartar threw into Dnipr, floated upstream to Minsk, d light, m miracles recorded
Russia, Belarus, 996, Icon of Minsk, Belarus (Svislocha River 1), brought from Korsun by Vladimir to Kiev Tithes, 500 yrs, 1500 Tartar threw into Dnipr, floated upstream to Minsk, d light, Uniate monastery 1616, Orthodox 1839, friday Akathist, many miracles recorded; Minsk, Belarus (White Rus) ; 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. 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. a while it was found floating in the Svisloch River near Minsk. 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. occurred on August 13, 1500. Minsk Icon was taken to the Uniate Monastery of the Descent of the Holy Spirit in 1616, was returned to the Orthodox in 1839. 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 Great Prince of the Russian land, Saint Vladimir in Kiev, in the Church of the Tithes, 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. it was transferred to the cathedral. 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.

Russia, Belarus, 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, Belarus, 1657, Polish Campaign in 1657
Russo-Polish War (1654-“1667); Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24 ;

Russia, Belarus, 1687, Appearance of the Rudens 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, Belarus, 1812 Fatherland War Polotsk (French Invasion of Russia)
1812 Fatherland War Polotsk (French Invasion of Russia); Icon of the Mother of God œof the SignÂ, the œKursk-RootÂ, Commemorated on September 8;

Russia, Belarus, 1812, Battle of Polotsk 1812
Battle of Polotsk 1812; Saint Tikhon prophesied much about the future including the result of this battle and the victory of Russia over the French in 1812: St Tikhon the Bishop of Voronezh and Wonderworker of Zadonsk and All Russia, Commemorated on August 13 ;

Russia, Belarus, 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, Belarus, Western Dvina River Folder

Western Dvina River

Western Dvina River Source (Valdai Hills)

Western Dvina River 1 (Andreapol, Russia)

Western Dvina River 2 (Zapadnaya Dvina)

Western Dvina River 3 (Velizh, Russia)

Western Dvina River 4 (Ruba, Belarus)

Western Dvina River 4 (Vitebsk, Belarus)

Vitebsk, Belarus (Western Dvina River 4)
Vitebsk; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Western Dvina River 5 (Beshankovichy, Belarus)

Western Dvina River 6 (Polotsk, Belarus)

Polotsk, Belarus (Western Dvina River 6)
Polotsk (Dvina River) ; Livonian campaign of Stephen Bathory; Icon of the Mother of God of Korsun, Commemorated October 9; Venerable Arethus the Recluse of the Kiev Near Caves, Commemorated on October 24 ; Repose of St Alexander Nevsky; St Simeon the Bishop of Polotsk and Tver, Commemorated February 3 ; Venerable Barsanuphius of Optina, Commemorated on April 1; œMyrrh-BearingÂ Icon of the Mother of God, Commemorated on May 1; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23; St Menas, Bishop of Polotsk, Commemorated on June 20; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27;

Polotsk Cathedral, Saint Sophia Cathedral, 1044 and 1161
Polotsk Cathedral, Saint Sophia Cathedral, 1044; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Polotsk Cadet Corps
Polotsk Cadet Corps: The Polotsk Cadet Corps In 1835, the Polotsk Cadet Corps was opened in the buildings of the former Jesuit collegiums. The children of officers, military officials and hereditary noblemen have the right to study in the university. Education in the corps lasted 7 years. After the end of the main course, the Polotsk cadets got the right to enter military schools. The Cadets studied the Law of God, Russian, German and French, History, Geography, Mathematics, Physics, Chemistry, Natural Science, Drawing, Music, Singing. Considerable attention was paid to drill exercises, swimming, gymnastic exercises, and fencing. Amount the military science there were tactics, artillery, military history and fortification.The Polotsk Cadet Corps worked until September 1914. ; Venerable Barsanuphius of Optina, Commemorated on April 1;

Western Dvina River 7 (Navapolatsk and Polotsk, Belarus)

Western Dvina River 8 (Dzisna, Belarus, Dysna River Mouth)

Western Dvina River 9 (Verkhnyadzvinsk, Belarus)

Western Dvina River 10 (Kraslava, Latvia)

Western Dvina River 11 (Daugavpils, Latvia)

Western Dvina River 12 (Livani, Latvia)

Western Dvina River 13 (Jekabpils, Latvia)

Western Dvina River 14 (Plavinas, Latvia)

Western Dvina River 15 (Aizkraukle, Latvia)

Western Dvina River 16 (Lielvarde, Latvia)

Western Dvina River 17 (Ogre, Latvia)

Western Dvina River 18 (Salaspils, Latvia)

Western Dvina River 19 (Riga, Latvia)

Western Dvina River Mouth (Gulf of Riga, Balti Sea)

Russia, Belarus, Yash and Stenno Lakes Folder

Yash Lake, Belarus
Yash Lake, near Lake Senno; Venerable Jonah the Abbot of Yashezersk, Commemorated September 22 ;

Lake Senno, Belarus
Lake Senno; Venerable Jonah the Abbot of Yashezersk, Commemorated September 22;

Annunciation Monestary of Yashezersk, Belarus, 1580
Yashezersk or Yash Lake, Yash Lake, near Lake Senno; Venerable Jonah the Abbot of Yashezersk, Commemorated September 22;

Russia, Belarus, Sozh River Folder

Sozh River

Sozh River Source (Valdai Hills)

Mstislav, Belarus (high point, Sozh River Source)
Mstislav, Belarus; Mstislav, Belarus; Repose of St Theodosius of Chernigov, Commemorated February 5 ; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Sozh River 1 (Krichev)

Krichev, Belarus (Sozh River 1)
Krichev; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Sozh River 2

Propoisk, Belarus (Slawharad, Sozh river 3)
Slawharad; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Sozh River 4

Sozh River Mouth (Dnieper River 4)

Russia, Belarus, Dnieper River Folder

Mogilev, Belarus (Dnieper River 3)
Mogilev, Mogilev Seminary, Kutein Orshansk monastery ; Venerable Gennadius of Kostroma, Commemorated January 23 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God of Belynich, Commemorated on April 12;

Belynich, Belarus (Dnieper River 3)
Belynich; Icon of the Mother of God of Belynich, Commemorated on April 12;

Russia, Belarus, Berezina and Svislocha Rivers Folder, Minsk

Berezina River

Berezina River Source (along the border)

Berezina River 1 (Barysaw)
Barysaw;

Borisov wilderness monastery and convent, Belarus
Borisov wilderness monastery ; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ;

Borisov, Belarus (Moscow Road to Poland)
Borisov, Belarus ; Venerable Leonid of Optina;

Berezina River 2 (Babruysk)
Babruysk, Belarus;

Berezina River 3 (Svietlaharsk, Belarus, Svislocha River Mouth)
SvietlahÃƒÂƒÃ‚ÂÂÂÂÃƒÂ‚Ã‚Â¾rsk, Belarus;

Berezina River Mouth (Dnieper River 5)

Svislocha River

Svislocha River Source (along the border)

Olshanski (Halshany) Castle, Belarus (Svislocha River Source)
Olshanski (Halshany) Castle, Belarus; Olshanski Family; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Svislocha River 1 (Minsk)

Minsk, Belarus (Svislocha River 1)
Minsk, Belarus (White Rus) ; Icon of the Mother of God of Minsk, Commemorated on August 13; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Icon of the Mother of God of Zhirovits, Commemorated on May 7;

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

Cherven, Belarus (Svislocha River 2 near Minsk)
Cherven, Belarus; Equal of the Apostles Great Prince Vladimir (in Baptism Basil), Enlightener of the Russian Lands, Commemorated on July 15;

Trinity Hill, Boris and Gleb Church, Ascension Monastery, Minsk, Belarus
Trinity Hill, Boris and Gleb Church, Ascension Monastery;

Minsk Region, Belarus
Minsk Region; Icon of the Mother of God "Chernigov-Gethsemane", Commemorated September 1 ; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; Icon of the Mother of God of Zhirovits, Commemorated on May 7;

Svislocha River 2 (Rudens)

Rudens, Belarus (Svislocha River 2)
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.

Zhirovits, Belarus (Moscow Road to Poland 7, Svislocha River 2)
Zhyrovichy Monastery; Icon of the Mother of God of Zhirovits, Commemorated on May 7; Zhirovits Icon of the Mother of God appeared in the year 1470 in the vicinity of Zhirovits on the Grodnensk frontier. In the forest, belonging to the Orthodox Lithuanian dignitary Alexander Solton, shepherds beheld an extraordinarily bright light, while peering through the branches of a pear tree that stood over a brook at the foot of a hill. The shepherds came closer and saw a radiant icon of the Mother of God on the tree. With reverence, the shepherds took the icon to Alexander Solton. Alexander Solton did not pay any attention to the report of the shepherds, but he took the icon and placed it in a chest. the following day Solton had guests, and he wanted to show them what had been found. To his amazement, he did not find the icon in the chest, although he had seen it shortly before this. After a certain time the shepherds again found the icon in the same place, and again they brought it to Alexander Solton. This time, however, he received the icon with great reverence and vowed to build a church in honor of the Most Holy Theotokos at the place of the icon’s discovery. Around the wooden church a settlement soon gathered and a parish was formed. the year 1520 the church was completely burned, despite the efforts of the inhabitants to extinguish the blaze and save the icon. Everyone thought that the icon had been destroyed. However, some peasant children returning from school beheld a miraculous vision. The Virgin, extraordinarily beautiful and radiant, sat upon a stone at the burned church, and in Her hands was the icon which everyone believed had been destroyed. The children did not dare approach Her, but they hastened to tell their relatives and acquaintances about the vision. accepted the story about the vision as a divine revelation and they went to the hill with the priest.The Zhirovits Icon of the Mother of God, totally unharmed by the fire, stood on a stone with a burning candle before it. For awhile they placed the icon in the priest’s house, and the stone was fenced in. When they built a stone church, they placed the wonderworking icon there. A men’s monastery later grew up around the church. Its brethren headed the struggle for Orthodoxy against the Unia and Latinism. 1609, the monastery was seized by the Uniates and remained in their hands until 1839. During this time the Zhirovits Icon of the Mother of God was venerated by both Uniates and Catholics. In 1839, the monastery was returned to the Orthodox and became the first place where Orthodox services were restored on the West Russian frontier. the First World War, they brought the Zhirovits Icon of the Mother of God to Moscow, and at the beginning of the 1920s it was returned to the monastery. At present it is in the Dormition cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply revered for its grace-filled help. The icon was carved in stone and measured 43x56 cm.

Zhyrovichy Monastery, Russia, Belarus, 1470
Zhyrovichy Monastery; Icon of the Mother of God of Zhirovits, Commemorated on May 7; Zhirovits Icon of the Mother of God appeared in the year 1470 in the vicinity of Zhirovits on the Grodnensk frontier. In the forest, belonging to the Orthodox Lithuanian dignitary Alexander Solton, shepherds beheld an extraordinarily bright light, while peering through the branches of a pear tree that stood over a brook at the foot of a hill. The shepherds came closer and saw a radiant icon of the Mother of God on the tree. With reverence, the shepherds took the icon to Alexander Solton. Alexander Solton did not pay any attention to the report of the shepherds, but he took the icon and placed it in a chest. the following day Solton had guests, and he wanted to show them what had been found. To his amazement, he did not find the icon in the chest, although he had seen it shortly before this. After a certain time the shepherds again found the icon in the same place, and again they brought it to Alexander Solton. This time, however, he received the icon with great reverence and vowed to build a church in honor of the Most Holy Theotokos at the place of the icon’s discovery. Around the wooden church a settlement soon gathered and a parish was formed. the year 1520 the church was completely burned, despite the efforts of the inhabitants to extinguish the blaze and save the icon. Everyone thought that the icon had been destroyed. However, some peasant children returning from school beheld a miraculous vision. The Virgin, extraordinarily beautiful and radiant, sat upon a stone at the burned church, and in Her hands was the icon which everyone believed had been destroyed. The children did not dare approach Her, but they hastened to tell their relatives and acquaintances about the vision. accepted the story about the vision as a divine revelation and they went to the hill with the priest.The Zhirovits Icon of the Mother of God, totally unharmed by the fire, stood on a stone with a burning candle before it. For awhile they placed the icon in the priest’s house, and the stone was fenced in. When they built a stone church, they placed the wonderworking icon there. A men’s monastery later grew up around the church. Its brethren headed the struggle for Orthodoxy against the Unia and Latinism. 1609, the monastery was seized by the Uniates and remained in their hands until 1839. During this time the Zhirovits Icon of the Mother of God was venerated by both Uniates and Catholics. In 1839, the monastery was returned to the Orthodox and became the first place where Orthodox services were restored on the West Russian frontier. the First World War, they brought the Zhirovits Icon of the Mother of God to Moscow, and at the beginning of the 1920s it was returned to the monastery. At present it is in the Dormition cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply revered for its grace-filled help. The icon was carved in stone and measured 43x56 cm.

Grodno Governorate, Belarus, Russian Empire
Grodno Governorate; 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. Icon of the Mother of God of Zhirovits, Commemorated on May 7; Zhirovits Icon of the Mother of God appeared in the year 1470 in the vicinity of Zhirovits on the Grodnensk frontier. In the forest, belonging to the Orthodox Lithuanian dignitary Alexander Solton, shepherds beheld an extraordinarily bright light, while peering through the branches of a pear tree that stood over a brook at the foot of a hill. The shepherds came closer and saw a radiant icon of the Mother of God on the tree. With reverence, the shepherds took the icon to Alexander Solton. Alexander Solton did not pay any attention to the report of the shepherds, but he took the icon and placed it in a chest. the following day Solton had guests, and he wanted to show them what had been found. To his amazement, he did not find the icon in the chest, although he had seen it shortly before this. After a certain time the shepherds again found the icon in the same place, and again they brought it to Alexander Solton. This time, however, he received the icon with great reverence and vowed to build a church in honor of the Most Holy Theotokos at the place of the icon’s discovery. Around the wooden church a settlement soon gathered and a parish was formed. the year 1520 the church was completely burned, despite the efforts of the inhabitants to extinguish the blaze and save the icon. Everyone thought that the icon had been destroyed. However, some peasant children returning from school beheld a miraculous vision. The Virgin, extraordinarily beautiful and radiant, sat upon a stone at the burned church, and in Her hands was the icon which everyone believed had been destroyed. The children did not dare approach Her, but they hastened to tell their relatives and acquaintances about the vision. accepted the story about the vision as a divine revelation and they went to the hill with the priest.The Zhirovits Icon of the Mother of God, totally unharmed by the fire, stood on a stone with a burning candle before it. For awhile they placed the icon in the priest’s house, and the stone was fenced in. When they built a stone church, they placed the wonderworking icon there. A men’s monastery later grew up around the church. Its brethren headed the struggle for Orthodoxy against the Unia and Latinism. 1609, the monastery was seized by the Uniates and remained in their hands until 1839. During this time the Zhirovits Icon of the Mother of God was venerated by both Uniates and Catholics. In 1839, the monastery was returned to the Orthodox and became the first place where Orthodox services were restored on the West Russian frontier. the First World War, they brought the Zhirovits Icon of the Mother of God to Moscow, and at the beginning of the 1920s it was returned to the monastery. At present it is in the Dormition cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply revered for its grace-filled help. The icon was carved in stone and measured 43x56 cm.

Grodno, Belarus, Russian Empire
Grodno, Belarus, Russian Empire; Grodno Governorate; 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. Icon of the Mother of God of Zhirovits, Commemorated on May 7; Zhirovits Icon of the Mother of God appeared in the year 1470 in the vicinity of Zhirovits on the Grodnensk frontier. In the forest, belonging to the Orthodox Lithuanian dignitary Alexander Solton, shepherds beheld an extraordinarily bright light, while peering through the branches of a pear tree that stood over a brook at the foot of a hill. The shepherds came closer and saw a radiant icon of the Mother of God on the tree. With reverence, the shepherds took the icon to Alexander Solton. Alexander Solton did not pay any attention to the report of the shepherds, but he took the icon and placed it in a chest. the following day Solton had guests, and he wanted to show them what had been found. To his amazement, he did not find the icon in the chest, although he had seen it shortly before this. After a certain time the shepherds again found the icon in the same place, and again they brought it to Alexander Solton. This time, however, he received the icon with great reverence and vowed to build a church in honor of the Most Holy Theotokos at the place of the icon’s discovery. Around the wooden church a settlement soon gathered and a parish was formed. the year 1520 the church was completely burned, despite the efforts of the inhabitants to extinguish the blaze and save the icon. Everyone thought that the icon had been destroyed. However, some peasant children returning from school beheld a miraculous vision. The Virgin, extraordinarily beautiful and radiant, sat upon a stone at the burned church, and in Her hands was the icon which everyone believed had been destroyed. The children did not dare approach Her, but they hastened to tell their relatives and acquaintances about the vision. accepted the story about the vision as a divine revelation and they went to the hill with the priest.The Zhirovits Icon of the Mother of God, totally unharmed by the fire, stood on a stone with a burning candle before it. For awhile they placed the icon in the priest’s house, and the stone was fenced in. When they built a stone church, they placed the wonderworking icon there. A men’s monastery later grew up around the church. Its brethren headed the struggle for Orthodoxy against the Unia and Latinism. 1609, the monastery was seized by the Uniates and remained in their hands until 1839. During this time the Zhirovits Icon of the Mother of God was venerated by both Uniates and Catholics. In 1839, the monastery was returned to the Orthodox and became the first place where Orthodox services were restored on the West Russian frontier. the First World War, they brought the Zhirovits Icon of the Mother of God to Moscow, and at the beginning of the 1920s it was returned to the monastery. At present it is in the Dormition cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply revered for its grace-filled help. The icon was carved in stone and measured 43x56 cm.

Grodnensk frontier, Grodno, Belarus, Russian Empire
Grodno, Belarus, Russian Empire; Grodno Governorate; 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. Icon of the Mother of God of Zhirovits, Commemorated on May 7; Zhirovits Icon of the Mother of God appeared in the year 1470 in the vicinity of Zhirovits on the Grodnensk frontier. In the forest, belonging to the Orthodox Lithuanian dignitary Alexander Solton, shepherds beheld an extraordinarily bright light, while peering through the branches of a pear tree that stood over a brook at the foot of a hill. The shepherds came closer and saw a radiant icon of the Mother of God on the tree. With reverence, the shepherds took the icon to Alexander Solton. Alexander Solton did not pay any attention to the report of the shepherds, but he took the icon and placed it in a chest. the following day Solton had guests, and he wanted to show them what had been found. To his amazement, he did not find the icon in the chest, although he had seen it shortly before this. After a certain time the shepherds again found the icon in the same place, and again they brought it to Alexander Solton. This time, however, he received the icon with great reverence and vowed to build a church in honor of the Most Holy Theotokos at the place of the icon’s discovery. Around the wooden church a settlement soon gathered and a parish was formed. the year 1520 the church was completely burned, despite the efforts of the inhabitants to extinguish the blaze and save the icon. Everyone thought that the icon had been destroyed. However, some peasant children returning from school beheld a miraculous vision. The Virgin, extraordinarily beautiful and radiant, sat upon a stone at the burned church, and in Her hands was the icon which everyone believed had been destroyed. The children did not dare approach Her, but they hastened to tell their relatives and acquaintances about the vision. accepted the story about the vision as a divine revelation and they went to the hill with the priest.The Zhirovits Icon of the Mother of God, totally unharmed by the fire, stood on a stone with a burning candle before it. For awhile they placed the icon in the priest’s house, and the stone was fenced in. When they built a stone church, they placed the wonderworking icon there. A men’s monastery later grew up around the church. Its brethren headed the struggle for Orthodoxy against the Unia and Latinism. 1609, the monastery was seized by the Uniates and remained in their hands until 1839. During this time the Zhirovits Icon of the Mother of God was venerated by both Uniates and Catholics. In 1839, the monastery was returned to the Orthodox and became the first place where Orthodox services were restored on the West Russian frontier. the First World War, they brought the Zhirovits Icon of the Mother of God to Moscow, and at the beginning of the 1920s it was returned to the monastery. At present it is in the Dormition cathedral of the Zhirovits monastery, Minsk diocese, and it is deeply revered for its grace-filled help. The icon was carved in stone and measured 43x56 cm.

Molcha, Belarus (Moscow Road to Poland 7, Svislocha River 2)
Molcha, Belarus; Icon of the Mother of God of Molcha, Commemorated on April 24;

Svislocha River Mouth (Svislocha, Belarus, Berezina River 3)

Vasiliev, Belarus (Svislocha River Mouth, Berezina River 3)
Vasiliev; Right-believing Great Prince Rostislav-Michael the Prince of Kiev, Commemorated on March 14;

Russia, Belarus, Dnieper Bug Canal Folder (Portages and Canals; Russia, Poland and Lithuania)

Brest, Belarus (Bug and Mukhavets Rivers)
Brest, Belarus (Bug and Mukhavets Rivers) ; Uncovering of the relics of the Venerable Athanasius the Abbot of Brest-Litovsk, Commemorated July 20 ; 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; Uniates ; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ; Union of Brest (1596);

Brest-Litovsk (Belarus, Bug and Mukhavets Rivers)
Brest, Belarus (Bug and Mukhavets Rivers) ; Uniates; Uncovering of the relics of the Venerable Athanasius the Abbot of Brest-Litovsk; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ;

St Simeon Monastery, Bretsk
St Simeon Monastery, Bretsk, Karl Marx St 84, 224032; Martyr Athanasius, Abbot of Bretsk, Commemorated on September 5; Hieromartyr Athansius of Bretsk was Belorussian and was born in about the year 1597 into a pious Christian family named Philippovich. He received a serious upbringing, and he knew the theological and historical literature, as is evidenced in the diary of the saint, which has been preserved. his youth, Saint Athanasius for a while was a teacher in the houses of Polish merchants. In the year 1627, he accepted tonsure under Igumen Joseph at the Vilensk monastery of the Holy Spirit. Saint Athanasius was ordained hieromonk in the year 1632, and made head of the Duboisk [Dubovsk] monastery near Pinsk. Athanasius, with a special blessing of the Theotokos, re-established Orthodoxy within the boundaries of the ancient Russian territories that had been seized by the Polish Reche. Between the years 1638-1648 Saint Athanasius fulfilled his obedience as igumen of the Bretsk-Simeonov monastery. The monk endured much abuse from the Uniates and illegal persecution from the civil authorities. Three times he endured being locked up in prison. saint was sent to the authorities at Kiev to appear before a religious tribunal, but he was acquitted, and returned to his own monastery. For ten years Saint Athanasius, finding himself among persons maliciously disposed towards him, led a constant struggle for Holy Orthodoxy, his faithfulness to which is evidenced by his sufferings. to wear down the spiritual endurance of the saint were to no avail. He again went to trial, after which the monk was sentenced to death by execution, for his cursing of the Unia. Saint Athanasius died as a martyr on the night of September 4-5, 1648 (the Uncovering of Relics was on July 20, 1679).

Russia, Kirzhach Peksha District Folder, Kirzhach and Peksha Rivers

Kirzhachsky District
Kirzhach River (Kirzhachsky District); St Roman of Kirzhachsk, Commemorated on July 29 ; St Roman of Kirzhachsk, Commemorated on July 29 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Burial of St Andrew the Prince, Commemorated on July 4 ;

Kirzhach River
Kirzhach River;

Kirzhach River Source (along the border)

Kirzhach River 1 (Kirzhach)

Kirzhach (Kirzach River 1)
Kirzhach; St Roman of Kirzhachsk, Commemorated on July 29 ; Repose of the Venerable Sergius, Abbot and Wonderworker of Radonezh, Commemorated on September 25;

Kirzhach River 2

Kirzhach River Mouth (Klyazama River 3)

Gorodishchi (Kirzhach Mouth, Klyazama River 3)
Gorodishchi (Kirzhach Mouth, Klyazama River 3); St Roman of Kirzhachsk, Commemorated on July 29 ;

Peksha River

Peksha River Source (along the border)

Peksha River 1 (near Iuriev-Polsk)

Iuriev-Polsk or Yuriev-Polsk, Kirzhachsky, 1152
Iuriev-Polsk or Yuriev-Polsk; Burial of St Andrew the Prince; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Comemorated November 17 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Burial of St Andrew the Prince, Commemorated on July 4 ;

Yuriev-Polsk or Iuriev-Polsk , Kirzhachsky, 1152
Iuriev-Polsk or Yuriev-Polsk; Burial of St Andrew the Prince; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Comemorated November 17 ; Greatmartyr, Victory-bearer and Wonderworker George, Commemorated on April 23; Burial of St Andrew the Prince, Commemorated on July 4 ;

Peksha River Mouth (Klyazma River 4)

Russia, Siberia Folder and its rivers

Siberia
Siberia; Siberia Federal District; Translation of the relics of Righteous Simeon of Verkhoturye; Siberia; Passion-bearer Tsar Nicholas, Commemorated on July 17; Grand Duchess Elizabeth, Commemorated on July 18; Venerable Zosimas of Tuman, Commemorated August 8 ; St Theodore the Prince of Smolensk and Yaroslav, Commemorated September 19 ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Pitirim the Bishop of Perm, Commemorated January 29 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœthe Rescuer of the DrowningÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on February 5; Repose of St Innocent the first Bishop of Irkutsk; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9 ; Venerable Polycarp of Briansk, Commemorated February 23 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœThe Word was made FleshÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 9; Icon of the Mother of God of St Theodore, Commemorated on March 14; Righteous Basil of Mangazea in Siberia, Commemorated on March 23; Martyr Peter of Kazan, Commemorated on March 24; Martyr Stephen of Kazan, Commemorated on March 24; 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; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30;

Ural Mountains, Siberia, Russia
Ural Mountains; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated September 12 ; St Theodore the Prince of Smolensk and Yaroslav, Commemorated September 19; Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18 ;

Central Siberian Plateau
Central Siberian Plateau;

Russia, Siberia History Folder

Russia, Siberia, 1370-1507, Timurid Empire, Tamurlane's Dynasty
Timurid Empire, 1370-1507, Tamurlane's Dynasty, founded by Tamur the Lame or Tamurlane; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Siberia, 1370-1507, Timurid Empire, Sunni, Persia, the Caucasus, Central Asia, Afganistan
Timurid Empire, 1370-1507, Sunni, Persia, the Caucasus, Central Asia, Afganistan ; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Siberia, 1603-1671, Hierotheus Khabarov, Frontier Leader 1603-1671
Hierotheus Khabarov 1603-1671; Icon of the Mother of God œThe Word was made Flesh , Commemorated on March 9;

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

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

Russia, Siberia, 1685-1686, Defense of Albazin
Defense of Albazin (1685-1686); Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Siberia, 1700-1731, 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, Siberia, 1724-1771, Sophronius, Irkutsk, Siberian Wonderworker, trustworthy workers from Ukraine. stable S culture
Russia, Siberia, 1724-1771, Saint Sophronius, Bishop of Irkutsk and Wonderworker of all Siberia, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), from Little Russia aka Ukraine, Pereyaslavl, U, Kiev T A, Krasnogorsk M, heard voice, build All Saints Church, Bishop of Irkutsk but back to Kiev to get trustworthy workers, developed stable local culture ; Irkutsk; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Sophronius, Bishop of Irkutsk and Wonderworker of all Siberia, whose family name was Kristalevsky, was born in Malorussia in the Chernigov region in 1704. His father, Nazarius, was “a common man in his affairs,” and the saint was named Stephen, in honor of the protomartyr Saint Stephen. He had two brothers and a sister, Pelagia. The name of one brother was Paul. The name of the other older brother is unknown, but it is said that he was head of the Krasnogorsk Zolotonosh monastery. ’s childhood years were spent in the settlement of Berezan in the Pereyaslavl district of the Poltava governance, where the family settled after the father was discharged from service. he came of age, Stephen entered the Kiev Theological Academy, where two other future hierarchs were studying: Joasaph, future Bishop of Belgorod (September 4 and December 10), and Paul, future Metropolitan of Tobolsk (June 10 and November 4). completing his religious education, Stephen entered the Krasnogorsk Transfiguration monastery [later renamed the Protection monastery. In 1789, it was transformed into a women’s monastery], where his elder brother already labored in asceticism. On April 23, 1730 he received monastic tonsure with the name of Sophronius, in honor of Saint Sophronius of Jerusalem (March 11). the night after his monastic tonsure, Saint Sophronius heard a Voice in the Protection church predicting his future service: “When you become bishop, build a church dedicated to All Saints.” 1732, he was summoned to Kiev. There he was ordained hierodeacon, and then hieromonk in the cathedral of Holy Wisdom. After Saint Sophronius had been a monk for two years, he became treasurer of the Zolotonosh monastery for two years, and then His Grace Bishop Arsenius (Berlov) of the Pereyaslavl diocese sent him into the house of his archbishop, where he was steward for eight years. facts testify to the connections of the saint with his original Protection monastery. During his obedience under the presiding hierarch at Pereyaslavl, he often visited his monastery, spending the day in quiet contemplation and work, serving as an example to the brethren. Hieromonk Sophronius traveled to the Holy Synod on behalf of his bishop, they paid close attention to him. In January 1742, the future saint was transferred to the Saint Alexander Nevsky Lavra in Saint Peterburg, the foremost monastery of the capital. A year later he was appointed treasurer of the monastery, and in 1746 he was appointed as Superior of the monastery. summoned his fellow countryman, the hieromonk Sinesios (Ivanoff), a native of the city of Priluki, and made him igumen of the Saint Sergius Hermitage, a dependancy of Saint Alexander Nevsky Lavra. From this time the friendship of the two ascetics, hieromonk Sophronius and hieromonk Sinesios, was strengthened by their joint pastoral effort, and they were inseparable until they died in Siberia. these years Saint Sophronius worked hard at managing the monastery and improvement of teaching at the seminary located nearby. He and Archbishop Theodosius made it their task to acquire more books for the monastic library. Sophronius built a two storey church: the upper church was dedicated to Saint Theodore, the older brother of Saint Alexander Nevsky; and the lower to Saint John Chrysostom. Innocent II (Nerunovich) of Irkutsk died in 1747. For six years afterwards, the Irkutsk diocese remained without a spiritual head. on February 23, 1753, the empress Elizabeth (1741-1761) recommended the pious Igumen Sophronius of the Alexander Nevsky monastery to the Holy Synod as “a person, not only worthy of episcopal rank, but also someone completely able to fulfill the wishes and the hopes of the state and the Synod, and take up the burden of episcopal service on the far frontier and satisfy the needs of his flock in that harsh land, among wild primitives and lawless people.” April 18, 1753, Thomas Sunday, Hieromonk Sophronius was consecrated Bishop of Irkutsk and Nerchinsk in the Dormition cathedral. difficult service on the distant Siberian frontier, the new bishop did not immediately travel to the Irkutsk eparchy, but rather began to gather educated and spiritually experienced co-workers. During this period Saint Sophronius visited at his original Krasnogorsk monastery. At the holy places of Kiev, he also sought the blessings of the Kiev Caves Saints for his service. The constant companion of the saint, as had been before, was the hieromonk Sinesios, sharing in his friend’s work. Moscow, Archbishop Platon of Moscow and Sevsk provided him with further assistance. He gave him fatherly advice for his task, since he was quite familiar with the peculiarities of the Siberian religious life. He forewarned him about the self-willed local authorities, and advised him to surround himself with trustworthy helpers. March 20, 1754 the saint arrived at Irkutsk. He went first to the Ascension monastery, his predecessor’s residence, and prayed at the grave of Bishop Innocent (Kulchitz), asking his blessing as he took up his assignment. himself with the state of affairs in the diocese, the saint began the reorganization of the Spiritual consistory, monasteries and parishes, and appealed to the Holy Synod to send worthy men to the Irkutsk eparchy for priestly service. the arrival of Saint Sophronius, the Irkutsk monasteries had already a century-old history. The founders of these monasteries were motivated by a fervent desire for monastic life. The wise hierarch appointed people of piety, wisdom, virtue, and with great experience both of life and spiritual matters as heads of the monastic communities. In 1754, Bishop Sophronius elevated his friend and companion Hieromonk Sinesios to be Archimandrite of Ascension monastery. He served the monastery for thirty-three years until his blessed repose. September 1754, the bishop issued a decree in which he expressed concern for the education and upbringing of the children of the clergy. He wanted them to learn the HOROLOGION, the PSALTER, singing and letters, and this instruction “ought to be conducted with all industriousness and the utmost diligence, so that the children might be able to fulfill the responsibilities of sacristan and deacon.” both people and circumstances, the bishop in his sermons and conversations exhorted all to a higher moral ideal. He devoted particular attention to the reverent and correct performance of the divine services and the Holy Mysteries, and he also looked after the moral purity of laymen. He was concerned about the position of women in the family, and defended them against their unjust inequality. The bishop attempted to set straight the Rule of divine services, and so he summoned priests, deacons, subdeacons and sacristans, and those who sang in the choir during services. about the diocese, the saint noticed that censing and the ringing of bells were not being done properly in all places, and therefore he issued a decree restoring the proper way of censing and bell-ringing. to apostolic service in this frontier region, Saint Sophronius realized that his duty was to enlighten the Christians of the area, and also to convert the idol-worshippers, who were very numerous in Siberia. was difficult to bring pagans to the Church of Christ, especially because sometimes there was no one to serve in the churches, and to borrow priests for missionary activity only made matters worse. Knowing that the Church services would have a salutary effect on non-Russians, the saint not only served with reverence himself, but also required it of all his clergy. Sophronius also contributed to the development of a stable culture among the local people. He offered them monastic lands for settlements and in every way he endeavored to isolate them from the influence of paganism. A constant throng of visitors came from faraway places for his blessing. with his many cares, he did not forget his own spiritual life and eternity. He also led an ascetical life. His cell-attendant said that the saint “used simple food in small quantities. He served often, spent the greater part of the night at prayer, sleeping on the floor under a sheepskin or a fur, a deerskin or bear hide, and a small simple pillow.” spirit of his ascetic life fit in with the general uplifting of the Christian spirit in Russia after the glorification of Saint Demetrius of Rostov (September 21), Theodosius of Chernigov (September 9), and the uncovering of the incorrupt relics of his predecessor, Saint Innocent of Irkutsk (February 9). This event inspired Saint Sophronius to greater efforts and encouraged him to ask for the help of Saint Innocent in his task of building up the diocese. the end of his days Saint Sophronius kept his love for the Krasnogor Zolotonosh monastery, which had nurtured him in the days of his youth. He constantly contributed support for its upkeep, sending the necessary means for this. a deterioration in his health, Saint Sophronius petitioned the Holy Synod to let him retire. The answer from Peterburg did not come right away, since it was difficult to choose a worthy successor. final days of Saint Sophronius’s life were spent in asceticism and prayer. light, which shone on the good deeds of Saint Sophronius, continues to the present time to testify to the glory of the Heavenly Father, “Who mercifully strengthens His saints.” Now the holy memory of Saint Sophronius is reverently preserved not only in Siberia at the place of his final deeds, but also at the place of his first deeds. Sophronius is also commemorated on June 30 (his glorification in 1918).

Russia, Siberia, 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, Siberia, 1817-1879, St Innocent, Moscow Metropolitan of Moscow& Aleut Enlightener, Apostle to t Americas, m more
Russia, Siberia, 1817-1879, St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14), early age mastery studies, from 1823 45 yrs missionary, 10,000 baptized, endless travels, geography, ethnography, linguistics, Aleut alphabet & grammar for catechism, Gospel & prayers, indication of way into heaven, 1840 became monk Innocent and Bishop, 1850 archbishop, 1868 Metropolitan of Moscow, organized missionary service, 1870 Japanese Spiritual Mission, Moscow Spiritual Academy; Irkutsk; 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), 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. 1806 they sent him to the Irkutsk seminary. 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, 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. 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. 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. 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. 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, 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, 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, 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. 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.

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

Russia, Siberia, 1904, 1905, Russo-Japanese War of 1904, 1905
Siberia, 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, Siberia, 1904-1905, Russo-Japanese War over Port Arthur 1904-1905
Siberia, Russo-Japanese War over Port Arthur 1904-1905; Port Arthur (Lushunkou District) ; 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, Siberia, Western Siberia, Kazakhastan Folder

Kazakhastan (Polovetsia)
Kazakhastan; Kazakh Steppe; Polovets, first encounter with the Mongol-Tartan Horde; Grand Duchess Elizabeth, Commemorated on July 18; Venerable Zosimas of Tuman, Commemorated August 8 ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Blessed David IV the King of Georgia, Commemorated January 26 ; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Venerable Polycarp of Briansk, Commemorated February 23 ; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4; In 1223 the first Tatars (Mongols) appeared on the southern steppes, ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœan unknown peopleÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, coming out of Asia. Their first victims were the Polovetsians allied with Rus. The Russian princes, with the Polovetsian khans (many of whom had accepted Holy Baptism), decided to resist the plunderers of the steppes before they reached the Russian Land. St Basil headed an auxiliary detachment, sent by Great Prince Yuri to participate in the Russian steppe campaign. The enemy showed up sooner than they expected. And the centuries-old division of appenage principalities proved incapable of effective action in a large scale war. The detachment of Basil was not in time for the decisive battle, and from Chernigov came the sad news of the destruction of the Russian forces at the River Kalka on June 16, 1223. This was a bad omen, and the storm loomed on the east. Basil and his company returned to Rostov.; Martyr Peter of Kazan, Commemorated on March 24; Martyr Stephen of Kazan, Commemorated on March 24; Venerable Barsanuphius of Optina, Commemorated on April 1; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ; St Jonah the Bishop of Perm, Commemorated on June 6;

Kazak Steppe
Kazak Steppe; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Kazakhastan, Land of the Seljuk Turks (Kazakhstan)
Land of the Seljuk Turks ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated on September 12;

Russia, Siberia, Kazakhastan History

Mongol Horde, 1225-1241 (Mongol Origins of the Golden Horde)
Mongol Horde, 1225-1241 (Mongol Origins of the Golden Horde); Right-believing Prince Basil of Yaroslavl, Commemorated on July 3;

Tokhtamysh Invasions of Russia 1382
Invasions of Russia 1382 by Tokhtamysh , ally and foe of Tammerlane (Timur) ; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7 ;

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River Folder

Irtysh River

Irtysh River Source (Altay mountains in Xinjiang, China)
From its origins as the Kara-Irtysh (Black Irtysh) in the Mongolian Altay mountains in Xinjiang, China; Irtysh River;

Irtysh River 1 (Lake Zaysan)

Russia, Siberia, Western Siberia, Kazakhastan, Zyryan Folder (Upper Eastside Irtysh River)

Zyryan, Kazakhastan (Upper Irtysh River)
Zyryan; Grand Duchess Elizabeth, Commemorated on July 18; Venerable Zosimas of Tuman, Commemorated August 8 ; St Pitirim the Bishop of Perm, Commemorated on August 19; St Tarasius of Glushetsa, Commemorated October 12 ; St Gerasimus the Bishop of Perm, Commemorated January 24 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Stephen the Bishop of Perm, Commemorated on April 26 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ; St Jonah the Bishop of Perm, Commemorated on June 6;

Zyryan District (East Kazakhastan)
Zyryan District; Komi-Zyrani People from the rivers: Vychegda, Pechora, and Kama; St Pitirim the Bishop of Perm, Commemorated on August 19; St Gerasimus the Bishop of Perm, Commemorated January 24 ; St Jonah the Bishop of Perm, Commemorated on June 6;

Zyryani people, Komi-Zyrians, Komi People (Upper Eastside Irtysh River, Kazakhastan)
Zyryani people, Komi-Zyrians, Komi People; St. Pitirim the Bishop of Perm, Commemorated on August 19; St. Gerasimus the Bishop of Perm, Commemorated on January 24;

Irtysh River 2

Irtysh River 3

Maiuma District Kazakhstan, Westside of Irtysh River
Maiuma is May May District, Kazakhstan; St Cosmas the Hymnographer the Bishop of Maiuma

Irtysh River 4

Irtysh River 6 (Omsk, Trans-Siberian Road)

Omsk (Irtysh River 6)
Omsk;

Liubimsk District, Kazakhstan
Liubimsk District; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ;

Irtysh River 11 (Tobolsk, Tobol River Mouth)

Abalak, Siberia (Irtysh River 11, Tobol River Mouth)
Abalak, Siberia (Irtysh River 11, Tobol River Mouth); Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10;

Raphael (Tobolsk)
Raphael (Tobolsk);

Ostyak Khanty People, Irtysh River 11, Tobolsk, Kazakhastan, Siberia
Ostyak Khanty People, Irtysh River 11, Tobolsk, Kazakhastan, Siberia ; Venerable Tryphon the Abbot of Vyatka, Commemorated on October 8;

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River 11, Tobol River Folder

Tobol (Iset) River

Tobol (Iset) River Source (along the border)

Tobol River 1 (Lisakovsk)

Tobol River 2 (Rudniy)

Tobol River 3 (Kostanay)

Tobol River 4

Uy River Mouth (Tobol River 4)

Ubagan River Mouth (Tobol River 4)

Tobal River 5 (Kurgan)

Tobol River 6 (Yalutorovsk)

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River 11, Tobol River 6, Iset River Folder

Iset River

Iset River Source (Ekaterinburg, Western Siberia)

Ekaterinburg, Western Siberia (Iset River Source)
Ekaterinburg; Passion-bearer Tsar Nicholas, Commemorated on July 17; Grand Duchess Elizabeth, Commemorated on July 18;

Iset River 1 (Dalmatovo)

Dalmation Monastery, Dalmatovo, Western Siberia (Iset River 1)
Dalmation Monastery, Dalmatovo, Western Siberia (Iset River 1); Icon of the Mother of God of Dalmatia, Commemorated on February 15;

Iset River Mouth (Tobol River 6)

Tobol River 7 (Tura and Tavada Rivers)

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River 11, Tobol River 7, Tavada River Folder

Tavda River

Tavda River Source (Ural Mountains)

Tavada River 1

Tavada River Mouth (Tobol River 7)

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River 11, Tobol River 7, Tura River Folder

Tura River

Tura River Source (Ural Mountains)

Tura River 1 (Verkhoturye)

Verkhoturye, Kazakhstan, Siberia (Tura River 1)
Verkhoturye (Tura River) ; Translation of the relics of Righteous Simeon of Verkhoturye, Commemorated September 12 ; Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18 ;

Tura River 2

Tura River 3

Russia, Siberia, Western Siberia, Kazakhastan, Irtysh River 11, Tobol River 7, Tura River 3, Nevya River Folder

Nevya River

Neyva River Source (Ural Mountains)

Berezovsk, Belsk district, Smolensk diocese (Neyva River Source)
St Nicholas, Equal of the Apostles and Archbishop of Japan;

Nevya River 1 (Abalaka)

Abalaka, Kazakhstan, Siberia (Alopaevsk River Mouth, Neyva River 1)
Abalaka, Kazakhstan, Siberia (Alopaevsk River Mouth, Neyva River) ; Grand Duchess Elizabeth, Commemorated on July 18; Icon of the Mother of God of Abalaka, Commemorated on November 27 ;

Alapaikha River Mouth (Alopaevsk, Neyva River 1)

Tura River 4 (Tuman)

Tuman, Kazakhstan, Siberia (Tiumen.Tura River 4)
Tuman, Kazakhstan, Siberia (Tiumen.Tura River 4) ; Venerable Zosimas of Tuman, Commemorated August 8 ; Venerable Polycarp of Briansk, Commemorated February 23 ;

Tura River 5

Tura River Mouth (Tobol River 7)

Tobol River Mouth (Tobolsk, Irtysh River 11)

Tobolsk, K., Capital of Siberia (Tobol Mouth at Irtysh River 11)
Tobolsk; Grand Duchess Elizabeth, Commemorated on July 18; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ; St Demetrius (Dimitri), Metropolitan of Rostov, Commemorated on October 28 ; Righteous Simeon the Wonderworker of Verkhoturye, Commemorated on December 18 ; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska; Icon of the Mother of God of Abalaka, Commemorated on November 27 ; Venerable Polycarp of Briansk, Commemorated February 23 ; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ; St John Maximovitch the Metropolitan of Tobolsk, Commemorated on June 10;

Irtysh River 14 (Overview)

Irtysh River Mouth (Ob River 13)
Irtysh River, land of the Polovetsians first to be attacked by the Asians (Mongols or Tartars); The Irtysh is actually longer than the Ob at their confluence, so seeing the two rivers together is a better view of the Irtysh: Ob River; Right-believing Prince Basil (Vasilko) of Rostov, Commemorated on March 4;

Russia, Siberia, Western Siberia, Kazakhastan, Ural River Folder

Ural River

Orenburg, Kazakhstan (Ural River 4)
Orenburg ; Orenburg Cossacks; Venerable Barsanuphius of Optina, Commemorated on April 1;

Kholmogor, Kzakhstan, Siberia, 52ÃƒÂ‚Ã‚Â° 43' 0" North, 55ÃƒÂ‚Ã‚Â° 46' 0" East (Ural River 3, near Orenburg)
Kholmogor, Kzakhstan, Siberia 52ÃƒÂ‚Ã‚Â° 43' 0" North, 55ÃƒÂ‚Ã‚Â° 46' 0" East; Saint Metrophanes (in schema Macarius), Bishop of Voronezh, Commemorated on November 23;

Ural River Source (Southern Ural Mountains)

Ural River Mouth (Caspian Sea)

Russia, Siberia, Western Siberia, Kazakhastan, Lake Balkhash Folder

Kazakhastan, Capital of the White Horde - Lake Balkhash
Capital of the White Horde - Lake Balkhash; St Eudokia, in Monasticism Euphrosyne, the Grand Duchess of Moscow, Commemorated on July 7 ;

Ili River

Ili Rive Source

Alma-Atu, Silk Road North 7, Turkestan, Kazakistan
Alma-Atu, Silk Road North 7, Turkestan, Kazakistan; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated on December 15;

Ili River Mouth (Lake Balkhash)

Karatal River

Karatal River Mouth (Lake Balkhash)

Asku River

Aksu River Mouth (Lake Balkhash)

Qapal River

Lepsi River

Lepsi River Mouth (Lake Balkhash)

Alakol River

Dzungarian Gate (a pass for invasion)
Dzungarian Gate (a pass for invasion);

Dzungarian Basin
Dzungarian Basin;

Dzungarian Alatau Mountains
Dzungarian Alatau Mountains;

Alakol River Mouth (Lake Balkhash)

Russia, Siberia, Western Siberia, Kazakhastan, Turkestan Folder

Turkestan, Kazakhstan
Turkestan literally means land of the Turks; Turks; Icon of the Mother of God of Damascus, Commemorated on December 4 ; Blessed John the King of Serbia and his parents, Commemorated December 10 ; New-martyr John of Thasos, Commemorated December 20 ; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Martyr Avakum the Deacon of Serbia; Holy Queen Tamara, Commemorated on May 8;

Polovets, Kazakhstan (Polotsians)
Polovetsian ; Repose of St Alexander Nevsky, Commemorated on November 23; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated October 27 ;

Syr Darya River

Syr Darya Source ( confluence of Naryn and Kara Darya Rivers)

Syr Darya River Mouth (Aral Sea)

Russia, Siberia, Southwestern Siberia, Uzbekistan Folder

Uzbekistan (from Syr Darya River to Oxus River)
Uzbekistan ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; Holy Queen Tamara, Commemorated on May 8; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Uzbekistan History Folder

Timurid Empire, 1370-1507, Tamurlane's Dynasty
Timurid Empire, 1370-1507, Tamurlane's Dynasty, founded by Tamur the Lame or Tamurlane; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Siberia, Uzbekistan, Timurid Empire, 1370-1507, Sunni, Persia, the Caucasus, Central Asia, Afganistan
Timurid Empire, 1370-1507, Sunni, Persia, the Caucasus, Central Asia, Afganistan ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Timurid Emperor, 1370-1405, Tammerlane aka Timur
Timurid Emperor, 1370-1405, Tammerlane aka Timur ; Timurid Empire, 1370-1507, Sunni, Persia, the Caucasus, Central Asia, Afganistan ; Commemoration of the Vladimir Icon of the Mother of God and the deliverance of Moscow from the Invasion of Tamerlane, Commemorated on August 26; St Euphrosyne the Princess, (Eudoxia) of Moscow, Commemorated on May 17;

Russia, Siberia, Uzbekistan, 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.

Oxus River from Second Source

Oxus River Mouth (South Aral Sea)

Khwarazm Oasis Region
100,000 Martyrs of Tbilisi by the Mongols;

Syr Darya Mouth (Aral Sea)

Naryn River

Naryn River Source (Tian Shan Mountains)

Naryn River Mouth (Syr Darya River Source)

Kara Darya River

Kara Darya River Source (a confluence)

Kara Darya River Mouth (Syr Darya River Source)

Fergana Valley
Fergana Valley; Fergana Range; Tar River (Kyrgystan); Kara Darya River; Naryn River; Syr Darya River;

Tar River

Tar River (Kyrgyzstan) Source (Kegart River)

Tar River (Kyrgyzstan) Mouth (Kara Darya River Source)

Russia, Siberia, Westcentral Siberia, Ob River Folder

Ob River

Ob River Source (Biya and Katun River Confluence)

Russia, Siberia, Westcentral Siberia, Orb River Source, Katun and Biya Rivers Folder

Katun River

Biya River

Katun River Source (Mt. Belukha Glacier)
Katun River Source (Mt. Belukha Glacier);

Biya River Source (Lake Teletskoye )

Katun River Mouth (Ob River Source)

Biya River Mouth (Ob River Source)

Ob River 1 (Altai Krai)

Altai Krai (near Ob River 1)
Altai Krai;

Ob River 2

Ob River 3

Ob River 4 (Novosibirsk and Sibirsk Crossing of the RWY)

Sibirsk (Siberian Federal District, Ob River 4)
Sibirsk (Siberian Federal District); Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ;

Novosibirsk (Ob River 4), Siberia
Novosibirsk; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30;

Ob River 5 (near Tomsk on Tomsk River)

Russia, Siberia, Westcentral Siberia, Ob River 5, Tom River Folder

Tom River

Abakan Range

Tom River Source (Abakan Range)

Tom River 1

Tom River 2

Tom River 3

Tom River Mouth (Ob River 5)

Tomsk (Tom River Mouth, Ob River 5)
Tomsk;

Ob River 6 (Chulym River)

Russia, Siberia, Westentral Siberia, Ob River 6, Chulym River Folder

Chulym River

Chulym River Source (Abakan Range)

Chulym River 1 (Nazarovo, Krasnoyarsk Krai, Trans-Siberian Road)

Achinsk (Chulym River 1, Ob River)
Achinsk;

Chulym River 2

Chulym River 3 (Asino)

Chulym River 4

Chulym River Mouth (Ob River 6)

Ob River 7

Ob River 12 (Vogul District, near Asyka)

Ob River 13 (Irtysh River Mouth)

Ob River 14 (Vogul District)

Asyka, Vogul District (Ob River 14)
Asyka, Vogul District (Ob River 14); Khanty-Mansi Autonomous Okrug, Yugra or Iuhra (Old Russian ÃƒÂÂÂÂÃ‚Â®ÃƒÂÂÂÂÃ‚Â³ÃƒÂ‘Ã‚Â€ÃƒÂÂÂÂÃ‚Â°, c.f. Byzantine Greek ÃƒÂŽÃ‚ÂŸÃƒÂ¡Ã‚Â½Ã‚Â”ÃƒÂŽÃ‚Â³ÃƒÂŽÃ‚Â³ÃƒÂÂÂÂÃ‚ÂÂÂÂÃƒÂŽÃ‚Â¿ÃƒÂŽÃ‚Â¹[clarification needed]) was the name of the lands between the Pechora River and Northern Urals in the Russian annals of the 12thÃƒÂ¢Ã‚Â€Ã‚Â“17th centuries, as well as the name of the Khanty and partly Mansi tribes inhabiting these territories, later known as Voguls. The KhantyÃƒÂ¢Ã‚Â€Ã‚Â“Mansi Autonomous Okrug of Russia is also called Yugra. The name Yugra also gave rise to the modern adjective Ugric.; St Pitirim the Bishop of Perm, Commemorated on August 19 ;

Vogul District, Ob River, Siberia (Land of the Vogulians)
Mansi people; Voguls; Khanty-Mansi Autonomous Okrug; St Pitirim the Bishop of Perm, Commemorated on August 19; Venerable Tryphon the Abbot of Vyatka, Commemorated on October 8; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Pitirim the Bishop of Perm, Commemorated January 29 ;

Ob River 16 (Vogul District)

Ob River Mouth (Gulf of Ob, Artic Ocean)
Ob River ;

Khe on the mouth of the Ob
Khe on the mouth of the Ob; Hieromartyr and Metropolitan of Moscow and Krutitsy, Peter Polyansky, Commemorated on October 10 ;

Russia, Siberia, Southern Siberia, Kyrgyzstan Folder, Tarim Basin

Tarim Basin
Tarim Basin;

Kalmyks People in Kyrgyzstan, Tarim Basin
Kalmyks People in Kyrgyzstan; Icon of the Mother of God of Dalmatia, Commemorated on February 15;

Toshkan River Mouth (Asku River)

Toshkan River

Yarkand River Mouth (Tarim River Source)

Yarkund River

Hotan River (Summer Only)

Hotan River Mouth (Terin River, Summer Only)

Torugart Pass

Chatyrkol Lake
Chatyrkol Lake;

a River to Kashgar Oasis, China

Kegart River Source (southwest slope of Fergana Range)

Kegart River 1

Fergana Range
Fergana Range;

Tian Shan Mountains
Tian Shan Mountains;

Aksu River Source (Tian Shan Mountains)

Asku River 1

Aksu River (Xinjiang) Mouth (Tarim River Source)

Aksu River

Tarim River Source ( a confluence)

Tarim River Mouth (Tarim Lake)

Tarim River

Russia, Siberia, Northcentral Siberia, Taz River Folder

Taz River

Taz River Source (along the border)

Taz River 1

Taz River 2

Taz River 3 (Mangazeya)

Mangazeya, Siberia (Taz River 3)
Mangazea; Icon of the Mother of God of Abalaka, Commemorated November 26 ; Righteous Basil of Mangazea in Siberia, Commemorated on March 23 ;

Taz River 4

Taz River Mouth (Taz Estuary)

Caselka River

Russia, Siberia, Central Siberia, Yenisei River Folder

Yenisei River

Ostyak Ket People (Yenisei River, Siberia)
Ostyak Ket People (Yenisei River, Siberia) ; Venerable Tryphon the Abbot of Vyatka, Commemorated on October 8;

Yenisei (Tungsa) River Source (Mungaragyin-Gol Ridge, Mongolia)

Yenisei River 1

Kyzyl (Yenisei River 1)
Kyzyl

Shagonar (Yenisei River 2)
Shagonar;

Yenisei River 2

Sayanogorsk (Yenisei River 3)
Sayanogorsk;

Yenisei River 3 (Chernogorsk and Abakan)

Chernogorsk, Siberia (Yenisei River 3)
Chernogorsk (Yenisei River 3) ; Icon of the Mother of God of Georgia, Commemorated on August 22 ;

Chernogorsk monastery in the Arkhangelsk diocese
Chernogorsk monastery in the Arkhangelsk diocese Icon of the Mother of God of Georgia, Commemorated August 22 ; Near the dvina (a common word for river) When Stephen returned home in 1629 and showed the icon to George Lytkin, he remembered his vision and he set off to the Dvina outskirts to the Chernogorsk monastery (so called because it was built on a hilly and somber place. From of old it had been named "Black Hill", but afterwards the monastery changed the name to "Pretty Hill".

Black Hill or Pretty Hill, Siberia (Yenisei River 3)
Chernogorsk monastery in the Arkhangelsk diocese Icon of the Mother of God of Georgia, Commemorated August 22 ;

Abakan (Yenisei River 3)
Abakan;

Yenisei River 4 (Trans-Siberian Road, Krasnoyarsk)

Divnogorsk, Siberia (Yenisei River 4)
Divnogorsk, Siberia (Yenisei River 4) ; Icon of the Mother of God œthe Rescuer of the DrowningÂ, Commemorated on February 5;

Krasnoyarsk (Yenisei River 4)
Krasnoyarsk;

Yenisei River 5 (Angora River Mouth)

Russia, Siberia, Central Siberia South, Yenisei River 5, Angara River Folder

Angara River

Baikal Region, Lake Baikal, Siberia
Lake Baikal; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 2;

Angara River Source (Lake Baikal)

Russia, Siberia, Central Siberia South, Yenisei River 5, Angara River Source, Selenga River Folder

Selenga River

Selenga River Delgermoron or Ider headwaters 2

Selenga River Delgermoron or Ider headwaters 1

Selenga River headwaters Khovsgol River

Selenga River Source (Confluence Delgermoron and Ider Rivers)

Selenga River 1

Selenga River 2

Selenga River 3

Selenga River 10 (Orkhon River Mouth)

Selenga River 30 (Buryatia, Trans-Siberian Road)

Buryatia, Siberia (Selenga River 30)
Buryatia; Buryats; Lake Baikal Region; (Upper and Lower) Angara River St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Buryats, Land of the Buryats
Buryats; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Selenga River Mouth (Lake Baikal, Angara River Source)

Russia, Siberia, Central Siberia South, Yenisei River 5, Angara River Source, Barguzin River Folder, Buryatia

Barguzin River

Buryatia, Siberia (Land of the Buryats)
Buryatia; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Daurian peoples, Buryatia, Siberia (Land of the Buryats)
Buryatia; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Barguzin Nature Reserve, Siberia
Barguzin Nature Reserve;

Barguzin River Mouth (Lake Baikal, Angara River Source

Upper Angara River

Upper Angara River 1

Upper Angara River 2 (Novy Uoyan)

Upper Angara River Source (Barguzin, Buryatia)

Upper Angara River Mouth (Lake Baikal)

Angara River 1 (Irkutsk)

Irkutsk, Siberia (Angara River 1, Lake Baikal, Trans-Siberian Road 14)
Irkutsk; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated July 26 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated on October 6 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9 ; 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; Translation of the relics of St Sophronius the Bishop of Irkutsk, Commemorated on June 30; Sophronius, Bishop of Irkutsk and All Siberia, reposed on March 30, 1771, the second day of Holy Pascha. While they awaited a decision of the Holy Synod concerning the burial, his body remained unburied for six months, and during this time it was not subject to decay. Then, in view of this circumstance, and also knowing about the strict ascetic life of Saint Sophronius, the flock began to venerate him as a saint of God. (in 1833, 1854, 1870, 1909) his relics were seen to be incorrupt, and a source of grace-filled miracles. A fire occurring on April 18, 1917 at the Theophany Cathedral at Irkutsk left only the bones of the holy bishop. This did not diminish, but on the contrary, it increased the reverent veneration of the saint by the faithful of the nation. local Council of the Russian Orthodox Church in its deliberations of April 10/23, 1918 decided to glorify Bishop Sophronius, numbering him among the holy saints of God. This solemnity of adding Saint Sophronius to the list of the saints was done on June 30. At a second session of this Council under the presidency of His Holiness Patriarch Tikhon (now Saint Tikhon) a Service to Saint Sophronius was approved, with a Troparion composed by Archbishop John, who at that time guided the Irkutsk diocese, so that all believers would have the possibility of adding prayer to the holy saint into the voice of the Siberian churches, deeply venerating the memory of their illuminator and intercessor. at the present time believers turn for help to Saint Sophronius. Prayers witness to this, having been composed on the day of the 40th year celebration of the glorification of the holy hierarch on July 13,1958, by Metropolitan Nestor (Anisimov), then Metropolitan of Novosibirsk and Barnaulsk, and a solemn feast of the 200 year anniversary of the day of death of Saint Sophronius took place at the Zolotonoshsk Krasnogorsk women’s monastery and in the Irkutsk diocese (Journal of the Moscow Patriarchate, 1971, No. 9), and he is venerated by all believers of the Russian Orthodox Church.

Siberian Ukrainian Baroque Churches, St. Sophronius, 1790's
Siberian Ukrainian Baroque Churches, St. Sophronius, 1790's; St. Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Tungusk, Land of the Tunguska People - Angara River 1, Siberia
The Tunguska Rivers including the Angara are the Eastern tributaries of the north flowing Yenisei River. The people of the Tunguska Language are the people of the land of these Tunguska rivers. The Tunguska settlers were moved down to Zeya River that flows south into the Amur River. Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Angara River 2

Angara River 3

Angara River 4 (Bratsk)

Bratsk, Siberia (Angara River 4)
Bratsk; Icon of the Mother of God of Kiev-Bratsk, not Bratsk, Siberia, Commemorated September 6 ; St Joasaph the Bishop of Belgorod, Commemorated December 10 ;

Angara River 5

Russia, Siberia, Central Siberia South, Yenisei River 5, Angara River 5, Ilim River Folder

Ilim River

Ilim River Source (Irkutskaya)

Ilimsk, Siberia (flooded 1970 by Ilim River Reservoir)
Ilimsk; Repose of St Innocent the first Bishop of Irkutsk, Commemorated on November 26 ;

Ilim River Mouth (Angara River 5)

Angara River Mouth (Yenisei River 5)

Lesosibirsk (Yenisei River 6)
Lesosibirsk;

Yeniseysk (Yenisei River 6)
Yeniseysk;

Yenisei River 6

Stony Tunguska River Mouth (Yenisei River 8)

Tungus People, Siberia (3 Tunguska Rivers: Angara, Stony and Lower Tanguska)
Tungus People (3 Tunguska Rivers: Angara, Stony and Lower Tanguska rivers: Tributaries of the Yeniesei in Eastern Siberia) ; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31;

Turuhan region, Siberia (Yenisei River 10)
Turuhan region; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ;

Tunguska People - From Right Tributaries of the Yenisei River to Pacific Ocean
Tunguska People - From Right Tributaries of the Yenisei River to Pacific Ocean; St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Lower Tunguska River Mouth (Yenisei River 11)

Igarka (Yenisei River 13)
Igarka;

Dudinka (Yenisei River 14)
Dudinka;

Yenisei (Tungsa) River Mouth (Artic Ocean)

Russia, Siberia, Far Nortcentral Siberia, Mikhailov Folder

River Sii

Mikhailov Island, Siberia
Mikhailov Island, Siberia ; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ;

Mikhailov Penninsula, Siberia
Mikhailov Penninsula ; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ;

Russia, Siberia, Eastcentral Siberia, Lena River Folder

Lena River

Verkhoyansk Range
Verkhoyansk Range;

Lena River Source (above Lake Baikal)

Lena River 1

Lena River 2 (Kirensk)

Kirensk, Siberia (Lena River 2)
Kirensk Holy Trinity monastery; Kirensk ; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9;

Lena River 3

Lena River 4

Lena River 9 (Yakutsk, Aldan River Mouth)

Yakutsk, Siberia (Lena River 9, Tract from Y to Okhotsk)
Yakutsk; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20 ;

Yakut People
Yakut People; Yakutsk; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ;

Tract from Yakutsk to Okhotsk
St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Lena River 11 (Aldan River Mouth)

Russia, Siberia, Eastcentral Siberia, Lena River 11, Aldan River Folder

Aldan River

Aldan River Source (Stanovoy Range)

Stanovoy Range (seperates Artic from Pacific drainage)
Stanovoy Range;

Aldan River 1 (Aldan, Russia)

Aldan River 2 (Tommot, Russia)

Aldan River 3 (Ust-Maya, Russia)

Aldan River 4 (Eldikan, Russia)

Aldan River 5 (Khandyga, Russia)

Aldan River Mouth (Lena River 11)
Aldan River; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Lena River 12 (Overview)

Vilyuy River Mouth (Lena River 12)

Lena River Mouth (Lena Delta Artic Ocean)

Artic Sea (Artic Ocean)
Artic Sea (Artic Ocean); St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Russia, Siberia, Eastern Siberia, Okhotsk Sea Region Folder

Okhotsk (Okhotska River, Sea of Okhotsk, Siberia)
Okhotsk, on the Okhotsa River; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9; 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; JOHN MUIR and HUDSON STUCK, NATURALIST & WRITER, 1914; PRIEST & ENVIRONMENTALIST, 1920, Commemorated April 21 ; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Tungusian peoples, Okhotsk Region
Tungusian peoples, Okhotsk Region; Okhotsk, on the Okhotsa River; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœThe Word was made FleshÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 9; 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; JOHN MUIR and HUDSON STUCK, NATURALIST & WRITER, 1914; PRIEST & ENVIRONMENTALIST, 1920, Commemorated April 21 ; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Siberia, Eastern Siberia, Okhotsk History Folder

Russia, Siberia, Eastern Siberia,Okhotsk, 1603-1671, Hierotheus Khabarov
Hierotheus Khabarov 1603-1671; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9;

Russia, Siberia, Eastern Siberia, Okhotsk, 1652-1695, China War of the Amur Region
Russia China War of the Amur Region (1652-1695) ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœThe Word was made FleshÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 9;

Russia, Siberia, Eastern Siberia, Okhotsk, 1684-1686, Chinese Invasions of Albazin
Chinese Invasions of Albazin (1684-1686) ; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9; Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Siberia, Eastern Siberia, Okhotsk, 1685-1686, Defense of Albazin
Defense of Albazin (1685-1686); Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Siberia, Eastern Siberia, Okhotsk, Russo-Japanese War of 1904, 1905
Siberia, Okhotsk, Russo-Japanese war in 1904, 1905; Liaodong Peninsula; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Barsanuphius of Optina, Commemorated on April 1;

Russia, Siberia, Eastern Siberia, Okhotsk, Russo-Japanese War over Port Arthur 1904-1905
Okhotsk, Russo-Japanese War over Port Arthur 1904-1905; Port Arthur (Lushunkou District) ; 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, Siberia, Eastern Siberia, Okhotsk River Folder, with Ulya River

Left Okhota River

Left Okhota River Source

Right Okhota River

Right Okhota River Source

Okhaota River

Okhota River Source

Okhota River Mouth (Sea of Okhotsk)

Ulya River

Ulya River Mouth (Sea of Okhotsk)

Russia, Siberia, Eastern Siberia, Okhotsk Sea Region, Amur River Folder

Okhotsk Sea
Sea of Okhotsk; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; St. Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 29;

Chukchei People (Chukchei Penninsula)
Chukchei People (Chukchei Penninsula) ; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31;

Koryak People (Kamchatka Penninsula)
Koryak People (Kamchatka Penninsula, Southeast Siberia); Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31;

Amur (Argun) River

Amur River

Amur River Primary Source (Khan Khentii Strictly Protected Area)
Khan Khentii Strictly Protected Area;

Amur River Second Source (Hentiyn Mountains)
Hentiyn Mountains

Armur River A

Armur River B

Armur River C

Armur River D

Armur River E

Armur River F (Selingin)

Selingin, Okhotsk, Siberia (Armur River F) China border
The saint was compelled to spend three years at Selingin on the Chinese border. Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ;

Armur River G

Armur River H

Argun River (Asia) Mouth (Amur River Source)
Russia China Border;

Amur River 1

Albazin, Okhotsk, Siberia (Amur River 1) 1651, Cossacks, 1655 Chernigovsky the Pole, Jaxa
Albazin; is a village (selo) in Skovorodinsky District of Amur Oblast, Russia, noted as the site of Albazin, the first Russian settlement on the Amur River. the arrival of Russians, Albazino belonged to the Daur people, the Mongolic peoples indigenous to this area. The town was originated by prince Albaz as the capital of Solon Khanate. in the 17th century, the town was center of a petty kingdom known as Yagsi. the late 1640s, a team of Russian Cossacks under Yerofey Khabarov arrived to explore Dauria. They were keen to gain a foothold in the proximity of the Amur River and, after several clashes with the Daurs under Prince Albaza or Albaasi, established a Russian fort of Albazin in 1651. The Russians were defeated here by Qing China in 1686 (see below). By the Treaty of Nerchinsk the area was assigned to China. the Treaty of Aigun in 1858 a new Amur Cossack stanitsa appeared on the site. A municipal museum is sited among the remains of the 17th-century Russian fort. 1 The History of Albazin 1.1 Foundation of Jaxa 1.2 The Russian–Chinese conflict over Albazin 2 See also 3 References 4 External links History of Albazin[edit] also: Sino-Russian border conflicts late 1650 Albazin was built as winter quarters by Yerofei Khabarov on the northernmost part of the Amur River, 125 miles downstream from the junction of the Argun and Shilka. Thereafter it was little used as the Russians concentrated on the richer grain-growing lands downriver. In 1652 the Manchus drove the Russians out of the Amur country and the land was left to outlaws and adventurers. of Jaxa[edit] 1655 Nikifor Chernigovsky, a Pole who had been exiled to Siberia after an unsuccessful attempt to run away from the Russian's custody, murdered the voyevoda of Ilimsk in retaliation for the rape of his daughter, and fled to the Amur where he reoccupied the ruins of Albazin and gathered a band of supporters. Chernigovsky soon gained the support of the local Tungusic population, whom he treated with respect, in contrast to several assaults they had suffered under Russian (Cossack) sovereignty. He made a great stronghold on the ruins of Albazin, giving it the name of Jaxa. the coming years, Siberian governors made several failed attempts to regain control over Albazin; however, Chernigovsky was able to keep his position by playing the Russians against the Chinese, and vice versa. From 1669, the Russian tsar received a tribute from the Jaxa country (Albazin and surrounding villages), which impacted the tsar's decision to formally acknowledge Chernigovsky as the lord of Jaxa in 1674. The Chinese government, for its part, communicated with Chernigovsky using Polish as the main language. In 1675, he raided Chinese lands with the help of the local population. This remains the last recorded reference to Chernigovsky in history.[1][2] Russian–Chinese conflict over Albazin[edit] is on the northern loop of the Amur. Nerchinsk is on the lower Shilka' Qing did little about Albazin because their forces were tied up in southern China and because they were concerned about possible Russian backing for their enemies in Mongolia. With the southern problem nearly solved (Taiwan was conquered in 1683), in the spring of 1682 the Kangxi Emperor made a tour through Manchuria and began preparations to deal with the Amur problem. His plan was to build up such a large force that the Russians would withdraw without fighting, for, as he said "The use of force is not a good thing. We use it only under compulsion." Troops were moved up to Aigun and crops were planted to feed them. An attack was delayed due to disagreements among the planners and the difficulty of moving supplies northward. 1681 there were Qing threats against Albazin, talks were held on the Nun River and minor Russian forts were destroyed along the Zeya. By the end of 1683 all Russian bases except Albazin had been eliminated. Moscow responded by making Ivan Vlasov voyevoda of Nerchinsk and appointing Akeksey Tolbuzin to a new voyevodstvo at Albazin (July 1684). An attempt to move men and supplies east failed due to shortages and inefficiency. The siege began on June 23, 1685. On the 26th there was an indecisive day-long battle. The Qing army thereupon piled dry wood along the fort's wooden walls and when they began to light it, Tolbuzin surrendered (exact date uncertain). The 600 or so defenders were allowed to withdraw to Nerchinsk. About 45 opted to go with the Qing army where they joined the Russian colony in Peking. The Qing army burned the fort and withdrew, but did not destroy the crops. When news of the defeat reached Moscow in November it was decided to abandon the Amur and send an ambassador to Peking. The Qing troops constituted of former Southern Ming marines from Taiwan, renowned for their knowledge of nautical warfare.[3][4][5][6][7][8] One day after leaving Albazin, the retreating Russians met a group of reinforcements who brought word that an even larger group under Baiton had reached Nerchinsk. Since the fort was lost they continued their withdrawal. Some time after July 10, 1685, scouts reported that the Qing were gone and the crops still standing. Vlasov sent 669 well-armed men under Tolbuzin to gather the harvest. The crops were gathered, Albazin was refortified with earthen walls and efforts were made to bring the natives back into subjection. The Qing arrived on July 18, 1686, and began a tight siege and a steady cannonade. On the fifth day of the siege Tolbuzin was killed by a cannon ball and replaced by Afanasii Baiton.[9] The Russians had enough food to last until Easter, but were short of water. The siege continued until early winter. In late October messengers arrived in Peking announcing Moscow's desire to negotiate. An order was issued to relax the siege. At this time less than 66 men, out of an original 826, were left alive (most had died of disease, especially scurvy). On December 25 Baiton sent one of his men to request provisions. A few more than twenty men remained in the fort, all ill and undernourished. When, in August 1687, Kangxi heard (incorrectly) that the Russian ambassador had reached Mongolia, he ordered the Qing troops withdrawn. the treaty of Nerchinsk (1689), Albazin was abandoned and destroyed. Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9; Albazin Icon of the Mother of God “the Word made Fleshâ€ is of great religious significance in the Amur River region. It received its name from the Russian fortress of Albazin (now the village of Albazino) along the Amur river, founded in the year 1650 by the famous Russian frontier ataman Hierotheus Khabarov on the site of a settlement of the Daurian prince Albaza. hue and cry over the Amur Albazinsk fortress became an object of enmity for the Chinese emperor and his generals, who then already dreamed of expanding their influence over all of Russian Siberia. the eve of the Feast of the Annunciation, on March 24, 1652, the first military clash of the Russians with the Chinese occurred at the Amur. Through the prayers of the Most Holy Theotokos the pagans were scattered and fled to their own territory. This victory seemed like a portent for the Russians. But the struggle had only just begun. Many sons of Holy Russia died in the struggle for the Amur, and for the triumph of Orthodoxy in the Far East. June of 1658 an Albazin military detachment, 270 Cossacks under the leadership of Onuphrius Stepanov, fell into an ambush and in a heroic fight they were completely annihilated by the Chinese. enemy burned Albazin, overran Russian lands, and carried off the local population into China. They wanted to turn the fertile cultivated area back into wilderness. these difficult years the Most Holy Theotokos showed signs of Her mercy to the land of Amur. In 1665, when Russians returned and rebuilt Albazin, together with a priest there came to the Amur the Elder Hermogenes from the Kirensk Holy Trinity monastery. He carried with him a wonderworking icon of the Mother of God “the Word made Fleshâ€, called the Albazinsk Icon since that time. In 1671 the holy Elder built a small monastery on the boundary mark of the Brusyan Stone (one and a half kilometers from Albazin near the Amur), where the holy icon was later kept. was built up. At two churches in the city, the Ascension of the Lord and Saint Nicholas the Wonderworker, Albazin priests offered the Bloodless Sacrifice. Not far from the city (along the Amur) another monastery was built, the Spassky. The fertile soil produced bread for Eastern Siberia. The local populace adapted itself to Russian Orthodox culture, peacefully entering into the multi-national Russian state, and found Russian protection from the plundering raids of Chinese feudal war-lords. Moscow they did not forget the needs of the far-away Amur frontier. They strengthened military defenses and improved regional government. In 1682 the Albazin Military-Provincial Government was formed. They concerned themselves about the spiritual nourishment of the Amur region peoples. A local Council of the Russian Church in 1681 adopted a resolution to send “archimandrites, igumens, or priests, both learned and good, to enlighten unbelievers with the law of Christ.â€ The Daurian and Tungusian peoples as a whole accepted Holy Baptism. Of great significance was the conversion of the Daurian prince Hantimur (renamed Peter) and his eldest son Katana (renamed Paul) to Orthodoxy. servants of the Chinese emperor planned for a new attack. After several unsuccessful forays, on July 10, 1685, they marched against Albazin with an army of 15,000 and encircled the fortress. In it were 450 Russian soldiers and three cannon. The first assault was repulsed. The Chinese then from all sides piled up firewood and kindling against the wooden walls of the fortress and set it on fire. Further resistance proved impossible. With its military standards and holy things, among which was the wonderworking Albazin Icon, the soldiers abandoned the fortress. Mother of God did not withhold Her intercession from Her chosen city. Scouts soon reported that the Chinese suddenly began to withdraw from Albazin, ignoring the Chinese emperor’s command to destroy the crops in the Russian fields. The miraculous intervention of the Heavenly Protectress not only drove the enemy from Russian territories, but also preserved the grain which sustained the city for the winter months. On August 20, 1685 Russians were in Albazin again. year went by, and the fortress was again besieged by Chinese. There began a five-month defense of Albazin, which occupies a most honored place in Russian military history. Three times, in July, in September, and in October, the forces of the Chinese emperor made an assault on the wooden fortifications. A hail of fiery arrows and red-hot cannon balls fell on the town. Neither the city nor its defenders could be seen in the smoke and fire. And all three times, the Mother of God defended the inhabitants of Albazin from their fierce enemy. December 1686, when the Chinese lifted the siege of Albazin, of the city’s 826 defenders only 150 men remained alive. forces were inadequate to continue the war against the Chinese emperor. In August 1690 the last of the Cossacks departed from Albazin under the leadership of Basil Smirenikov. Neither the fortress, nor its holy things, fell into the hands of the enemy. The fortifications were razed and leveled by the Cossacks, and the Albazin Icon of the Mother of God was taken to Sretensk, a city on the river Shilka, which flows into the Amur. even after the destruction of Albazin, God destined its inhabitants to do another service for the good of the Church. By divine Providence the end of the military campaign contributed to the increase of the influence of the grace of Orthodoxy among the peoples of the Far East. During the years of war, a company of about a hundred Russian cossacks and peasants from Albazin and its environs were taken captive and sent to Peking. Chinese emperor even gave orders to give one of the Buddhist temples in the Chinese capital for an Orthodox church dedicated to Sophia, the Wisdom of God. In 1695 Metropolitan Ignatius of Tobolsk sent an antimension, chrism, service books, and church vessels to the Sophia church. In a letter to the captive priest Maximus, 'the Preacher of the Holy Gospel to the Chinese Empire,' Metropolitan Ignatius wrote: 'Be not troubled, nor troubled in soul for yourself and the captives with you, for who is able to oppose the will of God? Your captivity is not without purpose for the Chinese people, so that you may reveal to them the light of Christ’s Orthodox Faith.' preaching of the Gospel in the Chinese Empire soon bore fruit and resulted in the first baptisms of Chinese. The Russian Church zealously looked after the new flock. In 1715 the Metropolitan of Tobolsk, Saint Philotheus “the Apostle to Siberiaâ€ (+ May 31, 1727), wrote a letter to the Peking clergy and the faithful living under the Peking Spiritual Mission, who continued with the Christian work of enlightening pagans. years went by, and the new epoch brought the Russian deliverance of the Amur. On August 1, 1850, the Procession of the Precious Wood of the Life-Giving Cross, Captain G. I. Nevelsky raised up the Russian Andreev flag at the mouth of the Amur River and founded the city of Nikolaevsk-on-Amur. Through the efforts of the Governor-General of Eastern Siberia, N. N. Muraviev-Amursky (+ 1881), and Saint Innocent, Archbishop of Kamchatka (March 31), and through the spiritual nourishment which obtained in the Amur and coastal regions, in several years the left bank of the Amur was built up with Russian cities, villages and Cossack settlements. year brought important advances in the development of the liberated territory, its Christian enlightenment and welfare. In the year 1857 on the bank of the Amur fifteen way-stations and settlements were established (the Albazin on the site of the old fortress and the Innokentiev, named in honor of Saint Innocent). In a single year, 1858, there were more than thirty settlements, among which were three cities: Khabarovsk, Blagoveschensk and Sophiisk. May 9, 1858, on the Feast of Saint Nicholas, N. N. Muraviev-Amursky and Archbishop Innocent of Kamchatka arrived in the Cossack post at Ust’-Zeisk. Saint Innocent was there to dedicate a temple in honor of the Annunciation of the Mother of God (Blagoveschenie, in Slavonic), the first building in the new city. Because of the name of the temple, the city was also called Blagoveschensk, in memory of the first victory over the Chinese on the Feast of the Annunciation in 1652, and in memory of the Annunciation church at Irkutsk, in which Saint Innocent began his own priestly service. It was also a sign that “from that place proceeded the blessed news of the reintegration of the Amur region territory under Russian sovereignty.â€ New settlers on the way to the Amur, journeying through Sretensk, fervently offered up their prayers to the Holy Protectress of the Amur region before her Wonderworking Albazin Icon. Their prayers were heard: the Aigunsk (1858) and Peking (1860) treaties decisively secured the left bank of the Amur and coastal regions for Russia. 1868 the Bishop of Kamchatka, Benjamin Blagonravov, the successor to Saint Innocent, transferred the holy icon from Sretensk to Blagoveschensk, thereby returning the famous holy icon to the Amur territory. In 1885, a new period began in the veneration of the Albazin Icon of the Mother of God and is associated with the name of the Kamchatka bishop Gurias, who established an annual commemoration on March 9 and a weekly Akathist. the summer of 1900, during the “Boxer Rebellionâ€ in China, the waves of insurrection reached all the way to the Russian border. Chinese troops suddenly appeared on the banks of the Amur before Blagoveschensk. For nineteen days the enemy stood before the undefended city, raining artillery fire down upon it, and menacing the Russian bank with invasion. shallows of the Amur afforded passage to the adversary. In the Annunciation church services were celebrated continuously, and Akathists were read before the Wonderworking Albazin Icon. The Protection of the Mother of God was again extended over the city, just as it had been in earlier times. Not daring to cross the Amur, the enemy departed from Blagoveschensk. According to the accounts of the Chinese themselves, they often saw a Radiant Woman over the bank of the Amur, inspiring them with fear and rendering their missiles ineffective. more than 300 years the Wonderworking Albazin Icon of the Mother of God watched over the Amur frontier of Russia. Orthodox people venerate it not only as Protectress of Russian soldiers, but also as a Patroness of mothers. Believers pray for mothers before the icon during their pregnancy and during childbirth, 'so that the Mother of God might bestow the gift of abundant health from the Albazin Icon’s inexhaustible well-spring of holiness.' icon depicts Christ as a child standing in a mandorla before His Mother’s breast. Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 1, Shilka River Folder

Shilka River

Shilka River Source (Chita)

Shilka River 1 (Sretensk and Nerchinsk)

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 1, Shilka River 1, Nercha River Folder

Nercha River

Nercha River Source (Barguzin, Buryatia)

Nercha River Mouth (Nerchinsk, Shilka River 1)

Nerchinsk, Okhotsk, Siberia (Nercha Mouth at Shilka River 1)
Nerchinsk, Siberia (Nercha River Mouth at Shilka River1); Martyr Juvenal of Alaska, Commemorated on September 24 ; Russia China Border; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ;

Sretensk, Okhotsk, Siberia (Shila River 1)
Sretensk; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9;

Shilka River 2

Shilka River 3

Shilka River Mouth (Amur River 1)
Russia China Border;

Amur River 2

Amur Oblast (Amur River Region)
Amur Oblast (Amur River Region); Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31;

Amur River 3

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 3, Zeya River Folder

Zeya River

Zeya River Source (Tokiysky Stanovik Range)

Zeya River 1

Zeya River 2

Zeya River 3

Zeya River 6 (Zeya)

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 3, Zeya River 6, Gilyuy River Folder

Gilyuy River

Gilyuy River Upper Gilyuy

Gilyuy River (Tynda)

Gilyuy River Mouth (Zeya River 6)

Zeya River 7 (Svobodny)

Zeya, Zea River Valley
Zea River Valley Blessed Dovmont (Timothy) the Prince of Pskov, Commemorated on May 20;

Zeya River 8 (Blagoveshchensk)

Zeya River Mouth (Amur River 3)

Blagoveschensk (Ust-Zeisk), Okhotsk (Zeya River Mouth, Amur River 3)
Blagoveschensk (Ust-Zeisk), Okhotsk, Siberia (Zeya River, Aur River 3); Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœThe Word was made FleshÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on March 9;

Innokentiev (Amur River 3.9)
Innokentiev (Amur River 3.9); Icon of the Mother of God, œAlbazinÂ or œThe Word was made FleshÂ, Commemorated on March 9;

Amur River 5 (Manchuria, Black Dragon River)

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 5, Black Dragon River Folder, Manchuria

Port Arthur, Russo-Japanese War over Port Arthur 1904-1905
Siberia, Russo-Japanese War over Port Arthur 1904-1905; Port Arthur (Lushunkou District) ; Liaodong Peninsula; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Barsanuphius of Optina, Commemorated on April 1;

Black Dragon River (Heilongjiang or Amur)

Black Dragon River Source (along the border)

Manchuria, Eastern Siberia (Black Dragon River, Amur Region)
Manchuria or Northeast China; Harbin on the railway to Vladivostok. Glorification of the Priestmartyr Alexander Hotovitzky; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24;

Black Diamond River Mouth (Amur River 5)

Amur River 6 (Amur Crossing at Khabarovsk)

Russia, Siberia, Eastern Siberia, Okhotsk, Amur River 6, Ussuri River Folder

Ussuri River

Ussuri River Source (near the coast)

Ussuriysk, Siberia (Ussuri River Source, near Vladivostok, Trans-Siberian RWY)
Ussuriysk; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31;

Ussuri River 1

Ussuri River 2

Ussuri River 3

Ussuri River Mouth (Khabarovsk, Amur river 6)

Khabarovsk (Ussuri River Mouth, Amur River 6)
Khabarovsk (Amur River 6) ; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9;

Khabarov frontier, Okhotsk Sea (Vladivostok, Khabarovsk River, Amur River 6, Trans-Siberian Road 17)
Khabarovsky District; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ;

Amur River 8 (Komsomolsk-on-Amur)

Amur River Mouth (Tartary Strait, Sea of Oskosh)

Nikolayevsk-on-Amur, Okhotsk, Siberia
Nikolayevsk-on-Amur; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9;

Lake Orel
Venerable Macarius of Optina;

Strait of Tartary
Strait of Tartary;

Russia, Siberia, Eastern Siberia, Okhotsk Sea Region, Kamchatka Penninsula and Kurile Islands Folder

Kurile Islands, Okhotsk Region, Siberia
Kurile Islands; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28;

Kamchatka Penninsula, Okhotsk Sea, Siberia
Kamchatka Penninsula; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Glorification of St Innocent the Metropolitan of Moscow and Enlightener of the Aleuts, Apostle to the Americas, Commemorated October 6 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Icon of the Mother of God œThe Word was made FleshÂ, Commemorated on March 9; Repose of St Innocent the Metropolitan of Moscow the Enlightener of the Aleuts and Apostle to the Americas, Commemorated on March 31; Hudson Stuck of JOHN MUIR and HUDSON STUCK, NATURALIST & WRITER, 1914; PRIEST & ENVIRONMENTALIST, 1920, Commemorated April 21 ;

Russia, Vologda Folder, Large area North of the Volga and West of the Urals

Russia, Vologda, History Folder

Russia, Vologda, 1147, Gerasimus of the Vologda Trinity Monastery, First Northern
Gerasimus Vologda Trinity Monastery; Vologda; Blessed John of Moscow the Fool-For-Christ; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Blessed Basil of Kubensk, August 2nd ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Âœof the Seven ArrowsÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on August 13 "; St Philip of Sukhona, Commemorated on August 17; St Pitirim the Bishop of Perm, Commemorated on August 19; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; St Demetrius of Tsilibinsk, Commemorated on October 26 ; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Venerable Joseph of Zaonikiev Monastery, Vologda; Martyr Galacteon of Vologda, Commemorated September 24 ; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated September 30 ; St Sergius of Malopinega, Commemorated November 16; Malopinega is somewhere in Vologda or on the Vologda River. Saint Sergius of Malopinega (in the world Simeon), was born in 1493. His 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........With apostolic zeal he (Sergius) labored over the conversion of the pagan Chud people; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated December 18 ; Venerable Ignatius of Loma and Yaroslav, Commemorated December 27 ; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated January 28 ; St Jonah the Bishop of Perm, Commemorated on January 29 ; St Pitirim the Bishop of Perm, Commemorated January 29 ; Venerable Abraham of Pechenga, Vologda, Commemorated February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; Venerable Gerasimus of Vologda, Commemorated on March 4; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; St Stephen the Bishop of Perm, Commemorated on April 26; St Gerasimus of Boldino, Commemorated on May 1; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Cassian the Abbot of Komel (Vologda), Commemorated on May 16; Venerable Laurence the Abbot of Komel (Vologda), Commemorated on May 16; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Right-believing John the Prince of Uglich, Tonsured As Ignatius, Vologda, Commemorated on May 19; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1; Venerable Gregory the Abbot of Avnezh, Vologda, Commemorated on June 15; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Russia, Vologda, 1238-1636, Theodore Icon, Luke's, would not move, not burn many times, war hero
Russia, Vladimir, 1238-1636, Theodore Icon, found near Gorodets, Nizhny Novgorod (Oka River Mouth, Volga River 8.8), painted by Luke, found by T's brother George, would not move, Theodore monastery built there, 1238 Batu's invasion icon did not burn, 1260 Tartars Kostroma Basil following Andrew Bogolyubsky took icon to war, holy lake dazzling rays of light panicked Ts, 3rd Kostroma Cathedral fire icon saved floating in air, not leaving it settled middle of city square, 1613 Tsar Michael Romanov from Kostroma, Impatiev m, 2 Moscow MOG icons to Kostroma, Michael h mother refuse crown, first she gave in to MOG then he, copy to Moscow, 1636 M restored it, unsleeping candle, molebens, cross processions, d restoraton sanctification Moses in crowd recieved instant healing scabs and falling disease, 1834 Ilovaysky freed by icon from highlanders, took copy to Moscow to get gold covering, processions twice yearly ; Gorodets, Nizhny Novgorod Oblast (Volga River 9); Icon of the Mother of God of St Theodore, Commemorated on August 16; ascribes a very ancient origin to this famous Icon. is regarded as one of the icons painted by the Holy Evangelist Luke. is not known by whom or when the Icon was brought to Russia, but at the beginning of the XII century it was kept in an old wooden chapel near the city of Kitezh. Icon got its name from the Great Prince Yaroslav (+ 1246), who in Holy Baptism was named Theodore, in honor of Saint Theodore Stratelates (February 8). to Tradition, his elder brother, Saint George (February 4), found the Icon in the wooden chapel near Gorodets. he attempted to take the Icon from the chapel it could not be moved. that the Mother of God wanted her Icon to remain there, Prince George built the Monastery of Saint Theodore on the site. Batu Khan's invasion in 1238, the Gorodets Monastery and other Russian monasteries were burnt and left in ruins. the citizens of Gorodets fled the city at the approach of the Khan, they did not have time to take the Icon with them. though objects made of stone and iron were destroyed, the wooden Icon was preserved and later revealed. August 16, 1239, Saint Alexander Nevsky's younger brother, Prince Basil of Kostroma, later the Great Prince of Vladimir, lost in the woods while chasing a wild animal. He saw an Icon in a pine1 tree, when the Prince tried to remove the Icon from the tree, it suddenly rose up into the air. by this miracle, Prince Basil returned to the city and told the clergy and the people about his vision. the people went into the forest and there they found the Icon where Prince Basil said it was. Everyone fell to their knees and prayed to the Mother of God. the priests were able to remove the Icon and take it to the cathedral church. people flocked to the newly-revealed Icon from the Kostroma region. residents said that when the Prince was hunting in the forest, some sort of soldier, who was dressed in rich clothing, walked through the city, carrying an Icon in his hands. warrior resembled the icon of the Holy Great Martyr Theodore Stratelates (February 8), whom the Kostroma cathedral was dedicated. the Icon was known as the Saint Theodore Icon. the site of its appearance, on the banks of the Zaprudnya River the Prince founded a monastery dedicated to the Icon of Christ not made by hands, which is commemorated on August 16, very day of the Saint Theodore Icon's appearance. the Kostroma Cathedral burned down, the Saint Theodore Icon was found in the ashes three days later, completely unharmed. 1260, the Tatars approached Kostroma, and the city was threatened with complete ruin. the hopes of the inhabitants and the Prince rested upon the Mother of God, and they prayed that she would save the city. the battle, Prince Basil remembered that when Great Prince Andrew Bogolyubsky fought against the Kama Bulgarians, he took the wonderworking Vladimir Icon with him by the gracious help of the Mother of God, the enemy was completely routed. Saint Andrew's example, Prince Basil of Kostroma took the Saint Theodore Icon from the cathedral and carried it with his army. the battle began, the Icon was moved behind the army, and the priests served Molebens. two enemy armies converged, and a great miracle occurred. rays of light, brighter and hotter than the rays of the sun, shone from the Virgin's face, and scorching the Tatars, who panicked and fled in a disorderly retreat. Basil set up a Cross where the Icon had stood during the battle, in remembrance of this miracle. place itself, the people, and the nearby lake were called "holy." a village sprang up by the lake, and it too was called "Holy Lake." long afterward, the Kostroma cathedral caught fire again. When they rushed to save the wonderworking Icon, they saw it hovering in the air above the flames. thought that the Mother of God wanted the Icon to be taken from the city because of the sins of its inhabitants. Crying out, they implored the Mother of God not to leave the city. the Icon descended and settled on the ground in the middle of the square. Soon a small wooden church was built to house the Icon, which was later replaced by a stone church. name of the Saint Theodore Icon is also associated with the accession of Tsar Michael Romanov to the throne in 1613. were sent from Moscow to Kostroma, consisting of clergy, boyars, and persons of every rank. brought the Vladimir Icon with them, and also an icon of the Moscow wonderworkers. Kostroma, the delegation was met by a host of clergy with the Saint Theodore Icon, everyone went to Ipatiev Monastery, where young Michael lived with his aged mother, Schematic-nun Martha. the cathedral church, Michael was "implored" to accept the crown. Michael refused to accept this heavy yoke, and his mother didn't want to let him go. She remained adamant despite their pleas. the former head of the delegation, Archbishop Theodoret of Ryazan, took the Vladimir Icon in his hands, Abraham Palitsyn, the cellarer of Holy Trinity Monastery, took the icon of the Holy Moscow wonderworkers firmly said to her: "Why have we brought these Icons of the Most Holy Sovereign Lady and of the Moscow wonderworkers with us on such a long journey? you refuse to obey us, then consent for the sake of the Mother of God and the great Saints, and do not anger the Lord God." was unable to maintain her opposition, and she prostrated herself before the Saint Theodore Icon saying, "Your will be done, O Sovereign Lady! Into your hands I surrender my son; guide him on the true path, for his benefit and for that of our land!" begged his mother not to give in, but finally she did, and he had to accept. He was proclaimed as Tsar right away. remembrance of this event, an annual celebration was appointed for March 14. Tsar Michael brought a copy of the Icon with him to Moscow and placed it in the court church of the Nativity of the Theotokos, which is on the Seni. greatly revered the Saint Theodore Icon, so in 1636 he restored and adorned it. Kostroma Cathedral he bestowed great gifts; ordered that seven pounds of wax be provided from Kostroma's customs revenues for an unsleeping candle to burn before the Icon. ordered the Kostroma clergy to serve Molebens before the Icon, and the voivodes to take part in Cross Processions, dressed as archers and gunners. May 4, 1636, during the sanctification of the Icon which was restored by the Tsar, a young man named Moses, who suffered from a falling disease, and whose body was swollen and covered with scabs, was standing in the crowd and received instant healing. 1834, Lieutenant-General Ilovaysky was in Kostroma to venerate the Saint Theodore Icon and spoke of a miracle that his grandfather, a Cossack ataman, had experienced. grandfather was taken prisoner by the highlanders. As he languished in captivity, was revealed to him in a dream that he would be delivered by the grace of the Saint Theodore Icon. was ordered to run without any fear, and he did manage to escape unnoticed. a while, he hid from his pursuers in an oak tree, he walked 600 versts, and lived on fruits and roots. this time he read the Troparion to the Saint Theodore Icon. At last, he came to his own city of Cherkassk. he walked to Kostroma on a pilgrimage to the Saint Theodore Icon, he removed the copy of the Icon from the church and brought it on foot to Moscow. he had the Icon covered with a gold riza and he returned home with it. Saint Theodore Icon is kept in Kostroma's Dormition Cathedral. year processions are made with it: the Feast of Pentecost at Ipatiev Monastery; on August 16 in the Spaso-Zaprudenskaya church, at the place where it was found. Icon is commemorated twice a year: at the Dormition Cathedral on March 14, in remembrance of the end of the Time of Troubles in Russia, and on August 16, the day of the Icon's appearance. 1Various accounts say the tree was either pine, fir, or spruce.

Russia, Vologda, 1263-1303, Procopius of Ustyug, Fool for Christ
Russia, Vologda, 1263-1303, Procopius of Ustyug; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustya, Vologda, Commemorated on July 8;

Russia, Vologda, 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, Vologda, 1330, Hypasian (Ipatiev) monestary
Hypasian monestary; Hypasians; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated August 22 ; St Hypatius of Gangra, Commemorated November 16;

Russia, Vologda, 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, Vologda, 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, Vologda, 1351-1456, Therapon of Belozersk, Therapon's Ferapontov Monastery
Russia, Vologda, 1351-1456, Therapon of Belozersk, Therapon's Ferapontov Monastery ; 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, Vologda, 1357-1427, St Cyril of White Lake monastery
Mologa Saint, 1357-1427, St Cyril of White Lake monastery, Sheksna, Vologda; St Cyril of White Lake monastery; 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, Vologda, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Mologa, Built monastery w merchant Theodosios
Russia, Vologda, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Built monastery w merchant Theodosios, divine light miracle, beautiful view; Cherepovets ; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Athanasios (nicknamed "the Iron Staff") and Theodosios, were disciples of Saint Sergius of Radonezh, they settled in the Novgorod region, on the border of Cherepovets, at the confluence of the Yagorba River and the Sheksna. in the dense, impenetrable forests, they built a church in honor of the Holy Trinity, and a monastery was also established. is known for certain about Saint Theodosios, and almost no information has been preserved about Saint Athanasios, because during the Time of Troubles the Monastery was razed almost to the ground, and the written records were destroyed. do know that the Monastery church built by Saints Athanasios and Theodosios, was dedicated to the Holy Trinity, as well as to Saints Sergius and Nikon of Radonezh. the basis of this information, it is thought that both Saint Athanasios and Saint Theodosios were tonsured at Trinity-Sergius Monastery, for the ancient hermits used to build monasteries on the model of those in which they became monks. is written testimony about these Saints in an inscription in a loose-leaf book from 1568 which reads: "This is the book of the Monastery of the Resurrection of Christ and the Life-giving Trinity, and of our Venerable Fathers Theodosios and Athanasios." the the chronicle of the Saints it says: "Venerable Athanasios, called 'Iron Staff,' the disciple of Saint Sergius the Wonderworker; who reposed in the year 1392." Stroganov Manual of Iconography describes the Saint's appearance: "Venerable Athanasios... a grey beard, narrower and shorter than Blaise's." before the arrival of the monks in that region, a chapel was built through the efforts of a merchant. man decided to build a chapel after a miracle occurred. day he was transporting goods in a boat, when suddenly in the middle of the day, it grew dark, and the boat ran aground. The frightened merchant began to pray, and soon the darkness lifted, and a nearby mountain was illumined with a bright light. The man climbed the mountain and was so amazed at the beautiful view that he returned to the area and built a chapel the following year. little information about these Saints has come down to us. We know that Saint Athanasios carried an iron staff, and Saint Theodosios may have been the merchant who built the chapel. 1764, the Resurrection Monastery was abolished, and its church became a parish church. Since 1780 it has been called the Resurrection Cathedral of the city of Cherepovets. under this church, the relics of Saint Athanasios and Saint Theodosios now rest. The Cherepovets Resurrection Cathedral also has icons of Saints Athanasios and Theodosios. Saints reposed in the year 1388, and were buried in the Monastery’s cathedral church. They are also commemorated on July 5 and September 25.

Russia, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 1447-1457, Philip of Rabanga, because locals sought monasticism, monastery founder, Dionysius of G disciple
Russia, Vologda, 1447-1457, Philip of Rabanga (Sodima and Rabanga Rivers, Vologda), because locals sought to become monks, monastery founder, disciple of Dionysius' of Glushitsa; Kadnikova (Sodima River); St Philip of Rabanga, Commemorated on November 15 ; Philip of Rabanga was the founder of the Savior-Transfiguration monastery, near Kadnikov to the northeast of Vologda. spent the beginning of his monastic life in the monastery of Saint Dionysius of Glushitsa (June 1), and was one of his closest disciples. the death of his teacher and spiritual Father, Saint Philip left the Glushitsa monastery and settled in a sparsely populated area at the confluence of the Sukhona and Rabanga Rivers. saint wanted to lead his life in complete solitude. local inhabitants learned about him, and seeking his guidance to become monks, they began to come to him in the wilderness. this as a mandate from above, Saint Philip traveled to Rostov to the holy Archbishop Ephraim (March 27) and asked the saint’s blessing to found a monastery and to build a church in honor of the Transfiguration of the Lord (the temple was built in 1447). relates that the holy founder of the Savior-Transfiguration monastery was extremely strict with himself, but lenient towards the infirmities of others. Philip died on November 15, 1457 and was buried in the monastery he founded.

Russia, Vologda, 1450 15th Century, Basil of Kubensk, Vologda (Lake Kuben), a monk, full length icon, heavy iron chains & cap
Russia, Vologda, 1450 15th Century, Basil of Kubensk, Vologda (Lake Kuben), a monk, full length icon of B, heavy iron chains, cap of iron strips; Kubensk, Vologda (Lake Kuben) is not defined in wikipedia, but it is probably right here next to the Kubena River at the mouth of Lake Kuben. If not then Kubensk may be another name for Kamenny Monastery. ; Blessed Basil of Kubensk, Commemorated on August 2; Basil of Kubensk lived during the fifteenth century, a monk at the Savior-Kamenny monastery, on an island of Lake Kuben (not far from Vologda). the shrine of his relics, built afterwards in a church in honor of Saint Basil of Moscow, is a full-length icon of Saint Basil of Kubensk, with heavy iron chains and a cap of iron strips.

Russia, Vologda, 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. 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, 1475-1537, Cornelius of Komel, Kostroma, 3rd monastic Rule, orphanage, Anthony visions, many disciples
Russia, Vologda, 1475-1537, Cornelius of Komel Monastery, Kostroma, heavy chains, copying, White Lake, Rostov, Novgorod, Tver, 3rd monastic Rule, charity, orphanage, Anthony visions, many disciples Venerable Cornelius, Abbot of Komel, Vologda, Commemorated on May 19; Cornelius of Komel was descended from the boyar (noble) family Kriukov. His brother Lukian served at the court of the Great Prince of Moscow. When Lukian, who was getting old, decided to go to the monastery of Saint Cyril of White Lake, he was followed by Cornelius, who longed for the solitary life from a young age. he was tonsured, the young Cornelius began his monastic endeavors with a difficult obedience: he wore heavy chains in the bakery. In his spare time he occupied himself with copying church books. Because of his love for solitude, Saint Cornelius later left the White Lake monastery, and he visited Rostov. Novgorod, Saint Gennadius (December 4) attempted to hold on to him, but the ascetic settled in a desolate spot near Novgorod. When people began to visit here also, he moved to the Tver Sabbatiev wilderness monastery. Later, in 1497, he settled in the Komel forest, not far from Vologda, where he built a cell. Monks began to gather around the cell of Saint Cornelius. In 1501 he built a wooden church in honor of the Entry into the Temple of the Most Holy Theotokos. In that year Metropolitan Simon ordained him as hieromonk. 1512, when the number of brethren had grown, the saint built a stone church and he compiled a Rule for the brethren, based on the Rules of Saints Joseph of Volokolamsk and Nilus of Sora. This was the third monastic Rule written by Russian saints. Cornelius of Komel was distinguished by his charity toward the unfortunate, and during a famine he built an orphanage in the monastery courtyard. Because of his love for the poor and orphaned, Saint Cornelius was often granted visions of Saint Anthony the Great (January 17), for whom he had a special reverence. He constructed a church at his monastery in honor of this great ascetic. saint’s strictness of life provoked some of the brethren to grumbling, and Saint Cornelius was compelled to leave the monastery. He settled at Lake Sursk, 70 versts from his monastery. At times he also lived at the Trinity-Sergiev Lavra. Interceding for the monks of the Korniliev monastery, Great Prince Basil Ivanovich urged the saint to return to his own monastery. The ascetic gave in, and having returned to his own monastery, he transferred its guidance to his disciple Laurence and shut himself in his cell. a Tatar incursion into the Vologda region Saint Cornelius went with the monks to the outskirts of White Lake. The saint died at the age of eighty-two on May 19, 1537. Many disciples of Saint Cornelius were also glorified for their holiness of life: Saints Gennadius of Liubimograd (January 23), Cyril of New Lake (February 4), Herodion of Iloezersk (September 28), Adrian of Poshekhonye (March 5), Laurence and Cassian of Komel (May 16). commemoration of Saint Cornelius (May 19) was established on January 25, 1600 by Patriarch Job and a council of bishops. The Life of the saint was written by his disciple Nathaniel in the year 1589. There is a service and an encomium to the saint, and the Rule of Saint Cornelius has been preserved. Cornelius is also commemorated at the Synaxis of the Saints of Vologda (Third Sunday after Pentecost); and at the Synaxis of the Saints of Tver (the Sunday after June 28). Komel Monastery;

Russia, Vologda, 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, Vologda, 1500-1550, Adrian of Poshekhonye, f Komel, builder, iconog, Tartars, angel s, d Elder, murdered, incorrupt r
Russia, Vologda, Mologda, 1600-1625, Adrian of Poshekhonye, from Komel, builder, iconographer, Tartars, angel soldiers, disappearing Elder, built monastery, murdered by robbers, incorrupt r; 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. On 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. 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. 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. 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. 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. 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. 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. 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. 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.

Russia, Vologda, 1510-1537, Philip, Abbot of Irap near Novgorod, disciple of Cornelius of Kormel
Irap near Novgorod, 45 versts from Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Vologda Cherepovets ; Saint Philip, Abbot of Irap Near Novgorod, Commemorated on November 14; Philip, Abbot of Irap near Novgorod, in the world Theophilus, was the founder of the Irap wilderness-monastery. As an orphan and not remembering his parents, the twelve-year-old Theophilus wandered about and eventually settled near the Komel monastery and lived on charity. Cornelius (May 19) accepted the pious youth into the monastery and after three years tonsured him a monk with the name Philip. Meek, humble and hard-working, at the request of the brethren he was ordained to the priesthood. His striving for greater efforts led him to withdraw to the outskirts of White Lake. having the patronage of Prince Andrew Sheleshpansky, who had allotted him land near the River Irapa, 45 versts from Cherepovets, the monk built a chapel in the Name of the Most Holy Trinity and a cell for himself. News about the holy wilderness-dweller spread throughout all the surrounding area, and monks began to flock to him. The laity also went to him for spiritual counsel, and Saint Philip would instruct them in the virtues which those living in the world ought to possess. at the place of the chapel a church was built in the Name of the Holy Life-Creating Trinity. Saint Philip dwelt in the wilderness for fifteen years and died in 1537 at age 45. His relics were placed beneath a crypt in the Trinity temple. Over his grave was an icon, painted by the monk Theodosius. Soon after the death of Saint Philip, the Krasnoborsk Philippov monastery arose on the place of his struggles. celebration of Saint Philip was established at the end of the sixteenth century. The manuscript service to him dates from the end of the sixteenth century. Venerable Cornelius, Abbot of Komel, Vologda, Commemorated on May 19; Cornelius of Komel was descended from the boyar (noble) family Kriukov. His brother Lukian served at the court of the Great Prince of Moscow. When Lukian, who was getting old, decided to go to the monastery of Saint Cyril of White Lake, he was followed by Cornelius, who longed for the solitary life from a young age. he was tonsured, the young Cornelius began his monastic endeavors with a difficult obedience: he wore heavy chains in the bakery. In his spare time he occupied himself with copying church books. Because of his love for solitude, Saint Cornelius later left the White Lake monastery, and he visited Rostov. Novgorod, Saint Gennadius (December 4) attempted to hold on to him, but the ascetic settled in a desolate spot near Novgorod. When people began to visit here also, he moved to the Tver Sabbatiev wilderness monastery. Later, in 1497, he settled in the Komel forest, not far from Vologda, where he built a cell. Monks began to gather around the cell of Saint Cornelius. In 1501 he built a wooden church in honor of the Entry into the Temple of the Most Holy Theotokos. In that year Metropolitan Simon ordained him as hieromonk. 1512, when the number of brethren had grown, the saint built a stone church and he compiled a Rule for the brethren, based on the Rules of Saints Joseph of Volokolamsk and Nilus of Sora. This was the third monastic Rule written by Russian saints. Cornelius of Komel was distinguished by his charity toward the unfortunate, and during a famine he built an orphanage in the monastery courtyard. Because of his love for the poor and orphaned, Saint Cornelius was often granted visions of Saint Anthony the Great (January 17), for whom he had a special reverence. He constructed a church at his monastery in honor of this great ascetic. saint’s strictness of life provoked some of the brethren to grumbling, and Saint Cornelius was compelled to leave the monastery. He settled at Lake Sursk, 70 versts from his monastery. At times he also lived at the Trinity-Sergiev Lavra. Interceding for the monks of the Korniliev monastery, Great Prince Basil Ivanovich urged the saint to return to his own monastery. The ascetic gave in, and having returned to his own monastery, he transferred its guidance to his disciple Laurence and shut himself in his cell. a Tatar incursion into the Vologda region Saint Cornelius went with the monks to the outskirts of White Lake. The saint died at the age of eighty-two on May 19, 1537. Many disciples of Saint Cornelius were also glorified for their holiness of life: Saints Gennadius of Liubimograd (January 23), Cyril of New Lake (February 4), Herodion of Iloezersk (September 28), Adrian of Poshekhonye (March 5), Laurence and Cassian of Komel (May 16). commemoration of Saint Cornelius (May 19) was established on January 25, 1600 by Patriarch Job and a council of bishops. The Life of the saint was written by his disciple Nathaniel in the year 1589. There is a service and an encomium to the saint, and the Rule of Saint Cornelius has been preserved. Cornelius is also commemorated at the Synaxis of the Saints of Vologda (Third Sunday after Pentecost); and at the Synaxis of the Saints of Tver (the Sunday after June 28).

Russia, Vologda, 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, Vologda, 1540-1589, Blessed John of Moscow the Fool-For-Christ, V (aka Komel) from V salt works, to Rostov, to Moscow
Russia, Moscow, 1540-1589, Blessed John of Moscow the Fool-For-Christ, Vologda (aka Komel, Vologda River 3) from Vologda, to Rostov, to Moscow, strict fasting & Prayer, hard work, foolishness, spoke truth, even to Boris Godunov, foretold time of troubles; Vologda; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3; John, Fool-for-Christ, Wonderworker of Moscow, was born on the outskirts of Vologda. his youth he toiled at a saltworks, where he was a water-carrier. The saint combined strict fasting and prayer with his heavy work. he moved on to Rostov, where he began his exploit of holy foolishness for the sake of Christ. wore chains with heavy iron crosses, and on his head was a heavy iron cap, for which they called him “John Big-Cap”. Moscow he went barefoot and almost naked in even the most severe frost, and he foretold the great misfortunes for Russia, the Time of Troubles and the incursion of the Poles, saying that “in Moscow will be many visible and invisible devils.” spoke the truth to everyone fearlessly, regardless of what position they might occupy. Even to Tsar Boris Godunov, he often said: “Clever mind, sort out the things of God. God waits for a long time. Yes, it hurts.” his death Saint John indicated the place where he wanted to be buried: at the Protection church on Rva, which was later known as the cathedral of Saint Basil the Blessed (August 2). himself for burial, he removed the chains he had worn under his clothing and poured water over himself three times. before his repose (? 1589), the blessed one received the gift of healing. Moscow, he was venerated as a great wonderworker and seer. On June 12, 1672, the relics of the blessed one were found resting under a crypt in one of the chapels of the Cathedral of St. Basil the Blessed. Service and Life were preserved in Lists of the seventeenth century.

Russia, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 1577, Righteous Child Artemius of Verkhol, lightning strike, not buried, light over incorrup body
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, Vologda, 1584, Simon of Yurievets, Kostroma, Fool f C, fasting black skin, mistreaters prayer, clairvoyance
Russia, Kostroma, 1584, Simon of Yurievets District, Kostroma (Unzha River Mouth, Volga River 8.6), Fool for Christ, black skin f fasting, prayer for mistreaters, clairvoyance, killed by commander who did not know him, but honored him with funeral; Yurievets District; Volga Region; Blessed Simon of Yurievets, Commemorated November 4; Simon of Yurievets was born in the city of Yurievets in the Povolzhsk or Volga region. 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. Simon was fond of praying on the porches of various churches. ascetic exploit of self-denial cleansed his soul, and he received from God the gift of clairvoyance: 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. 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. 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.

Russia, Vologda, 1600-1650, 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, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 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, Vologda, 1625, Finding the Relics of Saint Adrian of Poshekhonye
Poshekhonye; Russia, Vologda, Mologda, 1600-1625, Adrian of Poshekhonye, from Komel, builder, iconographer, Tartars, angel soldiers, disappearing Elder, incorrupt r; 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. On 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. 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. 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. 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. 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. 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. 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. 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. 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, Vologda, 1635, Icon of Slovenka, Kostroma, Vologda, hunter discovers church, rotten utensils, but unharmed altar icon
Russia, Vologda, 1635, Icon of Slovenka, Kostroma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3), hunter discovers small old church, rotten utensils, but unharmed altar icon, monastery afterwards; Kostroma, and Kostroma Region; Icon of the Mother of God of Slovenka, Commemorated on September 23; Slovenka Icon of the Mother of God manifested itself on September 23, 1635 at the village of Slovenka, Kostroma district. certain hunter while hunting by chance discovered a small rickety church, overgrown with moss. went inside and saw that all the church utensils had rotted with time, except for the altar icon of the Mother of God, which was perfectly unharmed. monastery was afterwards built at this place.

Russia, Vologda, 1647, Myrrh-Bearing Icon, of T, found lying on ground, then in tree, miracles, M-B monastery
Russia, Kostroma, 1647, Myrrh-Bearing Icon, of Tsarevokokshaisk, Kostroma, Vologda (Malaya Kokshaga River 1, near Kazan), lying on ground, became invisible, unseen force holding it in tree, miracles, carried to T, then Moscow, then back, Myrrh-Bearing monastery, MOG depicted w Myrrh-Bearing Women; Tsarevokokshaisk ; œMyrrh-Bearing Icon of the Mother of God, Commemorated on May 1; “Myrrh-Bearing” Icon of the Mother of God of Tsarevokokshaisk (in the province of Kazan) appeared to the peasant Andrew Ivanov on May 1, 1647 near Bolshaya Kuznetsa, fifteen versts from the city of Tsarevokokshaisk in the Kazan region. Working in the field, Andrew noticed an icon lying on the ground and wanted to pick it up, but the icon became invisible. The astonished peasant, looking around, noticed the icon in a tree, supported by an unseen force. He prayed and took the icon home, where it was glorified by miracles. thronged to the icon from all the surrounding villages. They carried the image to the city of Tsarevokokshaisk, and later to Moscow, and after a while, they returned home with it. A monastery was built at the place of its appearance. It is called “Myrrh-Bearing” because the Mother of God is depicted with the Myrrh-Bearing Women.

Russia, Vologda, 1648-1673, Andrew of Totma 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, Vologda, 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, Vologda, Vologda River Folder (Sukhona River 1) Komel or Vologda

Vologda River

Vologda River Source (Western Vologda District)

Vologda River 1

Vologda River 2

Vologda River 3 (Komel aka Vologda)

Komel, Vologda (AKA Vologda, Vologda River 3)
Komel (Vologda) is what you find when you look up Komel in Wikipedia; Icon of the Mother of God "œof the Seven Arrows"Â, Commemorated on August 13 "; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated January 28 ; 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 Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Vologda (aka Komel, Vologda River 3)
Vologda; Blessed John of Moscow the Fool-For-Christ; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14; Blessed Basil of Kubensk, August 2nd ; Icon of the Mother of God œof the Seven ArrowsÂ, Commemorated on August 13 "; St Philip of Sukhona, Commemorated on August 17; St Pitirim the Bishop of Perm, Commemorated on August 19; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; St Demetrius of Tsilibinsk, Commemorated on October 26 ; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Venerable Joseph of Zaonikiev Monastery, Vologda; Martyr Galacteon of Vologda, Commemorated September 24 ; Venerable Gregory the Abbot of Pelsheme and Wonderworker of Vologda, Commemorated September 30 ; St Sergius of Malopinega, Commemorated November 16; Malopinega is somewhere in Vologda or on the Vologda River. Saint Sergius of Malopinega (in the world Simeon), was born in 1493. His 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........With apostolic zeal he (Sergius) labored over the conversion of the pagan Chud people; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated December 18 ; Venerable Ignatius of Loma and Yaroslav, Commemorated December 27 ; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated January 28 ; St Jonah the Bishop of Perm, Commemorated on January 29 ; St Pitirim the Bishop of Perm, Commemorated January 29 ; Venerable Abraham of Pechenga, Vologda, Commemorated February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated February 11 ; Venerable Gerasimus of Vologda, Commemorated on March 4; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; St Stephen the Bishop of Perm, Commemorated on April 26; St Gerasimus of Boldino, Commemorated on May 1; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Cassian the Abbot of Komel (Vologda), Commemorated on May 16; Venerable Laurence the Abbot of Komel (Vologda), Commemorated on May 16; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Right-believing John the Prince of Uglich, Tonsured As Ignatius, Vologda, Commemorated on May 19; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1; Venerable Gregory the Abbot of Avnezh, Vologda, Commemorated on June 15; Blessed John of Moscow the Fool-For-Christ, Commemorated on July 3;

Makhrishche, Vologda (Komel, Vologda River 3)
Makhrishche, Vologda Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14;

Priluki (Spaso-Prilutsky) Monastery, Komel, Vologda, 1371
Spaso-Prilutsky Monastery; Venerable Demetrius the Wonderworker of Priluki, Vologda, Commemorated on February 11; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated January 28 ;

Vologda River Mouth (Sukhona (Kuben) River 1)

Russia, Vologda, Kostroma Folder (water flows south into Volga)

Kostroma forest
Kostroma forest, much of Kostroma Oblast is forest; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; 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 ; Icon of the Mother of God of Igritsa, Commemorated on July 28; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; Icon of the Mother of God of Macariev, Commemorated on September 17 ; Synaxis of the Saints of Kostroma, Commemorated on January 23 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Venerable Abraham of Pechenga, Vologda, Commemorated on February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Icon of the Mother of God of St Theodore, Commemorated on March 14; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31; Venerable James the Abbot of Zheleznoborov, Commemorated on April 11; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; "œMyrrh-Bearing"Â Icon of the Mother of God, Commemorated on May 1; New Martyr Ephraim, Commemorated on May 5; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; 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, Vologda Kostroma History Folder

Russia, Vologda, Kostroma, 1238-1636, Theodore Icon, Luke's, would not move, not burn many times, war hero
Russia, Vladimir, 1238-1636, Theodore Icon, found near Gorodets, Nizhny Novgorod (Oka River Mouth, Volga River 8.8), painted by Luke, found by T's brother George, would not move, Theodore monastery built there, 1238 Batu's invasion icon did not burn, 1260 Tartars Kostroma Basil following Andrew Bogolyubsky took icon to war, holy lake dazzling rays of light panicked Ts, 3rd Kostroma Cathedral fire icon saved floating in air, not leaving it settled middle of city square, 1613 Tsar Michael Romanov from Kostroma, Impatiev m, 2 Moscow MOG icons to Kostroma, Michael h mother refuse crown, first she gave in to MOG then he, copy to Moscow, 1636 M restored it, unsleeping candle, molebens, cross processions, d restoraton sanctification Moses in crowd recieved instant healing scabs and falling disease, 1834 Ilovaysky freed by icon from highlanders, took copy to Moscow to get gold covering, processions twice yearly ; Gorodets, Nizhny Novgorod Oblast (Volga River 9); Icon of the Mother of God of St Theodore, Commemorated on August 16; ascribes a very ancient origin to this famous Icon. is regarded as one of the icons painted by the Holy Evangelist Luke. is not known by whom or when the Icon was brought to Russia, but at the beginning of the XII century it was kept in an old wooden chapel near the city of Kitezh. Icon got its name from the Great Prince Yaroslav (+ 1246), who in Holy Baptism was named Theodore, in honor of Saint Theodore Stratelates (February 8). to Tradition, his elder brother, Saint George (February 4), found the Icon in the wooden chapel near Gorodets. he attempted to take the Icon from the chapel it could not be moved. that the Mother of God wanted her Icon to remain there, Prince George built the Monastery of Saint Theodore on the site. Batu Khan's invasion in 1238, the Gorodets Monastery and other Russian monasteries were burnt and left in ruins. the citizens of Gorodets fled the city at the approach of the Khan, they did not have time to take the Icon with them. though objects made of stone and iron were destroyed, the wooden Icon was preserved and later revealed. August 16, 1239, Saint Alexander Nevsky's younger brother, Prince Basil of Kostroma, later the Great Prince of Vladimir, lost in the woods while chasing a wild animal. He saw an Icon in a pine1 tree, when the Prince tried to remove the Icon from the tree, it suddenly rose up into the air. by this miracle, Prince Basil returned to the city and told the clergy and the people about his vision. the people went into the forest and there they found the Icon where Prince Basil said it was. Everyone fell to their knees and prayed to the Mother of God. the priests were able to remove the Icon and take it to the cathedral church. people flocked to the newly-revealed Icon from the Kostroma region. residents said that when the Prince was hunting in the forest, some sort of soldier, who was dressed in rich clothing, walked through the city, carrying an Icon in his hands. warrior resembled the icon of the Holy Great Martyr Theodore Stratelates (February 8), whom the Kostroma cathedral was dedicated. the Icon was known as the Saint Theodore Icon. the site of its appearance, on the banks of the Zaprudnya River the Prince founded a monastery dedicated to the Icon of Christ not made by hands, which is commemorated on August 16, very day of the Saint Theodore Icon's appearance. the Kostroma Cathedral burned down, the Saint Theodore Icon was found in the ashes three days later, completely unharmed. 1260, the Tatars approached Kostroma, and the city was threatened with complete ruin. the hopes of the inhabitants and the Prince rested upon the Mother of God, and they prayed that she would save the city. the battle, Prince Basil remembered that when Great Prince Andrew Bogolyubsky fought against the Kama Bulgarians, he took the wonderworking Vladimir Icon with him by the gracious help of the Mother of God, the enemy was completely routed. Saint Andrew's example, Prince Basil of Kostroma took the Saint Theodore Icon from the cathedral and carried it with his army. the battle began, the Icon was moved behind the army, and the priests served Molebens. two enemy armies converged, and a great miracle occurred. rays of light, brighter and hotter than the rays of the sun, shone from the Virgin's face, and scorching the Tatars, who panicked and fled in a disorderly retreat. Basil set up a Cross where the Icon had stood during the battle, in remembrance of this miracle. place itself, the people, and the nearby lake were called "holy." a village sprang up by the lake, and it too was called "Holy Lake." long afterward, the Kostroma cathedral caught fire again. When they rushed to save the wonderworking Icon, they saw it hovering in the air above the flames. thought that the Mother of God wanted the Icon to be taken from the city because of the sins of its inhabitants. Crying out, they implored the Mother of God not to leave the city. the Icon descended and settled on the ground in the middle of the square. Soon a small wooden church was built to house the Icon, which was later replaced by a stone church. name of the Saint Theodore Icon is also associated with the accession of Tsar Michael Romanov to the throne in 1613. were sent from Moscow to Kostroma, consisting of clergy, boyars, and persons of every rank. brought the Vladimir Icon with them, and also an icon of the Moscow wonderworkers. Kostroma, the delegation was met by a host of clergy with the Saint Theodore Icon, everyone went to Ipatiev Monastery, where young Michael lived with his aged mother, Schematic-nun Martha. the cathedral church, Michael was "implored" to accept the crown. Michael refused to accept this heavy yoke, and his mother didn't want to let him go. She remained adamant despite their pleas. the former head of the delegation, Archbishop Theodoret of Ryazan, took the Vladimir Icon in his hands, Abraham Palitsyn, the cellarer of Holy Trinity Monastery, took the icon of the Holy Moscow wonderworkers firmly said to her: "Why have we brought these Icons of the Most Holy Sovereign Lady and of the Moscow wonderworkers with us on such a long journey? you refuse to obey us, then consent for the sake of the Mother of God and the great Saints, and do not anger the Lord God." was unable to maintain her opposition, and she prostrated herself before the Saint Theodore Icon saying, "Your will be done, O Sovereign Lady! Into your hands I surrender my son; guide him on the true path, for his benefit and for that of our land!" begged his mother not to give in, but finally she did, and he had to accept. He was proclaimed as Tsar right away. remembrance of this event, an annual celebration was appointed for March 14. Tsar Michael brought a copy of the Icon with him to Moscow and placed it in the court church of the Nativity of the Theotokos, which is on the Seni. greatly revered the Saint Theodore Icon, so in 1636 he restored and adorned it. Kostroma Cathedral he bestowed great gifts; ordered that seven pounds of wax be provided from Kostroma's customs revenues for an unsleeping candle to burn before the Icon. ordered the Kostroma clergy to serve Molebens before the Icon, and the voivodes to take part in Cross Processions, dressed as archers and gunners. May 4, 1636, during the sanctification of the Icon which was restored by the Tsar, a young man named Moses, who suffered from a falling disease, and whose body was swollen and covered with scabs, was standing in the crowd and received instant healing. 1834, Lieutenant-General Ilovaysky was in Kostroma to venerate the Saint Theodore Icon and spoke of a miracle that his grandfather, a Cossack ataman, had experienced. grandfather was taken prisoner by the highlanders. As he languished in captivity, was revealed to him in a dream that he would be delivered by the grace of the Saint Theodore Icon. was ordered to run without any fear, and he did manage to escape unnoticed. a while, he hid from his pursuers in an oak tree, he walked 600 versts, and lived on fruits and roots. this time he read the Troparion to the Saint Theodore Icon. At last, he came to his own city of Cherkassk. he walked to Kostroma on a pilgrimage to the Saint Theodore Icon, he removed the copy of the Icon from the church and brought it on foot to Moscow. he had the Icon covered with a gold riza and he returned home with it. Saint Theodore Icon is kept in Kostroma's Dormition Cathedral. year processions are made with it: the Feast of Pentecost at Ipatiev Monastery; on August 16 in the Spaso-Zaprudenskaya church, at the place where it was found. Icon is commemorated twice a year: at the Dormition Cathedral on March 14, in remembrance of the end of the Time of Troubles in Russia, and on August 16, the day of the Icon's appearance. 1Various accounts say the tree was either pine, fir, or spruce.

Russia, Vologda, Kostroma, 1330, Hypasian (Ipatiev) monestary
Hypasian monestary; Hypasians; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated August 22 ; St Hypatius of Gangra, Commemorated November 16;

Russia, Vologda, Kostroma, 1330, St Hypatius of Gangra, killed after 325 E Council, m relics, appeared 1330 in Ipatiev, Russia

Russia, Vologda, Kostroma, 1350-1375, Saint, Abraham of Galich
Russia, Vologda, Kostroma, 1350-1375, Saint, Abraham of Galich Paisiev Monastery of St Abraham, 1350, Chukhloma Icon of Mother of God; Icon of the Mother of God œChukhloma from Galich, Commemorated on July 20; Repose of the Venerable Abramius of Galich or Chukhom Lake, and Disciple of the Venerable Sergius of Radonezh, Commemorated July 20 ;

Russia, Vologda, Kostroma, 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, Vologda, Kostroma, 1369-1444, Saint Macarius of Zheltovod and Unzha
Macarius Monestary at Yellow Lake (Volga River); Icon of the Mother of God of Macariev, Commemorated September 17; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Macarius of Zheltovod and Unzha was born in the year 1349 at Nizhni-Novgorod into a pious family. At twelve years of age he secretly left his parents and accepted monastic tonsure at the Nizhni-Novgorod Caves monastery under Saint Dionysius (June 26). With all the intensity of his youthful soul he gave himself over to the work of salvation. He stood out among the brethren for his extremely strict fasting and precise fulfillment of the monastic rule. parents of Saint Macarius only learned three years later where he had gone. His father went to him and tearfully besought his son merely that he would come forth and show himself. Saint Macarius spoke with his father through a wall, saying that he would see him in the future life. “Extend your hand, at least,” implored the father. The son fulfilled this small request and the father, having kissed his son’s hand, returned home. by fame, the humble Macarius set off for the shores of the River Volga, and here he pursued asceticism near the waters of Yellow Lake. Here by firm determination and patience he overcame the abuse of the Enemy of salvation. Lovers of solitude gathered to Saint Macarius, and in 1435 (at 86?) he organized a monastery for them in the Name of the Most Holy Trinity. also he began to preach Christianity to the surrounding Cheremis and Chuvash peoples, and he baptized both Mohammedans and pagans in the lake, which received its name from the saint. When the Kazan Tatars destroyed the monastery in 1439, they took Saint Macarius captive. Out of respect for his piety and charitable love, the Khan released the saint from captivity and freed nearly 400 Christians with him. But in return, Saint Macarius promised not to settle by Yellow Lake. Macarius reverently buried those killed at his monastery, and he went 200 versts to the Galich border. During the time of this resettlement all those on the way were fed in miraculous manner through the prayers of the saint. Having arrived at the city of Unzha, Saint Macarius set up a cross 15 versts from the city, and built a cell on the shores of Lake Unzha. Here he founded a new monastery. During the fifth year of his life at Lake Unzha, Saint Macarius took sick and reposed at age 95. yet alive, Saint Macarius was granted a gift: he healed a blind and demon-afflicted girl. After the death of the monk, many received healing from his relics. The monks built a temple over his grave, and established a cenobitic rule at the monastery. 1522, Tatars fell upon Unzha and wanted to destroy the silver reliquary in the Makariev monastery, but they fell blind. In a panic, they took to flight. Many of them drowned in the Unzha. In 1532, through the prayers of Saint Macarius, the city of Soligalich was saved from the Tatars. In gratitude, the inhabitants built a chapel in the cathedral church in honor of the saint. More than 50 people received healing from grievous infirmities through the prayers of Saint Macarius. This was certified by a commission sent by Patriarch Philaret in 1619. Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Russia, Vologda, Kostroma, 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, Vologda, Kostroma, 1475-1537, Cornelius of Komel, 3rd monastic Rule, orphanage, Anthony visions, many disciples
Russia, Vologda, 1475-1537, Cornelius of Komel Monastery, Kostroma, heavy chains, copying, White Lake, Rostov, Novgorod, Tver, 3rd monastic Rule, charity, orphanage, Anthony visions, many disciples Venerable Cornelius, Abbot of Komel, Vologda, Commemorated on May 19; Cornelius of Komel was descended from the boyar (noble) family Kriukov. His brother Lukian served at the court of the Great Prince of Moscow. When Lukian, who was getting old, decided to go to the monastery of Saint Cyril of White Lake, he was followed by Cornelius, who longed for the solitary life from a young age. he was tonsured, the young Cornelius began his monastic endeavors with a difficult obedience: he wore heavy chains in the bakery. In his spare time he occupied himself with copying church books. Because of his love for solitude, Saint Cornelius later left the White Lake monastery, and he visited Rostov. Novgorod, Saint Gennadius (December 4) attempted to hold on to him, but the ascetic settled in a desolate spot near Novgorod. When people began to visit here also, he moved to the Tver Sabbatiev wilderness monastery. Later, in 1497, he settled in the Komel forest, not far from Vologda, where he built a cell. Monks began to gather around the cell of Saint Cornelius. In 1501 he built a wooden church in honor of the Entry into the Temple of the Most Holy Theotokos. In that year Metropolitan Simon ordained him as hieromonk. 1512, when the number of brethren had grown, the saint built a stone church and he compiled a Rule for the brethren, based on the Rules of Saints Joseph of Volokolamsk and Nilus of Sora. This was the third monastic Rule written by Russian saints. Cornelius of Komel was distinguished by his charity toward the unfortunate, and during a famine he built an orphanage in the monastery courtyard. Because of his love for the poor and orphaned, Saint Cornelius was often granted visions of Saint Anthony the Great (January 17), for whom he had a special reverence. He constructed a church at his monastery in honor of this great ascetic. saint’s strictness of life provoked some of the brethren to grumbling, and Saint Cornelius was compelled to leave the monastery. He settled at Lake Sursk, 70 versts from his monastery. At times he also lived at the Trinity-Sergiev Lavra. Interceding for the monks of the Korniliev monastery, Great Prince Basil Ivanovich urged the saint to return to his own monastery. The ascetic gave in, and having returned to his own monastery, he transferred its guidance to his disciple Laurence and shut himself in his cell. a Tatar incursion into the Vologda region Saint Cornelius went with the monks to the outskirts of White Lake. The saint died at the age of eighty-two on May 19, 1537. Many disciples of Saint Cornelius were also glorified for their holiness of life: Saints Gennadius of Liubimograd (January 23), Cyril of New Lake (February 4), Herodion of Iloezersk (September 28), Adrian of Poshekhonye (March 5), Laurence and Cassian of Komel (May 16). commemoration of Saint Cornelius (May 19) was established on January 25, 1600 by Patriarch Job and a council of bishops. The Life of the saint was written by his disciple Nathaniel in the year 1589. There is a service and an encomium to the saint, and the Rule of Saint Cornelius has been preserved. Cornelius is also commemorated at the Synaxis of the Saints of Vologda (Third Sunday after Pentecost); and at the Synaxis of the Saints of Tver (the Sunday after June 28). Komel Monastery;

Russia, Vologda, Kostroma, 1551, Theodore Icon, Luke, Gorodets chapel, T Stratelates, in tree, Nevsky, copies
Russia, Vologda, 1551, Theodore Icon; to Tradition, his elder brother, Saint George (February 4), had found the icon in an old wooden chapel near the city of Gorodets. Later, the Gorodets monastery of Saint Theodore was built on this spot. When the citizens of Gorodets fled the city at the approach of Khan they did not have time to take the Icon with them. 1239 the residents of Kostroma saw the Icon being carried through their city by a radiant figure who resembed Saint Theodore Stratelates. The next day the Icon was found in a tree by Prince Basil of Kostroma, Saint Alexander Nevsky’s younger brother, while he was hunting in the forest. The Icon was placed in the church of Saint Theodore Stratelates, and many miracles took place before it. Kostroma, and Kostroma Region; Icon of the Mother of God of Kostroma, Commemorated July 28 ; 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. - Icon of the Mother of God of Igritsa, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; August 16 we commemorate the miraculous finding of the Icon of the Most Holy Theotokos of Saint Theodore. According to Tradition, the Theodore Icon of the Mother of God was painted by the Evangelist Luke, and resembles the famous Vladimir Icon of the Mother of God. icon received its name from Saint Alexander Nevsky’s father Great Prince Yaroslav Vsevolodovich (+ 1246), who in holy Baptism was named Theodore in honor of Saint Theodore Stratelates (February 8). to Tradition, his elder brother, Saint George (February 4), had found the icon in an old wooden chapel near the city of Gorodets. Later, the Gorodets monastery of Saint Theodore was built on this spot. When the citizens of Gorodets fled the city at the approach of Khan they did not have time to take the Icon with them. 1239 the residents of Kostroma saw the Icon being carried through their city by a radiant figure who resembed Saint Theodore Stratelates. The next day the Icon was found in a tree by Prince Basil of Kostroma, Saint Alexander Nevsky’s younger brother, while he was hunting in the forest. The Icon was placed in the church of Saint Theodore Stratelates, and many miracles took place before it. Yaroslav-Theodore became the Great Prince of Vladimir after his brother Saint George perished in battle with the Mongols at the Sita River. He gave the icon which he inherited from his brother to his own son, Saint Alexander Nevsky. wonderworking Theodore Icon of the Mother of God was constantly with Saint Alexander, and he often prayed before it. After Saint Alexander Nevsky died on November 14, 1263 at the monastery founded by his father, the icon was taken by his younger brother Basil. copies of the Kostroma Theodore Icon were made, and one of the first was commissioned and brought to Moscow by Tsar Michael’s mother, the nun Martha. From the second half of the seventeenth century, various copies of the Theodore Icon were enlarged with scenes depicting events from the history of the wonderworking icon. Theodore Icon is two-sided. On the reverse side is the image of the holy Great Martyr Paraskevḗ, depicted in the splendid attire of a princess. It is believed that the image of Paraskevḗ on the reverse of the icon is connected with the wife of Saint Alexander Nevsky. first Romanov tsar was acclaimed as sovereign before the Theodore Icon in 1613. The Icon of the Most Holy Theotokos of Saint Theodore is also commemorated on March 14. Icon of the Mother of God of Slovenka, Commemorated on September 23; Icon of the Mother of God of St Theodore, Commemorated on March 14; "œMyrrh-Bearing" Icon of the Mother of God, Commemorated on May 1;

Russia, Vologda, Kostroma, 1584, Simon of Yurievets, Kostroma, Fool f C, fasting black skin, mistreaters prayer, clairvoyance
Russia, Kostroma, 1584, Simon of Yurievets District, Kostroma (Unzha River Mouth, Volga River 8.6), Fool for Christ, black skin f fasting, prayer for mistreaters, clairvoyance, killed by commander who did not know him, but honored him with funeral; Yurievets District; Volga Region; Blessed Simon of Yurievets, Commemorated November 4; Simon of Yurievets was born in the city of Yurievets in the Povolzhsk or Volga region. 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. Simon was fond of praying on the porches of various churches. ascetic exploit of self-denial cleansed his soul, and he received from God the gift of clairvoyance: 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. 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. 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.

Russia, Vologda, Kostroma, 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, Vologda, Kostroma, 1635, Icon of Slovenka, Kostroma, Vologda, hunter discovers church, rotten utensils, but new icon
Russia, Vologda, 1635, Icon of Slovenka, Kostroma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3), hunter discovers small old church, rotten utensils, but unharmed altar icon, monastery afterwards; Kostroma, and Kostroma Region; Icon of the Mother of God of Slovenka, Commemorated on September 23; Slovenka Icon of the Mother of God manifested itself on September 23, 1635 at the village of Slovenka, Kostroma district. certain hunter while hunting by chance discovered a small rickety church, overgrown with moss. went inside and saw that all the church utensils had rotted with time, except for the altar icon of the Mother of God, which was perfectly unharmed. monastery was afterwards built at this place.

Russia, Vologda, Kostroma, 1647, Myrrh-Bearing Icon, of T, found lying on ground, then in tree, miracles, M-B monastery
Russia, Kostroma, 1647, Myrrh-Bearing Icon, of Tsarevokokshaisk, Kostroma, Vologda (Malaya Kokshaga River 1, near Kazan), lying on ground, became invisible, unseen force holding it in tree, miracles, carried to T, then Moscow, then back, Myrrh-Bearing monastery, MOG depicted w Myrrh-Bearing Women; Tsarevokokshaisk ; œMyrrh-Bearing Icon of the Mother of God, Commemorated on May 1; “Myrrh-Bearing” Icon of the Mother of God of Tsarevokokshaisk (in the province of Kazan) appeared to the peasant Andrew Ivanov on May 1, 1647 near Bolshaya Kuznetsa, fifteen versts from the city of Tsarevokokshaisk in the Kazan region. Working in the field, Andrew noticed an icon lying on the ground and wanted to pick it up, but the icon became invisible. The astonished peasant, looking around, noticed the icon in a tree, supported by an unseen force. He prayed and took the icon home, where it was glorified by miracles. thronged to the icon from all the surrounding villages. They carried the image to the city of Tsarevokokshaisk, and later to Moscow, and after a while, they returned home with it. A monastery was built at the place of its appearance. It is called “Myrrh-Bearing” because the Mother of God is depicted with the Myrrh-Bearing Women.

Russia, Vologda, Kostroma, 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, Vologda, Kostroma, Volga River 8.3, Kostroma River Folder, Chukhloma, Vyoksa, Obnora Rivers

Kostroma (Pisma) River

Kostroma (Pisma) River Source (along the border)

Kostroma (Pisma) River 1 (Soligalich)

Soligalich, Kostroma (Kostroma (Pisma) River 1)
Soligalich; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Icon of the Mother of God of Kostroma, Commemorated on July 28 ;

Russia, Vologda, Kostroma, Volga River 8.3, Kostroma River 1, Chukhloma River Folder, Chukhloma Lake

Chukhloma River (drains northwest, aka River Monza thru Chukhloma Lake)

Chukhloma River Source (Chukhloma Lake , Kostroma Forest)

Chukhloma River 1 (Chukhloma Lake)

Chukhloma, Kostroma (Chukhloma Lake)
Chukhloma (Chukhloma Lake) Icon of the Mother of God "Chukhloma" from Galich, Commemorated July 20 ; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Monza, Kostroma 25 Versts from Galich, at Chukhloma Lake
Venerable Therapon the Abbot of Monza, Commemorated on December 12;

Theraponov Monasteery, Monza, Kostroma 25 Versts from Galich, at Chukhloma Lake, 1597
Venerable Therapon the Abbot of Monza, Commemorated on December 12;

Chukhloma River Mouth (Kostroma River 1)

Kostroma (Pisma) River 2 (near Galich and Chukhom Lake)

Russia, Vologda, Kostroma, Volga River 8.3, Kostroma River 2, Vyoksa River Folder, Galich Salt Mining Center

Vyoksa River

Vyoksa River Source (Lake Galich, Kostroma Forest)

Vyoksa River 1 (Galich Lake)

Galich, Kostroma (Salt Mining Center, Vyoksa River 1, Galich Lake) Chukhoma Icon in a tree, Jesus
Galich (Lake Galich); Icon of the Mother of God "Chukhloma" from Galich, Commemorated July 20 ; 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. 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 ;

Large Mountain with a forest near Galich Lake
Icon of the Mother of God œChukhloma from Galich, Commemorated on July 20 ;

Galich Lake, Kostroma
Galich or Chukhom Lake; Repose of the Venerable Abramius of Galich or Chukhom Lake, and Disciple of the Venerable Sergius of Radonezh, Commemorated July 20 ; Icon of the Mother of God "Chukhloma" from Galich, Commemorated July 20 ; Martyr and Confessor Michael the Wonderworker of Chernigov, Commemorated September 20 ; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Paisiev Monastery of St Paisiev, 1350, Chukhloma Icon of Mother of God
Paisiev Monastery of St Abraham, 1350, Chukhloma Icon of Mother of God; monastery of St Abraham Galich; Icon of the Mother of God œChukhloma from Galich, Commemorated on July 20; Repose of the Venerable Abramius of Galich or Chukhom Lake, and Disciple of the Venerable Sergius of Radonezh, Commemorated July 20 ;

Abraham Monastery of St Abraham, 1350, Chukhloma Icon of Mother of God
Paisiev Monastery of St Abraham, 1350, Chukhloma Icon of Mother of God; monastery of St Abraham Galich; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚ÂœChukhlomaÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ from Galich, Commemorated on July 20; Repose of the Venerable Abramius of Galich or Chukhom Lake, and Disciple of the Venerable Sergius of Radonezh, Commemorated July 20 ;

Vyoksa River Mouth (Buy, Kostroma River 2)

Kostroma (Pisma) River 3 (Obnora, Obnora River Mouth)

Russia, Vologda, Kostroma, Volga River 8.3, Kostroma River 3, Obnora River Folder

Obnora River

Obnora River Source (Komel Forest)
Komel Forest ;

Obnora River 1 (Nurma River Mouth)

Russia, Vologda, Kostroma, Volga 8.3, Kostroma 3, Obnora River 1, Nurma River Folder, Commanded Grove

Nurma River

Nurma (Gryazovetsk) River 1

Korniliyevo-Komelsky Monastery ruins (St Arsenius' Komel Monastery) 1530
Korniliyevo-Komelsky Monastery ruins, 1530 (St Arsenius' Komel Monastery); Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24;

Gryazovetsk District, Kostroma
Gryazovetsk District ; Venerable Abraham of Pechenga, Vologda, Commemorated on February 4 ;

Gryazovetsky District
Gryazovetsky District;

Nurma (Gryazovetsk) River 2 (Komel Monastery)

Komel Monastery, Kostroma (Nurma River 2), Vologda, 1414
Komel Monastery; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25;

Pavlo-Obnorsky Monastery, Kostroma (Nurma River 2) 1414
Pavlo-Obnorsky Monastery; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; Venerable Sergius the Abbot of Nurma and Disciple of the Venerable Sergius of Radonezh, Vologda, Commemorated on October 7 ; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25;

Commanded Grove, Komel Forest, Kostroma
Commanded Grove is the portion of Komel Forest that Sylvester commanded that it should not be cut down. Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25;

River Eda Mouth (River Nurma 2)
St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19;

Komel Forest, Kostroma, Vologda
Komel Forest, Vologda; Pavlo-Obnorsky Monastery; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; St Philip the Abbot of Irap Near Novgorod, Commemorated on November 14; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated on November 24 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Nurma (Gryazovetsk) River Mouth (Obnora River 1)
Nurma River; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7;

Nurma, Kostroma (Nurma River Mouth, Obnora River 1)
Nurma River; Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7 ; Venerable Sergius the Abbot of Nurma and Disciple of the Venerable Sergius of Radonezh, Vologda, Commemorated on October 7 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ;

Obnora River 2 (Obnora)

Obnora, Kostroma, Vologda (Obnora River, Kostroma River 3)
Obnora, Vologda Venerable Paul the Abbot of Obnora, Vologda, Commemorated January 10 ; Venerable Macarius the Abbot of Pisma, Commemorated January 10 ; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Obnora River Mouth (Kostroma River 3)

Kostroma (Pisma) River Mouth (Kostroma, Volga River 8.3)

Kostroma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3)
Kostroma, and Kostroma Region; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; 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 ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Icon of the Mother of God of Igritsa, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated on August 22; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Icon of the Mother of God of Macariev, Commemorated on September 17 ; Icon of the Mother of God of Slovenka, Commemorated on September 23; Blessed Simon of Yurievets, Commemorated November 4 ; Icon of the Mother of God of Slovenka; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Venerable Macarius the Abbot of Pisma, Commemorated January 10 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Synaxis of the Saints of Kostroma, Commemorated on January 23 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Venerable Abraham of Pechenga, Vologda, Commemorated on February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Icon of the Mother of God of St Theodore, Commemorated on March 14; Icon of the Mother of God of St Theodore, Commemorated on March 14; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31; Uncovering of the relics of the Venerable James the Abbot of Zhelezny Bor, Commemorated on May 5; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; 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; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; "œMyrrh-Bearing" Icon of the Mother of God, Commemorated on May 1; New Martyr Ephraim, Commemorated on May 5; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Venerable Tikhon of Luchov, Kostroma, Commemorated on June 16; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Pisma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3)
Kostroma, and Kostroma Region; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; 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 ; Icon of the Mother of God of Kostroma, Commemorated July 28 ; Icon of the Mother of God of Igritsa, Commemorated July 28 ; Icon of the Mother of God of St Theodore, Commemorated on August 16; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated on August 22; Venerable Arsenius the Abbot of Komel, Vologda, Commemorated on August 24; Icon of the Mother of God of Macariev, Commemorated on September 17 ; Icon of the Mother of God of Slovenka, Commemorated on September 23; Blessed Simon of Yurievets, Commemorated November 4 ; Icon of the Mother of God of Slovenka; Venerable Therapon the Abbot of Monza, Commemorated December 12 ; Venerable Macarius the Abbot of Pisma, Commemorated January 10 ; Venerable Paul the Abbot of Obnora, Vologda, Commemorated on January 10 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Synaxis of the Saints of Kostroma, Commemorated on January 23 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Venerable Abraham of Pechenga, Vologda, Commemorated on February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Icon of the Mother of God of St Theodore, Commemorated on March 14; Icon of the Mother of God of St Theodore, Commemorated on March 14; St Innocent of Komel the Disciple of St Nilus of Sora, Vologda, Commemorated on March 19 ; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31; Uncovering of the relics of the Venerable James the Abbot of Zhelezny Bor, Commemorated on May 5; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; 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; Venerable Sylvester the Abbot of Obnora, Commemorated on April 25; ; New Martyr Ephraim, Commemorated on May 5; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15; St Jonah the Metropolitan of Moscow, Commemorated on June 15; Venerable Tikhon of Luchov, Kostroma, Commemorated on June 16; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Igritsa (Kostroma River Mouth) icon left neglected after a plague, 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.

Theophany monastery, Kostroma (Volga River 8.3) 1400
Theophany Convent and monastery; Icon of the Mother of God of Kostroma, Commemorated on July 28 ; Blessed Simon of Yurievets, Commemorated November 4 ;

Kostroma, Theodore, or Fyodorovskaya Icon Location
Kostroma, St Theodore, or Fyodorovskaya Icon Location; Theophany Convent and monastery; Icon of the Mother of God of Kostroma, Commemorated on July 28 ; Blessed Simon of Yurievets, Commemorated November 4 ; Icon of the Mother of God of St Theodore, Commemorated on March 14;

Hypasian monestary, Kostroma, 1330
Hypasian monestary; Hypasians; Martyr Agathonicus of Nicomedia, and others who suffered under Maximian, Commemorated August 22 ; St Hypatius of Gangra, Commemorated November 16;

Makariev Transfiguration monastery, Kostroma, Pisma, 1330
Makariev Transfiguration monastery, near Kostroma; Venerable Macarius the Abbot of Pisma, Commemorated January 10 ; St Hypatius of Gangra; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31;

Ipatiev monastery, near Kostroma, 1330
Ipatiev monastery, near Kostroma; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; St Hypatius of Gangra, Commemorated November 16 ; St Hypatius the Wonderworker and Bishop of Gangra, Commemorated on March 31 ;

Liubimograd and Kostroma
Liubimograd and Kostroma;

Russia, Vologda, Kostroma, Volga River 8.4, Gridenka River Folder, Nerekhta

Nerekhta, Kostroma, Yaroslav, Rostov (River Gridenka, near Volga River 8.4)
Nerekhta; Venerable Pachomius the Abbot of Nerekhta, Commemorated on May 15;

Russia, Vologda, Kostroma, Volga River 8.6, Unzha River Folder, Unzha and Makaryev

Unzha River

Unzha River Source (along the border)

Unzha River Published Source (a confluence)
Unzha River; Venerable Macarius the Abbot of Zheltovod and Unzha;

Unzha River 2 (Makaryev)

Makaryev (Macarius), Kostroma (Unzha River 2, Volga River 8.6)
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;

Unzha River Mouth (Yurievets, Volga River 8.6)

Unzha, Kostroma (Unzha River Mouth, Volga River 8.6)
Unzha (Unzha River Mouth, Volga River 9) Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Yurievets, Kostroma (Unzha River Mouth, Volga River 8.6)
Yurievets; Blessed Simon of Yurievets, Commemorated on November 4 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Yurievets District, Kostroma (Unzha River Mouth, Volga River 8.6)
Yurievets District; Volga Region; Blessed Simon of Yurievets, Commemorated November 4; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Russia, Vologda, Kostroma, Volga River 9, Kerzhenets River Folder, Yellow Lake, Zheltovod

Nizhegorod District, Kostroma (Oka, Volga, Kerzhenets, and Vetluga Rivers)
Nizhegorod Oblast; St John the Bishop of Suzdal, Commemorated October 15 ;

Kerzhenets River

Kerzhenets River Source (along the border)

Kerzhenets River 1 (Miracle of the Moose)
Miracle of the Moose ; Macarius' Miracle of the Moose is a miracle associated with the name of Venerable Macarius of the Yellow Water Lake and the Unzha (1349-1444), a Saint of the Russian Orthodox Church. It is thought to have occurred in June 1439 in the woodlands of what today is Semyonov District of Nizhny Novgorod Oblast. account of the miracle in the Life of Venerable Macarius[edit] the invasion of Russia by the Khan Olug Moxammat of Kazan in 1439, Zheltovodsky (Yellow Lake) Monastery of Holy Trinity was destroyed. Venerable Macarius, the founder of the monastery, was taken prisoner along with a few other survivors. After meeting with Macarius, the khan was so impressed by the nonagenarian abbot's piety and love of his neighbor, that he released him and his disciples, on the condition that they leave the Yellow Lake site. Yellow Lake (which was located at the fall of the Kerzhenets into the Volga) being too perilously close to the invasion route taken by the Kazan Khanate armies invading Russian principalities and vice versa, the released survivors decided to relocate a few hundred kilometers to the north, into the fastness of the Galich forests, which are located along the Unzha River in what today is Kostroma Oblast. Taking the easy route along the Volga would not be a safe thing to do in this year of war; so the Saint and his followers choose to travel through the dense woodlands and swamps of the Kerzhenets basin — the land which is even today is almost deserted by people. a few days of travel, the monks ran out of food. One day they somehow managed to capture a moose[1] (some later sources say that the moose had been trapped "at a narrow place", perhaps between trees[2]). The followers of Macarius wanted to slaughter and eat the animal. But as this was the time of the Fast of the Holy Apostles, Venerable Macarius prohibited them to do that. Instead, he told them to cut off the moose's right ear and to release the animal. He told them that they only need to wait for three days, until the Feast of Saints Peter and Paul, and the moose will be theirs. "Don't be aggrieved", said Macarius, " but pray to the Lord. He who fed the people of Israel in the desert with manna for 40 years, can also feed you these days in a manner invisible. Have a strong faith in Him who fed five thousand people, not counting women and children, with five loaves and two fish!" the next three days of the fast the travellers marched along without fatigue. No one died of starvation; no one even felt hunger or thought of food. the Feast day of Holy Apostles Peter and Paul, Venerable Macarius went away from his companions and praised the Lord, praying to Him that His people may be fed as had been the people of Israel in the desert or the five thousand people in the days of Apostles. When Macarius returned to his brethren, they saw the moose with no right ear approaching them. And this time, the animal was not wild: it behaved as if it was tame. the dinner of bonfire-roasted venison, the travellers praised the Lord for His great kindness. Venerable Macarius told his companions not to worry about food anymore, but rely on God Who will give them food and everything else they need. Life of Venerable Macarius does not tell us whether everyone who had left the Yellow Lake with him reached the Unzha alive. But it is said that God had protected them from hunger and from wild beasts during their travel, delivering moose, deer, and other game into their hands. Commemoration of the miracle[edit] Kontakion of the Hymn for the Feast of Venerable Macarius (July 25 Julian calendar) refers to this miracle when it says of Macarius: "You were revealed as the second Moses, O Venerable One. For he divided the sea with a staff, You have conquered the passions like Amalek, And you passed through the impassable wilderness with an unwavering mind, And in it you performed great wonders through your prayers. You abundantly fed the hungry people."[3] of the Miracle of the Moose in Pechersky Ascension Monastery. Note the clipped left ear of the animal: presumably, the fresco depicts the moment when the moose that had been marked by Macarius in this way returned to the Saint and his party The Miracle of the Moose appears on some of the icons of Venerable Macarius, sometimes as the main topic of the icon, sometimes as one of the episodes. It is also the topic of one of the new frescoes in the Refectory section of the Ascension Cathedral of Pechersky Ascension Monastery in Nizhny Novgorod Skete[edit] Kerzhenets River woodlands, where the Miracle of the Moose purportedly happened, became in the late 17th century one of the main areas of refuge for the Old Believers. According to their legend, the main community of the Kerzhenets Old Believers, known as the Olenevsky Skete (Russian: Оленевский скит) had been founded soon after the Miracle of the Moose by some of the monks expelled from Venerable Macarius' Yellow Waters Monastery, at the site where the animal was captured by the Venerable's prayers. The skete's name comes from the Russian Russian: Олень (olen), which means "deer", thus commemorating the miracle. It is said that during the Raskol two hundred years later the Skete's hermits rejected Nikon's reforms, thus making it the center of attraction for Old Believer refugees from other parts of the country, who then founded numerous other sketes in the area.[4] Skete was one of the centers of the so-called Beglopopovtsy ("those who accepted the fleeing priests"), the school of Old Believers who thought that, since the Old Believers had no bishops of their own who could ordain priest, it was acceptable for them to accept priests who had been ordained by the established church but later left it for the Old Believier sketes. It is reported that the Skete was mostly destroyed during one of the Old Believer suppression campaigns in 1737, but restored after Catherine II's "amnesty" of 1762. It was known as a women's skete, with 49 nuns reported as living there at the time of its official closre in 1854, pursuant to Nicholas I anti-skete executive order of 1853. A number of nuns in fact continued to live at the site long after the official disbandment.[4] former skete is now known as the village of Bolshoye Olenevo, and is located 24 km south-east of the town of Semyonov (Nizhny Novgorod Oblast). It remains the site of pilgrimage for the Old Believers of the area.[4] Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ;

Miracle of the Moose, Macarius prays for food and tame moose walks into camp
Miracle of the Moose ; Macarius' Miracle of the Moose is a miracle associated with the name of Venerable Macarius of the Yellow Water Lake and the Unzha (1349-1444), a Saint of the Russian Orthodox Church. It is thought to have occurred in June 1439 in the woodlands of what today is Semyonov District of Nizhny Novgorod Oblast. account of the miracle in the Life of Venerable Macarius[edit] the invasion of Russia by the Khan Olug Moxammat of Kazan in 1439, Zheltovodsky (Yellow Lake) Monastery of Holy Trinity was destroyed. Venerable Macarius, the founder of the monastery, was taken prisoner along with a few other survivors. After meeting with Macarius, the khan was so impressed by the nonagenarian abbot's piety and love of his neighbor, that he released him and his disciples, on the condition that they leave the Yellow Lake site. Yellow Lake (which was located at the fall of the Kerzhenets into the Volga) being too perilously close to the invasion route taken by the Kazan Khanate armies invading Russian principalities and vice versa, the released survivors decided to relocate a few hundred kilometers to the north, into the fastness of the Galich forests, which are located along the Unzha River in what today is Kostroma Oblast. Taking the easy route along the Volga would not be a safe thing to do in this year of war; so the Saint and his followers choose to travel through the dense woodlands and swamps of the Kerzhenets basin — the land which is even today is almost deserted by people. a few days of travel, the monks ran out of food. One day they somehow managed to capture a moose[1] (some later sources say that the moose had been trapped "at a narrow place", perhaps between trees[2]). The followers of Macarius wanted to slaughter and eat the animal. But as this was the time of the Fast of the Holy Apostles, Venerable Macarius prohibited them to do that. Instead, he told them to cut off the moose's right ear and to release the animal. He told them that they only need to wait for three days, until the Feast of Saints Peter and Paul, and the moose will be theirs. "Don't be aggrieved", said Macarius, " but pray to the Lord. He who fed the people of Israel in the desert with manna for 40 years, can also feed you these days in a manner invisible. Have a strong faith in Him who fed five thousand people, not counting women and children, with five loaves and two fish!" the next three days of the fast the travellers marched along without fatigue. No one died of starvation; no one even felt hunger or thought of food. the Feast day of Holy Apostles Peter and Paul, Venerable Macarius went away from his companions and praised the Lord, praying to Him that His people may be fed as had been the people of Israel in the desert or the five thousand people in the days of Apostles. When Macarius returned to his brethren, they saw the moose with no right ear approaching them. And this time, the animal was not wild: it behaved as if it was tame. the dinner of bonfire-roasted venison, the travellers praised the Lord for His great kindness. Venerable Macarius told his companions not to worry about food anymore, but rely on God Who will give them food and everything else they need. Life of Venerable Macarius does not tell us whether everyone who had left the Yellow Lake with him reached the Unzha alive. But it is said that God had protected them from hunger and from wild beasts during their travel, delivering moose, deer, and other game into their hands. Commemoration of the miracle[edit] Kontakion of the Hymn for the Feast of Venerable Macarius (July 25 Julian calendar) refers to this miracle when it says of Macarius: "You were revealed as the second Moses, O Venerable One. For he divided the sea with a staff, You have conquered the passions like Amalek, And you passed through the impassable wilderness with an unwavering mind, And in it you performed great wonders through your prayers. You abundantly fed the hungry people."[3] of the Miracle of the Moose in Pechersky Ascension Monastery. Note the clipped left ear of the animal: presumably, the fresco depicts the moment when the moose that had been marked by Macarius in this way returned to the Saint and his party The Miracle of the Moose appears on some of the icons of Venerable Macarius, sometimes as the main topic of the icon, sometimes as one of the episodes. It is also the topic of one of the new frescoes in the Refectory section of the Ascension Cathedral of Pechersky Ascension Monastery in Nizhny Novgorod Skete[edit] Kerzhenets River woodlands, where the Miracle of the Moose purportedly happened, became in the late 17th century one of the main areas of refuge for the Old Believers. According to their legend, the main community of the Kerzhenets Old Believers, known as the Olenevsky Skete (Russian: Оленевский скит) had been founded soon after the Miracle of the Moose by some of the monks expelled from Venerable Macarius' Yellow Waters Monastery, at the site where the animal was captured by the Venerable's prayers. The skete's name comes from the Russian Russian: Олень (olen), which means "deer", thus commemorating the miracle. It is said that during the Raskol two hundred years later the Skete's hermits rejected Nikon's reforms, thus making it the center of attraction for Old Believer refugees from other parts of the country, who then founded numerous other sketes in the area.[4] Skete was one of the centers of the so-called Beglopopovtsy ("those who accepted the fleeing priests"), the school of Old Believers who thought that, since the Old Believers had no bishops of their own who could ordain priest, it was acceptable for them to accept priests who had been ordained by the established church but later left it for the Old Believier sketes. It is reported that the Skete was mostly destroyed during one of the Old Believer suppression campaigns in 1737, but restored after Catherine II's "amnesty" of 1762. It was known as a women's skete, with 49 nuns reported as living there at the time of its official closre in 1854, pursuant to Nicholas I anti-skete executive order of 1853. A number of nuns in fact continued to live at the site long after the official disbandment.[4] former skete is now known as the village of Bolshoye Olenevo, and is located 24 km south-east of the town of Semyonov (Nizhny Novgorod Oblast). It remains the site of pilgrimage for the Old Believers of the area.[4] Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ;

Kerzhenets River Mouth (Volga River 9)
Kerzhenets River;

Yellow Lake (Kerzhenets River Mouth, Volga River 8.6, see Miracle of the Moose)
Yellow Lake (Kerzhenets River Mouth) the invasion of Russia by the Khan Olug Moxammat of Kazan in 1439, Zheltovodsky (Yellow Lake) Monastery of Holy Trinity was destroyed. Venerable Macarius (Russian: Макарий, Makariy), the founder of the monastery, was taken prisoner along with a few other survivors. After meeting with Macarius, the khan was so impressed by the nonagenarian abbot's piety and love of his neighbor, that he released him and his disciples, on the condition that they leave the Yellow Lake site. Yellow Lake (which was located at the fall of the Kerzhenets into the Volga) being too perilously close to the invasion route taken by the Kazan Khanate armies invading Russian principalities and vice versa, the released survivors decided to relocate a few hundred kilometers to the north, into the fastness of the Galich forests, which are located along the Unzha River in what today is Kostroma Oblast. Taking the easy route along the Volga would not be a safe thing to do in this year of war; so the Saint and his followers choose to travel through the dense woodlands and swamps of the Kerzhenets basin — the land which is even today is almost deserted by people. St Dionysius the Archbishop of Suzdal, Commemorated on June 26; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25;

Macarius Monestary at Yellow Lake (Volga River 9) 1435
Macarius Monestary at Yellow Lake (Volga River); Icon of the Mother of God of Macariev, Commemorated September 17; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Zheltovod, Kostroma, Macarius Monestary at Yellow Lake (Volga River 8.6) 1435
Macarius Monestary at Yellow Lake (Volga River); Icon of the Mother of God of Macariev, Commemorated September 17; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Macarius of Zheltovod and Unzha was born in the year 1349 at Nizhni-Novgorod into a pious family. At twelve years of age he secretly left his parents and accepted monastic tonsure at the Nizhni-Novgorod Caves monastery under Saint Dionysius (June 26). With all the intensity of his youthful soul he gave himself over to the work of salvation. He stood out among the brethren for his extremely strict fasting and precise fulfillment of the monastic rule. parents of Saint Macarius only learned three years later where he had gone. His father went to him and tearfully besought his son merely that he would come forth and show himself. Saint Macarius spoke with his father through a wall, saying that he would see him in the future life. “Extend your hand, at least,” implored the father. The son fulfilled this small request and the father, having kissed his son’s hand, returned home. by fame, the humble Macarius set off for the shores of the River Volga, and here he pursued asceticism near the waters of Yellow Lake. Here by firm determination and patience he overcame the abuse of the Enemy of salvation. Lovers of solitude gathered to Saint Macarius, and in 1435 (at 86?) he organized a monastery for them in the Name of the Most Holy Trinity. also he began to preach Christianity to the surrounding Cheremis and Chuvash peoples, and he baptized both Mohammedans and pagans in the lake, which received its name from the saint. When the Kazan Tatars destroyed the monastery in 1439, they took Saint Macarius captive. Out of respect for his piety and charitable love, the Khan released the saint from captivity and freed nearly 400 Christians with him. But in return, Saint Macarius promised not to settle by Yellow Lake. Macarius reverently buried those killed at his monastery, and he went 200 versts to the Galich border. During the time of this resettlement all those on the way were fed in miraculous manner through the prayers of the saint. Having arrived at the city of Unzha, Saint Macarius set up a cross 15 versts from the city, and built a cell on the shores of Lake Unzha. Here he founded a new monastery. During the fifth year of his life at Lake Unzha, Saint Macarius took sick and reposed at age 95. yet alive, Saint Macarius was granted a gift: he healed a blind and demon-afflicted girl. After the death of the monk, many received healing from his relics. The monks built a temple over his grave, and established a cenobitic rule at the monastery. 1522, Tatars fell upon Unzha and wanted to destroy the silver reliquary in the Makariev monastery, but they fell blind. In a panic, they took to flight. Many of them drowned in the Unzha. In 1532, through the prayers of Saint Macarius, the city of Soligalich was saved from the Tatars. In gratitude, the inhabitants built a chapel in the cathedral church in honor of the saint. More than 50 people received healing from grievous infirmities through the prayers of Saint Macarius. This was certified by a commission sent by Patriarch Philaret in 1619. Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; St Dionysius the Archbishop of Suzdal, Commemorated on June 26;

Makariev (Kerzhenets River Mouth, Volga River9)
Makariev (Volga River 9); Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Icon of the Mother of God of Macariev, Commemorated September 17 ; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Lyskov, Kostroma, Vologda (Volga River 9) near Yellow Lake, Okonsk Icon
Lyskov Town; Icon of the Mother of God of Okonsk, Commemorated July 30 ; Okonsk Icon of the Mother of God, by tradition, was received by the Georgian emperor Vakhtang IV from Jerusalem and initially it was at the Gaenat monastery in Georgia. Georgian emperor’s son George Alexandrovich transferred the holy icon to the cathedral church of the village of Lyskov, Nizhegorod diocese.

Russia, Vologda, Kostroma, Volga River 9.3, Vetluga River Folder, Vetluga and Varnavinsk

Vetluga River

Vetluga River Source (along the border)

Vetluga River 1

Vetluga River 2

Vetluga River 3

Vetluga River 5 (Vetluga)

Vetluga (Red Hill, Vetluga River 5)
Vetluga; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Vetluga River 6 (Varnavinsk)

Varnavinsk (Vetluga River 6)
Varnavinsk; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Varnavinsky District
Varnavinsky District;

Vetluga River Mouth (Volga River 9)

Russia, Vologda, Kostroma, Volga River 9.6, Mataya Kokshaga River Folder

Malaya Perm, Kostroma (Lesser Perm, Malaya River Area)
Malaya Perm (Lesser Perm); Saint Stephen, Bishop of Perm, Commemorated on April 26;

Malaya Kokshaga River

Land of the Cheremis People - Mari El
Land of the Cheremis People - Mari El;

Bolshaya Kuznetsa, 15 Versts from Tsarevokokshiask
Bolshaya Kuznetsa, 15 Versts from Tsarevokokshiask œMyrrh-BearingÂ Icon of the Mother of God, Commemorated on May 1;

Tsarevokokshaisk, Kostroma, Vologda (Malaya Kokshaga River 1, near Kazan)
Tsarevokokshaisk ; œMyrrh-BearingÂ Icon of the Mother of God, Commemorated on May 1;

Malaya Kokshaga River Source (Mari El)

Malaya Kokshaga River 1 (Tsarevokokshaisk)

Malaya Kokshaga River (Volga River 9.6)

Russia, Vologda, Mologa Folder (water flows south into Volga)

Mologa (now under water)
Mologa (now under water), These rivers flow to the Volga, but are sometimes called Vologda with the rivers that flow to the White Sea and Artic Ocean. ; Icon of the Mother of God of Tolga, Commemorated July 18 ; Icon of the Mother of God of Ustiuzhena, Commemorated July 28 ; Icon of the Mother of God of White Lake, Commemorated on July 28 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

Russia, Vologda, Mologa History

Russia, Vologda, Mologa, 1227-1255, Tatar (Mongol) Horde of Batu 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, Vologda, Mologa, 1238, 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, Vologda, Mologa, 1314, Tolga Icon and monastery, bright light, fiery column, bridge, suspended icon, in tree with staff
Tolga icon and monastery; 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;

Russia, Vologda, Mologa, 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, Vologda, Mologa, 1357-1427, Saint Cyril of White Lake monastery, Sheksna, Vologda
Mologa Saint, 1357-1427, St Cyril of White Lake monastery, Sheksna, Vologda; St Cyril of White Lake monastery; 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, Vologda, Mologa, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Built monastery w merchant Theodosios
Russia, Vologda, 1388,St Athanasius t Iron Staff, Sergius' disciple, Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Built monastery w merchant Theodosios, divine light miracle, beautiful view; Cherepovets ; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Athanasios (nicknamed "the Iron Staff") and Theodosios, were disciples of Saint Sergius of Radonezh, they settled in the Novgorod region, on the border of Cherepovets, at the confluence of the Yagorba River and the Sheksna. in the dense, impenetrable forests, they built a church in honor of the Holy Trinity, and a monastery was also established. is known for certain about Saint Theodosios, and almost no information has been preserved about Saint Athanasios, because during the Time of Troubles the Monastery was razed almost to the ground, and the written records were destroyed. do know that the Monastery church built by Saints Athanasios and Theodosios, was dedicated to the Holy Trinity, as well as to Saints Sergius and Nikon of Radonezh. the basis of this information, it is thought that both Saint Athanasios and Saint Theodosios were tonsured at Trinity-Sergius Monastery, for the ancient hermits used to build monasteries on the model of those in which they became monks. is written testimony about these Saints in an inscription in a loose-leaf book from 1568 which reads: "This is the book of the Monastery of the Resurrection of Christ and the Life-giving Trinity, and of our Venerable Fathers Theodosios and Athanasios." the the chronicle of the Saints it says: "Venerable Athanasios, called 'Iron Staff,' the disciple of Saint Sergius the Wonderworker; who reposed in the year 1392." Stroganov Manual of Iconography describes the Saint's appearance: "Venerable Athanasios... a grey beard, narrower and shorter than Blaise's." before the arrival of the monks in that region, a chapel was built through the efforts of a merchant. man decided to build a chapel after a miracle occurred. day he was transporting goods in a boat, when suddenly in the middle of the day, it grew dark, and the boat ran aground. The frightened merchant began to pray, and soon the darkness lifted, and a nearby mountain was illumined with a bright light. The man climbed the mountain and was so amazed at the beautiful view that he returned to the area and built a chapel the following year. little information about these Saints has come down to us. We know that Saint Athanasios carried an iron staff, and Saint Theodosios may have been the merchant who built the chapel. 1764, the Resurrection Monastery was abolished, and its church became a parish church. Since 1780 it has been called the Resurrection Cathedral of the city of Cherepovets. under this church, the relics of Saint Athanasios and Saint Theodosios now rest. The Cherepovets Resurrection Cathedral also has icons of Saints Athanasios and Theodosios. Saints reposed in the year 1388, and were buried in the Monastery’s cathedral church. They are also commemorated on July 5 and September 25.

Russia, Vologda, Mologa, 1453-1508, Saint, Nilus of Sora
Russia, Moscow, 1453-1508, Saint, Nilus of Sora; Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7;

Russia, Vologda, Mologa, 1500-1550, Adrian of Poshekhonye, f Komel, iconog, Tartars, angel s, d Elder, murdered, incorrupt r
Russia, Vologda, Mologa, 1500-1550, Adrian of Poshekhonye, from Komel, builder, iconographer, Tartars, angel soldiers, disappearing Elder, built monastery, murdered by robbers, incorrupt r; 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. On 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. 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. 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. 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. 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. 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. 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. 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. 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.

Russia, Vologda, Mologa, 1510-1537, Philip, Abbot of Irap near Novgorod, disciple of Cornelius of Kormel,
Irap near Novgorod, 45 versts from Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Vologda Cherepovets ; Saint Philip, Abbot of Irap Near Novgorod, Commemorated on November 14; Philip, Abbot of Irap near Novgorod, in the world Theophilus, was the founder of the Irap wilderness-monastery. As an orphan and not remembering his parents, the twelve-year-old Theophilus wandered about and eventually settled near the Komel monastery and lived on charity. Cornelius (May 19) accepted the pious youth into the monastery and after three years tonsured him a monk with the name Philip. Meek, humble and hard-working, at the request of the brethren he was ordained to the priesthood. His striving for greater efforts led him to withdraw to the outskirts of White Lake. having the patronage of Prince Andrew Sheleshpansky, who had allotted him land near the River Irapa, 45 versts from Cherepovets, the monk built a chapel in the Name of the Most Holy Trinity and a cell for himself. News about the holy wilderness-dweller spread throughout all the surrounding area, and monks began to flock to him. The laity also went to him for spiritual counsel, and Saint Philip would instruct them in the virtues which those living in the world ought to possess. at the place of the chapel a church was built in the Name of the Holy Life-Creating Trinity. Saint Philip dwelt in the wilderness for fifteen years and died in 1537 at age 45. His relics were placed beneath a crypt in the Trinity temple. Over his grave was an icon, painted by the monk Theodosius. Soon after the death of Saint Philip, the Krasnoborsk Philippov monastery arose on the place of his struggles. celebration of Saint Philip was established at the end of the sixteenth century. The manuscript service to him dates from the end of the sixteenth century. Venerable Cornelius, Abbot of Komel, Vologda, Commemorated on May 19; Cornelius of Komel was descended from the boyar (noble) family Kriukov. His brother Lukian served at the court of the Great Prince of Moscow. When Lukian, who was getting old, decided to go to the monastery of Saint Cyril of White Lake, he was followed by Cornelius, who longed for the solitary life from a young age. he was tonsured, the young Cornelius began his monastic endeavors with a difficult obedience: he wore heavy chains in the bakery. In his spare time he occupied himself with copying church books. Because of his love for solitude, Saint Cornelius later left the White Lake monastery, and he visited Rostov. Novgorod, Saint Gennadius (December 4) attempted to hold on to him, but the ascetic settled in a desolate spot near Novgorod. When people began to visit here also, he moved to the Tver Sabbatiev wilderness monastery. Later, in 1497, he settled in the Komel forest, not far from Vologda, where he built a cell. Monks began to gather around the cell of Saint Cornelius. In 1501 he built a wooden church in honor of the Entry into the Temple of the Most Holy Theotokos. In that year Metropolitan Simon ordained him as hieromonk. 1512, when the number of brethren had grown, the saint built a stone church and he compiled a Rule for the brethren, based on the Rules of Saints Joseph of Volokolamsk and Nilus of Sora. This was the third monastic Rule written by Russian saints. Cornelius of Komel was distinguished by his charity toward the unfortunate, and during a famine he built an orphanage in the monastery courtyard. Because of his love for the poor and orphaned, Saint Cornelius was often granted visions of Saint Anthony the Great (January 17), for whom he had a special reverence. He constructed a church at his monastery in honor of this great ascetic. saint’s strictness of life provoked some of the brethren to grumbling, and Saint Cornelius was compelled to leave the monastery. He settled at Lake Sursk, 70 versts from his monastery. At times he also lived at the Trinity-Sergiev Lavra. Interceding for the monks of the Korniliev monastery, Great Prince Basil Ivanovich urged the saint to return to his own monastery. The ascetic gave in, and having returned to his own monastery, he transferred its guidance to his disciple Laurence and shut himself in his cell. a Tatar incursion into the Vologda region Saint Cornelius went with the monks to the outskirts of White Lake. The saint died at the age of eighty-two on May 19, 1537. Many disciples of Saint Cornelius were also glorified for their holiness of life: Saints Gennadius of Liubimograd (January 23), Cyril of New Lake (February 4), Herodion of Iloezersk (September 28), Adrian of Poshekhonye (March 5), Laurence and Cassian of Komel (May 16). commemoration of Saint Cornelius (May 19) was established on January 25, 1600 by Patriarch Job and a council of bishops. The Life of the saint was written by his disciple Nathaniel in the year 1589. There is a service and an encomium to the saint, and the Rule of Saint Cornelius has been preserved. Cornelius is also commemorated at the Synaxis of the Saints of Vologda (Third Sunday after Pentecost); and at the Synaxis of the Saints of Tver (the Sunday after June 28).

Russia, Vologda, Mologa, 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, Vologda, Mologa, 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, Vologda, Mologda, 1600-1625, Adrian of Poshekhonye, f Komel, builder, iconog, Tartars, angel s, d Elder, incorrupt r
Russia, Vologda, Mologda, 1600-1625, Adrian of Poshekhonye, from Komel, builder, iconographer, Tartars, angel soldiers, disappearing Elder, incorrupt r; 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. On 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. 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. 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. 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. 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. 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. 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. 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. 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.

Russia, Vologda, Mologa, 1625, Finding the Relics of Saint Adrian of Poshekhonye
Poshekhonye; Russia, Vologda, Mologda, 1600-1625, Adrian of Poshekhonye, from Komel, builder, iconographer, Tartars, angel soldiers, disappearing Elder, incorrupt r; 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. On 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. 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. 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. 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. 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. 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. 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. 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. 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, Vologda, Mologa, Sheksna River Folder, White Lake

Sheksna River

Sheksna River Source (White Lake)

Eastern Regions of White Lake
Eastern Regions of White Lake; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7;

White Lake, Mologa, Vologda, Sheksna River Source
White Lake; Icon of the Mother of God of Tolga, Commemorated July 18 ; 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. Icon of the Mother of God of Tolga, Commemorated on August 8; Venerable Herodion the Abbot of Iloezersk, Commemorated on September 28 ; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7 ; Saints Paul and Theodore of Rostov, Commemorated on October 22; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Icon of the Mother of God of Tolga, Commemorated July 18 ; Icon of the Mother of God of White Lake, Commemorated July 28 ; Venerable Herodion the Abbot of Iloezersk; St Philip the Abbot of Irap Near Novgorod; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8; Venerable Ignatius of Loma and Yaroslav, Commemorated December 28 ; St Anthony of Krasny Kholm, Commemorated on January 17 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Venerable Martinian the Abbot of Byeloezersk; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

New Lake, Mologa, Vologda, Sheksna River Source
White Lake; Icon of the Mother of God of Tolga, Commemorated July 18 ; Icon of the Mother of God of White Lake, Commemorated on July 28 ; Icon of the Mother of God of Tolga, Commemorated on August 8; Venerable Herodion the Abbot of Iloezersk, Commemorated on September 28 ; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Icon of the Mother of God of Tolga, Commemorated July 18 ; Icon of the Mother of God of White Lake, Commemorated July 28 ; Venerable Herodion the Abbot of Iloezersk; St Philip the Abbot of Irap Near Novgorod; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8; Venerable Ignatius of Loma and Yaroslav, Commemorated December 28 ; St Anthony of Krasny Kholm, Commemorated on January 17 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Therapon the Abbot of White Lake, Commemorated on May 27; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Venerable Martinian the Abbot of Byeloezersk; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

Byeloezersk, Mologa (South side, Lake Beloye, White Lake)
Byeloezersk (Lake Beloye, White Lake); Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Icon of the Mother of God of White Lake, Commemorated on June 8; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Iloezersk, Mologa (Lake Beloye, White Lake)
Iloezersk (Lake Beloye, White Lake); Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Icon of the Mother of God of White Lake, Commemorated on June 8; Venerable Cyril the Abbot of White Lake, Commemorated on June 9; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Elias Lake
White Lake, Saint Herodion settled at Elias Lake, 20 kilometers from White Lake ;

Elias Lake Ozadsk monastery, White Lake, Mologda, Vologda, 1537
White Lake, Saint Herodion settled at Elias Lake, 20 kilometers from White Lake, and there on a peninsula he built himself a cell and established a church in honor of the Nativity of the Most Holy Theotokos, marking the beginning of the Elias Lake Ozadsk monastery; Venerable Herodion the Abbot of Iloezersk, Commemorated on September 28 ;

Shug Hill? Shuzhgorsk? (the only hill in the White Lake area)
Shug Hill? Shuzhgorsk? (the only hill in the White Lake area). Turn up the gain by exaggerating Elevation to 3 in Tools Options to see it; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21;

Vorbozomsk monastery, Mologa, Vologda, 1470 approx.
Vorbozomsk monastery, Mologa, Vologda Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Saint Zosimas of Vorbozomsk was the founder of a monastery dedicated to the Annuniciation of the Most Holy Theotokos on an island in Lake Vorbozoma, twenty-three versts south of White Lake.

Lake Vorbozoma
Lake Vorbozoma Venerable Zosimas the Abbot of Vorbozomsk, Commemorated on April 4; Saint Zosimas of Vorbozomsk was the founder of a monastery dedicated to the Annuniciation of the Most Holy Theotokos on an island in Lake Vorbozoma, twenty-three versts south of White Lake.

White Lake monastery, Mologa (Lake Siverskoye, Sheksna River) 1390
White Lake Monestary; Kirillo-Belozersky 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. St Theodore the Prince of Smolensk and Yaroslav, Commemorated September 19 ; Venerable Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; Saints Paul and Theodore of Rostov, Commemorated on October 22; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Sabbatius the Wonderworker of Solovki; Venerable Ignatius of Loma and Yaroslav, Commemorated December 28 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; 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 ; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

St Cyril Belozersky (White Lake) Monestary, Mologda, 1390
St Cyril Belozersky Monestary; 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. 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 ; Venerable Martinian the Abbot of Byeloezersk, Commemorated January 12 ; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 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 Cyril the Abbot of White Lake, Commemorated on June 9;

Cyrillov (Kirillov) monastery, Mologa Vologda (Sheksna River, White Lake monastery)1390
Kirillov 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 Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

Kirillov (Cyrillov) monastery, Mologa Vologda (Sheksna River, White Lake monastery)1390
Kirillov 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 Daniel the Abbot of Shuzhgorsk, Novgorod, Commemorated on September 21 ; St Theodore the Archbishop of Rostov, Commemorated on November 28 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1 ; Venerable Cyril the Abbot of White Lake, Commemorated on June 9;

Therapon's Ferapontov Monastery, Mologda, Vologda, 1398
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 Cassian of Uglich, Commemorated on October 2 ; 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;

Lake Siverskoye, Mologa (Siversk)

Sheksna River 1 (Cherepovets and White Lake Monastery)

Russia, Vologda, Mologa, Sheksna River 1, Yagorba River Folder

Yagorba River

Yagorba River Source (Valdai Hills)

Yagorba River Mouth (Cherepovets, Sheksna River 1)

Cherepovetsk district of Novgorod governance
Cherepovetsk district of Novgorod governance; Icon of the Mother of God of Voroninsk, Commemorated July 28 ; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ;

Cherepovets Resurrection monastery, Yagorba Mouth, Mologa, 1362
Cherepovets Resurrection monastery, Yagorba Mouth, Mologa, 1362; Icon of the Mother of God of Voroninsk, Commemorated on July 28; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Venerable Sebastian of Poshekhonye, Commemorated on February 26; St Theodosius of Cherepovets, Commemorated ;

Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Vologda
Cherepovets ; Icon of the Mother of God of Voroninsk, Commemorated on July 28; St Philip the Abbot of Irap Near Novgorod, Commemorated November 13; St Athanasius, "the Iron Staff" and disciple of St Sergius of Radonezh, Commemorated November 26 ; Venerable Sebastian of Poshekhonye, Commemorated on February 26; St Theodosius of Cherepovets, Commemorated ;

Cherepovets Resurrection monastery, 1363
Cherepovets Resurrection monastery, 1363; Saint Athanasius, œthe Iron Staff and Saint Theodosius of Cherepovets, disciples of Saint Sergius of Radonezh, Commemorated on November 26;

Irap near Novgorod, 45 versts from Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Vologda
Irap near Novgorod, 45 versts from Cherepovets, Yagorba Mouth, Sheksna River 1 , Mologa, Vologda Cherepovets ; Saint Philip, Abbot of Irap Near Novgorod, Commemorated on November 14; Philip, Abbot of Irap near Novgorod, in the world Theophilus, was the founder of the Irap wilderness-monastery. As an orphan and not remembering his parents, the twelve-year-old Theophilus wandered about and eventually settled near the Komel monastery and lived on charity. Cornelius (May 19) accepted the pious youth into the monastery and after three years tonsured him a monk with the name Philip. Meek, humble and hard-working, at the request of the brethren he was ordained to the priesthood. His striving for greater efforts led him to withdraw to the outskirts of White Lake. having the patronage of Prince Andrew Sheleshpansky, who had allotted him land near the River Irapa, 45 versts from Cherepovets, the monk built a chapel in the Name of the Most Holy Trinity and a cell for himself. News about the holy wilderness-dweller spread throughout all the surrounding area, and monks began to flock to him. The laity also went to him for spiritual counsel, and Saint Philip would instruct them in the virtues which those living in the world ought to possess. at the place of the chapel a church was built in the Name of the Holy Life-Creating Trinity. Saint Philip dwelt in the wilderness for fifteen years and died in 1537 at age 45. His relics were placed beneath a crypt in the Trinity temple. Over his grave was an icon, painted by the monk Theodosius. Soon after the death of Saint Philip, the Krasnoborsk Philippov monastery arose on the place of his struggles. celebration of Saint Philip was established at the end of the sixteenth century. The manuscript service to him dates from the end of the sixteenth century.

Sheksna River Mouth (Volga River 7)

Russia, Vologda, Mologa, Sheksna River Mouth, Sogozha (Sokhota) River Folder, Poshekhonsky District

Sogozha River

Sogozha River Source (along the border)

Sogozha River 1

Sogozha River 2 (Transfiguration Monastery)

Sogozha River 3 (Poshekhonye)

Poshekhonye, Yaroslavl, Mologa, Vologda (Sogozha River 3)
Poshekhonye; Finding of the relics of Monastic Martyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; 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; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Transfiguration of the Lord monastary, Poshekhonye District, Mologa
Transfiguration of the Lord monestary, located at the River Sokhota, 90 versts from the city of Romanov (now Tutaev) in the Yaroslav district. Venerable Sebastian of Poshekhonye Commemorated on February 26 Saint Sebastian of Sokhota, Poshekhonye, founded a monastery in honor of the Transfiguration of the Lord, located at the River Sokhota, 90 versts from the city of Romanov (now Tutaev) in the Yaroslav district. The monks of the monastery themselves cultivated the soil and ate through the work of their own hands. The founder of the monastery taught the ascetics this by his own example and guidance. Saint Sebastian reposed about the year 1500. The Transfiguration monastery on the River Sokhota was later annexed to the Cherepovets Ascension monastery, and in 1764 closed down. In the mid-nineteenth century a stone church was built over the relics of Saint Sebastian. The saint is also commemorated on December 18. . Venerable Sebastian the Abbot of Pshekhonye Monastery, Vologda, Commemorated on December 18 ;

Sogozha River Mouth (Sheksna River 7, Volga River 7)

Poshekhonsky District, Yaroslavl, Mologa, Vologda (Mouth of the Sogozha)
Poshekhonsky District; Finding of the relics of Monastic Martyr Adrian of Poshekhonsk, Yaroslavl, Commemorated on November 19; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Sebastian of Poshekhonye, Commemorated on February 26; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Russia, Vologda, Mologa, Mologa River Folder, Glushitsa, Battle of Sita River

Mologa River

Mologa River Source (Valdai Hills)

Mologa River North

Mologa River North Source (along the border)

Mologa River 2 (Bezhetsk)

Bezhetsk, Mologa, Vologda (Mologa River 2)(one of five Novgorod Districts)
Bezhetsk (Mologa River 1); St Bassian of Uglich, Commemorated on February 12 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20;

Mologa River 1 (Krasny Kholm)

Krasny Kholm, Mologa, Vologda (Mologa River 1)
Krasny Kholm; St Anthony of Krasny Kholm, Commemorated January 17 ;

Mologa River 3 (Pestovo)

Mologa River 4 (Ustiuzhena and Zhelezny Bor)

Zhelezny Bor (Mologa River 4)
Zhelezny Bor (Mologa River 4); Uncovering of the relics of the Venerable James the Abbot of Zhelezny Bor, Commemorated on May 5; Venerable James, Abbot of Zheleznoborov Commemorated on April 11 James of Zheleznoborov, a son of the noble Anosov (or Amosov) line, which had their lands at Kostroma Galich, was born in the second half of the fourteenth century. As a youth he went to Saint Sergius of Radonezh, received monastic tonsure from him, and lived at the Trinity monastery for several years. 1392 Saint James settled in a dense forest near iron mines, at a place which was called the Iron Pines, at the banks of the rivulet Tebza. His sanctity of life was already known in his own time. In 1415 the wife of Great Prince Basil (1389-1425), Sophia (in monasticism Syncletica, + 1453) fell seriously ill before childbirth. The Great Prince sent a message to Saint James begging the monk to pray for his wife, and asking whether she would live. The saint told him to pray to the holy Martyr Longinus and foretold the happy birth of a son, Basil. (In 1450, this son, Great Prince Basil (1425-1462), visited the monastery of Saint James and prayed there with gratitude for his victory over Prince Demetrius Shemyaka). grateful Prince Basil generously rewarded Saint James and gave him money to build a monastery with a church in honor of the holy Prophet John the Forerunner. In 1429, the Khazan Tatars laid waste the surroundings of Galich. Saint James hid deep in the forest with his disciples. When they returned, they found the monastery in ruins. Everything had to be rebuilt. saint built a church dedicated to Saint Nicholas, and he dug out ponds with the brethren. On the example of the Trinity-Sergiev monastery a strict cenobitic rule was introduced. Many of the hungry and destitute people, devastated by the Tatars, were fed at the monastery. many years of common ascetical efforts, the monks entreated Saint James to be their igumen. He humbly submitted to their request and journeyed to Moscow, where he was ordained a priest. Saint James died on April 11, 1442 and was buried at the John the Forerunner church of the monastery he founded.

Ustiuzhena, Mologa, Vologda (Mologa 4) delivered from Swedes and Polish by intercession of Queen of Heaven

Blue Jay Lake? (a lake 20 Versts from Ustiuzhena)
Blue Jay Lake? (a lake 20 Versts from Ustiuzhena) Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20;

Mologa River Mouth (Volga River 7)

Glushitsa, Mologa, Vologda (Mologa River Mouth, Volga River 7)
Glushitsa, Mologa, Vologda; St. Philip of Rabanga, Commemorated on November 15; Venerable Dionysius the Abbot of Glushitsa, Vologda, Commemorated on June 1;

Sit River

Sit River Source

Battle of the Sit (Sita) River, 1238
Battle of the Sit (Sita) River; Right-believing George the Great Prince of Vladimir, Commemorated on February 4;

Sit River Mouth (Mologa River Mouth, Volga River 7)

Russia, Vologda, Mologa, Kouzha River Folder

Kouzha River

Lake Kovzhskoye, Kouzha Source, Mologa, Vologda
Lake Kovzhskoye; Venerable Nicephorus of Vazheozersk, Commemorated on February 9;

Kouzha River Source (Lake Kovzhskoye)

Kouzha River 1

Oshevensk - the most beautiful village in Russia
Oshevensk - the most beautiful village in Russia, Museum and Exhibition Complex Oshevensk, 50 miles northwest of Kargopol on the Churyuga River.; Kargopol; Venerable Diodorus the Abbot of Yuregorsk, Commemorated November 20 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Righteous Athanasius of Novolotsk, Commemorated January 18 ; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20;

Oshevensk, 50 miles northwest of Kargopol on the Churyuga River.
Oshevensk, 50 miles northwest of Kargopol on the Churyuga River.; Kargopol; Venerable Diodorus the Abbot of Yuregorsk, Commemorated November 20 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Righteous Athanasius of Novolotsk, Commemorated January 18 ; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20;

Kouzha River Mouth (White Lake)

Russia, Vologda, White Sea Folder (Water goes to White Sea)

White Sea
White Sea; Translation of the relics of the Venerable Zosimas of Solovki, Commemorated on August 8; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; St Barlaam of Keretsk, Commemorated January 15 ; Righteous Athanasius of Novolotsk, Commemorated January 18 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; St Gerasimus the Bishop of Perm, Commemorated January 29 ; Venerable Abraham of Pechenga, Vologda, Commemorated February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Venerable Lazarus of Murom, Commemorated on March 8; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20; Venerable Sergius of Shukhtom, Commemorated on May 19; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Glorification of St John of Kronstadt, Commemorated on June 8 ; Venerable Elisha of Suma, Solovki, Commemorated on June 14 ; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Russia, Vologda, White Sea, Vyg River Folder, Karelia

Vyg River

Vyg River - Upper Vyg River
Vyg River - Upper Vyg River; St. Pitirim the Bishop of Perm, Commemorated on August 19;

Upper Vyg River, Karelia, White Sea Region, Vologda
Upper Vyg River, White Sea Region, Vologda; St Pitirim the Bishop of Perm, Commemorated on August 19; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ;

Karelian People (from St Petersburg up to the White Sea)
Karelian People; Karelia; St Pitirim the Bishop of Perm, Commemorated on August 19; Martyr Bassa of Edessa, and her sons, Commemorated on August 21; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Polycarp of Briansk, Commemorated February 23 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Karelia, White Sea Region, Vologda, Vyg River
Karelia; St Pitirim the Bishop of Perm, Commemorated on August 19; Martyr Bassa of Edessa, and her sons, Commemorated on August 21; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Polycarp of Briansk, Commemorated February 23 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Karelia, Republic of Karelia, White Sea Region, Vologda
Republic of Karelia ; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Valaam Icon of the Mother of God, Commemorated on August 7; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated Decimber 4 ; St Barlaam of Keretsk, Commemorated January 15 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ;

Vyg River Mouth (Solovki, Onega Bay, White Sea)
Venerable Sabbatius the Wonderworker of Solovki, Commemorated on September 27;

Suma, Karelia (Sumiskiy Posad) (Suma River near Vyg River Mouth)
Suma, Karelia (Sumiskiy Posad); Venerable Elisha of Suma, Solovki, Commemorated on June 14;

Russia, Vologda, White Sea, Solovki Folder

Solovki Island, White Sea, Vologda
Solovki prison camp and monestary: seven versts (Kilometers) from Solovki.; Venerable Irenarchus the Abbot of Solovki, Commemorated on July 17; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Venerable Job of Ushchelsk, Commemorated August 5; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17; Icon of the Mother of God "œO All-Hymned Mother"Â, Commemorated on October 6; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Filomonov Wharf, Solovki, White Sea Area
Filomonov Wharf: at the Solovki Prison Camp and Solovetsky monestary seven versts (kilometers) from Solovki. Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ;

Keretsk, Lake Keretsk, White Sea Region
Lake Keretsk ; St Barlaam of Keretsk, Commemorated January 15 ;

Solovetsky Monastery, White Sea, 1436
Solovetsky Monastery ; Venerable Irenarchus the Abbot of Solovki, Commemorated on July 17; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow; Venerable Job of Ushchelsk, Commemorated on August 5; Translation of the relics of the Venerable Zosimas of Solovki, Commemorated on August 8; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17 ; Repose of St Jonah the Archbishop of Novgorod, Commemorated on November 5 ; Venerable Theodoritus the Enlightener of the Lapps, Solovki; Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Eleazar of Anzersk Island, Solovki, Commemorated January 13 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Sergius of Shukhtom, Commemorated on May 19; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5; Venerable Elisha of Suma, Solovki, Commemorated on June 14; Translation of the relics of Hieromartyr Philip the Metropolitan of Moscow, Commemorated on July 3 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Solovki Preobrazhensky (Transfiguration) cathedral, Solovki, 1556
Solovki Preobrazhensky (Transfiguration) cathedral, Solovki, 1556; Translation of the relics of the Venerable Sabbatius of Solovki, Commemorated on August 8;

Solovki prison camp, White Sea
Solovki prison camp: seven versts (Kilometers) from Solovki. Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ;

Kemperpunkt camp, Solovki prison camp, White Sea
Solovki prison camp: seven versts (Kilometers) from Solovki. Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Nikon of Optina, Commemorated on June 25;

Solovki Islands, White Sea
Solovki Islands; Venerable Irenarchus the Abbot of Solovki, Commemorated on July 17; Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17 ; Uncovering of the relics of the Venerable Herman of Solovki ; Second Translation of the relics of the Venerable Zosimas of Solovki; Venerable Sabbatius the Wonderworker of Solovki, September 27 ; Icon of the Mother of God ÃƒÂ¢Ã‚Â€Ã‚ÂœO All-Hymned MotherÃƒÂ¢Ã‚Â€Ã‚ÂÂÂÂ, Commemorated on October 6; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5 ; Venerable Elisha of Suma, Solovki, Commemorated on June 14 ;

Anzersk Island, Solovki
Anzersk Island, Solovki; Venerable Eleazar of Anzersk Island, Solovki, Commemorated January 13 ;

Russia, Vologda, White Sea, Onega River Folder (Onega Bay)

Onega Lake and River, Land of the Chud People (east of St Petersburg)
Chud People; St Sergius of Malopinega, Commemorated on November 16 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Lazarus of Murom, Commemorated on March 8;

Onega River

Onega River Source (Lake Lacha)
Lake Lacha ;

Russia, Vologda, White Sea, Onega River Source, Lake Vozha and Sora River Folder

Sovza River (Sora River?)

Sora, Vologda (Sora River Mouth, Vozhe Lake)
Sora? Since the Sora river of Vologda and Lake Kuben is described as this river, the Sora would probably be this location. Repose of the Venerable Nilus the Abbot of Sora, Commemorated on May 7; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19;

Lake Vozha, Onega Source, White Sea
Lake Vozha; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7; Venerable Martinian the Abbot of Byeloezersk; Venerable Nicephorus of Vazheozersk;

Vazheozersk, Vologda
Vazheozersk; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7; Venerable Nicephorus of Vazheozersk, Commemorated on February 9;

Svid River

Svid River from Vozhe to Lacha

Oshevensk is 50 miles NW of Kargopol on Kouzha River

Kargopol, White Sea, Vologda (Onega River Source, Lake Lacha)
Kargopol; Venerable Diodorus the Abbot of Yuregorsk, Commemorated November 20 ; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Righteous Athanasius of Novolotsk, Commemorated January 18 ; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20;

Kargopolsky District, White Sea Region, Vologda
Kargopolsky District; Venerable Cyril the Abbot of Chelma Hill, Commemorated December 8 ; Venerable Alexander the Abbot of Oshevensk, Commemorated on April 20;

Lake Lacha
Lake Lacha ; Uncovering of the relics of the Venerable Martinian the Abbot of Byeloezersk, Commemorated on October 7; Venerable Cyril the Abbot of Chelma Hill, Commemorated on December 8 ; Venerable Martinian the Abbot of Byeloezersk; Venerable Nicephorus of Vazheozersk, Commemorated on February 9;

Onega River 1

Onega River 2 (Pachomiev Monastery, Kena River)

Russia, Vologda, White Sea, Onega River 2, Kena River Folder

Kena River

Kena River Source (Lake Kenozero)

Keno Lake, Onega River, White Sea, Vologda (Lake Kenozero, Kena River)
Keno Lake (Lake Kenozero, Kena River); St Brannock of Braunton, Commemorated January 7 ;

Kena River 1

Pachomiev wilderness monastery, White Sea Region, Vologda, 1493
Pachomiev wilderness monastery somewhere on the short River Kena. Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7; St. Pachomius of Keno Lake, Commemorated on January 7;

Ancient church of st. paraskeva. village izmailovskaya .arkhangelsk region, russia
Ancient church of st. paraskeva. village izmailovskaya .arkhangelsk region, russia; St. Paraskeva-Pyatnitsa monastery; Multiplier of Wheat Icon of the Mother of God, Commemorated on October 15;

Kena River Mouth (Onega River 2)

Onega River 3

Onega River 4 (near Kozhe Lake)

Onega River 5 (Koza River Mouth)

Russia, Vologda, White Sea, Onega River 5, Koza River Folder

Koza River

Koza River 1 (Kozhe Lake)

Kozheozersky Monastery (Onega Basin)
Kozheozersky Monestary; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Kozhe Lake (Lake Kozhozero)
Lake Kozhozero; Venerable Serapion of Kozhe Lake, Commemorated on June 27 ; Venerable Nicodemus the Abbot of Kozhe Lake, Commemorated on July 3;

Koza River Mouth (Onega River 5)

Koza River Source

Onega River Mouth (Onega Bay, White Sea)
Venerable Sabbatius the Wonderworker of Solovki, Commemorated on September 27; Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20;

Russia, Vologda, White Sea, Northern Dvina River Folder

Northern Dvina River

Northern Dvina River Source (Yug and Sukhona (Kuben) Rivers

Russia, Vologda, White Sea, Northern Dvina Source, Sukhona River Folder, Lake Kuben, Ustiug

Sukhona (Kuben) River

Russia, Vologda, White Sea, Northern Dvina, Sukhona River Source, Lake Kuben Folder, Kubena,Sora Rivers

Lake Kuben Folder

Lake Kuben
Lake Kuben or Lake Kubenskoye; Blessed Basil of Kubensk, Commemorated on August 2; Venerable Euthymius of Syanzhemsk, Vologda; Venerable Joseph of Zaonikiev Monastery, Vologda, Commemorated on September 21;

Savior-Kamen monastery, Lake Kuben, Vologda, 1260
Savior-Kamen monastery; Blessed Basil of Kubensk, August 2nd ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; +- Venerable Joseph of Zaonikiev Monastery, Vologda, Commemorated on September 21 ;

Kamenny monastery, Lake Kuben, Vologda, 1260
Kamenny monastery, Lake Kuben, Vologda, 1260; Blessed Basil of Kubensk, August 2nd ; Venerable Euthymius of Syanzhemsk, Vologda, Commemorated January 20 ; +- Venerable Joseph of Zaonikiev Monastery, Vologda, Commemorated on September 21 ;

Zaonikev Monastery (Lake Kuben, Kubensk, Vologda, Kamenny Monastery) 1260
Kamenny Monastery; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Joseph of Zaonikiev Monastery, Vologda, Commemorated on September 21 ;

Kubena River Folder

Kubena River

Kubena River Source (along the border, to the Volga)

Vologda forest (Vologda Region)
Vologda forest; Vologda Oblast is mostly forest, the saints referred to Vologda Region as the whole drainage to the north and east, and sometimes everything north of the Volga. Venerable Sergius the Obedient of the Kiev Near Caves, Commemorated on October 7; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ; Venerable Gennadius of Kostroma; Venerable Gerasimus of Vologda, Commemorated on March 4 ;

Kubena River Mouth (Lake Kuben)

Kubensk, Vologda (Lake Kuben)
Kubensk, Vologda (Lake Kuben) is not defined in wikipedia, but it is probably right here next to the Kubena River at the mouth of Lake Kuben. If not then Kubensk may be another name for Kamenny Monastery. ; Blessed Basil of Kubensk, Commemorated on August 2; Venerable Prince Andrew, in Monasticism Joasaph, of Kubensk, Vologda, Commemorated on September 10 ; Venerable Joseph of Zaonikiev Monastery, Vologda, Commemorated on September 21 ;

Syanzhema River Folder

Syanzhema River

Syanzhemsk River Source (along the border, to the Volga)

Syanzhema River Mouth (Kubena River, Vologda)
Syamzhena River; Venerable Chariton of Syanzhemsk, Vologda;

Syanzhemsk (Sukhona (Kuben) River Source, Syanzhema River Mouth)
Syanzhemsk (Sukhona (Kuben) River Source, Syanzhema River Mouth) Venerable Euthymius of Syanzhemsk, Vologda, Commemorated on January 20;

Sukhona (Kuben) River Source (Lake Kuben)

Sukhona (Kuben) River 1 (Vologda River Mouth)

Russia, Vologda, White Sea, Northern Dvina, Sukhona River 1, Lezha River Folder

Lezha River

Lezha River Source (along the border)

Lezha River Mouth (Sukhona River 1)

Sukhona (Kuben) River 2 (Sodima River Mouth)

Russia, Vologda, White Sea, Northern Dvina, Sukhona River 2, Sodima River Folder

Sodima River

Kadnikova (Sodima and Rabanga Rivers, Vologda)
Kadnikova (Sodima River); Martyr Galacteon of Vologda, Commemorated on September 24 ; St Philip of Rabanga, Commemorated on November 15 ;

Rabanga River

Rabanga (Sodima and Rabanga Rivers, Vologda)
Kadnikova (Sodima River); Martyr Galacteon of Vologda, Commemorated on September 24 ; St Philip of Rabanga, Commemorated on November 15 ;

Sodima River Mouth (Sukhona (Kuben) River 2)

Sukhona river 3 (Dvinista River Mouth)

Russia, Vologda, White Sea, Northern Dvina, Sukhona River 3, Dvinista River Folder

Dvinista River

Dvinista River Source (southeast of the town of Kharovsk, to the Volga)

Dvinista River 1

Dvinista River 2

Dvinista River 3

Dvinitsa River Mouth (Sukhona River 3)

Sukhona River 4

Sukhona River 5 (Totma)

Totma Ephraimov (Spaso-Sumorin) monastery, Vologda, 1554 & 1685
Spaso-Sumorin monastery; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28 ;

Totma, Vologda (Sukhona River 5)
Totma (Sukhona River 5); Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; Blessed Andrew of Totma the Fool-For-Christ, Commemorated on October 10 ; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated January 28 ; Icon of the Mother of God of Sumorin-Totem, Commemorated January 28 ;

Spaso-Sumorin (Totma Ephraimov) monastery, Vologda, 1554 & 1685
Spaso-Sumorin monastery; Icon of the Mother of God of Sumorin-Totem, Commemorated on January 28 ; Venerable Theodosius the Abbot of Totma, Vologda, Commemorated on January 28 ;

Tiksnensk [Totemsk] District (Sukhona River 5)
Totemsk District; Venerable Bassian of Tikhsnen, Vologda, Commemorated September 12 ; Blessed Maximus the Fool-for-Christ of Totma, Vologda, Commemorated January 16 ;

Sukhona River 6

Sukhona River 7

Sukhona (Kuben) River Mouth (Ustiug, Yug River Mouth, Northern Dvina River Source)
St Philip of Sukhona, Commemorated August 17 ;

Ustiug, Vologda (Skukhona and Yug Rivers, Northern Dvina Source)
Ustiug, Vologda; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; St Philip of Sukhona, Commemorated on August 17 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug ; St Cyprian of Ustiug, Commemorated September 29 ; Venerable Amphilochius the Abbot of Glushetsa, Commemorated October 12 ; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13 ; Icon of the Mother of God of the Seven Lakes, Commemorated July 28 ; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda; St Metrophanes (in schema Macarius) the Bishop of Voronezh; St Pitirim the Bishop of Perm, Commemorated January 29 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; St Stephen the Bishop of Perm, Commemorated on April 26; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Russia, Vologda, White Sea, Northern Dvina Source, Yug River Folder, Ustiug

Yug River

Yug River Source (along the border)

Yug River 1 (Sharzhenga River)

Sharzhenga River Mouth (Yug River 1)

Yug River 2 (Volomsk Forest)

Volomsk forest (Yug River 2)
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;

Yuga Monastery, Volomsk forest (Yug River 2) 1605
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.

Kichmenga River Mouth (at Yug River 2)

Russia, Vologda, White Sea, Northern Dvina Source, Yug River 3, Luza River Folder

Luza River

Lalsk (Lala River Mouth at Luza River 7)
Lalsk (Lala River Mouth at Luza River 7); Venerable Leonid of Ustnedumsk, Commemorated July 17 ;

Luza (Luza River 8)
Luza (Luza River 8) ; Venerable Leonid of Ustnedumsk, Commemorated July 17 ;

Luza River Source (along the border)

Luza River 1

Luza River 2

Luza River 3

Luza River 7 (Lalsk, Lala River Mouth)

Luza River 8 (Luza)

Luza River Mouth (Yug River 3)

Yug River Mouth (Ustiug, Skukhona (Kuben) River Mouth, Northern Dvina River Source)

Ustiug, Vologda (Yug and Skukhona Rivers, Northern Dvina Source)
Ustiug, Vologda; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; St Philip of Sukhona, Commemorated on August 17 ; Miracle of the Annunciation Icon of the Mother of God at Ustiug ; St Cyprian of Ustiug, Commemorated September 29 ; Venerable Amphilochius the Abbot of Glushetsa, Commemorated October 12 ; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13 ; Icon of the Mother of God of the Seven Lakes, Commemorated July 28 ; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda; St Metrophanes (in schema Macarius) the Bishop of Voronezh; St Pitirim the Bishop of Perm, Commemorated January 29 ; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; St Stephen the Bishop of Perm, Commemorated on April 26; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11; Miracle of the Annunciation Icon of the Mother of God at Ustiug, Commemorated on July 8 ; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda, Commemorated on July 8;

Gledeno, Troitse-Gledensky Monastery, 1492
Troitse-Gledensky Monastery, 1492; St. Cyprian of Ustiug, Commemorated on September 29;

Holy Trinity Monastery at Gledeno, 1212
Holy Trinity Monastery at Gledeno, 1212; St. Cyprian of Ustiug, Commemorated on September 29;

Great Ustiug, Vologda (Veliky Ustiug, Northern Dvina Source)
Veliky Ustiug, Vologda (Great Ustiug), the confluence of the Sukhona and Yug Rivers. and the source of the Northern Dvina River; Miracle of the Annunciation Icon of the Mother of God at Ustiug ; St Cyprian of Ustiug; Icon of the Mother of God of Seven Lakes, Commemorated on July 28; St Philip of Sukhona, Commemorated on August 17; Venerable Amphilochius the Abbot of Glushetsa, Commemorated October 12 ; Icon of the Mother of God of the Seven Lakes, Commemorated on October 13 ; Righteous Procopius the Fool-For-Christ and Wonderworker of Ustiug, Vologda; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated November 23 ; St Pitirim the Bishop of Perm; The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary, Commemorated on March 25; St Stephen the Bishop of Perm, Commemorated on April 26; Repose of the Blessed John of Ustiug the Fool-for-Christ, Commemorated on May 29; Venerable Barnabas the Abbot of Vetluga, Commemorated on June 11;

Northern Dvina River 1 (Solvychegodsk, Vychegda River Mouth)

Russia, Vologda, White Sea, Northern Dvina River 1, Vychegda River Folder

Vychegda River

Vychegda River Source (Central Timan Ridge, Komi Republic)
Komi Republic;

Timan Ridge, Central
Timan Ridge;

Vychegda River 1

Vychegda River 2

Vychegda River 3 (Sysola, Sysola River)

Sysola (Sysola River Mouth, Vychegda River 3)
Syktyvkar or Sysola;

Sysola River Mouth (Vychegda River 3)

Ust-Sysolsk (Sysola)

Zelenets Transmitter (Komi Republic)
Zelenets, Volkhovsky District, Zelenets Trinity Monastery; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1;

Ust-Vym District, Vologda (Centered in Aykino)
Ust-Vym District; St Pitirim the Bishop of Perm, Commemorated on August 19; St. Gerasimus the Bishop of Perm, Commemorated on January 24; St Pitirim the Bishop of Perm, Commemorated January 29 ; St Jonah the Bishop of Perm, Commemorated on June 6;

Ust-Vym, Vologda (Vym River Mouth, Vychegda River 3)
Ust-Vym; St. Pitirim the Bishop of Perm, Commemorated on August 19; St Jonah the Bishop of Perm, Commemorated on January 29 ;

Vym River

Vym River Source (Timan Ridge, South)

Timan Ridge, South
Timan Ridge;

Aykino, Ust-Vym, Vologda (Vychegda River 4)
Aykino, Ust-Vym (Vychegda River 4); St Pitirim the Bishop of Perm, Commemorated on August 19; St Pitirim the Bishop of Perm, Commemorated January 29 ; St Jonah the Bishop of Perm, Commemorated on June 6;

Vychegda River 4 (Soyga, Yarenga River Mouth, Ust-Vym)

Soyga, Vologda (Vychegda River 4.5) 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 ;

Soyga Monastery, Vologda (Vychegda River 4.5) 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 ;

Russia, Vologda, White Sea, Northern Dvina River 1, Vychegda River 4, Yarenga River Folder, Vologda

Yarenga River

Yarenga River Source (Komi Republic)

Yarenga River 1

Yarenga, Vologda, Zyryan (Yarenga River 1)
Yarenga; Venerable Longinus of Yarenga; St Stephen the Bishop of Perm, Commemorated on April 26 ;

Yarenga River 2

Yarenga River 3

Yarenga River Mouth (Vychegda River 4)

Yarenga, Vologda, Zyryan (Yarensk, Yarenga River Mouth)
Yarenga (Yarensk) ; St Gerasimus the Bishop of Perm, Commemorated January 24 ; St Gerasimus the Bishop of Perm, Commemorated on January 29 ; St Stephen the Bishop of Perm, Commemorated on April 26 ;

Vychegda River Mouth (Northern Dvina River 1)

Zyrian Church No. 1 (Vychegda River Mouth, Northern Dvina 1)
Zyrian Church No. 1 (Vychegda River Mouth, Northern Dvina 1) ; St. Stephen the Bishop of Perm, Commemorated on April 26 ;

Vychegda, Vologda (Vychegda River Mouth, Northern Dvina 1) St Christopher icon and Spring
Koryazhemsk monastery, Vychegda, Vologda (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 ;

Solvychegodsk, Vologda (Vychegda River Mouth, Northern Dvina 1) St Christopher Icon and spring
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, Vologda, White Sea, Northern Dvina River 1, Vychegda River Mouth, Koryazhma River Folder

Koryazhma River

Koryazhma River Source (along the border)

Koryazhma River Mouth

Koryazhma, Vologda (Koryazhma River Mouth, near Vychegda River Mouth)
Koryazhma (near Vychegda River Mouth), ; Koryazhemsk monastery; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Longinus of Koryazhemsk, Vologda, Commemorated February 10 ;

Koryazhemsk monastery, Vologda, 1535
Koryazhemsk monastery; Koryazhma (near Vychegda River Mouth), ; Venerable Simon the Abbot of Soiga Monastery, Vologda, Commemorated November 24 ; Venerable Longinus of Koryazhemsk, Vologda, Commemorated February 10;

Northern Dvina River 2

Northern Dvina River 3 (Vaga River Mouth)

Russia, Vologda, White Sea, Northern Dvina River 3, Vaga River Folder

Vaga River

Vaga River Source (along the border west of Pakhtusovo)
Vaga River;

Verkhovazhye (Vega River 1)
Verkhovazhye (Vega River 1); Righteous Athanasius of Novolotsk, Commemorated on January 18;

Vaga River 1 (Pezhma River)

Pezhma River Mouth (Vaga River 1)

Vaga River 2 (Kuloy River)

Kuloy River Mouth (Vaga River 2)

Vaga River 3 (Vel River and Arkhangelsk Oblast)

Vel River (Arkhangelsk Oblast) Mouth (Vaga River 3)

Vaga River 4 (Ustya River)

Ustya River Mouth (Vaga River 4)

Vaga River 5 (Shenkursk, Puya River Mouth)

Puya River Mouth (Vaga River 5)

Vaga River 6 (Led River)

Shenkursk, White Sea, Vologda (Vaga River 6)
Shenkursk (Vaga River) ; Righteous Athanasius of Novolotsk, Commemorated January 18 ;

Led River Mouth (Vaga River 6)

Vaga River Mouth (Northern Dvina River 3)

Northern Dvina River 4

Northern Dvina River 5 (Pinega River Mouth)

Kholmogor, White Sea, Vologda (Piinyega River, Northern Dvina 5)
Kholmogor ; Because it has a church, Kholmogor is a selo. St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated November 23 ;

Russia, Vologda, White Sea, Northern Dvina River 5, Pinega River Folder

Pinega River

Pinyega, Archangelesk (Pinega River 5)
Pinyega, Archangelesk ; Righteous Artemius of Verkola, Commemorated on June 23 ; Venerable Nikon of Optina, Commemorated on June 25;

Pinezhsky District, White Sea, Vologda (Pinega River)
Pinezhsky District; Righteous Child Artemius of Verkhol, Commemorated October 20 ; Righteous Artemius of Verkola, Commemorated on June 23 ; Venerable Nikon of Optina, Commemorated on June 25;

Pinega River Source (Belaya and Chyornaya Rivers confluence)

Pinega River 1

Pinega River 2

Pinega River 3

Pinega River 4 (Verkola)

Verkola, village in Pinezhsky Uyezd (Pinega River 4)
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;

Pinega River 5 (Pinyega)

Pinega River Mouth (Kholmogor, Northern Dvina River 5)

Malopinyega district (Pinyega River and Northern Dvina 5) Malopinyega d probably somewhere near here
Malopinyega (Pinyega River and Northern Dvina 5) Malopinyega probably somewhere near here Saint Sergius of Malopinega, Commemorated on November 16

Northern Dvina River Mouth (Archangelsk, Dvina Bay of White Sea)
Dvina River;

Archangelsk (Dvina Bay White Sea, Northern Dvina Mouth)
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 ;

Archangelsk monastery, White Sea area, 1520
Archangelsk monastery; St Spyridon the Patriarch, Commemorated on August 30; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ;

Antonievo-Siysky Monastery, White Sea Region, Vologda (Northern Dvina Mouth) 1520
Antonievo-Siysky Monastery; St Spyridon the Patriarch, Commemorated on August 30; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ; Venerable Elisha of Suma, Solovki, Commemorated on June 14 ;

Mikhailov Island (Northern Dvina River Mouth)
Mikhailov Island; Antonievo-Siysky Monastery; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ;

Karelian Nikolaev monastery, White Sea Region (Northern Dvina Mouth) 1410
Karelian Nikolaev monastery; St Spyridon the Patriarch, Commemorated on August 30; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18;

Keurola, Resurrection monastery in the city of Keurola, Probable Location, (Northern Dvina Mouth) 1410
Karelian Nikolaev monastery; St Spyridon the Patriarch, Commemorated on August 30; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18;

Pertominsk, Arkhanglsk (Northern Dvina River Mouth)
Pertominsk, Arkhanglsk; is a rural locality (a settlement) and the administrative center of Pertominskoye Rural Settlement of Primorsky District, Arkhangelsk Oblast, Russia. The population was 252 as of 2010.[2] There are 12 streets. concentration camp was the site of a concentration camp established by the Soviet Union in which various political rivals of the Bolsheviks were detained. This was one of the first such camps, established by the Cheka in 1919.[3] Along with the death camp set up by Mikhail Kedrov in Kholmogory it was part of the Northern Camps of Special Designation.[3] Finding of the Relics of Venerable Bassian and Jonah, Monks of , Commemorated on June 5; Bassian and Jonah were monks of the Solovki Transfiguration monastery and disciples of Igumen Philip, who later became Metropolitan of Moscow (January 9). holy monks were glorified by the Lord after their death in 1561. and sailors came to pray in the chapel, built in 1599 over their grave by the Trinity-Sergiev monastery Elder Mamant. There in 1623 the hieromonk James founded a monastery, called Pertominsk.

The side of the Icy Sea
Karelian Nikolaev monastery; St Spyridon the Patriarch, Commemorated on August 30; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18;

Siya (Sura), White Sea Region, Vologda (Archangelsk, Northern Dvina Mouth)
Siya; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated December 7 ; Venerable Elisha of Suma, Solovki, Commemorated on June 14;

Russia, Vologda, White Sea, Kola Peninsula Folder

Kola Peninsula, White Sea Region, Vologda
Kola Peninsula; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ; St Barlaam of Keretsk, Commemorated January 15 ;

Kola Peninsula - Lapland
Lapland: land of the Sapmi People (Laplanders). Lapland has no capital but Murmansk is its largest city. Above the Artic Circle, it is the northern part of Norway, Sweden, Finland, and Russia. Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ;

Lapland - Kola Peninsula
Lapland: land of the Sapmi People (Laplanders). Lapland has no capital but Murmansk is its largest city. Above the Artic Circle, it is the northern part of Norway, Sweden, Finland, and Russia. Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ;

Sura Lake, White Sea Region, Vologda
Lake Sura

Kola River

Kola River Source

Kola River Mouth
Venerable Theodoritus the Enlightener of the Lapps, Solovki, Commemorated on August 17 ; 9 Martyred brothers of Kola;

Murmansk (Kola River, Lapland)
Murmansk (Kola River) is the largest city in Murmansk Oblast and all of Lapland; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ;

Kola (Murmansk, Kola River, Lapland)
Murmansk (Kola River) is the largest city in Murmansk Oblast and all of Lapland; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ;

Novoezersk, Novgorod (nearMurmansk and Kola River in Lapland)
Novoezersk, Novgorod; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4;

New Lake, Novoezersk (nearMurmansk and Kola River in Lapland)
Novoezersk, Novgorod; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4;

Pechenga River

Pechenga Bay (Barrents Sea)

Pechenga River Source

Pechenga River 1

Pechenga River 2

Pechenga River 3 (Pechenga)

Pechenga, White Sea Region, Vologda (Pechenga River Mouth)
Venerable Tryphon the Abbot of Pechenga (Kolsk); Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated on December 15 ; Venerable Abraham of Pechenga, Vologda, Commemorated February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ;

Pechenga Monastery, White Sea Region, Vologda, Kola, 1492 or 1533
Pechenga Monastery; Venerable Tryphon the Abbot of Pechenga (Kolsk); Martyr Jonah the Disciple of Tryphon of Pechenga, Commemorated December 15 ; Venerable Abraham of Pechenga, Vologda, Commemorated February 4 ; Venerable Coprius of Pechenga, Vologda, Commemorated February 4 ;

Pechenga River Mouth (Kola Penninsula)

Russia, Vologda, Pechora River Folder (Artic Ocean)

Pechora River

Pechora River Source (Pechora, Komi Republic)
Komi Republic;

Pechora River 1 (Yugra Land)

Pechora River 2

Pechora River Mouth (Artic Ocean)

Pechora, Komi Republic ( Pechora River Source)
Pechora, Komi Republic; St Pitirim the Bishop of Perm, Commemorated on August 19;

Zyryani, Lands of the Zyryani people 1 (Komi Republic, Vologda)
Lands of the Zyryani (Komi) people 1 (Komi Republic, Vologda); St Pitirim the Bishop of Perm, Commemorated on August 19; St Gerasimus the Bishop of Perm, Commemorated January 29 ; St Pitirim the Bishop of Perm, Commemorated January 29 ; St Stephen the Bishop of Perm, Commemorated on April 26;

Yugra Land (Land of the Voguls, Pechora River, Vologda)
Yugra Land; St Pitirim the Bishop of Perm, Commemorated on August 19;

Russia, Vologda, Mezen River Folder (Mezen Bay, White Sea)

Mezen River

Mezen Bay (Mezen Frontier)
Mezen Bay (Mezen Frontier); Venerable Job of Ushchelsk, Commemorated August 5;

Mezen River Source (North Timan Ridge, Komi Republic)
Komi Republic;

Timan Ridge, North
Timan Ridge;

Mezen River Mouth (Mezen Bay, White Sea)

Ushchelsk, Mezen (Confluence of Ezeg abd Vazhka Rivers)
Ushchelsk (Confluence of Ezeg abd Vazhka Rivers); Venerable Job of Ushchelsk, Commemorated August 5;

Ezeg River

Ezeg River Source (Komi Republic)

Vazhka River

Vazhka River Source (Komi Republic)

Vazhka River Mouth (Ushchelsk, Mezen River)

Russia, Volhynia Folder, Up the Rivers, in Southwestern Russia

Russia, Volhynia Region (western trade route, up rivers, Horyn, Styr, Prypiat, Southern Bug and Western Bug Rivers)
Volhynia (Rivers Horyn, Styr, Prypiat, and Western Bug) ; 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 Pochaev, Commemorated on July 23; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Martyr Basil of the Kiev Near Caves, Commemorated on August 11; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Uncovering of the relics of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated August 28 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Pochaev, Commemorated September 8 ; St Yaropolk the Prince of Vladimir-Volhynia, Commemorated October 10 ; Synaxis of the Saints of Volhynia, Commemorated on October 10 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4 ; The Conception by Righteous Anna of the Most Holy Mother of God, Commemorated on December 9 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; New Martyr Archpriest Vasily Martysz, Commemorated on May 4; Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4; Burial of St Andrew the Prince, Commemorated on July 4; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Russia, Volhynia History Folder

Russia, Volhynia, 980-1015, Volhynia Ruler, Vladimir the Great of Kiev, established Volhynia and Vladimir
Kiev Rus King, 980-1015, Vladimir the Great ; Venerable Anthony of the Kiev Far Caves, Founder of Monasticism in Russia, Commemorated on July 10 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Icon of the Mother of God of Minsk, Commemorated on August 13; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; St Procopius, Commemorated on September 16; St Michael the first Metropolitan of Kiev, Commemorated September 30 ; Right-believing Prince Vladimir Yaroslavich the Prince of Novgorod, Commemorated on October 4 ; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; Icon of the Mother of God of Korsun, Commemorated on October 9; Icon of the Mother of God œJerusalem, Commemorated on October 12; Hieromartyr Clement the Pope of Rome, Commemorated on November 25; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28 ; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Hieromartyr Basil of Cherson, Commemorated on March 7; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Menas, Bishop of Polotsk, Commemorated on June 20;

Russia, Volhynia, 988, Baptism of Rus, August 1st, 988, Vladimir the Great of Kiev
Baptism of Rus, Kiev, August 1st, 988; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; 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; Venerable Anthony of the Kiev Far Caves, Commemorated on September 2; Venerable Damian the Healer and Clairvoyant of the Kiev Near Caves, Commemorated on October 5; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated on October 10; Venerable Nestor the Chronicler of the Kiev Caves, Commemorated on October 27; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated on December 19; St Joachim, First Bishop of Novgorod, Commemorated on February 10; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Volhynia, 1019-1054, Rus King, Yaroslav the Wise, trade, Poland to Cherginov, allied w Sweden
Russia, Volhynia, 1019-1054, Rus King, Yaroslav the Wise; Russia, Volhynia, 1054-1078, Rus King, Iziaslav I of Kiev;

Russia, Volhynia, 1040-1054, Prince of Lutsk, Sviatoslav II of Kiev, St Nicholas, Yaroslavich, Y's son
Kiev Rus King, 1040-1077, Sviatoslav II of Kiev, St Nicholas Sviatoslav ; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Arcadius of Novy Torg, Commemorated on December 13; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; Princess Anna of Novgorod, Commemorated on February 10 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; Translation of the relics of the Holy Passionbearer Boris, in Holy Baptism Roman, Commemorated on May 2;

Russia, Volhynia, 1054-1078, Rus King, Iziaslav I of Kiev, Y's oldest son, law code, K Caves
Russia, Volhynia, 1054-1078, Rus King, Iziaslav I of Kiev;

Russia, Volhynia, 1078-1087, Rus King, Yaropolk Izyaslavich, I's son
Kiev Rus King, 1078-1087, Yaropolk Izyaslavich; Izyaslavich[2] (died 1087) was a Knyaz (prince) during the eleventh-century in the Kievan Rus' kingdom and was the King of Rus (1076–1078). The son of Grand Prince Izyaslav Yaroslavich by a Polish princess named Gertruda, he is visible in papal sources by the early 1070s but largely absent in contemporary Rus sources until his father's death in 1078. his father's exile in the 1070s, Yaropolk can be found acting on his father's behalf in an attempt to gain the favor of the German emperors and the papal court of Pope Gregory VII. His father returned to Kiev in 1077 and Yaropolk followed. his father's death Yaropolk was appointed Prince of Volhynia and Prince of Turov in 1078 by the new Grand Prince, his uncle Vsevolod. 1085 Yaropolk had fallen into a state of enmity with the Grand Prince, and by extension the Grand Prince's son Vladimir Monomakh, forcing him to flee to Poland, his mother's homeland. He returned in 1086 and made peace with Monomakh but was murdered the same year on a journey to Zvenyhorod.[3] was remembered in Rus sources as extremely pious and generous to the church and is recognized as a saint in the Eastern Orthodox Church. Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22; Venerable Gregory the Wonderworker of the Kiev Near Caves, Commemorated on January 8; St Ephraim the Bishop of Pereyaslavl, Kiev Caves, Far Caves, Commemorated on January 28; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27;

Russia, Volhynia, 1087-“1099, Volhynia Ruler, David Igorevich, Grandson of Y the Wise, Prince of Tmutarakan
Volhynia Ruler, 1087-“1099, David Igorevich ; Davyd Igorevich of Volhynia (c1075-1112); Igorevich of Volhynia, Prince of Volhynia, Prince of Dorogobuzh, Volhynia, Prince of Busk, was born 1055 to Igor Yaroslavich of Volhynia (1036-1060) and Kunigunde of Orlamünde and died 25 March 1112 in Dorohobuzh, Hoshcha Rayon, Rivne Oblast, Ukraine of unspecified causes. Ancestors are from Russia, Ukraine, Sweden. Contents[show] Igorevich (c.1055-May 25, 1112) - Prince of Volhynia, son of Igor Yaroslavich, grandson of the Grand Prince of Kiev Yaroslav the Wise. The Prince of Tmutarakan (1081-1082). Active participant in princely feuds . years Igorevich was born about 1055. Due to his early death, his father was in the position of an outcast and lived in Volhynia at Yaropolk Izyaslavich's court. In 1081, along with another outcast, Volodar Rostislavich, he fled to Tmutarakan. He drove out the posadnik of Vsevolod I Yaroslavich of Kiev but two years later he was expelled by Oleg Svyatoslavich. Gathering his warriors at the mouth of the Dnieper, Davyd blocked the trade route to Byzantium, and, in order to free it, the Grand Prince of Kiev Vsevolod Yaroslavich gave him, in exchange, the town of Dorogobuzh in Volhynia(1084). In 1086, after the death of Yaropolk Izyaslavich. Davyd received the Principality of Volhynia. In collusion with Svyatopolk Izyaslavich Kiev tried to take the inheritance of Galicia from Volodar and Vasilko Rostislavich. In 1097 he participated in the Council of Lyubech (1097), which approved his rule of the Principality of Volhynia. for the western volosts at Uvetichi princes conclude peace in Uvetichi. Painting by Sergei Vasilyevich Ivanov also: The internecine war in Russia (1097-1100) Davyd Igorevich was the organizer of the blinding in 1097 of Vasilko Rostislavich. Threatened by Volodar Rostislavich he was forced to surrender his advisors to the Rostislaviches to be executed. Further threatened by the princes, Davyd fled to Poland. He soon returned to Vladimir, but when the army of the Grand Prince of Kiev Svyatopolk Izyaslavich besieged the city, Davyd Igorevich was forced to surrender it. to fight for the seat of Volhynia. In 1099, Davyd Igorevich decided to help the Polovtsian Khan Bonyak and with his support, having beaten opponents in the Battle of the Wiar River (1099), received Vladimir and Lutsk. At the Council of Uvetichi (1100), for the blinding of Vasilko, he was deorived of this possession and, instead of Volhynia received the towns of Busk, Ostroh, Dubno and Staryi Chortoryisk, and soon thereafter Dorogobuzh. He made Busk his capital [1], and also founded the town of David-Gorodok. Death died on May 25, 1112 in Dorohobuzh. The remains found in a princely tomb, found in 1937 - 1938 during excavations in the town David-Gorodok founded by him, could belong to Davyd Igorevich. Martyr Basil of the Kiev Near Caves, Commemorated on August 11;

Russia, Volhynia, 1099, Ruler, Mstislav Sviatopolkovich, no info on M, but Ruler was brother Yaroslav, lost to GH
Volhynia Ruler, 1099, Mstislav I Sviatopolkovich ; Yaroslav Svyatopolkovich of Volhynia (1111-1123); Svyatopolkovich of Volhynia, Prince of Volhynia, was born circa 1091 to Svyatopolk II Izyaslavich of Kiev (1050-1113) and Daughter of Bohemia (c1060-c1093) and died May 1123 in Vladimir-Volynsky, Volodymyr-Volynskyi Rayon, Volyn Oblast, Ukraine of battle wounds. He married Daughter of Hungary (c1083-c1130) circa 1091 JL . He married Sophia of Poland (c1089-c1112) before 1108 JL . He married Rogneda Mstislavna of Kiev (c1112-c1159) 1112 JL . ancestors include Charlemagne (747-814). Ancestors are from Russia, Ukraine, Germany, France, Belgium, the Byzantine Empire, Sweden. Svyatopolkovich (Yaroslavets) (baptized Ioann) [1], (c1072-May 1123) - Prince of Volhynia (1100-1118). The son of Prince Svyatopolk Izyaslavich of Kiev. researchers believe that he was born from a concubine like his brother Mstislav, others that his mother was the legitimate wife of Svyatopolk Izyaslavich [2].. the decision of the Council of Uvetichi to deprive Davyd Igorevich of Principality of Volhynia for the blinding of Vasilko Rostislavich Terebovly in 1100, he became the viceroy of his father, the Grand Prince of Kiev, in Volhynia. In 1102, Svyatopolk reached an agreement with Vladimir Monomakh, then Prince of Pereyaslavl, about Yaroslav's transfer to Novgorod, and Vladimir's eldest son Mstislav to Volnynia, but the Novgorodians sent the grand prince of Kiev a reply: " If your son has two heads, send him to us ." the Svyatopolk's death and the reign of Vladimir Monomakh (1113) in Kiev, Yaroslav 4 years continued to rule Volhynia, but in 1117 Vladimir Monomakh transferred Mstislav Vladimirovich, who had already become a father-in-law of Yaroslav, from Novgorod to Belgorod-Kievsky, in which historians see the likely cause of the conflict between Yaroslav and Monomakh, as Yaroslav feared for his hereditary rights to Kiev. Yaroslav sent his wife (daughter of Mstislav, granddaughter of Vladimir Monomakh) to Belgorod and began to prepare for the struggle. In 1118, Vladimir Monomakh, in alliance with Rostislavich, expelled Yaroslav from Vladimir-Volynsky, the Volhynian prince became Roman Vladimirovich , and after his death (1119 Andrei V. Good. Yaroslav tried to regain possession with the help of Hungarian and Polish troops, as well as the Rostislavichs who had crossed over to his side, but without success. In 1123 he died under the walls of Vladimir-Volynsky from the wounds inflicted on him by two Polish soldiers during the siege. Martyr Basil of the Kiev Near Caves, Commemorated on August 11;

Russia, Volhynia, 1106-1142, Nicholas Sviatosha, first Rus Prince monk, Lutsk Vohlynia, Cherginov, wonderworker, silence
Russia, Volhynia, 1106-1142, Nicholas Sviatosha, first Rus Prince monk, Lutsk Vohlynia, Cherginov, wonderworker, silence, peacemaker; Nicholas Sviatosha, Prince of Chernigov, and Wonderworker of the Kiev Caves, Near Caves, was a great-grandson of Great Prince Yaroslav the Wise and son of Prince David Svyatoslavich of Chernigov (+ 1123). was the Prince of Lutsk, and he had a wife and children (his daughter was later married to the Novgorod prince Saint Vsevolod-Gabriel (February 11). February 17, 1106 the holy prince left his family and was tonsured at the Kiev Caves monastery. Nicholas Sviatosha carried out his obediences with great humility. For three years he worked in the kitchen, for which he chopped wood and carried water. For the next three years, he was gatekeeper at the monastery. The saint had a garden around his cell. Out of his own means he built at the monastery the temple of the Holy Trinity and the infirmary church in the name of Saint Nicholas, his patron saint. Nicholas was the first of the Russian princes to accept monasticism, patiently enduring the reproaches of his brothers for his decision to lead a life of humble obedience. saint’s doctor, Peter, pointed out to the royal ascetic that such exploits of obedience had injured his health. But suddenly the doctor himself fell sick, and was healed only by the prayer of Saint Nicholas. Then Peter himself was tonsured. he had progressed through various obediences, Saint Nicholas took upon himself the vow of silence. When the saint received money, he used it to beautify the church and to procure books (because he loved reading), or he distributed it to the poor. Nicholas was a zealous peacemaker; in 1142 he reconciled the Prince of Chernigov with the Great Prince Vsevolod. after the death of the saint, his brother Prince Izyaslav fell grievously ill. The igumen of the monastery sent the sick man the saint’s hairshirt. Izyaslav put it on and was healed. Lutsk; Russia, Kiev, 1097-1123, Davyd Sviatoslavich, ruler of Murom and Chernigov, father of Nicholas Sviatosha the first prince monk; Sviatoslavich was the ruler of Murom and Chernigov. date of his birth is uncertain. Before his father's death was appointed to the Pereyaslav Principality, however in 1076 he ran to Murom which was located as far away as possible from Kiev. In 1093 Davyd was appointed a prince of Smolensk. During the war of his brother Oleg I of Chernigov against Sviatopolk II of Kiev and Vladimir II Monomakh he went up against the Vladimir's son Izyaslav of Murom. Oleg and Davyd in the united coalition of Sviatoslavichi managed to recover Smolensk and defeated Izyaslav at Murom where the last one perished. the Council of Liubech in 1097 Davyd was appointed to Chernigov, while Oleg was given Novhorod-Siverskyi. Protested against the rule of Sviatopolk who after the council together with Davyd Igorevich took Vasylko Rostyslavich a hostage and blinded him. The last two were in the constant warfare in the western areas of the Grand Duchy. Under pressure from Monomakh and Sviatoslavichi Sviatopolk outcast Davyd Igorevich to Poland. Later supported Sviatopolk in the war against Rostislavichi (one of whom was Vasylko). Davyd sent along his son Sviatoslav, but after an unsuccessful campaign the last one came back to his father and upon the death of his wife became a monk. At the Council of Witchew between the Sviatoslavichi, Monomakh, and Sviatopolk agreed to peace, stop the civil war, and consolidated their forces against the foreign enemies. At the council it was decided to cast Davyd Igorevich away from government duties, yet leaving him with some estates in Volyn. sometimes together with his brother, but more often with Vladimir Monomakh raided the Cuman lands from 1103 to 1111. Among numerous battles the most important one were at the Suteni river and Salnitsa river (March 27, 1111). During that campaign they managed to occupy the Cuman cities of Sharukan which is believed to be located somewhere between Chuhuiv and Zmiiv, and Sugrov. Davyd also greatly assisted Monomakh in the war against Polatsk Prince and Prince of Volyn in 1115–1118, while their sons continued to raid the Cumania. Chernigov; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14; Nicholas Sviatosha, Prince of Chernigov, and Wonderworker of the Kiev Caves, Near Caves, was a great-grandson of Great Prince Yaroslav the Wise and son of Prince David Svyatoslavich of Chernigov (+ 1123). was the Prince of Lutsk, and he had a wife and children (his daughter was later married to the Novgorod prince Saint Vsevolod-Gabriel (February 11). February 17, 1106 the holy prince left his family and was tonsured at the Kiev Caves monastery. Nicholas Sviatosha carried out his obediences with great humility. For three years he worked in the kitchen, for which he chopped wood and carried water. For the next three years, he was gatekeeper at the monastery. The saint had a garden around his cell. Out of his own means he built at the monastery the temple of the Holy Trinity and the infirmary church in the name of Saint Nicholas, his patron saint. Nicholas was the first of the Russian princes to accept monasticism, patiently enduring the reproaches of his brothers for his decision to lead a life of humble obedience. The saint’s doctor, Peter, pointed out to the royal ascetic that such exploits of obedience had injured his health. But suddenly the doctor himself fell sick, and was healed only by the prayer of Saint Nicholas. Then Peter himself was tonsured. he had progressed through various obediences, Saint Nicholas took upon himself the vow of silence. When the saint received money, he used it to beautify the church and to procure books (because he loved reading), or he distributed it to the poor. Saint Nicholas was a zealous peacemaker; in 1142 he reconciled the Prince of Chernigov with the Great Prince Vsevolod. after the death of the saint, his brother Prince Izyaslav fell grievously ill. The igumen of the monastery sent the sick man the saint’s hairshirt. Izyaslav put it on and was healed.

Russia, Volhynia, 1150-1182, Saint Cyril of Turov, Belarus and Kiev
Russia, Kiev, 1150-1182, Saint Cyril of Turov; St. Cyril the Bishop of Turov, Commemorated on April 28;

Russia, Volhynia, 1070-1087, Yaropolk Izyaslavich, Vladimir, Volhynia, extremely pious and generous to the church, gs Y t wise, ggs Vlad t g
Russia, Volhynia, 1070-1087, Yaropolk Izyaslavich, Vladimir, Volhynia, attempted favor HRE Emperors and Pope, extremely pious and generous to the church, gs Y t wise, ggs Vlad t g; Izyaslavich[2] (died 1087) was a Knyaz (prince) during the eleventh-century in the Kievan Rus' kingdom and was the King of Rus (1076–1078). son of Grand Prince Izyaslav Yaroslavich by a Polish princess named Gertruda, he is visible in papal sources by the early 1070s but largely absent in contemporary Rus sources until his father's death in 1078. During his father's exile in the 1070s, Yaropolk can be found acting on his father's behalf in an attempt to gain the favor of the German emperors and the papal court of Pope Gregory VII. His father returned to Kiev in 1077 and Yaropolk followed. his father's death Yaropolk was appointed Prince of Volhynia and Prince of Turov in 1078 by the new Grand Prince, his uncle Vsevolod. 1085 Yaropolk had fallen into a state of enmity with the Grand Prince, and by extension the Grand Prince's son Vladimir Monomakh, forcing him to flee to Poland, his mother's homeland. returned in 1086 and made peace with Monomakh but was murdered the same year on a journey to Zvenyhorod.[3] He was remembered in Rus sources as extremely pious and generous to the church and is recognized as a saint in the Eastern Orthodox Church. background[edit] was the son of Izyaslav Yaroslavich (died 1078), over-king of the Rus', and Gertruda, daughter of the Polish Duke-King Mieszko II Lambert (died 1034).[4] the Kievan succession war of 1015–1019, the Polish ruler Boleslaw had taken an interest in Ruthenia (Kievan Rus), hoping to gain control of the land of Red Ruthenia (Czerwien Grody), seized by Vladimir the Great.[5] some initial success, the expedition of Boleslaw to Kiev in 1018 failed to establish Svyatopolk Vladimirovich (Boleslaw's son-in-law), Prince of Turov, on the Kievan throne.[5] Polish ruler did at least gain the Red Ruthenia (Czerwien Grody) very briefly, though that was recovered for the Ruthenians by Grand Prince Yaroslav and Mstislav Vladimirovich, Prince of Chernigov, in 1031.[5] Illumination in the Gertrude Psalter depicting Yaropolk and his wife before the Apostle Peter, with Yaropolk's mother Gertruda at the Apostle's feet.[6] 1042 Grand Prince Yaroslav forced Duke Casimir of Poland to settle for a peaceful deal. Casimir recognised Ruthenian control of Red Ruthenia and returned 800 Ruthenian prisoners who had been in Polish custody since being captured two decades before by Boleslaw.[5] was secured by two marriages. Casimir was married to Yaroslav's sister, while Casimir gave his own sister Gertruda to Yaroslav's son, Izyaslav.[5] turmoil[edit] 1054, Yaropolk became the son of the Grand Prince, as in that year Izyaslav ascended the throne of Kiev.[7] rule and thus Yaropolk's security were however quickly challenged by Izyaslav's brother Svyatoslav and by his cousin Vseslav Briacheslavich. this time among the Rurikids, there were two senior branches that could claim the Grand Princeship through descent from Vladimir the Great; namely, the descendants of Yaroslav Vladimirovich and the descendants of Izyaslav Vladimirovich.[7] 1067, Vseslav rebelled in an attempt to overthrow Izyaslav and become Grand Prince himself, claiming the right as a great-grandson of Vladimir the Great through Izyaslav Vladimirovich. attempt was unsuccessful, and ended in his imprisonment. Troubles for Izyaslav were to continue though. 1068, Izyaslav's alleged negligence to the advances and incursions of the Cuman people (Polovtsy) after the defeat at the Battle of the Alta River led the citizens of Kiev to revolt; was released, and took the Kievan throne while Izyaslav fled to Boleslaw in Poland.[8] Polish assistance Izyaslav returned in May 1069, expelled Vseslav and retook the throne. This victory for Izyaslav secured the Kievan throne for the descendants of Yaroslav Vladimirovich, thereafter the descendants of Izyaslav Vladimirovich confined themselves to Polotsk where they reigned with semi-independent status.[7] and exile to the west[edit] Christ crowning Yaropolk and his mother Gertruda, eleventh-century miniature from the Gertrude Psalter. the successful exclusion of the Polotsk Rurikids, in 1073 Izyaslav was expelled from the Kievan throne by his brothers, Svyatoslav, Prince of Chernigov, and Vsevolod, Prince of Pereyaslavl.[5] Boleslaw was not as willing or able to assist Izyaslav this time around, and probably for this reason Izyaslav traveled further West; at Mainz in early 1075, Izyaslav sought the aid of King Henry IV of Germany, but to no avail.[9] sent Yaropolk to Rome to request aid from Pope Gregory VII.[9] is likely that while there Yaropolk made complaints about Boleslaw and about the money the latter had formerly seized from Izyaslav, as the pope subsequently issued a request that Boleslaw return it.[9] Gregory addressed a letter to Izyaslav, called "Demetrius", "King of the Russians", and to his "queen" Gertruda.[10] The letter noted that Yaropolk, called "Peter", had given his own as well as his father's fidelity to the pope, and that it had been requested that the "kingdom of the Ruthenians" be held of St Peter.[11] Two papal legates were sent to Izyaslav, and Izyaslav was urged to give them his full co-operation.[11] was only after Svyatoslav's death in late 1076 that Izyaslav was able to recover the status of Grand Prince. Vsevolod, who had previously fought against him, was appointed Prince of Chernigov and thus heir to the Kievan throne, explaining perhaps Vsevolod's lack of opposition.[7] Poles were persuaded by the papacy to give Izyaslav assistance recovering his kingdom, and on July 15, 1077, Izyaslav re-entered Kiev.[11] Yaropolk[edit] is found aiding his father and his uncle Vsevolod in 1078, when Oleg Svyatoslavich (and his brother Boris) attempted to gain the throne of Chernigov from Vsevolod. had been allied to the Polovtsy, and with their help defeated Vsevolod in battle. Grand Prince Izyaslav and Yaropolk, as well as Vsevolod's son Vladimir Monomakh, were able to reverse this result, and Oleg was forced to retreat to Tmutorokan. Grand Prince Izyaslav, Yaropolk's father, died as a result of the battle.[7] Primary Chronicle records that in 1078 before the death of Izyaslav, Yaropolk was "ruling in Vyshhorod", a city north of Kiev, while his brother Svyatopolk ruled as Prince of Novgorod, and Vladimir Monomakh ruled as Prince of Smolensk.[12] his uncle Vsevolod had become Grand Prince, Yaropolk was given Vladimir-in-Volhynia and Turov, while Monomakh received Chernigov.[13] is known for the following eight years, but by 1085 Vsevolod and Yaropolk are reported to have become entrenched against each other. The laconic account of these developments in the Primary Chronicle makes the course of events far from transparent. and Vladimir Rostislavich, two Galicia-based princes unhappy with territorial settlement under Vsevolod, were said to have attempted to expel Yaropolk in 1084, Grand Prince Vsevolod's son Vladimir Monomakh drove these Rostislavchi away.[14] this, a gift made by the Grand Prince to Davyd Igorevich, which included land in Volhynia and control of trade with the Byzantine Empire, is said to have made Yaropolk hostile to the Grand Prince. 1085 Vsevolod and Yaropolk are reported to have become entrenched against each other, and Vsevolod ordered his son, Vladimir Monomakh to march against Yaropolk.[15] Lacking confidence in his own resources, Yaropolk fled Volhynia to Poland, leaving his followers (and mother) at Lutsk.[16] Vladimir captured Lutsk and Yaropolk's family, attendants and treasure, and assigned his whole principality to Davyd Igorevich.[17] and legacy[edit] Miniature from the Radzivil Chronicle allegedly depicting the death of Yaropolk.[18] the following year Yaropolk returned and reportedly came to an agreement with Vladimir Monomakh, but nothing specific is known of the terms other than Yaropolk being reinstated. In 1087, Yaropolk was murdered. The circumstances of his murder are not clear, but the Primary Chronicle suggested the complicity of Riurik Rostislavich, Prince of Peremyshl, and his brother Vasilko Rostislavich, Prince of Terebovl.[19] His murderer was a man called Neradets, who put a sword through Yaropolk before fleeing to hide with Riurik in Peremyshl; the date given is November 22, 1087.[20] His body was taken to Kiev and buried in the church of St Peter, the church which Yaropolk himself had endowed.[20] is said to have married to the German noble-woman, Kunigunde, daughter of Otto, Margrave of Meissen.[21] Whether by Kunigunde or not, Yaropolk had several children whose names have come into the record. A daughter Anastasia married her far relative Gleb Vseslavich, Prince of Minsk who was a member of the Polotsk branch of the Riurik's family. The Annalista Saxo records another daughter, and that she married Günther, Count of Schwarzburg, though it does not mention her name.[4] Three sons are known, namely, Yaroslav (died 1102), Viacheslav (died 1104) and Vasilko.[4] The fate of his descendants is as mysterious as his and only has some scarce records left. in the Primary Chronicle is a eulogy to Prince Yaropolk, and among the honors assigned to him, is that he was in the habit of assigning a "tenth part of his wealth to the Mother of God".[22] Probably due to his personal devotion to the papacy and to St Peter, Yaropolk established a new church of St Peter at the monastery of St Demetrios in the city of Kiev.[23] He was said to have left all his wealth to the Monastery of the Caves in Kiev.[24] The Primary Chronicle's eulogy is the first indication of saintly regard, and indeed today he is venerated as a saint in the Eastern Orthodox Church, with his feast day falling on the reported day of his death, November 22.[25] Vladimir in Volhynia, Vladimir-Volynsk; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22 ; Prince Yaropolk Izyaslavich, in Holy Baptism Peter, was the grandson of Yaroslav the Wise, and great-grandson of Saint Vladimir. He shared the sad fate of his father, the Kievan Great Prince Izyaslav, expelled by his brothers from Kiev. journeyed on various missions for his father to the Polish king, the German emperor, and the Bishop of Rome Saint Gregory VII (1073-1085). the death of Great Prince Svyatoslav in 1078, Prince Izyaslav was restored to his principality, and Yaropolk received Vyzhgorod. the death of his father, he was given as his appanage the city of Vladimir-Volynsk, from which the Rostislavichi attempted to displace him. the way from Vladimir to Zvenigorod-Galitsk, Yaropolk was treacherously murdered by Neryadets, one of his retainers (+1086). murderer indeed had been bribed by the Rostislavichi. body of Yaropolk was transferred to Kiev and on December 5 was buried at the monastery of Saint Demetrius in the church of Saint Peter, which he himself had begun to build. Church memorials, beginning with the Chronicle of Saint Nestor, testify that the murdered Prince Yaropolk be venerated in the rank of saints well-pleasing to God.

Russia, Volhynia, 1180-1699, Kupyatich Icon, Kobrin, Volhynia, found on a tree, shone w unusual light, found again after fire

Russia, Volhynia, 1199-1349, Galicia-“Volhynia, Haylch-Volhynia, Kingdom of Rus, under the Horde, Orthodox
Galicia-“Volhynia, Lithuania-Volhynia, Kingdom of Rus; Kingdom or Principality of Galicia-“Volhynia[1] (also known as the Kingdom of Rus from 1253, was a medieval state and vassal of the Golden Horde in the Eastern European regions of Galicia and Volhynia that existed from 1199 to 1349. Its territory was predominantly located in modern-day Ukraine and Belarus. Along with Novgorod and Vladimir-Suzdal, it was one of the three most important powers to emerge from the collapse of Kievan Rus. The main language was Old East Slavic, a predecessor to Ukrainian, Belarusian and Russian, and the official religion was Eastern Orthodoxy. Grand Prince of Kyiv, Roman the Great, united the principalities of Halych and Volhynia into a single state at the turn of the 13th century. Following the destruction wreaked by the Mongol invasion of Kievan Rus (1239 to 1241), Prince Danylo Romanovych was forced to pledge allegiance to Batu Khan of the Golden Horde in 1246 as other princes of Rus did. He strove to rid his realm of the Mongol yoke, by formally drawing closer to Western Europe, however when Batu Khan ordered him to destroy city walls of his eastern cities he did so.[2] He was crowned "Rex Rusiae" by a papal legate in 1253, becoming officially an Orthodox subject of the Vatican. He also unsuccessfully attempted to establish military alliances with other European rulers.[3] The Polish conquest of the kingdom in 1349 ended its vassalage to the Golden Horde but it also ended its autonomy; the principality of Galicia was fully absorbed by Catholic Poland.[4] Upon annexing it, Polish King Casimir III the Great adopted the title of King of Poland and ruler of Ruthenia, and the territory was transformed into the Province of Ruthenia (Latin: Palatinatus Russiae) in 1434. western Galicia–Volhynia extended between the rivers San and Wieprz in what is now south-eastern Poland, while eastern territories covered the Pripet Marshes (now in Belarus) and the upper reaches of Southern Bug river in modern-day Ukraine. During its time, the kingdom was bordered by Black Rus, the Grand Duchy of Lithuania, the Principality of Turov-Pinsk, the Principality of Kyiv, the Golden Horde, the Kingdom of Hungary, the Kingdom of Poland, the Principality of Moldova and the Monastic State of the Teutonic Knights. Lithuania-Volhynia or Galicia-Volhynia Wars (1340-1392) ; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12;

Russia, Volhynia, 1226-1231, Elizabeth of Hungary, Halych ancestors, Princess, Thuringa, Marburg Hospital, German Ancestress
Hungary, 1226-1231, Princess, Elizabeth of Hungary; of Hungary (7 July 1207 - 17 November 1231),[6] also known as Saint Elizabeth of Thuringia or Saint Elisabeth of Thuringia, a princess of the Kingdom of Hungary, Landgravine of Thuringia, Germany, and a greatly venerated Catholic saint who was an early member of the Third Order of St. Francis, by which she is honored as its patroness.[7] was married at the age of 14, and widowed at 20.[8] After her husband's death she sent her children away and regained her dowry, using the money to build a hospital where she herself served the sick. She became a symbol of Christian charity after her death at the age of 24 and was canonized on 25 May 1235. life and marriage[edit] was the daughter of King Andrew II of Hungary and Gertrude of Merania. Her mother's sister was Hedwig of Andechs, wife of Duke Heinrich I of Silesia.[6] ancestry included many notable figures of European royalty, going back as far as Vladimir the Great of the Kievan Rus. According to tradition, she was born in Hungary, possibly in the castle of Sárospatak (discussed below), on 7 July 1207.[9][10][11] sermon printed in 1497 by the Franciscan friar Osvaldus de Lasco, a church official in Hungary, is the first to name Sárospatak as Elizabeth's birthplace, perhaps building on local tradition. The veracity of this account is not without reproach: Osvaldus also translates the miracle of the roses (see below) to Elizabeth's childhood in Sárospatak and has her leave Hungary at the age of five.[12] to a different tradition she was born in Pozsony, Hungary, (present-day Bratislava, Slovakia), where she lived in the Castle of Posonium until the age of four. was brought to the court of the rulers of Thuringia in central Germany, to be betrothed to Louis IV, Landgrave of Thuringia[8] (also known as Ludwig IV), a future union which would reinforce political alliances between the families.[a] She was raised by the Thuringian court and would have been familiar with the local language and culture. St. Elizabeth washing a sick man a scene from the main altar of St. Elisabeth Cathedral in Kassa, 15th century 1221, at the age of fourteen, Elizabeth married Louis; the same year he was enthroned as Landgrave, and the marriage appears to have been happy. inclinations, influences[edit] 1223, Franciscan friars arrived, and the teenage Elizabeth not only learned about the ideals of Francis of Assisi, but started to live them.[14] was not upset by his wife's charitable efforts, believing that the distribution of his wealth to the poor would bring eternal reward; he is venerated in Thuringia as a saint, though he was never canonized by the Church.[15] was also about this time that the priest and later inquisitor Konrad von Marburg gained considerable influence over Elizabeth when he was appointed as her confessor. In the spring of 1226, when floods, famine, and plague wrought havoc in Thuringia, Louis, a staunch supporter of the Hohenstaufen Frederick II, Holy Roman Emperor, represented Frederick II at the Imperial Diet held in Cremona. assumed control of affairs at home and distributed alms in all parts of their territory, even giving away state robes and ornaments to the poor. St. Elizabeth spinning wool for the poor by Marianne Stokes (1895) life changed irrevocably on 11 September 1227 when Louis, en route to join the Sixth Crusade, died of a fever in Otranto, Italy, just a few weeks before the birth of her daughter Gertrude. hearing the news of her husband's death, Elizabeth reportedly said, "He is dead. He is dead. It is to me as if the whole world died today."[16] His remains were returned to Elizabeth in 1228 and entombed at the Abbey of Reinhardsbrunn. Louis' death, his brother, Henry Raspe, assumed the regency during the minority of Elizabeth's eldest child, Hermann (1222–1241). bitter arguments over the disposal of her dowry — a conflict in which Konrad was appointed as the official Defender of her case by Pope Gregory IX — Elizabeth left the court at Wartburg and moved to Marburg in Hesse. to 1888 it was believed, on account of the testimony of one of Elizabeth's servants during the canonization process, that Elizabeth was driven from the Wartburg in the winter of 1227 by her brother-in-law, Heinrich Raspe, who acted as regent for her son, then only five years old. 1888 various investigators (Börner, Mielke, Wenck, E. Michael, etc.) asserted that Elizabeth left the Wartburg voluntarily. She was not able at the castle to follow Konrad's command to eat only food obtained in a way that was certainly right and proper.[6] her husband's death, Elizabeth made solemn vows to Konrad similar to those of a nun. These vows included celibacy, as well as complete obedience to Konrad as her confessor and spiritual director. treatment of Elizabeth was extremely harsh, and he held her to standards of behavior which were almost impossible to meet. the punishments he is alleged to have ordered were physical beatings; he also ordered her to send away her three children. pledge to celibacy proved a hindrance to her family's political ambitions. Elizabeth was more or less held hostage at Pottenstein, the castle of her uncle, Bishop Ekbert of Bamberg, in an effort to force her to remarry. however, held fast to her vow, even threatening to cut off her own nose so that no man would find her attractive enough to marry.[17] second child Sophie of Thuringia (1224–1275) married Henry II, Duke of Brabant, and was the ancestress of the Landgraves of Hesse, since in the War of the Thuringian Succession she won Hesse for her son Heinrich I, called the Child. third child, Gertrude of Altenberg (1227–1297), was born several weeks after the death of her father; she became abbess of the monastery of Altenberg Abbey, Hesse near Wetzlar.[18] built a hospital at Marburg for the poor and the sick with the money from her dowry, where she and her companions cared for them.[19] Miracles[edit] of the Roses[edit] A statue showing the miracle of the roses in the rose garden in front of the neo-Gothic church dedicated to her at Roses' Square (Rózsák tere), Budapest[20] is perhaps best known for her miracle of the roses which says that whilst she was taking bread to the poor in secret, she met her husband Ludwig on a hunting party, who, in order to quell suspicions of the gentry that she was stealing treasure from the castle, asked her to reveal what was hidden under her cloak. In that moment, her cloak fell open and a vision of white and red roses could be seen, which proved to Ludwig that God's protecting hand was at work.[21] husband, according to the vitae, was never troubled by her charity and always supported it. In some versions of this story, it is her brother in law, Heinrich Raspe, who questions her. Hers is one of many miracles that associate Christian saints with roses. in the bed[edit] story told of Elizabeth, also found in Dietrich of Apolda's Vita, relates how she laid the leper Helias of Eisenach in the bed she shared with her husband. Her mother-in-law, who was horrified, told this immediately to Ludwig on his return. When Ludwig removed the bedclothes in great indignation, at that instant "Almighty God opened the eyes of his soul, and instead of a leper he saw the figure of Christ crucified stretched upon the bed."[21] This story also appears in Franz Liszt's oratorio about Elizabeth.[22] and legacy[edit] Elisabethkirche in Marburg Floorplan of Elisabethkirche Elisabeth church in Grave, The Netherlands 1231, Elizabeth died in Marburg at the age of twenty-four.[23] after death and canonization[edit] soon after the death of Elizabeth, miracles were reported that happened at her grave in the church of the hospital, especially those of healing. On the suggestion of Konrad, and by papal command, examinations were held of those who had been healed between August 1232 and January 1235. The results of those examinations was supplemented by a brief vita of the saint-to-be, and together with the testimony of Elizabeth's handmaidens and companions (bound in a booklet called the Libellus de dictis quatuor ancillarum s. Elizabeth confectus), proved sufficient reason for quick canonization. She was canonized by Pope Gregory IX on 24 May 1235.[23] shrine became one of the main German centers of pilgrimage of the 14th century and early 15th century. During the course of the 15th century, the popularity of the cult of St Elizabeth slowly faded, though to some extent this was mitigated by an aristocratic devotion to St Elizabeth, since through her daughter Sophia she was an ancestor of many leading aristocratic German families. papal bull declaring her a saint is on display in the Schatzkammer of the Deutschordenskirche in Vienna, Austria. Her body was laid in a magnificent golden shrine—still to be seen today—in the Marburg church bearing her name. But three hundred years after her death, one of Elizabeth's many descendants, the Landgrave Philip I "the Magnanimous" of Hesse, a leader of the Protestant Reformation and one of the most important supporters of Martin Luther, raided the church in Marburg and demanded that the Teutonic Order hand over Elizabeth's bones, in order to disperse her relics and thus put an end to the already declining pilgrimages to Marburg.[6] Philip took away the crowned agate chalice in which her head rested, but returned it after being imprisoned by Charles V, Holy Roman Emperor. reliquary chalice was subsequently plundered by Swedish troops during the Thirty Years' War and is now on display at The Swedish History Museum in Stockholm.[24] Her skull and some of her bones can be seen at the Viennese convent bearing her name. A portion of her relics were kept in the church of the Carmelites at Brussels; another in the magnificent chapel of La Roche-Guyon, upon the Seine, and a considerable part in a precious shrine is in the electoral treasury of Hanover.[25] Another part of her relics were taken to Santafé de Bogotá, then the capital of the Spanish New Kingdom of Granada by friar Luis Zapata de Cárdenas. The relics are today inside a chapel dedicated to the saint in the Primatial Cathedral of Bogotá. Elisabethkirche is now a Protestant church, but has spaces set aside for Catholic worship. Marburg became a center of the Teutonic Order, which adopted St. Elizabeth as its secondary patroness. The Order remained in Marburg until its official dissolution by Napoleon in 1803. of Hungary is remembered in the Church of England with a Lesser Festival on 18 November.[26] with the Franciscans[edit] her death, Elizabeth was commonly associated with the Third Order of Saint Francis, the primarily lay branch of the Franciscan Order, which has helped propagate her cult. Whether she ever actually joined the order, only recently founded in 1221, the year when she married Louis at the age of fourteen, is not proven to everyone's satisfaction.[27] must be kept in mind though that the Third Order was such a new development in the Franciscan movement, that no one official ritual had been established at that point. Elizabeth clearly had a ceremony of consecration in which she adopted a Franciscan religious habit in her new way of life, as noted above. her support of the friars sent to Thuringia, she was made known to the founder, St Francis of Assisi, who sent her a personal message of blessing shortly before his death in 1226. Upon her canonization she was declared the patron saint of the Third Order of St Francis, an honor she shares with St Louis IX of France. Hungary, 1205-1235, King, Andrew II of Hungary ; ELIZABETH OF HUNGARY, PRINCESS AND PHILANTHROPIST (19 NOV 1231) ;

Russia, Volhynia, 1301-1308, Yuri I Galicia, Kng Ruthenia, G P Kiev, Volydymyr-Volhynia, Halych, Lutsk, Dorohochyn
Russia, Volhynia, 1301-1308, Yuri I of Galicia ; I of Galicia (Ukrainian: ÃÂ®Ñ€Ñ–ÃÂ¹ I ÃÂ›ÑŒÃÂ²ÃÂ¾ÃÂ²ÃÂ¸Ñ‡, 24 April 1252 (1257?) – 18 March 1308) was a King of Rus', Prince of Volhynia (Latin: Regis Rusie, Princeps Ladimerie). His full title was Yuri I, King of Ruthenia, Grand Prince of Kiev, Volydymyr-Volhynia, Halych, Lutsk, Dorohochyn. Overview Modern interpretation of the King seal of Yuri I of Halych In 1264-1301 he was a prince of the Duchy of Belz. He was a son of Lev Danylovych (Knyaz of Halych, 1269–1301) and Constance of Hungary, a daughter of King Béla IV and Maria Laskarina. He married three times. His first wife was Yaroslavna of Tver (died ca. 1286). His second wife was Euphemia of Kuyavia (died 18 March 1308), daughter of Casimir I of Kuyavia. His third wife is unknown. Principality of Galicia-Volynia, Kingdom of Rus, Ukraine; Repose of Saint Peter, Metropolitan of Moscow, Wonderworker of All Russia, Commemorated on December 21;

Russia, Volhynia, 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, Volhynia, 1340 & 1500's, Pochaev Icon, MOG, flames, foot imprint spring, monk transported, more
Russia, Volynia, 1340, Pochaev Icon, Volynia (Styr, Seret, Western Bug, Horyn, and Ikva Rivers Sources), Theotokos standing on rock, top of hill, enveloped in flames, 3 witnesses, foot imprint in rock, healing spring from imprint, 1559 radiant icon, 1597 healing icon given to monk on hill and monastery, monk transported from Tartar captivity, icon most revered Orthodox objects; Pochaev; Pochayiv Lavra; Uniates; Icon of the Mother of God of Pochaev, Commemorated September 8 ; the year 1340, two monks came and settled in a cave on the hill where the monastery is now located. reading his usual Prayer Rule, one of them went to the top of the hill, and suddenly he beheld the Theotokos standing on a rock and enveloped in flames. summoned the other monk, who also witnessed the miracle. A third witness of the vision was the shepherd John Bosoy. ran to the hill, and the three of them glorified God. Most Holy Theotokos left the imprint of her right foot on the stone where she had stood, and this filled up with water. that time, many people have been healed at this miraculous spring. 1559 Metropolitan Neophytus of Constantinople, on his journey through Volhynia, visited the noblewoman Anna Goiskaya living at the estate of Orlya, not far from Pochaev. a farewell blessing he left Anna an icon of the Mother of God which he brought from Constantinople. began to notice a radiance coming from the icon. 1597 Anna’s brother Philip was healed of an ailment before the eyes of a monk who lived on the hill at Pochaev. then gave the wonderworking image to the monk. The icon was placed in a church which was built in honor of the Dormition of the Most Holy Theotokos. monastery was later established there, and Anna Goiskaya provided a large portion of the money needed for construction. following is one of the more famous accounts of help from the Queen of Heaven through her wonderworking Pochaev Icon. monk of Pochaev monastery was taken into captivity by the Tatars. Held as a slave, he thought of the Pochaev monastery, its holy things, the divine services, and the church singing. In particular the monk yearned to be in Pochaev for the approaching Feast of the Dormition of the Most Holy Theotokos. He prayed tearfully to the Mother of God for deliverance from captivity, and suddenly, through the prayers of the Holy Virgin, the walls of the dungeon disappeared, and the monk found himself standing before the walls of the Pochaev monastery. Pochaev Icon is also celebrated on Friday of Bright Week and on July 23. Icon of the Mother of God of Pochaev, 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. 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. of other confessions also venerate the Pochaev Icon of the Most Holy Theotokos. 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.

Russia, Volhynia, 1356-1401, Orthodox Duke, Vladislaus II of Opole, Czestochowa Icon
Russia, Volhynia, 1356-1401, Orthodox Duke, Vladislaus II of Opole, Czestochowa Icon Icon of the Mother of God œCzestochowaÂÂ, Commemorated on March 6;

Russia, Volhynia, 1386-1483, Theodore, Ostrog Prince, Volynia, built churches, defended Orthodoxy a Papism, incorrupt r
Russia, Volhynia, 1386-1483, Saint Theodore, Prince of Ostrog, Volynia; Ostrog, Ukraine St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11 ; Theodore, Prince of Ostrog, gained fame with the construction of churches and by his defense of Orthodoxy in Volhynia against the enroachment of Papism. was descended from Saint Vladimir (July 15), through a great-grandson Svyatopolk-Michael, prince of Turov (1080-1093) and later Great Prince of Kiev (+1113). first time the name of the holy Prince Theodore is mentioned is in the year 1386, when the Polish king Jagiello and the Lithuanian prince Vitovt affirmed his hereditary possession of the Ostrog district, and they augmented the Zaslavsk and Koretsk surroundings. 1410 Saint Theodore participated in the defeat of the Teutonic Knights of the Catholic Order at the Battle of Gruenwald. In 1422 the holy prince, because of sympathy for the Orthodox in Bohemia, supported the Hussites in their struggle with the German emperor Sigismund. Theodore introduced the Hussite formation (i.e., the Taborite, adopted by the Ukrainian Cossacks) into Russian military strategy. 1432, after winning a series of victories over the Polish forces, Saint Theodore compelled Prince Jagiello to guarantee the freedom of Orthodoxy in Volhynia under the law. Prince Svidrigailo, apprehensive of the strengthening of his ally, locked Saint Theodore into prison, but the people who loved the saint rose up in rebellion, and he was freed. Theodore was reconciled with the offender and went to him for help in the struggle against the Lithuanians and the Poles. In 1438, the holy prince took part in a battle with the Tatars. In 1440, with the accession to the Polish throne of Cazimir, youngest son of Prince Jagiello, Saint Theodore received the rights of administration of the city of Vladimir, Dubno, Ostrog, and he was granted extensive holdings in the best regions of Podolia and Volhynia. Theodore left all this behind, together with princely power and fame. After 1441 he entered the Kiev Caves monastery, where he received the monastic tonsure with the name Theodosius, he struggled there for the salvation of his soul until the time of his blessed repose. year of Saint Theodore’s death is unknown, but it is probable that he died in the second half of the fifteenth century at a great old age (S. M. Soloviev in his History of Russia gives the year of his death as 1483). The saint was buried in the Far Caves of Saint Theodosius. His glorification apparently took place at the end of the sixteenth century, since in the year 1638 the hieromonk Athanasius Kal’nophysky testified that “Saint Theodore rests in the Theodosiev Cave, where his body was discovered incorrupt.” Theodore is also commemorated on the Synaxis of the Monastic Fathers of the Far Caves on August 28.

Russia, Volhynia, 1545-1608, Prince Constantine Ostrozhsky, Konstanty Ostrogski, of Turov and Pinsk
Volhynia, 1545-1608, Prince Constantine Ostrozhsky, Konstanty Ostrogski; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Russia, Volhynia, 1571-1651, Saint Job of Pochaev
Volhynia, 1571-1651, Saint Job of Pochaev; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28;

Russia, Volhynia, 1654-1655, Ozerianka Icon, of Shuiu-Smolensk, painted in response to a pestilence
Ozerianka, Volhynia, Ukraine; 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, Volhynia, 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, Volhynia, 1675, Zbarazhsk War with the Turks
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, Volhynia, 1675, Pochaev Icon saves Pochaev Monastery from Tartars and Turks
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, Volhynia, 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, Volhynia, Horyn River Folder

Horyn River

Horyn River Source (Ternopil)

Horyn River 1 (Izyaslav)

Izyaslav (Horyn River 1)
Izyaslav (Horyn River 1);

Zaslavsk (Horyn River 1)
Zaslavsk (Horyn River 1); Saint Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11;

Starokostiantyniv Castle, Principality of Turov and Pinsk, (Horyn River 1)
Starokostiantyniv Castle, Principality of Turov and Pinsk; Repose of Venerable Job the Wonderworker, Abbot of Pochaev, Commemorated on October 28;

Ozerianka, Volhynia, Ukraine, Drevlyany Lands, Turnopol Oblast
Ozerianka, Volhynia, Ukraine; 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.

Horyn River 2 (Slavuta)

Horyn River 3 (Netishyn)

Horyn River 4 (Ostrog)

Ostrog, Volynia, Ukraine (Horyn River 4)
Ostrog, Ukraine St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11 ; Theodore, Prince of Ostrog, gained fame with the construction of churches and by his defense of Orthodoxy in Volhynia against the enroachment of Papism. He was descended from Saint Vladimir (July 15), through a great-grandson Svyatopolk-Michael, prince of Turov (1080-1093) and later Great Prince of Kiev (+1113). first time the name of the holy Prince Theodore is mentioned is in the year 1386, when the Polish king Jagiello and the Lithuanian prince Vitovt affirmed his hereditary possession of the Ostrog district, and they augmented the Zaslavsk and Koretsk surroundings. 1410 Saint Theodore participated in the defeat of the Teutonic Knights of the Catholic Order at the Battle of Gruenwald. In 1422 the holy prince, because of sympathy for the Orthodox in Bohemia, supported the Hussites in their struggle with the German emperor Sigismund. Theodore introduced the Hussite formation (i.e., the Taborite, adopted by the Ukrainian Cossacks) into Russian military strategy. 1432, after winning a series of victories over the Polish forces, Saint Theodore compelled Prince Jagiello to guarantee the freedom of Orthodoxy in Volhynia under the law. Prince Svidrigailo, apprehensive of the strengthening of his ally, locked Saint Theodore into prison, but the people who loved the saint rose up in rebellion, and he was freed. Theodore was reconciled with the offender and went to him for help in the struggle against the Lithuanians and the Poles. In 1438, the holy prince took part in a battle with the Tatars. In 1440, with the accession to the Polish throne of Cazimir, youngest son of Prince Jagiello, Saint Theodore received the rights of administration of the city of Vladimir, Dubno, Ostrog, and he was granted extensive holdings in the best regions of Podolia and Volhynia. Theodore left all this behind, together with princely power and fame. After 1441 he entered the Kiev Caves monastery, where he received the monastic tonsure with the name Theodosius, he struggled there for the salvation of his soul until the time of his blessed repose. year of Saint Theodore’s death is unknown, but it is probable that he died in the second half of the fifteenth century at a great old age (S. M. Soloviev in his History of Russia gives the year of his death as 1483). The saint was buried in the Far Caves of Saint Theodosius. His glorification apparently took place at the end of the sixteenth century, since in the year 1638 the hieromonk Athanasius Kal’nophysky testified that “Saint Theodore rests in the Theodosiev Cave, where his body was discovered incorrupt.” Theodore is also commemorated on the Synaxis of the Monastic Fathers of the Far Caves on August 28. Saint Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11;

Horyn River 5 (Rivne)

Koretsk Region, Korets and Korets Castle
Koretsk Region and Korets; St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11;

Horyn River 6 (Sarne)

Horyn River 7

Horyn River 8 (Stolin)

Horyn River Mouth (Turov, Pripyat River 3)

Turov, Volhynia (Horyn River Mouth, Pripyat River 2)
Turov; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Cyril the Bishop of Turov, Commemorated on April 28; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Martin of Turov, Commemorated on June 27;

Russia, Volhynia, Stry River Folder

Styr River

Styr River Source (near Brody)

Pochaev, Volynia (Styr, Seret, Western Bug, Horyn, and Ikva Rivers Sources)
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;

Pochaev Lavra Dormition Cathedral, Volhynia, 1527
Pochaev Lavra in Volhynia; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks,1675 Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated September 8 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated October 10 ; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; 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 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; 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;

Volynia Sprirtual Academy, Lavra Dormition Cathedral, Volhynia, 1527
Pochaev Lavra in Volhynia; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks,1675 Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated September 8 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated October 10 ; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; 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 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; 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;

Volynia Seminary, Lavra Dormition Cathedral, Volhynia, 1527
Pochaev Lavra in Volhynia; Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which saved the Monastery from the assault of the Tatars and Turks,1675 Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated on July 23; Icon of the Mother of God of Pochaev, Commemorated September 8 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated October 10 ; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev, Commemorated on October 28; 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 ; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 4 ; 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;

Volyn Region (Volynia, Styr, Bug, Horyn River Source)
Volyn Region; Location: West Ukraine, East Poland, Southwest Belarus; it is located between the rivers Prypiat and Southern Bug, to the north of Galicia and Podolia. The region is named for the former city of Volyn or Velyn, said to have been located on the Southern Bug River, whose name may come from the Proto-Slavic root *vol/vel- 'wet.'; 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 Pochaev, Commemorated on July 23; Synaxis of the Saints of Volhynia; Uncovering of the relics of Holy Princess Juliana Olshanskaya, Commemorated on July 6;

Styr River 1 (Berestechko)

Styr River 2 (Lutsk, Ikva River Mouth)

Lutsk, Volhynia (Styr River 2)
Lutsk; Venerable Nicholas Sviatosha Prince of Chernigov, and Wonderworker of the Kiev Near Caves, Commemorated on October 14 ; Burial of St Andrew the Prince; Venerable Amphilochius the Abbot of Glushetsa, Commemorated on October 12 ; St Macarius, Abbot of Glushetsa, Commemorated on October 12 ; St Tarasius of Glushetsa of Glushetsa, October 12 ; Burial of St Andrew the Prince, Commemorated on July 4;

Glushetsa suburb of Lutsk, Volynia
Glushetsa suburb of Lutsk; Venerable Amphilochius the Abbot of Glushetsa, Commemorated on October 12; St Tarasius of Glushetsa of Glushetsa, October 12 ; St Macarius, Abbot of Glushetsa, Commemorated on October 12 ;

Vladimir-Volhynia Diocese, 988
Volhynia; Icon of the Mother of God of St Peter of Moscow, Commemorated August 24 ; St Amphilochius the Bishop of Vladimir, in Volhynia, Commemorated October 10 ; St Stephen, Commemorated October 10 ; St Yaropolk the Prince of Vladimir-Volhynia, Commemorated October 10 ;

Russia, Volhynia, Styr River 2, Ikva River Folder

Ikva River

Ikva River Source (On the Border)

Ikva River 1 (Kremenetz, Volhynia)

Kremenetz, Volhynia (Ikva River 1)
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 ;

Ikva River 2 (Dubno, Volhynia)

Dubno, Volynia (Ikva River 2)
Dubno; Rivne Oblast St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev;

Dubensk district of Volhynia, Dubno, Eastern Front WWI, Trade Rte with Poland (Ikva River 2)
Dubno; Rivne Oblast St Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11; Repose of the Venerable Job, Abbot and Wonderworker of Pochaev;

Ikva River Mouth (Styr River 2, Lutsk)

Styr River 3 (Kolky)

Styr River 4 (Staryi Chortoryisk)

Styr River 5 (Kuznetsovsk)

Styr River 6 (Zarichne)

Styr River Mouth (Pinsk, Pripyat River 3)

Russia, Volhynia, Pripyat River Folder, Wormwood, Chenoble

Russia, Volhynia, Pripyat River Source, Dnieper Bug Canal Folder (Portages and Canals; Russia, Poland and Lithuania)

Pripyat River 1 (Pinsk, Styr River)

Pinsk, Volhynia (Pripyat River 1)
Pinsk; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Icon of the Mother of God of Kupyatitich, Commemorated on November 15; St Cyril the Bishop of Turov, Commemorated on April 28 ;

Pripyat River 2 (Turov and Mazyr, Horn River)

Turov and Pinsk Principality, Volhynia
Principality of Turov and Pinsk; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Cyril the Bishop of Turov, Commemorated on April 28;

Turov, Volhynia, Ukraine (Horyn River Mouth, Pripyat River 2)
Turov; St Laurence the Recluse of the Kiev Caves, Far Caves, and Bishop of Turov, Near Caves, Commemorated January 29 ; St Cyril the Bishop of Turov, Commemorated on April 28; Hieromartyr Macarius the Metropolitan of Kiev, Commemorated on May 1; Venerable Martin of Turov, Commemorated on June 27;

Russia, Volhynia, Western Bug River Folder (West to Warsaw Poland)

Western Bug River (to Warsaw in Poland)

Russia, Volhynia, Western Bug River 1, Poltva River Folder, Volhynia

Poltva River

Poltva River Source (Lvov, Western Ukraine or Poland, Bug River 1)

Galicia, Principality of Galicia-Volynia, Kingdom of Rus, High up the Rivers, Ukraine
Principality of Galicia-Volynia, Kingdom of Rus, Ukraine; Repose of Saint Peter, Metropolitan of Moscow, Wonderworker of All Russia, Commemorated on December 21;

Galicia, Volhynia, Western Ukraine (Russian Carpathians) Poland to Chernigov trade route
Galicia (Eastern Europe), Ukraine; Repose of Saint Peter, Metropolitan of Moscow, Wonderworker of All Russia, Commemorated on December 21;

Galich Kingdom, Volhynia (Western Bug River 1 , 2 and 3)
Galich or Kingdom of Galicia, Volhynia; Repose of St Alexander Nevsky, Commemorated November 23; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12;

Galicia Volhynia, Kingdom of (Western Bug River 1 , 2 and 3)
Galich or Kingdom of Galicia,“Volhynia; Repose of St Alexander Nevsky, Commemorated November 23; St Alexis the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated February 12;

Pokutia (around the corner, from Galicia in Volhynia, Cheremosh R. in Moldovia)
Pokutia (around the corner, from Galicia in Volhynia, Cheremosh R. in Moldovia, but still up the rivers); Repose of Venerable Job the Wonderworker, Abbot of Pochaev, Commemorated on October 28;

Western Bug River Source (Central Ukraine)

Western Bug River 1 (Poltva River)

Western Bug River 2 (Sokal, Volhynia)

Sokal, Volhynia, Ukraine (Western Bug River 2)
Sokal, Volhynia, Ukraine (Western Bug River 1); Venerable Alphan with his brother of Novgorod, founder of the Sokolnitzky Monastery, Commemorated on May 4;

Berezovsk, Belsk district, Smolensk, Western Ukraine, Eastern Poland
Berezovsk, Belsk district, Smolensk; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16;

Belz, Fortress of Belz (Bug River 2), Eastern Poland, Western Ukraine
Belz, Fortress of Belz; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Icon of the Mother of God œCzestochowaÂ, Commemorated on March 6;

Western Bug River 3 (Vladimir-Volynsk)

Vladimir, Volhynia (Vladimir-Volynsk, Western Bug River 3)
Vladimir in Volhynia, Vladimir-Volynsk; 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 St Peter of Moscow, Commemorated August 24 ; St Yaropolk the Prince of Vladimir-Volhynia, Commemorated October 10 ; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated on November 22 ; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21 ; Venerable Stephen the Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27 ;

Vladimir Holy Mountain monastery at Vladimir, Volhynia, Zymne M, 1091
Vladimir Holy Mountain monastery at Volhynia, Zymne Monastery, 1000; Venerable Barlaam, Abbot of the Kiev Near Caves, Commemorated on November 19; Venerable Stephen, Abbot of the Kiev Far Caves, and Bishop of Vladimir, in Volhynia, Commemorated on April 27; 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. Because 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. 1091 Saint Stephen was made Bishop of Vladimir in Volhynia, and he participated in the transfer of the relics of Saint Theodosius from the cave to the monastery (August 14). He also labored to convert the inhabitants of Volhynia to Christianity.

Hrubieszow, Volynia or Poland (Western Bug River 3, Vladimir-Volynsk)
Hrubieszow; New Martyr Archpriest Vasily Martysz, Commemorated on May 4;

Teratyn, Volynia or Poland (Western Bug River 3, Vladimir-Volynsk)
Teratyn, Poland; New Martyr Archpriest Vasily Martysz, Commemorated on May 4;

Western Bug River 4 (near Kholm Theological Seminary)

Russia, Volhynia, Western Bug River 4.5, Rata River Folder, Rata Monastery

Rata River

Rata River Source (along the border)

Rata River 1 (Ratne, Novodvorsk Monastery)

Ratne, Volhynia (Rata River 1)
Ratne, Volhynia; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21;

Rata Monastery, Ratne, Volhynia, whose hegumen was Peter of Moscow, 1299 approx.
+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;

Novodvorsk Monastery, Ratne, Volhynia, whose hegumen was Peter of Moscow, 1299 approx.
Ratne, Volhynia; Icon of the Mother of God of St Peter of Moscow, Commemorated on August 24; Repose of St Peter the Metropolitan of Moscow and Wonderworker of All Russia, Commemorated on December 21;

Rata River Mouth (Bug River 4.5)

Western Bug River 5

Western Bug River 6 (Brest)

Russia, Volhynia, Western Bug 6.5, Mukhavets River Folder, part of Dneiper Bug Canal)

Mukhavets River

Mukhavets River Source

Mukhavets River 1 (Kupyatich, Kobrin)

Kupyatich monastery, Kobrin, Volhynia, 1180, Mukhavets River 1, near Brest
Kupyatich monastery, Kobrin, Belarus, Leposovsky monastery today; Icon of the Mother of God of Kupyatich, Commemorated on November 15;

Mukhavets River Mouth (Brest, Western Bug River 6.5)

Brest-Litovsk (Vohlynia, Western Bug 6.5, Mukhavets River Mouth)
Brest, Belarus (Bug and Mukhavets Rivers) ; Uniates; Uncovering of the relics of the Venerable Athanasius the Abbot of Brest-Litovsk; Martyr Athanasius the Abbot of Brest, Commemorated September 5 ;

Western Bug River 7

Western Bug River 8

Western Bug River Mouth (Warsaw, Narew River 13)

Russia, Volhynia, Southern Bug River Ukraine Folder, Volhynia is the Source

Podolia, Volhynia, area between Southern Bug and Dniester Rivers, North and West of Moldova
Podolia, Southwest Ukraine; Saint Theodosius (Prince Theodore of Ostrog) of the Kiev Caves, Commemorated on August 11;

Russia, Volhynia, Drevlyany Lands Ukraine Folder

Ovruch, Volhynia, Ukraine (the center of Drevlyany Lands)
Ovrucha; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7 ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Crimea Folder

Crimea, Gateway to Russia (through Dnieper (Varangian) Trade Route or Muravsky Trail)
Crimea; Crimean Tartars; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10 ; Intercession of the œDonÂ Icon of the Mother of God against the Tatars Attack, Commemorated on August 19; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated November 30 ; St Stephen the Confessor the Archbishop of Surozha in the Crimea, Commemorated on December 15 ; Apostle Clement of the Seventy, Commemorated on January 4; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated January 26 ; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5 ; St Joachim, First Bishop of Novgorod, Commemorated February 10 ; Repose of St Cyril, Equal of the Apostles and Teacher of the Slavs, Commemorated on February 14; Hieromartyr Basil of Cherson, Commemorated on March 7 ; Hieromartyr Capiton of Cherson, Commemorated on March 7 ; Hieromartyr Eugene of Cherson, Commemorated on March 7 ; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23; Martyr Bathusius in the Crimea, Commemorated on March 26; Venerable Joseph the Hymnographer, Commemorated on April 4; Icon of the Mother of God of Kasperov, Commemorated on April 5; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; St Martin the Confessor the Pope of Rome, Commemorated on April 14; Equal of the Apostles and Teacher of the Slavs, Methodius, Commemorated on May 11; Translation of the relics of the Venerable Ephraim the Abbot of Perekop, Novgorod, Commemorated on May 16; St John the Bishop of the Goths in the Crimea, Commemorated on May 19; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Taurida (Taurica, the Crimean Penninsula and surrounding area, including Odessa and Tomis)
Taurida; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Vladimir indulged himself in a wild, sensuous life, he was far from the libertine that they sometimes portray him as being. He “shepherded his land with truth, valor and reasonâ€, as a good and diligent master, of necessity he extended and defended its boundaries by force of arms, and in returning from military campaigns, he made for his companions and for all Kiev liberal and merry feasts. the Lord prepared him for another task. Where sin increases, there, in the words of the Apostle, grace abounds (Rom. 5: 20). “And upon him came visitation of the Most High, and the All-Merciful eye of the Good God gazed upon him, and shone forth the thought in his heart, of understanding the vanity of idolous delusion, and of appealing to the One God, Creator of all things both visible and invisible.â€ The matter of accepting Baptism was facilitated through external circumstances. The Byzantine Empire was in upheaval under the blows of the mutinous regiments of Bardas Skliros and Bardas Phocas, each of whom sought to gain the imperial throne. In these difficult circumstances the emperors, the coregent brothers Basil the Bulgar-Slayer and Constantine, turned for help to Vladimir. unfolded quickly. In August 987 Bardas Phocas proclaimed himself Emperor and moved against Constantinople, and in autumn of that same year the emissaries of Emperor Basil were at Kiev. “And having exhausted his (Basil’s) wealth, it compelled him to enter into an alliance with the Emperor of the Russians. They were his enemies, but he besought their help,â€ writes one of the Arab chronicles of events in the 980s. “And the Emperor of the Russians consented to this, and made common cause with him.â€ a reward for his military help, Vladimir asked for the hand of the emperors’ sister Anna, which for the Byzantines was an unheard of audacity. Princesses of the imperial lineage did not marry “barbarianâ€ rulers, even if they were Christians. At the same time the emperor Otto the Great was seeking the hand of Anna for his son, and he was refused. However, in Vladimir’s case Constantinople was obliged to consent. agreement was concluded, according to which Vladimir had to send the emperors six thousand Varangians, and to accept holy Baptism. Under these conditions he would receive the hand of the imperial daughter Anna. Thus in the strife of human events the will of God directed the entering of Rus into the grace-filled bosom of the Ecumenical Church. Great Prince Vladimir accepted Baptism and sent the military assistance to Byzantium. With the aid of the Russians, the mutineers were destroyed and Bardas Phocas killed. But the Greeks, gladdened by their unexpected deliverance, were in no hurry to fulfill their part of the bargain. at the Greek duplicity, Prince Vladimir “hastened to collect his forcesâ€ and he moved “against Korsun, the Greek city,â€ the ancient Chersonessos. The “impenetrableâ€ rampart of the Byzantine realm on the Black Sea fell. It was one of the vitally important hubs of the economic and mercantile links of the empire. This blow was so much felt, that its echo resounded throughout all the regions of Byzantium. again had the upper hand. His emissaries, the commanders Oleg and Sjbern soon arrived in Constantinople for the imperial daughter. Eight days passed in Anna’s preparation, during which time her brothers consoled her, stressing the significance of the opportunity before her: to enable the enlightening of the Russian realm and its lands, and to make them forever friends of the Byzantine realm. At Taurida Saint Vladimir awaited her, and to his titles there was added a new one: Caesar (Tsar). The haughty rulers of Constantinople had to accede also in this, to bestow upon their new brother-in-law the imperial insignia. In certain of the Greek historians, Saint Vladimir is termed from these times as a “mighty basileios-kingâ€, he coins money in the Byzantine style and is depicted on it with the symbols of imperial might: in imperial attire, and on his head the imperial crown, and in his right hand the sceptre with cross. with the empress Anna, there arrived for the Russian See Metropolitan Michael ordained by holy Patriarch Nicholas II Chrysoberges. He came with his retinue and clergy, and many holy relics and other holy things. In ancient Chersonessos, where each stone brings to mind Saint Andrew the First-Called, there took place the marriage-crowning of Saint Vladimir and Blessed Anna, both reminiscent and likewise affirming the oneness of the Gospel of Christ in Rus and in Byzantium. Korsun, the “empress’s dowryâ€, was returned to Byzantium. In the spring of 988 the Great Prince and his wife set out through the Crimea, Taman and the Azov lands, which had come into the complexion of his vast realm on the return trip to Kiev. Leading the princely cortege with frequent Services of Thanksgiving and incessant priestly singing they carried crosses, icons and holy relics. It seemed, that the Ecumenical Holy Church was moving into the spacious Russian land, and renewed in the font of Baptism, Holy Rus came forth to meet Christ and His Church. followed an unforgettable and quite singular event in Russian history: the morning of the Baptism of the Kievans in the waters of the River Dneipr. On the evening before, Saint Vladimir declared throughout the city: “If anyone does not go into the river tomorrow, be they rich or poor, beggar or slave, that one shall be my enemy.â€ The sacred wish of the holy Prince was fulfilled without a murmur: “all our land glorified Christ with the Father and the Holy Spirit at the same time.â€ is difficult to overestimate the deep spiritual transformation of the Russian people effected by the prayers of Saint Vladimir, in every aspect of its life and world-view. In the pure Kievan waters, as in a “bath of regenerationâ€, there was realized a sacramental transfiguration of the Russian spiritual element, the spiritual birth of the nation, called by God to unforeseen deeds of Christian service to mankind. “Then did the darkness of the idols begin to lift from us, and the dawn of Orthodoxy appear, and the Sun of the Gospel illumined our land.â€ In memory of this sacred event, the regeneration of Rus by water and the Spirit, the Russian Church established the custom of an annual church procession “to the waterâ€ on August 1. Later, the Feast of the Procession of the Honorable Wood of the Life-Creating Cross of the Lord, which Russia celebrated with the Greek Church, was combined with the Feast of the All-Merciful Savior and the Most Holy Theotokos (established by Saint Andrew Bogoliubsky in the year 1164). In this combination of feasts there is found a precise expression of the Russian theological consciousness, for which both Baptism and the Cross are inseparable. throughout Holy Rus, from the ancient cities to the far outposts, Saint Vladimir gave orders to destroy the pagan sanctuaries, to flog the idols, and in their place to clear land in the hilly woods for churches, in which altars would be consecrated for the Bloodless Sacrifice. Churches of God grew up along the face of the earth, at high elevated places, and at the bends of the rivers, along the ancient trail “from the Variangians to the Greeksâ€ figuratively as road signs and lamps of national holiness. Concerning the famed church-building activity of Saint Vladimir, the Metropolitan of Kiev Saint Hilarion (author of the “Word on Law and Graceâ€) exclaimed: “They demolished the pagan temples, and built up churches, they destroyed the idols and produced holy icons, the demons have fled, and the Cross has sanctified the cities.â€ the early centuries of Christianity it was the custom to raise up churches upon the ruins of pagan sanctuaries or upon the blood of the holy martyrs. Following this practice, Saint Vladimir built the church of Saint Basil the Great upon a hill, where a sanctuary of Perun had been located, and he built the stone church of the Dormition of the Most Holy Theotokos (Desyatinnaya) on the place of the martyrdom of the holy Varangian Martyrs (July 12). The magnificent temple was intended to become the cathedral for the Metropolitan of Kiev and All Rus, and thus the primal altar of the Russian Church. It was built in five years, and was richly adorned with frescoes, crosses, icons and sacred vessels, brought from Korsun. The day of the consecration of the church of the Most Holy Theotokos, May 12 (in some manuscripts May 11), was ordered by Saint Vladimir to be inserted into the Church calendar as an annual celebration. This event was linked with other events celebrated on May 11, and it provided the new Church a twofold sense of continuity. Under this day in the calendar is noted the churchly Founding of Constantinople “dedicated by the holy emperor Saint Constantine as the new capital of the Roman Empire, the city of Constantine is dedicated to the Most Holy Theotokos (330). On this same day of May 11, the church of Sophia, the Wisdom of God was consecrated at Kiev (in the year 960 under Saint Olga). Saint Vladimir, having had the cathedral church consecrated to the Most Holy Theotokos, followed the example of Saint Constantine in dedicating the capital city of the Russian Land (Kiev) to the Queen of Heaven. a tithe or tenth was bestown on the Church; and since this church had become the center of the All-Russian collection of churchly tithes, they called it the Tithe church. The most ancient text of the grant, or church rule by holy Prince Vladimir spoke thus: “For I do bestow on this church of the Holy Mother of God a tenth of all my principality, and also throughout all the Russian Land from all the princely jurisdiction a tithe of squirrel-pelts, and from the merchant, a tithe of the week, and from households each year, a tenth of every herd and every livelihood, to the wondrous Mother of God and the wondrous Savior.â€ The grant also specified “church peopleâ€ as being free from the jurisdictional power of the prince and his “tiuniâ€ (officials) and placed them under the jurisdiction of the Metropolitan. chronicle has preserved a prayer of Saint Vladimir, with which he turned to the Almighty at the consecration of the Dormition Tithe church: “O Lord God, look down from Heaven and behold, and visit Your vineyard, which Your right hand has planted. And make this new people, whom You have converted in heart and mind to know You, the True God. And look down upon this Your church, which Your unworthy servant has built in the name of the Mother Who gave birth to Thee, the Ever-Virgin Theotokos. And whoever prays in this church, let his prayer be heard, through the prayers of the All-Pure Mother of God.â€ the Tithe church and Bishop Anastasius, certain historians have made a connection with the beginnings of Russian chronicle writing. At it were compiled the Life of Saint Olga and the account of the Varangian Martyrs in their original form, and likewise the “Account, How in the Taking of Korsun, Vladimir came to be Baptized.â€ Here also originated the early Greek redaction of the Lives of the Holy Martyrs Boris and Gleb. the time of Saint Vladimir, the Kiev Metropolitan See was occupied successively by the Metropolitan Saint Michael (September 30), Metropolitan Theophylactus, who transferred to Kiev from the See of Armenian Sebaste (991-997), Metropolitan Leontius (997-1008), and Metropolitan John I (1008-1037). Through their efforts the first dioceses of the Russian Church were opened: at Novgorod (its first representative was Saint Joachim of Korsun (+ 1030), compiler of the Joachimov Chronicle), Vladimir-Volyn (opened May 11, 992), Chernigov, Pereslavl, Belgorod, and Rostov. “And thus throughout all the cities and villages there were set up churches and monasteries, and the clergy increased, and the Orthodox Faith blossomed forth and shone like the sun.â€ advance the Faith among the newly enlightened people, learned people and schools were needed to help prepare them. Therefore, Saint Vladimir and the holy Metropolitan Michael “commanded fathers and mothers to take their young children and send them to schools to learn reading and writing.â€ Saint Joachim of Korsun set up such a school at Novgorod, and they did the same in other cities. “And there were a multitude of schools of scholars, and of these were there a multitude of philosophers.â€ a firm hand Saint Vladimir held in check enemies at the frontiers, and he built fortified cities. He was the first in Russian history to set up a “notched boundary,â€ a line of defensive points against nomadic peoples. “Volodimir began to set up cities along the Desna, along the Vystra, along the Trubezha, along the Sula and along the Stugna. And he settled them with the Novgorodians, the Smolyani, the Chuds and the Vyatichi. He made war against the Pechenegs and defeated them.â€ But the real reason for his success was the peaceful Christian preaching among the pagans of the steppes. the Nikol’sk Chronicles under the year 990 was written: “And in that same year there came to Volodimir at Kiev four princes from the Bulgars and they were illumined with Divine Baptism.â€ In the following year “the Pecheneg prince Kuchug came and accepted the Greek faith, and he was baptized in the Name of the Father and of the Son and of the Holy Spirit, and served Vladimir with a pure heart.â€ Under the influence of the holy prince several apparent foreigners were also baptized. For example, the Norwegian “koenigâ€ (king) Olaf Trueggvason (+ 1000) who lived several years at Kiev, and also the renowned Torvald the Wanderer, founder of a monastery of Saint John the Forerunner along the Dneipr near Polotsk, among others. In faraway Iceland the poet-skalds called God the “Protector of the Greeks and Russians.â€ addition to the Christian preaching, there were the renowned feasts of Saint Vladimir. After Liturgy on Sundays and Church Feasts there were put out abundant feasting tables for the Kievans, they rang the bells, choirs sang praise, the “transported infirmâ€ sang bylini-ballads and spiritual verses. On May 12, 996, for example, on the occasion of the consecration of the Tithe church, the prince “made a bright feast.â€ He distributed goods “to many of the poor, and destitute and wanderers, and through the churches and the monasteries. To the sick and the needy he delivered through the streets casks and barrels of mead, and bread, and meat, and fish, and cheese, desiring that all might come and eat, glorifying Godâ€. Feasts were likewise celebrated in honor of the victories of Kievan warriors, and the regiments of Vladimir’s retinue: of Dobrynya, Alexander Popovich, Rogda the Bold. the year 1007 Saint Vladimir transferred the relics of Saint Olga to the Tithe church. Four years later, in 1011, his spouse and companion in many of his undertakings, the Blessed Empress Anna, was also buried there. After her death the prince entered into a new marriage with the young daughter of the German Graf Kuno von Enningen, granddaughter of the emperor Otto the Great. era of Saint Vladimir was a crucial period for the formation of Orthodox Rus. The unification of the Slavic lands and the formation of state boundaries under the domain of the Rurikovichi resulted from a strenuous spiritual and political struggle with neighboring tribes and states. The Baptism of Rus by Orthodox Byzantium was a most important step in its self-definition as a state. The chief enemy of Vladimir became Boleslav the Brave, whose plans included the extensive unification of the West Slavic and East Slavic tribes under the aegis of Catholic Poland. This rivalry arose back when Vladimir was still a pagan: “In the year 6489 (981). Volodimir went against the Lakhs and took their cities, Peremyshl, Cherven, and other cities, which be under Rus.â€ The final years of the tenth century are likewise filled with the wars of Vladimir and Boleslav. a brief lull (the first decade of the eleventh century), the “great stand-offâ€ entered into a new phase: in the year 1013 a conspiracy against Saint Vladimir was discovered at Kiev. Svyatopolk the Accursed, who was married to a daughter of Boleslav, yearned for power. The instigator of the conspiracy was Boleslav’s cleric, the Kolobzheg Catholic bishop Reibern. conspiracy of Svyatopolk and Reibern was an all-out threat to the historical existence of the Russian state and the Russian Church. Saint Vladimir took decisive measures. All the three involved were arrested, and Reibern soon died in prison. Vladimir did not take revenge on those that “opposed and hatedâ€ him. Under the pretense of feigned repentance, Svyatopolk was set free. new misfortune erupted in the North, at Novgorod. Yaroslav, not yet “the Wise,â€ as he was later to be known, in the year 1010 having become ruler of Novgorod, decided to defect from his father the Great Prince of Kiev. He formed his own separate army, moving on Kiev to demand the customary tribute and tithe. The unity of the Russian land, for which Saint Vladimir had struggled all his life, was threatened with ruin. In both anger and in sorrow Saint Vladimir gave orders to “secure the dams and set the bridges,â€ and to prepare for a campaign against Novgorod. His powers were on the decline. In the preparations for his final campaign, happily not undertaken, the Baptizer of Rus fell grievously ill and surrendered his soul to the Lord in the village of Spas-Berestov on July 15, 1015. He had ruled the Russian realm for thirty-seven years (978-1015), twenty-eight of these years after his Baptism. for a new struggle for power and hoping for Polish assistance, and to play for time, Svyatopolk attempted to conceal the death of his father. But patriotically inclined Kievan nobles, by night, secretly removed the body of the deceased sovereign from the Berestov court, where Svyatopolk’s people were guarding it, and they conveyed the body to Kiev. At theTithe church the coffin with the relics of Saint Vladimir was met by Kievan clergy with Metropolitan John at the head of the procession. The holy relics were placed in a marble crypt, set within the Saint Clement chapel of the Dormition church beside the marble crypt of Empress Anna. name and deeds of the holy Equal of the Apostles Saint Vladimir, whom the people called the Splendid Sun, is interwoven with all the successive history of the Russian Church. “Through him we too have come to worship and to know Christ, the True Life,â€ testified Saint Hilarion. His deeds were continued by his sons, and grandsons and descendants, rulers of the Russian land for almost six centuries, from Yaroslav the Wise, who took the first steps towards the independent existence of the Russian Church, down to the last of the Rurikovichi, Tsar Theodore Ioannovich, under whom (in 1589) the Russian Orthodox Church became the fifth independent Patriarchate in the dyptichs of Orthodox Autocephalous Churches. festal celebration of the holy Equal of the Apostles Vladimir was established under Saint Alexander Nevsky, in memory of the intercession of Saint Vladimir on May 15, 1240, for his help in gaining the renowned victory by Nevsky over Swedish crusaders. the first veneration of the holy prince began in Rus rather earlier. The Metropolitan of Kiev Saint Hilarion (+ 1053), in his “Word on Law and Grace,â€ spoken on the day of memory of Saint Vladimir at the saint’s crypt in the Tithe church, calls him “an apostolic sovereignâ€, like Saint Constantine, and he compares his apostolic evangelisation of the Russian Land to the evangelisation by the holy Apostles.

Russia, Crimea History Folder

Russia, Crimea, 000, 1st Century History Folder, St Andrew

Russia, Crimea, 000, 1st Century, Saint Andrew the Apostle
Crimea, 1st Century, Saint Andrew the Apostle; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated on November 30;

Crimea, Roman, Crimea, 000, 1st Century, Saint Andrew the Apostle
Crimea, 1st Century, Saint Andrew the Apostle; Apostle Andrew, the Holy and All-Praised First-Called, Commemorated on November 30;

Russia, Crimea, 100-800, 2nd - 9th Century, St Clement

Russia, Crimea, 101-867, Angelic Church of Pope Clement, Cherson, Crimea, Roman Empire
Crimea, 101-867, Angelic Church of Pope Clement, Cherson, Crimea; Cherson, Crimea; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ;

Crimean Goths, 4th to 16th Centuries, Cembalo
Land of the Crimean Goths - Cembalo; St John the Bishop of the Goths in the Crimea, Commemorated on May 19; St John the Bishop of the Goths in the Crimea, Commemorated on June 26;

Crimean Goths, 4th to 16th Centuries
Crimean Goths; Martyr Bathusius in the Crimea, Commemorated on March 26 ; St John the Bishop of the Goths in the Crimea, Commemorated on May 19; St John the Bishop of the Goths in the Crimea, Commemorated on June 26;

Crimean Gothic King, 375-383, Jungerich (Athanaric), pagan
Crimean Goths; Gothic King Jungerich (Athanaric) (375-383); Martyr Bathusius in the Crimea, Commemorated on March 26 ;

Crimean, Goth, 741-791, Saint, John of Gothia
Crimean, Goth, 741-791, Saint, John of Gothia; St. John the Bishop of the Goths in the Crimea, Commemorated on June 26;

Mongol, Crimea, 750-969, Khzaria Border, Northern Half of Crimea
Crimea, Khzaria Border, 750-969, Northern Half of Crimea; St. John the Bishop of the Goths in the Crimea, Commemorated on June 26

Russia, Crimea, 790, Prince Bravlin, conquered Crimea, and saved by St Steven
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15;

Russia, Crimea, 783-1917, 8th - 20th Century, Christian Crimea

Russia, Crimea, 783, Prince Bravlin, devastated Crimea from Kerch to Sougdai, 783 or so
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15; Cherson, Crimea; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Venerable Theodore the Confessor the Abbot of the Studion, Commemorated on November 11 ; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ; Apostle Clement of the Seventy, Commemorated on January 4; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated January 26 ; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; Repose of St Cyril, Equal of the Apostles and Teacher of the Slavs, Commemorated on February 14; Hieromartyr Basil of Cherson, Commemorated on March 7; Hieromartyr Capiton of Cherson, Commemorated on March 7; Hieromartyr Eugene of Cherson, Commemorated on March 7; Venerable Joseph the Hymnographer, Commemorated on April 4; Icon of the Mother of God of Kasperov, Commemorated on April 5; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; St Martin the Confessor the Pope of Rome, Commemorated on April 14; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Cherson, Russian Crimea, 783 - Present
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15; Cherson, Crimea; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Venerable Theodore the Confessor the Abbot of the Studion, Commemorated on November 11 ; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ; Apostle Clement of the Seventy, Commemorated on January 4; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated January 26 ; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; Repose of St Cyril, Equal of the Apostles and Teacher of the Slavs, Commemorated on February 14; Hieromartyr Basil of Cherson, Commemorated on March 7; Hieromartyr Capiton of Cherson, Commemorated on March 7; Hieromartyr Eugene of Cherson, Commemorated on March 7; Venerable Joseph the Hymnographer, Commemorated on April 4; Icon of the Mother of God of Kasperov, Commemorated on April 5; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; St Martin the Confessor the Pope of Rome, Commemorated on April 14; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Korsun, Russian Crimea, 783 - Present
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15; Cherson, Crimea; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; St Callinicus the Patriarch of Constantinople, Commemorated on August 23; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Venerable Theodore the Confessor the Abbot of the Studion, Commemorated on November 11 ; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ; Apostle Clement of the Seventy, Commemorated on January 4; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated January 26 ; CYRIL AND METHODIUS, MISSIONARIES TO THE SLAVS (14 FEB 869) ; Repose of St Cyril, Equal of the Apostles and Teacher of the Slavs, Commemorated on February 14; Hieromartyr Basil of Cherson, Commemorated on March 7; Hieromartyr Capiton of Cherson, Commemorated on March 7; Hieromartyr Eugene of Cherson, Commemorated on March 7; Venerable Joseph the Hymnographer, Commemorated on April 4; Icon of the Mother of God of Kasperov, Commemorated on April 5; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; St Martin the Confessor the Pope of Rome, Commemorated on April 14; Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia, Commemorated on June 27; Icon of the Mother of God of Kasperov, Commemorated on June 29; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Russia, Crimea, 783-1917, Crimea in the Russian Empire
Russia, 790, Prince Bravlin, conquered Crimea, and saved by St Steven ; St. Stephen the Confessor the Archbishop of Sourozh in the Crimea, Commemorated on December 15; Crimea, 783-1917, Crimea in the Russian Empire Crimea, 101-867, Angelic Church of Pope Clement, Cherson, Crimea; Cherson, Crimea; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated on January 26;

Russia, Crimea, 867, Angelic Church of Pope Clement, Cherson, Crimea, Roman Empire
Crimea, 101-867, Angelic Church of Pope Clement, Cherson, Crimea; Cherson, Crimea; Hieromartyr Clement the Pope of Rome, Commemorated November 25 ;

Russia, Crimea, 900, 10th to 17th Century, Land of the Crimean Tatars, Mongol Crimea, Uzbekistan
Crimean Tatars; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; St Barsanuphius the Bishop of Tver, Commemorated on April 11;

Russia, Crimea, 980, Byzantine Korsun falls to Russia and Vladimir the Great for the hand of Anna
Korsun, 980, Byzantine Cherson falls to Russia and Vladimir the Great for the hand of Anna; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15;

Russia, Crimea, 988, Jerusalem Icon of the Mother of God transferred to Korsun and 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; 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 œJerusalem, Commemorated on October 12;

Russia, Crimea, 988, copy Korsun Icon of the Mother of God transferred to Kiev by Vladimir the Great
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; 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 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, Crimea, 989-1030, Kiev Rus Bishop, Joachim the Korsunian
Kiev Rus Bishop, 989-1030, Joachim the Korsunian; Kiev Rus Metropolitan, 988-992, Michael I of Kiev; St Michael the first Metropolitan of Kiev, Commemorated on June 15; St Joachim, First Bishop of Novgorod, Commemorated on February 10; - St. Joachim, First Bishop of Novgorod, Commemorated on February 10: we commemorate the Synaxis of Novgorod Hierarchs, which is also celebrated on October 4 and on the third Sunday after Pentecost. Joachim of Korsun, first Bishop of Novgorod (988-1030), does not seem to have a separate commemoration. Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Russia, Crimea, 1162, another copy Korsun Icon to Rus from Menignus,Troy by Euphrosyne of Polotsk, one year in Korsun
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; 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 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 of Korsun, Commemorated on October 9; Korsun Icon of the Mother of God is believed to be one of those painted by the holy Evangelist Luke, and it had been preserved in Ephesus. On October 9, 988, a copy of this icon was transferred from Korsun to Kiev by the holy Great Prince Vladimir (July 15), and it came to be called the Korsun Icon. Later this icon was transferred to Novgorod, and from there to Moscow to the Dormition cathedral in the Kremlin. Another copy of the Korsun Icon of the Mother of God was brought from Greece to Russia by Saint Euphrosynē of Polotsk (May 23) in 1162. Euphrosyne founded the Savior monastery at Polotsk. When she learned that there was an icon painted by Saint Luke at Menignus in Greece, she sent rich presents to the Byzantine Emperor and the Patriarch Chrysovergos asking them to send her this icon. icon was sent to Rus from Ephesus, and passed through Korsun. At the request of the inhabitants of that city it remained there about a year, thus it became known as the Korsun Icon. 1239, Alexandra, the daughter of Prince Bryachislav of Polotsk, brought this icon to the city of Toropets on her way to be married to the holy Great Prince Alexander Nevsky (November 23). Korsun Icon is also mentioned in the Life of Saint Dorothy of Kashin (September 24). Icon of the Mother of God œJerusalem Commemorated on October 12;

Russia, Crimea, 1223-1255, Mongol Khan Batu, Founder Golden Horde, Conquered Crimea
Scythia, 1223-1255, Mongol Khan Batu, Founder Golden Horde; Mongol Empire, 1206-1368, Capital Karakorum ; Venerable Pambo the Recluse of the Kiev Far Caves, Commemorated on July 18; St Tsotne Dadiani the Confessor, Commemorated on July 30; Icon of the Mother of God œof the Sign, the œKursk-Root, Commemorated on September 8; Martyr Mercurius of Smolensk, Commemorated on November 24; Right-believing George the Great Prince of Vladimir, Commemorated on February 4; Martyr Abraham of Bulgaria, Commemorated on April 1; Blessed Prince Gleb Andreevich the Son of St Andrew Bogoliubsky, Commemorated on June 20;

Russia, Crimea, 13th to 17th Centuries, Crimean Tatars
Crimean Tatars; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated on August 10; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2;

Crimean Khan, 1468-1515, Mengli I Giray
Crimean Khan, 1468-1515, Mengli I Giray; Crimean Khanate, Capture of Kiev by Khan Mengli-Gyr 1500 ; Icon of the Mother of God of Minsk, Commemorated on August 13 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11;

Crimean Khanate 1478-1774
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 ; Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2;

Russia, Crimea, 1500, 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, Crimea, 1500, Korsun Icon floats from Kiev up to Minsk
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;

Crimean Khan, 1641-1666, Mehmed IV Giray
Crimean Khan, 1641-1666, Mehmed IV Giray; Uncovering of the relics of St Theodosius the Archbishop of Chernigov, Commemorated on September 9 ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7;

Crimean Khan, 1666-1671, Adil Giray
Crimean Khan, 1666-1671, Adil Giray ; Martyr Macarius the Archimandrite of Kanev and Pereyaslavl, Commemorated on September 7;

Russia, Crimea, 1774-1776, Independent Crimea
Crimea, 1774-1776, Independent Crimea; Crimea, 1783, Annexation of Crimea by the Russian Empire; Icon of the Mother of God of Kasperov, Commemorated on April 5;

Russia, Crimea, 1783, Annexation of Crimea by the Russian Empire, by choice
Crimea, 1783, Annexation of Crimea by the Russian Empire; Icon of the Mother of God of Kasperov, Commemorated on April 5;

Russia, Crimea, 1840, Kasperov Icon, Cherson, features became bright, wonderworking, in Crimean War it saved Odessa
Russia, 1840, Kasperov Icon, Cherson, Crimea, Russia, Cherson is the Greek Name, Korsun is the Russian Name, features suddenly became bright, many miracles, wonderworking, Crimean War (Russia against Protestants, Catholics and Moslems) in 1853-56 carried through besieged Odessa, city spared, Akathists since; Korsun, Crimea ; Icon of the Mother of God of Kasperov, Commemorated on June 29; Kasperov Icon of the Most Holy Theotokos. Tradition says that this holy icon had been brought to Cherson from Transylvania by a Serb at the end of the sixteenth century. Passing down from parent and child, the icon had come to a certain Mrs. Kasperova of Cherson in 1809. night in February of 1840 she was praying, seeking consolation in her many sorrows. at the icon of the Virgin, she noticed that the features of the icon, darkened by age, had suddenly become bright. the icon was glorified by many miracles, and people regarded it as wonderworking. the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday. icon is painted with oils on a canvas mounted on wood. The Mother of God holds Her Son on her left arm. The Child is holding a scroll. Saint John the Baptist (Janurary 7) is depicted on one side of the icon, and Saint Tatiana (January 12) on the other. These were probably the patron saints of the original owners of the icon. Kasperov Icon is commemorated on October 1, June 29, and Bright Wednesday.

Russia, Crimea, 1853-1856, Crimean War, Orthodox East v Ottomans and West (Catholics and Protestants)
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, Crimea, 1854, Kasperov Icon becomes war hero
Russia, Crimea, 1840, Kasperov Icon becomes war hero Icon of the Mother of God of Kasperov, Commemorated on April 5; the Crimean War (1853-1856), the icon was carried in procession through the city of Odessa, which was besieged by enemy forces. On Great and Holy Friday, the city was spared. Since that time, an Akathist has been served before the icon in the Dormition Cathedral of Odessa every Friday.

Azov Lands (Sea of Azov)
Sea of Azov; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15 ;

Alma River Source

Alma River 1

Alma River Mouth (Black Sea)

Alma River

Perekop Isthmus, Crimea (meaning œto dig throughÂ)
Perekop Isthmus; between Crimea and Ukraine; Venerable Ephraim the Abbot of Perekop the Wonderworker of Novgorod, Commemorated on September 26; Translation of the relics of the Venerable Ephraim the Abbot of Perekop, Novgorod, Commemorated on May 16 ;

Tmutarakan, Crimea
Tmutarakan peninsula (on the eastern banks of the Kerchensk straits); Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Kerchensk (Kerch) straits
Kerchensk (Kerch) straits; Venerable Nikon, Abbot of the Kiev Far Caves, Commemorated on March 23;

Tmutarakan (Taman) Peninsula, Crimea
Taman Peninsula; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Taman (Tmutarakan) Peninsula, Crimea
Taman Peninsula; Venerable Nikon the Abbot of the Kiev Far Caves, Commemorated on March 23;

Surozh, Crimea, Russia
Sudak (Surozha, Surrentium), Crimea;; Icon of the Mother of God of Novgorod; St Stephen the Confessor the Archbishop of Surozha in the Crimea, Commemorated on December 15 ;

Sudak (Surozha, Surrentium), Russian Crimea
Sudak (Surozha, Surrentium), Crimea; St Stephen the Confessor the Archbishop of Surozha in the Crimea, Commemorated on December 15 ;

Akritian, Cherson, Crimea
Akritian (Anti Moslem Frontier) Cherson; Translation of the relics of the Venerable Theodore the Abbot of Studion, Commemorated January 26 ;

Korsun, Crimea, Russia, Korsun is the Slavic Name
Korsun, Crimea ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God of Minsk, Commemorated on August 13 ; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Icon of the Mother of God of Korsun, Commemorated on October 9; St Joachim, First Bishop of Novgorod, Commemorated February 10 ; Korsun, , the Greek name for Cherson; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; Equal of the Apostles and Teacher of the Slavs, Methodius, Commemorated on May 11; Icon of the Mother of God of Kasperov, Commemorated on April 5; Equal of the Apostles and Teacher of the Slavs, Methodius, Commemorated on May 11 and April 6 ; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; Equal of the Apostles and Teacher of the Slavs, Cyril, Commemorated on May 11 ; Icon of the Mother of God of Kasperov, Commemorated on June 29; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Cherson, Crimea, Russia, Cherson is the Greek Name
Korsun, Crimea ; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; Icon of the Mother of God of Minsk, Commemorated on August 13 ; Repose of the New-Hieromartyr Cosmas of Aitolia, Equal of the Apostles, Commemorated on August 24; Icon of the Mother of God of Korsun, Commemorated on October 9; St Joachim, First Bishop of Novgorod, Commemorated February 10 ; Korsun, , the Greek name for Cherson; St Methodius, Equal of the Apostles and Archbishop of Moravia, Enlightener of the Slavs, Commemorated on April 6; Equal of the Apostles and Teacher of the Slavs, Methodius, Commemorated on May 11; Icon of the Mother of God of Kasperov, Commemorated on April 5; Equal of the Apostles and Teacher of the Slavs, Methodius, Commemorated on May 11 and April 6 ; St George the Confessor the Bishop of Mitylene, Commemorated on April 7; Equal of the Apostles and Teacher of the Slavs, Cyril, Commemorated on May 11 ; Icon of the Mother of God of Kasperov, Commemorated on June 29; Equal of the Apostles Great Prince Vladimir, in Holy Baptism Basil, the Enlightener of the Russian Land, Commemorated on July 15; The Placing of the Honorable Robe of the Most Holy Mother of God at Blachernae, Commemorated on July 2;

Mount Ayu-Dag, Crimea
Mount Ayu-Dag; St John the Bishop of the Goths in the Crimea, Commemorated on June 26;

Alushta, Crimea
Alushta, Crimea; Martyrs Inna, Pinna, and Rimma, disciples of the Apostle Andrew, in Scythia, Commemorated on January 20; Holy Martyrs Inna, Pinna and Rimma were Slavs from northern Scythia (modern Bulgaria), and they were disciples of the holy Apostle Andrew the First-Called. They preached the Gospel of Christ and they baptized many barbarians who converted to the true Faith. They were seized by the local chieftain, but they would not deny Christ, nor would they offer sacrifice to idols. was wintertime, and the rivers were so frozen that not only people, but also horses with carts could travel on the ice. The chieftain had the saints tied to logs on the ice, and gradually lowered them into the freezing water. When the ice reached their necks, they surrendered their blessed souls to the Lord. Martyrs Inna, Pinna, and Rimma, disciples of Apostle Andrew in Scythia, Commemorated on June 20;

Russia, Crimea, Cherson, Muravsky Trail Folder

Russia, Crimea, Cherson, Dnieper (Varangian) Trade Route Folder

Dnieper (Varanigan) Trade Route (Varangia to Constantinople)
The chief trade route of Rus, from the Baltic Sea to the Black Sea, was then called œthe Way from the Varangians to the Greeks.

Russia, St Petersburg Folder, its roads and rivers

St Petersburg, Russia (Peterburg or Petrograd)
St Petersburg; Icon of the Mother of God of Konevits, Commemorated on July 10 ; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; 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 sorrow"Â (with coins) in St Petersburg, Commemorated on July 23; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated July 31 ; Martyr Sergius the Archimandrite of Petrograd, Commemorated July 31 ; Venerable Anthony the Roman and Abbot of Novgorod, Commemorated on August 3; Valaam Icon of the Mother of God, Commemorated on August 7; Venerable Anthony of Optina, Commemorated on August 7 ; Icon of the Mother of God "œthe Converser"Â, Commemorated on August 14; St Macarius the Roman, Commemorated on August 15; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Venerable Macarius of Optina, Commemorated on September 7 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; Martyr Juvenal of Alaska, Commemorated September 24; Icon of the Mother of God of Andronicus, Commemorated on October 22 ; Icon of the Mother of God "the Joy of All Who Sorrow", Commemorated October 24 ; Repose of St Philaret (Drozdov) the Metropolitan of Moscow ; Icon of the Mother of God of Tsarskoe Selo, Commemorated on November 27 ; Repose of St John of Kronstadt, Commemorated December 20 ; St Euthymius (Takaishvili), Commemorated January 3 ; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Blessed Xenia of St Petersburg, Commemorated January 24 ; St Gabriel, Bishop of Imereti, Commemorated January 25 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; St John, Archbishop of Novgorod, Commemorated February 10 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Icon of the Mother of God Weeping "œTikhvin"Â on Mt Athos, Commemorated on February 17 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Beheading of the Venerable Cornelius the Abbot of the Pskov Caves, February 20 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Icon of the Mother of God "œCzestochowa"Â, Commemorated on March 6; Venerable Athanasius of Murom, Commemorated on March 8; Repose of St Nicholas of Zhicha, Commemorated on March 18; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20 ; Venerable Seraphim of Virits, Commemorated on March 21; St Sophronius the Bishop of Irkutsk, 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); Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18; Icon of the Mother of God"œStaro Rus"Â Old Russian, Commemorated on May 4; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23; 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; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5; Glorification of St John of Kronstadt, Commemorated on June 8 ; Commemoration of the Appearance of the Archangel Gabriel to a Monk on Mt. Athos, and the Revelation of the Hymn, "œIt Is Truly Meet..."Â Or Axion Estin, Commemorated on June 11; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Venerable Nikon of Optina, Commemorated on June 25 ; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28; Icon of the Mother of God"œOur Lady of Sitka"Â, Commemorated on July 8 ;

Petrograd (Peterburg, St Petersburg, Neva River)
Petrograd: St Petersburg; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated on July 31; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Hieromartyr Hilarion, Archbishop of Vereiya; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ;

Gulf of Finland
Gulf of Finland;

Russia, St Petersburg History Folder

Russia, St Petersburg, 1240, Battle of the Neva, over Catholic Swedes, Norwegians and Finns
St Petersburg, 1240, Battle of the Neva; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; Repose of St Alexander Nevsky, Commemorated on November 23 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, St Petersburg, 1240-1263, Saint, Alexander Nevsky, battles of Neva and Ice
St Petersburg Saint, 1240-1263, Alexander Nevsky; St Charitina the Princess of Lithuania, Commemorated on October 5; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5 ;

Russia, St Petersburg, 1329-1353, Saint, Herman of Valaam
Valaam Island (Lake Ladoga); Venerable Herman the Wonderworker of Valaam, Commemorated on June 28; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28; Valaam Icon of the Mother of God, Commemorated on August 7; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ;

Russia, St Petersburg, 1329-1353, Saint, Sergius of Valaam
Valaam Island (Lake Ladoga); Venerable Herman the Wonderworker of Valaam, Commemorated on June 28; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28; Valaam Icon of the Mother of God, Commemorated on August 7; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ;

Russia, St Petersburg, 1370-1420, St Cornelius of Paleostrov and Olonets Svir River, and Pali Island, Lake Onega
Russia, St Petersburg, 1370-1420, St Cornelius of Paleostrov and Olonets Svir River, and Pali Island, Lake Onega; Paleostrov and Olonets, Karelia, Russia ; St Cornelius of Paleostrov and Olonets, Commemorated August 21 ; Cornelius of Paleostrov and Olonets, born at Pskov, was the founder of monastic life on Pali island in Lake Onega at the end of the fourteenth century. Despite the desolation of the island, brethren soon gathered near him. He built for them a church in honor of the Nativity of the Most Holy Theotokos, and a trapeza church in honor of the holy Prophet Elias. saint spent the final years of his life in a cave half a verst from the monastery, in unceasing prayer. The ascetic added the wearing of heavy chains to his struggles. saint’s blessed repose occurred around the year 1420. His relics were transferred to the monastery church by his disciple, Saint Abramius of Paleostrov (August 21), who was also glorified by his ascetical life, and was buried in the Paleostrov monastery beside his Elder. St Theophan the Recluse the Bishop of Tambov; Venerable Athanasius the Abbot of Syandemsk, Vologda; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19; Cornelius of Paleostrov and Olonets, born at Pskov, was the founder of monastic life on Pali island in Lake Onega at the end of the fourteenth century. Despite the desolation of the island, brethren soon gathered near him. He built for them a church in honor of the Nativity of the Most Holy Theotokos, and a trapeza church in honor of the holy Prophet Elias. The saint spent the final years of his life in a cave half a verst from the monastery, in unceasing prayer. The ascetic added the wearing of heavy chains to his struggles. The saint’s blessed repose occurred around the year 1420. His relics were transferred to the monastery church by his disciple, Saint Abramius of Paleostrov (August 21), who was also glorified by his ascetical life, and was buried in the Paleostrov monastery beside his Elder.

Russia, St Petersburg, 1383, Converser Icon, MOG and St Nick converse with S 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, St Petersburg, 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, St Petersburg, 1383, Tikhvin Icon, St Petersburg area, by Luke, hovered L Ladoga, radiant light, MOG moved it there
Russia, St Petersburg, , Tikhvin, St Petersburg area (Tikhvinka River 2), Painted by Luke, from Jerusalem to Blachernae in 450, in 1383 hovered over Lake Ladoga, radiant light, Theotokos moved it there, survived fires, 1560 Ivan t T built monastery, 1613 seized Novgorod and attempted to destroy t monastery, moscow army appeared, icon copies' miracles, even preserved after Rus Revolution, taken to Pskov&Riga&Bavaria&Chicago then back to Tikvin; Tikhvin; 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,” 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. 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. Afterwards, the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. Later, 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,” 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.” 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. While 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. 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 “Hodēgḗtria” model and is similar in style to the ancient Ivḗron 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 Hodēgḗtria 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, St Petersburg, 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, St Petersburg, 1493-1549, Saint, Adrian of Ondrusov, aka Andrew Zavalushin
Russia, Moscow, 1493-1549, Saint, Adrian of Ondrusov, aka Andrew Zavalushin; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26;

Russia, St Petersburg, 1606-1633, Diodorus t Abbot of Yuregorsk Monastery, Mt Yurev, established monastery, incorrupt relics
Russia, St Petersburg, 1606-1633, Diodorus t Abbot of Yuregorsk Monastery, Mt Yurev? (above Vodla Lake), established monastery, incorrupt relics Yuregorsk Monastery?, Mt Yurev? This is the location of the only church in the area. Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20; Diodorus of Yuregorsk was born in the village of Turchasovo at the River Onega. parents, Jerothei and Maria, named their son Diomid. a fifteen-year-old youth he went on pilgrimage to the Solovki monastery, and then remained there as a novice. There he received monastic tonsure when he was nineteen under the igumen Anthony. lived with the hermits on desolate islands, and then he settled at Lake Vodla. He spent seven years there with his disciple Prochorus. to found a monastery in honor of the Most Holy Trinity on Mount Yurev, the monk went to Moscow, where he received approval from Tsar Michael (1613-1645) also money for the building of the monastery from the Tsar’s mother, the nun and Eldress Martha. before his death, Saint Diodorus was obliged to journey to Kargopol on monastery matters. leave of the brethren, he predicted his impending death. He died on November 27, 1633 and was buried at Kargopol. two years his incorrupt body was transferred to the Trinity monastery and buried at the south wall of the cathedral church. memory of Saint Diodorus is celebrated on November 20 because of the Feast of the Icon of the Mother of God “Of the Sign,” with which his repose coincides.

Russia, St Petersburg, 1617, Treaty of Stolbovo, ended Russia's war with Sweden, Luke's Tikvin Icon, appearance large army
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; to ancient tradition, the wonderworking icon of Tikhvin is one of several painted by Saint Luke the Evangelist. 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. According to an early sixteenth century Russian manuscript, “The Tale of Miracles of the Icon of the Tikhvin Mother of God,” 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. Afterwards, the copy of the icon was taken to Moscow and enshrined in the Kremlin’s Dormition Cathedral. Later, 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,” 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.” 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. While 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 “Hodēgḗtria” model and is similar in style to the ancient Ivḗron 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 Hodēgḗtria 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, St Petersburg, 1641, Finding incorrupt relics of Venerable Alexander, Abbot of Svir
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, St Petersburg, 1721, Nishtad Peace, Treaty of Nystad. August 30, 1721
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, St Petersburg, 1721-1917 , Russian Empire (capital normally St Petersburg)
Russian Empire, Capital St Petersburg except for two years in Moscow of the 200 years of the Empire 1721-1917 ; Icon of the Mother of God of Andronicus, Commemorated on October 22 ;

Russia, St Petersburg, 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, St Petersburg, 1747,Tsarskoye Selo Icon, St Petersburg, ancient, wonderworking, Plague, cholera, fires, shipwrecks
Russia, St Petersburg, 1747,Tsarskoye Selo Icon, St Petersburg, ancient, wonderworking, Peter I, Church, Plague 1771, cholera 1831, epidemics, fires, shipwrecks; Tsarskoye Selo; Icon of the Mother of God of Tsarskoe Selo, Commemorated November 27 ; Tsarskoe Selo Sign Icon of the Mother of God an ancient wonderworking icon, brought by way of a present to Tsar Alexis Mikhailovich by one of the Eastern Patriarchs, supposedly by Saint Athanasius of Constantinople (October 28). 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. the intercession of the Mother of God, the terrible epidemics only barely touched Tsarskoe Selo. before the Tsarskoe Selo Icon of the Most Holy Theotokos “of the Sign,” 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.

Russia, St Petersburg, 1757-1825, Iconographer, Vladimir Lukich Borovikovsky, Free Mason
St Petersburg Iconographer, 1757-1825, Vladimir Lukich Borovikovsky; Lukich Borovikovsky (July 24 O.S. (August 4, N.S.) 1757, Mirgorod - April 6 O.S. (April 18, N.S.) 1825, St. Petersburg) was a prominent Russian artist of Ukrainian background,[2] who served at the court of Catherine the Great and dominated portraiture in the Russian Empire at the turn of the 19th century. Borovikovsky was born in Mirgorod,[3][4] Cossack Hetmanate, Russian Empire (now Ukraine) on July 24, 1757 in a family with Ukrainian Cossack background.[5] His father, Luka Borovik, was an icon-painter.[6] According to the family tradition, all four of Borovik's sons served as Cossacks in Mirgorod regiment, but Vladimir retired early at the rank of poruchik and devoted his life to art — mostly icon painting for local churches. lived in Mirgorod until 1788, where he painted icons and portraits in the Cossack Baroque tradition.[7] His friend Vasily Kapnist was preparing an accommodation for Empress Catherine II in Kremenchuk during her travel to newly conquered Crimea. Kapnist asked Borovikovsky to paint two allegoric paintings (Peter I of Russia and Catherine II as peasants sowing seeds and Catherine II as a Minerva) for her rooms. The paintings so pleased the Empress that she requested that the painter move to Saint Petersburg. September 1788 Borovikovsky lived in Saint Petersburg where he changed his surname from the Cossack Borovyk to the more aristocratic-sounding Borovikovsky. For his first ten years in Saint Petersburg, he lived in the house of the poet, architect, musician and art theorist, Prince Nikolay Lvov, whose ideas strongly influenced Borovikovsky's art. At the age of 30 years, he was too old to attend St. Petersburg Imperial Academy of Arts, so he took private lessons from Dmitry Levitzky and later from Austrian painter Johann Baptist Lampi. 1795 he was appointed an academician. He became a popular portrait painter and created about 500 portraits during his lifetime, 400 of which survived to the 21st century. He had his own studio, and often relied on assistants to paint the less important parts of a portrait. His sitters included members of the imperial family, courtiers, generals, many aristocrats, and figures from the Russian artistic and literary worlds. Most of his portraits are intimate in style. most notable are: Portrait of Catherine II, Empress of Russia (1794) Portrait of E. N. Arsenyeva (1796) Portrait of M. I. Lopukhina (1797) Portrait of F. A. Borovsky (1799) Portrait of Paul I, Emperor of Russia (1800) Portrait of Prince A. B. Kurakin (1801–1802) Portrait of Princess A. G. Gagarina and Princess V. G. Gagarina (1802). Portrait of Serbian Prince Karadjordje' 1816 never taught in the Imperial Academy of Art but pupils lived in his home. Among them were Alexey Venetsianov and Bugaevsky-Blagodarny (who painted the only survived portrait of Vladimir Borovikovsky). 1819 Borovikovsky became a Freemason, member of a lodge Dying Sphinx. At that time he mostly painted icons, including Iconostasis of the Smolensky Cemetery church and some icons for Kazan Cathedral in Saint-Petersburg. April 6, 1825 he died suddenly of a heart attack and was interred in the Lazarevskoe Cemetery of the Alexander Nevsky Lavra in Saint Petersburg. Icon of the Mother of God œOur Lady of SitkaÂ, Commemorated on July 8;

Russia, St Petersburg, 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, St Petersburg, 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, St Petersburg, 1917-1922, Benjamin of Petrograd, not resist consiscations, kicked L Church out, trial, shot
Russia, St Petersburg, 1917-1922, Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, 1922 Communists confiscating Church treasurers, for food for starving, he did not resist, wanted it to be voluntary, comission agreed but Moscow not, 12 living church priests called for unconditional surrender valuables, B met with authorities, substituted other property, L Church tried control from Tikhon, L Church outside C until repent, Soviets enraged, B ordered to rescind, did not, trial, false witnesses, shot; Petrograd: St Petersburg; Hieromartyr Benjamin the Metropolitan of Petrograd and Gdovsk, Commemorated on July 31; New Hieromartyr Benjamin (Kazansky) was appointed Metropolitan of Petrograd in the summer of 1917. those tumultuous times, he was one of the few people in Russia with no interest in politics. He was more concerned with caring for his diocese and his flock. 1922, the Communists began confiscating Church treasures. They professed that they wanted to sell them in order to buy food for the starving population. the people protested, there were bloody reprisals. Benjamin did not resist turning over the Church’s valuables, for he believed it was his duty to help save people’s lives. wanted this sacrifice to be voluntary, however, and not a plundering of church property by the government. March 6, 1922 Metropolitan Benjamin met with a commission which had been formed to help the starving. They agreed to his request that the dispersal of funds from voluntary contributions should be controlled by the parishes. Newspapers of that time praised the Metropolitan and his clergy for their charitable spirit. leaders in Moscow did not approve of the decision made by the Communists of Petrograd allowing voluntary contributions to be administered by the parishes, and declared that the confiscation of Church property would continue. gathered in Petrograd, shouting and throwing stones at those who were stealing from the churches. March 24, 1922 “Pravda” printed a letter from twelve priests who broke ranks with the other clergy, referring to them as “counter-revolutionaries” and blaming them for the famine. of these twelve would later be active in the “Living Church.” They called for unconditional surrender of all Church valuables to the Soviets. clergy of Petrograd were outraged by the letter from the twelve. Benjamin, hoping to avoid confrontations between the people and the Communists, tried to calm his priests. also asked for a meeting with the authorities. and Boyarsky, two of the twelve, were delegated to talk with Soviet leaders, and came to an agreement. Parishes would be permitted to keep their sacred vessels if they substituted other property of equal value. This program seemed to work well for a time. Boyarsky, and others tried to wrest control of the Church from Patriarch Tikhon and the bishops. informed Metropolitan Benjamin of the new state of affairs, declaring that Vvedensky had been appointed as the Petrograd representative of the new Church administration. Metropolitan could not accept this threat to Church order, so he proclaimed that Vvedensky would be regarded as being outside the Church until he repented of his error. decree was published in the newspapers, and served to enrage the Soviets. and the Petrograd commandant Bakaev went to see the Metropolitan and ordered him to rescind his decree. If he did not, they told him, he and others close to him would be placed on trial. They warned Metropolitan Benjamin that he and others would be put to death if he made the wrong choice. He refused to submit. courageous archpastor began meeting with his friends in order to say farewell. He also gave instructions for the administration of the diocese. A few days later, the Metropolitan was placed under house arrest. Not long after that, he was taken to prison. his trial began, the Metropolitan entered the courtroom with Bishop Benedict and other clergy. When everyone stood up for him, Metropolitan Benjamin blessed them. judges tried to get the Metropolitan to renounce the idea of the parishes voluntarily contributing church valuables in order to feed the hungry, or to provide the names of those who had conceived this idea. It would suit their purposes very well if he could be made to “repent” or back away from his previous statements and submit to the authorities. other clergy and civilians on trial with Metropolitan Benjamin did not try to ingratiate themselves with the court, and did not accuse others in order to win leniency for themselves. the trial, Archimandrite Sergius (Shein) explained that as a monk he had renounced the world in order to dedicate himself to God. Only the flimsiest of threads still connected him with the outside world, he asserted. “Does this tribunal imagine,” he said, “that severing this thread which connects me with life could frighten me? Do your deed. I pity you, and I pray for you.” trial lasted for two weeks, and the prosecutors presented witnesses who had been hired to bring false accusations against the defendants. witnesses were called, and their testimony seemed to support Metropolitan Benjamin and to weaken the government’s case against him. certain professor of the Technological Institute named Egorov angered the court by his testimony. He was accused of being a follower of the Metropolitan, so he was arrested on the spot. spite of all the evidence, the defendants were found guilty. Government supporters and members of the Red Army in the court broke into applause. defense attorney addressed the court, saying that he knew that any pleas he might offer would be useless. “Political considerations come first with you, and all verdicts must favor your policy,” he declared. though everyone understood that the trial was a farce, the Soviet government could not afford to make a martyr out of Metropolitan Benjamin. The example of history, he pointed out, should warn them against such a course. the defense attorney had finished, there was loud clapping. The judges tried to restore order, but found that many Communists in the audience had also joined in the applause. defendants were given a chance to speak, and the Metropolitan stood to address the court. He said it grieved him to be called an enemy of the people, for he had always loved the people and dedicated his life to them. The rest of his comments were a defense of the others on trial with him. the presiding judge asked him to say something about himself, he said that no matter what sentence the court decreed he would thank God by saying, “Glory to Thee, O Lord, glory to Thee for all things.” 9:00 P.M. on July 5, the chairman of the tribunal announced that ten defendants, including the Metropolitan, were to be shot. Benjamin and those with him (Archimandrite Sergius, George, and John of Petrograd) were executed on July 31, 1922. had been shaved and dressed in rags so that the firing squad would not know that they were shooting members of the clergy. saints are also commemorated at the Synaxis of the New Martyrs and Confessors of Russia (January 25 or the Sunday after the 25th).

Russia, St Petersburg, North Side Folder, Karelian Isthmus, Sestra River

Sestra River

Sestra River Source (Karelian Istmus)
The Sestra River is the natural boundary between both Russia and Sweden, and Russia and Finland.

Karelian Isthmus, North Side St Petersburg
Karelian Isthmus; Valaam Icon of the Mother of God, Commemorated on August 7; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Venerable Euthymius the Enlightener of Karelia and Finland, Commemorated on April 18;

Vysotsk, North St Petersburg, Russia
Vysotsk; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Athanasius of Serpukhov, Commemorated on September 12

Kakisalmi, Russia (Karelian Isthmus)
Kakisalmi; Valaam Icon of the Mother of God, Commemorated on August 7;

Sestra River 1

Sestra River Mouth (Gulf of Finland)

Peter and Paul cathedral, northside St Petersberg, 1712
Peter and Paul Cathedral St. Petersburg; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Uncovering of the relics of St Joasaph the Bishop of Belgorod, Commemorated September 4 ; St Joasaph the Bishop of Belgorod, Commemorated on December 10; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10;

Petrograd’s Military Medical Academy
Petrograd’s Military Medical Academy; Uncovering of the relics of Venerable Alexander, Abbot of Svir, Commemorated on April 17;

Russian Thebaid of the North, Saint Petersburg
Russian Thebaid of the North; Venerable Dionysius the Abbot of Glushetsk, Vologda, Commemorated on June 1;

Kronstadt Island, St Petersburg
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. 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. Venerable Anatole I of Optina, Commemorated on January 25 ; Glorification of St John of Kronstadt, Commemorated on June 8 ; Venerable Nikon of Optina, Commemorated on June 25 ;

Saint Andrew's Cathedral, Kronstadt Island, North St Petersburg
Saint Andrew's Cathedral, Kronstadt; Repose of Saint John of Kronstadt, Commemorated on 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. 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. Glorification of Saint John of Kronstadt, Commemorated on June 14;

Russia, St Petersburg, Volkhov River Folder

Volkhov River 5 (Volkhov)

Volkhov, St Petersburg (Volkhov River 5)
Volkhov; Venerable Anthony the Roman and Abbot of Novgorod, commemorated August 3;

Zelenets (Green Island), Trinity Zelenets Monestary, Volkhov District, St Petersburg, 1582
Zelenets, Trinity Zelenets Monestary, Volkhov District, Zelenets (Green Island); Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1;

Russia, St Petersburg, Syas River Folder

Syas River

Syas River Source (Valdai Hills)

Syas River 1

Syas River 2 (Overview)

Syas River 3

Syas River 4

Syas River 6 (Tikhvinka River)

Russia, St Petersburg, Syas River 6, Tikhvin River Folder

Tikhvinka River

Tikhvinka River Source (Lake Yeglino)

Tikhvinka River 1

Tikhvinka River 2 (Tikhvin)

Tikhvin, St Petersburg area (Tikhvinka River 2)
Tikhvin; Icon of the Mother of God œthe ConverserÂ, Commemorated on August 14; Translation of the Icon of the Mother of God in Triumph to Russia, Commemorated on September 18; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ; Venerable Anthony of Dymsk, Novgorod, Commemorated January 17 ; Icon of the Mother of God Weeping "Tikhvin" on Mt Athos, Commemorated February 17; Icon of the Mother of God Weeping œTikhvinÂ on Mt Athos, Commemorated on February 17 ; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Icon of the Mother of God œStaro RusÂ Old Russian, Commemorated on May 4; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Tikhvin Assumption Monastery, 1560
Tikhvin Assumption Monastery; Finding of the relics of the Venerable Cyril the Abbot of Novoezersk, Vologda, Commemorated on November 7 ;

Dymsk, Novgorod (near Tikhvin, St. Petersburg)
Dymsk on Lake Dyma on the outskirts of Tikhvin; Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17 ; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26;

Dyma Lake, Tikhvin, St Petersburg
but Anthony, shunning glory, left the monastery and settled at the shores of Lake Dyma, on the outskirts of the city of Tikhvin Venerable Anthony of Dymsk, Novgorod, Commemorated on January 17; Venerable Anthony the Abbot of Dymsk, Novgorod, Commemorated on June 24;

Tikhvinka River Mouth (Syas River 6)

Syas River Mouth (Lake Ladoga, St Petersburg)

Russia, St Petersburg, South Side Folder, Winter Palace, Spiritual Academy, Gatchina Road

Izhora River

Trinity-St. Sergius Hermitage (near St Petersburg) 1734
St Sergius Hermitage; 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; Repose of the Venerable Herman of Alaska, Wonderworker of All America; St Sophronius the Bishop of Irkutsk, Commemorated on March 30;

Sergius Coastal Monastery of Saint Sergius of Radonezh, in Petrograd, 1734
Sergius Coastal Monastery of Saint Sergius of Radonezh, in Petrograd The poustinia was founded in 1734 as a branch of the great Trinity Lavra of St. Sergius in the immediate vicinity of the new Russian capital, St. Petersburg. Catherine Ivanovna, Peter the Great's niece, owned a manor on the bank of the Gulf of Finland. After her death Empress Anna presented the land to her confessor Varlaam, who was also in charge of the Trinity Lavra. katholikon, as photographed by Count von Nostitz in the 1860s earliest buildings of the monastery, including the pentacupolar cathedral, the outer wall and the towers, were designed by Pietro Antonio Trezzini. They were Baroque in character. It was not until 1764 that Strelna Monastery was designated a separate poustinia. Many monks from Strelna entered the Navy to serve as ship chaplains. Saint Herman of Alaska was one of those monks. golden age of the monastery is associated with Saint Ignatius Bryanchaninov who was in charge of the poustinia between 1834 and 1857. Bryanchaninov had the monastery transformed by Aleksey Gornostayev into a showcase for the Russian Revival style. The new Ascension Cathedral was built to a Neo-Byzantine design. the Russian Revolution the Soviets suppressed the monastery (1931), destroyed the cemetery and adapted the grounds to serve as a labor camp, or a work farm. The buildings sustained further damage during World War II. After the property was occupied by a police school in the early 1960s, Trezzini's cathedral and several other churches were blown up. The remaining buildings were returned to the Russian Orthodox Church in 1993. Martyr Sergius the Archimandrite of Petrograd; - Martyr Sergius the Archimandrite of Petrograd, Commemorated on July 31 Sergius (Shein) was executed along with Metropolitan Benjamin of Petrograd on July 31, 1922. During his trial, he explained that as a monk he had renounced the world in order to dedicate himself to God. Only the flimsiest of threads still connected him with the outside world, he asserted. “Does this tribunal imagine,” he said, “that severing this thread which connects me with life could frighten me? Do your deed. I pity you, and I pray for you.” a short deliberation, the chairman of the tribunal announced that Metropolitan Benjamin and ten others were to be shot. The prisoners were taken from jail and executed a few miles from Petrograd.

Kopore Fortress (relative high point, southwest of St Petersburg)
Kopore; Repose of St Alexander Nevsky, Commemorated November 23, The Teutonic Knights remained a dangerous enemy. In a lightning-quick campaign in 1241 St Alexander recaptured the ancient Russian fortress of Kopore, expelling the knights. But in 1242, the Germans succeeded capturing Pskov.;

Orlov (Gatchina Palace)
Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27; Venerable Leonid of Optina, Commemorated October 11 ; Translation of the relic of the Right Hand of John the Baptist, October 12 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ;

Gatchina Palace, 1766
Gatchina Palace; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ; Translation of the relic of the Right Hand of John the Baptist, October 12 ;

Gatchina (Road St Petersburg to Pskov)
Gatchina (Road St Petersburg to Pskov); Gatchina Palace; Translation of a Particle of the Life Giving Cross from Malta to Gatchina, Commemorated October 12 ; Translation of the relic of the Right Hand of John the Baptist, October 12 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ;

Pavlovsk Institute - Pavlovsk Palace, St Petersburg, 1777
Pavlovsk Institute - Pavlovsk Palace; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated on December 4

Sophia Cathedral, Pushkin, St Petersburg
Sophia Cathedral, in Sophia, near Pushkin and St. Petersburg ; St John, Archbishop of Novgorod, Commemorated February 10 ; Venerable Euphrosyne the Abbess of Polotsk, Commemorated on May 23;

Tsarskoye Selo, St Petersburg
Tsarskoye Selo; Priestmartyr John Kochurov, Commemorated October 31 ; Icon of the Mother of God of Tsarskoe Selo, Commemorated November 27 ;

Saint Katherine'™s Cathedral, Tsarskoye Selo, St Petersburg
Saint Katherine'™s Cathedral, Tsarskoye Selo, St Petersburg; Priestmartyr John Kochurov, Commemorated on October 31;

St. Petersburg University, 1724
St. Petersburg University; St Euthymius (Takaishvili);

Moscow Triumphal Gate, St Petersburg, 1834, for 1829 victory over Turks
Moscow Triumphal Gate; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Metropolitan Philaret was asked to dedicate the new Triumphal Gate in Moscow, and Tsar Nicholas I was also present. Seeing statues of pagan gods on the Gate, the Metropolitan refused to bless it. The Tsar became angry, and many people criticized the saint™s refusal to participate. He felt that he had followed his conscience in this matter, but still felt disturbed by it, and so he prayed until he finally dropped off to sleep. He was awakened around 5 A.M. by the sound of someone opening the door which he usually kept locked. The Metropolitan sat up and saw Saint Sergius of Radonezh (September 25) leaning over his bed. œDon'™t worry,Â he said, It will all pass.Then he disappeared.

Resurrection-New Divyevo Monastery, Moskovskiy Ave., 100, St. Petersburg 196084
Resurrection-New Divyevo Monastery, Moskovskiy Ave., 100, St. Petersburg 196084; Moscow Triumphal Gate; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Metropolitan Philaret was asked to dedicate the new Triumphal Gate in Moscow, and Tsar Nicholas I was also present. Seeing statues of pagan gods on the Gate, the Metropolitan refused to bless it. The Tsar became angry, and many people criticized the saint™s refusal to participate. He felt that he had followed his conscience in this matter, but still felt disturbed by it, and so he prayed until he finally dropped off to sleep. He was awakened around 5 A.M. by the sound of someone opening the door which he usually kept locked. The Metropolitan sat up and saw Saint Sergius of Radonezh (September 25) leaning over his bed. œDon'™t worry,Â he said, It will all pass.Then he disappeared. Venerable Seraphim of Vyritsa, Commemorated on March 21;

St Petersburg Theological Academy, 1797
St Petersburg Theological Academy; Glorification of St Tikhon, the Apostle to America, Commemorated October 9 ; Priestmartyr John Kochurov, Commemorated on October 31; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19; Glorification of the Priestmartyr Alexander Hotovitzky, Commemorated December 3; St Gabriel, Bishop of Imereti, Commemorated January 25 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7 ; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925); Glorification of St John of Kronstadt, Commemorated on June 8 ;

St Alexander Nevsky Spiritual Academy, St Petersburg, 1797
St Alexander Nevsky Spiritual Academy; Repose of St John of Kronstadt, Commemorated December 20 ; Venerable Theodore of Sanaxar, Commemorated on February 19; St Meletius, Archbishop of Kharkov and Akhtyr, Commemorated on February 28; 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 ;

St Petersburg Naval Academy, 1701
St Petersburg Naval Academy; Repose of St Jacob Netsvetov the Enlightener of the Peoples of Alaska, Commemorated on July 26;

Kazan Cathedral, St. Petersburg, 1801, western, enlightened, modeled on Peter's Basilica Rome
Kazan Cathedral, St. Petersburg; Cathedral or Kazanskiy Kafedralniy Sobor , also known as the Cathedral of Our Lady of Kazan, is a cathedral of the Russian Orthodox Church on the Nevsky Prospekt in Saint Petersburg. It is dedicated to Our Lady of Kazan, one of the most venerated icons in Russia. of the cathedral started in 1801 and continued for ten years under the supervision of Alexander Sergeyevich Stroganov.[2] its completion in 1811, the new temple replaced the Church of Nativity of the Theotokos, which was disassembled when the Kazan Cathedral was consecrated. architect Andrey Voronikhin[3] modelled the building on St. Peter's Basilica in Rome.[2] Some art historians assert that Emperor Paul (reigned 1796–1801) intended to build a similar church on the other side of Nevsky Prospect that would mirror the Kazan Cathedral, but such plans failed to materialize.[citation needed] Although the Russian Orthodox Church strongly disapproved of the plans to create a replica of a Catholic basilica in Russia's then capital, several courtiers supported Voronikhin's Empire Style design. Napoleon invaded Russia (1812) and the commander-in-chief General Mikhail Kutuzov asked Our Lady of Kazan for help, the church's purpose altered. The Patriotic War over, Russians saw the cathedral primarily as a memorial to their victory over Napoleon.[3] Kutuzov himself was interred in the cathedral in 1813; and Alexander Pushkin wrote celebrated lines meditating over his sepulchre. In 1815 keys to seventeen cities and eight fortresses were brought by the victorious Russian army from Europe and placed in the cathedral's sacristy. In 1837, Boris Orlovsky designed two bronze statues of Kutuzov and of Barclay de Tolly which stand in front of the cathedral. 1896 Photochrom print 1876 the Kazan demonstration, the first political demonstration in Russia, took place in front of the church. After the Russian Revolution of 1917 the authorities closed the cathedral (January 1932). In November 1932 it reopened as the pro-Marxist "Museum of the History of Religion and Atheism".[4] or, as one contemporary writer put it more baldly, "Leningrad's largest antireligious museum", complete with Spanish Inquisition waxworks.[5] Services resumed in 1992, and four years later the cathedral was returned to the Russian Orthodox Church. As of 2017 it functions as the mother cathedral of the metropolis of St. Petersburg. cathedral's interior, with its numerous columns, echoes the exterior colonnade and is reminiscent of a palatial hall, being 69 metres in length and 62 metres in height. The interior features numerous sculptures and icons created by the best Russian artists of the day. A wrought-iron grille separating the cathedral from a small square behind it is sometimes cited as one of the finest ever constructed.[6][7] cathedral's huge bronze doors are one of four copies of the original doors of the Baptistery in Florence, Italy (the other three are at Grace Cathedral in San Francisco, United States, at the Nelson-Atkins Museum of Art in Kansas City, United States, and at the Florence Baptistery itself). Kazan Cathedral is considered to be the model for the neoclassical style of Helsinki Cathedral, one of the most iconic landmarks of Helsinki, Finland.[8] Repose of St Raphael the Bishop of Brooklyn, Commemorated on February 27; Icon of the Mother of God œCzestochowaÂ, Commemorated on March 6;

Alexandrovsky (Shuvalov) Palace
Alexandrovsky Shuvalov Palace; Priestmartyr John Kochurov, Commemorated on October 31;

Alexander Nevsky Lavra, St Petersburg, 1710
Alexander Nevsky Lavra ; Translation of the relics of St Alexander Nevsky, Commemorated August 30 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Seraphim of Virits, Commemorated on March 21; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925);

Trinity Cathedral, Alexander Nevsky Lavra, St Petersburg, 1778
Alexander Nevsky Lavra ; Translation of the relics of St Alexander Nevsky, Commemorated August 30 ; Repose of St Innocent the first Bishop of Irkutsk, Commemorated November 26 ; St Nicholas, Equal of the Apostles and Archbishop of Japan, Commemorated on February 16; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Seraphim of Virits, Commemorated on March 21; St Sophronius the Bishop of Irkutsk, Commemorated on March 30; TIKHON, PATRIARCH OF RUSSIA AND CONFESSOR, (7 April 1925);

Smolensk cemetery, St Petersburg
Smolensk cemetery; Blessed Xenia of St Petersburg, Commemorated January 24 ;

Vasili Island, St Petersburg
Vasili Island; Valaam Icon of the Mother of God, Commemorated on August 7;

Petersburg Cossack Staff Officers"™ School
Petersburg Cossack Staff Officers™ School or Imperial Military Aademy in Saint Petersberg; Orenburg Cossacks; Venerable Barsanuphius of Optina, Commemorated on April 1;

Imperial Military Academy
Petersburg Cossack Staff Officers' School or Imperial Military Aademy in Saint Petersberg; Orenburg Cossacks; Venerable Barsanuphius of Optina, Commemorated on April 1;

Academy of Arts in St Petersburg, Russia
Academy of Arts in St Petersburg, Russia; Icon of the Mother of God "œOur Lady of Sitka"Â, Commemorated on July 8 ;

Saint Petersburg State University, 1724
Saint Petersburg State University; Martyr Ilia Chavchavadze of Georgia, Commemorated on July 20;

Winter Palace Cathedral, southside St Petersburg, 1763
Winter Palace Cathedral; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10;

Winter Palace, southside St. Petersburg, 1732
Winter Palace; The Placing of the Honorable Robe of the Lord at Moscow, Commemorated on July 10; Translation of a Particle of the Life Giving Cross from Malta to Gatchina; Translation of the relic of the Right Hand of John the Baptist, Commemorated October 12 ; Synaxis of the Holy Glorious Prophet, Forerunner and Baptist John, Commemorated January 7 ;

Izhora Plateau
Izhora Plateau;

Izhora River Source (Skvoritsy springs, Izhora Plateau)

Izhora River 1

Izhora River 2

Izhora River Mouth (Neva River)
Izhora River;

Russia, St Petersburg, Lakes Onega and Lagoda Folder

Lake Onega, Eastern St Petersburg area
Lake Onega; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Zosimas the Abbot of Solovki, Commemorated on April 17; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Lake Ladoga, St Petersburg area
Lake Ladoga; Icon of the Mother of God of Konevits, Commemorated on July 10 ; St Macarius of Oredezhsk, Commemorated August 9; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Macarius of Optina, Commemorated on September 7 ; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Appearance of the Tikhvin Icon of the Mother of God, Commemorated on June 26; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Valaam Island (Lake Ladoga near St Petersburg) settled 1329
Valaam Island (Lake Ladoga); Valaam Icon of the Mother of God, Commemorated on August 7; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Venerable Antipas of Valaam Monastery, Commemorated January 10 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20 ; Venerable Adrian the Abbot of Ondrusov, Valaam; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

Shlisselburg Fortress, 1323, Lake Ladoga
Shlisselburg Fortress; Translation of the relics of Saint Alexander Nevsky, Commemorated on August 30;

Valaamo monastery (Valaam Island, Lake Ladoga) 1329
Valaam Monastery ; Valaam Icon of the Mother of God, Commemorated on August 7; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Venerable Adrian the Abbot of Ondrusov, Valaam; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Leonid of Optina, Commemorated on October 11; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; Venerable Antipas of Valaam Monastery, Commemorated January 10 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20; Venerable Sergius the Wonderworker of Valaam, Commemorated on June 28;

an island, Sala (the Thicket)
Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26;

The Peninsula of Lake Ladoga
Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26;

Serdobol (near St Petersburg) marble quarry, Father Herman of Alaska
Serdobol at the north end of Lake Ladoga. Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ;

Konevits Island, , Lake Ladoga, St Petersburg
Konevits; Icon of the Mother of God of Konevits, Commemorated on July 10 ; Konevits Icon of the Mother of God: It was with this icon of Greek origin that John, igumen of one of the Athonite monasteries, blessed Saint Arsenius, founder of the Konevits monastery (June 12). The holy icon was glorified by many miracles. the year 1610, during an invasion of the Swedes into the Novgorod territory, the icon was transferred from the Konevits monastery to the Novgorod Derevianits monastery with the blessing of Archbishop Isidore of Novgorod. Each year on July 10 a festal celebration of the Most Holy Theotokos took place at this monastery in honor of Her holy icon. In the year 1799, with the blessing of the Metropolitan Gabriel of Petersburg and Novgorod (+ January 26, 1801), the wonderworking icon was returned to the Konevits monastery. The return of the icon to the Konevits Monastery is celebrated on September 3. Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Konevits Monestary, Lake Ladoga, St Petersburg, 1393
Konevits Monestary; Konevits; Icon of the Mother of God of Konevits, Commemorated on July 10 ; Konevits Icon of the Mother of God: It was with this icon of Greek origin that John, igumen of one of the Athonite monasteries, blessed Saint Arsenius, founder of the Konevits monastery (June 12). The holy icon was glorified by many miracles. the year 1610, during an invasion of the Swedes into the Novgorod territory, the icon was transferred from the Konevits monastery to the Novgorod Derevianits monastery with the blessing of Archbishop Isidore of Novgorod. Each year on July 10 a festal celebration of the Most Holy Theotokos took place at this monastery in honor of Her holy icon. In the year 1799, with the blessing of the Metropolitan Gabriel of Petersburg and Novgorod (+ January 26, 1801), the wonderworking icon was returned to the Konevits monastery. The return of the icon to the Konevits Monastery is celebrated on September 3. Valaam Icon of the Mother of God, Commemorated on August 7; Venerable Arsenius the Abbot of Konevits, Commemorated on June 12;

Russia, St Petersburg, Lakes Onega and Lagoda, Svir River Folder

Chud People, Land of the Chud People (east of St Petersburg)
Chud People; St Sergius of Malopinega, Commemorated on November 16 ; St Vsevolod (in holy baptism Gabriel) the Wonderworker of Pskov, Commemorated February 11 ; Venerable Lazarus of Murom, Commemorated on March 8;

Kizhi Island in Lake Onega, St Petersburg area
Mucha (Murom) Island in Lake Onega; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Athanasius of Murom, Commemorated on March 8; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Mucha (Murom) Island in Lake Onega, St Petersburg area
Mucha (Murom) Island in Lake Onega; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Athanasius of Murom, Commemorated on March 8; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Murom monastery, Church of the Ressurection of Lararus, 1360
Mucha (Murom) Island in Lake Onega; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Athanasius of Murom, Commemorated on March 8;

Kizhi Pogost, 1360 & 1690
Kizhi Pogost, 1690; Venerable Athanasius of Murom, Commemorated on March 8;

Pali island in Lake Onega
Pali island in Lake Onega; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Petrozavodsk, Lake Onega, St. Petersburg, Svir River side
Petrozavodsk; Righteous Athanasius of Novolotsk, Commemorated on January 18 ; Finding of the relics of the Venerable Bassian the Monk of Pertomsk, Solovki, Commemorated on June 5;

Svir River

Svir River Source (Lake Onega)

Obonezh Pyatina, division of Novgorod Northeast of Novgorod to White Sea, Svir River
Pyatina; Obonezhskaya Pyatina; Obonezhskaya Pyatina was located to the northeast of Novgorod, on the right bank of the Volkhov. This pyatina continued north to Lake Onega and further to the White Sea. In terms of the current administrative division, it included parts of Novgorod, Leningrad, Vologda, and Arkhangelsk Oblasts, and the Republic of Karelia.

Khavronin on the River Svira, St Petersburg
Khavronin on the River Svira; Uncovering of the relics of the Venerable Herman of Solovki, Commemorated on July 30;

Svir River 1 (Holy Lakes, Svir)

Holy Lakes
Holy Lakes ; Alexander-Svirsky Monastery ; Alexander-Svirsky Monastery was founded in 1487, when a monk of the Valaam Monastery, named Alexander, settled between Roschinsky and Holy lakes, 20 km to the east from Lake Ladoga and 6 km from the 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;

Alexander-Svirsky Monastery of the Holy Trinity, St Petersburg area, 1487
Alexander-Svirsky Monastery ; This monastery was orignally the rich estate Andreevschina of Saint Adrian of Ondrusov, Valaam, Commemorated August 26 ; Venerable Anthony of Optina, Commemorated on August 7 ; St Macarius the Roman, Commemorated on August 15; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Macarius of Optina, Commemorated on September 7 ; Venerable Leonid of Optina, Commemorated on October 11; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Venerable Macarius the Roman of Novgorod; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Svir (Siya), St Petersburg area (Lake Ladoga, Svir River 1)
Svir River; Venerable Anthony of Optina, Commemorated on August 7 ; St Macarius of Oredezhsk, Commemorated on August 9 ; St Macarius the Roman, Commemorated on August 15; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Nicander the Hermit of Pskov, Commemorated on September 24; Hieromartyr Philip the Metropolitan of Moscow and All Russia, Commemorated January 9 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9 ; Venerable Macarius the Roman of Novgorod, Commemorated on January 19 ; Venerable Gennadius of Kostroma, Commemorated January 23 ; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Andreevschina Estate
Alexander-Svirsky Monastery ; This monastery was orignally the rich estate Andreevschina of Saint Adrian of Ondrusov, Valaam, Commemorated August 26 ; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated on August 26; Venerable Alexander the Abbot of Svir, Commemorated on August 30; Venerable Nicephorus of Vazheozersk, Commemorated on February 9; Venerable Macarius the Roman of Novgorod; Uncovering of the relics of the Venerable Alexander the Abbot of Svir, Commemorated on April 17;

Svir River Mouth (Lake Ladoga)

Mandera (River Oyata Mouth at Svir River near Lake Ladoga)
Mandera (River Oyata Mouth at Svir River near Lake Ladoga); Venerable Alexander the Abbot of Svir, Commemorated August 30 ;

Olonka River

Olonets Land (Northwestern Imperial Russia, Finland to White Sea)
Olonets Land; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Righteous Athanasius of Novolotsk, Commemorated on January 18 ; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Olonets, near St Petersburg (Olonka River, Lake Ladoka)
Olonets; St Cornelius of Paleostrov and Olonets, Commemorated on August 21; Righteous Athanasius of Novolotsk, Commemorated on January 18 ; Venerable Athanasius the Abbot of Syandemsk, Vologda, Commemorated on January 18 ; Venerable Lazarus of Murom, Commemorated on March 8; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Paleostrov and Olonets, Karelia, Russia
Paleostrov and Olonets, Karelia, Russia ; St Cornelius of Paleostrov and Olonets, Commemorated August 21 ; Cornelius of Paleostrov and Olonets, born at Pskov, was the founder of monastic life on Pali island in Lake Onega at the end of the fourteenth century. Despite the desolation of the island, brethren soon gathered near him. He built for them a church in honor of the Nativity of the Most Holy Theotokos, and a trapeza church in honor of the holy Prophet Elias. saint spent the final years of his life in a cave half a verst from the monastery, in unceasing prayer. The ascetic added the wearing of heavy chains to his struggles. saint’s blessed repose occurred around the year 1420. His relics were transferred to the monastery church by his disciple, Saint Abramius of Paleostrov (August 21), who was also glorified by his ascetical life, and was buried in the Paleostrov monastery beside his Elder. St Theophan the Recluse the Bishop of Tambov; Venerable Athanasius the Abbot of Syandemsk, Vologda; Venerable Cornelius the Abbot of Paleostrov, Commemorated on May 19;

Russia, St Petersburg, Lakes Onega and Lagoda, Neva River Folder

Neva River

Neva River Source (Lake Ladoga)

Shlisselburg, Neva River Source, Lake Ladoga
Shlisselburg; Translation of the relics of St Alexander Nevsky, Commemorated August 30;

Neva River Mouth (Neva Bay, Gulf of Finland, Baltic Sea)

Battle of the Neva, 1240, Orthodox over Catholic Swedes, Norwegians and Finns, and Teutonic Knights
St Petersburg, 1240, Battle of the Neva; Passion-Bearer Gleb, in Holy Baptism David, Commemorated September 5 ; Translation of the relics of the Venerable Sergius the Wonderworker of Valaam, Commemorated on September 11 ; Repose of St Alexander Nevsky, Commemorated on November 23 ; Venerable Xenophon the Abbot of Robeika, Novgorod, Commemorated on June 28;

Russia, St Petersburg, Lakes Onega and Lagoda, Volda Lake Folder

Ileksa River

Ileksa River Source, Above Vodla Lake

Yuregorsk Monastery?, Mt Yurev? (above Vodla Lake)
Yuregorsk Monastery?, Mt Yurev? This is the location of the only church in the area. Venerable Diodorus the Abbot of Yuregorsk, Commemorated on November 20;

Ileksa River Mouth (Vodla Lake)
Ileksa River;

Vodla River

Vodla River Source (Vodla Lake)

Vodla Lake, St Petersburg drainage
Lake Vodla or Lake Vodlozero; Venerable Diodorus the Abbot of Yuregorsk, Commemorated November 20 ;

Vodla River Mouth (Lake Onega)
Vodla River;

Russia, St Petersburg, Luga River Folder

Luga River

Luga River Second Source

Luga River Source (along the border)

Luga River 1 (Oredezh, Oredezh River Mouth)

Russia, St Petersburg, Luga River 1, Oredezh River Folder

Oredezh River

Oredezh River 1

Oredezh River 2 (Vyritsa)

Vyritsa, South of St Petersburg (Oredezh River 2)
Vyritsa; Venerable Seraphim of Virits, Commemorated on March 21;

Oredezh River 3

Oredezh River Mouth (Luga River 2)

Oredezhsk (O River Mouth, Luga River 1)
Oredezhsk; St Macarius of Oredezhsk, Commemorated on August 9 ;

Luga River 3

Luga River 4

Luga River Mouth (Gulf of Finland)

Batetsky District (basin of Rivers Verenda and Sheldon)
Batetsky District (basin of Rivers Verenda (southeast) and Sheldon (southwest));

Russia, St Petersburg, St Petersburg Roads Folder

Gatchina Road to Peskov

Russia, Kaluga Folder, and its rivers, North side of the Oka, along M Trail

Kaluga district (East European Plain)
Kaluga Oblast ; Venerable Anthony of Optina, Commemorated on August 7 ; HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Icon of the Mother of God of Kaluga, Commemorated September 2 ; Venerable Hilarion of Optina, Commemorated on September 18; Icon of the Mother of God of Kaluga, Commemorated on October 12; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Icon of the Mother of God œElets-Chernigov, Commemorated on February 5 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Venerable Barsanuphius of Optina, Commemorated on April 1; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Venerable Nectarius of Optina, Commemorated on April 29; St Gerasimus of Boldino, Commemorated on May 1; Venerable Joseph of Optina, Commemorated on May 9;

Kaluga governance
Kaluga governance; Icon of the Mother of God of Kaluga, Commemorated September 2 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ;

Russia, Kaluga History Folder

Russia, Kaluga, 800, Vyatichi, 9th - 12th Century, Slavic People of the Oka Basin
Vyatichi, 9th - 12th Century, Slavic People of the Oka Basin; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27;

Russia, Kaluga, 1373-1410, Vladimir the Bold, Prince with Dimitri Donskoi
Kaluga, 1373-1410, Vladimir the Bold, Prince with Dimitri Donskoi, aka Serpukhov prince Vladimir Andreevich the Brave; St Athanasius of Serpukhov, Commemorated on September 12;

Russia, Kaluga, 1380, Battle of Kulikovo Field
Battle of Kulikovo; Translation of the relics of St Alexander Nevsky, Commemorated on August 30; Memorial Saturday of St Demetrius;

Russia, Kaluga, 1480, Great stand on the Ugra river
Kaluga, Great stand on the Ugra river, 1480 ; Great Stand on the Ugra River was a standoff between the forces of Akhmat Khan of the Great Horde, and the Grand Prince Ivan III of Muscovy in 1480 on the banks of the Ugra River, which ended when the Tatars departed without conflict. It is seen in Russian historiography as the end of Tatar/Mongol rule over Moscow.[1] 1 Background 2 Campaign 3 Reasons for Akhmed's withdrawal 4 Results 5 See also 6 Sources and footnotes 7 Further reading main Russian defense line ran along the Oka River from Kaluga east toward Nizhny Novgorod. At Kaluga the Oka bends sharply from north to east and the defense line was extended westward along the Ugra River. The land west and south of Kaluga was claimed by Lithuania. At this time Ivan III was uniting the lands north of the Oka. At the same time the Golden Horde was breaking up and the steppe remnant came to be called the Great Horde. IV Jagiellon of Poland-Lithuania was allied with the Great Horde, while Russia was allied with Crimea against the Horde. 1472 Akhmed of the Great Horde raided the Oka at Aleksin but was driven off. 1476 Russia officially stopped paying tribute to the Tatars. late 1479 Ivan quarreled with his brothers, Andrey Bolshoy and Boris of Volotsk, who began intriguing with Casimir. This internal conflict may have influenced Akhmed's decision to attack. Stand on the Ugra River is located in Central Federal DistrictNizhny NovgorodNizhny Novgorod Ugra River. Yellow and Red: Oka River. red squares are military centers during the war. X's are Ivan's bases at Kremenskoye and Borovsk. base at Vorotynsk was just south of the Ugra-Oka junction late May news of the pending invasion reached Moscow. Nesin[2] says it was the largest Tatar army in the fifteenth century. One faction wanted to flee north, but was overruled. In June Ivan sent troops south to the Oka: to Serpukhov under his son Ivan the Young, to Tarusa under his brother Andrey the Less and Ivan himself to Kolomna. Tatar scouting parties soon appeared south of the Oka. Russian outposts reported that Akhmed was tending northwest so Russian troops were moved west toward Kaluga. Forces from Tver moved toward the Ugra. Around 30 September (date uncertain) Ivan returned to Moscow to meet with his bishops and boyars and major decisions were made. The quarrel with his brothers was settled and their troops began moving toward the Oka. The state treasury and royal family were moved north to Beloozero and some cities were evacuated. Vasily Nozdrovaty and the exiled Crimean khan Nur Devlet were sent east down the Oka and Volga to attack Akhmed in the rear.[3] Meanwhile, Akhmed had moved northward between the upper Don and Oka and at an uncertain date made camp at Vorotynsk just south of the Ugra-Oka junction on the west side of the Oka. Here he waited for Casimir, who never came. Casimir was tied down fighting the Crimeans in Podolia, but he may have had other reasons. On 3 October Ivan moved to Kremenskoye (then called 'Kremenets' [4]) to watch the front. Nesin[5] gives the Russian front as 60 versts (kilometers), but does not specify its start and end points. 6–8 October Akhmed moved his troops up to the Ugra. Fighting began at one o'clock on the eighth and continued for almost four days. All attempts to cross the river failed, largely because of Russian firearms and because the river was wide enough to make Tatar arrows ineffective. The battlefield extended five kilometers along the Ugra from its mouth westward. Akhmed withdrew two versts (kilometers) south to a place called Luza (location?). He then tried to secretly move his troops to a place called 'Opakhov', but his movement was detected and the crossing blocked. Ivan began negotiations with Akhmed which led nowhere but gave Ivan time to bring up more troops. Both sides spent the next month watching each other across the river, this being the standoff proper. was getting late in the season and both sides knew that once the river froze solid it would no longer be a barrier. Akhmed could concentrate his forces and break the thin Russian line at any point. Ivan's best plan was to pull back and concentrate his force. On 26 October Ivan began moving troops from the Ugra northeast to Kremenskoye and then east to Borovsk. Here he had a good defensive position to protect Moscow and could strike in any direction if Akhmed chose to advance. Instead of advancing, on 8 November Akhmed began to withdraw. News of the retreat reached Ivan on 11 November. On his retreat, Akhmed raided 12 Lithuanian towns, including Mtsensk. His son Murtaza raided some villages south of the Oka until the Russians drove him off. On 28 November Ivan returned to Moscow. In January 1481 Akhmed was killed by Ibak Khan. for Akhmed's withdrawal[edit] wrote "It should have been an odd image: two armies ran away from each other, not pursued by anyone", but it is now clear that the two withdrawals were independent. motive is clear, but Akhmed's motives are a matter of guesswork.[6] Casimir's failure to appear is clearly important. Nesin thinks that a major factor was the end of Ivan's quarrel with his brothers and the resulting additional troops. The impending Russian winter was a consideration. The longer the standoff lasted the more troops Ivan could bring up while Akhmed's reserves were few and far away. The Tatar horses, and the sheep they drove with them for food, gradually consumed the local fodder. There are reports of disease in his army. Akhmed may have thought Ivan's withdrawal was a ruse to draw him into an ambush, a common steppe tactic. Even if there were no ambush, he would have to fight an army in a prepared position, or try to bypass it. The Tatars preferred hit-and-run raids and Akhmed may not have wished to attack a concentrated army. The sources do not explain why he did not try to outflank the Russian line by moving west. His wise, but seemingly cowardly, withdrawal probably contributed to his death a few months later. January 6, 1481, Akhmat Khan was killed in a clash with the Nogais under Ibak Khan, a princeling from the Khanate of Sibir. In 1502, Crimea destroyed the Great Horde as an organization thereby removing the buffer between Russia and Crimea and leading to a series of Russo-Crimean wars that lasted until 1784. national history, the Ugra Standoff is taken as the end of the so-called "Tatar Yoke". Modern writers are more skeptical and see it as an important landmark in the gradual expansion of Russia and the gradual decline of the Mongol Empire. the most important result of the Russo-Crimean alliance was its effect on Lithuania. In 1480–1515, Muscovy (Russia) expanded out of its Oka-Volga cradle west to Smolensk and southwest across the Ugra and down the west side of the Oka as far as Novgorod-Seversky. Russo-Kazan Wars 1438-1552; 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, Kaluga, 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, Kaluga, 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, Kaluga, 1748, Appearance of Kaluga Icon, She spit on it & bad things happened t her, Molieben, healings, 1812 war hero
Russia, Kaluga, 1748, Appearance of Kaluga Icon, She spit on it and bad things happened to her, Molieben, then many healings, War hero in 1812; Kaluga Cathedral of the Holy Trinity; 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. 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. 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. 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. 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. second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. icon is also commemorated on the first Sunday of the Apostles’ Fast. Icon of the Mother of God of Kaluga, Commemorated on October 12; Kaluga Icon of the Mother of God appeared in the year 1748 (September 2). 1812 many Russian and French soldiers beheld the Kaluga icon of the Mother of God, standing in the air. also it was around Kaluga and Maloyaroslavl. such appearances the Russian armies were always victorious. vision was also granted to the peasant Paraskeve Alekseeva.

Russia, Kaluga, 1771, Kaluga Icon (Ugra River Mouth, Oka River 4), responsible for deliverance from 1771 Plague
Russia, Kaluga, 1771, Kaluga Icon (Ugra River Mouth, Oka River 4), responsible for deliverance from 1771 Plague; Kaluga; 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. 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. 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. 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. 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. second celebration was established October 12, in memory of the preservation of Kaluga from the French invasion of 1812. 1898, a celebration was established on July 18 in gratitude to the Mother of God for protection against cholera. icon is also commemorated on the first Sunday of the Apostles’ Fast.

Russia, Kaluga, 1776-1837, Glorification of the Venerable Herman of Alaska, Wonderworker of All America, from Serpukhov, Kaluga (Nara River Mouth and Oka River 6)
Russia, Kaluga, 1776-1837, Glorification of the Venerable Herman of Alaska, Wonderworker of All America, from Serpukhov, Kaluga (Nara River Mouth and Oka River 6); Serpukhov; 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. 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. ‘Is it 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, an d 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. Holy Father Herman of Alaska, pray unto God for us! HERMAN OF ALASKA, MISSIONARY TO THE ALEUT, 9 August 1837; of Alaska (born 1756 or 1760 in Serpukhov, Russia – December 13 or November 15, 1837 on Spruce Island, Alaska) one of the first Eastern Orthodox missionaries to the New World, and is considered by Orthodox Christians to be the patron saint of the Americas. was born in the town of Serpukhov near Moscow around 1756. Herman is his name in monasticism; his birth name is unknown. 16, he entered the Russian Orthodox monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg. he was tonsured a monk, though he was never ordained to the priesthood. request was made for a mission into the Alaskan territory. Herman was selected to go, along with seven other monks. and the other monks arrived on Kodiak Island on September 24, 1794. monks converted the native Aleuts, and as time progressed they found themselves protecting the natives from exploitation and abuse. of this moral stance the monks themselves were abused, arrested and physically threatened. time, enduring hardship, inclement weather, illness and more, Herman stood as the only remainder from the original band of missionaries, the others either being martyred for their faith, dying of natural causes or returning to Russia. eventually built a hermitage on Spruce Island, about a mile and a quarter from Kodiak Island. small chapel was built as well, along with a school and guest house. local people would visit him often. He devoted his life to prayer and to performing those services he could do as a simple monk who had not been ordained to the priesthood. died on November 15, 1837, but was not buried on Spruce Island until December 13 because a priest could not come to serve the funeral, and was forgotten until the first investigation of his life in 1867 by Bishop Peter of Alaska. was named a saint by the Orthodox Church in America on 9 August 1970. (more at Wikipedia)

Russia, Kaluga, 1808-1860, Macarius of Optina, elders w spiritual life, published ascetical lives, prepare soul for temptations
Russia, Kaluga, 1808-1860, Macarius of Optina Monastery, Kaluga (Zhizdra River 1) always looking for elders w lofty spiritual life. in cell w Father Athanasius to help bad leg 10 yrs till 1825, read & published copies of ascetical lives, Glinsk Hdeacon Samuel mental prayer, at Optina Fr Leonid had struggled spiritual foes, preparing soul for temptations; Optina Monestary ; Venerable Macarius of Optina, Commemorated September 7 ; future Saint Macarius was born in 1788 into the noble Ivanov family, and was baptized with the name Michael in honor of Saint Michael of Tver (November 22). parents Nicholas and Elizabeth had an estate in the village of Shepyatino in the Dimitrov district in the Orel province. also owned property in other provinces, including the village of Zhelezniki in Orel Province where they lived. Ivanovs moved to Moscow in 1794 so Elizabeth could receive medical treatment for tuberculosis. ’s beloved mother died on January 21, 1797, and was buried in the Saint Andronicus monastery. nine-year-old Michael moved to the village of Karachev to live with his sister Daria and her husband Simeon Peredelsky, who had been elected to the District Court of Karachev. Michael received his primary education there in the local parish school. 1801, Michael and his two brothers moved into the house of his aunt Anna M. Verevkina, where they were educated along with her own son. 1802, when he was fourteen, Michael and his brother Alexis were hired as assistant bookkeepers in the District Treasury of Lgov. the job was difficult, Michael carried out his duties with precision and care that he attracted the attention of the provincial authorities. 1805 Michael was appointed as head of the Financial Board (Treasury) in Kursk. he was not working, he liked to spend his time reading or playing the violin. Michael’s father died on March 17, 1806 after a long illness, and was buried near the parish church at Turischev. visited the Ploschansk Hermitage, twenty-four miles from his family’s estate in Schepyatino, in October of 1810. there he wrote to his brothers saying that he was leaving the estate to them, for he intended to remain at the hermitage. His only condition was that they donate 1000 rubles to build a stone church at Turischev where their father was buried. closest to Michael never knew whether his visit to Ploschansk was accidental or premeditated. He did seem inclined to the monastic life, but perhaps he did not make a final decision to become a monk until he had observed the monastic life at Ploschansk. entered the Ploschansk Hermitage of the Theotokos at the age of twenty-two. It had no large buildings, no great wealth, and was far from populated areas. Perhaps he was attracted by the unpretentiously humble circumstances of the place. There were fifty monks at the Hermitage, led by Hieromonk Joannicus. was enrolled as a novice a month after arriving at Ploschansk, and was tonsured as a rassophore on December 24, 1810 with the name Melchizedek. did not mind the privation and hard work at the Hermitage, but there were no Elders there capable of offering spiritual guidance. that Elders of lofty spiritual life were living in the forests of Bryansk, and in the monasteries of the Orel and Kursk dioceses, Father Melchizedek longed to meet them and profit from their teaching. However, the opportunity did not arise for some time. 1814, he went on pilgrimage to Kiev, where he venerated the relics of various saints. the way back, he met some experienced Elders and was able to converse with them. Paul, who came from a family of Rostov merchants, and who was tonsured on Mount Athos, became the new Superior of Ploschansk in 1815. noticed Father Melchizedek’s zeal for the monastic life, and for fulfilling his obediences. March 7, 1815 Father Paul tonsured him as a monk with the new name Macarius. A few days later, on March 12, Bishop Dositheus of Orel and Sevsk ordained Father Macarius as a hierodeacon. Athanasius (Zakharov), a disciple of Saint Paisius Velichkovsky (November 15) was visiting Ploschansk in 1815. He had lived at White Bluff Monastery and Florischev Hermitage in the Vladimir Province. at Ploschansk, Father Athanasius fell off a bench and dislocated a joint in his leg. He went to Cholnsk Monastery in 1816 and partially recovered, but he could no longer walk without a crutch. 1817 he returned to Ploschansk, and Father Macarius moved to his cell to take care of him. Athanasius had a great influence on the spiritual development of Father Macarius, who revered him as his Father and teacher. seven years he had lived in the Neamts Monastery, where he was tonsured by Saint Paisius Velichkovsky. Athanasius finished the course of his earthly life on October 17, 1825, and died in the arms of Father Macarius. He had lived at Ploschansk for ten years, and Father Macarius derived much benefit from his Elder’s example. Athanasius had copies of the translations of the ascetical Fathers made by Saint Paisius, he himself had translated the Life of Saint Gregory of Sinai, the Catechetical Homilies of Saint Theodore the Studite, the homilies of Saint Gregory Palamas, and many other profitable writings. only did Father Macarius read and copy these translations and absorb the wisdom contained in them, he later published them for the benefit of others. Macarius was ordained to the holy priesthood by Bishop Dositheus of Orel and Sevsk on May 27, 1817. Igumen Paul retired to the bishop’s residence at Kaluga in 1818, he was replaced by Hieromonk Seraphim, a disciple of Father Basil (Kishkin), the Superior of White Bluff Hermitage. Seraphim brought good order to Ploschansk, instructing the monks in the spiritual life. Father Seraphim’s blessing, Father Macarius made a pilgrimage to Kiev in 1819 with Hierodeacon Palladius. they met Archimandrite Anthony, who later became Archbishop of Voronezh and Zadonsk. On the way back to Ploschansk, the two visited Glinsk Hermitage. Macarius became acquainted with Hierodeacon Samuel, who was experienced in mental prayer. Father Athanasius had never spoken to him of this activity, Father Macarius was gratified to meet someone who could speak about it from personal experience. 1824, Father Macarius went to Rostov to venerate the relics of Saint Demetrius (September 21 and October 28). that same trip he visited Optina Monastery and its new Skete for the first time. of Father Macarius’s spiritual guides passed away within a short time: Elder Athanasius in 1825, and Igumen Seraphim in 1826. Marcellinus was appointed as Superior of Ploschansk in addition to his duties as Bishop Gabriel’s steward. He continued to live at Orel for two years, while the Ploschansk Hermitage was administered by Father Anatole, the treasurer. Macarius was made dean of the Hermitage on June 10, 1826. January of 1827, he was assigned as confessor at the Holy Trinity Convent of Sevsk. began his period of spiritual direction and spiritual correspondence which lasted until his death. He did not assume such a role on his own, but only in obedience to the will of the bishop. 1828 Father Leonid (Nagolkin) came to Ploschansk from the Saint Alexander of Svir Monastery with several disciples. Macarius thought that the arrival of Father Leonid was the answer to his prayers, for Father Leonid was a man of great spiritual wisdom. This holy Elder, who had struggled against many visible and invisible foes, was able to give useful advice to those who were experiencing temptations. understood from personal experience that those who wish to serve the Lord must prepare their souls for temptation (Sirach 2:1). agreed to Father Macarius’s repeated requests to accept him as a spiritual son and disciple. When Father Leonid moved to Optina in 1829, Father Macarius kept in touch with him through letters. Macarius visited Optina and Father Leonid in 1831 on his way to Petersburg, where Bishop Νikodemos of Orel was serving his term in the Holy Synod. appointed Father Macarius as treasurer and steward, much to the latter’s chagrin. Father Macarius did not care for the bustle of the city, and longed to return to the tranquility of the monastery, yet he remained in his position out of obedience to the bishop. serving for almost a year in Petersburg, Father Macarius returned to Ploschansk Hermitage. On the way back, he visited Father Leonid again at Optina. He also submitted a request to Father Moses to be admitted to the Skete at Optina as soon as this might be arranged. The desired transfer from Ploschansk to Optina did not take place until January 14, 1834. Macarius had lived at Ploschansk for twenty-three years, and always retained a certain fondness for the place for the rest of his life. Father Macarius finally arrived at Optina on February 5, 1834. the age of forty-six, Father Macarius placed himself at the feet of Father Leonid, humbling himself and demonstrating complete obedience. At first, he helped the Elder with his correspondence, but later his responsibilities increased. In October of 1836 he was appointed as confessor for the monastery. After Father Anthony was assigned to Saint Nicholas Monastery in Maloyaroslavets as abbot, Father Macarius succeeded him as Superior of the Skete on December 1, 1839. Father Macarius’s relationship with Father Leonid did not change because of his new position. He never did anything without consulting Father Leonid, and always attributed any success he achieved to the blessing and prayers of his Elder. Macarius remained humble and obedient to Father Leonid until the Elder’s death on October 11, 1841. Even when Father Leonid was transferred from the Skete to the Monastery in 1836, Father Macarius visited him every day to ask his advice on various matters. his final illness, Father Leonid told his spiritual children to go to Father Macarius for spiritual counsel. Seeing in Father Macarius the same spiritual gifts possessed by Father Leonid, people recommended him to their friends and acquaintances. As a result, the number of Father Macarius’s disciples grew larger every year. He was also assigned as instructor of the new novices, and of those who were about to be tonsured. Macarius received visitors from morning until night, and also kept up an extensive spiritual correspondence. Sometimes he was exhausted by the crowds of people, and by the number of letters he had to write. His humility and love for people who were afflicted in body and in spirit would not permit him to curtail his activities, however. Macarius had always loved reading and studying patristic literature. At Ploschansk, he had copied many translations done by Saint Paisius Velichkovsky which were in the possession of Schemamonk Athanasius. His knowledge and understanding of the Fathers increased at Optina under the guidance of Father Leonid, a disciple of Father Theodore of Svir, who was himself a disciple of Saint Paisius. Father Anthony, abbot of the Skete and Father Moses, abbot of the Monastery, both encouraged the study of patristic books. Conditions for the publication of these manuscripts, translated and corrected by Saint Paisius, were quite favorable, for Optina possessed the best copies of these writings. 1845, Ivan V. Kireyevsky, the editor of The Muscovite, asked Father Macarius to write a biography of Saint Paisius for his magazine. In 1846, Father Macarius was visiting the Kireyevskys at their estate, and the discussion turned to the lack of spiritual books offering instruction in the Christian life. Natalia Kireyevsky, the spiritual daughter of Father Macarius since 1838, happened to have some manuscripts of ascetical literature. They both asked Father Macarius, “What prevents us from offering these spiritual treasures to the world?” the beginning of 1847 a biography of Father Pasius Velichkovsky, with extracts from his writings, was published. Over the course of time, sixteen books of patristic literature were published under the Elder’s supervision, including works by Saint Nilus of Sora, Saints Barsanuphius and John, Saint Simeon the New Theologian, and Saint Isaac of Syria. 1853, Father Macarius resigned as Superior of the Skete of Saint John the Baptist, and was succeeded by Father Paphnutius. This took place on November 30, exactly fourteen years from the time Father Macarius had first assumed the office. 1859, one of Father Macarius’s spiritual daughters, was at the point of death. Maria asked Father Macarius to pray that God would spare her life so that she could see her son again. The Elder told her that she would recover, and that they would both die around the same time. The old woman told her friends of this prediction, saying, “Beware my death, for it is connected with the Elder’s death.” Maria died on August 23, 1860 in the presence of Father Macarius and Father Leonid Kavelin. August 26, the Elder became ill with ischuria. A doctor who happened to be at Optina saw him and treated him with drugs. Father Macarius felt worse that evening, and so they sent for a certain nobleman’s personal physician. That doctor was not available, so Father Kavelin went to another doctor to ask for advice. Father Macarius showed no improvement, so he received Holy Unction and the life-giving Mysteries of Christ. On September 2, he received two gifts which delighted him. One was an enamel icon of the Vladimir Mother of God from Metropolitan Philaret of Moscow, which he wore on his breast. The other was a cross containing a relic of the Cross of Christ. Elder felt weaker on September 4, and received Holy Communion after Vespers. During his illness the brethren who cared for him read the daily rule of prayer for him at the proper times. He also asked them to read certain portions of the writings of the holy Fathers. September 5, Father Macarius was moved from his small bedroom into the larger reception room where the air was fresher. During the night the ninety-year-old Schemamonk Hilarion reposed, and the church bell was rung three times according to the custom of the Monastery, indicating that one of the brethren had departed. Many of Father Macarius’s disciples and some visitors in the guesthouse thought that the bell tolled for him. They became alarmed until it was announced that Father Hilarion had passed away. Elder experienced shortness of breath on September 6. He received Communion, and was visited by two doctors, but there was nothing they could do for him. Father Macarius felt worse that evening, and received Holy Communion a second time around 8:00 P.M. Around midnight he talked with his confessor for about half an hour, receiving absolution and forgiveness of his sins. Macarius asked to have the prayer for the dying read, which he heard while sitting in a chair. The Canon and Akathist to the Most Holy Theotokos were also read, and the Canon to the Sweetest Lord Jesus Christ was read during Matins. During these readings it appeared that the Elder’s sufferings were alleviated. the night Father Macarius asked to be moved several times from the bed to the chair. He was calm and peaceful, and thanked those around him for caring for him. At 6:00 the next morning he received Holy Communion for the last time. 7:00 on the morning of September 7, 1860, Father Macarius departed to the Lord while the Ninth Ode of the Canon for the Departure of the Soul from the Body was being read. Two years before his death, he was secretly tonsured into the Great Schema. Therefore, a schema which had been blessed on the Lord’s Sepulchre was placed on his body. Several Panikhidas were offered for his soul throughout the day. Macarius was laid to rest on September 10, in a grave prepared for him opposite the altar of the Saint Nicholas chapel in the main church. He was buried to the right of the grave of Father Leonid, his friend and fellow ascetic. 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, Kaluga, 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, Kaluga, 1832-1891, Saint, Ambrose of Optina, starets and hiroschemamonk
Russia, Kaluga, 1832-1891, Saint, Ambrose of Optina, starets and hiroschemamonk; 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). 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. 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, Kaluga, 1848-1910, Writer Leo Tolstoy, admired Rouseau
Russia, Moscow, 1848-1910, Writer Leo Tolstoy; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Kaluga, 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, Kaluga, 1884-1892, 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, Kaluga, 1884-1891, Multiplier of Wheat Icon, Optina Monastery, Kaluga, sheaves of rye, reversed crop failures
Russia, Kaluga, 1884-1891, Multiplier of Wheat Icon, Optina Monastery, Kaluga (Zhizdra River 1), sheaves of rye, reversed crop failures; Shamordino Women's Monastery, 1884; 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, ardent with a childlike faith towards the Mother of God. particular, he revered all the Feastdays of the Mother of God, 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, Her hands are extended in blessing. her is a compressed field, 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”, 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. 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. 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, Kaluga, 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, Kaluga, 1908-1931, Nikon of Optina
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.

Russia, Kaluga, Oka River 1, Orlov Folder

Oryol, Kaluga (Orel, Oka River 1)
Oryol (Orel, Oka River 1) ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Icon of the Mother of God œAssuage My SorrowsÂ, Commemorated on October 9; Venerable Macarius of Optina, Commemorated September 7 ;

Orel Diocese, Kaluga
Orel Diocese; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated August 27 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœAssuage My SorrowsÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on October 9 ; Venerable Leonid of Optina, Commemorated October 11 ;

Russia, Kaluga, Oka River 2, Upa River Folder, Tula

Tula, Kaluga, Russia (Upa River 1, Muravsky Trail 7)
Tula, Russia (Upa River 1); œChernigov-GethsemaneÂ Icon of the Mother of God, Commemorated on September 1; Synaxis of the Saints of Tula, Commemorated on September 22 ; Venerable Leonid of Optina; Venerable Polycarp of Briansk, Commemorated February 23 ;

Yasnaya Polyana, home of Writer Leo Tolstoy, near Tula, Kaluga
Yasnaya Polyana, home of Writer Leo Tolstoy; Russia, Moscow, 1848-1910, Writer Leo Tolstoy; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

Russia, Kaluga, Oka River 3, Zhizdra River Folder, Optima and Shamordino

Zhizdra River

Zhizdra River Source (Lower Valdai Hills)

Zhizdra River 1 (Kozelsk and Optina Monestary)

Optina Monastery, Kaluga (Zhizdra River 1) 1821
Optina Monestary ; Venerable Anatole II of Optina, Commemorated on July 30; Venerable Anthony of Optina, Commemorated on August 7 ; Venerable Anatole II of Optina; Venerable Macarius of Optina, Commemorated September 7 ; Venerable Hilarion of Optina, Commemorated on September 18; Venerable Ambrose of Optina, Commemorated October 10 ; 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;

Kozelsk, Kaluga (Zhizdra River 1, near Optima Monastery)
Kozelsk; Venerable Anatole II of Optina, Commemorated on July 30; Venerable Eleazar of Anzersk Island, Solovki, Commemorated January 13 ; Venerable Nikon of Optina, Commemorated on June 25;

Dolgomost, near Smolensk, referred to, Seige of Kozelsk, 1239
Dolgomost and Kozelsk near Smolensk, Seige of Kozelsk, 1239; Martyr Mercurius of Smolensk, Commemorated on November 24; Background[edit] Taking the city of Torzhok on 5 March 1238 after a two-week siege, the Mongols continued to Novgorod. However, they failed to reach the city, mainly because they had difficulties moving in the woods, and after advancing around 100 kilometers at the unknown place designated in the chronicles as the Ignach Cross, they abandoned the plans to conquer Novgorod, turned south, and divided into two groups. Some of the forces led by Kadan and Storms passed over the Eastern route through the Ryazan land. The main forces led by Batu Khan passed through Dolgomost 30 km east of Smolensk, then entered the Chernigov Principality on the upper Gums, burned Vshchizh, but then abruptly turned to the northeast, bypassing the Bryansk and Karachev, at the end of March 1238 went to the Kozelsk on the Zhizdra River.

Zhizdra River 2 (Shamordino Monastery and Convent)

Shamordino monastery, Kaluga (Zhizdra River 2) 1884
Shamordino Manastery ; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Venerable Anatole I of Optina, Commemorated on January 25 ; St Gerasimus of Boldino, Commemorated on May 1;

Shamordino Convent, Kaluga, 1884
Shamordino Convent; Venerable Ambrose of Optina, Commemorated October 10 ; Icon of the Mother of God the "Multiplier of Wheat", Commemorated October 15 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Venerable Barsanuphius of Optina, Commemorated on April 1;

Zhizdra River Mouth (Oka River 3)

Russia, Kaluga, Oka River 4, Ugra River Folder, City of Kaluga

Ugra River

Ugra River Source (Valdai Hills)

Ugra River Mouth (Oka River 4)

Kaluga (Ugra River Mouth, Oka River 4)
Kaluga; Venerable Anatole II of Optina, Commemorated on July 30 ; 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; Blessed Laurence the Fool-For-Christ at Kaluga, Commemorated August 10 ; Hieromartyr and Venerable Kuksha of the Kiev Near Caves, Commemorated on August 27 ; Icon of the Mother of God of Kaluga, Commemorated September 2 ; Venerable Macarius of Optina, Commemorated September 7 ; Venerable Hilarion of Optina, Commemorated on September 18; Venerable Leonid of Optina, Commemorated October 11 ; Icon of the Mother of God of Kaluga, Commemorated October 12 ; Venerable Anatole I of Optina, Commemorated on January 25 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Venerable Polycarp of Briansk, Commemorated February 23 ; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Barsanuphius the Bishop of Tver, Commemorated on April 11; Venerable Nectarius of Optina, Commemorated on April 29; St Gerasimus of Boldino, Commemorated on May 1; New Martyr Ephraim, Commemorated on May 5; Venerable Joseph of Optina, Commemorated on May 9; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16; Venerable Moses of Optina, Commemorated on June 16; 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; Venerable Nikon of Optina, Commemorated on June 25; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Kaluga Cathedral of the Holy Trinity, Home of the Kaluga Icon
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.

Kaluga, 1748, Appearance of the Kaluga Icon in Kaluga
Kaluga, 1748, Appearance of the Kaluga Icon in Kaluga; 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.

Kaluga, 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, Kaluga, Oka River 5, Protva River Folder, Vereiya and Borovsk

Protva River

Protva River Source (Valdai Hills)

Vereiya, Kaluga
Vereiya; Hieromartyr Hilarion, Archbishop of Vereiya, Commemorated December 15 ;

Protva River 1 (Vereya)

Borovsk, Kaluga (Protva River 1.5)
Borovsk; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1;

Protva River 2 (Borovsk and Maloyaroslavl)

Russia, Kaluga, Oka River 5, Protva River 2, Luzha River Folder

Luzha (Vepreika) River

Luza River Source (Valdai Hills, Kaluga)

Luzha (Vepreika) River Mouth (Maloyaroslavl, Protva River 2)

Maloyaroslavl, Kaluga (near Luzha River Mouth)
Maloyaroslavl; Venerable Anthony of Optina, Commemorated on August 7 ; Icon of the Mother of God of Kaluga, Commemorated October 12 ; Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16;

Medin (a district of Kaluga)
Medin (a district of Kaluga); Venerable Tikhon of Kaluga Or Medin, Commemorated on June 16;

Baryatinsky District, Kaluga - Prince Daniel Baryatinsky
Baryatinsky District, Kaluga - Prince Daniel Baryatinsky; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœElets-ChernigovÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on February 5 ;

Bor of Kaluga in Zhukovsky District (Protva River 2.5)
Bor of Kaluga in Zhukovsky District; Icon of the Mother of God “the Seeker of the Lostâ€, Commemorated on February 5;

Protva River 3 (Protvino)

Protva River Mouth (Oka River 5)

Russia, Kaluga, Oka River 6, Nara River Folder, Serpukhov

Nara River

Nara River Source

Nara River 1

Nara River Mouth (Oka River 6, Serpukhov)

Serpukhov, Kaluga (Nara River Mouth and Oka River 6)
Serpukhov; 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; St Athanasius of Serpukhov, Commemorated September 12 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated November 17 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated December 13 ; St Barsanuphius the Bishop of Tver, Commemorated on April 11; New Martyr Ephraim, Commemorated on May 5; Icon of the Mother of God œthe Inexhaustible ChaliceÂ, Commemorated on May 5; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Serpukhov monastery of St Athanasius, Kaluga, 1373
The monastery of St Athanasius was built near the city of Serpukhov, on the high bank of the River Nara ; Vysotsky (of the heights) Monastery at Serpouchoff; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; St Athanasius of Serpukhov, Commemorated September 12 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated November 17 ;

Vysotsky (of the heights) Monastery at Serpouchoff, Kaluga, 1373
Vysotsky (of the heights) Monastery at Serpouchoff; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; St Athanasius of Serpukhov, Commemorated September 12 ;

monastery of St Athanasius, Kaluga, 1373
The monastery of St Athanasius was built near the city of Serpukhov, on the high bank of the River Nara ; Vysotsky (of the heights) Monastery at Serpouchoff; Venerable Anthony of Optina, Commemorated on August 7 ; Glorification of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on August 9 ; St Athanasius of Serpukhov, Commemorated September 12 ; Venerable Nikon the Abbot of Radonezh the Disciple of the Venerable Sergius, Commemorated November 17 ;

Russia, Kaluga, Muravsky Trail Folder, M Trail 6-9 from Livny and Tula to Serpukhov Crossing at Oka 6

Russia, Mordovia Folder, and its rivers on the South side of the Oka

Mordovia (Alatyr, Moksha, Tyosha, and Sura Rivers)
Mordovia; Passion-bearer Tsar Nicholas, Commemorated on July 17; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; St Pitirim the Bishop of Tambov, Commemorated on July 28 ; Venerable Anthony of Optina, Commemorated on August 7 ; St John the Bishop of Suzdal, Commemorated October 15 ; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2 ; Blessed Xenia of St Petersburg, Commemorated on January 24 ; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœElets-ChernigovÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on February 5 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Venerable Seraphim of Virits, Commemorated on March 21; Repose of St Theodore Yaroslavich the older brother of St Alexander Nevsky in Novgorod, Commemorated on June 5 ;

Russia, Mordovia, 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, Mordovia, 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, Mordovia, 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, Mordovia, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face
Russia, Mordovia, 1879-1885, Icon of MOG œSeraphim-Ponetaevka, numerous miracles, paiinted by nuns, divine light face; 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. 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. 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, Mordovia, Oka River Folder, Oka 12 and 13, south side of the Oka

Russia, Mordovia, Oka River 12, Moksha River Folder

Moksha River

Moksha River Source

Boldino Heights, Mordovia
Boldino Heights ; Passion-bearer Tsar Nicholas, Commemorated on July 17; Icon of the Mother of God ÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂœElets-ChernigovÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚ÂÂÂÂ, Commemorated on February 5 ;

Moksha River 1

Moksha River 2 (Tsna River)

Russia, Mordovia, Oka River 12, Moksha River 2, Tsna River Folder, Tambov

Tsna River (Moksha Basin)

Tsna River Source (along the border)

Tsna River 1 (Tambov, Studenets River Mouth)

Russia, Mordovia, Oka River 12, Moksha River 2, Tsna River 1, Studenets River Folder, Tambov

Studenets River

Studenets River Source (along the border)

Studenets River 1 (Kozlov)

Kozlov, Mordovia (Studenets River 1)
Kozlov, Mordovia; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ;

Studenets River Mouth (Tambov, Tsna River 1)

Tambov, Mordovia (Studenets River Mouth at Tsna River 1)
Tambov; St Pitirim the Bishop of Tambov; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; St Pitirim the Bishop of Tambov, Commemorated on July 28; St Metrophanes (in schema Macarius) the Bishop of Voronezh, Commemorated November 23 ; St Theophan the Recluse the Bishop of Tambov; St Vladimir, Metropolitan of Kiev and Gallich, Commemorated January 25 ; Icon of the Mother of God "the Seeker of the Lost", Commemorated February 5 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ;

Tambov Theological Seminary at Kazan Monastery, Tambov, 1670
Tambov Theological Seminary at Kazan Monastery, Tambov; Monastery of Our Lady of Kazan (Tambov); Tambov; Venerable Ambrose of Optina, Commemorated on October 10;

Kozlov, Monastery of Our Lady of Kazan (Tambov) 1670
Kozlov, Monastery of Our Lady of Kazan (Tambov) 1670; St. Vladimir, Metropolitan of Kiev and Gallich, Commemorated on January 25;

Kazan Church of the Vysha Monastery, Tambov, Mordovia, 1670
Kozlov, Monastery of Our Lady of Kazan (Tambov) 1670; 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; Theophan the Recluse, 1835 - 1894;

Vysha Monastery, Tambov, Mordovia, 1670
Kozlov, Monastery of Our Lady of Kazan (Tambov) 1670; 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; Theophan the Recluse, 1835 - 1894;

Tsna River 2 (Moksha basin)

Tebza River

Iron Pines, Mordovia, Moksha River 2, Tsna River 2, Tebza River
In 1392 Saint James of Zhelezny Bor settled in a dense forest near iron mines, at a place which was called the Iron Pines, at the banks of the rivulet Tebza. Venerable James the Abbot of Zheleznoborov, Commemorated on April 11;

Tsna River Mouth (Moksha River)

Moksha River Mouth (Oka River 12)
Moksha River Mouth (Oka River 14) ;

Russia, Mordovia. Oka River 13, Tyosha River Folder, Sarov and Sanaxar

Tyosha River 1 (Arzamas)

Arzamas, Mordovia (Tyosha River 1, major transit center to the East)
Arzamas; St Nicholas Convent in Arzamas; Icon of the Mother of God "Seraphim-Ponetaevka", Commemorated November 27 ;

Sarov, Mordovia (Tyosah River 1, near Volga River 9)
Sarov; Sarov Monestary 1910; 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. On 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 Lordâ€ 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. The 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. Venerable Anthony of Optina, Commemorated on August 7 ; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ; Uncovering of the relics of the Venerable Seraphim of Sarov; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; 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. 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 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 to Kiev to venerate the Saints of the Caves. The 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.â€ 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.â€ 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.â€ 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.â€ Then, he lifted his orarion saying, “And unto ages of ages.â€ 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,â€ 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.â€ 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.â€ 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 swordâ€ (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.â€ 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.â€ 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!â€ 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.â€ 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.â€ 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.â€ 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. Motovilovâ€ 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?â€ replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.â€ 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.â€ 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,â€ he said, “but through you it is for the whole world.â€ 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.â€ 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.â€ 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,â€ he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.â€ 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. Venerable Theodore of Sanaxar; Venerable Seraphim of Virits, Commemorated on March 21; Venerable Moses of Optina, Commemorated on June 16;

Sarov Monastery, Mordovia, 1664
Sarov Monastery, Mordovia, 1664; Venerable Anthony of Optina, Commemorated on August 7;

Sanaxar, Mordovia (Tyosha River 1, near Volga River 9)
Sanaxar; Venerable Paisius Velichkovsky, Commemorated November 15 ; Repose of the Venerable Herman of Alaska, Wonderworker of All America, Commemorated on December 13 ; Blessed Xenia of St Petersburg, Commemorated January 24 ; Venerable Theodore of Sanaxar, Commemorated on February 19 ;

Alekseevo, Mordovia (near the Sanaxar Monastery) 1773
Serafimo-Diveyevsky Monastery, Within its immediate vicinity are situated two other cloisters: those of Sarov and Sanaxar ; Venerable Paisius Velichkovsky, Commemorated on November 15 ; Righteous Admiral Theodore Ushakov of the Russian Naval Fleet, Commemorated October 2 ;

Domition Cathederal, Sarov, 1773
Domition Cathederal, Sarov; Sarov Monestary 1910; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ;

Sanaxar monastery, Mordovia, 1773
Seraphim-Diveyevo monastery; Icon of the Mother of God of Tenderness from Seraphim-Diveyevo, Commemorated July 28 ; Icon of the Mother of God "œSeraphim-Ponetaevka"Â, Commemorated on November 27 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ; Blessed Xenia of St Petersburg, Commemorated January 24 ; Uncovering of the relics of the Venerable Seraphim of Sarov, Commemorated on July 19 ; Icon of the Mother of God "œof Tenderness" from Seraphim-Diveyevo, Commemorated on July 28 ;

Seraphim-Diveyevo monastery, Mordovia, 1773, anointed with oil from the icon's lampada, 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 ;

Diveyevo women's monastery, Sanazar, Mordovia, 1773
Diveyevo women's monastery; 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 January 2 ;

St Seraphim's Diveyevo Convent, Mordovia, 1773
St Seraphim's Diveyevo Convent; Repose of St Philaret (Drozdov) the Metropolitan of Moscow, Commemorated November 19 ; Repose of the Venerable Seraphim the Wonderworker of Sarov, Commemorated January 2 ;

Murom, Mordovia (Tyosha River Mouth, Oka River 13)
Murom; Venerable Elias of Murom the Wonderworker of the Kiev Near Caves, Commemorated December 19 ; Righteous Juliana of Lazarevo, Murom, Commemorated on January 2 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Venerable Lazarus of Murom, Commemorated on March 8; Repose of St Jonah the Metropolitan of Moscow and All Russia, Commemorated on March 31; Icon of the Mother of God of Murom, Commemorated on April 12; Venerable Constantine, (In baptism Yaroslav), with his children Michael and Theodore, Wonderworkers of Murom, Commemorated on May 21; 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 ;

Russia, Tver Folder, and its rivers

Russia, Tver History Folder

Russia, Tver, 1263-1271, Great Prince, Yaroslav Yaroslavich (Yaroslav III of Tver) made Tver great power
Vladimir Great Prince, 1263-1271, Yaroslav Yaroslavich (Yaroslav III of Tver); III Yaroslavich (1230-“1271) was the first Prince of Tver and the tenth Grand Prince of Vladimir from 1264 to 1271. Yaroslav and his son Mikhail Yaroslavich presided over Tver's transformation from a sleepy village into one of the greatest centres of power in medieval Russia. All the later dukes of Tver descended from Yaroslav Yaroslavich. was a son of Yaroslav II and younger brother of Alexander Nevsky. In 1247, while still a minor, he received from his uncle the town of Tver. 1252, Yaroslav and his brother Andrey seized Alexander's capital, Pereslavl-Zalessky. Reinforced by Tatar units, Alexander presently fought it back, taking prisoner Yaroslav's children and leaving his wife as a casualty on the field of battle. Yaroslav fled to Ladoga whence he was summoned by Novgorodians to succeed Alexander as their military commander. In 1258 he visited the khan's capital in Sarai, and two years later led the Novgorod army against the Teutonic Knights. Alexander's death in 1263, Yaroslav quarrelled with Andrey as to who should become Grand Duke next. They went to the Golden Horde for arbitration, which was in favour of Yaroslav. The latter, however, settled in Novgorod and married a daughter of one local boyar. Various Novgorodian factions still conspired against him and sought to place his brother Vasily of Kostroma or Alexander's son Dmitri of Pereslavl on the throne. 1270, the armies of three princes stood for a week near the town of Staraya Russa, ready for battle. The metropolitan, however, managed to reconcile them. Yaroslav, on surrendering Novgorod to his nephew, accompanied him to Sarai. He died on his way back to Tver on 9 September 1271 and was succeeded in Tver by his eldest son Svyatoslav and then by a more famous one, Mikhail Yaroslavich. Martyr Michael the Prince of Tver, Commemorated on November 22; Right-Believing Prince Roman of Uglich, Commemorated on February 3; St Simeon the Bishop of Polotsk and Tver, Commemorated on February 3; Venerable Sophronius the Recluse of the Kiev Caves, Commemorated on March 11;

Russia, Tver, 1283-1305, Maximus, Met of all Rus, throne north, MOG stay Vladimir, need Yuri D peace Michael of T, & go Horde

Russia, Tver, 1293, Mozhaisk and Tver joined to and saved by Daniel of Moscow
Russia, Tver, 1293, Mozhaisk and Tver 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. Right-believing Prince Daniel of Moscow, Commemorated on March 4;

Russia, Tver, 1304-1318, Mikhail of T, Nervsky's n, lost GP to Yury D, Novgorod, Khan's sister, k by Horde, incorrupt relics

Russia, Tver, 1305-1368, Anna, Mike of T's wife, righteous sons, miracles at her grave, 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, Tver, 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, Tver, 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, Tver, 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, Tver, 1386-1408, Prince Yury of Smolensk, Killed Juliana
Tver, 1386-1408, Prince Yury of Smolensk; St. Juliana the Princess of Vyazma, Commemorated on December 21;

Russia, Tver, 1394-1434, Prince Yury of Zvenigorod
Tver, 1394-1434, Prince Yury of Zvenigorod; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated on December 3;

Russia, Tver, 1460-1515, Saint and Author, Joseph of Volokolamsk
Russia, Tver, 1460-1515, Saint and Author, Joseph of Volokolamsk; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18;

Russia, Tver, 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, Tver, 1605-1618, Lithuanian invasion of Moscow
Lithuanian invasion of Moscow ; Battle of Klushino; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Tver, 1610, Battle of Klushino, Tver
Lithuanian invasion of Moscow; Battle of Klushino; Venerable Irenarchus the Recluse of Rostov, Commemorated January 13 ; Polish-“Muscovite War (1605-“18), Time of Troubles; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Tver, 1632-1634, Polish-Muscovite War (1632-1634), Seige of Tver
Polish-Muscovite War (1632-1634), the Smolensk War; Martyr Michael the Prince of Tver, Commemorated on November 22;

Russia, Tver, 1652, uncovering incorrupt relics of Sava of Zvenigorod

Russia, Tver, 1720-1863, Uncut Mount Icon, Tver, 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, Tver, 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, Tver, 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, Tver, Tversta River Folder

Tversta River

Tvertsa River Source (Vyshny Volochyok Reservoir)

Vyshny Volochyok, Tver (Tversta River Source)
Vyshny Volochyok, Tver; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Icon of the Mother of God of Andronicus, Commemorated on October 22 ;

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 October 22 ;

Upper Tvertsa River, Tver (Valdai Hills)
Upper Tvertsa River; Venerable Arcadius of Novotorsk, Commemorated on July 11; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Arcadius of Novy Torg, Commemorated December 13 ;

Tversta River 1

Tvertsa River 2 (Torzhok)

Boris and Gleb Monastery, Novy Torg, Tver (Tvertsa River 2) 1038
Boris and Gleb Monastery (Tvertsa River 2) 1038; Novy Torg, an important post on the Moscow to St Petersburg Highway, and key to the source of grain for Novgorod; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Icon of the Mother of God of Vydropussk, Commemorated on July 28; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28; St Gerasimus of Boldino, Commemorated on May 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2;

Novy Torg, Tver (Tvertsa River 2)
Novy Torg, an important post on the Moscow to St Petersburg Highway, and key to the source of grain for Novgorod; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Icon of the Mother of God of Vydropussk, Commemorated on July 28; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28; St Gerasimus of Boldino, Commemorated on May 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2;

Torzhok (Novy Torg), Tver (Tvertsa River 2)
Torzhok, an important post on the Moscow to St Petersburg Highway, and key to the source of grain for Novgorod; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Icon of the Mother of God of Vydropussk, Commemorated on July 28; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28; St Gerasimus of Boldino, Commemorated on May 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2;

Novotorsk (Novy Torg), Tver (Tvertsa River 2)
Novotorsk, an important post on the Moscow to St Petersburg Highway, and key to the source of grain for Novgorod; Venerable Arcadius of Novotorsk, Commemorated July 11 ; Icon of the Mother of God of Vydropussk, Commemorated on July 28; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; St Juliana the Princess of Vyazma, Commemorated December 21 ; Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated on January 28; St Gerasimus of Boldino, Commemorated on May 1; Uncovering of the relics of the Venerable Juliana the Princess of Vyazma, Commemorated on June 2;

Tversta River Mouth (Tver, Volga River 4)

Savior-Transfiguration monastery - Tver
Savior-Transfiguration monastery - Tver is not described by Wikipedia, but it was most likely the monastery from which St Gurias' relics were translated. Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9; Translation of the relics of St Gurias the Archbishop of Kazan, Commemorated on June 20;

Tver Otroch monastery, 1275 or so
Tver Otroch monastery site; Tver Otroch monastery; Hieromartyr Philip, Metropolitan of Moscow and All Russia, Commemorated on January 9;

Tver (Tversta River Mouth, Volga River 4)
Tver; St. Moses the Archbishop of Novgorod, Commemorated on January 25;

Russia, Tver, Volga River Tver Folder

Lake Seliger, Tver (near Volga River Source)
Lake Seliger; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Icon of the Mother of God of Vladimir of Seligersk, Commemorated December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27;

Seliger, Lake Seliger, Tver (near Volga River Source)
Lake Seliger; St Martyrius, Archbishop of Novgorod, Commemorated on August 24; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Icon of the Mother of God of Vladimir of Seligersk, Commemorated December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27;

Stolbensk Lake, Tver (Volga River Source)
Stolbensk Lake; St Martyrius, Archbishop of Novgorod, Commemorated on August 24 ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27;

Stolobnoye Island, Stolbensk Lake, Tver
Stolobnoye Island; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27;

Nilov Monastery, Stolbensk Lake, Tver, 1594
Stolobnoye Island; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27;

Toropets, Tver, Pskov or Novgorod (Toropa River mouth at Lake Solomeno, Volga Trade Route, Valdai Hills)
Toropets ; Glorification of St Tikhon, the Apostle to America, Commemorated on October 9; Icon of the Mother of God of Korsun, Commemorated on October 9 ; Venerable Isaac the Recluse of the Kiev Near Caves, Commemorated on February 14; St Tikhon the Patriarch of Moscow, and Enlightener of North America, Commemorated on April 7;

Sereml River

Sig Lake

Sereml River Mouth

Ostashkova, Tver (Stolbensk Lake)
Ostashkova, Tver ; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ;

Selizharovo, Tver (Intersection, Volga and Varangian Trade Routes, Volga River 2) 1504
Selizharovo (Trinity Selizharov Monastery); St Gurias the Archbishop of Kazan, Commemorated on December 5 ;

Trinity Selizharov Monastery, Selizharovo, Tver (Volga River 2) 1504
Selizharovo (Trinity Selizharov Monastery); St Gurias the Archbishop of Kazan, Commemorated on December 5 ;

Rzhev, Tver (Volga River 3)
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;

Staritsa, Tver (Volga River 3)
Staritsa; Martyr Galacteon of Vologda, Commemorated on September 24 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; St Arsenius the Bishop of Tver, Commemorated on March 2; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Venerable Dionysius the Archimandrite of St Sergius™ Monastery, Commemorated on May 12; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19;

Vladimir of Staritsa, Tver (Volga River 3)
Vladimir of Staritsa, Tver (Volga River 3); Staritsa; Martyr Galacteon of Vologda, Commemorated on September 24 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; St Arsenius the Bishop of Tver, Commemorated on March 2; Translation of the relics of St Job the Patriarch of Moscow and All Russia, Commemorated on April 5 ; Venerable Dionysius the Archimandrite of St SergiusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Â™ Monastery, Commemorated on May 12; Repose of St Job the Patriarch of Moscow, and All Russia, Commemorated on June 19;

Russia, Tver, Lake Vladayskoye Folder

Valday Iveron Monastery, Tver, 1653
Valday Iversky Monastery; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated October 23 ; Venerable Dionysius the Archimandrite of St SergiusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Â™ Monastery, Commemorated on May 12; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ;

Tikhvin Assumption Monastery, Tver, 1560
Tikhvin Assumption Monastery; Venerable Cyril the Abbot and Wonderworker of Novoezersk, Novgorod, Commemorated on February 4 ; Uncovering of the relics of St Innocent the Bishop of Irkutsk, Commemorated on February 9; Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Monkmartyr Euphrosynus of Blue Jay Lake, Novgorod, Commemorated on March 20 ;

Valdai, Tver (Lake Valdayskoye, high point)
Valdai, Tver (Lake Valdayskoye) ; Translation of the relics of Blessed James of Borovichi the Wonderworker of Novgorod, Commemorated October 23; Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12; Translation of the relics of the Venerable Nilus of Stolbensk, Commemorated on May 27 ;

Valdai Hills (high points of East European Plain, Volga and Other Rivers Source)
Valdai Hills; East European Plain (highest point Valdai Hills) only 1,138 ft ; The western boundary of the East European Plain is described well by the Eastern Front of WW1. Its eastern boundaries are the Ural Mountains or the Ural and Kama River Basins. Venerable Dionysius the Archimandrite of St Sergius Monastery, Commemorated on May 12;

East European Plain (highest point Valdai Hills)
East European Plain (highest point Valdai Hills) only 1,138 ft. The western boundary of the East European Plain is described well by the Eastern Front of WW1. Its eastern boundaries are the Ural Mountains or the Ural and Kama River Basins. ; Venerable Dionysius the Archimandrite of St SergiusÃƒÂƒÃ‚Â¢ÃƒÂ‚Ã‚Â€ÃƒÂ‚Ã‚Â™ Monastery, Commemorated on May 12;

Russia, Tver, Lama River Folder

Lama River

Lama River 1 (Volokolamsk)

Volokolamsk monastery, Tver (Lama River Source) 1479
Volokolamsk monastery, Volokolamsk-Exaltation of the Cross monastery; Venerable Simon the Abbot of Volomsk, Commemorated on July 12 ; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14 ; St Leucius of Volokolamsk, Commemorated on August 17 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated October 18 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; St Gurias the Archbishop of Kazan, Commemorated on December 5 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14;

Volokolamsk, Tver (portage, Lama River 1)
Volokolamsk; Venerable Simon the Abbot of Volomsk, Commemorated on July 12; Venerable Stephen the Abbot of Makhrishche, Vologda, Commemorated on July 14 ; Leucius of Volokolamsk, Commemorated August 17 ; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9; Venerable Chariton of Syanzhemsk, Vologda; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated October 18 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; St Gennadius the Archbishop of Novgorod, Commemorated December 4 ; St Gurias the Archbishop of Kazan, Commemorated on December 5 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Venerable Hilarion the New the Abbot of Pelecete, Commemorated on March 28; Venerable John Climacus of Sinai, Author of œthe LadderÂ, Commemorated on March 30; Venerable Daniel the Abbot of Pereyaslavl-Zalesski, Commemorated on April 7; St Gerasimus of Boldino, Commemorated on May 1; Venerable Paphnutius the Abbot of Borov, Commemorated on May 1; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9; Venerable Euphrosynus the Abbot and Wonderworker of Pskov, Commemorated on May 15 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Venerable Therapon the Abbot of White Lake, Commemorated on May 27;

Joseph-Volokolamsk monastery, Tver, 1479
Joseph-Volokolamsk monastery; St Leucius of Volokolamsk, Commemorated on August 17 ; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated October 18 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; St Gurias the Archbishop of Kazan, Commemorated on December 5 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3; Venerable Macarius the Abbot and Wonderworker of Kalyazin, Commemorated on March 17 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5 ;

Lama River Mouth (Volga River 3)

Russia, Tver, Moscow River Folder

Koloch, Tver (Mozhaisk, Moscova River 1, Protva River Source)
Koloch (Mozhaisk, Moscova River 1, Protva River Source); Icon of the Mother of God of Koloch, Commemorated July 9 ;

Mozhaisk, Tver, Moscow area (Valdai Hills Crossroad, Moscova River 1)
Mozhaisk; Mozhaisk is on the historic road leading to Smolensk and then to Poland. the year 1446 Great Prince Basil (1425-1462) was besieged at the Trinity monastery by the armies of Princes Demetrius Shemyaka and John of Mozhaisk. He barricaded himself into the Trinity cathedral, when he heard that he was being sought, he took the icon of the Appearance of the Mother of God and with it met Prince John at the southern church doors, saying: œBrother, we kissed the Life-Creating Cross and this icon in this church of the Life-Creating Trinity at this grave of the Wonderworker Sergius, that we would neither intend nor wish any evil to any of our brethren among ourselves. Now I do not know no what will happen to me here. Icon of the Mother of God of Koloch, Commemorated July 9 ; Appearance of the Mother of God to St Sergius of Radonezh, Commemorated on August 24; Icon of the Mother of God of Koloch; St Theodore the Prince of Smolensk and Yaroslav, Commemorated September 19 ; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated on December 6 ; Right-believing Prince Daniel of Moscow, Commemorated on March 4; Translation of the relics of St Nicholas the Wonderworker from Myra to Bari, Commemorated on May 9; 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;

Luzhetsky Monastery, Mozhaisk, Tver, 1408
Luzhetsky Monastery, Mozhaisk, Tver, 1408; Venerable Therapon the Abbot of White Lake, Commemorated on May 27;

Borodino, Battle of Borodino, 1812, near Mozhaisk, Tver, 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; new copy took on the power of the old image, and when the Russian armies left Smolensk on August 5, 1812, they took the icon with them for defense from the enemy forces. On the eve of the Battle of Borodino they carried this icon through the camp, to encourage and inspire the soldiers to great deeds. The ancient image of the Smolensk Hodēgḗtria, taken to the Dormition cathedral on the day of the Battle of Borodino went in procession with the Ivḗron and Vladimir Icons of the Mother of God through the Belo and Kitai quarters and the Kremlin walls, and then they sent it to the sick and wounded at the Lefortovo palace. After leaving Moscow, the icon was taken to Yaroslavl. were these sister-icons preserved, and the Mother of God defended Russia through Her icons. After the victory over the enemy forces the Hodēgḗtria Icon was returned to Smolensk together with its glorified copy.

Mozhaisk Nicholas Cathedral, 1802
Mozhaisk Nicholas Cathedral; Mozhaisk; St Nicholas the Wonderworker and Archbishop of Myra in Lycia, Commemorated December 6 ;

Moscova River 2 (Ruza River)

Russia, Tver, Moscova River 2, Ruza River Folder

Ruza River

Ruza River Source (Valdai Hills)

Saint Leucius Dormition Monastery on the Ruza, approximate location, 1480
Saint Leucius Dormition Monastery on the Ruza, approximate location; St. Leucius of Volokolamsk, Commemorated on August 17

Ruza River Mouth (Moscova River 2)
Ruza River Mouth (Moscova River 2); St. Leucius of Volokolamsk, Commemorated on August 17;

Moscova River 3 (Zvenigorod)

Zvenigorod, Tver (Svenigorod, Moscova River 3) 1338
Zvenigorod; St Yaropolk the Prince of Vladimir-Volhynia, Commemorated October 10 ; Venerable Sava the Abbot of Zvenigorod the Disciple of the Venerable Sergius of Radonezh, Commemorated November 17 ; Blessed Yaropolk the Prince of Vladimir-Volhynia, in Holy Baptism Peter, Commemorated November 22 ; 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 ; Icon of the Mother of God of Volokolamsk, Commemorated on March 3 ;

Storozhevsky Monastery, Tver (Moscow River 3) 1398
Tver Savvin monastery; Savvino-Storozhevsky Monastery; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1 ; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18 ; 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; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Tver Sabbatiev wilderness monastery Monastery, Tver (Moscow River 3) 1398
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 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Savvino-Storozhevsky Monastery, Tver (Moscow River 3) 1398
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 ; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Tver Savvin monastery (Moscow River 3, Savvino-Storozhevsky Monastery) 1398
Tver Savvin monastery; Savvino-Storozhevsky Monastery; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1 ; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18 ; 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; Venerable Cornelius the Abbot of Komel, Vologda, Commemorated on May 19; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Zvenigorod monastery and convent (Savvino-Storozhevsky Monastery) 1398
Tver Savvin monastery; Savvino-Storozhevsky Monastery; Venerable Joseph the Abbot of Volokolamsk, Volotsk, Commemorated on September 9 ; Venerable Sava the Abbot of Vishera, Novgorod, Commemorated on October 1 ; Venerable Joseph the Igumen and Wonderworker of Volokolamsk, Commemorated on October 18 ; 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;

Storozhev, Cape of Storozhev, Tver (Zvenigorod, Moscova River 3)
Cape of Storozhev (Zvenigorod, Moscova River 2), Steep Banks of the Moscova River; Venerable Adrian the Abbot of Ondrusov, Valaam, Commemorated August 26 ; 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, Tver, Dubna and Sestra Rivers Folder

Dubna River

Dubna River Mouth (Volga River 5)

Sestra River Source (Sennezh Lake)

Boldino Heights, Tver, Sestra River Source
Boldino Heights; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5;

Eletsk Chernigov Monastery, Boldino Heights, Tver, 1060
Boldino Heights; Icon of the Mother of God œElets-ChernigovÂ, Commemorated on February 5;

Sestra River 2 (Klin)

Sestra River Mouth (Dubna River Volga Basin)

Russia, Chuvash Folder (Sura and Sviyazhsk Rivers)

Chuvash Republic - Land of the Chuvash People
Chuvash Republic - Land of the Chuvash People ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; Venerable Cassian the Abbot of Komel (Vologda), Commemorated on May 16; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Cheboksarsky District, Chuvash Republic
Chuvash Republic, The Chuvash Republic is located in the center of the European part of Russia, in the heart of the Volga-Vyatka region, midway between Nizhny Novgorod and Kazan ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; Uncovering of the relics of St Gurias the First Archbishop of Kazan ;

Chuvash History Folder

Russia, Chuvash, 1524, Voronisk icon appeared in 1524
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, Chuvash, 1551, fortress of Sviyazhsk
fortress of Sviyazhsk (1551) ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;

Russia, Chuvash, Sura River Folder

Sura River, Chuvash

Sura River Source (Volga Upland, along the border)
Volga Upland;

Volga Upland
Volga Upland;

Sura River 1

Sura River 2 (Alatyr River)

Russia, Chuvash, Sura River 2, Alatyr River Folder

Alatyr River

Alatyr River Source (Boldino Heights)

Alatyr River (Ardatov)

Alatyr River Mouth (Alatyr, Chuvash Republic, Sura River 2)

Sura River 3

Sura River 4

Sura River Mouth (Chuvash, Volga River 9)

Voroninsk, Chuvash (Sura River Mouth, Volga River 9) V icon appeared in 1524
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, Chuvash, Sviyazhsk River Folder (across Volga from Kazan)

Sviyazhsk River, Chuvash

Sviyazhsk, Chuvash (Sviyazhsk River Mouth (Volga River 10, across from Kazan)
Sviyazhsk; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; First Translation of the relics of St Herman the Archbishop of Kazan, Commemorated on September 25 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ;

Sviyazhsk Fortress, across the Volga from Kazan, 1551
fortress of Sviyazhsk (1551) ; Venerable Macarius the Abbot of Zheltovod and Unzha, Commemorated on July 25 ; St Herman the Archbishop of Kazan, Commemorated on November 6 ; Uncovering of the relics of the Venerable Sergius of Radonezh, Commemorated on July 5;