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

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, 1401-1434, Sabbatius oTver, wArsenitus, estab monastery, taught famous ascetics, strict, holy, chains, silence
Russia, Tver, 1401-1434, Sabbatius oTver (Tversta River Mouth, Volga River 4), wArsenitus, estab monastery 15V away, taught famous ascetics, strict, holy, chains, silence; Tver; Saint Sabbatius of Tver, Commemorated on March 2; Sabbatius of Tver pursued asceticism with the blessing of Saint Arsenius, Bishop of Tver, at a distance 15 versts from Tver. Sabbatius established a monastery there, known for the strictness and holiness of its rule. ascetics as Saint Joseph of Volokolamsk (September 9) and Saint Cornelius of Komel (May 19) went there to be instructed in monasticism. chains found in the cave where Saint Sabbatius practiced silence testify to his ascetic deeds. died no later than the year 1434.

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, 1410-1462, Barlaam oShenkursk, Vologda, Novgorod mayor, then founded Varlaamiev Vazhsky Monastery, monk 12 yrs
Russia, Vologda, 1410-1462, Venerable Barlaam of Shenkursk, White Sea, Vologda (Vaga River 6), mayor oNovgorod t1445, then founded Varlaamiev Vazhsky Monastery, became Pinezhsky, monk i1456 for 12 yrs, buried next to church he built ; Shenkursk (Vaga River) ; Righteous Athanasius of Novolotsk, Commemorated January 18 ; Venerable Barlaam of Shenkursk, Commemorated on June 19; Varlaam was known as Vasily Stepanovich Svoezemtsev in life, in monasticism he was given the name Varlaam Vazhsky. Stepanovich was born around 1390 into the family of the Novgorod Boyar (his father was Stepan Vasilyevich). baptism he received the name Vasily. was married and had two sons, Ivan and Semyon. According to another version of his life, he had two daughters and eight sons. served as mayor of Novgorod until 1445. He also served as a representative of the Boyar family of Svoezemtsev, Novgorod. 1426, he founded Varlaamiev Vazhsky Monastery, where subsequently the town of Pinezhsky was founded. 1456, Vasily Stepanovich was tonsured a monk and given the name Barlaam Vazhsky by the first Hegumen of St. John Theological Monastery. Varlaam lived as a monastic for six years, and upon his death on June 19, 1462, he was buried next to the church of John the Theologian, which he had built.

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, 1424-1504, Cassian tGreek, Uglich, aTherapon wJoasaph, vision oMartinian tbMonk, left fUchma, guide mPeople
Russia, Rostov, 1424-1504, Cassian tGreek, Uglich, Rostov (Uchma River, Volga River 7), Mangupa Princes descendent, tMoscow fBizantium wSophia Paleologa, for GP Ivan III, Monk at Therapon wJoasaph, miraculous vision oMartinian, urged him tbMonk, left for Volga Uchma confluence, monastery guide mPeople; Uglich; Venerable Cassian of Uglich, Commemorated October 2 ; Cassian the Greek of Uglich, in the world Constantine, was a descendant of the Greek Mangupa princes. arrived in Moscow as part of the delegation to Great Prince Ivan III, together with the daughter of the Byzantine emperor, Sophia Paleologa. decided to devote his life to the service of God, the saint declined the offer to remain at the court of the Great Prince, and he resettled near Bishop Joasaph of Rostov. the bishop withdrew to the Therapon monastery for solitude, Constantine followed him, and he led a strict ascetic life. accepted monasticism after a miraculous vision by night of Saint Martinian, urging him to take monastic tonsure. a certain period of time, Saint Cassian left the monastery going not far from the city of Uglich, near the confluence of the Volga and Uchma Rivers, he founded a monastery in honor of the Dormition of the Mother of God. of the monk spread widely, and many people began to come to receive his blessing, to see the wilderness habitation and converse with him. Saint Cassian accepted everyone with love, guiding them on the way to salvation with quiet words. monk died in great old age on October 2, 1504. In the Uglich Chronicles many miracles of the saint were recorded, in particular the protection of his monastery from Polish soldiers in the years 1609-1611 by his prayers. memory of Saint Cassian of Uglich is celebrated also on May 21, the day he shares with his namesake, the holy Emperor Constantine the Great. Venerable Cassian the Greek of Uglich, Commemorated on May 21; we commemorate the namesake of Saint Cassian (in the world Constantine). commemoration of Saint Cassian is in honor of Emperor Constantine, his patron Saint at Baptism. When he became a monk, he was tonsured with the new name Cassian, in honor of St. John Cassian (Feb. 28), (Feb. 29 in Leap Year). October 2, the date of his repose, for Saint Cassian's life account.

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
Russia, Moscow, 1440-1461, Metropolitan, Jonah, wonderworker, Anthony's arrow, Feast of the Robe, incorrupt relics, fGalich, tonsured there at 12, tMoscow Simonov m fMany yrs, Met Moscow Photius saw J sleeping in Bakery wFingers iBlessing p, don't wake him, predicted great hierarch, later bishop oRyazn&Murom, Met Moscow&allRus 1448, confirmed b both Rus Bishops(first time)&Constantinople Met, after nefarious Bulgarian Isadore Rus Met had embraced Catholicism, 1451 Tartars tMoscow, J led procession along walls, asked dying monk Anthony to pray, A said prayers answered by MOG who prayed to her son, arrow struck A after he said only he would die, deliverance oMoscow Church, Miraculous healings J Grave, 1472 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. was the first time that Russian bishops consecrated their own Metropolitan. Saint Jonah became Metropolitan on December 15, 1448. 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. broke out among the Tatars, and they fled in fear and terror. 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, 1477-1556, Anthony oSiya, White Sea Rgn, rich, gave tPoor, loved solitude, benefactor, 2Wilderness Monasteries
Russia, Vologda, 1477-1556, Anthony oSiya (Sura), White Sea Region, Vologda, rich farmer, educated, iconographer, wife soon died, giving monk, Pachomiev wilderness monastery under Pachomius, hiermonk, authorized self served divine services, out tWork, but loved solitude, chose 2companions, Mikhailov Island, built chapel 1520, land difficult to clear, grumbling, unknown man gives subsistance&money, Siya M becomes famous, withdrew more remote place Lake Palun, 3yrs solitary cell, requested he come back Siya, died 1556 a79yrs old; Siya; Venerable Anthony the Abbot of Siya, Novgorod, Commemorated 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. later married, but his wife died after a year. Andrew decided to devote himself to monasticism. 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. he was ordained a hieromonk, 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, choosing two companions from the monastic brethren, 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. 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. 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, Moscow, 1477-1556, Anthony of Siya, iconographer, wealth distributed to poor, found Pachomius, famous Siya Chapel 1520
Russia, Vologda, 1477-1556, 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, 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, 1483-1516, Serapion, Archbishop oNovgorod, church property, appearance, incorrupt relics, miracles, after death
Russia, Moscow, 1483-1516, Serapion, Archbishop of Novgorod, from Pekhrka (Pekhora River Mouth, Moscow River 5.4, SE of Moscow), wanted tbMonk, married, she died 1yr, tonsured Dubensk, igumen, Serapion Hermatige namesake, left for rigor tTrinity-S, igumen i1495, GP IvanIII, pardoned boyars, church property ownership question&JoVohlkom conflict, , 1516 Schema&died, 1517 incorrupt relics, miracles gift, even after death 1608 many saw him; Serapion, Archbishop of Novgorod; Pekhorka (Pekhora River Mouth, Moscow River 5.4) ; Saint Serapion, Archbishop of Novgorod, Commemorated on March 16; Serapion was born in the village of Pekhorka near Moscow, from a young age he was inclined toward monasticism. to the wish of his parents, he entered into marriage, and was ordained to the priesthood. year later he became a widower and was tonsured at the Dubensk Monastery of the Dormition. of his virtuous life he was elected as Igumen of the monastery and he labored so much for it that it later became known by his name - Serapion Hermitage. to engage in more rigorous ascetical struggles, the Saint resigned his position and entered the Trinity-Sergius Lavra, where he became the Igumen in 1495. Saint enjoyed the respect of the Great Prince Ivan Vasilyevich, at his request, the Prince pardoned three convicted boyars who had been condemned to death. attending the Council of 1504, Saint Serapion passionately defended the practice of the Church and Monasteries possessing property, as a means of charity. brought him into conflict with Saint Joseph of Volokolamsk (September 9), who taught that the Church should not own villages and estates. 1506 he was consecrated as Archbishop of Novgorod. During a big fire in that city in the year 1508, the Saint tearfully prayed that the Lord would cause it to cease. Serapion had to endure many troubles. In 1509 he was deprived of his See and exiled to Moscow’s Andronikov Monastery. In 1511 Saint Serapion moved to the Trinity-Sergius Lavra, where he spent the remainder of his life in unceasing meditation and prayer, honored by the Lord with the gifts of discernment and of working miracles. being tonsured into the Schema, the hierarch reposed in peace on March 16, 1516. His incorrupt relics were found on April 7,1517, and to this day they rest hidden in Serapion’s Pavilion, at Holy Trinity Cathedral, in Trinity-Sergius Lavra. Lord has glorified His saint with the gift of miracles, both during his lifetime and after his death. Once, on the Feast of the Dormition, the saint healed a lame man, who for many years had crawled on his feet and hands and feet, leaning on pieces of wood. 1608, during the siege of the Lavra by the Poles, many monks and laymen, who came to the temple to pray for his monastery, saw him in the bishop’s vestments.

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, Gennady oNovgorod, Gennadius Bible, Typikon service zealot, septuagent bible defend vs Judiaziers OT
Russia, Moscow, 1484-1505, Saint, Gennady of Novgorod, St Gennadius, Gennadius Bible, descendent Gonzov family, dignified, intelligent, virtuous, scripture learned, Valaam Monastery monk, under Sabbatius oSolovki, 1472 Chudov Archimandrite, Typikon service zealot, defended ancient Bible rule, 1483 built stone church aChudov, 1484 Archbishop oNovgorod, 1470 Judiazing preachers guise oMerchants already planting weeds oHeresy iN, 1487 first reports (17yrs), drunk heratics revealed, spread tMoscow1480, 1487 reported tMoscow Met inquiry material&Apostates list&their writings, 12yrs struggle against J's attempts alter history Russian church&state, Gennadius Bible helped, Judaizers used OT text different from Septuagent, single codes OT from separate parts, Pentateuch, Kings, Proverbs, Psalter, Prophets, Gospels, Epistles, apocrypha, Jusiazers used prophecies they altered, 1499 G Bible complete, first printed Bible 1581, through 1751 Elizabethan Bible tToday, Great literary work Fourth Novgorod Chronicle up to 1486, library for Solovki monastery wDositheus, who wrote lives o2 saints tG's request, Novgorod school for clergy, impending end oWorld 1492 end 7th milenium, Paschal dates not computed beyond 1491, G decreed 8th M bCalculated, finished P for 70 yrs, plus Source fPaschalion t8thousandth year, -“It is proper not to fear the end of the world, but rather to await the coming of Christ at every moment, no one even knows the end, it is a circle; Moscow Saint, 1484-1505, Gennady of Novgorod, St Gennadius ; St Gennadius the Archbishop of Novgorod, Commemorated on December 4; Gennadius, Archbishop of Novgorod, descended from the Gonzov family was, in the testimony of contemporaries, “dignified, intelligent, virtuous and learned in the Holy Scripture.” was made a monk at the Valaam monastery, under the spiritual guidance of Saint Sabbatius of Solovki (September 27). the year 1472, he was Archimandrite of the Chudov (Miracle of the Archangel Michael) monastery in Moscow. for celebrating divine services according to the Typikon, and Bassian, Archbishop of Rostov, and later his successor Joasaph, rose up in defense of the ancient Rule during a dispute at the consecration of the Dormition cathedral in Moscow during the years 1479-1481. 1483 Saint Gennadius began construction of a stone church at the Chudov monastery honor of Saint Alexis, Metropolitan of Moscow (February 12), the founder of the monastery. December 12, 1484 Saint Gennadius was consecrated as Archbishop of Novgorod. in Novgorod, but still honoring the memory of Saint Alexis, did not cease to concern himself with the construction of the church, contributing silver for the completion of this temple. time of holy Archbishop Gennadius as hierarch at Novgorod coincided with a terrible period in the history of the Russian Church. 1470, Judaizing preachers, who traveled to Novgorod in the guise of merchants, had already begun to plant the weeds of heresy and apostasy among the Orthodox. first reports about the heresy reached Saint Gennadius in the year 1487. members of a secret society, in a state of intoxication, opened up and told the Orthodox of the existence of the impious heresy. soon as it became known to him, the zealous archpastor immediately began an inquiry with deep sorrow became convinced that the danger was a threat not only to local Novgorod piety, also in Moscow, the very capital of Orthodoxy, where the leaders of the Judaizers had journeyed in 1480. September 1487 he sent to Metropolitan Gerontius at Moscow all the material from the inquiry, with a list of the apostates he had discovered, as well as their writings. struggle with the Judaizers became the main focus of Saint Gennadius’ archpastoral activity. the words of Saint Joseph of Volokolamsk (September 9), “this archbishop, angered by the malevolent heretics, pounced upon them like a lion from out of the thicket of the Holy Scriptures and the splendid heights of the prophets and the apostolic teachings.” twelve years Saint Gennadius and Saint Joseph struggled against the most powerful attempts of the opponents of Orthodoxy to alter the course of history of the Russian Church and the Russian state. their efforts the Orthodox were victorious. The works of Gennadius in the study of the Bible contributed to this victory. heretics in their impious cleverness used texts from the Old Testament, but which were different from the texts accepted by the Orthodox. Gennadius undertook an enormous task: bringing the correct listings of Holy Scripture together in a single codex. until this time Biblical books had been copied in Russia, following the example of Byzantium, not in their entirety, but in separate parts—the Pentateuch (first five books) or Octateuch (first eight books), Kings, Proverbs, the Psalter, the Prophets, the Gospels, the Epistles, and other instructive books. holy books of the Old Testament in particular often were subjected to both accidental and intentional errors. Gennadius wrote about this with sorrow in a letter to Archbishop Joasaph: “The Judaizing heretical tradition adheres to the Psalms of David, or prophecies which they have altered.” around himself learned and industrious Biblical scholars, the saint collected all the books of the Holy Scripture into a single codex, he gave his blessing for the Holy Books which were not found in manuscripts of the traditional Slavonic Bible to be retranslated from the Latin language. 1499 the first complete codex of Holy Scripture in Slavonic (“the Gennadius Bible,” as they called it after its compiler) was published in Russia. work became an integral link in the succession of Slavonic translations of the Word of God. the God-inspired translation of the Holy Scripture by Saints Cyril and Methodius, the Bible of Saint Gennadius (1499), reproduced in the first printed Bible (Ostrozh, 1581), Church has maintained a Slavonic Biblical tradition right through the so-called Elizabethan Bible (1751) and all successive printed editions. with the preparation of the Bible, the circle of church scholars under Archbishop Gennadius also undertook a great literary task: compilation of the “Fourth Novgorod Chronicle.” hand-written books were translated, corrected and transcribed, bringing the Chronicle up to the year 1496. the igumen of the Solovki monastery who was at Novgorod on monastery matters, worked for several years with Saint Gennadius compiling a library for the Solovki monastery. was at the request of Saint Gennadius that Dositheus wrote the Lives of Saints Zosimas (April 17) and Sabbatius (September 27). majority of the books transcribed with the blessing of the Novgorod hierarch (more than 20), preserved in the collection of Solovki manuscripts. a zealous advocate for spiritual enlightenment, Saint Gennadius founded a school for the preparation of worthy clergy at Novgorod. memory of Saint Gennadius is preserved also in his work for the welfare of the Orthodox Church. the end of the fifteenth century many Russians were concerned about the impending end of the world, which they believed would take place at the end of the seventh millenium from the creation of the world (in 1492 A.D.). in 1408, it was decided not to compute the Paschal dates beyond the year 1491. In September 1491, however, the Archbishops’ Council of the Russian Church at Moscow, with the participation of Saint Gennadius, decreed that the Paschalion for the eighth millenium be calculated. Zosimas at Moscow on November 27, 1492 “set forth a cathedral Paschalion for twenty years,” asked Bishop Philotheus of Perm and Archbishop Gennadius of Novgorod each to compile their own Paschalion for conciliar review and confirmation on December 21, 1492. Gennadius finished calculating his Paschalion, which in contrast to that of the Metropolitan, extended for seventy years. was distributed to the dioceses, with the approval of the Council, as the accepted Paschalion for the next twenty years. with the Paschalion was Saint Gennadius’s own commentary upon it in an encyclical entitled, “Source for the Paschalion Transposed to the Eight Thousandth Year.” his theological explanation of the Paschalion, based upon the Word of God and the holy Fathers, the saint wrote: “It is proper not to fear the end of the world, but rather to await the coming of Christ at every moment. just as God might deign to end the world, so also might He deign to prolong the course of time.” one knows when the world created by God will end, “not even the angels of heaven, nor the Son, but only the Father “(Mt. 24:36). the holy Fathers, inspired by the Holy Spirit, explained the cycle of years from the creation of the world precisely as a cycle. “This occurs in a circular motion, not having an end.” The saint contrasts the heretical methods of calculating the times with the way hallowed by the Church, a constant spiritual sobriety. Gennadius expounded on the theological fundamentals of the Paschalion. explained that on the basis of the cycle of years from the world’s creation, it is possible to determine a Paschalion for the future, as may be required. Paschalion of Saint Gennadius, by his own testimony, was not something new that he created, but rather was based on a former tradition; in part, on the basis of the Paschalion for 1360-1492 under Saint Basil Kalika, Archbishop of Novgorod (July 3). 1539, under Archbishop Macarius of Novgorod, a Paschalion was compiled for the eighth millenium, based on the principles of the Paschalion of Saint Gennadius. prayer to the Most Holy Theotokos, which he composed in 1497, also demonstrates his deep spiritual life and prayerful inspiration. addition to his letters to Metropolitans Zosimas and Simon, to Archbishop Joasaph, to Bishops Niphon and Prochorus, and a letter to the 1490 Council, Archbishop Gennadius also wrote a church “Small Rule” and the “Tradition for Monks,” who live according to the monastic Rule of skete life. his archpastoral service in 1504, the saint lived in retirement at the Chudov monastery, he peacefully fell asleep in the Lord on December 4, 1505. the Stepen-Ranks book we read: “Archbishop Gennadius served as archbishop for nineteen years, beautifying the churches, improving the behavior of the clergy, and proclaiming the Orthodox Faith among the heretics. he lived at Moscow for a year and a half at the Chudov monastery, dedicated to the Miracle of the Archangel Michael to Saint Alexis the Metropolitan and wonderworker, where he had been Archimandrite, and then he fell asleep in the Lord.” holy relics of Saint Gennadius were put into the church of the Miracle of the Archangel Michael at Chonae (September 6), that place particularly venerated by him, where the relics of Saint Alexis, Metropolitan of Moscow rested. Gennadius is also commemorated on the third Sunday after Pentecost, when the Church remembers all the Saints who shone forth at Novgorod.

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, 1490-1534, Johah oKlimetzk, Lake Onega, caught bStorm mVow, Lord said fMonastery, tree icon, bM&2churches
Russia, St Petersburg, 1490-1534, Johah oKlimetzk, Kizhi Island and Monastery, Lake Onega, caught by storm made vow, boat to sandbar, Lord commanded to found monastery for Trinity, Icon in tree, bM&2churches, simple monk there, plus church over relics; Kizhi Island and Monastery, Lake Onega; Venerable Jonah, Abbot of Klimetzk, Commemorated on June 6 ; Jonah of Klimetzk, in the world John, became a monk, and founded the Klimetzk Trinity Monastery in fulfillment of a vow. 1490 he had been caught by a storm on Lake Onega. When there was no hope for survival, John cried out to the Lord, entreating Him to preserve his life so he might repent and serve God. The boat was thrown onto a sandbar by the waves. There he heard the voice of the Lord commanding him to found a monastery in honor of the Life-Creating Trinity. miraculously discovered a holy icon on a juniper tree. The saint fulfilled the will of the Lord and built a monastery with two churches, one dedicated to the Most Holy Trinity and the other in honor of Saint Nicholas, protector of those who sail and those who travel. the rank of igumen, Saint Jonah remained a simple monk at the monastery. He died on June 6, 1534. A church was built over his relics, and was dedicated to Saints Zachariah and Elizabeth.

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, 1492, Mezhetsk Icon, Kiev, Ukraine (Dnieper River 4), appeared nKiev 1492, mMiracles, Queen's crown on her head
Russia, Kiev, 1492, Mezhetsk Icon, Kiev, Ukraine (Dnieper River 4), appeared near Kiev 1492, many miracles, Queen's crown on her head, Queen of Heaven; Kiev; “Mezhetsk” Icon of the Mother of God, Commemorated on February 26; wonderworking Mezhetsk (Межецкая) or Mezhitsk (Межетская) Icon of the Mother of God appeared near Kiev in 1492 became renowned because of the numerous miracles which took place when people prayed before it. We have no other details concerning the Icon. Mother of God is depicted with a crown on her head and the Child on her left hand.

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, 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, 1504-1554, Nilus oStolbensk Lake, strict fasting, stillness, never lie down, aroused enemy, woods fire, robbers
Russia, Tver, 1504-1554, Nilus oStolbensk Lake, Tver (Volga River Source), 1505 Savva oKrypetsk monk, Pskov, 10yrs, River Sereml&Ostashkova, 13yrs, incl devil as reptiles wild beasts, people came so led by voice tLake Seliger&Stolobnoye island, dense forest, dug cave from small hill, built hut, 26 yrs, strict fasting, stillness, never lie down, enemy aroused, fire to woods, flames out miraculously, robbers to Icon treasure in corner, blinded, repentence tears, many other miracles, refused gifts from impure, prepared his own grave, ltime of death ast Holy mysteries, censed icons and died; Stolbensk Lake; Venerable Nilus of Stolbensk Lake, Commemorated on December 7 ; Nilus of Stolobnoye was born into a peasant family in a small village of the Novgorod diocese. the year 1505 he was tonsured at the monastery of Saint Savva of Krypetsk (August 28) near Pskov. ten years in ascetic life at the monastery he set out to the River Sereml, on the side of the city of Ostashkova; for thirteen years he led a strict ascetic life in incessant struggle against the snares of the devil, who took on the appearance of reptiles and wild beasts. of the inhabitants of the surrounding area started coming to the monk for instruction, but this became burdensome for him and he prayed God to show him a place for deeds of quietude. after long prayer he heard a voice saying, “Nilus! Go to Lake Seliger. upon the island of Stolobnoye you can be saved!” Saint Nilus learned the location of this island from people who visited him. When he arrived there, he was astonished by its beauty. island, in the middle of the lake, was covered over by dense forest. Nilus found a small hill and dug out a cave, after a while he built a hut, in which he lived for twenty-six years. his exploits of strict fasting and stillness [ie. hesychia] added another —he never lay down to sleep, but permitted himself only a light nap, leaning on a prop set into the wall of the cell. pious life of the monk frequently roused the envy of the Enemy of mankind, evidenced itself through the spiteful action of the local inhabitants. time someone set fire to the woods on the island where stood the saint’s hut, the flames went out in miraculous manner upon reaching the hill. time robbers forced their way into the hut. The monk said to them: “All my treasure is in the corner of the cell.” In this corner stood an icon of the Mother of God, but the robbers began to search there for money and became blinded. Then with tears of repentance they begged for forgiveness. Nilus performed many other miracles. He would refuse gifts if the conscience of the one offering it to him was impure, or if they were in bodily impurity. of his approaching end, Saint Nilus prepared a grave for himself. the time of his death, an igumen from one of the nearby monasteries came to the island and communed him with the Holy Mysteries. the igumen’s departure, Saint Nilus prayed for the last time, censing around the holy icons and the cell, and surrendered his soul to the Lord on December 7, 1554. translation of his holy relics (now venerated at the church of the Icon of the Mother of God “Of the Sign” in the city of Ostashkova) took place in the year 1667, with feastdays established both on the day of his death, and on May 27.

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, 1505-1583, Trypphon oPechenga&Kola, early age resolve tLapplanders, gradually m converted by kindness meekness
Russia, Vologda, 1505-1583, Trypphon oPechenga and Kola, fNovgorod governia, priestly family, resolved go tLaplanders from early age, fish vendor accounts, heard voice in forest, this not your place, tKola penninsula, Pechenga River, wLapps lived, trading wThem, learned their pagan beliefs, studied Lapp language, they mistrust, hardships, hostility, beatings, gradually through kind meekness, many converted, church built help Novgorod Archbishop, wTheodoretos, 1532 founded Pechenga-Trinity M, Ivan tTerrible helped him, died 1583 a98, 1589 Swedes destroyed m, later m transferred tKola Penninsula, there monastery church named fTryphon, Tryphon's burial place at destroyed P-T m not forgotten, 1708 Sretensky Church there, then 1886 monastery there, church destroyed 1944, monastery restoration 2009-12 new church, miracles by invoking Tryphon with faith, rescued sailors, calmed storms, healed deafness, blindness & paralysis; Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Tryphon of Pechenga and Kola (Mētrophánēs in the world), was born in the Novgorod governia into a priestly family. pious parents raised their son in the fear of God. his early years Tryphon had resolved to devote his life to apostolic deeds and to go to the pagan Laplanders to proclaim the Gospel of Christ. had heard of them only through the accounts of fish vendors. while praying in the forest he had heard a voice, “Tryphon, this is not your place. An inhospitable and thirsting land awaits you.” his parental home, the Saint went out to the Kola Peninsula and halted on the banks of the Pechenga River, where the Lapps lived. he began to trade with them. First the Saint acquainted himself with the pagan beliefs of those people and studied their language, then he began to preach the Christian Faith to them. Lapps listened to his words with great mistrust. suffered many hardships, enduring hostility and even beatings. gradually, through his wise and kindly words and meekness, many were converted to Christ. the blessing of Archbishop Makarios of Novogord, Tryphon and Saint Theodóretos (August 17) built a church for the new converts. 1532 he founded the Pechenga-Trinity Monastery for those who were zealous for the monastic life, “on the cold sea, on the frontier of Murmansk.” Ivan the Terrible helped him and richly endowed the Monastery. Enlightener of the Lapps went to the Lord in 1583 at the age of 98, after living in Lapland for almost 70 years. veneration of Saint Tryphon began soon after his death. 1589, the Swedes destroyed the Pechenga monastery. by order of Tsar Theodore, the Monastery was transferred to the Kola Peninsula. the site of the restored Monastery a church was built and named for Saint Tryphon. Swedes destroyed Pechenga Monastery in 1589, but the Saint's burial place under the altar was not forgotten. 1708-1709 the Sretensky church was built here, which the Monastery was revived in 1886. church was destroyed again in 1944, but after the restoration of the Monastery in 2009-2012 a new church was built over the Saint's relics. who invoke Saint Tryphon with faith have received his miraculous help. during his lifetime he rescued shipwrecked sailors, calmed storms at sea, and healed those who suffered from deafness, blindness, and paralysis.

Russia, Moscow, 1510-1537, Philip, Abbot of Irap near Novgorod, disciple of Cornelius of Kormel
Russia, Vologda, Mologda, 1510-1537, Philip, Abbot of Irap near Novgorod, disciple of Cornelius of Kormel, founder Irap Wilderness Monastery, orphan near Komel Monastery, accepted by Cornelius, monk Philip, priest, withdrew near White Lake, built Irapa River Chapel near Cherepovets, monks flock+Laity, lived there 15 yrs &died 1536, age 45, relics, icon over grave, Kransnoborsk Phillippov Monastery there; 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. 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. humble and hard-working, at the request of the brethren he was ordained to the priesthood. 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. about the holy wilderness-dweller spread throughout all the surrounding area, and monks began to flock to him. 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. Philip dwelt in the wilderness for fifteen years and died in 1537 at age 45. 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, 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, David oSerpukhov, Kaluga (Nara River Mouth and Oka River 6), built Davidov Wilderness Monastery
Russia, Kaluga, 1515, David oSerpukhov, Kaluga (Nara River Mouth and Oka River 6), built Davidov Wilderness Monastery; Serpukhov; Saint David of Serpukhov, Commemorated on October 18; David of Serpukhov, a disciple of Saint Paphnutius of Borov (May 1), lived as a hermit at the River Lopasna, 23 versts from Serpukhov. In 1515, on the right bank of the river, he built a church dedicated to the Ascension, and laid the foundations of the Davidov wilderness monastery.

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, 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, 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, 1521-1581, Ananias tIconographer, Antoniev monastery, Novgorod, icons many wonderworkers, never beyond m fence
Russia, Novgorod, 1521-1581, Ananias the Iconographer, Antoniev monastery, Novgorod, endowed painting gift, marvelous icons many holy wonderworkers, never beyond m fence 30 yrs; Antoniev monastery; Venerable Ananias the Iconographer, Commemorated on June 25; Ananias was born in Russia and was tonsured in the monastery of Saint Antony the Roman at Novgorod. endowed him with a gift for painting icons, and he exercised this talent for the glory of the Lord. Venerable Ananias painted "marvelous icons of many holy wonderworkers." thirty-three years, he never went beyond the fence of the monastery. records do not agree about the year of his repose. Some say that he went to the Lord in 1521, 1561, or 1581. His relics are buried in a hidden place at the Monastery. Ananias is commemorated on the third Sunday of Pentecost and on June 17.

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, 1540-1603, Martyrius oZelenets, Pskov, MOG Fiery column&healing Icon, MOG where fSilence, cross over Church
Russia, St Petersburg, 1540-1603, Martyrius oZelenets (Green Island), Trinity Zelenets Monestary, Volkhov District, St Petersburg, born Veliki Luki, mentor Boris became monk Bogolep, M joined him, work&prayer, treasurer, altar server, MOG showed tM, wFiery Tikhvin Icon and column, still hot when he kissed it, heat on forehead upon wake, sent ill monk tIcon, M filled wintense faith, pMOG show him where go for silence, 60K away, demons put to shame, asked Bogolep permission, advised return, tSmolensk&MOG Icon+relcs, Abramius&Ephraim appeared, reassured him, tTikhvin, monk told him secret place wRadiant cross stars, This time Boog approved Zelenets, harsh life there, no shake resolve, small chapel, another icon in dream, on sea, Gabriel told him venerate, M into water tV, but icon sinks, wilderness sanctified by M life, monks come, shining cross over church, visible grace on M, discernment&healing, funds fNovgorod, new heated church, MOG appeared on bench near icons, 1570 ordained priest, igumen before 1582, then wealthier benefactor, 1595 benefactor son's ressurection, his 2icons on dead boy's chest, 1595 Tsar Theodore gives land, sensing death M told brothers tTrust MOG as he had, passed wJoy 1603; Zelenets, Trinity Zelenets Monestary, Volkhov District, Zelenets (Green Island); Venerable Martyrius of Zelenets, Pskov, Commemorated on March 1; Martyrius of Zelenets, in the world Menas, was born in the city of Veliki Luki (Great Meadow) in the sixteenth century. His parents, Cosmas and Stephanida, died when he was just ten years old. was raised by his spiritual Father, a priest of the city’s Annunciation church, and the child’s soul cleaved to God. widowed priest Boris became a monk with the name Bogolep at the Trinity-Sergius monastery in Veliki Luki. often visited him at the monastery, and later on he himself received monastic tonsure there taking the name Martyrius. seven years both teacher and disciple toiled for the Lord unrelentingly in a single cell, encouraging each other in deeds of work and prayer. Saint Martyrius had the obediences of “kellarios” [cellarer], treasurer, and “ponomar” [or altar server]. was at this time that the Mother of God first showed Her special solicitude for Saint Martyrius. mid-day he dozed off in the bell tower and beheld the Tikhvin (Hodēgḗtria) icon of the Most Holy Theotokos in a fiery column. The monk venerated it, and it was still hot from the fiery column. When he awoke, he still felt this heat on his forehead. the spiritual advice of Saint Martyrius, the grievously ill monk Abramius went to venerate the wonderworking Tikhvin Icon of the Mother of God, and he received healing. Martyrius was filled with intense faith in the intercession of the Mother of God. began to pray that the Heavenly Queen would show him where he might go for the ascetic feat of complete silence, for which his soul yearned. monk secretly withdrew into a desolate place situated 60 versts from Veliki Luki. As he himself writes, “in this wilderness I received fearful visitations from demons, but I prayed to God, and the demons were put to shame.” a letter to Elder Bogolep, Saint Martyrius asked his blessing to dwell in the wilderness, but the spiritual father advised him to return to the cenobitic life where he would be of use to the brethren. daring to disobey his experienced Elder, and not knowing how to proceed, Saint Martyrius went to Smolensk to venerate the wonderworking Hodēgḗtria [She who leads the way] Icon of the Mother of God and the relics of Saints Abramius and Ephraim (August 21). saints appeared to Saint Martyrius in a dream, and they reassured him that he would be permitted to live in the wilderness, “wherever God will bless and the Most Holy Theotokos will guide you.” Martyrius then went to the Tikhvin monastery, hoping that the Mother of God would resolve his dilemma. monk Abramius, who remained at this monastery in gratitude to the Mother of God for his healing, told Saint Martyrius about a secret place, over which he had seen a radiant Cross of stars. time he received the blessing of the Elder. Martyrius took with him two small icons: one of the Life-Creating Trinity, and the other of the Tikhvin Mother of God. He then settled in Zelents (the green island), which was a beautiful island in a forested swamp. and painful was the life of the monk in the wilderness, but neither cold, nor deprivation, nor wild beasts, nor the wiles of the enemy were able to shake his resolve. built a small chapel for the glorification of, and in gratitude to, the Lord and the Most Holy Theotokos. was again deemed worthy to see an icon of the Mother of God in a dream. This time it was floating on the sea. To the right of the icon he saw the Archangel Gabriel who told him to venerate the icon. Martyrius went into the water, and the icon began to sink in the sea. The saint then cried out, and a wave carried him to shore. With that, the icon vanished. wilderness was sanctified by the life of the hermit, and many began to arrive, not only to be instructed by the word and example of the monk, but also to settle there with him. increased number of disciples prompted the monk to build a church dedicated to the Life-Creating Trinity, where he placed his own icons of the Trinity and of the Tikhvin Mother of God. As a sign of the grace of God resting upon the monastery of Saint Martyrius, his disciple Saint Gurias was permitted to see a Cross in the heavens, shining over the cross on top of the church. was the beginning of the Trinity Zelenets monastery, “the green wilderness monastery of Martyrius.” The Lord blessed his labors, and the grace of God shone visibly upon him. fame of his discernment and gift of healing became known to many. Many eminent people of Novgorod began to send gifts to the monastery. With funds provided by the pious boyar Theodore Syrkov, a heated church was built and consecrated in honor of the Annunciation of the Most Holy Theotokos in memory of the first church at Veliki Luki, from which the saint had begun his path to God. Martyrius continued to receive help from the Mother of God. She appeared to him on a bench in the corner where the icons stood. saint recalled: “I looked upon Her without lowering my eyes... I gazed upon Her holy face, at her eyes filled with tears, ready to trickle down Her all-pure face. awoke from the dream and was afraid. I lit a candle from the lampada, in order to see whether or not the Most Pure Virgin sat at the place where I saw Her in the dream. I went up to the icon of the Hodēgḗtria and was convinced that in truth the Mother of God had appeared to me as She is depicted on my icon.” after this (about the year 1570) Saint Martyrius was ordained priest at Novgorod by the archbishop (Alexander or Leonid). He was already an igumen in 1582. the Lord granted the Zelenets wilderness monastery an even wealthier benefactor. 1595 at Tver Saint Martyrius resurrected the son of the former Kasimov ruler Simeon Bekbulatovich, praying in front of his own icons of the Life-Creating Trinity and the Tikhvin Mother of God. He placed both icons upon the chest of the dead child, and he awoke as if from sleep. gratitude Simeon built a church in honor of the Tikhvin Icon of the Mother of God and of Saint John Chrysostom, the Heavenly patron saint of the ruler’s son John. 1595 Tsar Theodore endowed the monastery with a sufficient quantity of land for its support. reached a great old age and preparing for death, Saint Martyrius dug a grave for himself, and near it he placed a coffin fashioned by his own hands. often came there to weep. his imminent departure, the monk assembled the brethren and told his children in the Lord to have steadfast hope in the Most Holy Trinity and to trust the Mother of God, as he himself had always trusted in Her. receiving the Holy Mysteries of Christ, he gave the brethren his blessing with the words: “Peace to all the Orthodox.” With spiritual joy he fell asleep in the Lord on March 1, 1603. saint was buried in the grave he dug near the church of the Mother of God. Later, his holy relics rested beneath a crypt in the church of the Most Holy Trinity, beneath the lower temple in honor of Saint John the Theologian. Cornelius, a former monk of the Zelenets monastery, and later Metropolitan of Kazan and Novgorod (+ 1698), compiled a service and wrote the Life of Saint Martyrius, making use of personal notes and the saint’s testament. memory of Saint Martyrius of Zelenets and Veliki Luki is celebrated also on November 11. Venerable Martyrius, Abbot of Zelenets, Pskov, Commemorated on November 11; Martyrius was a monk in the Veliki Luki (Great Meadows) Monastery, and shared a cell with Elder Bogolep. These holy ascetics ate only once a day. After the services in church, they would fulfill the rule of prayer in their cell, then they would work during the night milling corn. Saint Martyrius went to live at Zelenets (Green Island), and founded a monastery in the midst of the swamps. By 1582, he was already the igumen of the monastery, which had twelve monks. Several benefactors donated to the monastery, including Theodore Syrkov, Simeon Bekbulatov (the ruler of Kasim), and Tsar Theodore, who donated land. Martyrius fell asleep in the Lord in 1603. He is also commemorated on March 1.

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, Icon of Syamsk, 1542 fire, only Syamsk icon saved, Church Rebuilt in 1770 wIcon
Russia, Vologda, , Icon of Syamsk, Priluki (Spaso-Prilutsky) Monastery, Komel, Vologda, 1542 fire, only Syamsk icon saved, Church Rebuilt in 1770 wIcon; Spaso-Prilutsky Monastery; Icon of the Mother of God of Syamsk, Commemorated on September 8; Syamsk Icon of the Mother of God was found at the Syamsk-Vologda monastery, established in the sixteenth century. the year 1542, during a fire at the monastery, only the wonderworking icon was saved. After the fire, the monastery was rebuilt. the year 1770, a church was built at the monastery in honor of the Nativity of the Most Holy Theotokos, and in it was placed this wonderworking icon.

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 cold grew abundant hair, patience&unceasing prayer
Russia, Rostov, 1550-1580, John the Hairy, Fool for Christ, Rostov, out in the cold grew abundant hair, patience&unceasing prayer, aka J the Merciful, no permanent residence, lived wPriest orAged Widows, spiritually nourished many incl Irenarchus oRostov; 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, 1550-1597, Therapon oMonza, Kostroma, Theroponov M n after him, prophet, fMoscow
Russia, Vologda, 1550-1597, Therapon oMonza, Kostroma 25 Versts from Galich, at Chukhloma Lake, monk at River Monza, fMoscow tKostroma, tMonza wAdrian&Paphnutius fObnora, asceticism till life end, blessed tWithdraw forest&prayed each day, each night transcribed spiritual useful books, emulated Basil oMoscow, prophecied famine, Theraponov monastery named after him; Venerable Therapon the Abbot of Monza, Commemorated on December 12; Therapon of Monza was a monk in the monastery of Saint Adrian (May 5) at the River Monza. monk began his ascetic deeds in Moscow, and then transferred to the city of Kostroma at the Elevation of the Cross monastery, and was tonsured there. pious monks Adrian and Paphnutius, from the monastery of Saint Paul of Obnora (January 10), seeking solitude, moved to the Monza and founded a monastery 25 versts from Galich. Therapon transferred to this monastery, where he labored in asceticism until the end of his life. day, with the blessing of the igumen, he withdrew into a forest thicket and prayed. night he read and transcribed copies of spiritually useful books. his life he emulated Blessed Basil of Moscow (August 2), whom he called his friend, although personally he never saw him. during his life, Saint Therapon was glorified with a gift of wonderworking. his death he predicted a year of famine (1601). surrendered his soul to God in the year 1597. The monastery at the River Monza was called after him the Theraponov.

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, Adrian of Ondrusov's Relics Trnsfr tSt Nic's, Adrian&robbers stories, A's swamp death relics story
Russia, St Petersburg, 1551, Adrian of Ondrusov's Relics Transfer to St Nicholas Monastery at Ladoga Fortress, Adrian's story & robbers release and conversion stories, A's swamp death relics story; St Nicholas Monastery &Fortress, Lake Ladoga ; Ladoga Fortress; 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). 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. years later, with the blessing of Saint Alexander of Svir, Saint Adrian settled in a solitary place on the peninsula of Lake Ladoga. he built a church in honor of Saint Nicholas the Wonderworker. 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. the monks, the ataman demanded that they get off his land. Adrian, knowing that he did not have money to buy the place, promised the ataman to intercede for him before God. 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. hapless fellow knew that after suffering, torture and death awaited him, and he bitterly repented of his former life. 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. he rushed to the monastery of Saint Adrian and found all the ascetics chanting Psalms. seemed that Saint Adrian had not left the monastery. robber fell at the knees of the saint and begged to be accepted as one of the brethren. finished his life in repentance at the monastery. 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). August 1549, Saint Adrian was godfather for Anna, daughter of Tsar Ivan the Terrible. the saint was returning from Moscow to the monastery, robbers killed him near the village of Obzha, hoping to find money. brethren waited for a long time for their Superior, 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. Transfer of the relics of the Hieromartyr Adrian of Ondrusov, Wonderworker, Commemorated on May 17; the manuscript of the Olonets Trebnik under May 17 it is noted: "Today is the transfer of the relics of Venerable Father Adrian, Igoumen of Saint Nicholas Monastery on Lake Ladoga, on Ondrus Island, in the Olonets district, the new wonderworker. His memory is also celebrated on August 26."

Russia, Moscow, 1551-1568, Saint, Herman of Kazan, Volokolamsk, Staritsa and Svyazhsk, library, Moscow, Tsar d
Mongol, Perm, 1551-1568, Saint, Herman of Kazan, Volokolamsk, Staritsa and Svyazhsk, library, Moscow, Tsar d, fStaritsa novility, JV Monastery uGurias, copied books, Maximus tGreek friend, tStaritsa archman, St JoV Rule, left a2.5yrs tVolokolamsk solitary, Bashkin's tonsure, B sent to Herman at V, 1555 taking oKazan, Gurias' missionary monastery there, Dormition m of Sviyazhsk Herman igumen, cramped cell, library, enlightenment center, 1564 Bishop Kazan, built churches, light of Christ, 1566 Ivan ordered him to Moscow, first refused, injustive Tsar's inner circle, admonished Tsar, lived in disgrace 2yrs; 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, he strove toward salvation as a simple monk. when the new heretic Matthew Bashkin (who refused to acknowledge the Holy Mysteries and denied faith in the Holy Trinity) appeared at Moscow, 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. Council censured the heretic Bashkin 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. Gurias, the former igumen of Volokolamsk monastery, was chosen as archbishop. was entrusted with building the Dormition monastery in the city of Sviyazhsk for missionary purposes. 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. 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. 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. first, Saint Herman refused to have this burden imposed upon him. 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 ;

Moscow, 1555-1563, Gurias, Archbishop, fRadonezh, 1555 Kazan Bishop bLot, 8yrs- 4Ms, 1Cathdrl, 10Cs, Gt Schema, incrrpt r
Mongol, Perm, 1555-1563, Gurias, Archbishop oKazan, Perm (Kazanka and Kama Rivers, Volga River 10), fRadonezh, not wealthy, served Prince as steward, accused improprieties Prince's wife, underground dungeon 2yrs, so health issues, wrote children's reader iPrison, tonsured Volokolamsk m, 1543 igumen, 1552 resigned, monk 2yrs, 1yr Selizharov m Tver igumen, 1555 chosen Bishop Kazan by lot, assisted bBarsanuphius, in 8yrs 4monastereis, 1Cathedra;. 10Churches, 1561 greviously ill, carried him tchurch, 1563 great schema fBarsanuphius & buried, 1595 incorrupt relics wBarnasuphius, 1613 relics transferred Annunciation Cathedral, present Kazan Theodore Murom church; Kazan ; ; St Gurias the Archbishop of Kazan, Commemorated on December 5 ; Gurias, Archbishop of Kazan, (in the world Gregory Rugotin), the first archbishop of the Kazan diocese, established in 1555. was born in the town of Radonezh outside Moscow into the family of a courtier. parents were not wealthy, so from his early years he had to serve Prince Ivan Penkov as steward of his estates. his youth, Gregory was pious, humble and gentle, and he preserved his chastity. of improprieties with the prince’s wife, Gregory was locked up in an underground dungeon for two years. undermined his health, but it also intensified and deepened his religious fervor. prison, he wrote a small booklet to teach children how to read and write. donated the proceeds from his primer to the needy. from prison, Gregory was tonsured with the name Gurias at the Saint Joseph of Volokolamsk monastery, for its strict monastic rule. 1543, he was chosen by the brethren as igumen of this monastery. administered it for almost nine years, then he resigned as igumen and lived for two years as a simple monk. becoming bishop, Saint Gurias directed the Trinity Selizharov monastery in Tver diocese for one year. was chosen by lot to the See of Kazan. by Saint Barsanuphius (April 11), Saint Gurias devoted himself to missionary activity. his eight years as bishop there, four monasteries were organized, and the Annunciation cathedral church and ten more city churches were built. 1561 the saint fell grievously ill and could no longer perform the divine services himself. feastdays they carried him into the church, and he either sat or lay down, since he did not have the strength to walk or even stand. before his death (1563), he received the great schema from Saint Barsanuphius, he was buried in the Savior-Transfiguration monastery. October 4, 1595, the incorrupt relics of the holy hierarchs Gurias and Barsanuphius were uncovered. Hermogenes, Metropolitan of Kazan (May 12), was present at the uncovering of their relics, and he described this event in the lives of these saints. June 20, 1613, the relics of Saint Gurias were transferred from the Savior-Transfiguration monastery to the Annunciation cathedral church. present, the relics rest in Kazan in a cemetery church named for the holy Princes Theodore of Murom and his sons David and Constantine (May 21).

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, Miraculous voice oGod
Russia, Moscow, 1563 & 1569, Sviatogorsk Tenderness Icon appeared in a tree to shephard and fool Timothy, Miraculous voice oGod, dLight, H Icon, stone church replaces burned church 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, 1569, Translation Tikhon oKostroms's relics, healing began at grave, incorrupt
Russia, Vologda, Kostroma, 1569, Translation of the relics of Saint Tikhon of Luchov, Kostroma, Vologda (Kostroma (Pisma) River Mouth, Volga River 8.3), healing began at grave, incorrupt, igumen struck blind, repented, recovered, 70 posthumous miracles; Kostroma, and Kostroma Region; Translation of the relics of Saint Tikhon of Luchov, Kostroma, Commemorated on June 26; the year 1569 the healing of many sick persons began at the tomb of Saint Tikhon of Lukhov, his holy relics were found to be incorrupt. Igumen Constantine, who uncovered the relics, was struck blind. repenting and then recovering his sight, he placed Saint Tikhon’s relics back into the ground. veneration of Saint Tikhon dates from this time. Life with a description of 70 posthumous miracles was compiled in the year 1649. Tikhon of Lukhov is also commemorated on June 16 (his blessed repose in 1503).

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, Uncovering Ephraim's relics, E's brother George k wBoris, E founded Rostov B&Gleb M, G's head connection
Russia, Rostov, 1572, Uncovering relics oEphraim, Abbot of Novy Torg, Rostov (Ust River 1), Hungarian E's brother George killed wBoris, E founded G&Gleb M in Rostov, wanderer's home there, E burried wGeorge's head with instructions to uncover later, B&G sons of Vladimir, killed by brother Sviatopolk both without resisting and praying for him, other son Yaroslav kills S, Yaroslav's grandsons develop peculiar worship oB&G, transfer in 1115, relics separated, from then on B protected Monomashichi, and G protected Ol’govichi and the Davidovich, names Boris&Gleb akaRoman&David stayed within their protection, monasteries in specific places connected wThe murders, this one connected wGeorge's head; 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. ; Uncovering of the relics of Venerable Ephraim, Abbot of Novy Torg, Commemorated on June 11; of the Relics of Saint Ephraim of Novy Torg (+ January 28, 1053) took place in the year 1572 under Archbishop Leonid of Novgorod. The Feast day was established under Metropolitan Daniel of Moscow (1584-1587). Venerable Ephraim, Abbot and Wonderworker of Novy Torg, Commemorated January 28 ; Ephraim of Novy Torg, founder of the Saints Boris and Gleb monastery in the city of Novy Torg, was a native of Hungary. with his brothers, Saint Moses the Hungarian (July 26) and Saint George (in Hungarian “Sandor,” pronounced “Shandor”), he quit his native land, possibly because he was Orthodox. come to Russia, all three brothers entered into the service of the Rostov prince Saint Boris, son of Saint Vladimir (July 15). Ephraim’s brother George also perished in the year 1015 at the River Alta, with holy Prince Boris. murderers cut off his head, and took the gold medallion which he had received from Saint Boris. Moses managed to save himself by flight, and became a monk at the Kiev Caves monastery. Ephraim, evidently in Rostov at this time, and arriving at the place of the murder, found the head of his brother and took it with him. service at the princely court, Saint Ephraim withdrew to the River Tvertsa in order to lead a solitary monastic life. several other monks settled near him, he founded a monastery in honor of the holy Passion-Bearers Boris and Gleb in the year 1038. The brethren chose him to lead them. the monastery, not far from a merchant’s road to Novgorod, a wanderer’s home was built, where the poor and travelers stayed for free. Ephraim died in old age. His body was buried at the monastery he founded. head of his brother, Saint George was also placed in the grave, in accordance with his last wishes. relics of Saint Ephraim were uncovered in the year 1572. 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. Boris, however, said that he could never lift his hand against his own brother. 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. 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. Boris in a cloth, they threw him onto a wagon and drove off with him. 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. 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. 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. Translation of the Relics of the Holy Passionbearers Boris and Gleb (in Baptism Roman and David—1072 and 1115), Commemorated on May 2; Transfer of the Relics of the Holy Passion-Bearers Boris and Gleb. Saint Boris (July 24) was a brother of the Great Prince of Kiev Yaroslav the Wise (1019-1054), and was baptized with the name Roman. The murdered Prince Boris was buried at the church of Saint Basil the Great at Vyshgorod near Kiev. John I of Kiev (1008-1035) and his clergy solemnly met the incorrupt relics of the holy passion-bearer Gleb and placed them in the church where the relics of Saint Boris rested. the burial place was glorified by miracles. the relics of the holy brothers Boris and Gleb were removed from the ground and placed in a specially constructed chapel. July 24, 1026 a church of five cupolas built by Yaroslav the Wise was consecrated in honor of the holy martyrs. later years, the Vyshgorod Saints Boris and Gleb church containing the relics of the holy Passion-Bearers became the family church of the Yaroslavichi, sanctuary of brotherly love and service to the nation. symbol of their unity was the celebration of the Transfer of the Relics of Boris and Gleb, observed on May 2. history of the establishing of this Feast is bound up with the preceding events of Russian history. May 2, 1069 the Great Prince Izyaslav, who had been expelled from the princedom for seven months (i.e. from September 1068) because of an uprising of the Kievan people, entered into Kiev. gratitude for God’s help in establishing peace in the Russian land, the prince built a new church to replace an older structure. Two Metropolitans, George of Kiev and Neophytus of Chernigov, participated in its consecration with other bishops, igumens, and clergy. transfer of the relics, in which all three of the Yaroslavichi (Izyaslav, Svyatoslav, Vsevolod) participated, was set for May 2, and it was designated as an annual celebration. Yaroslavich, Prince of Kiev during 1073-1076, made an effort to transform the Saints Boris and Gleb temple into a stone church, but he was able to build the walls only eight cubits high. Vsevolod (+ 1093) finished the church construction, but it collapsed by night. veneration of Saints Boris and Gleb developed during the time of Yaroslav’s grandsons, often producing a peculiar pious competition among them. ’s son Svyatopolk (+ 1113), built silver reliquaries for the saints. 1102 Vsevolod’s son Vladimir Monomakh (+ 1125), sent master craftsmen by night and secretly adorned the silver reliquaries with gold leaf. ’s son Oleg (+ 1115) outdid them. He was called “Gorislavich”, and was mentioned in the “Tale of Igor’s Campaign.” He “intended to raise up the collapsed stone (church) and hired some builders.” He provided everything that was necessary. church was ready in the year 1111, and Oleg “pressured and besought Svyatopolk to transfer the holy relics into it.” Svyatopolk did not want to do this, “because he did not build this church.” death of Svyatopolk Izyaslavich (+ 1113) brought a new insurrection to Kiev, which nearly killed Vladimir Monomakh, who had become Great Prince of that city. decided to cultivate friendship with the Svyatoslavichi through the solemn transfer of the relics into the Oleg church. “Vladimir gathered his sons, and David and Oleg with their sons. all arrived at Vyshgorod. All the hierarchs, igumens, monks and priests came, filling all the town and there was no space left for the citizenry along the walls.” the morning of May 2, 1115, the Sunday of the Myrhhbearing Women, they began to sing Matins at both churches, old and new, and the transfer of relics began. three were separated. “First they brought Saint Boris in a cart, and with him went Metropolitan Vladimir and his clergy.” other carts went Saint Gleb “and David with bishops and clergy.” (Oleg waited for them in the church). separation was adhered to in future generations. Boris was considered a heavenly protector of the Monomashichi; Gleb, of the Ol’govichi and the Davidovichi. Vladimir Monomakh speaks about Boris in his “Testament”, he does not mention Gleb. the Ol’govichi line, none of the princes received the name Boris. general the names Boris and Gleb, and so also Roman and David, were esteemed by many generations of Russian princes. brothers of Oleg Gorislavich were named Roman (+ 1079), Gleb (+ 1078), David (+ 1123), and one of his sons was named Gleb (+ 1138). Monomakh were the sons Roman and Gleb; Yuri Dolgoruky, Boris and Gleb; Saint Rostislav of Smolensk, Boris and Gleb; Saint Andrew Bogoliubsky, Saint Gleb (+ 1174); Vsevolod Big Nest, Boris and Gleb. the sons of Vseslav of Polotsk (+ 1101) was the full range of “Saints Boris and Gleb” names: Roman, Gleb, David, Boris. Vyshgorod sanctuaries were not the only centers for the liturgical veneration of Saints Boris and Gleb. It was spread throughout the Russian land. of all, there were churches and monasteries in specific places connected with the martyrdom of the saints, and their miraculous help for people; temple of Boris and Gleb at Dorogozhich on the road to Vyshgorod, where Saint Boris died; Saints Boris and Gleb monastery at Tmo near Tver where Gleb’s horse injured its leg; monastery of the same name at Smyadyno at the place of Gleb’s murder; at the River Tvertsa near Torzhok (founded in 1030), where the head of Saint George the Hungarian was preserved note: the beloved servant of Saint Boris was beheaded in order to steal the gold medallion given him by Saint Boris]. dedicated to Saints Boris and Gleb were built at the Alta in memory of the victory of Yaroslav the Wise over Svyatopolk the Accursed on July 24, 1019; also at Gzena near Novgorod where Gleb Svyatoslavich defeated a sorcerer. Ol’govichi and the Monomashichi vied with each other in building churches dedicated to the holy martyrs. himself, in addition to the Vyshgorod church, built the Saints Boris and Gleb cathedral in Old Ryazan in 1115 (therefore, the diocese was later called Saints Boris and Gleb). brother David also built at Chernigov (in 1120). the year 1132 Yuri Dolgoruky built a church of Boris and Gleb at Kideksh at the River Nerla, “where the encampment of Saint Boris had been.” 1145, Saint Rostislav of Smolensk “put a stone church at Smyadyno,” at Smolensk. the following year the first (wooden) Saints Boris and Gleb church was built in Novgorod. 1167 a stone foundation replaced the wood, and it was completed and consecrated in the year 1173. The Novgorod Chronicles name the legendary Sotko Sytinich as the builder of the church. holy Passion-Bearers Boris and Gleb were the first Russian saints glorified by the Russian and Byzantine Churches. service to them was composed soon after their death, and its author was Saint John I, Metropolitan of Kiev (1008-1035), which a MENAION of the twelfth century corroborates. innumerable copies of their Life, the accounts of the relics, the miracles and eulogies in the manuscripts and printed books of the twelfth-fourteenth centuries bear witness to the special veneration of the holy Martyrs Boris and Gleb in Russia. note: Neither this account nor those of the individual feastdays give the details of their martyrdom. Perhaps it is assumed that the reader is familiar with the story, or perhaps it is too painful to recount. The saints chose not to take up arms to defend themselves, or flee to safety. In their final prayers, they refer to the Lord’s voluntary suffering and death, as recorded by the chroniclers. Since they meekly accepted an unjust death for the sake of Christ, they are known as “Passion-Bearers.”]

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, 1580-1662, Athanasius III, St. Athanasius oLubensk, P oConstantinople, Muldovia, Thessalonica, Great Story
Constantinople, 1580-1662, Athanasius III, St. Athanasius oLubensk, Patriarch oConstantinople, Wonderworker, from Crete, from pious Greek family, wealthy but wanted asceticism, novice Thess M, trapeza at Esphigmenou, tonsured palestinian Ms, returned, presbyter aThss, Gospel to Vlachs & Moldovians & translated Psalter, tConstantinople tPreachby Cyril, bishop aThss, Cyril slandered, tC as Metro, struggle a heratics, Moslems, Jesuits; deposed a 40days, Cyril returned, tAthos, returned&deposed iYr, Thss&Athos, 1633-45 alms petitions to Moscow, tGa1lats aMoldova, 1652 returned C Patriarch 15days, but sermon denouncing Catholics' universal jurisdiction, tGalats Moldovia, tRussian Tzar&Patriarch iMoscow, great alms but ill on way back and died in Lubensk, Ukraine.; Constantinople, 1634-1652, Athanasius III of Constantinople, St. Athanasius of Lubensk; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; Athanasius III Patelarios, Patriarch of Constantinople, Wonderworker of Lubensk, in the world Alexis, born in 1560 on the island of Crete, into the pious Greek family Patelarios. his education and position in society, Alexis was attracted by the life of Christian ascetics. his father’s death, he became a novice in one of the monasteries of Thessalonica with the name Ananias. there, he later went to the monastery of Esphigmenou on Mt. Athos, where he fulfilled his obedience in the trapeza (dining area). Athos he journeyed to the Palestinian monasteries, and he was tonsured with the name Athanasius. his return to Thessalonica he was ordained presbyter spread the Gospel of Christ among the Vlachs and the Moldovians, for whom he translated the PSALTER from the Greek. the saint went to Mt. Athos for solitude, and to ask God’s blessing on his pastoral work. holiness of his life attracted many Christians who wished to see a true preacher of the Orthodox Faith. his remarkable abilities and spiritual gifts he attracted the attention of the Patriarch of Constantinople, Cyril I (Lukaris) (1621-1623). the ascetic, Patriarch Cyril appointed him a preacher of the Patriarchal throne. Saint Athanasius was consecrated bishop and became Metropolitan of Thessalonica. this time Patriarch Cyril was slandered before the sultan and imprisoned on the island of Tenedos. Athanasius assumed the Patriarchal throne on March 25, 1634, on the day of the Annunciation of the Most Holy Theotokos. Athanasius led an incessant struggle against heretics, Jesuits, and Moslems. only forty days on the Patriarchal throne, he was deposed through the intrigues of the enemies of Orthodoxy, and Cyril I was returned. saint went to Athos, where for a certain time he pursued asceticism in solitude. he became Patriarch again, but was deposed after a year. this, he returned to Thessalonica and renewed his connections with the Holy Mountain. view of the intolerable persecution of Christians by the Moslems, Saint Athanasius was repeatedly (from 1633 to 1643) obliged to send petitions to the Russian tsar Michael (1613-1645) seeking alms for the hapless Church of Constantinople. living at Thessalonica became impossible for the saint, he was forced to journey to Moldavia under the protection of its sovereign, Basil Lukulos, he settled there in the monastery of Saint Nicholas near Galats, he longed for Mount Athos. He visited it often and hoped to finish his life there, but God ordained something else for him. 1652 after the death of Patriarch Cyril I, Saint Athanasius was returned to the patriarchal throne. remained only fifteen days, since he was not acceptable to the Moslems and Catholics. his final Patriarchal service he preached a sermon in which he denounced papal pretensions to universal jurisdiction over the whole Church. by the Moslems and Jesuits, physically weakened, he transferred the administration of the Church of Constantinople to Metropolitan Paisius of Laureia, he withdrew to Moldavia, where he was appointed administrator of the monastery of Saint Nicholas at Galats. the deep faith and responsiveness of the Russian nation, Saint Athanasius undertook a journey to Russia. April 1653 he was met with great honor in Moscow by Patriarch Nikon (1652-1658) and Tsar Alexis Mikhailovich. received generous alms for the needs of the monastery, Patriarch Athanasius left for Galats in December 1653. the way he fell ill and stayed at the Transfiguration Mgarsk monastery in the city of Lubno in February 1654. his impending death, the saint wrote his last will, and he fell asleep in the Lord on April 5. Petronios and the brethren of the monastery buried the Patriarch. Greek custom the saint was buried in a sitting position. February 1, 1662 Saint Athanasius was glorified as a saint and his Feastday was designated as May 2, the Feast of Saint Athanasius the Great. relics of holy Patriarch Athansios, glorified by numerous miracles and signs, rest in the city of Kharkov, in the Annunciation cathedral church. At the request of Patriarch Nikon, Athanasius wrote The Ordo of the Episcopal Liturgy in the East, which underlined the Muscovian edited Archieratikon of the Episcopal Service, which is used by the Russian Church to date.[2] Athanasius delivered the Tsar a notebook in which he stated his main reason for his visit to Moscow; that is, to arouse the Tsar unite with Moldavia and the Cossack Hetmanate for a future war with the Turks, after which the Tsar should become the new Roman Emperor, and the Moscow Patriarch “ the new Ecumenical Patriarch.

Russia, Moscow, 1580-1662, WWorking Consolation in Afflictions and Sorrows Icon, always w Athanasius III
Constantinople, 1634-1652, Consolation in Afflictions and Sorrows Icon, very ancient, always w Athanasios III, after him to Vatopedi till 1849, tRussian Andrew Skete, tSloboda i1863 w Paisios, 18yr old speech healed by touching her lips, list of icon's miracles at Slobodsky, church for tIcon built aVyatka 1871-82, gilded riza added 1866, miraculous copy St Petersburg 1890. ; Consolation in Afflictions and Sorrows Icon of the Mother of God, Commemorated on November 19; exact origin of the “Consolation in Afflictions and Sorrows” Icon of the Mother of God is unknown, but the lettering on the Icon indicates that it is very ancient. is a tradition that the Icon belonged to the holy Patriarch Athanasios III of Constantinople (May 2). This Icon accompanied him in all his travels, and so he brought the Icon to Russia with him in the year 1653. the repose of Saint Athanasios in 1654, the Icon was brought to the Monastery of Vatopedi on Mount Athos, remaining there until October 11,1849, when the Russian Skete of Saint Andrew was founded. Gregory, who was living alone at Vatopedi, gave the Icon to the newly-founded Skete as a blessing from his monastery. The Icon was kept in the cell of Hieroschema-monk Bessarion (Vavilov), the founder of the Skete. Father Bessarion blessed the brotherhood with the Icon saying, “May this icon bring you joy, and console you in afflictions and sorrows.” glorification of the Icon took place in Russia, in 1863, when Hieromonk Paisios arrived in the town of Sloboda (Vyatka Province) from Mount Athos, bringing with him the “Consolation in Afflictions and Sorrows” Icon of the Mother of God. image was decorated with rich silver and a gilded riza. Father Paisios placed the Icon in the women’s Monastery of the Nativity of the Lord, in the church of the Nativity. Father Paisios was about to return to the Holy Mountain, the eighteen-year-old son of a local priest, Father Vladimir Nevolin, who had been unable to speak for six years, was healed by the Icon of the Most Holy Theotokos. a Moleben, he touched her lips and began to speak. After this, people began to make pilgrimages to the Icon, and many suffering pilgrims received healing and comfort in their sorrows from the holy Icon in those days. holy Icon was transferred to the women’s Monastery of the Transfiguration in the city of Vyatka with great reverence. Slobodsky, an exact list of the Icon’s miracles was compiled by the same eighteen-year old young man who had been healed. spiritual uplifting of the inhabitants of Vyatka was so great that on the eve of a Great Cross procession, the “Vyatka Provincial Gazette” compared the religious fervor to that when the holy Icon from Mount Athos first arrived. Father Paisios was leaving for Mount Athos, he left the list of the Icon’s miracles at the Monastery of the Transfiguration. Vyatka, on June 26, 1871, the foundation of a church in honor of the “Consolation in Afflictions and Sorrows” Icon was laid. It was built over a period of eleven years. August 31, 1882, on the Feast of the Placing of the Honorable Belt of the Most Holy Theotokos, Archbishop Appolos consecrated the church, and every Saturday an Akathist was read before the Icon. two years, in remembrance of the holy Icon’s stay in the Vyatka region and the miraculous healings which took place, solemn processions were held throughout the entire diocese. November 19, 1866 at Sloboda’s Monastery of the Nativity of the Lord, a gilded riza was added to the “Consolation in Afflictions and Sorrows” Icon of the Mother of God from Mount Athos; in remembrance of the Icon’s first healing (of the young man who could not speak), a particularly solemn service took place in the monastery. That day was established as the Feast Day of the wonderworking Icon of the Most Holy Theotokos. March 27, 1890, an exact copy of the Icon was delivered to Russia and placed in the Annunciation Cathedral at St. Petersburg, the representation church of Saint Andrew’s Skete on Mount Athos. and night, crowds of people came to venerate the wonderworking Icon. the grace of God, this icon of the Mother of God was also glorified by numerous miracles. the Icon is at the Cathedral of Saint Nicholas in St. Petersburg, and a list of miracles is with the holy Icons in the suburban Cathedral of Saint Katherine. 1999, the altar of one of the churches of the former Monastery of the Exaltation of the Holy Cross in the town of Sloboda was consecrated in honor of the wonderworking Icon. the Aleksievo-Akatov women’s monastery in Voronezh, there is also a list of the Athos shrine, which says: “This icon was painted and blessed on the Holy Mountain in the Russian Monastery of Saint John Chrysostom under the rector Hieroschema-monk Cyril in 1905.” The Icon was restored in 1999. “Consolation in Afflictions and Sorrows” Icon is in the form of a triptych. In addition to the Most Holy Theotokos, the following saints are depicted: The Great Martyrs George and Demetrios of Thessaloniki on horseback; Saint John the Forerunner and Holy Apostle and Evangelist John the Theologian, the monastic saints Anthony, Euthymios, Onuphrios the Great and Savva the Sanctified; Saints Spyridon of Trimythontos and Nicholas the Wonderworker. The Icon is adorned with several rizas, one of which is gold. the Feast Day of the Icon is on November 19, it does not have its own Service; so the Troparion, Kontakion, and Akathist for the Assuage my Sorrows Icon (January 25 and October 9) are also used for this Icon. Constantinople, 1580-1662, Athanasius III, St. Athanasius oLubensk, Patriarch oConstantinople, Wonderworker, from Crete, from pious Greek family, wealthy but wanted asceticism, novice Thess M, trapeza at Esphigmenou, tonsured palestinian Ms, returned, presbyter aThss, Gospel to Vlachs & Moldovians & translated Psalter, tConstantinople tPreachby Cyril, bishop aThss, Cyril slandered, tC as Metro, struggle a heratics, Moslems, Jesuits; deposed a 40days, Cyril returned, tAthos, returned&deposed iYr, Thss&Athos, 1633-45 alms petitions to Moscow, tGa1lats aMoldova, 1652 returned C Patriarch 15days, but sermon denouncing Catholics' universal jurisdiction, tGalats Moldovia, tRussian Tzar&Patriarch iMoscow, great alms but ill on way back and died in Lubensk, Ukraine.; Constantinople, 1634-1652, Athanasius III of Constantinople, St. Athanasius of Lubensk; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; Athanasius III Patelarios, Patriarch of Constantinople, Wonderworker of Lubensk, in the world Alexis, born in 1560 on the island of Crete, into the pious Greek family Patelarios. his education and position in society, Alexis was attracted by the life of Christian ascetics. his father’s death, he became a novice in one of the monasteries of Thessalonica with the name Ananias. there, he later went to the monastery of Esphigmenou on Mt. Athos, where he fulfilled his obedience in the trapeza (dining area). Athos he journeyed to the Palestinian monasteries, and he was tonsured with the name Athanasius. his return to Thessalonica he was ordained presbyter spread the Gospel of Christ among the Vlachs and the Moldovians, for whom he translated the PSALTER from the Greek. the saint went to Mt. Athos for solitude, and to ask God’s blessing on his pastoral work. holiness of his life attracted many Christians who wished to see a true preacher of the Orthodox Faith. his remarkable abilities and spiritual gifts he attracted the attention of the Patriarch of Constantinople, Cyril I (Lukaris) (1621-1623). the ascetic, Patriarch Cyril appointed him a preacher of the Patriarchal throne. Saint Athanasius was consecrated bishop and became Metropolitan of Thessalonica. this time Patriarch Cyril was slandered before the sultan and imprisoned on the island of Tenedos. Athanasius assumed the Patriarchal throne on March 25, 1634, on the day of the Annunciation of the Most Holy Theotokos. Athanasius led an incessant struggle against heretics, Jesuits, and Moslems. only forty days on the Patriarchal throne, he was deposed through the intrigues of the enemies of Orthodoxy, and Cyril I was returned. saint went to Athos, where for a certain time he pursued asceticism in solitude. he became Patriarch again, but was deposed after a year. this, he returned to Thessalonica and renewed his connections with the Holy Mountain. view of the intolerable persecution of Christians by the Moslems, Saint Athanasius was repeatedly (from 1633 to 1643) obliged to send petitions to the Russian tsar Michael (1613-1645) seeking alms for the hapless Church of Constantinople. living at Thessalonica became impossible for the saint, he was forced to journey to Moldavia under the protection of its sovereign, Basil Lukulos, he settled there in the monastery of Saint Nicholas near Galats, he longed for Mount Athos. He visited it often and hoped to finish his life there, but God ordained something else for him. 1652 after the death of Patriarch Cyril I, Saint Athanasius was returned to the patriarchal throne. remained only fifteen days, since he was not acceptable to the Moslems and Catholics. his final Patriarchal service he preached a sermon in which he denounced papal pretensions to universal jurisdiction over the whole Church. by the Moslems and Jesuits, physically weakened, he transferred the administration of the Church of Constantinople to Metropolitan Paisius of Laureia, he withdrew to Moldavia, where he was appointed administrator of the monastery of Saint Nicholas at Galats. the deep faith and responsiveness of the Russian nation, Saint Athanasius undertook a journey to Russia. April 1653 he was met with great honor in Moscow by Patriarch Nikon (1652-1658) and Tsar Alexis Mikhailovich. received generous alms for the needs of the monastery, Patriarch Athanasius left for Galats in December 1653. the way he fell ill and stayed at the Transfiguration Mgarsk monastery in the city of Lubno in February 1654. his impending death, the saint wrote his last will, and he fell asleep in the Lord on April 5. Petronios and the brethren of the monastery buried the Patriarch. Greek custom the saint was buried in a sitting position. February 1, 1662 Saint Athanasius was glorified as a saint and his Feastday was designated as May 2, the Feast of Saint Athanasius the Great. relics of holy Patriarch Athansios, glorified by numerous miracles and signs, rest in the city of Kharkov, in the Annunciation cathedral church. At the request of Patriarch Nikon, Athanasius wrote The Ordo of the Episcopal Liturgy in the East, which underlined the Muscovian edited Archieratikon of the Episcopal Service, which is used by the Russian Church to date.[2] Athanasius delivered the Tsar a notebook in which he stated his main reason for his visit to Moscow; that is, to arouse the Tsar unite with Moldavia and the Cossack Hetmanate for a future war with the Turks, after which the Tsar should become the new Roman Emperor, and the Moscow Patriarch “ the new Ecumenical Patriarch. Constantinople, 1634-1652, Athanasius III of Constantinople, St. Athanasius of Lubensk; St Athanasius of Lubensk the Patriarch of Constantinople, Commemorated on May 2; At the request of Patriarch Nikon, Athanasius wrote The Ordo of the Episcopal Liturgy in the East, which underlined the Muscovian edited Archieratikon of the Episcopal Service, which is used by the Russian Church to date.[2] Athanasius delivered the Tsar a notebook in which he stated his main reason for his visit to Moscow; that is, to arouse the Tsar unite with Moldavia and the Cossack Hetmanate for a future war with the Turks, after which the Tsar should become the new Roman Emperor, and the Moscow Patriarch “ the new Ecumenical Patriarch.

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, 1583-1590, Jonah, disciple oTrypphon oPechenga, tPechenga-Trinity m after wife daughter death, Killed by Swedes
Russia, Vologda, 1583-1590, Jonah, disciple oTrypphon oPechenga, White Sea Region, Vologda (Pechenga River Mouth), tPechenga-Trinity m near Kola after wife daughter death, 1583 Tryphon died, tDormition wilderness, Killed by Swedes 1590l 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, 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. Venerable Tryphon the Abbot of Pechenga (Kolsk), Commemorated on December 15 ; Tryphon of Pechenga and Kola (Mētrophánēs in the world), was born in the Novgorod governia into a priestly family. pious parents raised their son in the fear of God. his early years Tryphon had resolved to devote his life to apostolic deeds and to go to the pagan Laplanders to proclaim the Gospel of Christ. had heard of them only through the accounts of fish vendors. while praying in the forest he had heard a voice, “Tryphon, this is not your place. An inhospitable and thirsting land awaits you.” his parental home, the Saint went out to the Kola Peninsula and halted on the banks of the Pechenga River, where the Lapps lived. he began to trade with them. First the Saint acquainted himself with the pagan beliefs of those people and studied their language, then he began to preach the Christian Faith to them. Lapps listened to his words with great mistrust. suffered many hardships, enduring hostility and even beatings. gradually, through his wise and kindly words and meekness, many were converted to Christ. the blessing of Archbishop Makarios of Novogord, Tryphon and Saint Theodóretos (August 17) built a church for the new converts. 1532 he founded the Pechenga-Trinity Monastery for those who were zealous for the monastic life, “on the cold sea, on the frontier of Murmansk.” Ivan the Terrible helped him and richly endowed the Monastery. Enlightener of the Lapps went to the Lord in 1583 at the age of 98, after living in Lapland for almost 70 years. veneration of Saint Tryphon began soon after his death. 1589, the Swedes destroyed the Pechenga monastery. by order of Tsar Theodore, the Monastery was transferred to the Kola Peninsula. the site of the restored Monastery a church was built and named for Saint Tryphon. Swedes destroyed Pechenga Monastery in 1589, but the Saint's burial place under the altar was not forgotten. 1708-1709 the Sretensky church was built here, which the Monastery was revived in 1886. church was destroyed again in 1944, but after the restoration of the Monastery in 2009-2012 a new church was built over the Saint's relics. who invoke Saint Tryphon with faith have received his miraculous help. during his lifetime he rescued shipwrecked sailors, calmed storms at sea, and healed those who suffered from deafness, blindness, and paralysis.

Russia, Moscow, 1583-1589, Priestmonk Jonah oPechenga, martyred w 116 monks&laypersons by Swedes one year before Rus-Swede war
Russia, Vologda, 1589, Priestmonk Jonah oPechenga, White Sea Region, Vologda (Pechenga River Mouth), martyred w cocelebrant and 115 monks&laypersons by Swedes one year before Rus-Swede war; Priestmonk Jonah the Martyr of Pechenga, Commemorated on December 25; on the Synodikon of the Solovetsk Monastery in northern Russian about 1500 AD -- the exact date is unknown -- the Priestmonk Jonah was born in the Pomeranian village of Varzuga in Russia's northern Murmansk district. serving as a parish priest, he entered the Pechenga Monastery, where he became a close disciple of Saint Tryphon. Jonah was martyred in December 1589 -- one year before the beginning of the Russian-Swedish War -- during an attack on the monastery by Swedish-Finnish invaders. holds that he and his concelebrant, the Priestmonk Herman, were martyred during the celebration of the Divine Liturgy, as they were receiving the Eucharist. together with 115 monks and laypersons killed during the invasion, were venerated throughout the Novgorod region. In 2003, they were formally glorified by the Russian Orthodox Church for Church-wide veneration.

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, 1584-1612, Galacteon of Vologda, prince shoemaker ascetic, chained to wall, fed through window, out to prophet
Russia, Vologda, 1584-1612, Galacteon of Vologda, Prince fearing Ivan, to Staritsa, Tver, to Vologda, shoemaker, wife died, pit near river sodima near church, tonsured, earnings split 3ways, advancing spiritually chained to wall, fed bread water through window, powerful words for visitors, special spiritual grace, prayed for rain success, revelation impending woe fVologda, left cell in chains, Poles Lithuanians upon us, fasting prayer for temple for sign icon, so MOG deliver V as Novgorod, challanged by Nechai P, Temple when you die q, Monaster at my place, your church burned, y house laid waste, Demetri's church wb destroyed, prophecy fulfilled, miraculous healings over his burial place; Vologda; Monastic Martyr Galacteon of Vologda, Commemorated on September 24; Galacteon of Vologda: Fearing the wrath of Tsar Ivan the Terrible, kinsmen of the disgraced prince Ivan Ivanovich Belsky secretly brought his seven-year-old son Gabriel to the city of Staritsa. the years of his growing up, and seeing the malice of the Tsar towards his family, the young prince withdrew to Vologda and lived with a shoemaker, from whom he learned the cobbler’s craft. marriage did not last long, for his wife soon died, leaving Prince Gabriel to raise his infant daughter. adversities of his earthly life strengthened in him the intent to devote himself to God. sought out a place at the River Sodima, he dug a pit and made his cell near a church named for the Most Holy Trinity. being tonsured with the name Galacteon, he began to labor in fasting and prayer. ascetic did not give up his cobbler’s trade, and the money which he received from the work was divided into three portions. One part he dedicated to God, another portion he gave to the poor, and the third part he kept for his own needs. in spiritual life, Saint Galacteon secluded himself in his cell, chaining himself to the wall. Christians gave him food through a small window. ascetic rested little, on his knees and holding on to the chain, and he ate only dry bread and water. the cell of Saint Galacteon was nothing but the old matting with which he covered himself. soon began to come to the hermit for spiritual guidance. He received both the rich and the poor, and his words were filled with spiritual power. He consoled the grieving and brought the proud to their senses. prayer Saint Galacteon achieved a special spiritual grace. when the Vologda region had gone a long time without rain, Bishop Anthony came to the church of the Holy Trinity with a church procession and sent a request to the hermit to come and pray with everyone for deliverance from the common woe. Galacteon obediently left his cell and prayed in the church, and the Lord sent abundant rain upon the parched earth. ascetic had a revelation from God about impending misfortunes of Vologda. emerged from his cell in his chains, went to an earthen hut and declared, “Our sins have brought the Poles and Lithuanians upon us. Let there be fasting and prayer, and preparations to build a temple in honor of the Icon of the Mother of God of the Sign (November 27), so that the Heavenly Queen might deliver Vologda from the wrath of God as She did before Novgorod.” of those present, Nechai Proskurov, said, “He is concerned not for us, but for himself; he only wants to have a church near him. And what will become of the temple when you die, Elder?” Galacteon answered gravely, “Wrath is approaching Vologda. for me, there at my place God is glorified, and there also a monastery will be built.” also said that the Trinity church built by Nechai would be burned and the house of Nechai laid waste. the church dedicated to Saint Demetrius of Priluki (February 11), he said, “The Wonderworker Demetrius has prayed to the Savior for the city, but they insult him. Around his church they set up shops and hawk their wares. This church will be destroyed.” prophecy of the righteous one was soon fulfilled. September 1612 the Polish and Lithuanians stormed into Vologda, and they killed many of the inhabitants. defiled and plundered the churches of God, and they set afire the city and its surroundings. As Saint Galacteon predicted, the house and church built by Nechai were burned, as was also the city church named for Saint Demetrius. Galacteon was murdered by the invaders on September 24, 1612. Christians buried the body of hosiomartyr in his cell. the place of his burial miraculous healings began to occur. the time of Bishop Barlaam (1627-1645), a church was built in honor of the Sign Icon of the Mother of God over the relics of the hosiomartyr Galacteon, and a monastery was founded. the blessing of Archbishop Marcellus (1645-1663), a cathedral church was built at the monastery in honor of the Holy Spirit, and the monastery took its name from this church.

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, 1588-1611, Kazan-Yaroslavl Icon, MOG sent man tKazan&take K Icon t Romanov, stolen, rByY, MOG YChurch, copy t R
Mongol, Perm, 1588, Kazan-Yaroslavl Icon, found 1588 by hand crippled Gerasimos because MOG told him go to place in Kazan, take icon to Romanov church, after that hand healed, Kazan icon stayed there 21 yrs until R taken by Polish-Lithuanian forces, L officer stole icon, Yaroslavl citizens begged officer for it, he wanted much cash, he rejected offers but suddenly brought it march 1609, as P-L troups attack Tver it was taken Yaroslavl i1609, MOG appeared twice to Eleazar commanding build church for icon, where many miracles, also womans monastery, 1610 Romanov begged Tsar Basin IV for it's return, same day new Yaroslavl healings, Tsar decided remain in Y, but Y make exact copy w metal cover for R, annually original brought to Romanov Kazan ; Kazan-Yaroslavl Icon of the Mother of God, Commemorated on July 8; Kazan-Yaroslavl Icon of the Most Holy Theotokos was found in the year 1588 a man named Gerasimos, who had traveled to Kazan to pray before its famous Icon, because his right hand had become crippled. Mother of God appeared to him and ordered him to go to a certain place, and then to take her Icon and bring it to the city of Romanov and place it in a church. After the man had followed these directives to the letter, his hand was healed. holy Kazan Icon remained at Romanov for twenty-one years, but on March 9,1609 the city was taken by the Polish-Lithuanian forces. Lithuanian officer stole the Icon from the Kazan cathedral in Romanov. it was learned that the holy Icon had been found in the officer's home, the citizens of Yaroslavl begged him to let their city have it. said he would give it to them if they paid him a considerable sum of money. a long time the officer rejected their offers, but then suddenly, on March 18, he brought it to one of Yaroslav's most honorable citizens - Basil Lytkin. Icon was solemnly transferred to the country parish church of the "Laudation of the Virgin” Icon (Fifth Saturday of Great Lent). the Polish-Lithuanian troops attacked Tver that year the holy Icon was taken into the city to the church of the Nativity of the Lord on the banks of the Volga. the Mother of God appeared twice to Deacon Eleazar, commanding him to build a new church to house the Icon. people of Yaroslavl placed the wonderworking Kazan Icon in that church, and many miracles occurred. also worked most energetically to build a women's monastery for seventy-two sisters whose own monastery had been destroyed by the Polish-Lithuanian army. 1610, the residents of Romanov begged Tsar Basil IV Shuisky to allow the Icon to be taken from Yaroslavl and returned to Romanov. new healings took place before the Icon that same day. The nun Anysia, who was unable to move her hands or feet recovered, and a man named Constantine was delivered from his madness. view of these miracles, the citizens of Yaroslavl, in their turn, asked the Tsar to let the Icon remain at Yaroslavl. Moscow there came a request for detailed information about the Icon, and the Tsar decided that the Icon would remain at Yaroslavl. the people of Yaroslavl were ordered to make an exact copy of the Icon, and to adorn it with an oklad (metal cover), just like the one on the wonderworking Icon, and then send the copy to Romanov. this was done. 1611, the copy was taken to Romanov and it was placed in the Kazan church, where the wonderworking Icon had once stood. year the original wonderworking Icon was brought to the city of Romanov with great ceremony.

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, 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, 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, 1594, Icon of Lukianov, appeared 3times 1594, looted during Polish invasion 1612, 1640 2Wonderworking Icons
Russia, Radonezh, 1594, Icon of Lukianov Monastery (Yakhroma River 1), 1594 it appeared 3times, church moved there, looted during Polish invasion 1612, 1640 2Wonderworking Icons discovered neglected, New church built; Lukianov Monastery, Lukyantsevo, Q4423240, Alexandrovsky District, Vladimir Oblast; Icon of the Mother of God of Lukianov, Commemorated on September 8; Lukianov Icon of the Nativity of the Theotokos is from a church in honor of the Nativity of the Most Holy Theotokos in the village of Ignatiev. 1594, it appeared three times in the wilderness area of Pokovitino-Ramen’e, not far from the village. priest Gregory, after he consulted with his parishioners, petitioned the blessing of Patriarch Job to transfer the church to the place of the appearance of the icon. The priest was also resettled with the transferred church. a Polish-Lithuanian invasion the church was looted. the year 1640, the Monk Lukian arrived in Ramen’e from an Uglich monastery and found in the neglected church two icons which remained unharmed: the temple icon of the Nativity of the Most Holy Theotokos, and an Altar icon: the Smolensk Mother of God. new church was built at the Lukianov monastery in honor of the appearance of the two wonderworking icons.

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, 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, 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 FFC 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, 1622 &1880 &1923 &1924 &1998 &2001, Icon Surety oSinners, Koretsk, Volhynia, transfered tHTConvent 1622
Koretsk Region and Korets; Icon of the Mother of God “the Surety of Sinners” in Koretsk, Commemorated on June 8; ancient "Surety of Sinners" Icon of the Mother of God of Korets has been kept in the princely castle of Korets from ancient times, and was called "gracious." the death of Samuel, the last of the Orthodox Korets Princes, his brother John offered to let his sister, Igoumeness Seraphima take the Icon from the princely chapel and bring it to Holy Resurrection Maidens' Monastery at Korets. solemn transfer of the holy Icon took place on Thursday of Pentecost Week in 1622. this day, a festal celebration was established in honor of the "Surety of Sinners" Icon of the Mother of God of Korets. August 12, 1880, the Icon was transferred to Holy Trinity Church then returned to the Monastery and was placed in a carved wooden kiosk at the left front column. than once the wonderworking Icon showed gracious help for the suffering - 1923 on the Feast of the Holy Trinity a young man who was possessed by an unclean spirit was healed before the Icon. next year, when during the period from the Ascension of the Lord to the Thursday after Pentecost, there were incessant downpours in Volhynia. Miraculously, after a Cross Procession around the temple with the blessed Icon, the rain began to subside. believers who turn to the Queen of Heaven for help and intercession because of some discord, family troubles, and especially when "anguish of the soul" suggests that after praying before the Icon, they receive spiritual relief and peace, for she is truly the "Surety of Sinners." the Icon, the Mother of God is depicted holding her Child on her left hand, and He holds her right hand with both of His hands. inscription reads: “I am the Surety of Sinners for my Son Who has entrusted me to hear them, and through me, those who bring me the joy of hearing them shall receive everlasting joy." August 17, 1998, the Superior of Holy Trinity Korets women's Monastery, Igoumeness Natalia (Ilchuk) petitioned Patriarch Alexei II of Moscow and All Russia to add the Korets Icon to the list of wonderworking Icons of the Mother of God on the Patriarchal Church Calendar. With the Patriarch's blessing, the celebration in honor of the Korets Icon was approved. November 2001, an attempt was made to steal the Icon, but the attackers only managed to carry off its valuable riza. People donated money for a new riza to be made, a copy of the the one which was stolen. Icon is kept in the Holy Trinity women's Monastery at Korets.

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, 1625, Finding the Relics of Saint Adrian of Poshekhonye, incorrupt, transferred to his monastery
Russia, Vologda, Mologa, 1625, Finding the Relics of Saint Adrian of Poshekhonye, incorrupt, transferred to his monastery; 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, 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, 1636, 1695, 1850, 1930, Icon of Tambov, Moscow, abundant tears flowed, miracles improved citizen's character
Russia, Mordovia, 1636, 1695, , Icon of Tambov, Mordovia (Studenets River Mouth at Tsna River 1), 1695 abundant tears flowed, moistened cloth beneath, Pitirim healing then, poor citizen morals, two icons city gates, priests allowed bring tMany Private homes, 1850 fancy risa precious stones, 1930 Cathedral closed shrine lost; Tambov; Icon of the Mother of God of Tambov, Commemorated on July 8; Annals of Tambov state that the Kazan Icon of the Mother of God was in the Transfiguration Cathedral of Tambov from the first years of the city’s existence (it had been founded in 1636), it was the main shrine in the region of Tambov. to the Annals, “on December 6, 1695, during the All Night Vigil in the wooden cathedral church, tears flowed from the eyes of the Kazan Icon of the Mother of God.” tears were so abundant that they moistened the cloth beneath the Icon and the analogion, as well. was the Icon’s first miracle. Hieromonk Gabriel, the Treasurer of the bishop’s household, recorded this event. then, many who prayed before the Icon began to receive healing, including Saint Pitirim the Bishop of Tambov (+ July 28, 1698) himself. Pitirim had a difficult time when he was first appointed to that See. The moral character of the citizens was very low, and he had to struggle to correct them, especially those who were recent arrivals. he placed two Icons on the main gates of the city: one of the Crucifixion, and one of the Kazan Mother of God. may have happened soon after the appearance of the tears. people came to venerate the Icon, entreating the Most Holy Theotokos to help them in their afflictions. priests from the Cathedral of the Savior were permitted to bring the Icon from the temple into the private homes of those who were sick so that prayers for their healing could be offered. to one historian of the nineteenth century, the Icon “visited many houses in the city and outside the city, and dried the tears of many unfortunate people.” (Khitrov, G. Historical and Statistical Description of the Tambov Diocese, Tambov, 1861). the middle of the XIX century, the icon was placed under glass in a wooden carved frame and it had a silver and gold-plated riza, which was studded with precious stones: turquoise, amethysts, diamonds and topaz. Cathedral of the Savior was closed in the 1930s, and the shrine was lost. the Icon is of the Kazan type, its date of commemoration is July 8. In the upper church of the cathedral is another Tambov Icon, also known as Utkinskaya, which is an Icon of the Hodēgḗtria type. Its Feast Day is April 16.

Russia, Moscow, 1637, Abalaka Icon, Kazakhstan, Siberia, MOG appeared wSt Nic&Mary oEgypt, Icon healed Paraliyed Euthymius
Russia, Siberia, 1637, Abalaka Icon, Kazakhstan, Siberia (Alopaevsk River Mouth, Neyva River 1), MOG appeared wSt Nic&Mary oEgypt tWidow Maria, Sign Icon healed Euthymius oParalysis so he remodeled temple, like Novgorod sign Icon but with Nic&Mary plus Basil oMangazeya; Abalaka, Kazakhstan, Siberia (Alopaevsk River Mouth, Neyva River) ; Icon of the Mother of God of Abalaka, Commemorated on November 27 ; =--The Abalaka Icon of the Mother of God “Of the Sign” painted by Matthew, a protodeacon of the Tobolsk cathedral, in honor of Sophia (the Wisdom of God), fulfillment of a vow by a paralytic peasant Euthymius to rebuild the church at the Abalaka monastery of the Mother of God “of the Sign.” church was built in 1637 after the Mother of God, accompanied by Saint Nicholas and Saint Mary of Egypt, appeared to the pious widow Maria. the temple’s Icon “of the Sign” was painted, the paralytic Euthymius was completely healed. healings took place during the solemn transfer of the icon to the Abalaka church. general appearance, the Abalaka Icon resembles the Novgorod Icon of the Sign, but with this distinction: on the Abalaka Icon, Saint Nicholas and Saint Mary of Egypt stand before the Most Holy Theotokos. Basil of Mangazeya (March 23) is also depicted on this icon. wonderworking copies of the Abalaka Icon are venerated throughout Siberia. Abalaka Icon “Of the Sign” is also commemorated on July 20.

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, 1649, Finding Anna'a Incorrupt Relics, Kashin, healing miracles, Old Believers hand position
Russia, Pereyaslavl, , Finding Anna'a Relics, Kashin, Pereyaslavl (Kashinka River Mouth, Volga River 6), tomb opened 1649, incorrupt relics discovered, healing miracles then, relics examined, 1650 church council sainthood, transfer to stone cathedral, 1677 veneration discontinuation proposed, Old Believers Cross Sign Hand position, but veneration miracles continued, relics moved several times, 1909 veneration restored, 1993 relics returned Kashin Cathedral; Kashin; The Finding of the honored relics of the Venerable right-believing Great Princess and Nun Anna of Kashin, Wonderworker, Commemorated on July 21; Holy right-believing Princess Anna of Kashin (Euphrosynē in monasticism) reposed on October 2, 1368. July 21, 1649, Archbishop Jonah of Kazan and some of the local clergy opened Saint Anna's tomb, and noticed that her relics were incorrupt. miracles of healing occurred at that time. clergy and citizens of Kashin petitioned Tsar Alexei (reigned 1645-1676) to order an examination of Princess Anna's relics. 1650, a Council of the Russian Church met and decided to number Princess Anna among the Saints, ordering a Church Service to be composed for her, and that she be venerated throughout Russia. solemn transfer of her relics from the wooden Dormition Cathedral to the stone Resurrection Cathedral took place on June 12, 1650. 1677 Patriarch Joachim proposed to the Moscow Council that Saint Anna's veneration throughout Russia should be discontinued because of the Old Believer Schism, which made use of her name for its own purposes. she was buried, her hand was positioned to make the Sign of the Cross with two fingers, rather than three. Therefore, only her local veneration was permitted. the memory of Saint Anna, whom God had glorified, could not be erased by a decree. People continued to love and venerate her, and many miracles took place at her tomb. the Church-wide veneration of Saint Anna was restored on June 12, 1909. the Soviet period, however, the relics of Saint Anna were taken from the Cathedral and moved several times. on June 25, 1993, her relics were returned to Kashin's Resurrection Cathedral.

Russia, Moscow, 1649, Finding Incorrupt Relics oCyril of New Lake, Tutor Morozov Story
Russia, Pskov, 1649, Finding Relics oCyril of New Lake, Pskov, Novorzhev, incorrupt r, 1648 popular rebellion against Moscow, Boris Morozov, the royal tutor, kinsman, hides in White Lake Monastery, Moved by Cyril New Lake, to his grave, praying wTears, I wll build stone church here, returned White Lake M, then restored as tutor, 1649 built tStoneChurch, found intact coffin wDigging foundation at roots oTree, did not move or open, told Met, Patriarch&B, BtoldTsar+life miracles Cyril New Lake, Pat&Tsar ordered inspetion celebration, incorrupt r &healings Nov7 1649; 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. Trahanitov, the head of the artillery, the Deacon Eleazar, and many others were killed and robbed. 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. boyar, with some difficulty, managed to hide from the hands of the angry mob, 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. boyar graciously accepted the icon and was moved by the Saint's Life. that, his soul was filled with joy and delight, 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: 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, 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. 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. 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. 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 from the same monastery, the cellarer Sabbatius with the Elders of the cathedral. 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. 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 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]

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, 1651-1707, Hilarion, Met Suzdal, tears b MOG Icon grace over passions, robbers, church construction, give tPoor
Russia, Moscow, 1651-1707, Hilarion, Met oSuzdal&Yuriev, Suzdal (Southern Valley, Ukhtoma (Nerl) River 5), famed priest father, monk a22, founded built Philorischev wilderness monastery a25 1655, near Gorokhovetsa, fleshly passions, down before Vladimir icon, MOG shielded him grace power&calmed hSpirit, once Robbers set H on fire, turned to Icon, if injured no longer glorify Son&you, Robbers heard shouts fled, once heard voice passing church, I will glorify thee...all the land, only Icon there, tears, unworthiness before Icon, Later when constricting stone church sad disagreements distracting him from prayer, tears to MOG not abandon, fell asleep, MOG dream transfer my Vladimir Icon from this hot church to new stone church, and I will help you there, solem transfer from portico tTemple, all night virgil, construction soon completed, under me, a sinner, no one possessed anything.... assigned to fire possessions which would destrom cenobitic community, 1681 Archbishop Suzdal & Yuriev, 1682 Met till 1705, 1707 d peacefully, unceasing concern for Poor; Suzdal (Southern Valley) ; St Hilarion, Metropolitan of Suzdal and Yuriev, Commemorated December 14 ; Hilarion, Metropolitan of Suzdal and Yuriev (in the world John), born November 13, 1631 into the family of the lower city priest Ananias. father, famed for his piety and reading, was one of three candidates for the Patriarchal throne, together with the future Patriarch Nikon (1652-1658). entered a monastery in 1653. 1655, he became founder and builder of the Phlorischev wilderness monastery not far from the city of Gorokhovetsa. his monastic struggles, the saint wrestled with fleshly passions. he fell down in exhaustion before the Vladimir Icon of the Mother of God beseeching Her help, the Mother of God shielded him with gracious power and calmed his spirit. when Saint Hilarion was serving Vespers together with a hierodeacon, robbers burst into the church. killed the deacon and started to set Saint Hilarion on fire, asking him where the monastery treasure was hid. did not believe that there was no gold in the monastery. by the pain, Saint Hilarion turned to the wonderworking icon and said, “O All-Pure Virgin Mary, Mother of our Lord Jesus Christ! If they injure me with the fire, I shall no longer have the ability to glorify Thy Son and Thee.” the robbers heard the shouts of people searching for them, and they fled. time, Saint Hilarion in passing by the church heard a voice: “I shall glorify thee throughout all the land.” trembled, and going into the vestibule, he found no people there. the portico he found only the Vladimir Icon of the Mother of God. The ascetic fell down before the image with tears and confessed his unworthiness. on, when the saint had begun the construction of a stone church, he was very sad that concerns about the construction and disagreements among the workers were distracting him from prayer. serving in church with the brethren, he was preoccupied by these thoughts and began to regret undertaking the work. With tears he besought the Mother of God not to abandon him and to deliver him from these worries. he finished his prayer, Saint Hilarion remained alone in church and began again to think about the construction. so he fell asleep. a dream the Mother of God appeared to him and said, “Transfer My icon, named the Vladimir, from this hot church and put it in the newly-built stone church, and I shall be your Helper there”. Hilarion awoke and ordered the large bell to be rung. monks immediately assembled. All went to the hot church and, having prayed before the icon, solemnly transferred it from the portico into the temple. serving the all night Vigil, Divine Liturgy and a Molieben, the saint told the brethren of his vision. in procession they transferred the icon to the church under construction, where they set it in the midst of the woods. that time the construction went successfully and was soon completed. saint wanted to dedicate the temple in honor of the icon, but he it was revealed to him in a vision that the temple was to be consecrated in honor of the Dormition of the Most Holy Theotokos. the wilderness monastery he maintained a very strict community rule. 1694, the saint sent a letter to the Phlorischev monastery in which he reminisced about his own monastic Rule at this monastery: “Under me, a sinner, no one possessed anything of his own, but all was shared in common. Many of you may remember that former cenobitic community. And you also remember that I consigned to the fire those possessions which would destroy that cenobitic community.” December 11, 1681, the saint was consecrated as Archbishop of Suzdal and Yuriev, in 1682 he was elevated to the dignity of Metropolitan and remained on the Suzda’ cathedra until February 1705. saint died peacefully on December 14, 1707 and was buried in the Suzdal cathedral in honor of the Nativity of the Most Holy Theotokos. saint was known for his unceasing concern for the poor. his death they found only three coins. wonderworking Icon of the Mother of God of Vladimir-Phlorischev (August 26) had been painted by the renowned iconographer John Chirov in 1464 at Nizhni Novgorod in fulfillment of a vow of John Vetoshnikov.

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, 1654-1655, Ozerianka icon, Scythia, painted during pestilnc, Smolensk icon copy, prayer while painted, ended p
Mongol, Scythia, 1654-1655, Ozerianka icon, Ozeryanivka, Scythia (near Seversky Donets River 2), painted during pestilence, in 1Weed, Smolensk icon copy, prayer while painted, placed in special church place, pestilence ended in Parish then in all tCity; Ozeryanivka, Scythia (near Seversky Donets River 2); 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, an unrelenting pestilence raged. 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, 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. the icon was finished, the priest and the people took it to the church and set it in a specially built place. that time the pestilence began to ease, first in the area of the Resurrection parish, then also in all the city. the Icon of the Mother of God many miracles of healing took place, especially of eye diseases. 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, 1654, Wonderworking Kiev-Bratsk Icon, Brotherhood (Bratsky) monastery, miraculous preservation
Russia, Kiev, 1654, Wonderworking Kiev-Bratsk Icon, Brotherhood (Bratsky) monastery, revealed in Vyshgorod, 1662 Icon preserved in river during war wPoles&Crimean Tartars, tartar clinging to it, he believed, Kept in K-B monastery, 1807 description, 1919 K-B closed, Icon thought lost long time til 1990's, but found transferred tKCavesLarva 1926, 1948 recorded Ukraine Museum, sent back to Kiev early 2000s, plus exact copy at K Protection M; Brotherhood monatery; Kiev-Bratsk Icon of the Mother of God, Commemorated on May 10 ; wonderworking Kiev-Bratsk (i.e. "Brotherhood") Icon of the Mother of God was revealed in 1654, and was originally kept in the church of Saints Boris and Gleb in the city of Vyshgorod (Kiev), and was placed in a shrine to the left of the Royal Doors on the iconostasis. May 10, 1662, during a war with Poland (1659–1667), the city suffered great damage from the Poles and Crimean Tatars who fought against Russia. church of the Holy Passion-Bearers Boris and Gleb was ravaged and looted by enemy soldiers, who took all the jewels and icons, but the relics of the Saints were hidden under a crypt. God's Providence, the wonderworking Icon of the Mother of God was preserved. devout Christians, at the risk of their very lives, rescued the Icon of the Mother of God from the unclean hands of those who had stolen it. they were unable to hide the Icon, they had to consign it to the Dnieper River, praying that God's will would be done. their amazement, the Icon did not sink, but floated upright down the river. Vyshgorod, the Tatars began to cross the Dnieper, but they were drowned during a storm. Only one of them escaped by clinging to the Icon of the Mother of God as though it were a raft. The river carried the holy Icon to the bank of the Podil in Kiev, where it stopped before the Bratsk Monastery. Tatar was afraid of drowning, and cried desperately for help. A boat was sent from the Monastery, into which the monks received the Icon and the Tatar. Tatar, whose life was spared by God, believed in Jesus Christ and was baptized. Icon was placed in the wooden church of Saints Boris and Gleb, where it remained for a long time. inventory of the church property in the Kiev-Bratsk Monastery, compiled in 1807, gives a description of the miraculous Icon. 1919, the Bratsk Monastery was closed, and the Kiev-Bratsk Icon of the Mother of God was thought to be lost. For a long time, the lack of information about the shrines of the Monastery until the 90s of the XX century was perceived as confirmation that the Icon was lost. In recent years, however, studies have shown that the Icon is one of the five most valuable icons in the Monastery. It was transferred to the Kiev Caves Lavra in 1926. 1948, this group of icons was first recorded in the ledger of the National Art Museum of Ukraine (NHMU) with a note saying their fate before they came to the museum was unknown. The reacquisition of the Kiev-Bratsk Icon occurred in the early 2000s, when employees of the NHMU established a connection between these monuments and the Bratsk Monastery. the Kiev-Bratsk Icon is in the collection of NHMU. It's reacquisition is regarded as confirmation of the Icon's miraculous qualities. is an exact copy of the Icon, which is located in the Kievan Monastery of the Protection of the Mother of God. Kiev-Bratsk Icon of the Mother of God is commemorated on September 6, May 10, June 2, and on Saturday of the Fifth Week of Great Lent. Icon of the Mother of God of Kiev-Bratsk, Commemorated on June 2; Kiev-Bratsk Icon of the Mother of God is also commemorated on September 6, May 10, and on Saturday of the Fifth Week of Great Lent.

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, angelic garb, permit tonsure, promising s presnc
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, 1671-1727, Philotheos oTobolsk, enlightner oSiberia, great admin &successful apostle, 400,000 conversions
Russia, Siberia, 1671-1727, Metropolitan Philotheos of Tobolsk, K., Capital of Siberia (Tobol Mouth at Irtysh River 11), enlightener oSiberia, 1702 Met oS, more extensive tToday, 1st centures example Spiritual Council, pastoral rules&instructions, more churches&pastors wBetter living conditions, widespread education, he funded Slavic-Russian school at Bishoprick, progenitor all Tobolsk schools, fOnly 160C t448 Churches&37Monasteries, renovations fBeauty, stopped supporting congregational Churches, cathedral choir fExiled Little Russians, pastoral success after he quit Met job & focused apostolic, began fKamchatka 1705, mObstacles, 1707 Ostyaks oBerezovsky, then Mongolia high priest Buddhists aKhalkhas, successful among Ostyaks, Voguls, other Siberian aliens, constant journeys among savages, teaching Samoyeds, Voguls, Ostyaks, far north churches Kyrgyz iAltai, Siberian outskirts Laplanders&Chukchi, baptized 400k foreigners, churches, parishes, cornerstones, not easy, traveling difficulties, muslim resistance, missionaries fled, Met P left alone on shore, bullet through clothing without touching, & danger at Konda, deceived Vogulsky Prince Satyga intended to kill Met P, warmly received S envoys who revealid plot, he sailed to S's camp, some fled but remaining baptized, other benefits to converts-protection, freedom, no head tax, no cart obligation, yasak payment benefits, no insults, Bread &Money distriution, so they loved him, 1711 illness, retired to Tyumen HT Monastery, received schema, as Theodore, even more difficult missionary feats nort of Siberia-1712 tBerezovsky T along Irtysh Ob &Sosve Rivers, supplied by Met John employees, by Prince Gagarin ship, rowers, interpreters, guard, 2000 Rubles, &gifts fNewly-baptized, Peter 1 wanted to destroy idols, proving them worthless, but Met P convinced Ostyaks to do it. 1715 replaced Tobolsk Siberian Met, attention to overseas Beijing Mission from 1714, sent Bishop to Beijing, retured second time 1726, visited Nizovsky T &Obdorsk, retired 1720 and 1726, died 1726, incorrupt relics Tobolsk; Metropolitan Philotheos of Tobolsk, Enlightener of Siberia, Commemorated on May 31; Most Reverend hierarch, the renowned Metropolitan of Siberia and Tobolsk, was from a noble, but poor family and received a theological degree at the then famous Kiev Theological Academy. the end of the course, he was ordained as a priest for one of the rural churches, but he was soon widowed. He was tonsured as a monk with the name Philotheos, and joined the brotherhood of the Kiev Caves Lavra. Siberia Christianity began to spread among the native pagans and Mohammedans from the very conquest of this country by the Russian state (in 1581), conversions of the Siberian non-Russians to faith in Christ were generally insignificant and mostly individual. newly-baptized aliens left their former places of residence and their compatriots and, settling in Russian cities and villages, they entered into the Russian population, their conversion did not influence the masses, who still remained solid pagans or Mohammedans. this was known to the great converter of Russia, Tsar Peter I, who decided to take measures to enlighten the Siberian aliens with the light of Christianity with them their neighbors, the Mongols and Chinese. implement this wise plan, by a decree of June 18, 1700, the Sovereign commanded Metropolitan Barlaam Yasinsky of Kiev to “find” in the Russian cities and monasteries Archimandrites, Igumens, and other monks to occupy the cathedra of Tobolsk, which had remained vacant after Metropolitan Ignatius. He wanted “Pastors who are not only good and adorned with a blameless life, but also scholars who would take with them to Siberia any educated monks who were capable of learning the local languages. God’s help, and with their help, the Metropolitan of Tobolsk could gradually lead the blind inhabitants of Siberia, Mongolia and China, who were stagnating in idolatry, to the knowledge of the true God. ” Barlaam’s choice fell on the Novgorod-Seversk Archimandrite Demetrios Tuptalo, later Saint Demetrios, the wonderworker of Rostov, who was summoned to Moscow in early 1700. On March 23, at the age of 50, he was consecrated as the Metropolitan of Siberia and Tobolsk. Saint Demetrios ruled his Siberian flock for only nine months, but he did not live in Siberia. Saint Demetrios of Rostov was appointed to the Siberian Diocese, primarily for missionary purposes, he refused to go to Siberia for good and was transferred to the cathedra of Rostov. Archimandrite Philotheos Leschinsky was appointed as someone who was well-known for his pious life, high education and energy. He was consecrated as Metropolitan of Siberia and Tobolsk on January 4, 1702. Diocese of Tobolsk and Siberia is extensive today; but in the 17th and early 18th centuries it was incomparably more extensive; borders were then in the north - the Arctic Sea, in the east - the Pacific Ocean, in the south - lands under the Chinese emperor, i.e. Dauria and so on, and the Kirghiz-kaysati steppe, in the west - the Urals and even part of European Russia, to the fortress of Beerskaya and Achitskaya. general, the diocese occupied more than 300,000 square miles, a space in which there are currently more than nine independent dioceses with several vicariates. difficulty of administering such a huge diocese was increased by its complete lack of organization. the new bishop of Siberia, Metropolitan Philotheos, energetically set to work. the very first year of his stay in Siberia he followed the example of the pastors of the first centuries of Christianity, decided to assemble a spiritual council from representatives of the Siberian clergy for the improvement of the Siberian Church. a council took place in Tobolsk in December 1702. It developed a number of rules and instructions to the clergy regarding the streamlining of their pastoral work. the new Metropolitan of Siberia occupied himself with the Tobolsk episcopal residence, multiplying churches in Siberia, increasing the number of clergy, improving their condition, etc. They paid great attention to widespread education, and he first set an example by teaching foreign children in the religious schools he established. order to provide the diocese with good pastors, Metropolitan Philotheos started a “Slavic-Russian” school in the episcopal residence, and paid for it with his own money. became the progenitor of all educational institutions in the city of Tobolsk. also got several learned monks from Kiev as teachers for the school. Metropolitan Philotheos took over the administration of the Tobolsk diocese, there were only 160 churches throughout its vast area. The saint made tremendous efforts to multiply of the churches of God in Siberia, and the Lord blessed these works with success. By the time he left the diocese there were already up to 448 churches and 37 monasteries. new churches, he also took care of maintaining their well-being and beauty: asked the government for permission to renovate some of the monasteries; stopped issuing “wax, incense, and red wine” to the congregational and unpaid churches. the cathedral, permission was given to form a choir of singers from the exiled Little Russians. missionary activity of Metropolitan Philotheos among the Siberian pagans was the main subject of his cares and labors and was crowned with good success, which the archpastor achieved, not during his administration of the diocese, but after his release from it, when he devoted himself entirely to the apostolic ministry. hierarch began his educational activity from Kamchatka, where in 1705 he sent a missionary, Archimandrite Martinian, and after him the missionary monk Ignatius Kozyrevsky, but the preaching of these missionaries was not particularly successful, since the missionaries had to experience many obstacles. hierarch’s second mission was sent in 1707 to the Ostyaks of the Berezovsky Territory, the third to Mongolia, to the Kutuhta (high priest) of the Buddhists, to the town of Khalkhas. preaching of the Tobolsk Metropolitan among the Ostyaks, Voguls and other Siberian aliens was particularly successful. by an insignificant retinue, with the then impossible ways of communication, the ever-memorable missionary spent most of his archpastoral ministry in Siberia in c,onstant journeys among savages, the Samoyeds, Voguls, Ostyaks, building churches in the far north, in the Kyrgyz territory in the Altai, then enlightening the distant sons of the outskirts of Siberia, Laplanders and Chukchi, helping them spiritually and materially. all the time of his archpastoral ministry, he enlightened and baptized up to 400,000 foreigners, to mention how many churches this great architect built across Siberia, how many parishes he founded, how many cornerstones he laid, so to speak, for the spread of Christianity among the pagans. It was not easy for Metropolitan Philotheos. Not to mention the incredible difficulties traveling along the wild outskirts, across steppes and marshes, taiga and northern tundra; not to mention all sorts of hardships associated with traveling under such conditions; the very life of the Metropolitan was repeatedly endangered. he came to the Ostyaks of Burinsky. Those who were invited to be baptized that they were Muslims and no one had the right to baptize them. left him and locked themselves in one large yurt.1 His Eminence nevertheless remained in their territory and from time to time he sent them missionaries who were with him to summon the Ostyaks. same savages, in order to put an end to the matter all at once, according to the suggestion of the Tatar preacher hiding from them, seized their weapons, and fiercely rushed at the Orthodox missionaries. of them was wounded in the head with an arrow, the other in the shoulder, and the third was punctured through and through by their hands. fright, the unarmed Russians all fled from the shore onto the ships. Metropolitan, who was then praying for the restraint of his enemies, was left alone on the shore. the Ostyak foreman Uman fired a rifle at the Metropolitan, but God preserved His Apostle-Preacher. The bullet passed through his clothing without touching his body. another occasion, the Metropolitan was threatened with danger in Konda. he stayed in the Katyshev yurts to rest, a messenger came to him from Vogulsky Prince Satyga inviting him to hasten to the nomad camp because a lot of people had gathered there, desiring to be baptized. fact, as it turned out, Satyga was deceived by a Tatar from Tobolsk, as though the Tsar himself wanted the Metropolitan’s death, and that there would be no punishment for the murderers. intended to kill Philotheos and all those with him. But for now, the Metropolitan avoided danger. ’s envoys were received kindly by the Metropolitan, and after receiving generous gifts, they informed Philotheos of the danger that threatened him. overtook the missionaries, and many advised him to flee to Tobolsk. Some, however, argued that such cowardice would impair the future work of preaching the Word of God. Metropolitan agreed with those who wished to stay, and it was decided to sail down to the nomad camp. was frightened when he learned that his plans were known to the Metropolitan. The intruders fled into the forest, and the remaining Voguls were willingly baptized. Philotheos not only cared about the spiritual enlightenment of the pagans who converted, but he also tried to deliver those or other benefits to the converts in civil matters. his request, those who were persecuted by the unbaptized were protected from being chased by guards; slaves were given their freedom, those who were included in the head tax were exempted from it. was relieved of the obligation to supply carts, received benefits in the payment of the yasak, they were protected from insults and harassment by the Cossacks and minor officials. Metropolitan distributed a significant amount of bread and money to the newly-baptized poor, and, in general, he helped as much as he could, anyway. newly-baptized loved the Metropolitan as a father. When he visited them, they immediately went out to meet him and greeted him with cordiality and pleasure clearly written on their faces; willingly they heeded his instructions, and gave a firm promise to put his advice into practice. general, they accepted the Metropolitan as their benefactor and their protector, as a man sent from God. memory of Metropolitan Philotheos still lives among the aliens who were enlightened by him. For example, the Ostyaks, when they were asked about him, usually said: “He was a kindly old man; the people did not give offense; he loved the Ostyaks very, very much.... ” 1711, Metropolitan Philotheos was relieved of the administration of the diocese “due to illness,” and retired to the Tyumen Holy Trinity Monastery, he received the schema and the name Theodore. Metropolitan did not give up his archiepiscopal cathedra for rest and peace, now that he was burdened with age and illnesses, but for even more difficult feats of missionary work in the harsh north of Siberia. June 1712, Metropolitan Schema-monk Theodore, the blessing of the then Siberian archpastor, Metropolitan John Maximovitch (June 10), by his own desire and inclination, and at the suggestion of Prince M. Gagarin, who was then the governor of Siberia, who fulfilled the command of Peter I to begin preaching the Gospel among Siberians, and entered into this apostolic spiritual exploit. that year, the hierarch made his first missionary journey to Berezovsky territory along the rivers Irtysh, Ob and Sosve. John, who ruled the diocese, gave him capable employees, Prince Gagarin supplied him from the treasury with a vessel for sailing, rowers, interpreters of the native languages, a guard for preserving the mission, the sum of 2000 rubles, and various gifts for newly-baptized. to the ukaz of Peter the Great, the evangelizer of Siberia wished to prepare the ground of this field on his previous journey; is, to destroy the pagan places of worship with their idols, and to show the pagans how powerless their imaginary gods are to protect even themselves. the help of God, Metropolitan Schema-monk Theodore managed to convince the Ostyaks, who lived near Samarov and in the yurts of Sherkal, to destroy the idols which were especially honored in those districts. June 10, 1715, Metropolitan John Maximovich of Tobolsk reposed, and the aged Metropolitan Schema-monk Theodore was again entrusted with the administration of the Siberian Diocese, he did not stop his favorite missionary activity. Schema-monk Theodore was so fond of the enlightened Ostyaks that, a year before his death, being retired and ill for the second time, the patient visited Nizovsky territory again in 1726 and even reached far off Obdorsk. this was to be the last journey of the ever-memorable hierarch. his second administration of the diocese, Metropolitan Theodore paid attention to the overseas Beijing mission, which from 1714 was headed by Archimandrite Hilarion of Lezhaysk, who was sent to the capital of China by imperial command, under Metropolitan John Maximovich. the death of this Archimandrite, his successor Anthony Platkovsky was appointed head of the mission, and returned to Russia in 1721, according to the suggestion of the Most Reverend Theodore and the Siberian governor, as well as the highest levels of government, it was decided to send a bishop to Beijing. during his first administration of the Tobolsk diocese, he had a vicar bishop, Barlaam Kossovsky, the Bishop of Irkutsk from 1706. He lived in Irkutsk until 1714, when he returned to Moscow, and he was soon appointed to the archiepiscopal cathedra of Tver. Theodore’s second tenure in the Siberian Diocese lasted for five years. 1720, at his own request, Tsar Peter I sent him a letter granting him retirement, in which he gave thanks to the holy hierarch of God for his zealous pastoral service, especially for his tireless and successful work in the missionary field. addition, the archpastor received a retirement pension: 200 rubles in cash, 50 quarters of bread (3000 bushels of grain) per year. exhausted hierarch settled in the Tyumen monastery which he himself had built. May 31, 1727, he reposed at the age of 76, among the brethren and children of the newly-baptized. by his portraits, Metropolitan Philotheos was tall, lean, with a long nose, and gray hair. to his character, in the words of the Siberian Chronicle of Cherepanov, “he was quiet, very indulgent to all, and had very little vanity.” life was most active and simple; in the summertime, he often used to go on foot to Tobolsk to the Ivanov monastery and fished there in the Shantalyne River. alone, he taught the children of the newly-baptized to read, write, and sing in his leisure hours. of them lived in his cell. he composed Church hymns; example - the Troparion and Kontakion of the wonderworker Saint Simeon of Verkhoturye (December 18), a Canon to the martyr Basil of Mangazea (March 23),2 and others, as well as poems of religious content. his own hand, he wrote many of the documents which he issued, especially those concerning the newly-baptized, or pertaining to the episcopal estates. only the residents of Tyumen, but also those from other places in Siberia, visit the grave of the pious archpastor with reverence and offer memorial services for him.3 the Russian Revolution, his relics were secretly reburied. On October 21, 2006, the incorrupt relics of Saint Philotheos were found in Tyumen in the Ascension-Saint George Church. Philotheos is commemorated on May 31, and also on June 10, the Synaxis of Siberian saints. 1 A yurt was a sort of tepee made from animal skins. 2 See Orthodox Life # 2, 1972. 3 Source: The Russian Pilgrim, 1900 (Русский Паломник, 1900 г.)

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, 1685, Orestes oCappadocia, Armenia, Establish sign wMe to shame them, earthquake, 1685 vision arms&legs
Armenia, 304, Orestes oCappadocia, Armenia (Central Anatolia), fTyana, soldier, devoted tChrist, refused pagan worship, Maximinus tTyana stamp out C, O refused riches, flogged naked, jail 7days, tPagan Temple, willing subject earthly matters but no king but true God, lashes, rods, rawhide, fire, Establish wMe aSign fGood, to shame who hate me, earthquake idols smashed Temple collapsed, prison 7days nFoodoDrink, resume torture 20 nails into legs, tied wild horse, dragged tDeath, 1685 vision Orestes says also both arms and both legs cut off; Cappadocia; Martyr Orestes of Cappadocia, Commemorated on November 10 ; Martyr Orestes the Physician lived in the city of Tyana in Cappadocia during the reign of Emperor Diocletian (284-311). was an illustrious and capable soldier, from his childhood he had been a devoted servant of Christ, a sacrifice of praise to God with a pure heart, and refusing to worship the demons which the pagans call "gods." the Emperor's command, the military officer Maximinus was sent to Tyana to stamp out Christianity, by then had spread throughout Cappadocia. was among the first brought to trial before Maximinus. Courageously, he confessed his faith in the Lord Jesus Christ. prosecutor offered the Saint riches, honors and fame if he would become an idolater, but Saint Orestes would not agree to this. tried in many ways, to force him to deny Christ. Even with the pressures they exerted upon him, they were unable to convince him to worship the idols. they stripped him naked, beat him up, and flogged him as a punishment. Afterward, he was put in jail for seven days. the end of the seventh day he was taken to a pagan temple to offer sacrifice and worship to the idols. asked him, "Do you still refuse to convert to the worship which is offered with such reverence by our august emperors?" replied that he was a willing subject when it came to political and earthly matters. Apart from that, however, he would not recognize any king except the one true God. ordered that Orestes be taken to a pagan temple and once again, demanded that he worship the idols. he refused, forty soldiers took turns, one after the other, beating the holy martyr with lashes, with rods, with rawhide, and then they tormented him with fire. Orestes cried out to the Lord, “Establish with me a sign for good, let those who hate me see it and be put to shame” (Psalm 85/86:17). Lord heard the prayer of His faithful servant. The earth began to tremble, and the idols toppled and were smashed. Everyone rushed out of the temple, and when Saint Orestes came out, the entire temple collapsed. Maximinus ordered the holy martyr to be locked up in prison for seven days giving him neither food nor drink, and to resume the torture on the eighth day. hammered twenty nails into the martyr’s legs, and then tied him to a wild horse. over the stones, the holy martyr departed to the Lord in the year 304, and his relics were thrown into the sea. 1685, when Saint Dēmḗtrios, later the Bishop of Rostov, (October 28) had just finished writing the Life of Saint Orestes to be printed by the Kiev Caves Lavra, he became tired and fell asleep. Orestes appeared to him one night in a dream, during the Nativity Fast, just before Matins. With a joyful countenance, he said, "I suffered more torments for Christ than these." the Martyr bared his chest and showed Saint Dēmḗtrios the deep wound in his left side. "Here," he said, "they pierced me with a spear." Saint Orestes showed him his right elbow and said, "Here they cut off my arm." he showed him his left arm with a similar wound, saying "They cut off this arm here." this he bent over and showed him one leg, and then the other, with wounds behind the knee. He said, "My legs were cut off with a scythe." this the Martyr stood up and looked the writer in the face, and declared, "Now you see that I suffered more torments for Christ than you have described.” humble monk wondered whether this was Saint Orestes, one of the Five Martyrs of Sebaste (December 13). if in answer to his thoughts the Martyr said, “I am not that Orestes, but him whose Life you have just finished writing.” then, the bells rang for Matins, and the vision ended.

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, 1689 & 1709, Kazan - Kaplunovka Icon, Akhtyr, Dream MOG order came true placed icon iKharkov tWin Poltava Battle
Russia, Kiev, 1689 & 1709, Kazan - Kaplunovka Icon, Akhtyr, Ukraine, Vorskla River 4, Akhtyrka, in Kharkov province, dream Elder ordered J take icons fDream Iconogs, keep Kazan copy, & J would obtain mercy&grace fMOG, fasted &Litergy 3days, then 3 Iconogs came to his home & offered free K icon, kept but 3rd day MOG appeared& told him to put it in her church, cell bright light, tears icon's eyes&face down board, icon delivered woman from demons, national prominence during war Charles XII wPeter tGreat, Peter sought help from J, kept Icon wArmy, meanwhile C XII t J's house, his soldiers tried set fire tChurch, did not burn b MOG's icon, man tells Charles icon is with Peter iKharkov, C realizes icon w help P, Russia wins Battle of Poltava, silver gilt riza w precious stones for icon; Akhtyr, Ukraine, Vorskla River 4; Kazan - Kaplunovka Icon of the Mother of God (1689), Commemorated on September 11; the end of the XVII century, versts from the city of Akhtyrka, in Kharkov province, in the village of Kaplunovka, on the Khukhra River, a pious priest, Father John Umanov. On September 11, 1689 a wonderworking Icon of the Mother of God was given to him. September 8, the Feast of the Nativity of the Theotokos, he saw an Elder in a dream told him that in three days three iconographers would come to him: one in his seventies, another in his eighties, and the third in his nineties. Elder ordered Father John to take a stack of icons from the oldest of the three, return the first seven to him, keep the eighth one, which would be a copy of the Kazan icon (July 8). return, he promised the priest that he would obtain mercy and grace from the Mother of God. this dream, Father John fasted and served the Liturgy for three days. the third day, as he was returning home from church, he saw three old iconographers walking toward him. invited them to his home and welcomed them cordially, the oldest iconographer took several icons from his pack, the eighth, as predicted in his dream, was a copy of the Kazan Icon. iconographers wanted to give him the Icon for free, but they agreed to take 15 kopecks for it. After that, they continued on their way. Umanov put the Icon in his room and kept a lit candle before it day and night. the eve of the third Sunday he saw a Virgin of extraordinary beauty in a dream, who touched his hand, to him: "Priest John, do not keep me in your home, but take me to my church." church in Kaplunovka was dedicated to the Nativity of the Mother of God. Father John awakened, his cell was illumined by a bright light. he approached the Icon he noticed that from the eyes on the Mother of God's face, tears were streaming down the board. he summoned some respected parishioners, and told them about the Icon and the events of the previous night. he served a Moleben, the Icon was solemnly transferred to the church, where it became renowned for its miracles. Icon began to be called Kaplunovskaya, from the name of the village. certain woman named Paraskevḗ, who was possessed by demons, heard about this miracle, and with faith she ran to the church and asked the priest to chant a Moleben for her health before the Icon of the Mother of God, she was freed from the power of the devil. Feeling that she was her normal self, she thanked God and her Intercessor, the Most Holy Theotokos. John served in the village for a long time after these events, and was consoled by the ever-increasing glory of the Icon. also had the joy of seeing the national prominence that the Icon received during Charles XII's war with Peter the Great. the Swedish King Charles XII invaded Little Russia with his troops, Peter sought heavenly help, since he was going to meet him. summoned Father John to Kharkov with the Kaplunovka Icon, which he kept with the army. Charles and Ivan Mazepa reached Kaplunovka and stayed there to rest, occupying Father John's house. of the soldiers wanted to set fire to the church, but the wood they piled around the temple did not catch fire. saw all this from the window and asked Mazepa for an explanation of why the soldiers could not burn the church. said that it was probably guarded by the Mother of God, since her wonderworking Icon was located there. Swedish King ordered them to bring to one of the residents of Kaplunovka to him. They found a man in the woods, and Charles began to ask him where Peter and his troops were. man said that he was in Kharkov. Charles asked where the Icon of the Mother of God was. he heard that it had been taken to the army, he told Mazepa, "If we could not set fire to the church when the Icon was not here, it is likely to be very bad for us when and where it is present." the Battle of Poltava started, Peter ordered the Kaplunovka Icon to be carried past the ranks of the Russian army, and he prayed with tears before the Icon. after the battle, Father John was summoned to Moscow with the Icon and from there he was sent home with the shrine. made a silver gilt riza with precious stones for the Icon, and a silver icon case (kivot). June 14, 2020, the wonderworking Kaplunovka Icon of the Mother of God was donated to the Patriarchal Cathedral in honor of the Resurrection of Christ - the main temple of the Armed Forces of the Russian Federation. Kaplunovka Icon is also commemorated on July 8, the Feast Day of the Kazan Icon.

Russia, Moscow, 1689-1714, Saint Anthony t Hesychast, solitary, cave, deamon struggles, chapel church w angels, Oltenia revival
Romania, 1689-1714, Saint Anthony the Hesychast, Vilcea county (Olt River 14), solitary found cave for cell, struggled against deamons, day work night virgil, fasting prostrations, & chapel church w angels for prayer & services, long fasts, battles w unseen, heart tears, 2-3 hrs sleep, bread crumbs & vegetables, Jesus prayer, psalms, visitors for spiritual advice & consolation, genuine Oltenia spiritual revival; Vilcea county ; Venerable Anthony of Iezerul-Vilcea Skete, Commemorated November 23, Saint Anthony the Hesychast was born in the sub-Carpathian Mountains of Vilcea county in Romania; Anthony the Hesychast was born in the sub-Carpathian Mountains of Vâlcea county in Romania, and he loved Christ from his early childhood. visited many of the monasteries and sketes in that area, conversing with several hesychasts who sought quietude in the mountains. had a profound effect upon his life, and in time, he entered the monastic life at Iezeru Skete in the beautiful wilderness of Vâlcea. 1690, after he had acquired experience in the ascetical life, the Igoumen blessed him to live as a solitary a few kilometers above Iezeru Skete on the mountain of the same name. walked from place to place searching for a stone cave for his cell and a chapel. he found a small cave, where he glorified God and struggled against the demons. true hesychasts know what great temptations and trials face those who wish to live as solitaries. Anthony labored for three years, digging a chapel out of the cliffside with only a hammer and chisel. He worked during the day, and kept vigil by night. cave was a shelter for his body, exhausted by his fasting and prostrations. his soul was not at rest because there was no church nearby, where he could lift up his heart and hands in prayer day and night. From time to time, a hieromonk from the Skete would come to serve the Divine Liturgy on Feast Days and during the fasts. praying to the Mother of God, he began to hollow out a space for a small chapel. When it was finished, it was consecrated by Bishop Hilarion of Râmnicu Vâlcea. this little chapel, the blessed one prayed unceasingly, together with the Angels in heaven, reading the daily services, and making hundreds of prostrations. can describe his long fasts for three days and more, his all-night vigils, his battles with unseen enemies who cannot abide the humility and hardships of the saints, his fervent prayer and incessant tears from his heart? never slept for more than two or three hours a night, nor did he eat anything but breadcrumbs soaked in water and salt, with a few vegetables that he grew in his little garden. repeated the Jesus Prayer unceasingly from his heart, and he read the Psalms with many tears of humility. Anthony’s holy life became known throughout the area, and many of the clergy and laity flocked to him for spiritual advice or consolation in their sorrows. received them with love, gave them the help they needed, and then sent them home in peace. Through his influence, a genuine spiritual revival took place in sub-Carpathian Oltenia. Anthony fell asleep in the Lord in 1714 after twenty-five years of spiritual struggles. disciples mourned him, and buried him beside his small chapel. The faithful still go there to light candles and to pray, asking for his blessing and assistance. Anthony the Hesychast was glorified by the Orthodox Church of Romania in 1992. inscription on St. Anthony's scroll reads “Lord Jesus Christ, Son of God, have mercy on me.”

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, 1690-1716, Anthimus tGeorgian, Turk slave, Romanian Metroplitn, author, printer, woodcarver, builder, R spirit L
Georgia, 1690-1716, Anthimus the Georgian, Georgia (Iberia, the land of St George), Orthodox, captured by Turks invading Georgia, slave in Constantinople, Greek, Arabic, Turkish, skilled woodcarving, embroidery, painting, Escaped tEcumenical Patriarchate, invited to Wallachia by Constantine Brancoveanu for his talents, became monk 1691, later priest, royal print shop iBucharest, printing house iSnagov Monastery, printed 63 books iRomanian, Greek, Arabic, Georgian, author 38 oThem, Igumen 1696, Bishop Rimnicu-Vilcea 1705, Metropolitan Wallachia 1708, schools, churches, monasteries, spiritual legacy Romanian Church, arrested by Turks 1716, tSt Catherines Mt Sinai, killed along the way; Georgia (country) ; Saint Anthimus the Georgian, Commemorated on September 27; Anthimus was born in Georgia, and his parents were called John and Mary. The child received the name Andrew in Baptism, and his parents raised him as an Orthodox Christian. was captured by Turks who invaded Georgia when he was young, he was one of many who were made slaves in Constantinople. he learned to speak Greek, Arabic, and Turkish, and also became skilled in woodcarving, embroidery, and painting. a few years as a slave, Andrew escaped and fled to the Ecumenical Patriarchate for refuge. 1690, Andrew was invited to Wallachia by Prince Constantine Brancoveanu (August 16), who had heard of his talents. a year or so, he became a monk and received the name Anthimus. he was ordained to the holy priesthood. was placed in charge of the royal print shop in Bucharest, and later set up a printing house in the Snagov Monastery. monastery printed sixty-three books in Romanian, Greek, Arabic, and Georgian. Anthimus was the author of thirty-eight of them. He was chosen to be the igumen of Snagov in 1696. saint was consecrated as Bishop of Rimnicu-Vilcea in 1705, three years later he was made Metropolitan of Wallachia. Metropolitan, he established schools for poor children, and built churches and monasteries. Since he was a woodcarver, he used his talent to beautify many churches. Anthimus was a zealous pastor who satisfied his flock’s hunger for spiritual knowledge. in the Romanian language, he taught them the saving truths of Orthodoxy, and offered words of encouragement and consolation. His edifying books and sermons are part of the spiritual legacy of the Romanian Orthodox Church. Anthimus was arrested by the Turks in 1716 and sentenced to be exiled at Saint Catherine’s Monastery on Mt. Sinai, but he never arrived at his destination. September 27, 1716, he was killed by the soldiers who were escorting him. cut his body into little pieces and threw them into the Tungia River, south of the Danube. Thus, the faithful servant of Christ received the crown of martyrdom. Anthimus was a true shepherd of his flock, and a father to his clergy. He was glorified by the Orthodox Church of Romania in 1992.

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.