What gives spiritual enlightenment. History of the Church. Ideology and enlightenment, planning and ministry
Reasoning about the foundations of spiritual security. For adults and children, the rules are the same: not to play with the forces of darkness.
Kola Peninsula. Tourists, with all the great delight, opening their own country, go here very willingly. It is right, and commendable: Russian people know Russia, to recognize it naturally. But there are annoying incidents that not only interfere with learning history and culture of the Fatherland, but simply shout about the need to enlighten our people - high-quality secular and good spiritual. Little example. Tourist attraction - Samskaya Village: Cute deer, Husky dogs, traditional dwellings - females, torture, stupules, wonderful nature, riding on sledding. But some incomprehensible way there are wooden idols, as assured, "True Sami gods". You can hear stories about the "great healing strength of the national Loparic gods" (though, all this force affects for some reason almost exclusively on the sexual sphere). They can and very persistently recommend putting to idols albeit a small one, but the amount - "otherwise it does not work." Such an idol pray only in such cases, another idol - in others. The main thing is to put money and ask for help. And all this is part of the narrative of the genuine identity of the Lopar Saami. The suggestion of the situation, her stupidity is also in the fact that in the room where you tell all this, is the icon of St. Nicholas ... There is already an old anecdote here: "You either have a cross, or the panties are Napa."
To be honest, I am more interesting to the blades, and not idols, the worship of which they are attributed to them. Rather, wanting to protect this little people from attributing to him, I turned to the bishop of Severomorsky and Ubsky Mitrofan (Badanina).
- Vladyka, in your opinion, is the idolatry sign of the identity of any people? Are we talking about in this case, in your opinion, really about religion?
"What you told about, in my opinion, a bright illustration of that spiritual desert, which left the past century to our people. This, in fact, a ridiculous situation with a cut-off of a certain dexterous fraudster with wooden "lopar gods" in a professional causes one reaction, pronounced by the words: "And laughter and sin." Visitors to this so-called "Lopar village", as is customary to speak, just "bred for money."
The pagan belief of the lops is closed, and take advantage of their "perfumes", fortunately, impossible
Briefly about the ancient Lopar beliefs. The objects of religious veneration of the Lopards were the so-called "seids", the type of megaliths, sometimes resembling stone mengirs. Each of these particularly notable stones belonged to a specific Lopar region, the territorial community - "Site". Hence the similarity with the word "seder": each megalith helped only his "Site". In addition, the main "assistants" of each bladder in everyday life were personal, predicted by the inheritance "Fallen perfumes", or, in simple, demons. But they also communicated only with their owner. The only one, the blades could trade their ability to predict, guess, and other magical services, which provided hereditary perfumes. So the pagan belief of the lops is very closed, and take advantage of the "spirits" of an unnecessary, fortunately, impossible. Yes, and do not bring the Lord if the chance of someone else's Besa is accidentally: the lack of spiritual disorder. And for sure, no bearded sculptures from the tree blades were not made, and something funny is just ridiculous about anything. Until 1917, all the blades were baptized, the Orthodox Churches visited and the sin of paganism was vague. Cases of return to the help of the "gods" of antiquity was quite a bit. In the 20th century, everything moved: atheism began to get along with paganism and primitive superstitions.
- depressing picture: Tourists, the overwhelming majority - Russians, many visible crosses are visible - with delight they run to the group of idols, bowed, stroke, kissing inucans, put money. The fact that "Rus is baptized, but not enlightened," it is clear. But there are some borders for which even nominally baptized person? What caused, in your opinion, such a joyful, wildly, even the excitement of "theoretically Orthodox" tourists who came to get acquainted with the land of the Russian North? What is dangerous this delight? Is it dangerous at all, or it's just a stupid tribute to fashion, and you can easily forgive her, not to notice, referring to: "Well, not yet we have competent. But all baptized. Nothing, God will forgive. "
- If seriously and by and large consider what is happening, then we have only a small visual illustration of the colossal problem of the country, which can be called - spiritual illiteracy. She is an obvious and inevitable consequence of that monstrous experiment, which was held over the unfortunate Russian people the gogarous authorities of the Communists in the XX century. When, starting from 1917, all the forces of the atheistic state were aimed at servicing the MiP on the Earth Light Future, "where unprecedented material benefits will be wound on a person, like out of abundance. All the most powerful political, scientific, cultural and ideological machine of the country had a specific task - to convince everyone that there is and important only the material side of life, that is, the "world visible". Everything else, as refers to the "world of invisible", to the world of spirits - was carried out into the category of "Popov's fairy tales", designed for ignorance of dark masses. The Orthodox Church was almost destroyed, and then a little, which remained, turned into a kind of "ghetto". Thus, the priesthood rate, as genuine professionals in the sphere of the spiritual world and secret knowledge, were excluded from the life of the people. The leaders of the country officially proclaimed the purpose of the experiment conducted: to form a new type of people by 1977, a new community - the "Soviet people".
And if in those years in such a "Lopar village" led a group of tourists consisting of "ideologically savvy" communists, Komsomol members and pioneers, and would try to proceed to them in a similar way, then idols would be immediately chopped and burned, and the guide would receive a term under Article 58-10 of the Criminal Code of the RSFSR "Anti-Soviet Propaganda or Agitation".
But the term of God's sentence of Russia ended, and the goggle ideological car collapsed together with the Soviet Union, propaganda clichés and the atheistic phantoms of communism were disappeared, and the absolute spiritual desert was finally formed in the souls of Russian people. But, as folk wisdom rightly notes, the place is not empty. In each person lives innate religiosity, as a indestructible understanding of the fact that not all in this world can comprehend the power of rational mind that there is an invisible "something", some other reality with their inexorable laws.
- Could you advise any inquisitive travelers and their children? After all, a huge number of guests are children. Do you need such, with the permission to say, "discoveries"?
- In this regard, I remember your experience of completing the godless, communist past and an unexpected discovery for yourself the reality of the "other" world. I remember how then, in the 1990s, I fully plunged into seductive occult practices. Magical salons in St. Petersburg grew like mushrooms after the rain. After a recent atheistic foliation, this reaction of society was quite natural. I wondered in the reality of the forces of the invisible world, able to come with them to contact them, get hidden knowledge from them and real help from fallen angels.
The creation, damned by God, is unable to do good by definition
Much later, having come to the true faith of Orthodox, I hurried sincerely repeating in these unworthy Christian winins with the "taper and horns" of the Borears. And now, by estimating from a Christian point of view, those "miracles" and the obvious "help" submitted by them, I firmly know that all those attracted by the magical techniques of the darkness of darkness are absolutely evil. That is, as the creation, damned by God, they are unable to do good by definition. These are the laws of life in the world of fallen angels, and their violation is impossible, for it is controlled by the entire demonic hierarchy and is based on the fear of cruel punishments.
These invisible helpful assistants are forever connected by the inexorable law of God's curse spoken over them: and the Lord said the God of the snake: for what you did it, you curse you (Gen. 3, 14). Therefore, everything, Clemented by the ministers of Prince Darkness, will be limited to an indispensable condition: the visible good or good, which would seem to carry the appeal for help from fallen spirits and their ministers, should be strictly compensated by superior evil and suffering in the near future. Payback for communication with the forces of darkness and naive hope for creature instead of the Creator will certainly come in the form of even more serious problems or tragic life circumstances. Everyone who resorted to the help of the forces of Darkness, referring to the magicians, fortune tellers, "healers", psychics and others and, perhaps, even received some help, after all the time he would certainly admit that in return he "received in full".
The forces of darkness can not love us, truly loves us only the Lord
Save a person from such a serious outcome can only the Lord himself, through the renunciation of darkness and on time, brought sincere repentance, through the sacrament of confession.
Always remember that the forces of darkness can not love us - they can only hate. It truly loves us only the Lord, because he is our Heaven Father. Therefore, it is necessary to ask for everything that needs it, and his Mother Mother of the Virgin, and all the great rates of God, which our native Orthodox Church is so rich.
Ekaterina II church policy provided for the reform of the system of spiritual education. The main task in this area was to improve the qualitative level of preparation for serving the future clergy.
In the nominal decree of November 29, 1762, Catherine II celebrated the problem of an insufficient level of education of the parish clergy, as well as the material content of the seminary. Pedagogical practice in spiritual schools, as well as the level of knowledge of students in church and civilian history, the level of knowledge of students in the 60-80s of the XVIII century // Izvestia of the Russian State Pedagogical University, was subjected to the criticism of the Empress. A. I. Herzen. - 2008. - Vol. 74. - P. 181.
One of the activities aimed at transformation of the seminary was to create a commission "On the establishment of useful spiritual schools in the dioceses." It consisted of Tver Bishop Gav Riel (Petrov), Pskov Bishop Innokenti (Nechaev) and Hieromona Trinity-Sergiye Lavra Plato (Levshin). The Commission planned to transform a substantive line and a sequence in Frolovsky's curriculum. The path of Russian theology. - M., 2009. - P. 144-145 ..
The seminars were supposed to be divided into two categories: the highest, which were in St. Petersburg, Novgorod, Kazan, Yaroslavl, and all the others are the lower.
In each diocese, it was assumed to create 3-4 gymnasiums. Here, the children of the clergy could be prepared for admission to the lower seminars.
For students, the gymnasium was appointed a course of learning reading, cleaning, singing. In the lower seminary, the disciplines of the lower classes were taught: grammar, syntax, pirography, rhetoric. In Novgorod, it was supposed to open the highest seminary, the course of which included German and French, geometry, physics, a polemical theology and the interpretation of the Holy Scriptures of Svetlov G. I. A brief essay of the history of the Novgorod spiritual seminary. - Petrograd, 1917. - Vol. 1. - P. 86 ..
The project was represented by Catherine II, but was not fully approved. The Commission was prescribed by the Empress again to compile a plan for the reform of spiritual education. The secretary of the Empress G. N. Teplov and Ober-Prosecutor of Synod I. I. Melissino took part in it. He was engaged in the preparation of the "Seminar Regulations" of Lviv A. G. Decree. cit. - P. 181 ..
In 1766, 12 students were sent to Oxford, Göttingen and Leiden to obtain education on the European sample. The purpose of the trip was to attract comprehensively educated teachers in the seminary.
On February 20, 1766, Catherine II sent a letter to Gabriel (Petrov), which offered to begin reforming spiritual education in conjunction with Plato (Left): "High-minded Vladyko! We advise you to work well with our son's reprehensive excuses of our Son by the teacher by Plato about the establishment of good spiritual schools in the dioceses ... "Secretary L. A. Novgorod, spiritual seminary. Mentors and teachers. - Velikiy Novgorod, 2008. - P. 23. The project compiled by the Commission on spiritual collections, subsequently approved by Empress.
In the second half of the XVIII century, significant changes occurred as training programs in seminary. The criticism was subject to an insufficient study of the text of the Holy Scriptures and Church History. There was a need for a systematic study of the biblical text, in its interpretation in relation to modern theoretical and practical issues. This direction was actively developed by the Moscow Metropolitan Plato. The events made by him in theological education contributed to a wider spectrum of knowledge of the seminaries. First of all, an emphasis was focused on studying the biblical text. More deeply reading became through interpretation, as well as when knowledge of an ancient Greek language, and in some cases, when mastered the eastern languages. Plato (Levshin) strengthened the study of the Holy Scriptures with an emphasis on the interpretation of the "meaning of spiritual and mysterious" contrary to the age of enlightenment ... - P. 480-481 .. The curriculum was modified in connection with the introduction of new academic disciplines. In seminary, the teaching of canonical law, church singing, Easter, mythology, medicine, church and Russian history, history of philosophy was distributed. Also, the course of training Plato (Levshin) began studying French, German and Dutch, as well as Russian and ancient Greek.
Another innovation in the field of studied disciplines was the courses of philosophy and theology, which were not taught in Latin, and in Russian Kartashev A.V. Essays on the history of the Russian Church. - M., 1997. - P. 406 .. The course of the theology of Plato (Levshina) in Russian has become a textbook. The first part of the course belonged to its authorship, and the second and third - Feofilact (Gorsky), Bishop of Kolomensky and Kashirsky, Rector of the Slavic-Greek-Latin Academy.
Metropolitan Plato, being director of the Moscow Academy, conducted a replacement of vacant priests by graduates of the seminaria. In the Moscow Diocese, the priests received predominantly graduates of theological class, and the former students of the lower philosophical class became the deacons. The spiritual consistory passed the vacancies directly to the Yakovlev seminary A. I. lectures on the history of the Christian Church [Electronic resource]. Access mode: http://www.e-reading-lib.org/bookReader.php/146956/yakovlev_-_lekcii_po_istorii_hristianskoii_cerkvi.pdf (date of handling 16. 05. 2013). .
The idea of \u200b\u200bseparation of seminary for higher and lower was realized by Metropolitan Novgorod and St. Petersburg Gabriel.
In the life of the Novgorod Seminary, the trends of ideas and reforms of the Epoch of Catherine II also began to be reflected. System disciplines included in the system of spiritual education. In addition to the full cycle of the Kiev Academy of Sciences, which included eight schools (an analogy or headlight, Infima, magnifier, syntax, painting, rhetoric, philosophy and theology) The circle of subjects under study was significantly expanded. The disciplines program introduced higher eloquence, physics, natural history, logic, geography. Presentation of painting Secretary L. A. Novgorod's spiritual seminary ... - S. 24 was introduced to the pre-grateful gabria.
In 1784, the study of Greek was becoming increasingly popular. In the Novgorod seminary, the Greek class was taken, where it was possible to learn not only to read, but also to write, translate, speak Greek Svetlov G. I. Decree. cit. - P. 86 ..
In the nominal decree of June 6, 1763, the "institution of large diocesan and small monastic schools" was prescribed, the institution of libraries in large schools, and the Synod - the content of the church printing house and the print of new books of Lviv A. G. Decree. cit. - P. 181 ..
Gabriel (Petrov) actively replenished the library of the Novgorod Seminary of various literature. In the seminary, new textbooks with civilian printing were used. Among the books ordered, Russian, Italian and Greek alphabets met; Dictionaries: Lexicon German with Latin Weisman, the Botanical Dictionary of Andrei Libera; Among the books were historical writings: "Russian history" Mikhail Shcherbatova; Atlas; Works M. V. Lomonosova, A. P. Sumarokova, M. M. Heraskov and other secretary L. A. Novgorod, spiritual seminary ... - p. 25.
Students of the seminary were appointed as teachers, and students of the Trinity-Lavra Seminary were invited. So Mikhail Klopov was a teacher of the syntax, and Ivan Bashilov is analogy. In 1769-1770, in the Novgorod spiritual seminary, the rhetoric class teacher read the universal history of Louis Golberg, putting the beginning of the history of the Novgorod Peace of Teaching: 1740-1918. (By the 270th anniversary of the foundation) // Bulletin of Novgorod State University. - 2010. - № 63. - P. 35 ..
Teachers could often replace each other. Even in higher schools, those who passed only the school of philosophy could be trained and did not graduate from the course of the seminary to the end of the Svetles G. I. Decree. cit. - P. 86 ..
The disciples of the seminary could flow into the diocesan department, who completed the courses of theology and philosophy became priests and diakons, after the end of the rhetoric course - also with diakons; Of the lower schools could go to the studies.
Another problem raised at the beginning of the reign of Catherine II was to increase the level of detention of spiritual seminaries.
Since 1764, the Novgorod Seminary has emerged from under the content of the bishop house and Novgorod monasteries and began to be due to the regular salary from the economy of the Secretary L. A. Novgorod, the spiritual seminary ... - P. 6.
Every year special lists of the seminary cash income were compiled. Funds at the Novgorod seminary were 8285 rubles 23 kopecks. In 1780, on the occasion of the arrival of the empress in Novgorod, the seminary was donated to 500 rubles Svetlov G. I. Decree. cit. - P. 86 ..
Nevertheless, the seminarians remained insufficient. Revenues from the treasury could not fully resolve this problem. For this reason, for the period of the 1760s. The number of seminars has been reduced. In 1766, up to 300 people were studied in the seminary, and in 1769 - 223 Secretary L. A. Novgorod, the spiritual seminary ... - P. 20 .. In 1788, the highest classes of the Novgorod seminary had to be closed for 12 years.
In such a situation, it was an important decisive step in the life of the Novgorod seminary with the St. Petersburg seminary at the suggestion of Gabriel (Petrov).
On May 6, 1788, in response to this proposal, the rescript of Empress was followed to Gabriel (Petrov), in which Ekaterina II allocated 8285 rubles for the maintenance of the Novgorod and St. Petersburg seminary and 4500 rubles, respectively. When combining two seminaries, the Empress suggested to designate for teaching teachers of theology, philosophy, arithmetic, the basics of mechanics, geography, history, as well as ancient and modern European languages.
In the Novgorod Seminary, by 1788-1789, only four low-class are preserved: syntax, grammar, headlights and information. The library that existed at the Novgorod seminary as part of the meetings of Vladyk (Fefan Prokopovich, Amvrosia Yushkevich, Stephen Kalinovsky, Dmitry Sechenov), was transferred to the St. Petersburg seminary, which was directly under the leadership of Gabriel (Petrov) Svetlov G. I. Decree. cit. - P. 86 ..
The proposal of the pre-gracious Gabriel on the union of the two seminary was focused on improving the level of maintenance of the seminary and for the best training of teachers and clergy for the Novgorod and St. Petersburg Diocese.
Despite the fact that the status of the Novgorod seminary became lower than before, the level of learning increased. A course of public disputes were provided in the course of high school seminary classes. Catherine II witnessed such disputes, when he drove through Novgorod in 1780 and attended the seminaria.
The level of spiritual education has increased due to the work of translators and publication of literature. In the 1960s, historical translations became popular in the Moscow Academy. The rector of the Moscow Academy Methodius Smirnov published his essay in church history.
Also, the "Church Dictionary" of the teacher of Moscow University, Arkhangelsk Archpriest Peter Alekseeva, was also published, which resista three publications. As a result, the important side of the New Theological Tag was special attention to the biblical text, his interpretation and translation, as well as to the history of Tsapin O.A. Orthodox enlightenment ... - P. 305.
In the second half of the XVIII century, the number of spiritual schools throughout the country increases. By the end of the century, Russia had four spiritual academies: in Moscow, St. Petersburg, Kiev and Kazan and 46 seminaries, as well as primary schools of Znamensky P. Spiritual schools in Russia ... - P. 594.
In the Novgorod diocese by that time up to 13 lower schools had already numbered. With Metropolitan Gabriel Petrov, four such spiritual schools were established: in Tikhvina, Valdai, Old Rousse and Borovichi, the maintenance of which was released by 250 rubles per each, 150 of the seminar salary and 100 rubles from Metropolitan himself. - p. 521 ..
Widefully parish priests created folk schools. The priests were taught here to Christian law, and Deacons and Churchmen - reading, writing and arithmetic Bernshat T. A. Decree. cit. - P. 42 .. For teaching in them from the seminary several times during the 1782-1788, the best students responded.
Reinforced attention in the field of reforming of spiritual education was also drawn on the methods of education in spiritual schools. The well-being of the people was based not only on useful knowledge, but also on the development of morality. In the 14th chapter of the Empress, the Empress was noted that "the Rules of Education The first grounds preferably to be citizens" Agress Empress Ekaterina II, this Commission on the composition of the project of a new goal: monuments of Russian legislation 1649 - 1832 ... - P. 103-105 ..
In special instructions addressed to Catherine II Commission on church estates, the purpose of the formation was not only in teaching various sciences, but also in decent education: "... Peter the Great, by agreement with all the clergy he wrote so in spiritual regulations:" Sell de The management of the Church, when there is no light of the teachings, it is impossible to be a church to good behavior, and it is impossible not to be a non-confidence and many laughter with decent superstitions, also for discords and prettier yellies. " And we are still complementing: when there is no preponderance to the establishment and cooking of young people, from which good shepherds and teachers would have been identified to all churches of the Metropolitan of Novgorod and St. Petersburg Gabriel // Russian archive. - 1869. - KN.1. - P. 1574-1575 ..
Regarding the internal life of the seminary by the Commission on spiritual estates, significant steps were made regarding the corporal punishment of students and coarse training. In the "institution of schools of the lower", published by the Commission noted that "all kind of body punishment of students are not paid at all. And the patch is not to beat on the cheeks, for the hair and for the ears do not tear; For such a punishment is not for the need for a student there, but the essence of the fruits only the grievance and ferocity of the teacher, and this Magnaya is revealed by the Svetlov G. I. Decree. cit. - P. 86.. However, in exceptional cases, corporate punishments in the form of a cross section of rugs in practice could still be applied.
Thus, the need to increase the level of spiritual education of the clergy was expressed in the initiative of the empress itself through special decrees and commissions. The reforms in the field of spiritual education were directed, first of all, in the direction of increasing its quality level. The seminary on the same principle that the dioceses with the monasteries were divided into higher and lower, in accordance with this division in educational institutions, students were sent.
Training was based not only on the acquisition of knowledge, but also on the upbringing of the morality of the Christian.
In the highest seminars, secular disciplines were actively taught, among which were physics, geography, foreign languages, history, etc. This raised the general level of students. In addition, the most capable was sent to learn abroad, which was necessary to prepare for further teaching in Russian spiritual academies, and this, in turn, suggested a significant increase in the level of education in the country as a whole.
Russian church hierarchs largely determined the content of the system of spiritual education. From now on, vacant priests were replaced by graduates of the seminary. In the second half of the 18th century, spiritual schools began to produce more educated priests, which raised the level of their lifestyle, increased the ability to teach, reinforced the development of church preaching.
Znamensky P.V.
The impact of the faith of Christ on the awakening and development of love for teaching.
The beginning of education in Russia was laid at the same time as the introduction of Christianity, which was awakened in Russian society the first need for book teaching, brought with me the first books. The teaching of the book first was required for the preparation of Russian shepherds themselves; The desire to learn from the Divine Scripture could not manifest itself to the best of the laity. The shepherds of the Church, the ancient lists and debators of books constantly tried to inspire everyone and every idea of \u200b\u200bthe importance of "reading (reading a book" and about the great benefits of divine books for both the soul salvation and the local life. The first Christian prince of St. Vladimir, shortly after the baptism of the people, began to start the school and forcibly selecting children of the best citizens to the study book; "Mother," says the chronicle, "we cried as the dead." Teachers in new schools were spiritual faces. In the religious enlightenment of the Russian people, not so much Greece was the greatest importance, which, being enlightened by the Orthodox faith before Russia, in his relative with the Russian language and in his Slavic writing, was made natural and the best intermediary between Russians and Greeks; The first Christian teachers and the first church books, and the Slavic graders herself appeared from it. The first competent generation of Russian Christians was formed during Vladimir. He himself remained illiterate, but his children Yaroslav, Mstislav, Izyaslav, Boris and Gleb, there were already book people.
Jealous of spiritual enlightenment, first schools and libraries.
The business of Vladimir supported Yaroslav, even more distributed literacy in Russia and the multiplied number of schools. Building churches for cities and villages, he ordered the priests everywhere to teach people. In Novgorod, he ordered to collect from the Starost and the clergy to 300 children and teach books. He himself, according to the audible of the chronicler, read books and day and night and gathered some scribes of many, who, at his order, some books were rewriting, and others even again translated from Greek; He put these books in St. Sophia, which he himself created. "Vladimir," said the chronicler, "I soften the hearts of people, converted them with baptism, and Yaroslav meals them with book words, and we now reap, taking a book teaching." Under the successors of Yaroslav, the means to education even more multiplied. Son Yaroslav Svyatoslav Chernigov had full of books of books, of which two compilations reached us, known under his name, one translated from Greek in Bulgaria for the Bulgarian king Simeon in 1073, the other - compounded in 1076. Education is also known to Vsevolod Pereyaslavsky and his son Vladimir Monomakh. There are news, although they are not quite proven that the daughter of Vsevolod Yanka (Anna) started at the Andreev Women's Monastery in Kiev, a school for teaching girls, that in Vladimir Volyn at the end of the XI century. There were schools, for the sake of "look at" someone Vasily, a narrative about blinding the prince of Vasilka, that Roman Rostislavich Smolensky, the building of the school, kept teachers with them even the Greek and Latin and exhausted on them all their estate that Galician Prince Yaroslav Ortsomysl ordered In order for schools and teachers to contain on their own account of the monasteries that Konstantin Vsevolodovich Rostovsky constantly kept scientists with him, bought Greek books and made up a library in which there was up to 1000 books. Some of the princes themselves were personally engaged in cubs, for example, Vladimir Vasilkovich Galitsky and Princess Efrosinia Polotsk. But the main jealous and distributors of Christian education were, of course, the people of spiritual, between which there were all more people, in the expression of the chronicles, "cunning books and teachings." Therefore, the most focus of education - schools and libraries were at churches and monasteries. In addition to the mentioned schools in Kiev, Novgorod and Volyn, in the lives of Abrahamiya Smolensky and Feodosia Pecherski are also mentioned by schools in Smolensk and in Kursk; Probably they were in other places where there were churches and monasteries. The spiritual faces took care mainly and the multiplication of books, diligently engaged in their correspondence. Books at that time were still a great rarity and cost very expensive. Gathering them in their difficulty and value, except for the princes, was available only to rich lords and monasteries. In the monasteries, they looked at this case as a great permanent feat, and some buildings were dedicated to the book correspondence all the time remaining from their prayer. To write off and collect books, some monasteries sometimes deliberately sent their inocities east to Constantinople - to the monastery of Studiosky and Athos.
The character of books used in the ancient Russia. Translated writing.
Itself it is clear that, being obliged to the church, the Old Russian book all wore a religious character. Previously, they began to multiply, of course, the books needed to commit Christian worship, then another challenge and moral nature, mainly in Bulgarian, and later in Russian translations. The transfer writing was predominant for the time described. The books of the Holy Scriptures were used in the ancient translation of the SVV. Cyril and Methodius Bulgarian edition. However, we still did not have the full code of the Bible; Only individual books were used from it, and then some canonical, because non-canonic was not translated by the Slavic primordants themselves. Together with the books of the Holy Scriptures, the creations of the Holy Fathers, the lives of saints, chronographs, Palia, collections in the sinks of Svyatoslav, Zlatostruia, Bees, and others, were applied. The influence of Bulgaria on our writing was not without harm. Orthodoxy Bulgaria suffered a lot then from impurities to him of paganism and strongly widespread throughout Bulgaria Helli Pavlikian. In the century, Pop Bogomol has developed a special Bulgarian and Bogomilian sense from this heresy, who preached the dualistic teaching about creating the body and matter Satanail, who rejected the whole hierarchy and rites and distinguished by extreme severity in moral requirements. The Bogomilia learned itself among others a lot of Jewish and Christian apocryphas or detachable legends that have always had a great success in the simple people and in Greece, and in Slavs. Collecting these apocrifs and false prayers, another Bulgarian pop Jeremiah has become specially known. From Bulgaria, the detachable legends or books along with some Bogomil's opinions were listed in Russia. In 1004, the monk and Skobc Adrian, Metropolitan, taught in Kiev, Metropolitan Leonati entered into prison, where he had repeated soon. Then in 1123 there was another heretic Dmitr here, but Metropolitan Nikita also planted him into custody. Apocryphal legends spread in Russian writing from very early time. The chronicler Nestor in his chronicles enjoyed already legends from the Palest, in which, along with true biblical stories, there were apocryphal stories; We see a reference to the apocryphic word about the recent times of Methodius Patar.
For translations, the compositions of our Metropolitan-Greeks, written in Greek and who were made by famous Russian LITTERS, too, are also in translations. Such: an essay against Latinan about the desalination of Metropolitan Leonty, the polemical message of Metropolitan John II to Pope Clerte III and his church rule, two messages to the Russian princes of Metropolitan Nikifora about Latins, His message to Monomakhi about the post and teaching to the people a week. In the Message to Monomakh, the importance of the post is proved and, among other things, a wonderful wonderful praise Vladimir Monomakh, the simplicity of his life, storminess, generosity and other qualities. The teaching to the people, too, about the post between others, it is armed against the dominant evil of Russian life - large risks and drunkenness. * A wonderful beginning, from which it is clear that Metropolitan did not tell the teachings to ignoring the language, but he guaranted it to others.
Russian writers in their writings tried to imitate the Greek samples and were subjected to a considerable danger to learn the same shortcomings as the then the Greek literature suffered, - the intricacies of dialectics, magnificent and verbal rhitics, a scarce living practical thought. They were driven out of this danger: a good custom to imitate not so much new Greek authors as the ancient fathers of the Church, as well as the news of education in Russia, who had not yet had time to enter the taste of Byzantine dialectics and ricoes, a living religious feeling that is so characteristic of young Christians and which Importantly revived the soulless form of the ritio speech, if he had time to enjoy it, finally, too much important things in the modern situation of Russian life, the case, which naturally animated the ancient Russian teaching and gave him modern and practical significance.
The first place in time between the Russian works is occupied by the teachings of the Novgorod bishop of Luke Likes (1036-1060), in the undisputed list the main responsibilities of the Christian. Metropolitan Illarion wrote a wonderful word in San of Presbyte, the content of which is determined by the title: "About the law, Moses, and the grace and truth, Jesus Christ, and why the law of otdea, grace the same and the truth will fully work, and Vera in all languages \u200b\u200brang up to our Russian language, and praised Kagan to our Vladimir, they were baptized from him, and prayer to God from all of our lands. " The image of the fruits of baptism in Russia and praise Vladimir is imbued with a special animation. This praise really liked it in the old days, so the chronicles often borrowed different features from it and attached them to other princes, who thought to praise. The final prayer to God on the face of the new-known people was adopted even in church use. After Illarion, there was still "confession of faith," the sample of the Orthodox presentation of the main dogmas, written by him, probably, when erected in San Metropolitan.
Rev. Feodosius.
He was known for his teacher not only among his brethren, but also behind the walls of the Pechersk Monastery, left several teachings to the inquams and laity. From the teachings to the inok, we will find out the dark sides of the then monastic life, which neither Nestor, nor Pechersk graders speak exclusively by the glorification of the famous Lavra. Feodosia refuses the inkon for the organizer, non-compliance with the rules of abstinence, collecting estates in Keels, discontent with common clothing and food, Ropot to Hegumen for the fact that he contained strange and poor on monastery tools. Two teachings of Feodosia addressed to all of the people, one - "about the executions of God" for sins - a wonderful image of the remnants of pagan beliefs in the people and the dominant vices of time, robbery, selfishness, black and drunkenness; Other directed against drunkenness, in addition, it contains a brief instruction not to sing in the feasts a lot of tropars and do not drink for each path of the special bowls, not to consider a junior to leaving sins, do not apply to her the pagan customs of water and eggs, not to enter the church of food And drinking in the form of offering. Two messages to the Great Prince Izyaslav answer other questions - one about the post on Wednesday and heels, decisive this question according to the studiosal charter, another - about the faith of Varana or Latin, where the retreat from Orthodoxy and the customs of Latinians are excluded, forbidden any communication with them in food, drink and marriages.
Kirill Torovsky.
In the second half of the XII century, we had a preacher who became famous as Russian Zlatoust - Saint Cyril Tourvsky. After it, 12 words remained, 3 messages to the inokam, 30 prayers and prayer canon. The name of Zlatoust to him, however, little goes; He is not even so much a preacher as a religious poet. In his words, little public speaking; It is rather distracted, enthusiastically wisizial reflections on the subject of one or another holiday than the teachings. The form of the speaker's representations is mostly symbolic and allegorical, replete with paintings, personification, spoken episodes, etc.; Allegorically explain sometimes even simple evangelical narrations. For most then listeners, all these words were small. For the Saint Cyril, according to the nature of his talent, is certainly good in his church prayers and canon. His ascetic works - "Tale of Chernovnic Gain" and the message to Pechersk Igumen Vasily, set out different rules of the monastic life; For example: "Be how clothing, do not care if you break you and on the rags; I have your will only before joining the monastery; take how manna, bread, on which you did not work, from the hand of the kelary" and so on. In the last message, the author concerns non-permanently inkoms who are glad to weaken the rigor of life for each other, for each other, etc. Explaining the importance of monastic clothing and vows, the saint and here in the favorite allegorical form of representations. The third message is "about Belorisse a man" - everything consists of an allegory and is called parable.
John II, Archbishop Novgorod.
He was elected at the department in 1164 from the White clergy (he was a priest under the Church of St. Muscia) and who used generally respect, is famous for his cathedral teaching to the clerk clergy. It is invited to them in the first year of saint (1165) on the diocesan cathedral a week of Orthodoxy and is the first well-known and wonderful example of this kind of teacher of the ancient archipers. Its content is a variety of, fragmentary instructions and rules set forth in random order is likely to be in the order of the distinguished observations of the saint over the lives of the clergy and the people; By the way, the usurismism between spiritual, their participation in folk playing, drunkenness is influenced in it, and enjoyment of the reverent handling of the shrines, about the observation of the weakening of pagan customs in the people, against the unprecedented marriages and so on.
From the described time, there are several teachings of unnamed authors. Particularly wonderful teachings against paganism residues. Such is "The Word of some Christophage and jeques on the right faith" (in the collection of the Children's Chain). Revisory, like Elijah Fesvian, is armed against Christians, dust-living, believers in Perun, Horsa, Mokosh, Sima and Regulated * and Villa; Requires for them are closed by Neshlegals ** and chickens will be cut; praying fire, name is his navigation; And the garlic is creative by God. So they did, according to the word of Christ, even the priests and scribes, at least they deigned the creative and did not want to teach them. Do not make Christians of the game demonskie, danceman, Udolskiy, songs, sacrifice; It does not fit praying under OVIN, praying fire, Vilam, Mokoshi, Perun, hair, god, kind and guy.
Hegumen Daniel.
In addition to the teachings, they reached us asked for creatures and in other births. Igumen Daniel, who went to Jerusalem, was a curious description of his pilgrimage, who was the most common reading of pious people for lovers of holy places. Daniel was in Jerusalem shortly after the first crusade, he was clouded by King Baldwin, saw many Russian travelers there, during 16 months inspected all the holy places, saw the wonderful convergence of fire to the coffin of the Lord, prayed for Russian princes, boyars and their spiritual children , recorded their names in the coffin of the Lord and hung the lamp here from the Russian Earth.
Writers in narrator.
From the narratives of the oldest (Xi century) of the Jacob of Mnei, from which left: the lives of St. Vladimir, the tale of the Saints Boris and Gleb and the moral message to the Great Prince Izyaslav. At the end of XI and at the beginning of the XII century, the Pechersk Monastery brought up the famous chronicle - the father of Russian history - Rev. Nestor; He came to the 17th, he came (1073) to the Reverend Feodosia, under Hegumen Stefan was tonsured and delivered to Diakom, died around 1114. The chronicle of ancient Russia, besides its historical significance, always had the importance of religious and instructive. The chronicler searched in the events of moral meaning, offered his work as a teaching. From that story, it is constantly interrupted by assessed reflections, in which ordinary thoughts are held modern morality. Such is the chronicle of the Rev. Nestor; These are the same works and other chroniclers like this time and later. In addition to the chronicles, Rev. Nestor wrote a story about the Saints Boris and Gleb and the Life of Rev. Feodosia.
After Jacob and Nestor, as a life behaviorator, another Saint Simon Vladimir (1215-1226) is known. He wrote an extensive message to Polycarp, Pechersk inching, who, being possessing the passion of the honors, left two times from the monastery for the class of Igumen seats and even the Episcopal Sana is somewhat. In Message Simon, he guessed him firmly to stand in monastic ads of obedience and humility, not to look for the highest Sanov, and most importantly - not to leave his monastery. At the same time, Simon describes the fame of the Pechersk monastery, expresses hot love and reverence to it and, in order to act more stronger on polycarp, presents whole stories about the holy devotees of the Lavra and about some units who destroy the souls by passions finally transfers in detail the history of the Pechersk Church. Polycarp continued the work of Simon in his message to Pechersk Archimandrite Akindin, who asked him to tell about Pechersk. Referring to Simon's oral stories, Polycarp wrote another 11 stories about the Pechersk Saints, which is not said in the message of Simon. From these messages Simon and Polycarp, with adding news about Anthony, Feodosie, and some other devotees from Nestor, the Pechersk Cader was made up.
From the lives of Russian saints to the time described, more: the lives of Anthony of Romanin, written by the successor to Hegotamy Andrei, the life of Abrahami SMOLENSKOGO, written by the student of His Ephraim, and the lives of Leonty and Isaiah Rostov.
4. Worship.
General view of worship.
Christian writing was available, of course, only people competent; The folk mass, as elsewhere, especially in new-known countries, studied faith and acquired Christian mood mainly through church service. Worship This, which was held from us from the very beginning in his native Slavic language, was the most powerful missionary and educational instrument of the Orthodox Church and most of all contributed to the waters of it in Russian land. The action of him on the people was the stronger that before the introduction of Christianity, the Russian Slavs had almost no social rituals at themselves; It was for them in his own sense of the first public service and, being brought from Greece to the full development of all his rituals, before he was struck by their wellness and the grandeur that all old folk players and rites immediately received the meaning of the game and empty folk envelope. It is not wonderful that the first enlighteners of Russian Slavs, hierarchs and princes, cared for the reproduction of the temples of God even more than the reproduction of schools and books. The construction of churches and the supply of their icons, vessels, vessels, books and all sorts of necessary accessories were among particularly important feats of piety, which modern chronicles praised with the memories of almost all the more wonderful spiritual and secular faces.
First temples.
The first builder of churches is the first Russian prince-Christian, Saint Vladimir, who commanded the baptism of the people "chop churches for hails." In Kiev, he himself put the church in the name of St. Vasily (his angel in the Christian name) on the hill, where the idol Perun stood. The other church of the stone in the name of the Assumption of the Virgin, he built on the site of the killing of Varyagov Feodor and John with the help of the Greek masters, who built it 5 years (until 996), decorated it with silver and gratuit and appointed her tithe from his estate and its cities to the content What she was called a tentine. There are several other churches left after him, - in Berestov, in Vasilev, Vyshgorod, and so on. After Vladimir, his children were diligent churches - Mstislav and Yaroslav. The first built the Savior Cathedral in Chernigov, the second - the rich Kiev Sophia like Sofia Tsareghadskaya, the Church of the Annunciation on the kilnian gates of Kiev, "Yes, the joy will be dear to the holy glooming," Church in Kiev Monasteries of St. George (Angel of the Grand Prince) and St. Irina (Angel His spouses). Son Vladimir built Sofia Novgorod. Vladimir Monomakh built cathedrals in Rostov and Smolensk, his son Yuri - in Suzdal, Andrei Bogolyubsky - The richest Cathedral of Assumption in Vladimir and the monastery of Bogolyubov, etc. Many churches are built by our archipers, individuals and entire folk communities. Over time, churches, especially in the cities, has become a lot, what can be judged by the news of the chronicle of different urban fires; For example, in 1124, up to 600 churches burned in Kiev, in Vladimir in 1185 - 32, in Novgorod in 1217 - to 20 only in one half of the city, etc. Churches, however, were mostly wooden. The stone was a bit, they were applied to the help of Greek or German masters. When informing the resumption of the Suzdal Cathedral in 1193, the chronicler, as a miracle, notes that Bishop John did not seek for the masters from the Germans, but was content with his Russians.
Shrine shrine - holy icons.
The first shrines of the temples are holy icons - there were no Russian skills either, but were obtained from Greece or Bulgaria. A lot brought them with you to St. Vladimir from Corsun and Tsarevna Anna from Tsargrad. It is also called the most ancient icons about the common name of Corsun and Tsoregrad. Movable icons were issued from Greece, to paint the temples, a still wall letter were called from there the masters themselves, for example, for the schedule of Kiev, Novgorod and Vladimir Cathedrals, Kiev-Pechersk Church, etc. Then the Russians began to take icon painting art from Greek masters. In the twentieth century, in the Kiev Scherech Monastery, we encounter the first, famous name of the icon painter, Rev. Alpiya, which from gratuitous Scripture Icons for churches and individuals made a Christian feat for himself. Life tells him that the angel wrote the icons for him when he was sick that the icons remained integer during the fires of the churches decorated to them. Since ancient times, there was a custom to decorate the icons with rich rizas.
Especially decorated and came icons miraculous. The most wonderful of them were: 1) The icon of Our Lady Pecherskaya, brought from Tsargrad by Greek masters; 2) Icon of Our Lady Smolensk (Odigitria), sent from Tsargrad to Vsevolod Chernigov, then (in 1111) Vladimir Monomakh transferred to Smolensk; 3) Vladimirskaya, formerly in the Women's Monastery in Vyshgorod, then transferred to Vladimir Knyavazy Andrey Bogolyubsky; 4) the icon of the marriage of the Mother of God in Novgorod; 5) St. Nicholas Zaraasky, in 1224, brought from Corsun to Zaraisk Korsunyanin Evstaph, who was a saint three times, who had taken to bear his icon in Ryazan land. Almost every city had its miraculous icon, which he considered his glory and approval. At the honors from the holy icons, a great influence of the specific spirit was reflected. The shrine was a local, patronizing his region exclusively. From such a local point of view, wonderful actions from the local shrine were told. About Vladimir Icon The chronicle says that when the Clearyrics told Knuckle andrei, as I icon left him a place in the temple several times, the prince made sure that she would like to go to Rostov land, and secretly took her with him. On the way to Rostov, the Mother of God has commanded him to carry the icon not to Rostov, but in Vladimir, who Andrei wanted to make his uquet city instead of Rostov. Posted in the Vladimir Cathedral, holy icon became the local shrine of the city. Each wonderful event of the edge in the local chipping is described as a miracle of the Virgin. Arose, for example, the struggle between Rostov and Vladimir about the championship, he ended in favor of Vladimir, and the chronicler explains that in this dispute cities, Rostovtsov were right, but they wanted to put their human truth, and they forgot about the truth of God, they were opposed to the Virgin, which chose not Rostov, and Vladimir. In 1170, Andrei Bogolyubsky sent an army to the nuclear o'clock in a punishment for disrupting the cross kissing. Vladyka John delivered the local shrine of Novgorod on the walls - the icon of the sign of Our Lady. The precipitated did not stop shooting and one arrow fell into the miraculous image; He applied to the city by himself to the city and emptied tears. And the darkness covered the regiments of Bogolyubsky, as the once of the regiment of Pharaoh, and they suffered a terrible defeat. So tells the Novgorod chronicle; But the Vladimir chronicler, of course, does not consider his holy prince for Pharaoh and says that his troops with the help of Vladimir's Virgin Mother of God, the puzzles of the Novgorod residents, the distinguished return of Andrei regiments also attributes the difficulties of the path and hunger. With someone else's shrine, they often applied without appropriate respect. In 1169, shelves of the same prince Andrei and his allies took Kiev and plundered the Sofia, the tithe and others. Temples and monasteries, took with them the rises, bells, icons and all utensils, probably to decorate their churches; Some churches even burned.
Holy power.
Another honorable shrine was holy power. They delivered to Russia Tsargrad, who was then the storage of relics from different places of the East, captured by Mohammedans. Power and Russian saints opened: in 1007 the relics of the Holy Great Princess Olga were opened, in 1020 - Saints Boris and Gleb, in 1091 - St. Feodosiya Pechersky, in 1164 - Holy Leonty and Isaiah Rostov, then - Abrahami Rostov, in 1192 - Prince Vsevolod Pskovsky. The specific spirit manifested itself at honor of the saints. When the relics of St. Leonty were open, Andrei Bogolyubsky thanked God for them and said: "Now I have no one for anything else" before the other princes, whose delices were their own. In tested about the opening of the relics of Prince Vsevolod, Novgorod says that Novgorod people kicked out this prince during his lifetime, and now they sent a protopopopopus in Pskov for his relics, but that Holy himself did not shoot to go to them (cancer with the relics did not move from the place) And only as a sign of reconciliation of his Novgorod, he gave to the blessing of this hail of his nail from his hand.
Public importance of temples.
Christian shrines in this way, except for religious, have received a high social character. It is clear how social importance should have to have a Christian temple when all community life focused on him. In the graveyard, community gatherings gathered, communal cases were gathered, transactions were tied, trading, there was a parish school, in which the local clergy was taught, and the parish alphabet, in which public charity affairs were committed through through the same clergy. From that, our ancient community has always worn not so much legal, treaty character, how many religious-fraternal. The ancient parish fractional fraternity is the best expression of such a religious fraternity of its members. The entire parish community from the malt and cereals prepared the common fraternal beer and porridge and was celebrating their parish holiday. On the importance of these holidays for the development of the public, the old proverb, who comes on an unemployed person, says: "With him, beer (or porridge) do not welter." Over time, such temporary fraternal meetings from frequent repetitions were treated in permanent unions, in the brotherhood, who took care of all parish affairs, the content of the church and the party, about the Laddle and parish school. This is exactly the brotherhood that we see in the Ivansky merchandise near the Church of John the Forerunners in Opera. What was the parish temple for the parish community, the same was the cathedral for the city and for the whole lot. Near him, the whole urban life was focused, Vladyka and Prince lived, gathered by the ringing of the Cathedral Bell. The most city was considered as part of the belonging of the cathedral. Novgorod was the city of St. Sophia, Pskov - the Holy Trinity, Vladimir - Virgin, etc. All volosts and suburbs were also vigorous and suburbs of Sofia, Savior, Virgin Mary, etc. The names of these shrines served as military clicks in specific battles. All urban welfare was supplied to the patronage of the local shrine. The construction of the Novgorod Cathedral is preserved in this respect of expressive legend. At the dome of the cathedral, the icon paints depicted a save with a blessing hand, but on the other day his hand was compressed; Two times straightened and both squeezed again; For the third time heard a voice from the image: "Pisari, pisari! Do not write me with a blessing hand, but write with a compressed; in this hand I keep all the Novgorod; when it opens, there will be a smoke."
New Russian holidays.
Observing the relics of Russian races of God, the structure of famous temples, miracles, for example, a miracle of the Virgin of the Virgin during the siege of Novgorod in 1170, the miracle of the Savior, the Mother of God and the Honest Cross in the victory of the 1st of August, Andrei Bogolyubsky over Bulgarians (1164) and Other events made a reason for the establishment of new holidays. By the end of XI or at the beginning of the twentieth century, a new holiday was the transfer of the relics of St. Nicholas from the world of Lykyskiy to the city of Bar (it took place in 1087. On the occasion of Likyi Turkis), the holiday that the Greeks were not celebrated.
Liturgical statutes, books and church singing. Which charter was accepted with us during worship, it is difficult to determine. In most poor churches, not even the most necessary liturgical books, but there was nothing to think about the permanent authorized organization organization. The first definite charter was introduced was previously all churches and monasteries Reverend Feodosius in Pechersk Monastery; It was the charter of Studius. Hence, he spread everywhere and became the most dominant in the Russian Church for a long time. The liturgical books were used with us first in Bulgarian translation; In Russia itself, they began to translate them from the time Yaroslav, who, according to the tag of the chronicler, loved church statutes. Several and Russian liturgical works were: Metropolitan John I wrote the service of Saint Boris and Gleb, Bishop John Rostovsky at the end of the XII century - the service of the Holy Leontia Rostovsky; The services of Reverene Feodosius Pechersky were written, to transfer the relics of St. Nicholas in Bar-Hard (May 9) and St. Vladimir. From the authors in liturgical genus are known: Pechersk ink of the late XI century Gregory is the Creator of Canon, who owns the canons of Reverene Feodosia and Saint Vladimir, the Feodosius himself, who was a few prayers, and the Saint Cyrill Tourovsky, who wrote prayers on the days of the week and canon prayer. With the Grand Duza Yaroslav, the Russian worship received a special job from introducing into it, instead of the former Bulgarian unison singing, "a fair shareholder (8 octochika glaces), the very same tris styling sweetness (harmonious three-eye singing)," which was brought to Russia who were in 1051 with Notes are three Greek singer, "and deceitful singing itself," i.e. PartEs on the melodies of the Imperial and Patriarch Domestikov (Regents).
The liturgical features of the Russian Church and the development of rituals in religious life.
From the questions of Kirik, the bishop of Nifompon and other spiritual persons, the church rule of Metropolitan Ioanna II and other monuments of the described time, we learn the different features of the Russian Church in the commitment of the sacredness relatively to the later time, customs, with the observed, and together instructions on the extreme development of rituality in religious life. The baptism of the baby was committed in the 40th birthday, if he was not very weak, and later, even up to three years. After the advent of the Christian name, another worldly (Slavic) name was always used. With the baptism of adults, one was taken to announce the foreigners within 40, and the Slavs for only 8 days, probably, as better than prepared for the adoption of faith. In the 8th day after baptism, a rite of permission was committed, which was probably in withdrawing from the baptized white clothing and in the abservation of the signs of world conjunction. Latinyan, and equally left from Orthodoxy joined the church through one world building. Regarding the liturgy, it is known that it could be done even on one prosphora: in general, the number of prosphorated was not defined. The sacrament of the Eucharist was surrounded by a high reverence, which was excited in Kirik sometimes innocent questions, for example: is it possible to serve if he, having donzhin, woven all night and will not suck? Is it possible to give a communion to a person who goes from the mouth? Vladyka Nifont responded to him that it was possible. Kirika also embarrassed bewilderment, is it possible to fit a woman who is dying from childbirth, earlier than 40 days; Went to take it into another hut, wash and then shadow. The ritual look at repentance was expressed, by the way, in the permanent spouses carry the penis by each other. There was still belief that 10 liturgies can get rid of sins for 4 months, 20 - for 8 months, 30 - for a whole year. Vladyka nifiont rejected this belief, saying that the rich could be sinful at the same time, only paying for the liturgy. To get buried the dead was taken before the sun's walking: "That Bo is the last sees the sun to the future of resurrection," explained Nifion. The saints found it necessary to prohibit the commitment of Sorokousts alive. It is impossible not to notice in the young Russian Christian society of weak acquaintance with the Spirit of Orthodoxy and already too much the predominance of the ritual direction. Church shepherders were forced to even rebel against excessive hope for rites, in which simplicity saw more accessible and lightweight ways to salvation without internal religious development. So, in the XII century it became necessary to prohibit traveling to holy places, which were very early in our pious custom. Nifont Novgorod advised to allow travel only to a little, with the analysis, and his successor to Saint John for vows to go to the holy places ordered even to impose Epitimia.
Dispute about posts on Wednesday and heels.
He held Russian society for a long time, and belongs to characteristic time phenomena. In 1157, Rostovtsov expelled from themselves from the Bishop of Nestor for the fact that, on the basis of the ancient rigorous decisions operating in Greece, did not allow the post on Wednesday and heels even on the occasion of the Great Holidays, except Easter, Pentecost, Christmas and Epiphany of the Lord. The opponent was someone Feodor, the nephew of the Smolensk Bishop of Manuel, who, on the basis of the later Studiosky Charter (x.), Considered it was permitted to resolve the post not only for the Lord and Virgin holidays, but also for memories of the great saints. Mer. Theodore and Patriarch justified the teachings of Nestor. But the successor of Nestor Leontius was still stricter: based on the rules, in the x and xi century. Already canceled, he did not want to resolve the post for any holidays, and appeared, in the expression of the chronicler, "Heres Leontinian." In Russia, it was challenged; He went to solve the case in Greece, but also there was also convicted. In 1168, the argument about the post, the subsided was in the north, with a new force built in the south. Pechersk Igumen Polycarp with Brothers held on the posts of the Rules of the Studiosky Charter. Metropolitan Konstantin divided the opinion of Nestor. At the suggestion of the Grand Duke Mstislava, a cathedral gathered in Kiev. But at the Cathedral of Opinions, they also divided: Some with the Grand Duke were on the side of Metropolitan; Others, not wanting to annoy neither the Metropolitan nor the Great Prince, provided orders to comply with one or another charter of the will of the Bishops and Igumens in monasteries; Third thought it was necessary to postpone the patriarch. Mstislav closed the cathedral without a decision, but when everyone disagree with the Metropolitan. Polycarp was condemned for imprisonment. This act Metropolitan strongly alarmed the opposite party, which was revealed before Pechersk Igumen for his holiness. Svyatoslav Chernigov even drove his bishop Anthony for acting at the same time with Metropolitan. The troops of the Bogolyubsky, who followed soon, explicitly explained to the wrath of God for Polycarp. The rules of the Studiosky Charter regarding posts remained dominant in Russia before the fall of this charter in the next period.
5. Christian life.
The influence of Christianity on the change of the moral and religious life of the Russian people.
It is clear that the ritual piety could not keep particularly strong manifestation of coarse expansion passions. It was a difficult time of gravity; The devastating wars went from year to year there, then here. Prince, built in his city church and monasteries, who submitted alms, glorified by the chronicler, as the prince of pious, robbed and zheg church and monasteries in someone else's day, destroyed strangers and their stomachs, and then at the expense of someone else's good and strangers, Orthodox, shrines Decorated his shrines. The same was the inhabitants of one edge with the inhabitants of the other. We see a lot of cruelty, in the childbill of the Vasilka, the fratricide between the princes of Ryazansky, the killing of the prince Igor Kievans, Andrei Bogolyubsky by his vowels, blinding Rostislavichi Vladimirsmen. In religion, in the cross kissing there was the only swirl of peace and security, but under the influence of passions and this tape was not strong; We meet examples of rude contempt for oath. Violating the oath, this great prince Izyaslav II, Vladimirko Galitsky with a mockery told his ambassadors, pointing to the cross who kissed: "What will this small cross will make me?" And after that went to the evening. We see more respect for the clergy, but this respect was also not firmly. Rostislav, Brother Monomakh, killed the Holy Ink Grigory for the glory. The Grand Duke Svyatopolk, too, for the glory tormented by Pechersk Hegumen John, and meanwhile, this prince was famous for his respect for the Pechersky Monastery. The son of His Mstislav suffered the monastery of the same monastery of Theodore and Vasily, heard, as if they found a treasure and do not want to give him their find.
With all that in the life of society, it is impossible not to notice the Christian influence. And the ancient chronicles, and the sermon of the clergy, and the speech of the princes - everyone talks about the world, about the connection, condemn the modern distribution and a nutrition in the name of the highest, moral began. These speeches did not always go into the case, but it is important that they existed; It can be seen that the society was still Christian. Shepherds of the church often and actually managed to stop bloodshed. Under the influence of the church, there is something similar to the world of God between princes, which is visible at the same time among the assums of Western feudalism: on Sundays did not make attacks to the cities; Monomah stopped war before the great post. Instead of an ancient debt, take revenge for his insult and the heroic desire everywhere honor to take their own, some princes assimilate their others, the highest rules - to forgive the resentment, humble the opponent to not shed the blood of Christian. Monomah is inferior to the grand-permaneous throne to another to avoid bloodshed, his entire life disassembles the quarrels of princes and my mit. Son His Mstislav does not want to fight with Oleg Ryazansky, even applying for him in front of his father, and this Oleg killed him brother, wanted to take away the lot from him. On this occasion, Monomakh wrote a wonderfulness of his warm Christian feeling a message to Oleg, causing him to the world and forgiving him everything.
In family life, the Church tried primarily to hold the right concepts about marriage. From the rule of Metropolitan John, we learn that in the simple people they thought that the marriage rite exists only by princes and boyars. The Charter of Yaroslav prescribed a penny with a double. From the questions of Kirik, we see that pagan invading and cohabitation with wives without the blessing of the church did not disappear in the top grades. The church tried to limit the freedom of divorces within the meaning of canonical rulings, allowing the relaxation only when her husband left his wife or his husband's wife for taking into a monasticism; The remaining half was allowed to join a new marriage. In the relations of the sexes, sensual rudeness dominated that even the most marriage degraded and caused the opposite extreme - the development of extremely ascetic views on marriage and to a woman. The second marriage was allowed only from condescension to the universities of nature, and the third was considered to be fornicated; The priest, blessing such a marriage, the rule of Metropolitan John appointed an eruption from Sana. The woman was interpreted as the cause of the temptations and the creature is unclean. Kirik doubted whether it was possible to serve in the riza in which the patch from women's clothing was sewn. In the competent society, there were different branded notes about female angry, which then broke into huge articles.
Residues of paganism.
Arming against the moral sentiment of society, the church was supposed to fight against even direct residues of paganism at the same time. It was the time of the most coarse duals in the people. Many in the old memory went to pray for oxins, to sacred woods, lakes and foldes, converged on pagan players and so on. Ancient myths were still not forgotten; In the "Word about the regiment of Igor", and about the winds - Streamy grandchildren, and about the dazhogogo, and about the Khorora, who was constructed by the Wolkodlak (Werewolf), Vyslav Polotsk, and about the boyani - the grandson of the hair, and the mythical power of the elements to which I cry Yaroslavna (Igor's spouse) drawn, as to the deities, with the appeal: "Mother Mr."? " We saw how strong were still the Magi. The chronicler himself shares the folk faith in their force, only, according to new concepts, attributes this force to the devil. He says that he says to Polotsk, he says that the mother "gave birth to excitement with an ulcer on his head, and the Magi said: Encourage on this ulceration at the bond, which let him be to death; Vseslav exactly wears him so far, he has been bloodshot. " In another place, the chronicler assures that the excuses are especially from women, repeating the pagan concepts of witches. The church was pursued by semi-public folk players and Magi, but its measures could not penetrate the inaccessible subsoil of the family, where the pagan old one was mainly kept. Here, in the old way, stared (cut) bread, cheese and honey clan and guy, prayed to a homely hearth, consumed different conspiracies and frying agents; Signs, rites and beliefs surrounded all her homework, so preachers directly denied the people in paganism.
Examples of piety in the life of Russian princes and shepherds of the Church.
With a weak absorption of Christianity in the folk mass, it is not surprising that examples of truly Christian life for the described time are known to us mainly between the top classes and the clergy. The ascending Sun illuminated only the vertices - the lowlands lay in the old darkness. The first example of the moral revival under the influence of the Christian faith represents us Vladimir himself. From the deleted leader of the squad, alien land, what were he, and all the former princes, he became the first Zemsky Prince of the uniform *, who thought with a squad, bishops and elders "about building an earthen," who fought not from one selfless hedgehog , and to protect your country, became the "Red Sun" of the people. His wider nature, which led him before the excesses of the pagan rampage, was now manifested in an extraordinary complacency and affection, and the chronicle, and the old epics. It was a gentle prince, who had a very welcome reception and hello, kind crummers, the patron saint of weak. The poor man was boldly walked on his princely courtyard and took the Kushanye, drinking and money. This is not enough: "Dyroid and sick, said the prince, can't reach my yard," and ordered all sorts of supplies to deliver them around the city. On holidays, he put the meals with his friend, clergy and beggar. In his church charter, as we saw, he also took care of the villains and hospitals. On July 15, 1015, good prince died and we were crying on it all, noble and miserable. His relics were put in the tintan church. In the footsteps of Vladimir, his children went, "the second Christian generation of Russian princes, - Martyrs Boris and Gleb, Mstislav, Yaroslav with his wife Irina, in the ancestion of Anna, the first inokenes from the Russian princess. The following generations of Russian princes put out several saints deployed by the Church from their environment, what were: son of Yaroslav Vladimir Novgorodsky - Builder of Novgorod Sofia, the enlightener of Murom Konstantin with Chadami, Son of Pious Monomakh Mstislav, Son Mstislav Vsevolod Pskovsky, Chernigov Igor Olgovich and Svyatoslav Davidovich - in Inocacy Nikolai Svyatosh, Rostislav Smolensky, Andrei Bogolyubsky, Peter and Fevronia Murom and others. Between princesses, except St. Olga, Fevronia and Irina, became famous for the holiness of Anna, Sister Monomakh, who hurt in the Kiev Andreevsky Monastery, and Euphrosinia, the daughter of Svyatoslav Polotsk, who founded the monastery in Polotsk, for old age traveled to Jerusalem and died there (1173).
From Russian Metropolitans are counted for the face of Saints Mikhail, Illarion, John II, Ephraim and Konstantin; From the bishops: Rostov - Feodor, Leonty, Isaiah, Vladimir Simon, Tour Kirill. I especially see in the face of the Saints of the Novogorodskaya Vladyk, such: the bishops of Joacim, Luke Like, Nikita, the wonderworker, famous Nifont and Arkady, John, who participated in the miracle of the Virgin Mary; The fame of his holiness and miracles above demons served as a reason for the preparation of the legend of his trip to Jerusalem on the demon.
Monasticism.
But the main focus of the holy life was monasteries. Behind the walls of the monastery, rude passions were given a full expanser; In the monastery there was a completely different world, where the Spirit dominated the flesh, the world of wonderful legends on the monotheal exploits, visions, wonders, supernatural assistance in the fight against demonic power. The exploits of the monks - the heroes of the Spirit - were the striking of all the former feats of heroes of physical strength, shone, as the St. Cyril Tourvsky was expressed, above the worldly power. This explains the desire to the monastery of all the best people time, the desire for at least at least before death, to laid in the monota image, which the church should even restrain. Igumen Polycarp with difficulty persuaded to abandon the riding the Grand Prince Rostislav, presenting it that the princes God had commanded to live in peace, to create the court and truth and abide by this oath. Dying without a tense, Rostislav bitterly complained that he was kept from monastics. Some teachings tried to inspire that a person would not save one post and black rhizes when he had anger and was doing wrong. Monasteries began to appear from us from the very beginning of Christianity in Kiev and Novgorod. "There are many monasteries," says the chronicler, "delivered from the princes and Boyar, but they are not as those that are set by tears, fasting and hazing." Such a monastery, which was needed for a young Christian society, from the times of Yaroslav and Iaslav, the monastery of Kiev-Pechersky, founded by Anthony and Feodosius.
Reverend Anthony and Feodosius.
Rev. Anthony was from love. He received his death on Athos, where he went to satisfy his desire for the monochable perfection. The igumen of the monastery, in which he failed, I realized what benefit of his feats can bring in Russia, and told him: "Go again on Russia, and there will be a blessing of the Holy Mountain on you, because many chernarizers have to happen from you." Anthony came to Kiev, walked around all monasteries, but did not find such a strict life, which was accustomed to Athos, and in 1051 settled in a cave near the city. Soon people learned about the devotee, began to come for a blessing, and some asked for him to cohabit. The first one settled in his cave Presbyter Nikon, who was touched after all who accepted Anthony. Feodosius came after him.
Rev. Feodosius was from Vasileva, but he spent all the youth in Kursk, where he moved with his parents. Another 14 years he lost his father and got into the mother's hand, one of those mothers who love despotically. The boy went out of diploma early, began to read the books, carried away by thoughts into another world and betrayed ascetic feats. Home life has not represented amenities for these feats that the mother's love strongly protested, and Feodosius fled from the house with passersby pilgrims, who were passionate about their stories about holy places. Mother matured him off the road and the day after that kept in the skies. A few times, Feodosius fled again from her to a nearby city, where she was sheltered by the priest and a writer's pitch for the church; But the mother found him here and again tormented home. She scolded him for giving his dress to beggars and wanted to walk in herbish; Once he saw the Veri on him, who cut his body to the blood, with the heart threw them and hurt him. Obstacles only strengthened the ascetic mood of the young man; He did not go crazy the words of the Savior: "Like Father or Mother's Father or Mother, to bear me worthy." He fled from home for the third time and appeared in Kiev to enroll in one of the monasteries. Nowhere was not accepted by a beggar, who could not give a contribution for himself. Finally, he found himself a refuge in the heart, the cave of Anthony. Anthony (in 1052) accepted him and told Nikon to take him. After 4 years, the mother found here, but could not soak him home. Wanting to die near the son, she herself kneaded in the female abode of St. Nicholas on the Askold Togil. Brothers Antoniyeva Caves launched in a strict post and works. Theodosius worked not only for itself, but for others, making part of their work; In the hot night, he went out naked on the swamp; Mosquito Marydami dug into his body, and he calmly nodded the wave and psaltir sang the whole night.
One of the earliest aliens in the Anthony cave was Moses Ugric, servant of St. Prince Boris, who survived after the massacre on the Altea River. During the invasion of Boleslav on Russia, he was captured to the Poles and went to one panne, which she tormented him for 6 years, inclined to love. He secretly managed to knear from one wandering ink. Exhausted by torture and loose by evil Mrs., on liberation from her, he spent the rest of his life in the cave of Anthony. With Grand Duza, Iaslav appeared to Anthony, one noble dweller Prince Skobc Ephraim and the son of another vigumer, Varlaam. Community soon happened in the cave community. Nikon retired to Ttumutokan, where he founded a new abode. Ephraim went to Tsargrad, where he began to make books off the books for Russia. Then the Anthony himself retired to the shutter to the neighboring mountain, putting Varlaam's igumen. He lived in a shutter to the death of the sperm (in 1073), only occasionally taking part in the affairs of the monastery. In Ignimacy Varlaam, the brothers screamed the whole mountain of the cave from Prince, built on it, instead of the former cave church, a new wooden church in the name of the Mother of God's Assumption, put Kelii, fenced all the tune and so since 1062 they opened the Pechersk Monastery, which went The comment of the chronicler, from the blessing of the Holy Mountain. After Varlaam Iguumen (in the same year), the Rev. Feodosius was launched.
The device of the Kiev-Pechersk Monastery.
From the very beginning of his igument, the Rev. Feodosia began for the arrangement of the monastery. The number of brethren increased to 100, and he took care of the introduction between them a hostel. At his request, Efrem sent the Charter of the Studiosky Monastery from Tsargrad, which was laid on the grounds of life in the Pechersk monastery. Holy Igumen took a living participation in the salvation of each brother, gave each saving council, who she took the brotherhood in the church; He spoke his teachings quietly, with a prayer; During the accusatory speech, tears flowed out of his eyes. He often managed Kelia to find out if there was anyone over common, their things, food or clothing, and all such betrayed fire.
Even at night, there is a prayer Igumen, going through the monastery, listened to the doors of the kesels, which makes every brother, and if he heard a celebrated conversation of the opposite monks, then hit the door to the door, and the next morning the guilty was guilty. In the laid time, the gates of the monastery were locked and did not let anyone in the monastery, nor from the monastery. The goalkeeper once did not let into the monastery of the Grand Duke. The first virtues of night discipline were obedience and humility. The whole life of the Inok was held in long church services and grave works. The food was scarce and malfunction, and many people knocked her in the smallest number and every other day. Neither igumen, nor brethren, firmly believing that the nutritional birds heaven and his slaves are not careful about the material support of the monastery; It happened that from the evening did not know what they would eat tomorrow; With all that the monastery for the last tools helped beggars. When the monastery enriched somewhat somewhat, Feodosius was expelled on the poor part of her income on the poor and arranged a special courtyard, where there were beggars, cripples and patients; In addition, every Saturday from the monastery was sent bread to prisons.
Feodosius was in the whole example for brethren. Never seen it idle; He wore water, drove firewood, worked in a bakery; Eating one dry bread and no oil; Lying did not sleep, but only he dreamed a little sitting and, waking up, was in a hurry to continue his incessant prayer; Bodies never soap, except face and hands; The clothes were wary in the payments, so in this a nursing agent, it was impossible to learn and recognize the famous Iguman, whom the Grand Duke respected. Once he returned at night from Izyaslav. The cart did not know him and said Roughly: "You, a monk, always Prazden, and I constantly in the works; go on a horse, but let me in the chariot." Feodosia was humbly listened to the servant. The latter learned his mistake with fear when I saw the Feodosia, hesitated with horses, counter boyars, but Feodosius reassured him and fed him in the monastery. He often walked with instructions in the houses of Mijan, his spiritual chad; At night, sometimes I went to the Zhidovo part of Kiev to argue with Jews, wanting or turning them to Christ, or to suffer from them. The poor, oppressed in the courts, found in it the intercession, and the judges rigged things at the request of the distinguished hegumen. Feodosius had a great weight of Prince Izyaslav. When Svyatoslav took the throne from Izaslav, one Pechersk Monastery remained faithful to the expelled great prince. Svyatoslav, however, patiently listened to the decorations in a false from St. Feodosia and did not bother to be angry with him. Once the Feodosius, having come to the prince, caught his music, songs and dances of the squigches. Holy sat down, the Svyatoslav noticed with tears: "Will it be so on that light?" The Grand Duke ordered to stop the game, and since then they have always fallen when they reported the arrival of Feodosia. Svyatoslav so respected his holy husband that she used to say: "If my father got up from the dead, I would not be happy to give him how to your parish." Also related to the Feodosia, many boyars. Between them, Varyag Shimon, facing Feodosius from Latin, known in his participation in the structure of the Pechersk Church. In 1074, the Great Igumen was praised by the 3rd of May 3, promising before the death praying for the monastery and be incessantly in spirit with brother. Pechersk legend attributes to him and other promise: that everyone, laid in the walls of the monastery, will be pardon from God; Tradition This in the old days was the subject of general folk belief.
With Heugal Stefan, Nikon and John, for 15 years, the structure of the Great Church was carried out in the name of the Assumption of Our Lady, started with Antonia and Feodosie in 1073 and ended with the consecration of the temple in 1089. The unusual signs were surrounded by the structure and consecration of this main shrine of Kiev. Varyag Shimon twice saw in the vision, the image of the future church and, appearing towards Feodosia, gave him a frank more than the measure of her and a rich contribution to the construction. The man of God sent masters from Tsargrad and, paying them for the works forward, gave them to the temple of their icon and the power of seven martyrs. Heavenly dew pointed place for the temple, and the heavenly fire cleared this place from the thickets. The icon painters themselves came from Tsargrad, hired there by Reverend Anthony and Feodosius, after 10 years after the death of these saints. In 1091, the Great Church was postponed from the cave of the relics of Reverene Feodosia.
The abode and holy icons were glorified. Such were from the associates of the Reverend Feodosia: Holy Isaiah Rostovsky, St. Stephen - the successor to His needle, then Bishop Volynsky, Providez Jeremiah, who remembered the baptism of Russian land, an incubating Gregory, recessed by Prince Rostislav for the crusions, a good doctor Agapit and others. Special respect was the feat of the navigation. In addition to the reverend Anthony and Moses, the Rev. Isaac was famous for this feat. Seven years spent in a cave in the exploits and in the fight against demons and once subjected to such a strong demonic temptation, which reached the loss of consciousness and bodily strength; We needed many years so that the holy devotee would recover from the disease, but, recovered, he again went into the shutter, where he was pretended to death. From the Inokov who failed after Feodosia, remarkable: Evstream known to us, Pimen Dry, Kushsha, icon painter Alipius, Hegumen Stefan, Nikon and Polycarp. The recluses are known especially: Theophilus, 12 years not seen in the cave, crushing day and night; He copied the whole vessel of his tears, and the angel before his death showed him another other vessel of the tears, which he dropped on the floor and who turned into angrim world; Nikita, former after the bishop in Novgorod; A year later, he underwent the temptation of human glory - on the suggestion of the demon, who appeared in the form of an angel, stopped praying, began to read the books and became an amazing teacher, but experienced inki, noticing that he knew all the Old Testament, and did not read the new understood his condition and the prayer moved from him the demon; After that, he needed to learn a diploma again, because he forgot everything that he knew. The third rejection John (long-suffering) is wonderful by the struggle against the carnal passion; 3 years he did not bite food for 3 - 7 days and wore Verigi, then he spent 30 years in the cave, finally buried himself in the ground on the chest and stayed so the whole great post, undergoing the greatest torment from heat and convulsion in the whole body; Fiery snakes paled him with a flame and threatened to devour; On the very day of Easter Zipper hit Zmia, he disappeared, and the passion was forever extinct in the devotee. From the heavy recovery mobility of inexperienced inocities in the monastery, they tried to discharge and demanded common lives in obedience to igumen. The feat of obedience and humility was especially famous for the prince of Nikolai Svyatosh, who spent 6 years of the claim in a humiliating service for Prince at cooks and the gatekeeper, despite the fact that his brothers, Princes Chernigov, strongly restrained. Many other Inkoks are consistent: the famous Father of the Russian history Chronicler Nestor, Prokhor Lobodnik, wonderfully produced bread from the Loboda and salt from ash, who ended up for this by a greasy-loving envy of the Grand Prince Scholyopolka; Theodore and Vasily killed by Svyatopolka Mstislav. The demon in the image of Vasily said the prince that Feodor found a treasure in his cave; The prince demanded this treasure to myself, but Theodore after a long struggle with korestolism reached the fact that I forgot the place of the treasure; The anger of the prince struck both devotees.
The meaning of the Kiev monastery.
The Pechersk Monastery of Little-inquiring became a model for all other monasteries and received a huge impact on the religiousness of the Russian people in general. From it, the ascetic attitudes spread in society; Pious was understood in those forms that it was manifested here. In its glory, he was considered the oldest among all monasteries; In the XII century, Igumen his polycarp received San Archimandrite. From the Pechersk Resident took Igumen to other monasteries and hierarchs for the dioceses; More than 50 people from her Inocon occupied the Bishops' departments; The immigrants from it were broader to her spirit, the charter, and the creation of her devotees of Jacob, Nestor, Simon, polycarp. Each of her bend, wherever he had to live, kept touching love to her and tried at least for old age, before death, grind into her walls. Simon Vladimirsky calls the blessed of those who are buried in the Sacred Pechersk Earth. In a letter to Inak Pechersk Polycarp, he wrote: "Who does not know the beauty of the Church of the Vladimir and other Suzdal, which I built? How many cities and villages belong to them! On all the land, we collect tenth, and our wondes own it. But before God will tell you All this glory and the authorities would change in the dust, if only God led me even twig to hang around for gates or sorry to wallow in the Pechersk monastery and be popped by people. " As the glory spread its abode was enriched with donations of princes and other pious people and became the richest monastery in Russia. Prince Yaropolk Izyaslavich gave her three parishes, his daughter - 5 villages, Ephraim Bishop Suzdalsky - courtyard in Suzdal with the church and villages. The monastery was able to build rich buildings and make the affairs of charity in the most extensive sizes.
Other wonderful monasteries.
Following the Kiev-Pechersk Monastery, new monasses arose in all Russian cities, mainly from half of the XII century. In one Kiev they were up to 17; In Pereyaslavl and Chernigov, there were 4 monastery, in the Galitsky Prince 3, in Polotsk, on the lives of Saint Efrosinia, there are also 3, except for its Spassky Monastery, and in Smolensk, on the lives of Saint Abrahamiya Smolensky and the annals - 5 monasteries. Rev. Abrahami lasted by the end of the XII and at the beginning of the XIII century. Rasting his wealth, he rejuvenated several times on the streets, then entered the monastery. Here, constantly engaged in books, he reached such wisdom, which became a favorite teacher and the priest of the whole city. From the envy of his glory, the city clergy rebelled against him and accused him before the bishop in the heresy, but he soon was justified by his piety and miracles, and was put by the igumen of the Risporn Monastery, which he managed to bring to high spiritual perfection to his wise department. In the southwestern Russia, the emergence of the abode was shonened by raids of Polovtsy and gravestone princes. Pious Inaks loved to leave for the foundation of monasteries especially to the north, where there was more peace, and where, in addition, nature itself with their forests represented excellent places for monastic feats.
In one Novgorod, there were up to 20 monasteries, and throughout the space of Novgorod possessions more than 30. The first place between Novgorod monasteries was held by Yuroslav the monastery, the abbot of whose title of archimandrite. Behind him, they used respect for Antoniyev and Khutinsky. The first was founded at the beginning of the twentieth century by Reverend Anthony Roman, who, by having removed from the persecution erected in Rome on Orthodox, sailed on the stone in Novgorod and was saved here in his monastery of 40 years; The second is founded at the end of the XII century, the presented Varlaam on a deserted place in 10 versts from Novgorod. In Rostov land, there were also pretty monasteries - in Rostov there were 2 of them, in Suzdal 4, in Vladimir 5, Pereyaslavl, Kostroma, Nizhny, Yaroslavl one by one. The first monastery with the existence of Archimandrite was here Christmas Vladimir, founded by Vsevolod III in 1192. The richness was famous for the monastery of Bogolyubov, founded in 1158 Andrei Bogolyubsky. At the beginning of the XIII century, the wife of Vsevolod III Maria created the Vladimir Assumption Monastery, in which he won shortly after his break. In the Rispornskoye Suzdal Monastery (from 1227), another princess Evphrosinia was saved, Mikhail Chernigovsky's daughter, who arrived in Suzdal, the bridesmaid of the Suzdal Prince, but not choking him alive (+ 1250).
Many of those mentioned monasteries, like the Kiev-Pechersk Lavra, owned immovable property and slaves. So, they reached us: the grar of the Grand Duke Mstislav Yuryyev Monastery (1128 g). on the village with tribute, visions and sales; Mr. Varlaama Khutyn Monastery on the Earth, Different Label, Chelyl and the village; Bunding and spiritual Anthony of Romans, his monastery, too, on earth and slaves and others. The property of monasteries, except for the maintenance of the abode, was appointed everywhere on the affairs of charity, which were given high social importance to monasteries.
On January 23, 2012, the solemn discovery of XX international Christmas educational readings "Enlightenment and Morality: Care of the Church, Society and State" took place in Moscow in Moscow
The opening ceremony and the first plenary session headed the Holy Patriarch of Moscow and All Russia Kirill, who appealed to the gathered with the introductory word.
Dear state authorities! Pre-grateful archpastics, all-way fathers, dear brothers and sisters!
I cordially welcome all those gathered to participate in the work of the XX international Christmas educational readings.
Christmas readings are an important church-community forum, during which we annually sum up in the development of Orthodox education. This large-scale meeting, with the participation of all the dioceses, allows you to see how we perform the covenant of Christ to go around the world and preach the gospel (see MK. 16:15), dense knowledge about the Word of God to everyone who needs it.
Before switching to specific private issues of religious education, relevant issues, which highlights the time we experienced, I would like to briefly formulate the essential problems of the entire education system, with which not only Russia is facing today, not only the countries of historical Russia, but most of the worlds of the world.
At the present stage of the development of society, issues of education and education of the younger generation should be the subject of special concern as society itself, so the states and churches, because in the conditions of rapidly growing technical capabilities and an increase in the amount of information obtained, Youthful is in the face of great danger, when the powerful information flow is hard Extract the main thing that is necessary for the intellectual, spiritual and cultural development of the personality. The conviction is becoming increasingly popular that for the young person, mastering the technologies and the latest data is more important than a systematic deep study of science and culture. The educational component in education and is often conducive to saving time for new disciplines. Access to the Internet and various electronic databases creates the illusion of some informational ivosity, the possibility of answering any question at any time. Just like Ms. Prostakakova from the immortal comedy Fonvizin wondered why the nobleman was taught by geography if the cabings also know where to carry, modern young men and girls often do not consider it necessary to truly memorize anything and teach, because all the information in The full volume is obtained by simply pressing the "ENTER" button. Such an approach to knowledge and information comes to a person and puts in a dangerous position - and from the point of view of moral, and from the point of view of household security. After all, the Internet is not always at hand, and even effective formulation of the query in the search bar requires certain background knowledge and intelligence.
Under these conditions, the continuing news agenda in a special list of risks comes with science and knowledge, sending a young man to past epochs, to its roots. "Why to know what was three or four centuries ago, if there were no ipedoes in these dense times and not a single toy was invented?" - A modern teenager can think so or approximately. History, culture, folklore, classic literature are enveloped by a fog of a long-lasting time. Meanwhile, it is precisely why a person's personality is being formed to the literary, artistic and religious heritage and a civilization. Folk songs, fairy tales, proverbs and sayings acquire a person to the values \u200b\u200bof his people and the region, the classical literature contains examples of moral behavior and forms the skill of speculative forecasting. Finally, religious education and the patristic heritage lead a person to comprehend the divine design of him, learn it to moral independence and life in harmony with the Gospel Covenants.
As stated in the recently approved by the Sacred Synod, the document "On the Religious and Catechizm Service in the Russian Orthodox Church", "church teaches is fundamentally wider and deeper than the intellectual process of transferring and learning knowledge and information. The focus and meaning of church enlightenment is the gracious transformation of the entire nature of a person in communication with God and his church. "
All of the above is not easy to understand the youth, but we will be unforgivable to forget the words of St. Filaret of Moscow that "Enlightenment brings good fruits to society only when it serves as a basis for him."
The receptive principle of education was comprehended in the ancient world, and the list of sciences forming the young man in intellectually and spiritually for its further ministry to society and the state was called Humanitas. From this concept and the complex of those sciences arose, which in the new time were called humanitarian. Another first in history, the famous Roman speaker Mark Fabi Quintilian, summing up all the knowledge of the ancient era about the upbringing of a talented speaker, a worthy public figure, wrote that improper education and training, inattention to the harmonious development of a person leads to a fall of morals in society and the crisis of the state.
Therefore it is no coincidence that the topic of our current readings sounds like "Enlightenment and morality: the care of the church, society and the state."
The joint task of the Company, the Church and the state is, firstly, in increasing the level of competence of all participants in the educational process - not at the level of user skills, but in the form of a full-fledged knowledge of knowledge and ability to match the information from various spheres with practice. The second component of our mission is educational. We must together form a spiritually strong and morally healthy youth, which will build tomorrow of our country, and today will not allow the decay of the state, the perisage of the public consciousness in the youth environment.
Completing his introductory part, I would like to emphasize once again that the responsibility of the teacher, and the priest, and the official is determined by the level of professional and moral training of both our students, students, cadets, cadets and all others, to whom these categories of persons pay their word. The cognitive value of learning should be organically combined with educational function. This is the only way to the integrity of the worldview of an adhent person. Only, we bring up people who will be able to create, to invent, make decisions, including in the moral sphere based on the divine covenants and experience of culture.
Now I turn to the review of the changes in the field of church education and catechization over the past year.
Today in all countries of historical Russia, there is a great demand for the culture and spiritual heritage of Orthodoxy - traditional for most residents of these states of religion. Our compatriots want to stay in Orthodox culture and receive knowledge about it, and we must do everything to fully respond to this request. We are designed to give knowledge about Orthodoxy and those who have long been living in the church, and those who only learn by heart the "symbol of faith."
This issue of society in Orthodox faith and culture creates a field for cooperation between the Church and state institutions. After all, the acquaintance of a person with the values \u200b\u200bof the Gospel transforms his personality, changes the image of thoughts and behavior - both in his personal and public life. Orthodox enlightenment is also a way of moral recovery of society, the path to achieving its sustainability and to develop immunity against many social agers. We cannot consider ourselves insured from social shocks, crises and revolutions until the most moral generation of people will be created, which will be able to guide not by their instinct, and with their beliefs, distinguish good from evil and truth from lies.
That is why the question of education, if you think strategically, to look into the future, including the future of our countries, is not a question of the 29th in the state agenda and not the latest question in the program of political parties, as it sometimes happens. This is the most important, fundamental question. Without this, nothing will happen, without this we will all be easily manageable. And in the context of the development of mass communications, the Internet this handling is provided technically very easily.
It is gratifying to note that over the past decades, the church managed to achieve mutual understanding with the state for a number of issues in the field of Orthodox education. Our dialogue continues, and express hope that we will be able to agree on the entire spectrum regarding the educational sphere.
Today, the interests of the church are presented in the legislative process associated with education. The Legal Service of the Moscow Patriarchate and profile synodal structures participate in this process. They formulated proposals for current legislation and the draft federal law "On Education", which should include to promote such socially significant practices, as the teaching of the foundations of Orthodox culture; However, there are some more problems requiring your permission.
The draft law already implies the possibility of implementing in the spiritual schools of vocational education programs on state standard students, followed by graduates of diplomas of the state sample.
In addition, it is necessary to consolidate the participation of the Church in the preparation of teachers and in the examination of textbooks and benefits in this area. Only legislative guarantees of a confessional examination, the participation of the Church in the preparation of teachers can be defense against distortion when teaching any religious culture at school. We have already encountered such distortion during the experiment on the teaching of the OPK as part of the course of the foundations of religious culture and secular ethics. This experience should be taken into account in the future and make the appropriate conclusions so that this situation does not happen again.
It is also urgently needed to create a legal framework that would guarantee the budget financing of Orthodox general education organizations. In this direction, a certain work was done, the appropriate amendments were formulated, both to the federal and regional (in particular, to the capital) legislation, which are currently considered by the profile state structures. We hope the question will be resolved positively.
A separate question is the status of the Cadet Cossack Corses. It is necessary to legally consolidate the interaction of cadet corps with Orthodox religious organizations, which is important for spiritual and moral and patriotic education of cadets. Pupils should be able to simply pray during the day, participate in worship services. Such a way has long been implemented in most Cossack Cadet corps, but sometimes meets the protests from the supervisory authorities - due to the alleged inconsistency of this activity, the secular nature of education in public schools. It seems that in this case the principle of the secular nature of education in school is not violated. After all, children of other religious traditions can choose other (non-Cossack) Cadet Corps. Similarly, the Cadet Corps themselves, like other municipal schools, are not obliged to take all children of the nearest neighborhood.
Associate anxiety increasingly sounding proposals for the introduction of the Institute of So-called Juvenile Justice. In our opinion, currently there are no objective and convincing motives for the creation of a new legal mechanism in this area. The existing system of law provides for the increased protection of the rights of children and adolescents and additional guarantees in the implementation of justice with their participation. Another thing is that it is necessary to achieve the real and effective work of available rules, including the Institute of Commissioner for the Rights of Children, so that this institute becomes a real body that can positively influence the change in the situation for the better. Despite the very high activity of those who head this authority, he does not have enough powers in order to fully implement the agenda. In any case, the exceptional status of the legitimate representatives of their children should be kept behind the parents. It is necessary to protect the right of a child to live and brought up in the family as well as its safety.
In addition, it is extremely important to consolidate in national legislation the priority right of parents to educate and give education to their children in accordance with their own religious and ideological beliefs, which is in full compliance with all internationally accepted acts in the field of education, including European. It is also necessary to envisage the appropriate guarantees of this right. The school should take into account the wishes of the parents to raise children in their religious tradition and respect the freedom of their choice, and it is not to direct the will to the top one, which is desirable for the School Director or for individual teachers.
Since 2009, an experiment on teaching in the schools of Orthodox culture on the choice is in the mandatory part of the curriculum. From this year, the process of introducing an OPK in the main part of the school program, although at first in a very small volume, all regions of Russia are connected. At this stage, in the Ministry of Education, with the participation of representatives of religious organizations, plans for expanded teaching religious cultures will be worked out not only in 4-5 classes, as it was before, but also in other classes, which was very clearly stated by the participants of the XIX Christmas readings. Year ago.
At the beginning of the experiment, it was proposed to teach OPK only in 4-5 classes on one quarter or one half a year. Now sufficient experience has already been accumulated, many artificial fears overlooked about the "division of children by faith." The society has a favorable attitude towards the participation of the Church and other religious organizations in the spiritual and moral education of schoolchildren.
According to the recommendation of the Commission on Religious Associations under the Government of Russia, in the field, with the introduction of teaching the foundations of religious cultures and secular ethics, the accumulated experience of spiritual and moral education of young people, taking into account regional ethnocultural and confessional features, should be used. It is important to save, - and I have already spoken earlier, the volume of teaching of the OPK, which is already available.
A separate topic is the situation in the policultural regions of the Volga region, the North Caucasus, Siberia. Here we need a shaved wisdom when building the interaction of dioceses and secular educational structures at the level of the region and individual cities.
Over the past year, it was much done to strengthen the diocesan departments of religious education. I want to express the gratitude to those archipers who made these departments more workable, materially secured, as well as thank the teams of these departments for their works. I would like to encourage the diocesan bishops to continue to treat this issue with the maximum responsibility, remembering the consequences of our success or failure in this most important area.
I also draw your attention to the fact that at school sometimes when teaching the CPK course, the study of Orthodox culture is replaced by a certain common religious course emanating from the secular approach to religion. In this case, the main goal of spiritual and moral education is distorted, namely the attachment of the child to the tradition in which his family lives. We will have to patiently overcome these difficulties.
At the same time, it seems necessary to find the mechanisms for the legal protection of Orthodox educational organizations, to determine their status and significance for the church at the level of the Bishops' Cathedral and the Sacred Synod. We must remember that Orthodox schools and gymnasiums were created by the forces of enthusiasts, which neither the official obstacles nor financial difficulties nor the organizational problems were injured. These schools survived in incredibly difficult conditions, and today we are obliged to help them.
Another question is the social prestige of Orthodox educational institutions. It is necessary to do everything to dispel the myths of the marginalness of our schools, and it is necessary to talk more often about most of our gymnasiums, which are very often the best schools in the region, with the highest percentage of graduates in higher education institutions, including prestigious Moscow universities. It is necessary to select the most competent pedagogical shots, be able to maintain the best educational traditions and use new methodological development. It is necessary to create conditions for the permanent professional growth of teachers, apply the mandatory certification of chalfactory subjects. Where we do not reach, we must make the situation for the better in the near future. Orthodox gymnasiums cannot be middle peasants - they can only be advanced schools. Only then will be attractive, and only then our experience in the field of general secondary education will be convincing for others. I propose a department of religious education and catechization to develop your proposals on this topic, and the diocesan bishops pay special attention to the increase in the level of Orthodox general education schools. And I ask you to take great care of their condition.
I pay special attention to the importance of working with parents. Today, the church has already created a variety of forms of working with family at all levels of learning, starting with preschool age. These are conversations with parents for spiritual and moral topics related to upbringing, and family holidays, and various contests and competitions. Especially important joint participation in worship.
It is necessary to develop such effective forms of work with family, as family forums, family summer camps and joint pilgrimages, family labor detachments to restore church shrines and cultural heritage monuments. The involvement of the whole family in the implementation of a particular project enhances the internal solidarity of family members, brings up children, establishes more trusting relations between older and younger.
It is important to use within such programs and the older generation, which also needs the attention of children and grandchildren. Junior It is necessary to instill a respectful attitude towards old age, because, as the poet said, "disrespect for the ancestors is the first sign of immorality" (A.S. Pushkin). Families can be involved in volunteer community to provide charitable assistance to childbirth children, boarding schools for children with disabilities and orphans, as well as boarding schools for elderly, lonely old men.
Thus, we introduce families to social ministry, strengthening them morally and spiritually through specific joint good deeds. Such ministry will help them to realize themselves with Christian communities, testifying to the world about the Savior Affairs of Love and Mercy.
One of the most important areas of educational activities of our church is Catechization - the introduction of people to the truths of the Orthodox faith, so that it is not only an external attribute of their life, a set of ideas about moral norms, but was an internal rod, a guideline defining the value coordinates of being in family, social , cultural and economic plans. Only in this case, a person becomes a genuine citizen of the country who serves her good. Therefore, the catechization cannot be considered as soon as the narrow-church task - it turns into an object of interest of the whole society.
In the context of the crisis of the Institute of Family, the destruction of traditional family values, special attention should be paid to family catechization. It is necessary to develop the experience of youth centers, where, among other things, the spiritual training of young people would be carried out, who wants to marry in perspective.
It is important to create conditions in the arrival, allowing the whole family to organically participate in his life and spiritually develop, overcome the difficulties of family life. One of the ways to this is to create Sunday schools of a family type, where children and parents are engaged together, together participate in pilgrimage trips and other events. Attraction to work with the family of professional Orthodox psychologists helps to help understand difficult family situations.
At the last meeting of the Sacred Synod, the document "On the religious and educational and catechizm service in the Russian Orthodox Church" was adopted, which determines the structure and maintenance of the spiritual and educational activities of the Church to the near future. It was this document that was predetermined by the decision of the Bishop Cathedral of 2011, today it is relying on the basis of all our activities in the field of education and catechization. Let me remind you that by decision of the bishop cathedral, in major urban arrival and puments are introduced paid posts of catechisators. In addition, documents governing the preparation and certification of such employees, as well as recommendations for their activities are being developed. In this regard, I urge the diocesan reprehension, chairmen of the specialized diocesan structures with all attention and responsibility to the incarnation of decisions of priesthood.
In conclusion, I would like to say that from how we all will serve a high mission of Orthodox Enlightenment today, building customeries in this direction between church, state, public institutions depends on the moral climate in the countries in which we live, and well-being in society in Overall. Spiritually strong, morally healthy, highly educated and well-spanging youth is the most important goal of our joint prayers and works. We will continue to do everything possible so that the eternal gospel ideals render determining the impact on the formation of the lifestyle of our contemporaries, became priorities in choosing the motivation of their everyday actions.
The Lord himself will conspire all of us to do worthy of the title, in which we are called, with all sorts of humble and meekness and long-suffering, lifting each other, trying to preserve the unity of the Spirit in the Union of the world (see Eph. 4: 2-4).
Thank you for your attention.
The cumulative process of the internal and external activities of people aimed at approving in the life of Christian began. The dual process of "enlightenment" by the letter and spirit of the Holy Scripture was first comprehended to Rus. Earth in the word about the law and grace of Metropolitan of Hilarion, fundamentally distinguished externally-building and internally-spiritual moments of D. p. In the images of the "slave agari" and "free sarra", the pagan and Christian wisdom were hidden for k-fish . Thus, the superiority of the purely domestic, actually D. p. Of the human mind on the way of its "update". The spiritual (educational) possibility of the existence of Rus was established. Christian philosophy (Zenkovsky), and it began to gradually implement others. Thinkers of Kiev Rus. Thus, Kirill Tourovsky and Clement Smolyatich began to comprehend the moral aspects of Christian philosophy. As a result, the connection between the external-building or "legitimate" level of D.P. and the external-individual behavior of a person. Domestic supporters of Isicham made an emphasis on the actual side of the Education, deepening an ontological "concreteness idea" (O. Lossky) Rus. Orthodox philosophy. Member of the external-church activity in the framework of D. p., K-paradise was supposed to enhance the sociocultural role of the monasteries, and K-paradas assumed the preaching appeal of spiritual shepherds to the Miryans, which was most brightly demonstrated by Joseph Voltsky. The main condition for the success of such activities was considered primarily an externally-individual example of preachers. Hence the "legitimate", sometimes the stringent requirements of Joseph Volotsky to monks. Stressing the importance of strict observance of the "letter" of the Holy Scriptures, as well as Orthodox rites in church education, he involuntarily contributed to the strengthening of "concrembly" and "terrorism" in Moscow Rus. In addition, commitment to empty forms on the part of domestic yerevs aggravated by their papiste claims, reinforced by the economic power of the monasteries. So, Peter I, when implementing his confessional reform, had to deal with aggressive "death of Russian life, the soul of which flew off" (Fedotov). The organic synthesis of all sides of D. P.: Externally church, externally-individual, external-building and actually, the spiritual tried to implement the Metropolitan Metropolitan in its activities, as it were, having marked the unity of the internal (patristic - ishaset) and the external (Iosiflant) level . However, in the face of his ideology, which has already occurred already in the beginning. XIX century, when the Orthodox rheers began to frankly switch to loyal positions and thereby again absolutize not be oppositioning, as in the time of the Patriarch Nicon, but purely political views, the obvious crisis of external aspects of D., or "spiritual power" (in . S. Solovyov). The growth of the educational activities of the revolutionary intelligentsia with its recovery of the "coming kingdom of truth" (Bulgakov) played a big role here. As for the inner spiritual side of Christian enlightenment, it was inevitably lost its religious nature in the separation of its external forms and to be expressed in purely mystical or platonic views by Rus. Thunders with their orientation on the ascetic vision of Christ himself or a certain knowledge of truly visiting in opposition to the Orthodox - uncertain - mystics of light. Thus, in Russia there was a split D. p., Not overcome so far.
