| Хотя о респонсорном пении псалмов сообщает уже Тертуллиан ( Tertull. De anima. 9; De orat. 27), первые свидетельства о Г. на Западе относятся ко 2-й пол. IV - нач. V в. ( Aug. Serm. 138. 1; 170. 1; 176. 1; In Ps. 25. 5; 29. 1; 40. 1; 119. 1). Пение Г. после чтения Апостола было особенностью североафрикан. и рим. традиций (ср. замечание more romano - «по рим. обычаю» в German. Ep. 1. 9). В др. христ. традициях песнопение, подобное Г., исполняется до чтения Апостола (в частности, в визант. традиции ему соответствует прокимен ). В отличие от др. песнопений мессы Г. никогда не сопровождал священнодействий, по свидетельству древних и средневек. авторов, епископ должен был внимательно слушать это песнопение. Градуал. Инициал P(uer) со сценой «Поклонение Младенцу». 1435 г. (б-ка им. К. Вайзе, Циттау. Ms. A. V. Graduale Bl. 15v) Градуал. Инициал P(uer) со сценой «Поклонение Младенцу». 1435 г. (б-ка им. К. Вайзе, Циттау. Ms. A. V. Graduale Bl. 15v) В григорианской традиции Г. первоначально входили в состав Антифонария мессы (более позднее название - Г., разновидность - Кантаторий ). Для удобства священников Г. помещались также в Сакраментариях (напр., Paris. BNF. lat. 2291. Fol. 9-15, 875-876 гг.; Ibid. 12050, Fol. 3-16v, после 853 г.), реже - в Лекционариях (St. Omer. Bibl. Municip. 252, X-XI вв.). Позже они были включены в состав Миссала и одноименной с ними певч. кн. Graduale (или Liber gradualis) (см. далее). Оригинальный репертуар Г. рим. мессы, составление к-рого средневек. традиция приписывала свт. Григорию Великому ( 604), точно неизвестен. Все сохранившиеся рукописи несут следы реформ, проводившихся во франк. землях во 2-й пол. VIII - нач. IX в. Установлено лишь, что набор песнопений мессы развивался синхронно с Сакраментарием и Лекционарием . Псалмы до сер. V в. исполнялись респонсорно полностью и при участии всей общины ( Leo Magn. Serm. 3. 1). По свидетельству блж. Августина, стихи псалма возглашались чтецом ( Aug. In Ps. 138. 1). К времени понтификата свт. Григория Великого Г. стали сокращаться до 1 стиха и исполняться певцом и хором (schola cantorum). Римский Собор 595 г. по настоянию свт. Григория запретил возглашать стихи Г. диаконам ( Gregorii I, papae Decreta//PL. 77. Col. 1335). До IX в. солистом выступал один из субдиаконов (см., напр.: Ordo Romanus I), позже - кантор (солист). |
| Baskets from the Feeding of the Five Thousand (12) Board from Christ’s Tomb Breads from the Feeding of the Five Thousand Column of Christ’s Flagelation Dish from Last Supper Marble Basin of Christ Tools for making Christ’s Cross Wood from Christ’s Fetters Wood of Christ’s Cross Made into Crosses (2) St. Abercius’ Body St. Constantine’s Shield Sts. Constantine and Helen’s Coach St. Cyrus’ Head St. Epimachus’ Head St. Ermola’s Head St. Germanus’ Hand St. Gregory of Armenia’s Body St. Gregory the Wonderworker’s Column St. Isidore’s Column St. Isidore’s Relics St. James the Apostle’s Head St. John’s Head St. John the Baptist’s Face St. John the Baptist’s Finger St. John the Baptist’s Hair St. John the Baptist’s Head (top) St. John the Baptist’s Iron Staff St. John the Baptist’s Tooth St. Mathew’s Head St. Peter’s Chains St. Peter’s Footprint St. Peter’s Prison Iron St. Philip’s Body St. Quadratus’ Head St. Spiridon’s Head St. Stratonicus’ Head St. Sylvester’s Body St. Theodore’s Chest St. Theodore Stratilates’ Body St. Theodore Stratilates’ Shield St. Theodore Stratilates’ Sword St. Theophanida’s Tomb St. Zacharias’ Head Apostles’ Robes Three Holy Unmercenaries’ Bodies Five Saint’s Heads (unidentified) Angel, Place where One Stood Anna’s Tomb (Donor of St. Sophia) Child Anthenogenus’ Grave Bolt of St. Sophia’s Door (miraculous) Mother of God, Place where She Appeared Christ Guarantor Icon Christ Icon Sent Boatless to Rome Christ Image with Samaritan Woman Christ Mosaic Missing a Finger Christ Mosaic that Spoke Mother of God Icon “Hodegetria” Mother of God Icon that Wept St. Nicholas Embroidered Icon popular relic attractions for Russian visitors in the Great Church 1064 . Important relics of Christ " s passion were the chief attraction for pilgrims at the Monasteries of St. John the Baptist at Petra and of St. George at the Mangana (as well as at the Convent of the Mother of God τς Παντανσσης); these were their normal homes when they were not on temporary display at St. Sophia or at the imperial palace 1065 . Previously the passion relics had been displayed individually in the palatine Pharos Church which apparently did not survive the Latin occupation 1066 . After the Latin looting of the city the passion relics are normally displayed collectively, in reliquary caskets, rather than individually as had been the case earlier 1067 . The Pantocrator Monastery also displayed a Passion-related relic, the “stone of anointing”, a stone slab on which the dead Christ " s body was prepared for burial 1068 . But these establishments also had other important relics that would have brought in Slavic pilgrims: the Prodromos Petra Monastery claimed the hand of St. John the Faster, and the Pantocrator Monastery also showed the heads of Sts. Florus, Laurus, and James the Persian 1069 . |
| Ранние типы М. представляют собой Сакраментарии с выписанными на полях инципитами песнопений из Градуала (Reims. Bibl. Municip. 213, ок. 869 г. (Сент-Аман-лез-О); Paris. Nouv. acq. lat. 1589, 2-я пол. IX в. (Тур); Paris. lat. 9432, кон. IX - нач. X в. (Амьен); Angers. Bibl. Municip. 102 (94), кон. X в. (Анже); Düsseldorf. Univ. u. Landesbibl. D 2, 1-я пол. X в. (Корвей); Oxon. Bodl. 579, X в. (т. н. Миссал Леофрика, привезен в Англию из Камбре)). Известно также множество рукописей Градуалов-Сакраментариев, в к-рых песнопения проприя мессы выписаны перед текстом Сакраментария (самый ранний пример: Zurich. Zentralbibl. Rheinau. 30, кон. VIII в. (Нивель); Paris. lat. 12050, после 853 г. (Корби); Paris. Bibl. Ste-Genevieve. 111, 877-882 гг. (Сен-Дени); Oxf. Bodl. Can. lit. 319, ок. 997 г. (Райхенау)). Из 57 подобных рукописей XI-XII вв. только 3 происходят не из герм. региона (Amiens. Bibl. Municip. 155 (Корби); Paris. lat. 2293 (Муасак); Paris. lat. 9434 (Тур)). Еще один этап эволюции в создании М.- появление Сакраментариев со вставками полных нотированных текстов песнопений (Angers. Bibl. Municip. 91 (83), X в. (Анже); Tours. Bibl. Municip. 184, XI в. (Тур); Trent. 43, X-XI вв. (Фрайзинг или Аугсбург)). Основной трудностью при соединении Сакраментария с Градуалом (Антифонарием) было то, что Сакраментарии начинались с вигилии Рождества Христова, тогда как Градуалы - с 1-го воскресенья Адвента (интроит Ad te levavi). Комплексные книги обычно следовали структуре Градуала; при этом в них появился раздел Общих служб святым (Commune Sanctorum), к-рого не было в Градуалах. Помимо соединения Сакраментария с Градуалом продолжается и включение в текст Сакраментария чтений из Свящ. Писания (напр., Düsseldorf. Univ. u. Landesbibl. D 3, сер. X в. (Кёльн)). В XI в. появляются книги, содержащие под одной обложкой, но не смешанные тексты Градуала, Сакраментария и Лекционария (Brussels. Bibl. Royale Albert I. Sect. de la Musique. 2031-2032 (из Жамблу, для аббатства Ставло)). Чаще такие рукописи встречаются в швейцар. регионе (Solothurn, Archiv des Bistums Basel (Codex Gressly), кон. XI в. (Базель), ркп. содержит Антифонарий (Fol. 1-51), Календарь (Fol. 52-54v), Сакраментарий (Fol. 56-150), Лекционарий (Fol. 150v - 353v) и Ритуал (Ordines) (Fol. 354v - 380v)). Эти книги очень неудобны в использовании из-за своего объема, тем не менее их продолжали переписывать до XV в. |
| Most saints of Rus came to bear names that were Greek (Alexander, Anastasia, Andrew, Basil, Demetrius, Gregory, Hilarion, Macarius, Nicholas, Peter, Stephen, Timothy, Xenia), Latin (Clement, Constantine, Cornelius, Ignatius, Innocent, Laurence, Longinus, Maximus, Paul, Romanus, Rufus, Silvanus, Sylvester) or Hebrew (Anna, Barnabas, Daniel, David, Gabriel, Isaiah, James, Joachim, Job, John, Matthew, Michael, Timothy), thus reflecting the Cyrillic alphabet that is composed of Greek, Latin and Hebrew letters. However, some saints, as we have noted, bore Scandinavian names, like St.Olga († 969), St.Igor of Kiev and Chernigov († 1147) and St.Oleg of Briansk († 1307), and sanctified them for use in future generations. Others bore and likewise sanctified Slavic names, like Sts Boris and Gleb of Rostov († 1015), St.Vladimir of Kiev († 1015), St.Vsevolod of Pskov († 1138), St.Kuksha of the Kiev Caves († c.1215), St.Mstislav of Novgorod († 1180), St.Rostislav of Kiev († 1168) and St.Yaropolk of Vladimir in Volhynia († 1086). However, beyond mere names, the saints of Rus came from many nations. They came from Hungary, like the three holy brothers, St.George the Hungarian († 1015), St.Moses of the Kiev Caves († 1043) and St.Ephraim of Novotorzhok († 1053); they came from Serbia, like St.Dionysius of Rostov († 1425) and St.Savva of Krypets († 1495); they came from Italy, like St.Antony of Novgorod († 1147), St.Mercurius of Smolensk († 1238) and St.Macarius the Roman († 1550); they came from Lithuania, like St.Rimund (Elisei) of Lavrishev († c.1280), St.Charitina of Novgorod († 1281), St.Dovmont (Timothy) of Pskov († 1299) and Sts Anthony, John and Eustathius of Vilno († 1347); they came from Greece, like St.Joachim of Novgorod († 1030), St.Theodore of Rostov († c.1030), St.Theognost of Moscow († 1353), St.Sergius of Nurom († 1412), St.Patrick of Vladimir († 1430), St.Photius of Moscow († 1431), St.Cassian of Uglich († 1504), St.Lazarus of Murmansk († c. 1550) and St.Maximus the Greek († 1556); they came from Germany, like St.Procopius of Ustiug († 1303), St.Isidore of Rostov († 1474) and perhaps St.John of Rostov († 1580); they came from Bulgaria, like St.Michael of Kiev († 992) and St.Cyprian of Moscow († 1406); they came from Estonia, like St.Isidore and his 72 companions of Tartu († 1472); they were by race Tartar and Turk, like St.Peter († 1290) and St.Abraham of the Volga Bulgars († 1299). |
| Düelgäizdäki adam sanyna görä, her jan bayna bir omer ýygyp alarsyyz» diýdi. 17 Ysraýyllar eýle hem etdiler. Olary käbiri köpräk, käbiri azrak ýygnady. 18 Emma bir omer ölçegi bilen ölçänlerinde, köp ýygnanykydan artmady, az ýygnanyky-da kem çykmady. Her kim öz iýip biljegini ýygnan eken. 19 Musa olara: «Ýekeje adam hem ondan ertire hiç zat galdyrmaly däldir» diýdi. 20 Emma olar Musa gulak asmadylar. Ýygnanlaryndan birazragy ertire galdy. Ol bolsa gurtlap porsapdyr. Musany olara gaty gahary geldi. 21 Her gün ertirine her kim bu berilýän çörekden öz iýip biljegini ýygnady. Gün gyzyp, yssy düende, ol eredi. 22 Altynjy güni olar adam bayna iki esseden, ýagny, iki omer möçberinde ýygnadylar. Halky ähli ýolbaçylary gelip, muny Musa aýdanlarynda, 23 Musa eýle diýdi: «Rebbi buýrugy udur: ertir dynç aly güni, bu Rebbe bagy edilen mukaddes Sabat günüdir. Biirjek zatlaryyzy biirip, gaýnatjak zatlaryyzy gaýnady. Artan zatlaryyzy hemmesini ertir dadana alyp goýu». 24 eýlelikde, olar Musany buýrugy boýunça ertire çenli ondan alyp goýdular. Ol ne porsady, ne-de gurtlady. 25 Musa: «Muny u gün iýi, çünki bu gün Reb üçin Sabat günüdir. Bu gün siz olary meýdandan tapmarsyyz. 26 Alty günläp siz ondan ýygnarsyyz, emma ýedinji gün bolan Sabat güni meýdanda ondan hiç zat tapmarsyyz» diýdi. 27 Ýedinji gün birnäçe adam ondan ýygnamaga çykdy, emma hiç zat tapmadylar. 28 Reb Musa: «Siz haçana çenli Meni tabyryklarymy we kanunlarymy ýerine ýetirmekden boýun towlajaksyyz? 29 Seredi! Men size Sabat gününi berdim. onu üçin hem altynjy gün Men size çöregi iki günlük edip berýärin. Ýedinji gün her kim öz ýerinde galsyn, hiç kim daary çykmasyn» diýdi. 30 eýdip, adamlar ýedinji gün dynç aldylar. 31 Ysraýyllar ol çöregi adyna manna diýip at goýdular. Ol kinzany tohumyna meze ak we kiçi bolup, tagamy bal goulyp biirilen çelpek ýalydy. 32 Musa: «Rebbi buýrugy eýle: „Geljekki nesiller üçin bir omer möçberde manna sakla, onda olar Müsürden alyp çykanymdan sora, çölde sizi nähili çörek bilen bakanymy görerler“» diýdi. |
| Moses’ Rod Noah’s Ark Wood Cross Prophet Symeon’s Tomb St. Andrew the Apostle’s Body St. Babylas’ Head Emperor Constantine’s Body St. George’s Cranium St. Gregory Nazianzen’s body St. Helen’s Body St. James the Apostle’s Tomb St. John the Baptist’s Bust St. John the Baptist’s Right Hand St. John Chrysostom’s Body St. Joseph Studites’ Body St. Luke the Apostle’s Body St. Nicetas’ Body St. Paul’s Head St. Procopius’ Hand St. Romanus’ Body St. Timothy cs Body St. Theodore Studites’ Body St. Theodore Tyro’s Relics Zacharias’ Tomb Christ’s Tomb Boards Christ’s Tomb Seals Christ’s Height Cross Stabbed Icon of the Mother of God Icon of Mother of God, Spoke to St. Mary of Egypt Joshua’s Trumpets St. Panteleemon’s Blood and Milk But one can also characterize in general terms the sacred objects noted by the Russian source and either not recorded by the Westerners or perhaps not shown to them when they visited the churches where they were displayed: in general, miraculous icons (which spoke, wept, traveled over the sea boatless, punished a presumptuous artist, etc.) and even the famous Hodegetria icon of Mary “painted by St. Luke” 1058 . A second category of holy objects that Anthony records and the Westerners do not i s relics of later Byzantine saints, particularly those connected with the iconoclast conflict (Patriarch Germanus of Constantinople, for example; but Theodore the Studite, a Byzantine monastic reformer, is remembered by both Russian and Latin pilgrim sources), and, in general, early saints of an Eastern background (St. Spyridon, St. Theodore Stratilate). A third category of holy objects recorded by the Russian but not by his Western contemporaries is sites made sacred by apparitions recorded in written material widespread in the East but not necessarily in the West: the place where the angel appeared to a child guarding the tools when St. Sophia was being built, the place where the Virgin Mary appeared to a watchman in St. Sophia, etc. (see Table II). All of the above statements are based on material dealing with the eight major shrines in Constantinople that were visited both by Anthony and by at least one of the Western travelers 1059 . |
| 14 . Nikolaos of Otranto. Tractatus de communione ca.]/Ed. Riant, 1878, vol. II, p. 233–234. 15 . Rigordus. Gesta Philippi Augusti ca.]/Ed. Riant, 1878. Vol. II, p. 235–236. 16 . Baldwin II, Latin Emperor of Constantinople. Letter to Louis IX of France/Ed. Riant 1878. Vol. II, p. 134–135. Relics Basin of the Washing Feet Christ’s belt Christ’s footprint Christ’s hair Christ’s Letter to King Abgar Christ’s saddlebag Christ’s sandals Christ’s shoelaces Christ’s side blood Elijah’s clamis Fragments of the Sepulchre Holy Bread Holy Chlamys Holy Cross(es) Holy Crown of Throns Holy Innocents’ relics Holy Keramidion Holy Lance Holy Mandylion Holy Nail(s) Holy Reed Holy Sepulchral Bands Holy Shroud/sudarium Holy Sponge Holy Tunic Holy Whip Icon of St. Demetrius Icon of the Mother of God John the Baptist’s clothes John the Baptist’s hair John the Baptist’s head John the Baptist’s right hand John the Baptist’s stick Pillow-stone of the Sepulchre Relics of several apostles Relics of several saints Sacred container or reliquary (vas) St. Andrew’s arm St. Andrew’s head St. Epimachus’ head St. George’s arm St. George’s tunic St. James’ arm St. James’ head St. Luke’s head St. Matthew’s head St. Paul’s chains St. Paul’s head St. Philip’s hand/body St. Simeon’s head St. Stephen’s hand St. Theodore Tiron’s relics St. Thomas’ bald hair St. Thomas’ finger St. Thomas’ head St. Zacharias’ head The Child’s napkins Towel of the Washing Feet Triumphal Cross Unidentified basin Virgin Mary’s belt Virgin Mary’s milk Virgin Mary’s palla Virgin Mary’s robe Virgin Mary’s sandals Virgin Mary’s stick Virgin Mary’s veil Appendix B. Leo Tuscus (1177 ca.) on the Pharos Chapel in the Great Palace of Constantinople Leo Tuscus, a cultivated layman from Pisa, lived at the Imperial Court of Constantinople from the 1160s to 1181 ca., under the reign of Manuel Comnenus (1143–1180). While his brother Hugo Etherianus became the Emperor’s personal advisor in the field of Latin theology, Leo worked as an official translator; among his works, the treatise On the haeresies and abuses of the Greeks has been preserved in the miscellaneous collection of texts selected by the Dominican Friars of Constantinople in 1252, which has been handed down to us under the title Contra Graecos (ed. PG 145, cols 487–574). Cf. Dondaine A. ‘ContraGraecos’. Premiers 6crits polémiques des Dominicains d’Orient//Archivum Fratrum Praedicatorum. 1951. Vol. 21, p. 320–446. Idem. Hugues Éthérien et Léon Toscan//Ar¬chives d’histoire doctrinale et littdraire du Moyen Âge. 1952. Vol. 19, p. 67–134. |
| When Eprem and Arsen reached manhood they were “perfected in wisdom,” and Tevdore and Kristepore left Khandzta to establish the Nedzvi and Dviri Monasteries. There each father labored until the day of his repose. Holy Fathers Giorgi, Amona, Petre, and Makar labored in the wilderness of Opiza. Abba Giorgi was abbot of Opiza’s St. John the BaptistMonastery during the two years St. Grigol of Khandzta and his companions labored there. Fr. Giorgi was the third abbot of the monastery (he was succeeded by St. Andria and St. Samoel ). Through God’s grace Abba Giorgi recognized the pilgrims’ faith and received them, not as pupils, but as honorable and wise elders. Witnessing the ascetic feats of the venerable fathers of Opiza, St. Grigol increased in virtue and humility, and acquired inner peace. (History has preserved a Holy Gospel from the Opiza Wilderness that has been dated to the year 913, around the time that Abba Giorgi was laboring there.) In the second part of the 9th century St. Serapion of Zarzma founded Zarzma Monastery in Samtskhe. St. Serapion’s nephew, St. Basil , later performed great ascetic feats and worked miracles at that monastery. St. Basil authored The Life of Serapion of Zarzma and recounted the lives of the other venerable fathers of Zarzma as well. St. Giorgi , “a brilliant and kindhearted man of great virtue,” succeeded St. Serapion as abbot of Zarzma Monastery. After St. Giorgi, the Venerable Abbot Mikael began building a second church in Zarzma, in fulfillment of St. Serapion’s prophecy. St. Pavle , who followed Mikael as abbot of the monastery, completed construction of this second church. The holy and righteous St. Khvedios labored as a hermit in the caves of the KhandztaWilderness. God revealed to him the news of St. Grigol’s arrival, and he received Grigol and his brothers with great joy. He blessed them, while receiving a blessing himself from St. Grigol of Khandzta. Then, rather than journeying on with St. Grigol and the other brothers, St. Khvedios retired to his secluded cave, since he had taken a vow before God to live his whole life in solitude. After the holy father reposed, his dwelling place filled with a sweet fragrance. |
| 470-560.//Archbishop Sergiy (Spassky), Complete Eastern Menologion, Volume 3, Holy East, Moscow, 1997. p. 37-38. St. Gregory the Theologian, Homily 38: ‘On Theophany’ or ‘On the Birth of our Saviour’, Works, Volume 1, St. Petersburg, Soikin Publishing House; without date; p. 528.//St. Gregory the Theologian, On the vanity and inconstancy of life, and on our common end, Works, Volume 2, St. Petersburg, Soikin Publishing House, without date, p. 77-78. St. Gregory the Theologian, Homily 21, On the Great Athanasius, Archbishop of Alexandria, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date; p. 320.//St. Gregory the Theologian, Homily 10: ‘On the nature of Man’, Works, Volume 2; St. Petersburg, Soikin Publishing House, without date, p. 42. See St. Gregory the Theologian, Homily 7: Panegyric on his brother Caesarius, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date, p. 174. Further reading on St. Gregory of Nyssa: The Life of Our Holy Father Gregory of Nyssa, Lives of Saints, Book Five, January, Moscow, 1994, p. 292-298. F.V. Farrar, The Life and Works of the Holy Fathers and Teachers of the Church, Moscow, 2001; Volume 2, p. 87-88.//Compare also: Orthodox Theological Encyclopaedia, St. Petersburg, 1903, Volume 4; p. 638.// The Oxford Dictionary of the Christian Faith, edited by F. L. Cross, D. D., Oxford University Press, 1983, p. 599-600. Metropolitan Macarius (Oksiyuk), The Eschatology of St. Gregory of Nyssa, Moscow, Palomnik, 1999, p. 258.//V. Nesmelov, The Teaching of St. Gregory of Nyssa on Man, The Dogmatic System of St. Gregory of Nyssa, St. Petersburg, 2000, p. 374. St. Gregory of Nyssa, On the Soul and the Resurrection, Works, Part 4, Moscow, 1862, p. 226. St. Gregory of Nyssa, On the Soul and the Resurrection, Works,op. cit. p. 315.//On the composition of human nature before and after the Fall see St. Theophan the Recluse, ‘Commentary on the First Epistle to the Thessalonians’ in Collected Works ‘Commentary on the Epistles of Apostle Paul to the Philippians and Thessalonians’, Moscow, 1895, p. |
| Further reading: Priest G. Dyacheko, Lessons and examples of Christian Faith, St. Petersburg, 1902, p. 349-351.//Compare: St. John Climacus, On the Memory of Death, Homily 6 (9), Ladder of Divine Ascent, Sergiev Posad, 1908, p. 72-73. Blessed Theophilactus of Bulgaria, Commentary on the Gospel of Mark (Ch. 14), Blagovestnik, Commentary on the Holy Gospels, St. Petersburg, without date, p. 250. St. John Chrysostom, Homilies on the Book of Genesis, Homily 50 (451), Works, Volume 4, Book One, St. Petersburg. 1898. p. 548. St. Theophan the Recluse, C ommentary on the Epistle of the Apostle Paul to the Ephesians, Moscow, 1893, p. 474-475. On separating the memory of death into two spiritual strengths see: N. Vasiliadis, Sacrament of Death, Holy Trinity - St. Sergius Lavra, 1998. p. 268-275. The Life of St. Anthony the Great, Lives of Saints, Book Five, January, Moscow, 1904, p. 536.//Compare also with: St. Ephrem the Syrian, Prayer 38, On the memory of death. Works, Part 4. Holy Trinity - St. Sergius Lavra, 1900, p. 454.//St. Ephrem the Syrian, Moral and Spiritual Works, 88 – On the memory of death, on virtue and on riches, Works, Part Three, Holy Trinity - St. Sergius Lavra, 1897, p. 116-117.// Ancient Paterikon, set out in chapters, Chapter 5 (33), Various stories regarding curtailing the spiritual warfare arising against us, Moscow, 1899, p. 81. St. John Climacus, op. cit., p. 75.// Ancient Patericon, set out in chapters. Chapter 11 (19): ‘On the need to be constantly vigilant’, Moscow, 1899, p. 209. St. Tikhon of Zadonsk, On True Christianity, Discourse LXXXVIII, Works, Volume 2, Book One, Moscow, 1889, p. 48.//St. Tikhon of Zadonsk, Discourse LXXXXIX, Op. cit., p. 48-49. St. Theophan the Recluse, ‘Lesson by the grave of one’s neighbour’, Thought and contemplation, Moscow, 1998, p. 206-207. Examples of the memory of death from the lives of saints: The Life of John the Merciful, Lives of Saints, Book Three, November, Moscow, 1902, p. 291. On John the Merciful see: S. Destunis, Lives of Saints: Compiled on the basis of the Great Menaion Reader and other books, November, St. Petersburg, 1892, p. 63-70).//Life of Holy Martyr Zelenetsky (Velikolutsky), Lives of Saints, Book Eight, April, Appendix, Moscow, 1906, p. 362.// Historical dictionary of saints, glorified by the Russian Church and certain pious people of faith venerated at the local level, St. Petersburg, 1862, p. 159-160.//V.N. Ilyin, St. Seraphim of Sarov, New York, 1971, p. 57-58. |
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