St. Joseph of Volotsk during his life. Reverend Joseph of Volotsk. Message to Grand Duke Vasily Ivanovich of All Rus'
His pious parents, John and Marina, who lived in the village of Yazvische-Pokrovskoye (near the city of Volokolamsk), sent the seven-year-old boy to study with the elder Arseny of the Volokolamsk Holy Cross Monastery. In two years, the gifted youth studied all the Holy Scriptures and became a reader in the monastery church.
At the age of twenty, John went into the desert near the Tver Savvin Monastery to the elder Barsanuphius, and then, with his blessing, to the Borovsky monastery to the Monk Paphnutius, who tonsured the young man into monasticism with the name Joseph.
The Monk Joseph spent about eighteen years under the guidance of the holy ascetic, diligently performing the harsh feats of monastic obedience. After the death of the Monk Paphnutius (May 11, 1477), the Monk Joseph was appointed abbot of the Borovsky monastery. Driven by zeal for salvation, the monk introduced a communal rule in the monastery. This caused discontent among some monks. Then the Monk Joseph, leaving the monastery, visited many Russian monasteries and, as a simple novice, entered the Kirillo-Belozersky cenobitic monastery. There he became even more convinced of his desire to found a community monastery. When the Kirillo-Belozersky Monastery learned that the monk was holding the rank of hegumen, he retired to the Volokolamsk region, where, at the confluence of the Struga and Sestra rivers in a dense forest, in a place miraculously cleared by a storm, in 1479 he founded the monastery of the Dormition of the Blessed Virgin Mary.
The monk combined his personal feat of strict abstinence, unremitting work and unceasing prayer with constant concern for the spiritual improvement of the monastery brethren, for whom he wrote the “Rules”.
The Monk Joseph trained a whole school of ascetic monks. Many of them entered the ranks of Russian saints and were archpastors of the Russian Church; the monastery itself became a center of spiritual enlightenment for many centuries.
Another great feat of the Monk Joseph was his struggle against the heresy of the Judaizers that arose in Russia in the 15th century. He decisively exposed heretics and wrote “The Tale of the Newly Appeared Heresy” and “11 Words”, in which he outlined the Orthodox teaching about Holy Trinity, about the Hypostasis of the Lord Jesus Christ, about the second coming of the Savior. Subsequently collected together and supplemented by 5 more “Words,” these works received the name “The Enlightener” and for a number of centuries served as a guide in Orthodox Theology.
Brief life of St. Joseph of Volotsk
The Most Reverend Joseph Volotsky (in the world Ioann Sa-nin) was born into the family of Vo-chin-ka, the owner of the village of Yaz- vi-sche Vo-lo-ko-lam-skogo-principality. The exact date of birth is not established, but most sources indicate 1439 -1440 years. Joseph's great-grandfather Sa-nya (os-no-va-tel fa-mi-lii) was from Lithuania. Almost no news has been preserved about the births of Joseph John and Mary, with the exception of -we have information that they died in monastic life. In addition to the great Joseph, they had three more sons: Vassi-an, Aka-kiy and Ele-azar. Vas-si-an and Aka-kiy had mo-na-she-skiy cut their hair. Subsequently, Vassi-an became the archbishop of Rostov.
At the age of seven, the boy John was sent to study by the elder Volo-ko-lam-skogo Kre-sto-voz-mov-women-skogo -on-sta-rya Ar-se-niu. In two years, he studied the Holy Scripture and became a reader in the Moscow church. At the age of twenty, John settled in the Tver Sav-vin mo-na-styr, where he became acquainted with the spiritual mentor Var-so- but-fi-em, and “wise-re-following with-ve-tu and the good-word-ve-niy about-zor-li-va-go and the holy old man Var -so-no-fiya, you came to the monastery of the pre-po-do-na-go Pa-f-nu-tia and then begged you to come to your service- sha-nie” (kontakion 4).
In the Borovsky monastery, the venerable Pa-f-nu-tiy tonsured a young man with the name Joseph. The Reverend Joseph spent seventeen ten years under the leadership of the holy movement. Upon the resignation of his teacher, he was appointed abbot of the Bo-rov monastery, which managed for about two years. In this monastery, he introduced a community charter, which caused the discontent of some monks. The Most Reverend Joseph was forced to leave the monastery and go into the fall of the Russian saints. So he ended up in the Kiril-lo-Be-lo-zer-monastery. Here he became even more strengthened in his desire to create a new society. From Ki-ril-lo-Be-lo-zer-monastery he retired to Vo-lo-ko-lam-pre-de-ly, where in 1479 at the confluence of the rivers Stru-gi and Ses-ry in the forest, the monastery of the Assumption of the Most Holy Bo-go-ro-di-tsy is founded. In his monastery, the Reverend Joseph introduced the strictest society and created his own charter for it, knowing The reading part was taken from the Ordinance of the Rev. . The Most Reverend Joseph educated a whole school of foreigners based on movement. Many in the same way Yosi-fo-Vo-lo-ko-lam-sko-mo-na-sta-rya were ar-hi-pass-you-ry-mi and for -the most important departments of the Russian Church: mit-ro-po-ly-you of Moscow and all Russia Da-ni-il († 1539 ) and Saint Ma-ka-riy († 1563), ar-hi-bishop Vassi-an of Ro-stov († 1515), bishops of Si-me-on Suz-dal -sky († 1515), Do-si-fey Kru-titsky († 1544), Sav-va Kru-titsky, nicknamed Black, Aka-ky Tver-sky, Vas- si-an Ko-lo-men-sky, saints of Ka-zan Gu-ri († 1563) and German († 1567), saint Var-so-no- fiy, bishop of Tver († 1576).
At the church councils of 1490 and 1504, the Reverend Joseph spoke about the heresy of the Jews -shchih, nik-shay in Novgorod. He decided-but-to-be-valid-to-condemn-the-persistence-of-the-steps. In addition to his main co-authorship “Pro-luminary”, the right-handed-against-this-heresy, re-sacred then there are also 24 letters to various individuals, short and lengthy editions of the mo-na-styr-sko -th Charter.
The Most Reverend Joseph died on September 9, 1515 and was buried near the altar of the Assumption Church of his obi -those. In 1578, the Most Rev. Joseph was numbered among the local saints of the Church, and in 1591 - to the community. more-Russian.
Complete Life of St. Joseph of Volotsk
The Most Reverend Joseph of Volotsky, in the world of John Sa-nin, was born on November 14, 1440 (according to other sources - 1439) in the village of Yaz-vi-sche-Po-krovskoye, not far from the city of Vo-lo-ko-lam-ska, in the family of good-che-sti-vyh the birth of Ioan-na (in the mo-na-she-stvo of Ioan-nikia) and Ma-ri-na (in the schema of Mary). Seven years old, John was sent to study with the good and enlightened elder Vo- lo-ko-lam-skogo Kre-sto-Voz-dvi-zhen-sko-go mo-on-sta-rya Ar-se-niu. From-h-h-h-h-h-h-h-h-h-h-s-ability-and-ex-treme-of-tea-n-m to prayer and church During the service, yes, the boy studied the Psalm in one year, and in the next year - all the Holy Scriptures. He became a reader and singer in the Moscow church. Contemporary men have been sorry for his unusual memory. Often, not having a single book in his cell, he fulfilled his ancestral rule, reciting the Psalms, Evan. he-lie, Apo-table, according to the rules.
While not yet a foreigner, John led a foreign life. Thanks to the reading and study of the Holy Scripture and the works of the Holy Fathers, he is always -been in God's thoughts. As the life-non-descriptor notes, he “has a great hatred of bad words and a blasphemy, and an indecent laughter from a young man.” dykh years."
At the age of twenty, John left the path of foreign exploits and, leaving his parental home, went into the desert, which was near the Tver Sav-vi-on mo-na-sta-rya, to the famous old man, the strict as-ke-tu-on-movement Var -so-no-fiyu. But the mo-na-styr-vi-la rules seemed to be not very strict for the young man. According to the blessing of Elder Var-so-no-fiy, he goes to Bo-rovsk, to the Most-Venerable Pa-f-nu-tiy Bo-rov- to whom, according to the old man's haircut, you are a socialist mo-na-sta-rya Nik-ki-you, a teacher of the pre-similar Ser- giya Ra-do-tender-sko-go and Afa-na-siya You-soc-ko-go. About the life of the holy elder, the labors he shared with his brother, and the strict use Not being able to formulate the mouth of John's soul. The very kind Pa-f-nu-tiy with love received the young mover who came to him and on February 13, 1460 years, he was tonsured as a foreigner with the name Joseph. This is how Ioan’s greatest wish came true. With diligence and love, the young monk carried heavy labors on him in the bakery, bakery, pain -no-tse; Subsequently, the Reverend Joseph fulfilled his obedience with especial diligence, “drinking and giving water to the sick, under - not arranging it in any way, as if he himself worked for everyone, as if he were a servant of Christ Himself.” The great spiritual abilities of the young monk were manifested in church reading and singing. He was gifted with music and mastered his voice so much that “in church songs and reading something like -the same la-sto-vi-tsa and glorious good-voice, delighting the ears of those who listen, like no one else- where". The Most Reverend Pa-f-nu-tiy soon put Joseph-fa ek-kle-si-ar-hom in the church so that he would watch over the use of -I don’t have any church rules.
Joseph spent about seven-ten years in the monastery of the pre-excellent Pa-f-nu-tia. The harsh progress of foreign obediences under the direct guidance of the abbot's experience appeared for him a beautiful spiritual school, which will have the art and leadership in it -di-te-la mo-na-styr-skaya life. At the death of the Pre-po-do-no-go Pa-f-nu-tiya († May 1, 1477), Joseph was married to hiero-mo-na-ha and, according to-the-thing-of-the-chiv-she-on-the-sto-I-te-la, designated as the abbot of the Bo-rov-skogo mo-na- shame.
The Reverend Joseph decided to transform his life on the basis of a strict society, according to the me-ru Ki-e-vo-Pe-cher-sko-go, Tro-i-tse-Ser-gi-e-va and Ki-ril-lo-Be-lo-zer-sko-go-na- shut up. However, this met with strong opposition from the majority of the brethren. Only these blessed monks were of the same mind with the abbot. The Most Reverend Joseph decided to visit Russian public monasteries in order to explore the best arrangement -news of a foreign life. Together with the elder Ge-ra-si-mom, he arrived at the Kiril-lo-Be-lo-zer-monastery, which represented the the battle is the basis for a strict movement on the foundations of the community's regulations. Familiarity with the life of the mo-na-sty-rei strengthened the views of the Holy Joseph. But, having returned at the behest of the prince to the Bo-rovsky monastery, the Reverend Joseph met the same stubborn tenderness brethren from-me-thread with-accustomed from-shel-no-che-sky charter. Then, having decided to establish a new monastery with a strict social code, he and seven other the mouse-len-ni-ka-mi went to Vol-lo-ko-lamsk, to his native forests, known to him from childhood.
In Vo-lo-ko-lam-sk at that time lived the blessed brother of the great prince John III Bo-ris Va-si-lie -vich Having heard about the good life of Joseph, he warmly accepted him and once -decided to settle in the precincts of his principality at the confluence of the rivers Stru-gi and Ses-ry. The choice of this place was due to a significant phenomenon: there is a storm in the region -there is a forest in front of the eyes of the astonished paths, as if clearing a place for the future abode. It was here in June 1479 that the movement erected a cross and built a church in honor of the Dormition of God. ma-te-ri, consecrated on August 15, 1479. This day and year entered into history as the establishment of the habitation of the Dormition of the Most Holy Bo-go-ro-di-tsy in Vo-lo -ke Lam-skom, called-my-after-the name of his holy os-no-va-te-lya. Quite soon the stash was re-built. He spent a lot of work during the construction of the abode, and he himself was its founder. “He was an expert in all sorts of things: he felled the forest, but he fought the logs, he chopped and sawed.” During the day he worked with everyone on the construction site of the Monastery, but he spent time in a secluded cell praying, always remembering that “it’s not like they’re killing you” (). The good fame of the new movement attracted students to it. The number of monks soon increased to a hundred people, and Abba Joseph tried to be an example for his monks in everything. Advocating restraint and moderation in everything, he outwardly did not differ in any way from the others - a simple cold face -there were still his clothes, paws made of tree basts served him as footwear. He came to church first, read and sang in the clergy along with others, spoke in doctrine and -followed him out of the church. But-cha-mi the holy abbot-man visited mo-na-styr and cells, both-reg-gaying peace and prayer for sobriety entrusted -the God of his brethren; if he could hear the festive conversation, he would knock on the door to announce his presence and modestly remove -xia.
The Most Eminent Joseph paid the main attention to the internal structure of the lives of the monks. He introduced the strictest social life according to the “Charter” he created, to which everyone was subject service and obedience to monks, and their whole life was managed: “in their walk, in their words, and in their deeds” . The basis of the Usta-va was complete un-sufficiency, from-the-self-will and unceasing labor. The brotherhood had everything in common: clothes, shoes, food, and so on. None of the monks without a blessing could bring anything to the cell, not even books and icons. As a general rule, the foreigners left part of the meal for the poor. Work, prayers, have moved the life of the brethren to the fullest. The prayer to Jesus did not leave their lips. Idleness was seen by Ab-Joseph as the main weapon of dia-will's deception. The venerable Joseph himself invariably took upon himself the most difficult obediences. There were a lot of books in the books, so that soon the The Ko-Lama book collection has become one of the best among the Russian mo-na-Styr bib-lio-technologies.
With every year, the monastery of Joseph became more and more prosperous. In 1484-1485, on the site of de-re-vyan-no-go, a stone temple of the Assumption of Bo-go-ma-te-ri was built. In the summer of 1485, his ra-pi-sy-va-li "cunning living scribes of the Russian land" Di-o-ni-siy Ikon-nik with son-no- Vya-mi Vla-di-mi-rum and Fe-o-do-si-em. In the Russian-pi-si church, the same pl-myan-ni-ki and teaching pre-po-dob-no-go foreign-ki Do-si-fey and Vas-si-an To-por-ko-you. In 1504, a warm refectory church was built in honor of the holy appearance of God, then built on top of the stake and under it is a temple in the name of the Most Holy Bo-go-ro-di-tsy Odi-git-ria.
The Most Reverend Joseph educated a whole school of known monks. One of them glorified themselves in the church-but-is-to-ri-che-de-i-tel-no-sti - were " shepherd-you-ry-mi good-ry-mi", other pro-sla-vi-works of illumination, others left for their own good -we-re-memory and were a worthy example for maintaining your own good-ness -mo-mo-mi. The is-to-ria was preserved for us in the name of many teachers and promoters of the pre-ex-igu-men Vo-lo -ko-lam-skogo, subsequently continued to develop his ideas.
Teach-n-ka-mi and after-be-to-va-te-la-mi pre-po-dob-no-go were mit-ro-po-ly-you from Moscow and all Russia -si Da-ni-il († 1539) and Ma-ka-riy († 1563), ar-hi-bishop of Vas-si-an of Ro-stov († 1515), bishop of Si -me-on Suz-dal-sky († 1515), Do-si-fey Kru-titsky († 1544), Sav-va Kru-titsky, nicknamed Black, Aka- cue Tverskoy, Vassi-an Ko-lo-men-sky and many more. According to Yosi-fo-Vo-lo-ko-lam-sko-mo-na-sta-rya for-no-ma-succession-but-most important ar-hi-jerical departments of the Russian Church: saints of Kazan Gu-ri († 1563; commemoration of December 5) and Ger -man († 1567, commemorated 6 November), Saint Var-so-no-fiy, bishop of Tver († 1576; commemorated 11 April) .
The activity and influence of the Lord Joseph were not limited. Many of the laity went to him to receive advice. With a pure spiritual mind, he penetrated into the deep secrets of the souls of the past and the vision from gave them the will of God. All those living around the city consider him their father and blood. Noble bo-yars and princes took him to their children, they opened their souls to him in the future. di, please write to the management for the implementation of its instructions.
Just-stand-the-people-wanted-to-mo-na-sty-re-pre-existent-to-maintain-their-existence- va-nia in case of dire need. The number of people using mo-na-styr funds sometimes reaches up to 700 people. “The whole country of Vo-lotskaya is in a good place for a good life; “Fairy name, like some kind of sacredness, is in everyone’s mouth.”
Mo-na-styr was glorified not only for his goodness and the help of the guards, but also for his manifestation of Bo - live blah-go-da-ti. The righteous monk Vis-sa-ri-he saw-the-deed once upon a time in the Great Sub-bo-tu of the Holy Spirit in vi -where is the white blue, sitting on the cloak, which was carried by the venerable Abbot Joseph.
The hegu-man, having ordered the foreigner to remain silent about the vision, was glad in spirit, hoping that God would not abandon the abode. whether. The same monk saw the souls of the dying brothers, white as snow, coming out of their mouths. The day of his death was revealed to him, and he rested in peace, having partaken of the Holy Ta-in and accepting the schema.
The life of Saint Abbas Joseph was not easy or peaceful. In a difficult time for the Russian Church, the Lord raised him up as a zealous fighter for the right to glory in the fight against heresy. Xia-mi and churches-ny-mi bear-gla-si-ya-mi. The great progress of the Pre-ex-Joseph became about the heresy of the Jews, torturing -to poison and destroy the basis of Russian spiritual life. Like the holy fathers and teachers of the Universal Church, from the dog-ma-li-the-right-of-glory, raising your voice against the ancient heresies (du-ho-bor-che-skikh, chris-to-bor-che-skikh, iko-no-bor-che-skikh), so to Saint Joseph It would have been possible for God to stop the false teachings of the Jews and create the first set of Russian laws -in the glory of God - the great book "Pro-luminary". Even to the holy equal Vla-di-mi-ru came from Kha-za-riya about-by-ved-ki, dust- he wanted to convert him to Judaism, but the great baptist of Russia angrily rejected the claims of the rabbis . After this, writes the Most Reverend Joseph, “The great Russian land remained in the right-glorious state for five hundred years.” faith, until the enemy of the world, the devil, brought a bad Jew to Veliky Novgorod." With the retinue of Prince Mi-ha-i-la Olel-ko-vi-cha, the Jewish pro-vo-ved arrived in Novgorod in 1470 -nickname Skha-riya (Za-kha-riya). Taking advantage of the imperfection of faith and teaching of some cliques, Skha-ria and his haste-ki vnu-sha-li ma -lo-soul-distrust of the church hierarchy, inclined towards me-against the spiritual authority, with-bla-nya- whether “we have the power”, that is, the personal pro-of each person in matters of faith and salvation. Gradually, with-the-blues-sih-sya, to the half-way from the Ma-te-ri-Church-vi, in-ru-ha -the knowledge of holy icons, from the reading of the saints, which is the basis of the native morality -sti. Finally, lead the blind and ob-ma-well to the discovery of the spa-sal Sacraments and fundamental dog-ma- Comrade's right-of-glory, outside of which there is no knowledge of God, no life, no salvation - dog-ma-ta about the Most Holy Tro -and-tse and dog-ma-ta about God-in-incarnation. If there had not been decisive measures - “to perish all right-glorious Christianity from heresy” Ti-che-skih teachings." This is how the question was posed. Grand Duke John III, seduced by the Jews, invited them to Moscow, made two of the most prominent heresies kov about-to-pa-mi - one in Uspensky, the other - in the Ar-khan-gelsky so-borah of the Kremlin, called to Moscow and sa-mo-go here-si-ar-ha Skha-riyu. All the close-wives of the princes, at the head of the government, the devil Fe-o-do-ra Ku-ri-tsy- Well, someone's brother became the leader of the heretics, who were turned into heresy. Pri-nya-la Judaism and the bride of Prince Elena Vo-lo-shan-ka. Finally, at the ca-fed-ru of the great Moscow saints, and Jonah was appointed mit-ro-po-lit-ere- tick Zo-si-ma.
The fight against the spread of heresy was led by the Most Rev. Joseph and the Saint († 1505; memory 4 December -rya). The Most Rev. Joseph wrote his first message “On the Mystery of the Most Holy Trinity” while still a foreigner Pa-f -well-tye-va Bo-rov-sko-go-na-sta-rya - in 1477. The Assumption Vo-lo-ko-lama monastery with sa-mo-go na-cha-la became a spiritual stronghold of right-of-glory in the fight against era -Sue. Here are the main theological works of St. Ab-you Joseph, here the “Pro-Light-tel” arose, with -who gave him glory as a great father and teacher of the Russian Church, here his ardent pro-ti-res were born -ti-che-s-words, or, as the most modest one himself called them, “tet-rad-ki.” The research-based works of Rev. Joseph Vo-lots-ko and the holy ar-hi-episco-pa Gen- na-dia was a success. In 1494, the heretic Zo-si-ma was introduced to the holy cathedral; in 1502-1504. were the evil and ignorant Jews condemned together - blasphemy of the Holy Trinity and-tsy, Christ the Savior, the Most Holy God-ro-di-tsy and the Church.
Many other tests were praised by Saint Joseph - after all, the Lord tests you in every place -ru of his spiritual powers. Prince John III was angry with the saint, only at the end of his life, in 1503, did he reconcile with the saint God-to-them and having appeared in his former weakness towards the Jews, then the appanage prince Volotsky Fe- oh-dor, his abode was on the earth. In 1508, the venerable pre-suffer-sang an unjust ban from Saint Se-ra-pi-o-na, ar -hi-episco-pa of Nov-gorod-sko-go (on March 16th), with whom he soon, one-on-one, reconciled . In 1503, the Council in Moscow, under the influence of St. Abbas and his teachings, accepted the “Council’s answer” about the prohibition -ven-no-sti of the church-of-the-state: “after all, all the acquisitions of the church are God’s essence of acquisitions, who -lo-wife, na-re-chen-naya and given to God.” No one remembers the works of Abbot Vo-lots-who appears in a significant degree nor the “Consolidated Korm-tea” - a huge set of rules of the Right-glorious Church, started by the Joseph and the completed mit-ro-po-li-tom Ma-ka-ri-em.
There is an opinion about the difference of thought and disagreement between the two great ru-co-vo-di-te-leys of the Russian-foreign of the end of the 15th-16th century - the likes of Joseph Vo-lots-ko and († 1508; commemorated on May 7). They are usually presented in the is-to-ri-che-li-te-ra-tu-re as the heads of two “pro-ti-vo-po- false "rights in Russian spiritual life - external affairs and internal contemplation. This is deeply untrue. The Most Reverend Joseph in his “Ustav” gave a synthesis of the Russian foreign tradition, continuously coming from Athos. -th-word-ven-niya of the pre-add-no-go An-to-niya Pe-cher-sko-go through the pre-po-do-do-no-go Sergius Ra-do-tender-sko- to the present day. The "Charter" is about the requirement of full internal re-birth of a person, under-chi- not-for-all life-for-spa-se-tion and love-not only for every single person, but also for so-bor-but -th spa-se-niya of all the people-of-the-sorts. A large place in the "Charter" for the requirement from the monks of continuous work in unity with internal and church prayers: “you can never be idle.” Labor as a “collective work” represented for Joseph the very essence of the church - the faith embodied in good de-lah, implementation of prayer. On the other hand, the Venerable Nil of Sor-sky, who himself spent several years on Mount Athos, brought teaching from there about contemplative life and “smart prayer” as a means of serving foreigners to the world, as in a hundred-spiritual way in conjunction with the necessities for one’s life personal physical labor. But spiritual labor and physical labor are two sides of the same Christian calling: living pro-long of the creative action of God in the world, embracing both the ideal and the ma-te-ri-al -sphere. In this respect, the venerable Joseph and Neil are spiritual brothers, equal pro-longers of the holy fathers -of the church-of-the-pre-da-niya and, after-for-ve-tov, of the pre-ex-pres-no-go Sergius. The Reverend Joseph highly valued the spiritual experience of the Reverend Nile and sent his disciples to him to study the experience of internal prayers.
The Most Reverend Joseph was an active social worker and a party to a strong center -no-Moscow-state. He is one of the inspirations of the teaching about the Russian Church as the predecessor and bearer of the ancient All-len-sko -go-go-honesty: "Russian land is now the-go-hon-sti-em overcoming everyone." The ideas of the Great Joseph, which had enormous historical significance, were you developed later by his teaching -ka-mi and after-to-va-te-la-mi. Of these, the elder of the Pskov Spa-so-Ele-aza-ro-va monastery Philo used them in his teaching about Moscow as the third Rome -fey: “two of the Ri-ma pa-do-sha, and the third is a hundred, and the fourth would not be.”
Joseph's views on the significance of mo-na-styr-property for the church-building and participation of the Church in social life in the conditions of the struggle for the center of power of the Moscow prince against him ki - se-pa-ra-ti-sty tried to refute for their own purposes, unkindly used -for this purpose, the teaching of the pre-excellent Ni-la Sor-skogo about “carrying-heavy-ness” - from-re-che-nii mo-na- ha from worldly affairs and property. This is a false view of the enmity of the right Reverend Joseph and Nee -la. In fact, both are at the right-of-way for co-existence in the Russian mo-na-she-tra -di-tions, complementing each other. As can be seen from the “Ordinance” of St. Joseph, the complete un-sufficiency, rejection of the “yours-mine” concept was in lie-wives in his os-no-woo.
The years passed. The color was created by the labor and movement of Joseph's abode, and he himself is its main The body, the old woman, is about to move into eternal life. Before the end, he communed with the Holy Ta-in, then called the whole brethren and, giving them peace and good words -nie, bliss, died in the 76th year of his life on October 9, 1515.
The gravestone word of the Most-precious Joseph was together with his monk Do-si -fe-em Then-to-you.
The first "Life" of the holy av-you na-pi-sa-but in the 40s of the 16th century after-the-same-by-no-one -no-go, episco-pom Kru-tits-kim Sav-voy Cher-nom, according to the blessing of the mit-ro-li-ta of Moscow and all Ru -si Ma-ka-riya († 1564). It was included in the composition of the Ma-ka-ri-em "Great Mi-nei-Ch-ts." Another edition of "Zhi-tiya" is written by the north-north Bulgarian writer Lev Philo-lo -ha with the participation of the foreigner Zi-no-viy Otensky († 1568).
Local celebration was established in Yosi-fo-Vo-lo-ko-lama monastery in December 1578, on the centenary of the establishment of obi-te-li. On June 1, 1591, under Patriarch Job, a public church celebration of his memory was established. Saint Job, a disciple of the vol-ko-lam-skogo of St. Ger-ma-n Kazan-skogo, was a great -li-kim-by-chi-ta-te-lem pre-do-no-go Joseph, a-rum to serve him, outside the hay-noy in Menaia. The disciple of the saints Ger-ma-na and Var-so-no-fiya was also the promoter and successor of Pat-ri-ar-ha Job - the saint -shchen-no-mu-che-nik († 1612, 17 February), spiritual leader of the Russian people in the struggle for liberation from God Polish invasion.
God's creations of the Lord Joseph make an inseparable contribution to the treasure-treasure of the great -in-the-glory-of-previousness. Like all church writings, inspired by the blessings of the Holy Spirit, they continue to be sourced -whose spiritual life and ve-de-niya, maintain their theological significance and ak-tu-al-ness.
The main book of the Holy Abbas Joseph was written in parts. Its initial composition, completed by the time of the council of 1503-1504, included 11 Words. In the window-wide edition, layer-living after the death of the pre-excellent and having a huge amount -set of lists, “Books on here-ti-ki” or “Pro-light-tel” consists of 16 Words, which are pre-sla-na in ka -what is the pre-word "The news of the newly-appearing heresy." The first word is from the church teaching about the dogma of the Most Holy Trinity, the second is about Jesus Christ - The true Messiah, the third - about the meaning in the Church of the pro-honor of the Old Testament, the fourth - about God in-carnation, fifth-seventh-mine - about icon-but-in-chi-ta-nii. In the Words of the eighth, the Most-like Joseph is from-la-ga-et os-but-you Christian es-ha-to-logia. The one-twelfth Word is sacred to the Mo-na. In the twenties, before the ineffectiveness of curses and curses, on-la-ha-e-my heres-ti-ka-mi . The last four words will help the Holy Church fight heres, and means to use them. right and right.
See also: "" in the text of St. Di-mit-ria of Ro-stov.
Prayers
Troparion to St. Joseph, Abbot of Volotsk
As the fasters are the fertilizers and the fathers of beauty, / the giver of mercy, the wisdom of the lamp, / let us praise all the faiths that have come together, / the meekness of the teacher, and the shamer of heresies, / the wise Joseph, the Russian star,/ praying to the Lord,// to have mercy on our souls.
Translation: As an adornment for fasters and fathers, the beauty, the mercy of the giver, the lamp, all believers gathered together will glorify the teacher who put him to shame, Russian star, the wise Joseph, praying to the Lord for mercy on our souls.
Kontakion to St. Joseph, Abbot of Volotsk
Lives of unrest and worldly rebellion, / and passionate leaping into nothingness, imputing it to nothing, / you appeared as a deserted citizen, / you were a mentor to many, like Joseph, / a fellow monk, and a prayer book in Eren,/ purist of purity.// Pray to Christ God to save our souls.
Translation: Everyday storms and worldly vanity, and violence, considering it nothing, you became an inhabitant of the desert and a mentor for many, Joseph, who gathered the monks, a true prayer book, a lover of cleanliness. Pray to Christ God for the salvation of our souls.
Prayer to St. Joseph, Abbot of Volotsk
Oh, most blessed and ever-glorious is our Father Joseph! Your greatness leads you to God with boldness and resorts to your firm intercession, in contrition of heart we pray to you: illuminate us with the light of the grace given to you and with your prayers help us in the stormy The sea of this life will pass serenely and the haven of salvation will be reached without pain: for being enslaved by vain things and loving sins, and even if weakness arises from the evils that have befallen us, to whom shall we turn if not to you, who has shown an inexhaustible wealth of mercy in your earthly life? We believe that even after your departure you gained much of the gift of showing mercy to the needy. Moreover, as we now fall to your celibate icon, we tenderly ask you, Holy One of God: having been tempted, help us too, who are tempted; by fasting and vigil trampling down the demonic power, and protecting us from enemy attacks; nourished by the hunger of the perishing, and ask us from the Lord for an abundance of the fruits of the earth and everything necessary for salvation; disgraced by heretical wisdom, protect the Holy Church from heresies and schisms and confusion with your prayers: so that we all may be wise, with one heart glorifying the Holy One, the Consubstantial One, the Life-Giving One The true and indivisible Trinity, the Father and the Son and the Holy Spirit, to all ages. Amen.
Second prayer to St. Joseph, Abbot of Volotsk
Oh, great mentor, zealot and teacher of the Orthodox faith, holy wise Joseph! Accept the prayer of us, sinners, brought to you, and with warm intercession we beseech God in the Trinity, that He may bestow His rich mercy upon us, sinners, and establish Him in His Holy Orthodoxy. May she give right faith and piety: may shepherd her with holy zeal for the salvation of the verbal flock, for they will keep the believers, and bring the unbelievers and those who have fallen away from the true faith to their senses and convert them. Ask us all for everything that is useful in this temporary life and useful for our eternal salvation. Remember your flock, which you have gathered, do not forget to visit your children and, like a loving father, do not despise, nor deny our prayers, but lift up your hands in prayer to the Lord God May He put aside His righteous anger against us and deliver us from enemy of the visible and invisible, from famine, flood, sword, deadly plagues, invasions of foreigners and internecine warfare. To her, our most merciful intercessor, glorious miracle worker, guide us all in peace and repentance, let us end our lives and settle with hope in the blessed village of paradise, where the all-sung will be praised without ceasing the name of the Father and the Son and the Holy Spirit. Amen.
Canons and Akathists
Canon 1 to St. Joseph of Volotsky
Song 1
Irmos: In the depths of fasting, sometimes the Pharaoh’s all-armed army became a re-armed force, but the incarnate Word consumed all-evil sin, O Glorified Lord, gloriously glorified.
To you, blessed one, you owe your teachings, we extend rewards, weave a crown of praise: but you are bound by love, rich in your holy prayers, grant us spiritual grace.
In the destructive striving of passions, Father, you withered, you were embraced by the wisdom of God in words, you were blessed and gracious, meek and humble, and you were crowned with the word of wisdom, Reverend Father Joseph.
You have sacredly adorned yourself, Reverend Father, with the thoughtful mind of grace, God-speaking Joseph, desiring the crown of glory of Christ, and your hope, blessed, you have not sinned.
You have retained chastity in reality, extreme meekness, and high-voiced humility: in the image we exalt you, rejoicing in your work in action and vision, having received an unfading crown of reward for your labors.
Theotokos: Thou hast appeared unto all creatures, the Pure One, exceeding all visible and invisible, the All-Immaculate One, for Thou hast given birth to a Creator, just as Thou hast deigned to be incarnate in Thy womb. Pray with boldness to save the singing Ty.
Song 3
Irmos: The desert blossomed, like the Lord, the pagan barren church, by Your coming, my heart was established in it.
May we, O Christ the Savior, forgive us of many of our sins, for we too honor the memory of Your saint, Reverend Joseph, who saved us through his prayers.
With your prayers, the Merciful One, beseech God, Reverend Father Joseph, to destroy the sinful darkness of our sorrow and send down consolation of complacency.
From your infancy, blessed Joseph, you were known by God, and you trusted in Him, guided by His saving commands. Standing before Him now, pray for us with boldness.
Theotokos: E dinago of the Holy Trinity, Thou didst give birth to the Word of the Son, O Most Pure Virgin. Pray with the Reverend Joseph for Your servants, who by faith ask for forgiveness of sins.
Sedalen, voice 3.
Song 4
Irmos: You came from the Virgin, not an intercessor nor an angel, but the Lord Himself, who became incarnate, and you saved me as a whole man. Thus I call to Thee: glory to Thy power, O Lord.
You, Reverend Joseph, were the crown of monastics, not adorned with valuable stones, but surrounded with virtues, and you, blessed one, appeared as a truly blessed decoration.
Thou hast honored the Divine, God-Wise Wisdom, who has enriched thee with good gifts, seeking eternal glory for thee, O Reverend Father Joseph, most honorable.
With the decency of your morals, and the images of grace, O Reverend Father Joseph, you lived like this: in the same way you were gracious to everyone, you were most blessed and worthy.
Theotokos: Eve brought me the corruption of the fruit, but You, having given birth to the Most Pure Hypostasis Life, have corrected this. We also call You: glory to Your power.
Song 5
Irmos: You were a giver to God and man, O Christ God, through You, Master, to Your Father of Light, from the night of ignorance, bringing imams.
You spoke to me with pure Divine Scripture, O God-speaking Joseph, and gathered wealth through visions and deeds, O Reverend Father.
Having experienced the depth of wisdom, wise Joseph, you have achieved, as much as is beneficial, and you have acquired valuable beads through illnesses, most blessed one, of reason.
And even after you left your earthly fatherland, Blessed Joseph, you created a monastery for the Mother of God in every possible way, and you gathered a multitude of monastics in it. For this reason you accepted the first Heavenly Fatherland. With boldness, father, pray to Christ God for us, your servants.
Theotokos: With this in your womb, the Most Pure Mother of God, you had Christ God more than words, as Isaiah proclaimed: above nature, this, the Mother of God, you gave birth to.
Song 6
Irmos: Lying in the abyss of sin, I call upon the unfathomable abyss of Thy mercy: lift me up from aphids, O God.
In the village, a bright light, Father, you appeared, Joseph, enlightening with spiritual words the faith and love that flowed to you.
You passed away from your blessed life, Father, having given up your feelings, you were outside of worldly rebellion, and you drew closer to God, Reverend Joseph.
She is merciful and a stranger, showing you as our Savior to the world, Father, and a doctor to the sick, Joseph, to the orphans and the poor, a kind intercessor.
Theotokos: By the nature of the Virgin, you gave birth, and you are an eternal Virgin, appearing as your true Son and God, Pure Mother.
Kontakion, tone 8.
Ikos
Song 7
Irmos. The blatant command of the lawless tormentor raised the flames high: Christ spread spiritual dew to the Godly youth, He is blessed and glorified.
They smell sweet words, O Reverend Joseph, of your teachings to those who love them, but they frighten the heretics of wisdom. You spoke with the grace of the Holy Spirit, preaching the One Divinity in Three Persons: The words of the Incarnation of singing, fragrant us, are abundant.
Because of the badness you had, Reverend Joseph, in winter and summer, without changing, you endured pain completely for God’s sake; In the same way, you have been honored with Heavenly acceptance as the heir of being.
Thy word is dissolved in salt, father, and thy life is in grace, most blessed, appearing most wonderfully shining. In the same way, you rejoiced and settled in the Highest Abode; now you boldly stand before Christ, praying for us.
Theotokos: With the ruler, Most Pure One, direct our life to Your all-quiet refuge: for Thou hast given birth to God as a good Source, giving to all the faithful incorruptible grace.
Song 8
Irmos: Sometimes the fiery fire in Babylon divided the actions, scorching the Chaldeans by God's command, and irrigating the faithful singing: bless all the works of the Lord the Lord.
The crown is splendid, Christ the Giver of Life put on your top, namesake Joseph. You shone with your actions and vision, calling: bless all the works of the Lord the Lord.
Having passed into all things sensual, most blessed, you have approached the First Mind, your soul with purity, your life with lordship, crowned Joseph, calling: bless all the works of the Lord the Lord.
Gathering in your soul the Divine wealth of the Holy Spirit, immaculate prayer and magnificent purity, vigil and abstinence; For this reason, the dwelling of the Holy Trinity appeared to Reverend Joseph.
Theotokos: In the Most Pure Lady, salvation for sinners, accept this prayer, and deliver me from my sins, who resort to Your Son through the prayers of Your saint, the Venerable Joseph.
Song 9
Irmos: The original Parent, the Son, God and Lord, incarnated from the Virgin, appeared to us, darkened to enlighten, squandered to his fellow man. Thus we magnify the All-Sung Mother of God.
Reverend Father Joseph, now purely enjoying food rather than wise food, where the congregation of saints around the Lord rejoice, blessed are those who now honor you, interceding to attract you to themselves.
You have decided, rejoicing, to desire paradise, to the only truly manifest bliss, to greater kindness, and to a truly ageless life, and to the Never-Evening Light, God-Bearing Father Joseph.
I have made the sun shine on my skin in monastic cathedrals, from my youth you have been sanctified, like the dawn of the dawn of the virtues of your life, Reverend Joseph, the rich God-bearing Father.
Theotokos: Having understood from afar, with perspicacious eyes, the prophets proclaimed Thee, who wants the Mother to be the Almighty and the Lord of all. Thus we confess Thee, the All-Singing Mother of God.
Svetilen
Canon 2 to St. Joseph of Volotsk
Song 1
Irmos: In the flood of the sea, Who hid the persecutor of old, the tormentor, under the earth there is a shelter of the saved youths: but we, like youths, drink to the Lord, for we are gloriously glorified.
Oh, God's Word, Merciful Christ the King! Despise my many sins, and open my tongue-tied lips, and renew the right spirit in my womb, and give me, Christ, the word of reason, so that I may sing to Your saint, the Reverend Joseph.
You obeyed the venerable one, whole-heartedly, to your father, the Monk Paphnutius: and you were like another Isaac, for the sake of extreme obedience. Moreover, the venerable one, the Most Holy Spirit, brightly adorned by His action, dwelled in you, and now you stand before the Holy Trinity, rejoicing.
You were likened to the Reverend Joseph, the ancient Jacob, who listened to his mother, who received his father’s blessing: but you obeyed the Reverend Paphnutius, and received the blessing from him, having settled down as a shepherd of Christ’s flock in the same monastery, God so willed it.
Theotokos: We resort to You, Mother of God, All-Singing Mother of God, and we bow down to You and pray through Your intercession, Lady, and the prayers of Your saint, the Reverend Joseph, who has mercy on us, Whom You most pure and unknown gave birth to Christ our God.
Song 3
Irmos: By You, Christ, the whole heavens are affirmed, the Word of God and the Power, confess the ineffable glory, and Thy Almighty hands of creation; Isn’t it Holy, unless it’s You, Lord?
Do not, Master, betray Your heritage to the enemy who boasts against us, we pray to You, O Merciful One, save Orthodox Christians, and be merciful to Your servant: and deliver us, Christ the King, torment and unquenchable fire, and grant us the right to stand, through the prayers of the Venerable Joseph.
Fill your heart, reverend, with the grace of Christ, and the right teaching, you were the image of monastics, with all kinds of spiritual goodness: for you did not give sleep to your eyes, nor slumber to your eyelids, but because you have acquired boldness towards the Lord, pray for us, we pray to you, may he be merciful to us on the Day of Judgment.
I, rushing out of the desert as a terrible lion, terrified these godless heretics, having, O Reverend, the sword of the Spirit, which is the word of God, you cut off the wickedness that had come forth, and from the roots you plucked out evil-speaking teachings, you gathered, like an industrious bee, the Divine words from all the scriptures, and You have stopped these evil lips of the godless, O Reverend Joseph.
Theotokos: They marvel, Mother of God, in the heavens, restore the beauty of Thy soul, and the purity of Thy virginity: but we, earthlings, are perplexed to speak of Thy unspeakable Nativity, which we learn in secret, by knowing Thee, who gave birth to Christ our God, Who was merciful to us on the Day of Judgment of His terrible Coming .
Sedalen, voice 3.
Christ's saint, novice of the Gospel teaching, we brightly celebrate the memory of the Venerable Joseph, come, let us please the present stranger, the orphans and widows, the intercessor of warmth, and the poor giver of abundance, the guardian of chastity, and the doer of virtues, and the accuser of heresies, not shameless, and the Russian lamp, for whose sake we ask from Christ brings salvation to our souls and great mercy to the world.
Song 4
Irmos: Your mind was amazed at me, having heard the glorious command of Your gaze, but I was strengthened by the love of Your descent: You did not reject my poverty.
I saw the skin of the ancient Joseph the Beautiful, brethren, with evil intent, and so on you, Reverend Joseph, I advised evil intent. You put your trust in love for Christ, imputing this indignation as nothing, and constantly pray to the Lord for us.
And you came, reverend, from where you had previously been in charge, praying to Christ the Heavenly King and the Most Pure Mother of God, marching to the place God had shown you, and there you inhabited the desert, for Christ’s sake, in which you were vouchsafed to see the bright dawn of spiritual grace, blessed Joseph.
Reverend Father, you became like Joseph the Beautiful: you did not submit to voluptuousness, and you zealously strived for chastity, you conquered the mental serpent, and you did not neglect the sleepy life, you came out of the prison of your body, and you were not the king of Egypt, but of passions, and Thou hast gathered wheat of virtue: with it thou shalt feed us, thy children.
Theotokos: Holy Mother of God, Christians know You as a firm Protector, a quick Helper, and deliverance in troubles. We also pray to Thee: ask Christ for forgiveness for our many sins and deliverance from eternal torment.
Song 5
Irmos: There is much peace for those who love You, Christ, and the night of enlightenment in the food of Your words, for this reason, from the morning in the morning, we ask for mercy from You, O Lover of Mankind.
In this way, a scribe, having learned the Divine Scripture, is like the Kingdom of Heaven; But you, reverend, were jealous of the Gospel teaching and from this you received spiritual strength, you put Sharia the Jew to shame, and you cursed the disciples who were wise, and you anathematized him.
Reverend Father, God has given you wisdom and the word of reason: you preached the One God in the Three Persons, and you brought evidence of this from the Divine Scriptures, teaching you to worship the One God in the Trinity.
Reverend Father Joseph, the crazy heretics who say that Christ has not yet been born, denouncing clearly, said that our Christ was born for the sake of salvation from the Most Pure Virgin Mary, and for our sake he suffered by will, was crucified, and rose again for three days. And the angels are coming again with the saints, judging the whole world.
Theotokos: Oh, the madness of the heretic and apostate, the disobedient Jew, whom you expect, is not Christ, but there is an Antichrist, as the Divine Scriptures testify. We confess Christ our God, who was born without art from the Virgin Pure Mary; Through your prayers, deliver us, O Christ, from such deceptions, and save our souls.
Song 6
Irmos: Used last sins I am in my daily routine, and no one can bear the troubles, as Jonah cries out to the Lady: lift me up from aphids.
I, this priest, truly offer to Christ God the Bloodless Sacrifice, secretly offered and glorified by the angels, acceptable from God the Father and overshadowed by the Holy Spirit, and given to us for salvation.
Oh, the madness of the heretic! Why do you encourage blasphemous tongues, saying: Couldn’t God, without being born, save the world differently? But you, Reverend Joseph, stopped these lips, teaching them to glorify Christ our God.
Reverend Father Joseph, you stopped the mouths of heretics, citing evidence from the Divine Scriptures.
Try, speech, madness, the Scriptures, as if the Holy Trinity appeared to Abraham in Three Persons, in One Divinity.
Theotokos: We fall before You, Most Pure Theotokos, saying with tenderness: deliver us, Mother of Christ God, the spirit of delusion that separates us from God, and grant us on the Day of Judgment to receive mercy from Christ and not to fall from our right-hand position.
Kontakion, tone 8.
Lives of unrest, and worldly rebellion, and passionate leaping into nothingness, imputing the deserted citizen, you appeared, having been a mentor to many, to the Venerable Joseph: a colleague of monks and a faithful prayer book, a guardian of purity, pray to Christ God for the salvation of our souls.
Ikos
With your divine virtues, wise, you adorned yourself and made the dwelling of Christ the Savior, father, courageously, like gold, having been tempted by faith to God and hope, and love, making vows: you fasted with abstinence, as if you were bodiless, in chastity, and in humility you exalted yourself. In the same way, we, enlightened by Your prayers, O Reverend Joseph, cry out to you: Rejoice, for from your youth you served God; Rejoice, for you have been an intercessor for those who come to you for salvation; Rejoice, praise to the Christ-loving army; Rejoice, for through your prayers opposition is overcome; Rejoice, for you give to all who ask the gift given to you by the Lord; Rejoice, for God glorifies your miracles and teaches you to call everyone; Rejoice, Reverend Father Joseph, fertilizer for fasters. Pray to Christ God to save our souls.
Song 7
Irmos: O trinity in Babylon, you were not afraid of the fire of the cave, but were thrown into the midst of the flames, watering your waist: Blessed are you, O Lord God of our fathers.
From the point of view, reverend, from the Divine Scriptures, how and for the sake of which, for the sake of guilt, it is appropriate for Christians to venerate and venerate holy icons, and the Honorable Cross of Christ, and other sacred things of the imagination. By this you have received gifts from Christ, singing: Blessed are you, Lord God of our fathers.
And you came out of the Egypt of the passions, O Reverend, and you crossed the sea of life without drowning, and you reached the Mountain of Heaven, bringing many sinful souls to Christ in repentance, and singing: Blessed are you, O Lord God of our fathers.
Thou hast drowned, venerable one, the mental Pharaoh in the waters of thy tears, and his chariots, which are wicked demons, and horses and horsemen, evil heretics and godless ones, and rejoicing the song of victory thou hast sung: Blessed art thou, O Lord God of our fathers.
Theotokos: And I, O Pure Virgin, am running to You, the accursed one, seeking through You to find salvation: I know, O Most Pure Lady, that you can, as much as you want. Christ, Whom you gave birth to, the Most Pure One, pray that He will be merciful to us on the Day of Testing, singing: Blessed are you, O Lord God of our fathers.
Song 8
Irmos Fear the sky, and let the foundations of the earth move. He is counted among the dead, and the Living One among the Highest, and the little strange one is accepted into the grave. Bless the youths, sing to the priests, extol the people forever.
Why, in the madness of the heretic, are you agitated in vain, saying: for seven thousand years have already passed away, but the coming of Christ is not yet here. You have rebuked those who spoke insolently, saying: there is a coming at the door. As the prophets and apostles say, to whom the Holy Spirit spoke, and taught to sing: Bless His children, sing to the priests, and exalt Him to all ages.
It is scary to fall into the hand of the Living God, do not be flattered by madness, Christ does not baptize after death with saved baptism, those who think wrongly about him, but torment them in the unquenchable fire. We faithfully ask Christ for a time of repentance, that He may be merciful to us on the Day of His terrible Coming. This venerable one spoke and taught us to sing: Bless the Lord, children, sing to the priests, and exalt Him forever.
Moses the Great in the desert commanded Israel to look at the copper serpent, and thus the remorse of the serpent was delivered. But you, reverend, teach the wicked to venerate the Life-giving Cross, and glorify the Holy Trinity in the One Divinity, and thereby get rid of the charms of the serpent of the mental devil, and teach us to sing: children bless the Lord, priests sing and exalt Him forever.
Theotokos: By You, Most Pure Mother of God, we are delivered from all misfortunes, deliver us, Mother of God, from eternal condemnation, and let us call You without a word: Rejoice, Burning Bush; Rejoice, Holy Mountain, rejoice, sealed Source, rejoice, Pure Virgin, the Lord is with you. All creation will bless Him and exalt Him to all ages.
Song 9
Irmos: Do not weep, O Mother, Me, seeing in the tomb, Whose Son was conceived in your womb without a seed. I will arise and be glorified, and I will exalt you with glory unceasingly as God, magnifying You with faith and love.
Reverend Father Joseph, remember us, your children, to Christ our God, that He may save us from all troubles and sorrows, and grant us mercy and right to stand on the Day of Judgment, to glorify Your Divinity, magnifying Him with faith and love.
Reverend Father Joseph, you loved the monastic life, and you stopped the mouths of those who blasphemed it, even as you proclaimed the Apostle Paul to Timothy that the monastic life is pleasing to God, and you have pleased Him too; For this reason we will please you.
I to Joshua fought against the people of Jericho, so you, blessed words of yours, blocked the apostates with your godless lips and tamed a lot of unbelief, teaching you to glorify the Holy Trinity: for this sake we please you.
Theotokos: Oh, Most Holy Lady Theotokos! Are there no other imams of help to You, praying to Your Son and our God, with the Reverend Joseph, that He may protect Your people and preserve our country indestructibly, and may He save us with the faith and love that magnifies You.
Svetilen
Worldly addiction, as if you turned away from filth, and through greed you withered your flesh, Father, and you were enriched with heavenly glory like the angels; In the same way, constantly pray to Christ God, Reverend Joseph.
Akathist to St. Joseph, Abbot of Volotsk, wonderworker
Kontakion 1
And the chosen servant of Christ and the wondrous ascetic of piety, the Reverend Father Joseph, who received the gift of knowledge of God and healing from above, as if you have boldness in the Holy Trinity, pray to deliver us from the troubles and sorrows and illnesses that find us, so that we call to you with love:
Ikos 1
And the angel in the flesh leading you, the Reverend Joseph, was sent from God, so that you may show in men the image of true piety and good deeds, marveling at His path, revealed in your temporary life, and glorifying the greatness of His compassion, in tenderness of heart we cry out to you:
Rejoice, noble root of the good branch; Rejoice, abundant vine of Christ's grapes.
Rejoice, child of the prayers of pious parents; Rejoice, hope and consolation of their God-loving hearts.
Rejoice, childish fear of the Lord acquired; Rejoice, thou who received the seed of the word of God from youth.
Rejoice, guardian of humility and silence from childhood; Rejoice, prayers and abstinence to the zealot.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 2
As Christ walked, it was the good will and desire of your heart, for from your youth you unceasingly glorified the Name of the Lord by reading and singing psalms and sacred songs in His holy temple, in the heavenly tabernacle you were instituted, O Reverend, in the person of the perfect righteous, lift up to him, together with them, angelic singing: Alleluia.
Ikos 2
Understanding from the good writings of the fathers of this world the futility, but the outcome of this temporary life, constantly thinking and remaining ever in the innermost ascetic of prayer, you did not cleave with your heart to those of the world, except to the only one most worthy of your peers, with him the path of the godly monk You have chosen this life from the days of adolescence, reverend. Let us also please you:
Rejoice, fragrant flower of good upbringing; Rejoice, vessel of Divine election.
Rejoice, enlightened in mind by God; Rejoice, confirmed in God with your heart.
Rejoice, image of an immaculate and unflattering community; Rejoice, thou who seekest with all soul the Kingdom of Heaven.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 3
Overcoming the storm of worldly thoughts with the grace of Christ, you turned to the Heavenly with a better thought, reverent one, fixing your serene and passionless mind on the High One, and completely subduing your will under the yoke of Christ, and you made your body the dwelling place of the Holy Spirit, from nowhere and in the body, as if incorporeal. , with the disembodied you cried out to God: Alleluia.
Ikos 3
Having zeal for the perfect life of Christians and having learned from the writings of the fathers, you have given yourself into obedience to a skillful leader and unflattering mentor, in your youth you left your parents, reverend, and you put it in your heart to ask the spiritual elder Barsanuphius, and what else he says, be then to you, as the word of God Himself, which was accomplished for the good of God’s dispensation; For this reason, since so much of your faith is your hope, we cry to you:
Rejoice, for you have despised the dear and red of this world; Rejoice, for you have longed for the heavenly and incorruptible ones.
Rejoice, admiring the inner beauty of the Cross of Christ; Rejoice, thou invested with power from Above for the work of bearing the cross.
Rejoice, you renounced by the will of your firm will; Rejoice, for by cutting off the passions you have pleased God and been saved.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 4
With the strength of the love of God, drawn to the greater monastic perfection and wisdom of life, following the advice and blessing of the perspicacious and holy elder Barsanuphius, you came to the monastery of the Venerable Paphnutius and begged him to accept you into obedience, so that together with him in your labors and struggles you would please God, chanting : Alleluia.
Ikos 4
Seeing in spirit the good will of the young man, the purity of his soul and his gracious calling, the Monk Paphnutius clothed him in a monastic image and placed on him the yoke of obedience, which he had fulfilled with zeal in simplicity and patience, as if to be an image of unquestioning obedience, labor and piety for him. ; so now we call him sitsa:
Rejoice, beloved of the narrow path of salvation from youth; Rejoice, you who have placed the yoke of the Lord on your neck.
Rejoice, you who bound your will with sacred vows; Rejoice, having given yourself and your whole life to the Lord.
Rejoice, you who serve zealously for everyone’s good; Rejoice, pacifier of the sick and weak.
Rejoice, drive away carnal thoughts through the power of prayer; Rejoice, confirming those who doubt their faith with the word of God.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 5
We inflame with divine love and your neighbors in the world, you did not reject your heart, reverend: hearing the elder of your father in physical relaxation, you begged the Venerable Paphnutius to be received into that monastery and served your sick parent for a long time, looking after him with all zeal and nourishing your bodily hands and spiritually with the word of God until the very end, as if he were to cry to you: You are not my father, but you are my father. Therefore, in praise of this labor of love of your son, as a sacrifice acceptable to God, we sing: Alleluia.
Ikos 5
And having lived in the monastery for eighty years in obedience, vigil, fasting and teaching the scriptures of the saints and spirit-bearers, the father, when the hour of the blessed death of the Monk Paphnutius arrived, was called to rule over him, even if he did not want to, and was appointed presbyter, so that he could administer the good collected to them is the flock of Christ; But you, having been in command in a small way, still wanted to be in control, so that you could increase your virtues and imperishable treasures. Moreover, marveling at your zealous love of philosophy and humility, we cry out to you:
Rejoice, you who have gathered many spiritual blessings from physical deprivation; Rejoice, you who have acquired heavenly gifts through poverty.
Rejoice, great guardian of silence; Rejoice, strict guardian of the monastic rules.
Rejoice, you who served the sick as the brethren of Christ; Rejoice, the lofty image of filial love revealed.
Rejoice, you who shirked power over others and honor; Rejoice, again, as an unknown servant who has moved into Kirillov’s monastery.
Rejoice, you have prepared a certain meal there; Rejoice, and in rags we are slaves, known and convicted.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 6
You were likened to a merchant looking for good beads, the Reverend Joseph, when you were skilled in obedience and all spiritual asceticism, you visited monastic monasteries: so that you might experience the best and most perfect in them and appropriate for the benefit of the souls of your verbal flock, who rejoiced with great joy at your return , crying out in gratitude to the Chief Shepherd Christ: Alleluia.
Ikos 6
Having heard the blessed Prince Boris about the coming of the Monk Joseph to his borders, he went out fervently praying and may he choose a place in his inheritance, may he build a holy monastery on it and remain in it since the monks, and having accomplished this, I will indicate the place to the stormy breath, and settle down with zeal prince, moreover, with the blessing of God through the prayers of the venerable one, we cry out to him with love:
Rejoice, O zealot of high feats of life as a Christian; Rejoice, skillful leader of beginners.
Rejoice, unchanging rule of fasting and repentance; Rejoice, guardian of unceasing abstinence.
Rejoice, worldly teacher of a godly life; Rejoice, founder of the fruitful monastery.
Rejoice, for Christ bless your good undertakings; Rejoice, for you have been shown to be a collaborator in the person of the sovereign.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 7
Having acquired a treasure of love in the oil, O Reverend One, just as in the days of the first Christians, whose heart and soul were one and from whom no one from the estates said that it was theirs, you judged and in the other monastery of your monastery, as by the will of the heart of those who rejected the world and its acquisitions, set it the image of life, so that all together, together, they may seek eternal acquisition, God, Him, and let them cry out: Alleluia.
Ikos 7
New Theodosius, the leader of the common life, the Russian country sees in you, Reverend Father Joseph, just as you, having taken monastic vows, with all your heart and soul are devoted to the charter of the common monastic life, and you, too, walk this path, in patience with the many commandments of community life You have unswervingly followed the saints, and from those who honor you you hear this:
Rejoice, founder of the common life of monastics; Rejoice, for you have given them the full armor of piety.
Rejoice, having abolished the common labors of idle thoughts and vacillation; Rejoice, you who, like armor, repelled the passions of kindled arrows.
Rejoice, instilling in the monastery the spirit of general abstinence; Rejoice, having consumed in her the tares of covetousness.
Rejoice, you who taught many monks spiritual vigilance; Rejoice, until the end of your life you were first among those who labor.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 8
You came as a traveler into the wilderness of your fatherland, reverend, and as a house lord you appeared to God, I bow my heart to the power of the present blessed prince Boris and serve from your estates to build a stone church in this place, decorate it magnificently, and erect cells for the multiplying brethren, and here too, like holy angels in heaven, a song is offered to God: Alleluia.
Ikos 8
In following the zealous and cruel life of the Venerable Joseph and the brethren, constantly laboring and fasting and walking in rubble and thin clothes, I did not turn away from the monks and every rank of worldly people and princes, but rather with spiritual equality, burning and in the monastery would like to work together with them, bringing their property to the Shah for the common benefit; We also proclaim to the creator of that:
Rejoice, thou who wisest ordained the new abode; Rejoice, jealous of the poor life of Christ.
Rejoice, you who created holy temples in the monastery; Rejoice, gathered together many monastics.
Rejoice, for your work has been blessed from above; rejoice, for holy wish your heart is complete.
Rejoice, for in your abode many souls have been saved; Rejoice, for from her the chief shepherd came forth.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 9
In this heart you have loved God and received many spiritual gifts from Him, O Reverend Joseph, and you have gained so much grace before men, as not just many from the simple, but also princes who require your instructions, in obedience to you I give myself completely, to whom you were a peacemaker , having interceded the favor of the autocrat to Prince Yuri, who was innocently slandered under fear of death, but was delivered in the joy of his soul, crying out to God: Alleluia.
Ikos 9
B Divine grace, attracted by the prayers of the venerable one, was clearly marked in him by the gift of miracles and the knowledge of the hidden: for the death of the pious Prince John, arouse with your prayer, so that, of course, he will be prepared by repentance and will receive the pledge of eternal life, and so may he go to the Lord; Likewise, those who live in sins and require effective arousal to repentance cry out to him:
Rejoice, joy and consolation of the pious; Rejoice, firm fence for those who waver in faith.
Rejoice, strengthening those who despair in hope; Rejoice, having enlightened many with your writings.
Rejoice, peace among the warring factions; Rejoice, thou who deliverest the innocent from death.
Rejoice, thou who bring the dying to repentance: Rejoice, thou who instill in all the punishment of eternal life.
Rejoice, thou who walked the difficult and narrow path; Rejoice, lead others to the heavenly abode.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 10
The Lord tested the newly built monastery of the Venerable Joseph with a visit to His wrath, but also with mercy: for the sins of mankind, He brought a strong famine to the land of Volokolamsk and to all the surrounding villages, as it was useless for many people to perish. The monk, having taken this away, intensified the prayer in the monastery and opened that granary to the hungry; Having distributed everything that exists and could not to anyone, not just thousands of people who came, but to feed them below his brethren, the ambassador borrowed silver for the monastery and bought grain seeds, without leaving those who needed to perish with hunger, but for their little children he created a house, until the sovereign pious Tsar Vasily Hearing this, he suddenly came to the monastery and was pleased with the gift of charity for the needy, who, seeing in this the merciful hand of God, in the tenderness of their hearts raised a voice of praise to God: Alleluia.
Ikos 10
By the good will of the sovereign, many rich gifts from the military commanders and appanage princes and other lovers of Christ were brought to the monastery of Joseph, as if all those who came to her for the sake of famine would safely return to their homes and be blessed with new abundance in the monastery of the venerable one, to whom we now appeal:
Rejoice, bright hope in the need and situation of those who exist; Rejoice, patron of the orphans and the homeless.
Rejoice, feeder of the hunger of those who perish; Rejoice, child of their vitality to the creator.
Rejoice, inexhaustible source of mercy; Rejoice, invisible comforter of those who mourn.
Rejoice, your last one given to each other by God; Rejoice, gathered together by the good lavishness of those who exist.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 11
Knowing from the Divine Scriptures, that one who trusts in the Lord will marry thousands and two movements of darkness, you were not afraid, O Reverend, one with Saint Gennady, a host of strong champions of vain false teachings against tiredness; and with the weapon of truth you have finally struck these things: for all have been scattered like dust before the wind, but I cry out to you with gratitude from my heart and lips: Alleluia.
Ikos 11
If you believe in Me, says the Lord, rivers of living waters will flow out of your belly. This was justified in you, most wonderful Joseph, not because you were taught the sacred dogma of theology in some school, but you yourself sought God with the living faith of your heart, you found the truth in the word of God and the writings of the Fathers, and you became an invincible stronghold of Orthodoxy. We also appeal to you:
Rejoice, destroyer of evil false teachers and wickedness; Rejoice, you who confirmed those who doubted the Orthodox faith.
Rejoice, vigorous defender of the teachings of Christ; Rejoice, thou kindled lamp with God-loving zeal.
Rejoice, thou who shone forth for good in thy fatherland; Rejoice, you who have shown faith in the deeds of your life.
Rejoice, well-skilled teacher of the wise and simple; Rejoice, enlightener of Russians near and far.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 12
The spirit of malice, the dirty deed, which has settled in the Church in the world, will move the heart of the Volotsk ruler of self-interest for the sake of much confusion and oppression of the creation of the monastery, and also unrighteously erect condemnation on the venerable one, who will fall on the head of the one who condemned him; By the sacred council, the Monk Joseph was quickly justified with great honor, singing to God everlastingly: Alleluia.
Ikos 12
Concluding the course of his life in labors and prayers, and ascetics of piety, the monk bequeathed to invariably preserve the charter handed down to them with a significant order: if I receive mercy from God, then this abode will be meager for nothing, and so, having laid aside the veil of flesh, I departed to the Lord and for this healing given to the sick who come with prayer to his relics. For this reason, we offer him the following praise:
Rejoice, unhypocritical guardian of spiritual purity; Rejoice, true good and faithful servant of Christ.
Rejoice, invulnerable to the arrows of the enemy; Rejoice, invincible leader of those who are being saved.
Rejoice, thou most worthy of the image of patience; Rejoice, teacher of unflattering reverence.
Rejoice, and after your departure you will keep your monastery; Rejoice, give good things to those who pray.
Rejoice, having received the crown of righteousness from the Lord; Rejoice, shining with the glory of miracles.
Rejoice, Reverend Father Joseph, God-wise, miracle worker.
Kontakion 13
Oh, reverend and God-bearing Father Joseph! Remembering now your deeds and labors, even those you have done for Christ, we, your sinners and unworthy servants, humbly ask you: pray to the merciful God, may He grant peace to our life and to His Holy Church, may He protect us from all soul-destructive and godless teachings, may He grant May all that is beneficial for us in this life, and in the future, enable us to sing to Him: Alleluia.
This kontakion is read three times, then the 1st ikos “Angel in the flesh...” into the 1st kontakion “The chosen saint...”.
First prayer
Oh, great mentor, zealot and teacher of the Orthodox faith, Holy Wise Joseph! Accept the prayer of us sinners brought to you, and with warm intercession beseech the glorified God in the Trinity, that He may bestow His rich mercy on us sinners, and establish the right faith and piety in His Holy Orthodox Church: may He give its shepherd holy zeal for the salvation of the verbal flock, for they will keep the believers, and enlighten and convert the unbelievers and those who have fallen away from the true faith. Ask for all of us everything that is useful in this temporary life and useful for our eternal salvation. Remember your flock, which you have gathered, do not forget to visit your children and, like a child-loving father, do not despise and reject our prayers, but lift up your hands in prayer to the Lord God, that He may put aside His righteous anger, which is moving against us, and deliver us from enemy visible and invisible, from famine, flood, sword, deadly plagues, invasions of foreigners and internecine warfare. To her, our most merciful intercessor, glorious miracle worker, guide us all in peace and repentance to end our lives and move with hope into the blessed village of paradise, where the all-sung Name of the Father and the Son and the Holy Spirit is constantly glorified. Amen.
Second prayer
Oh, most blessed and ever-glorious our Father Joseph! Leading your great boldness to God and resorting to your firm intercession, in contrition of heart we pray to you, illumine us with the light of the grace given to you and with your prayers help us to cross the stormy sea of this life serenely and to reach the haven of salvation without bliss: enslave us to vain things, and love sin, and if weakness arises from the evils that have befallen us, to whom shall we resort if not to you, who showed the inexhaustible wealth of mercy in your earthly life? We believe that even after your departure you acquired the greatest gift of showing mercy to those in need. Therefore, as we now fall before your celibate icon, we tenderly ask you, holy saint of God: having been tempted yourself, help us who are tempted; by fasting and vigil, trample down the demonic power, and protect us from enemy attacks; nourished by the hunger of the perishing, and ask us from the Lord for an abundance of the fruits of the earth and all that is necessary for salvation; Shaming heretical wisdom, protect the Holy Church from heresies and schisms and confusion with your prayers: let us all think in the same way, with one heart glorifying the Holy, Consubstantial, Life-giving and Indivisible Trinity, the Father and the Son and the Holy Spirit, for all ages. Amen.
The Monk Joseph of Volotsk, in the world John Sanin, was born on November 14, 1440 (according to other sources - 1439) in the village of Yazvische-Pokrovskoye, not far from the city of Volokolamsk, in the family of pious parents John (in the monasticism of Ioannikis) and Marina (in the schema of Mary) . As a seven-year-old boy, John was sent to study with the virtuous and enlightened elder of the Volokolamsk Holy Cross Monastery Arseny. Distinguished by his rare abilities and extreme diligence in prayer and church services, the gifted youth studied the Psalter in one year, and the next year - all of the Holy Scriptures. He became a reader and singer in the monastery church. Contemporaries were amazed at his extraordinary memory. Often, not having a single book in his cell, he performed the monastic rule, reading from memory the Psalter, the Gospel, the Apostle, prescribed by the rules.
While not yet a monk, John led a monastic life. Thanks to reading and studying Holy Scripture and the works of the holy fathers, he constantly remained in the thought of God. As the biography writer notes, he “vehemently hated foul language and blasphemy, and unruly laughter from his youth.”
At the age of twenty, John chose the path of monastic exploits and, leaving his parental home, went into the desert, which was near the Tver Savvina Monastery, to the famous elder, the strict ascetic ascetic Barsanuphius. But the monastic rules seemed not strict enough to the young ascetic. With the blessing of Elder Barsanuphius, he goes to Borovsk, to the Venerable Paphnutius of Borovsk, tonsure of Elder Nikita of the Vysotsky Monastery, a student of Saints Sergius of Radonezh and Athanasius of Vysotsky. The simplicity of the life of the holy elder, the labors that he shared with his brethren, and the strict fulfillment of the monastic rules corresponded to the mood of John’s soul. The Monk Paphnutius lovingly received the young ascetic who came to him and on February 13, 1460, tonsured him into monasticism with the name Joseph. This is how John’s greatest wish came true. With zeal and love the young monk carried out the heavy obediences assigned to him in the cookhouse, bakery, and hospital; The Reverend Joseph fulfilled this last obedience with special care, “feeding and giving drink to the sick, raising them and arranging their beds, as if he himself was in pain and working cleanly for everyone, as if he were serving Christ Himself.” The young monk’s great spiritual abilities were manifested in church reading and singing. He was gifted musically and had such a command of his voice that “in church hymns and readings, he was like a gusset and a glorious good-voice, delighting the ears of those listening, like no one else anywhere.” The Monk Paphnutius soon appointed Joseph as ecclesiarch of the church, so that he would oversee the implementation of the church charter.
Joseph spent about eighteen years in the monastery of St. Paphnutius. The harsh feat of monastic obedience under the direct guidance of an experienced abbot was an excellent spiritual school for him, raising in him a future skilled mentor and leader of monastic life. After the death of the Monk Paphnutius (+ May 1, 1477), Joseph was ordained hieromonk and, according to the will of the deceased abbot, appointed abbot of the Borovsky monastery.
The Monk Joseph decided to transform monastic life on the basis of strict communal life, following the example of the Kiev-Pechersk, Trinity-Sergius and Kirillo-Belozersky monasteries. However, this met with strong opposition from the majority of the brethren. Only seven pious monks were of the same mind with the abbot. The Monk Joseph decided to bypass the Russian cenobitic monasteries in order to explore the best structure of monastic life. Together with Elder Gerasim, he arrived at the Kirillo-Belozersky Monastery, which was an example of strict asceticism based on the cenobitic rules. Acquaintance with the life of monasteries strengthened the views of the Monk Joseph. But, having returned by the will of the prince to the Borovsky monastery, the Monk Joseph met the former stubborn reluctance of the brethren to change the usual hermit rule. Then, having decided to found a new monastery with strict communal rules, he and seven like-minded monks went to Volokolamsk, to his native forests, known to him from childhood.
At that time, the pious brother of Grand Duke John III, Boris Vasilyevich, reigned in Volokolamsk. Having heard about the virtuous life of the great ascetic Joseph, he warmly received him and allowed him to settle within his principality at the confluence of the Struga and Sestra rivers. The selection of this place was accompanied by a significant phenomenon: a storm blew down the forest in front of the amazed travelers’ eyes, as if clearing the place for the future monastery. It was here in June 1479 that devotees erected a cross and founded a wooden church in honor of the Dormition of the Mother of God, consecrated on August 15, 1479. This day and year went down in history as the date of the founding of the monastery of the Dormition of the Blessed Virgin Mary on Volok Lamsky, which was later called by the name of its holy founder. Quite soon the monastery was rebuilt. Its founder himself put a lot of work into the construction of the monastery. “He was skilled in every human task: he felled wood, carried logs, chopped and sawed.” Working during the day with everyone on the monastery construction, he spent his nights in solitary cell prayer, always remembering that “the lusts of the lazy kill” (Proverbs 21:25). The good reputation of the new ascetic attracted disciples to him. The number of monks soon increased to one hundred people, and Abba Joseph tried in everything to be an example for his monks. Preaching abstinence and moderation in everything, he was no different in appearance from others - simple, cold rags were his constant clothing, bast shoes made from bast trees served as his shoes. He was the first to come to church, read and sang in the choir along with others, spoke sermons, and was the last to leave the church. At night, the holy abbot walked around the monastery and cells, protecting the peace and prayerful sobriety of the brethren entrusted to him by God; If he happened to overhear an idle conversation, he would announce his presence by knocking on the door and modestly leave.
The Monk Joseph paid the main attention to the internal structure of the life of the monks. He introduced the most strict community life according to the “Charter” he compiled, to which all the ministries and obediences of the monks were subordinated, and their whole life was governed: “both in walking, and in words, and in deeds.” The basis of the Charter was complete non-acquisitiveness, cutting off one’s will and incessant labor. The brethren had everything in common: clothes, shoes, food, etc. None of the monks could bring anything into the cell without the blessing of the abbot, not even books and icons. By common agreement, the monks left part of the meal to the poor. Work, prayer, and feat filled the lives of the brethren. The Jesus Prayer did not leave their lips. Idleness was considered by Abba Joseph as the main weapon of the devil's seduction. The Monk Joseph himself invariably imposed upon himself the most difficult obediences. The monastery spent a lot of time copying liturgical and patristic books, so that soon the Volokolamsk book collection became one of the best among Russian monastic libraries.
Every year the monastery of St. Joseph became more and more comfortable. In 1484 - 1485, a stone Church of the Dormition of the Mother of God was built on the site of the wooden one. In the summer of 1485, it was painted by the “cunning painters of the Russian land” Dionysius Ikonnik with his sons Vladimir and Theodosius. The nephews and disciples of the Venerable Monks Dosifei and Vassian Toporkov also took part in the painting of the church. In 1504, a warm refectory church was founded in honor of the Holy Epiphany, then a bell tower was built and under it - a temple in the name of the Most Holy Theotokos Hodegetria.
The Monk Joseph trained a whole school of famous monks. Some of them glorified themselves in the field of church-historical activity - they were “good shepherds”, others were glorified by their works of enlightenment, others left behind a reverent memory and were worthy examples to follow for their pious monastic deeds. History has preserved for us the names of many students and associates Reverend Abbot Volokolamsky, who subsequently continued to develop his ideas.
The disciples and followers of the Rev. were Metropolitans of Moscow and All Rus' Daniel (+ 1539) and Macarius (+ 1563), Archbishop Vassian of Rostov (+ 1515), Bishops Simeon of Suzdal (+ 1515), Dositheus of Krutitsky (+ 1544), Savva of Krutitsky, nicknamed Cherny, Akaki Tverskoy, Vassian Kolomensky and many more. The tonsures of the Joseph-Volokolamsk Monastery occupied successively the most important episcopal departments of the Russian Church: Saints of Kazan Gury (+1563; commemorated on December 5) and German (+ 1567, commemorated on November 6), Saint Barsanuphius, Bishop of Tver (+ 1576; commemorated on April 11).
The activities and influence of St. Joseph were not limited to the monastery. Many of the laity went to him to get advice. With pure spiritual intelligence he penetrated into the deep recesses of the souls of those who inquired and shrewdly revealed to them the will of God. Everyone living around the monastery considered him their father and patron. Noble boyars and princes took him as a successor to their children, they opened their souls to him in confession, and asked for written guidance to carry out his instructions.
The common people found in the monastery of the monk a means of maintaining their existence in the event of extreme need. The number of people eating at the monastery's expense sometimes reached 700 people. “The whole country of Volotsk was devoted to the good life, enjoying peace and quiet. And Joseph’s name, like some kind of sacredness, was worn on the lips of all.”
The monastery was glorified not only for piety and help to the suffering, but also for manifestations of God's grace. The righteous monk Vissarion once saw at matins on Holy Saturday the Holy Spirit in the form of a white dove sitting on the Shroud carried by the Monk Abba Joseph.
The abbot, having ordered the monk to remain silent about what he had seen, himself rejoiced in spirit, hoping that God would not leave the monastery. The same monk saw the souls of the dying brothers, white as snow, coming out of their mouths. The day of his death was revealed to him, and he rested in peace, having received the Holy Mysteries and accepted the schema.
The life of Saint Abba Joseph was not easy and peaceful. At a difficult time for the Russian Church, the Lord raised him up as a zealous champion of Orthodoxy to fight heresies and church disagreements. The greatest feat St. Joseph began to denounce the heresy of the Judaizers, who were trying to poison and distort the foundations of Russian spiritual life. Just as the holy fathers and teachers of the Universal Church expounded the dogmas of Orthodoxy, raising their voices against the ancient heresies (Dukhoborsky, Christoblast, iconoclastic), so Saint Joseph was commanded by God to resist the false teachings of the Judaizers and create the first code of Russian Orthodox Theology - the great book “The Enlightener”. Preachers from Khazaria also came to Saint Vladimir, Equal-to-the-Apostles, trying to seduce him into Judaism, but the great baptist of Rus' angrily rejected the claims of the rabbis. After this, writes the Monk Joseph, “The great Russian land remained in the Orthodox faith for five hundred years, until the enemy of salvation, the devil, brought a nasty Jew to Veliky Novgorod.” With the retinue of the Lithuanian Prince Mikhail Olelkovich, the Jewish preacher Skhariya (Zechariah) arrived in Novgorod in 1470. Taking advantage of the imperfection of faith and learning of some clergy, Skaria and his minions instilled in the faint-hearted distrust of the church hierarchy, inclined them to rebellion against spiritual authority, and seduced them with “autocracy,” that is, with the personal arbitrariness of everyone in matters of faith and salvation. Gradually, those who were tempted were pushed toward complete renunciation of the Mother Church, desecration of holy icons, and renunciation of the veneration of saints, which is the basis of popular morality. Finally, they led the blinded and deceived to the denial of the saving Sacraments and the basic dogmas of Orthodoxy, outside of which there is no knowledge of God, no life, no salvation - the dogma of the Holy Trinity and the dogma of the Incarnation. If decisive measures had not been taken, “everything would have perished.” Orthodox Christianity from heretical teachings." This is how history posed the question. Grand Duke John III, seduced by the Judaizers, invited them to Moscow, made two of the most prominent heretics archpriests - one in the Assumption Cathedral, the other in the Archangel Cathedral of the Kremlin, and invited the heresiarch Skaria himself to Moscow. All the prince’s close associates, starting with the clerk Feodor Kuritsyn, who headed the government, whose brother became the leader of the heretics, were seduced into heresy. The Grand Duke's daughter-in-law Elena Voloshanka also converted to Judaism. Finally, the heretic Metropolitan Zosima was installed in the see of the great Moscow saints Peter, Alexy and Jonah.
The fight against the spread of heresy was led by the Monk Joseph and St. Gennady, Bishop of Novgorod (+ 1505; commemorated December 4). The Monk Joseph wrote his first epistle, “On the Sacrament of the Most Holy Trinity,” while still a monk at the Pafnutiev Borovsky Monastery - in 1477. From the very beginning, the Assumption Volokolamsk Monastery became a spiritual stronghold of Orthodoxy in the fight against heresy. The main theological works of Saint Abba Joseph were written here, the “Illuminator” arose here, who created his glory as a great father and teacher of the Russian Church, here his fiery anti-heretical messages, or, as the Reverend himself modestly called them, “notebooks” were born. The confessional labors of the Monk Joseph of Volotsky and the holy Archbishop Gennady were crowned with success. In 1494, the heretic Zosima was removed from the cathedral see; in 1502 - 1504. The most evil and unrepentant Judaizers - blasphemers of the Holy Trinity, Christ the Savior, the Most Holy Theotokos and the Church - were collectively condemned.
Many other tests were sent to Saint Joseph - after all, the Lord tests everyone to the best of his spiritual strength. The Grand Duke John III was angry with the saint, only at the end of his life, in 1503, reconciled with the saint of God and repented of his former weakness towards the Judaizers, then the appanage prince of Volotsk Theodore, on whose land his monastery was located. In 1508, the monk suffered an unjust ban from Saint Serapion, Archbishop of Novgorod (March 16), with whom, however, he soon reconciled. In 1503, the Council in Moscow, under the influence of the holy Abba and his teachings, adopted the “Conciliar Answer” on the inviolability of church property: “since all the church’s acquisitions are God’s acquisitions, entrusted, named and given to God.” A monument to the canonical works of Abbot Volotsky is, to a large extent, the “Consolidated Helmsman” - a huge set of canonical rules of the Orthodox Church, begun by the Monk Joseph and completed by Metropolitan Macarius.
There is an opinion about the differences of opinion and disagreement between the two great leaders of Russian monasticism at the end of the 15th - 16th centuries - the Venerable Joseph of Volotsky and Nil of Sorsky (+ 1508; commemorated May 7). They are usually presented in historical literature as the leaders of two “opposite” directions in Russian spiritual life - external activity and internal contemplation. This is deeply untrue. The Monk Joseph in his “Charter” gave a synthesis of the Russian monastic tradition, continuously coming from the Athos blessing of the Monk Anthony of Pechersk through the Monk Sergius of Radonezh to the present day. The “Charter” is permeated with the demand for the complete internal rebirth of man, the subordination of all life to the task of salvation and deification, not only of each individual monk, but also of the collective salvation of the entire human race. A large place in the “Charter” is occupied by the requirement from monks of continuous work in conjunction with internal and church prayer: “a monk should never be idle.” Work, as a “conciliar work,” represented for Joseph the very essence of churchliness - faith embodied in good deeds, fulfilled prayer. On the other hand, the Monk Nilus of Sorsky, who himself labored for several years on Mount Athos, brought from there the teaching of contemplative life and “mental prayer” as a means of hesychast service of monks to the world, as a constant spiritual activity, combined with the personal physical labor necessary for one’s livelihood. But spiritual labor and physical labor are two sides of a single Christian vocation: a living continuation of God’s creative action in the world, covering both the ideal and material spheres. In this regard, Saints Joseph and Neil are spiritual brothers, equal successors of the patristic church tradition and heirs of the covenants of Saint Sergius. St. Joseph highly valued the spiritual experience of St. Neil and sent his disciples to him to study the experience of inner prayer.
Reverend Joseph was an active public figure and supporter of a strong, centralized Moscow state. He is one of the inspirers of the doctrine of the Russian Church as the successor and bearer of ancient Ecumenical piety: “The Russian land has now overcome all through piety.” The ideas of St. Joseph, which had enormous historical significance, were later developed by his students and followers. The elder of the Pskov Spaso-Eleazar Monastery Philotheus proceeded from them in his teaching about Moscow as the Third Rome: “Two Romes have fallen, and the third stands, and the fourth will not exist.”
His opponents, the separatists, tried to refute the views of the Josephites on the importance of monastery property for church construction and the participation of the Church in public life in the conditions of the struggle for the centralization of power of the Moscow prince for their own political purposes, unscrupulously using for this the teaching of St. Nilus of Sora about “non-covetousness” - the monk’s renunciation of worldly affairs and property. This opposition gave rise to a false view of the hostility of the directions of St. Joseph and Nile. In fact, both directions naturally coexisted in the Russian monastic tradition, complementing each other. As can be seen from the “Charter” of St. Joseph, complete non-acquisitiveness, the rejection of the very concepts of “yours and mine” was put at its basis.
Years passed. The monastery created by the labors and exploits of St. Joseph flourished, and its founder himself, growing old, was preparing for the transition to eternal life. Before his death, he received the Holy Mysteries, then summoned all the brethren and, having taught them peace and blessing, rested blissfully in the 76th year of his life on October 9, 1515.
The funeral homily for St. Joseph was composed by his nephew and disciple, the monk Dosifei Toporkov.
The first “Life” of the holy Abba was written in the 40s of the 16th century by the monk’s tonsure, Bishop Savva Cherny of Krutitsky, with the blessing of Metropolitan Macarius of Moscow and All Rus' (+ 1564). It was included in the “Great Menaion-Chets” compiled by Macarius. Another edition of the “Life” belongs to the pen of the Russified Bulgarian writer Lev Philologist with the participation of the monk Zinovy Otensky (+ 1568).
A local celebration of the monk was established in the Joseph-Volokolamsk Monastery in December 1578, on the centenary of the founding of the monastery. On June 1, 1591, under Patriarch Job, a church-wide celebration of his memory was established. Saint Job, a disciple of the Volokolamsk tonsure of Saint Herman of Kazan, was a great admirer of Saint Joseph, the author of a service to him included in the Menaion. A disciple of Saints Herman and Barsanuphius was also the associate and successor of Patriarch Job - the holy martyr Patriarch Hermogenes (+ 1612, commemorated February 17), the spiritual leader of the Russian people in the struggle for liberation from the Polish invasion.
The theological works of St. Joseph constitute an integral contribution to the treasury Orthodox Tradition. Like all church writings, inspired by the grace of the Holy Spirit, they continue to be a source of spiritual life and knowledge, and retain their theological significance and relevance.
The main book of Saint Abba Joseph was written in parts. Its original composition, completed by the time of the councils of 1503 - 1504, included 11 Words. In the final edition, which was formed after the death of the monk and had a huge number of copies, “The Book on Heretics” or “The Enlightener” consists of 16 Words, which are preceded as a preface by “The Tale of the Newly Appeared Heresy.” The first word sets out church teaching about the dogma of the Holy Trinity, the second - about Jesus Christ - the True Messiah, the third - about the meaning of the prophecies of the Old Testament in the Church, the fourth - about the Incarnation, the fifth - seventh - about the veneration of icons. In words eight to ten, St. Joseph sets out the foundations of Christian eschatology. The eleventh word is dedicated to monasticism. The twelfth proves the invalidity of curses and punishments imposed by heretics. The last four words discuss the ways of the Holy Church’s struggle with heretics, the means for their correction and repentance.
9.09.1515 (22.09). - Rev. reposed. Joseph Volotsky, eradicator of the Judaizer heresy
(12.11.1440–9.9.1515) - an outstanding Russian church leader, writer, in the world Ivan Sanin. The son of a Volokolamsk boyar, as a seven-year-old boy, John was sent to study with the pious elder of the Volokolamsk Holy Cross Monastery Arseny. For two years, John studied the Holy Scriptures and became a reader in the monastery church.
At the age of 20, he took monastic vows at the Borovsky Monastery with the name Joseph. The Monk Joseph spent eighteen years under the guidance of the holy ascetic. Upon the death of his teacher, he was appointed abbot of the Borovsky monastery, which he ruled for about two years. In this monastery he introduced a communal rule, which caused discontent among some monks. The Monk Joseph was forced to leave the monastery and went on a pilgrimage to Russian shrines. So he ended up in the Kirillo-Belozersky Monastery. Here he became even stronger in his desire to create a new monastic hostel.
In 1479, from the Kirillo-Belozersky Monastery, he returned to his native Volokolamsk lands, where, at the confluence of the Struga and Sestra rivers, he founded the monastery of the Dormition of the Blessed Virgin Mary in the forest. In his Volokolamsk monastery, the Monk Joseph introduced the strictest community life and drew up his own charter for it, a significant part of which was taken from the charter.
Being a monk, St. Joseph nevertheless actively participated in social, political and government life. Theologically educated, he fought against regional separatism. In a dispute with Rev. Nil Sorsky defended the monastery estates, citing evidence from the founders of Russian monasticism and the abbots of other monasteries, who owned villages for food and the possibility of spiritual and educational activities of the monasteries. He believed that the Church should not turn away from the world and from state life, but should actively influence it for the sake of the salvation of the flocked people.
This is the influence of St. Joseph extended himself to royal power, making a great contribution to its true Orthodox understanding. His famous saying is known: “If a King reigns over people, but allows evil passions and sins, love of money and anger, wickedness and untruth, pride and rage to reign over himself, and the worst thing of all is unbelief and blasphemy, then such a king is not God’s servant, but the devil, and not a king , but a tormentor... Such a King, because of his wickedness, was not called a king by our Lord Jesus Christ, but a fox... And you should not listen to such a king or prince, who leads you to wickedness and wickedness, even if he tortures you with death threatens...".
The greatest feat of St. Joseph was his struggle against the heresy of the Judaizers. The heresy appeared in Novgorod after an invitation there in 1470 to a feeding Prince of Kyiv Olelkovich, in whose retinue was the Jewish physician Skhariya, who propagated heresy. The Judaizers denied the dogma of the Holy Trinity, professing Jewish monotheism; denied the Divinity of Jesus Christ, His Resurrection and Last Judgment; blasphemed Mother of God And Calvary Cross; they denied the sacraments and veneration of icons, over which they committed sacrilege, denied the afterlife, etc.
Assessing the heresy of the Judaizers as the greatest danger to which Orthodox statehood has ever been exposed, the Monk Joseph is not exaggerating. Indeed, in the strict sense - and this is especially emphasized by St. Joseph - “the heresy of the Judaizers” was not a heresy, that is, an arbitrary distortion of Christian truth, but apostasy- a complete negation of Christianity and the complete opposite of it.
A collection of “words” against the Judaizers, over which St. Joseph worked in 1494-1506, later called the “Illuminator”, consists of 16 texts. They give a general assessment of the Novgorod heresy and propose measures for its eradication.
“The current... apostates are much worse than those [former heretics], more nasty and crafty, – wrote Rev. Joseph in "The Enlightener". – Being among the Orthodox, they show themselves to be Orthodox, and if someone stands firmly in the faith of Christ and Orthodoxy, they hide from him in every possible way; if they see one of the more simple-minded, then they are ready to catch him. In order to attract people to Judaism, they even dare to become priests... If any of the Orthodox wants to rise up against them with denunciation, then they renounce the Jewish faith, and even curse its followers, and swear with terrible oaths that they are Orthodox , “so that they would not be exposed and it would be more convenient for them to secretly seduce the Orthodox.”.
The Monk Joseph was canonized on December 20, 1578, shortly after his death. Many of the disciples and followers of St. Joseph of Volotsk also entered the ranks of Russian saints; The Joseph-Volotsky Monastery itself became the center of spiritual enlightenment for many centuries. Of the most prominent tonsures of the Joseph-Volokolamsk Monastery, we mention such archpastors as Metropolitans of Moscow and All Rus' Daniel and Archbishop Vassian of Rostov, Bishops Simeon of Suzdal, Dositheus of Krutitsky, Savva of Krutitsky, nicknamed Black, Akaki of Tver, Vassian of Kolomna, Saints of Kazan Gury and Herman, Saint Barsanuphius, Bishop of Tver.
Our Church, now troubled by heretics and torn apart by schismatics, needs strong weapons against them. Such a weapon is the word of St. Joseph of Volotsk, who not only exposed a specific heresy of the 15th century, but, defending Orthodoxy, gave a model approach to any non-Orthodox teaching - be it the Latins, Protestants, psychics or any manifestation of the “new religious consciousness.”
Reverend Father Joseph, pray to God for us!
St. Joseph Volotsky writes “accusatory words” against the Judaizers. Facial chronicle. XVI century
About modern Judaizers, see:
During St. Joseph of Volotsky was widely expected to expect the end of the world after the seventh thousand years from the Creation of the world (in 1492 according to modern chronology). And when this did not happen, heretics did not fail to use this fact in order to fight the Church. To this question Rev. Joseph also dedicated one of his “Words” that is still relevant today.
Excerpts from Word Nine
against the heresy of the Novgorod heretics, who say: “Why is there no second coming of Christ, although its time has already come? After all, the apostles wrote that Christ was born in last summers, and already one thousand five hundred years have passed since the birth of Christ, and there is no second coming of Christ, - therefore, the writings of the apostles are false.” Here evidence is given from the Holy Scriptures that the writings of the holy apostles are true, since they were inspired by the Holy Spirit.
All Holy Scripture, both the Old and the New Testament, is good, useful and saving, especially the writings of the saints and divine apostles. After all, the Lord said to them: “You are My friends... for the servant does not know what his master is doing; but I have called you friends, because I have told you everything that I have heard from My Father” (John 15:14–15). Therefore, what they spoke, taught and wrote about is true, useful and saving for our souls. And those who think differently reveal their malice and unforgivable madness, the newest kind of wickedness, a sign of pride and unbelief. If they had faith with humility, they would agree with what is said in the Holy Scriptures: “The Lord of hosts has determined, and who can undo it? His hand is stretched out, and who can turn it away?” (Isa. 14:27) - and they would not dare to particularly inquire about what is kept silent, and ask about what is hidden....
The Apostle said: “The Lord is not slack in fulfilling his promise, as some count slackness,” that is, the Lord has not yet come to judge, not because he was slow, but because, he says, “he is patient with us, not wanting anyone to died, but so that everyone would come to repentance.”
And the blessed Apostle Peter also says: “Consider the longsuffering of our Lord Jesus Christ to be salvation, just as our beloved brother Paul, according to the wisdom given to him, wrote to you, as he speaks about this in all his epistles, in which there is something difficult to understand, that the ignorant and those who are not established are twisted to their own destruction, just as they do the rest of the Scriptures” (see 2 Pet. 3:15–16). And the holy Apostle Paul exclaims: “In the last times, difficult times will come, for people will be... impudent, arrogant... more lovers of pleasure than lovers of God, having a form of godliness but denying its power. Avoid such people” (see: 2 Tim. 3:1, 3–5). And the Apostle Peter said: “And you will have false teachers who will introduce destructive heresies” (2 Pet. 2:1). And the divine Apostle Jude, brother of James, says this: “Beloved, remember what was predicted by the Apostles of our Lord Jesus Christ. They told you that in the last time there would appear scoffers... These are people who separate themselves... natural, having no spirit” (Jude 1:17-19). “Therefore, beloved, being forewarned of these things, take heed lest you be carried away by the error of the wicked, and fall from your own conviction” (2 Pet. 3:17).
This is how concerned the divine apostles are for our salvation! How dare we, passionate and damned, say: “Why didn’t God do it the way it seemed to us?” We are so darkened by our malice that for the great mercy of the Benefactor we present demands to Him and for the great love of the Lord we annoy Him and say: “Why did He delay in judgment? Why is His second coming so long?”...
Listen to why the holy apostles said that the Lord was born in recent times. After all, He did not come to earth to be born either in the first thousand or in the second, nor did He come then when the crimes of God’s commandments increased and people desecrated the earth with murder and blood, adultery and fornication, which is why the Lord brought a flood and destroyed everyone, and only a few were saved . He did not come even when people began to make idols and worshiped creatures instead of the Creator. When five thousand five hundred years had passed, the Lord came to save us. That is why the holy apostles said that the Lord was born in recent times.
Nowhere in the holy books, neither the apostles, nor the prophets, nor the holy fathers does it say that the second coming of Christ will happen when a thousand years or two have passed after His first coming. Our Lord Jesus Christ Himself said in the Holy Gospel: “No one knows, not even the angels of heaven... but only the Father” (Mark 13:32). The holy prophets and apostles and our holy fathers wrote in agreement with this.
Even if God had told us in the Holy Scriptures or one of the holy apostles or prophets had said that a thousand or two thousand years would pass after the Resurrection of our Lord Jesus Christ and then there would be a second coming, and if that time had passed and there would be no second coming it would be - and then it is unacceptable to talk about this and question the Creator and Creator of all things. For it is characteristic of the humane and soul-loving Lord God Almighty to endure our sins and not to desire our destruction in sins, but to lead everyone to repentance.
Thus, about Nineveh He said that the city would perish, but it did not perish, but piety defeated condemnation (Jonah 1, 2; 3:1-10). And he commanded Hezekiah and told him for his household that he would die and not live (2 Kings 20) - and he did not die. And about Ahab he said: “I will bring evil upon you,” but he did not (1 Kings 21).
By mentioning this, we are not saying that the Lord is lying, but we want to show that the all-good Lord submits to His love for mankind.
After all, the Ninevites, being barbarians and not knowing the Holy Scriptures and the fear of God, did not despair about their salvation and did not say: “God commanded, the King established, and how could it be otherwise?” But everyone came to repentance and soon each turned away from their sinful path and from untruth in their deeds, saying: “Who knows, maybe the Lord will have mercy, and heed the prayers, and turn away his anger and rage, and we will not perish.” And God saw by their deeds that they had turned away from their sinful ways, and the Lord regretted the misfortunes that he had promised them.
When the indicated three days passed and Nineveh did not perish, they did not ask the Lord, and did not say that His word had not come true. And we, called children of God, a holy people, bearing the name of Christ, ask and inquire, saying: “Why is the second coming of Christ delayed, since it is already time for it to happen?”
O evil and crafty custom! Because of the Master’s great love for mankind, we turn out to be His enemies and because of His innumerable mercy towards us, we run away from service. Let no unnecessary things be said in the Church of God; let the ability to take on faith be glorified; Let not inquire into what is not said.
If we begin to find out the unknown, we will perish, like the Ninevites, who after some time forgot the mercy of God and returned to their previous evil. And the prophet Nahum was sent to them from God, but they did not believe his preaching, hoping that his prophecy would not come true, just as Jonah did not come true.
Look what God’s prophet Nahum says about them: Nineveh will perish with fresh water and underground fire (cf. Nahum 1:8–10). And so it happened: the lake located in the vicinity of the city flooded it, and the fire that came from the desert burned it top part. Believing the preaching of the prophet Jonah, they were saved; When they did not believe the sermons of the prophet Nahum, they died completely.
And if five thousand five hundred years had passed after Christ’s coming, the same number of years that had passed before His coming, even then it would not have been allowed to speak and ask about this. After all, you, being a person, do not know your own nature: how you came into existence, and how many years your life will last, and what your death will be. Without knowing yourself, how can you inquire about the Divine?..
As the great Paul said about Abraham and his obedience: “He did not waver at the promise of God through unbelief, but remained strong in faith, giving glory to God and being fully confident that He was able to perform what He had promised” (Rom. 4:20-21). And he also says: “ Righteous by faith He will live, but if anyone hesitates, My soul has no pleasure in him” (Heb. 10:38). After all, we, brethren, do not live for pernicious doubt, but for faith that saves the soul: “Now faith is the substance of things hoped for and the conviction of things not seen... By faith we understand that the worlds were framed by the word of God, so that out of things that are invisible were made things that are visible... And without faith it is impossible to please God” (Heb. 11:1, 3, 6).
And the apostle also says: “The weapons of our warfare are not carnal, but strong by God to the pulling down of strongholds: through them we cast down arguments and every high thing that exalts itself against the knowledge of God, and we bring into captivity every thought to the obedience of Christ” (2 Cor. 10:4-5). For it is said by the Holy Spirit: “The Lord is faithful in all His words” (Ps. 144:13), in what He commands, or rejects, or promises, or forbids (cf. Deut. 7:9; 32:4; 2 Tim. 2:13; Hebrews 10:23).
I support you, brother Ivan, the modern Moscow Patriarchate has nothing in common with the Russian people and Russia. ... I wouldn’t be surprised if in ten years the Moscow Patriarchate canonizes Alexander Me, Ridiger, Yeltsin, Vekselberg, Putin, Gryzlov and other Judaizing tormentors of the Russian people.
Brothers!
Where should we take Father Seraphim? Where are the new martyrs and confessors?
GREAT saint of God Joseph! Now there are many Orthodox Judaizers! Wolves in sheep's clothing
thinking themselves righteous
“Our saints”, “true Orthodox” - this is all an echo of pride, a proud (before others, “unchosen”, “untrue”) feeling of superiority - that is, exactly what led Jewry to apostasy. I think that Christianity is the path to the Kingdom of God. And to consider that we, the “chosen ones” are worthy of this Kingdom, and you, who (by the will of fate and history! not by your own choice!) are baptized with a pinch, are outcasts - isn’t this pride? Vulgar and disgusting. I respect the Old Believers for their perseverance and deeds in the name of their faith. But this arrogance, which, by the way, often manifests itself among Old Believers in simple life Everyday life in relation to others (as, by the way, to many Jews!) - it is disgusting and unacceptable. Incompatible with Christ. Please think about this!
On September 22, the Orthodox Church honors the memory of Joseph Volotsky. The intelligent public knows him better from the confrontation between the Josephites and non-covetous people. Patriarch Kirill, in the spirit of our times, declared this saint the patron saint of Orthodox entrepreneurship and economics. But Joseph’s most notorious act was still the fight against the heresy of the Judaizers.
Somewhere in 1460, a young man named Ivan Sanin came to the Monastery of the Nativity of the Virgin Mary near Borovsk. He was born in 1439 in the village of Yazvische near Volokolamsk. His great-grandfather Sanya, Litvin by origin, received this Ulcer as his patrimony for his service to the Moscow prince. Since childhood, Ivan did not like the bustle of the world; he dreamed of monasticism. And he had already visited the Tver Savin Monastery, but he didn’t like it there. The laity in the refectory swore so much that the young man decided: no, get away from here. The local elder Barsanofius Neumoy advised: you go to Borovsk, to Paphnutius.
Paphnutius Borovsky is one of the most glorious figures of Russian holiness. This grandson of a Tatar Baskak who converted to Orthodoxy was as simple as a child, but at the same time he saw right through anyone. He was just cutting down the forest when Ivan Sanin came to his monastery. And, of course, I immediately saw the difficult character of the newcomer. Perhaps he saw his whole future... Paphnutius accepted Ivan and tonsured him under the name Joseph. The Life says that Sanin became his favorite student, and that when he died, Paphnutius bequeathed the abbess to him. Maybe so. But it is worth noting that before his death, the perspicacious elder warned his children: “After my departure there will be many troublemakers in the monastery of the Most Pure One, I feel that they will confuse my soul and stir up discord among the brethren.”
And so it happened. In 1477 Joseph became abbot, and this turned out protracted conflict. The fact is that under Paphnutius the monastery was a special one, that is, each monk had his own cell, some kind of household, could eat and wear what he wanted (to a certain extent). And Joseph decided to introduce a hostel. I talked about this form of monasticism in connection with Sergius of Radonezh, who introduced it in Rus': all property is common, food and clothing are the same, work is distributed equally. This kind of communism is not everyone's cup of tea, but it is a high ideal for some.
Paphnutius himself conducted business in such a way that, in fact, he had a hostel in the monastery, but it was reasonable and gentle. For Joseph, principle was important. He was a fighter by nature and did not want to negotiate with anyone. Having encountered resistance from the monks, he simply left and went to wander through Russian monasteries. I examined their device. In particular, he spent more than a year in the Kirillovo-Belozersky Monastery (see), which in those days was a model of a hostel. Returning to Borovsk two years later, Joseph discovered the same resistance to his innovations. And he decided to start the business from scratch and left forever.
Actually, he already knew where he was going: to his native place. The portage on Lama was the key to the waterway system central Russia. There was a long-standing struggle for these places between Tver, Moscow and Novgorod. But when Joseph came here in 1479, the dispute had long been resolved in favor of Moscow. In Volokolamsk he sat younger brother Ivana III Prince Boris Vasilievich. Joseph turned to him for support in creating a new monastery. The prince eagerly seized on this idea. During the construction of the first wooden church of the monastery (Uspenskaya), just like Lenin, he personally carried the logs.
From the very beginning this monastery was conceived as a rich, influential, aristocratic one. And at the same time – socially oriented. That's what he became. Prince Boris immediately allocated him a village so that the pilgrims would not need anything. Soon large contributions also came from landowners taking monastic vows at the monastery. If you didn’t want to be a monk, then you still contributed voluntarily: for the sake of your soul and just for God’s sake. Joseph knew how to force people to part with money; it was not for nothing that Patriarch Kirill declared him the patron of Orthodox entrepreneurship and management in 2009.
Already in 1486, the wooden Assumption Church was replaced by a new stone one, costing 1000 rubles. The money was huge in those days. A good church made of stone cost 200 rubles. But Joseph believed that one should not skimp on a charitable cause, he understood: money comes to money if you spend it wisely. And he spent countless amounts on the construction and decoration of churches, on books, and church utensils. But also for the acquisition of land. And as a result, in times of famine, the monastery could feed up to five hundred people daily. Joseph showed by action how life should be organized in the Orthodox kingdom. He instructed landowners: don’t bring people to poverty, otherwise how will they support you.
In general, he thought socialistically. In lean years, he demanded fixed prices for bread. All this is not from some special love for one’s neighbor, it is rather a theory, a principle, an ideology. Joseph built a kingdom of social harmony in a separate monastic household. And his successors turned the monastery into an exploiter, extracting the last from the worker. In 1594, the unrest of the peasants of the Joseph-Volotsk Monastery had to be suppressed by force of arms.
This concerns the achievements of the economy. But the main passion of Joseph’s life was still spiritual warfare: searching for enemies and fighting them. Just as he began his career as abbot with a conflict in Pafnutievo, so he ended with a conflict with Archbishop Serapion, who even excommunicated him (but the last word still remained with Joseph: Archbishop Serapion was removed from the throne and exiled). And between these points of conflict there was a whole lifetime of struggle. And the main act of this life was the reprisal against the Judaizers and the associated victory over non-covetous people, who believed that monasteries should not own lands. In this, the non-covetous people, of course, were supported by Ivan III, who wanted to take over the monastery lands. So Joseph at the same time defeated the Grand Duke.
Some idea of the Judaizers can be obtained from Joseph’s book “The Enlightener.” It says that in 1470, “a Jew named Skaria came from Kyiv to Novgorod, and he was an instrument of the devil - he was trained in every villainous invention: sorcery and witchcraft, astronomy and astrology.” In Novgorod, this Skhariya “first seduced the priest Denis and seduced him into Judaism; Dionysius brought priest Alexei to him.” Then “other Jews arrived from Lithuania - Joseph Shmoilo-Skaravey, Mosei Hanush.” And off we go...
You should immediately pay attention to the fact that priests Alexey and Denis were supporters of Moscow. Some time after the capture of Novgorod in 1478, Ivan III invited them - one as an archpriest, and the other as a priest - to his capital Kremlin cathedrals: the Assumption and Arkhangelsk cathedrals, respectively. Most likely, this is why Joseph appointed both of them as instigators of heresy: for drama, he needed large figures who would carry the infection to the capital. According to the Enlightener, both of Ivan’s protégés, back in Novgorod, “wanted to be circumcised according to the Jewish faith, but the Jews did not allow them to do this, saying: if Christians find out about this, they will see and expose you; keep your Judaism secret."
Cunning, smart, resourceful - this is how many people still perceive Jews, although this, of course, is an exaggeration. A more sensible description: too noticeable, fussy, unable to adapt to the customs of the natives, and even eager to suffer. By creating his own scenario for the phenomenon of heresy in Russia, Joseph at the same time laid the foundation for anti-Semitism, so characteristic of some circles in the Russian Orthodox Church. And at the same time he formalized the archetype, which now circulates in the collective unconscious of the Russian people. This is the enduring, so to speak, meaning of “The Enlightener.”
To be fair, it must be said that the heresy was not discovered by Joseph, but by Archbishop Gennady of Novgorod. This instructive story. To understand it better, we must keep in mind two circumstances. First: Ivan III, having captured Novgorod, immediately began to eliminate its traditional freedoms, develop wealth, mass repressions and resettlement of residents in the Moscow region. These were literally the last times for the republic. But - and this is the second circumstance - those were the last times according to the calendar. On September 1, 1492, people expected the end of the world, for, if we count from the creation of the world (see), the year 7000 was coming, the last according to the calculations of science of that time. And the real Novgorod events lived up to these expectations: loss of independence, repression, robbery.
Previously, the Novgorodians themselves elected an archbishop, but now they began to send him from Moscow. The first such was Sergius, sent to Novgorod in 1482. For the tasks set by the Grand Duke, he was completely unsuitable. He was a mystic, not an official. The measures to confiscate valuables were carried out with difficulty. And soon the ghosts of local saints began to appear to him and reproach him for his pro-Moscow policies. Sergius thought worse than that- “fell into amazement” (went crazy) and was speechless. This is all literal. Many were sure that the archbishop had been driven mad by magic. It's possible. In general, I had to recall him. And what is characteristic: as soon as the damaged ruler left the banks of the Volkhov, his mental state returned to normal, speech returned, and the visions stopped. The spirit seer spent the remaining 20 years of his life in retirement in the Trinity-Sergius Lavra.
And in Novgorod he was replaced by Gennady. The Rostov chronicler reports that Gennady gave Ivan Vasilyevich 2,000 rubles to become an archbishop. The Grand Duke, they say, needed money. Of course. But even more, the prince needed a man who would extort funds from the cunning Novgorod clergy. Arriving in the city in the spring of 1485, Gennady ordered a complete register of the churches and priests of the diocese to be compiled and imposed a special tax on them. Which not all went to the Grand Duke, Saint Gennady himself was in need. His life says that after the council of 1503 prohibited taking bribes for ordination to the priesthood, Gennady “began to take bribes for ordaining even more former ones.” For which he was removed from the pulpit. But this did not stop him from becoming a saint. After all, it was he who exposed the heretics.
It started with the fact that it suddenly became clear to Gennady that both in Novgorod and Pskov everyone hated him, and some were already writing denunciations to Moscow. And then he decided to carry out a diversionary operation. Shout: Stop the thief! A reason was quickly found: in 1487, some drunken priests, having quarreled, somehow spoke incorrectly about some icons. A denunciation was received and an investigation began. A certain priest Naum admitted that he seduced parishioners with “Jewish ten-words.” That is, he taught the ten Mosaic commandments. And there’s not only “thou shalt not kill” and “thou shalt not steal.” There is also, for example, “do not make yourself an idol” (icon), and “remember the Sabbath day.” Well, why not Judaism? Naum's confession was enough for Gennady to send a message to Moscow: the priests here are preaching the Bogomil heresy. The process has begun.
Let's still figure out what a Judaizer is? Reading The Enlightener, you learn that this is a man who longs to be freed from the foreskin, does not recognize Jesus Christ as God, does not believe in the Trinity and the Second Coming, despises icons, relics, monasticism... However, at the councils of 1488, 1490 and 1504, convened against heretics, the accused were, firstly, of completely different convictions, and secondly, they did not recognize any Judaism, or heresy in general. Except, perhaps, for the Pskov abbot Zakhary, who for three years did not receive communion himself and did not give it to others - on the grounds that the hierarchy was allegedly corrupt. But this is not Judaism at all. Such heresy in Rus' has always been called strigolism. This is exactly how Gennady defined the heresy of Zechariah. But after Joseph’s explanations, the Strigolniks began to be called Judaizers.
Joseph was more of a theorist, and moreover, he joined the fight against heresy only in 1493, when it had already moved into the plane of high Moscow politics. But Gennady was a practitioner. His denunciations to Moscow are filled with details, from which one can understand what, in fact, consisted of what he called heresy. For example, he says that some townspeople hang crosses on the necks of ravens and let them go. And the crows “land on the bitch and on the dung and drag it with a cross.” He also reports about someone drunk who urinated on the icon. More about the priests from the Oyat River, who gave a man a pectoral cross with images of the male and female genital organs.
Of course, there is iconoclasm here. But what does this have to do with Jews? If you look for heresy here, then it is Bogomilism (as Gennady initially defined), which was celebrated in Novgorod back in the 11th century. It was the Bogomils who despised the cross as a shameful instrument of execution of the Word, rejected icons as idols, relics as a receptacle for demons. Through the Paulican, the Bogomils go back to Marcion, who separated the Old Testament from the New, Jewish law from Christ's grace. And he taught that the Jewish god is evil, and the Messiah he promised is the Antichrist, who will come to forcefully give the earth under the rule of the Jews. The Bogomils also believed that this god was evil, they called him Sataniel, and the church in which he was worshiped was, accordingly, Satanic. For such views, the Bogomils (in Western terms - Albigensians, Cathars, Templars, and so on) were burned everywhere without mercy. But it never occurred to anyone to call people who reject the God of the Jews Judaizers.
Let us return, however, to the Mother See, where Joseph accuses Metropolitan Zosima of Moscow himself of heresy. Whatever he calls him - the brand of the fire of Sodom, and the destructive serpent, and the glutton, and the drunkard, and the evil wolf, and the pig, and the new Arius, and the firstborn of Satan. Why, Lord? After all, Zosima just didn’t want to “burn and hang” (as Gennady demanded) those unfortunates who were forced to confess to heresy, he didn’t want meaningless blood. As a courtier, he saw the entire political background of the game around heresy (let me remind you that those who supported the claims to the throne of Elena Voloshanka’s son Dmitry would later be declared Judaizers, and the battle for power would be won by Vasily, the son of Sophia Palaeologus). Zosima had well-known shortcomings; for example, he drank terribly, but he was neither a heretic nor a pig. However, in 1494, through the intrigues of Joseph and Gennady, the metropolitan was removed from the throne. And he got off easy.
Joseph demanded the execution of heretics. He based his intransigence on the Bible: “After all, this is what the prophets, the righteous, and the pious kings did in the Old Testament: if they saw that someone had departed from the Lord God Almighty, they either killed him with the sword or overthrew him with prayer. Thus, the great Moses ordered to cut with the sword the apostates from God the Almighty, who worshiped the golden calf. The greatest of the prophets, Elijah, caused heavenly fire to burn two Pentecostals who apostatized from the Lord God, and he personally cut down four hundred people with the sword.” In response, Joseph received a letter full of irony from the Kirillov Monastery: “On Judgment Day, everyone will receive from God according to their deeds. If you demand that a brother kill a brother who has sinned, then it will soon come to the celebration of the Sabbath, and to everything in the Old Testament that is hateful to God.”
These Trans-Volga elders (non-covetous people) were, apparently, subtle psychologists. The hint is transparent: Joseph, in his worldview and in his methods, is himself a Judaizer in his soul. To this it is worth adding: like, in fact, any person who is too imbued with Old Testament(and Joseph, judging by The Enlightener, is imbued with it through and through). This is, in fact, not about ideology, but about attitude, about intolerance towards other faiths, about the fanaticism that Moses, Ilya and our Joseph demonstrate. All this is clear: Christianity is the religion of the God of the Jews, adapted for the pagans. It is based on the same god and the same myths as the Jews. And myths (stories) are precisely what convey a mood, a worldview, and, as it were, infect.
For people who are not interested in Jewish myths (and most often simply do not know them), it doesn’t matter; they remain pagans (or double-believers). But those who delve into myths, their spirit and style, are gradually reborn, absorb the spirit of the Jewish religion, and become, to some extent, Jews (after all, it is not for nothing that it is written that Abraham became the father of all believers). No, of course, they do not become real Jews, they do not physically belong to the chosen people. But they belong to this grace through the Church, which is the body of Jesus Christ, the son of the Jewish god. And in this sense they are Jews, although they are inferior. This, in fact, was Joseph Volotsky - ideologically a fighter against the Judaizers, and psychologically almost a Jew. The Belozersk elders noticed this very accurately.
