Saint John Cassian the Roman. Venerable John Cassian the Roman

According to popular belief, there are many unlucky days in the year. One of the most "heavy for both people and cattle" is Kasyanov's day. It is celebrated on March 14 (February 28 S.S.) in leap years and March 13 (February 27 S.S.) in non-leap years. Why is the day called "Kasyanov"? The fact is that the indicated date is approved by the church as dedicated to the memory of the Christian saint - St. John Cassian the Roman. For what reason our ancestors endowed the chosen one of God in their imagination with negative traits, it is not difficult to understand - after all, they were pagans. Orthodox Christians revere this saint for the many virtues he showed during his lifetime, and for the mercy shown to believers even after his death.

Childhood and youth of the righteous

Saint John Cassian the Roman was a native of the "capital of the world" - Rome. He was born around the year 350 in the Gallic region, the city of Marseille, in a family of pious, noble people. It was just that era that was marked in history by the flourishing of Christian writing, Dukhoborism and monasticism in the East.

At the indicated times - IV-V centuries AD. – God gave the sinful Earth many glorious ascetics and talented theologians. Saint John Cassian the Roman was one of them. Thanks to the efforts of loving parents, he received an excellent education. The lad quite early became interested in the sacred books and showed a genuine interest in the sciences. Cassian began with the so-called "secular" disciplines: astronomy and philosophy, and then delved into the study of St. Scriptures. After a short time, the young man was so successful in the latter that he earned the title of one of the outstanding interpreters of the main book of Christians of his time.

The future Saint John Cassian the Roman possessed numerous virtues. This was facilitated, first of all, by his desire to be like his own pious parents in everything. Like them, Cassian zealously preserved the purity of thoughts and soul, lived in humility, meekness and virginity. The more the lad developed the voiced qualities in himself, the more the desire to devote himself without a trace to the service of the Lord God grew stronger in him. As a result, Cassian could no longer resist the dictates of his heart and, while still a young man, left his father's house, his native land and went to Palestine, to Bethlehem. There he went to the Bethlehem monastery, where he accepted monasticism and began to take his first steps in asceticism.

Cassian and Herman

In the holy monastery, the young righteous John Cassian the Roman met a certain monk named Herman. A close acquaintance began between the young people, which quickly turned into a warm, sincere friendship. Cassian and Herman lived in the same cell and practically did not part. The brethren of the monastery treated the friendship of the two monks favorably, loving both for their meekness and virtuous existence.

Thus passed two years of the ascetic path of Cassian and his friend Herman, accompanied by unceasing prayers and strict fasting. The young people awakened a desire not to stop there, and they left the monastery and retired to the desert, where they began to lead a silent life. But the ascetics did not limit themselves to this either, starting after some time a pilgrimage to the holy monasteries. The monks visited all the monasteries in lower and upper Egypt, absorbing, like a sponge, spiritual conversations with other elders and ascetics living in them, remembering the way of life of God's chosen ones.

So inseparable friends spent seven whole years. After John Cassian the Roman and Herman returned to Bethlehem, but very quickly went back to Egypt. For another three years the monks heeded the wisdom of the elders of Thebaid and the Skete Hermitage.

Climbing the spiritual ladder

The year 400 became very important for St. John Cassian and Herman: they visited the Byzantine capital - Constantinople. The desire of friends to visit Constantinople was dictated by the desire to see and hear St. John Chrysostom. It was fulfilled, moreover, the famous teacher of the Holy Church granted Herman the dignity of a presbyter, and Cassian a deacon (he was somewhat younger than his comrade). Unfortunately, not everything went smoothly after this event. Three saints lived in the era of persecution of Christians, therefore, the unfortunate fate did not bypass the mentor and benefactor Cassian and Herman. To prevent the arrest of John Chrysostom, representatives of the higher clergy organized a delegation with ascetics in its composition. The purpose of the delegation sent to Rome was to intercede for the protection of an innocent suffering teacher. Alas, the actions taken did not give positive results; on the contrary, they aggravated the situation even more: St. John Cassian the Roman found himself in exile, and his friends fell into enemy disgrace.

The Monk John Cassian the Roman once again visited the holy monasteries of Egypt during these terrible years. And then he returned to his homeland, to the city where he was born. There, the ascetic of piety became, with the blessing of the Pope, a presbyter, and there, in the year 435, he peacefully ended his earthly journey. But earlier, the Monk Cassian managed to build the first two monasteries near the city of Marseilles: male and female. The charter of both monasteries was brought into line with the rules of the Egyptian and Palestinian cenobitia. Thus, St. John Cassian the Roman is rightfully considered one of the first founders of monasticism in the Gallic region of the Roman Empire. Thanks to this activity, which later served as a model for Western monasteries, the saint was awarded the title of abbot.

Saint Cassian as a theologian

An ascetic of piety from Marseilles, the Monk John Cassian the Roman, wrote in the period from 417 to 419 12 books “On the Decree of the Palestinian and Egyptian Cenobites”. He also wrote 10 conversations with the elders of the desert. These creations were created at the request of the Bishop of Apt Castor.

The work “On the Decree of the Cenobites” (“On the Decrees of the Cenobites”) contains information about the structure of the internal and external life of the eastern monasteries. The first book tells about the appearance of a monk, the second - about the order of night psalms and prayers, the third describes the order of daytime prayers and psalms, the fourth speaks of the order of rejection from the world, books five to twelfth report on eight major sins. The Monk Cassian singled out eight passions, especially destructive for the human soul: gluttony, fornication, anger, pride, sadness, avarice, despondency and vanity. The books that he devoted to the vices listed above contain important information: the action, causes and recommendations for combating each of the pernicious sins.

As for the spiritual conversations with the ascetics of the desert (“Conversations of the Egyptian Fathers”), in them you will find valuable information about the purpose of life, about the desires of the spirit and body, about prayer, about the methods and steps of renunciation of worldly existence.

In the year 431, the Monk John Cassian the Roman wrote his last spiritual work. It is called "On the Incarnation of Christ against Nestorius." This work was of a polemical nature and is currently regarded only as a material tribute to its time. This book is a collection of judgments of Eastern and Western Fathers of the Church, ascetics against heresy. All three works of St. John Cassian the Roman have survived to this day.

See the creations of St. John Cassian the Roman in "PHP" format in the left column below under the section heading John Cassian the Roman

Here you can download Epistle to Castor, Bishop of Apt, about the rules of cenobitic monasteries>>> in Microsoft Word format (~ 176.0 Kb)

Download Ten Conversations of Fathers Living in the Skete Desert>>> in Microsoft Word format (~ 222.9 Kb)

Download Seven conversations of the fathers who lived in the Egyptian desert of Thebaid>>> in Microsoft Word format (~ 145.5 Kb)

Download Seven conversations of the fathers who lived within Lower Egypt>>> in Microsoft Word format (~ 152.4 Kb)

Brief information about him (from the Philokalia)

St. John Cassian the Roman was born (in 350-360), probably in the Gallic region, where Marseille is, from noble and wealthy parents and received a good scientific education. From a young age, he loved the God-pleasing life and, burning with the desire to achieve perfection in it, went to the East, where he entered the Bethlehem monastery and became a monk. Here, hearing about the glorious ascetic life of the Egyptian fathers, he wished to see them and learn from them. For this, agreeing with his friend Herman, he went there, about 390, after a two-year stay in the monastery of Bethlehem.
 Seven whole years they spent there, they lived in sketes, and in cells, and in monasteries, and among hermits, in solitude, they noticed everything, studied, and passed by themselves; and got acquainted in detail with the ascetic life there, in all its shades. They returned to their monastery in 397; but in the same year they again went to the same deserted Egyptian countries and stayed there until the year 400.
 Leaving Egypt this time, St. Cassian and his friend went to Constantinople, where they were favorably received by St. Chrysostom, which St. Cassian consecrated a deacon, and his friend, as an elder, a priest (in 400). When St. Chrysostom was sentenced to imprisonment, his devotees sent (in 405) on this case to Rome to Pope Innocent some intercessors, among whom was St. Cassian with his friend. The embassy ended in nothing.
 St. Cassian, after this, did not return to the East, but went to his homeland and there continued his ascetic life, according to Egyptian models; became famous both for the holiness of life and for his teaching wisdom, and was ordained a priest. The disciples began to gather to him one by one, and soon a whole monastery was formed from them. Following their example, a nunnery was set up nearby. In both monasteries, the charter was introduced, according to which the monks lived and escaped in the Eastern and especially in the Egyptian monasteries.
 The beautification of these monasteries in a new spirit and according to new rules and the obvious successes of those who labored there attracted the attention of many hierarchs and abbots of the monasteries of the Gallic region. Wishing to establish such orders in their own country, they asked St. Cassian to write to them Eastern monastic charters depicting the very spirit of asceticism. He willingly fulfilled this petition, describing everything in 12 books of decrees and in 24 interviews.
 Reposed St. Cassian in 435. He is commemorated on February 29.

The "Conversations of the Egyptian Fathers" by St. John Cassian the Roman is an outstanding theological, historical and literary monument of the patristic era, the era of still unified Christian culture of East and West.

The Monk John, having taken tonsure in the Palestine Bethlehem cinnamon, around the year 390 went to Egypt, to the homeland of monasticism, where he spent almost ten years meeting and conversing with the great Egyptian abbots, memorizing and writing down their stories about the deeds of the desert fathers. Egyptian monasticism at that time was in its heyday, and John Cassian, having deeply and creatively assimilated the precious spiritual experience and the richest ascetic traditions of the Orthodox East, dedicated his famous work to them. With extraordinary seriousness and surprising sincerity, the Conversations pose and brilliantly resolve the most acute questions of the existence of monasticism and indicate the ways to put into practice the monastic spiritual ideal - "purity of heart, which is love."

A special theme, explicitly and implicitly present in the Conversations, is the gift of spiritual reasoning. It is not surprising that our Holy Orthodox Church, in order to bestow this gift, blessed to pray to the Monk John Cassian the Roman. The publishers express their confidence that the illustrious work of the Reverend, which for centuries has been one of the most soulful and read books, will be a gracious guide to action and to a proper spiritual understanding of the essence of Christian asceticism. For the first time in our edition, the full text of the table of contents is given, which will help the reader to get an exhaustive idea of ​​the content and problems of the Conversations of the Egyptian Fathers.

John Cassian the Roman - Conversation of the Egyptian Fathers

M. : Rule of Faith, 2016. 896 p.

ISBN 978-5-94759-008-5

John Cassian the Roman - Conversation of the Egyptian Fathers

To readers

TEN CONVERSATIONS OF THE FATHERS WHO STAYED IN THE SKETSKY DESERT

• Preface to Bishop Leontius and Helladius
• 1. THE FIRST DISCUSSION OF ABBA MOSES On the Intention and End of a Monk
• 2. THE SECOND DISCUSSION OF ABBA MOESES On discretion
• 3. INTERVIEW OF ABBA PAPHNUTIAS On the Three Renunciations of the World
• 4. DISCUSSION OF ABBA DANIEL On the struggle of the flesh and the spirit
• 5. INTERVIEW OF ABBA SERAPION On the Eight Major Passions
• 6. INTERVIEW OF ABBA THEODOR On the mortification of the saints
• 7. THE FIRST DISCUSSION OF ABBA SEREN On the inconstancy of the soul and on evil spirits
• 8. THE SECOND DISCUSSION OF ABBA SEREN On Principalities and Powers
• 9. FIRST INTERVIEW OF ABBA ISAAC OF SKETSKY On Prayer
• 10. THE SECOND INTERVIEW OF ABBA ISAAC OF SKETSKY On Prayer
• 11. THE FIRST INTERVIEW OF ABBA CHEREMON On Perfection
• 12. THE SECOND INTERVIEW OF ABBA CHEREMON On Purity
• 13. DISCUSSION THREE OF ABBA CHERemon
• 14. ABBA NESTEROY'S FIRST INTERVIEW On Spiritual Knowledge
• 15. ABBA NESTEROY'S SECOND INTERVIEW On Divine Gifts
• 16. THE FIRST DISCUSSION OF ABBA JOSEPH On friendship
• 17. THE SECOND INTERVIEW OF ABBA JOSEPH On the Definition
• 18. INTERVIEW OF ABBA PIAMMON About three ancient families of monks
• 19. DISCUSSION OF ABBA JOHN (DIOLKOSSKY) On the purpose of coenobia and hermitage
• 20. INTERVIEW OF ABBA PINUFIUS On the time of the cessation of repentance and satisfaction for sins
• 21. THE FIRST DISCUSSION OF ABBA THEONA On benefits at Pentecost
• 22. SECOND CONVERSATION OF ABBA THEONA On Night Temptations
• 23. INTERVIEW OF ABBA THEONA THIRD Concerning the words of the Apostle: if I do not want good, I do it, but if I do not want evil, I do this (Rom. 7:19)
• 24. INTERVIEW OF ABBA ABRAAM About self-mortification

Alphabetical index of items contained in the book of St. John Cassian the Roman

John Cassian the Roman - Conversation of the Egyptian Fathers - For Readers

The Monk John Cassianus Romanus (Joannes Cassianus Romanus, | 435; Comm. 29 February/13 March), a great ascetic of East and West, was born around the year 360 in the Roman province of Scythia Minor (now Dobrogea in Romania) into a pious Christian family. John Cassian received an excellent and at that time classical education: he was fluent in Latin and Greek and was thoroughly familiar with ancient poetry, rhetoric and philosophy. However, the Monk did not hesitate to leave the brilliant secular field that was opening before him for the sake of serving the Lord: he accepted monasticism, going to Palestine, to the Bethlehem kennel for this. Around the year 390, John, having heard about the strict lifestyle and extraordinary exploits of the Egyptian fathers, together with a friend, the monk Herman, decided to ask for a blessing on a pilgrimage trip to Egyptian monasteries, tea "the greater grace of perfection."

In total, fellow monks lived on Egyptian soil for about ten years (not counting one more, short, stay, according to this promise, in the Bethlehem kennel). Wandering through the Great Desert, the Palestinian monks devoted all their time, in addition to their actual monastic service, to meetings and conversations with the famous Egyptian abbas, memorizing and, perhaps, writing down invaluable stories about the spiritual experience of the ascetics who inhabited “lands that are closer illuminated by the sun of truth and abound in mature fruits of virtue." Unfortunately, the disturbances that arose among the Egyptian monasticism, connected with the philosophies of the so-called anthropomorphites (heretical and absurdly taught that God and man are bodily similar) and caused an extremely painful reaction from the Alexandrian hierarchies, upset the peaceful course of desert life and forced John and Herman to leave Egypt. The monks found refuge in Constantinople.

In the capital, friends were introduced to St. John Chrysostom. Soon the Archpastor ordained John a deacon, and Herman, as the eldest in age, a presbyter. When John Chrysostom was persecuted, John and Herman, as part of a special embassy in the spring of 405, were sent to Rome with a request to assist the Saint. The mission was not successful, and John Cassian remained in the West. He was ordained a presbyter and settled in the city of Massilia (Massilia, now Marseille, Marseille) in Gaul (Gallia Narbonensis or Gallia Provincia, now southeast France). The monk rightfully had the honor of becoming the father of Gallic monasticism, since he founded in Massilia, following the models of Egyptian and Palestinian monasteries, two monasteries, male and female. In 435, John Cassian the Roman reposed in the Lord and was buried in the monastery he founded.

All the writings of John known to us were written in Gaul. Two of them, De coenobiorum institutes libri duodecim and the Conversations of the Egyptian Fathers (Collationum XXIV collectio in tres partes divisa), were written not only to acquaint Gallic monasticism with high spirituality and strict way of life of Egyptian ascetics, but also, so to speak, with the aim of actualizing - hie et nunc, here and now, on the harsh land of the West - the great spiritual experience of the East. The treatise “On the Incarnation of Christ” (“De Incarnatione Christi contra Nestorium haereticum libri septem”), written at the request of the future pope and St. Leo the Great, is devoted to criticism of Nestorianism. If the essay “On the Decrees of the Cenovites” was a kind of charter of monastic life, well adapted to the everyday and climatic features of the northern country, then “Conversations” rightly became for centuries one of the most read edifying books of Western monasticism.

The Monk Benedict of Nursia, in his “Rule”, ordered the monks to read something from the writings of St. John every evening. The famous Cassiodorus urged the brethren of his monastery to diligently read and willingly listen to Cassian. However, in the East, John's writings were also highly valued: for example, the Monk John of the Ladder himself, calling John Cassian the great (Qiikyac,), claims that "Cassian is excellent and very lofty in wisdom." St. Photius, Patriarch of Constantinople, considering the works of John Cassian to be extremely useful and necessary for those who have chosen the path of asceticism, finds that his writings are marked by power and almost divinity. It is not surprising that our Holy Orthodox Church blessed to pray for the bestowal of the gift of reasoning precisely on the Monk John Cassian the Roman.

Indeed, unlike the well-known works of Palladius and Rufinus, works that are very soulful and written in a lively and entertaining way, but still rather novelistic and morally descriptive, the “Conversations” of John Cassian, dressed in the most ancient erota-pocritical (question-answer) form, have, saying modern language, a pronounced theological discourse. This essay is of high practical wisdom; it gracefully resolves the most painful, the most significant issues, concerning not so much everyday life (although everyday life too), but rather the existence of monasticism, that is, the issues of achieving and implementing the monastic spiritual ideal - "purity of heart, which is love." Thus, the Western Christian ascetic reader received, first of all, a guide to action, and not a simple-heartedly colorful description of the miracles and exploits of the Egyptian abbas. By virtue of its nature, the work of John Cassian is permeated with intensely distinct didacticism. The manner of writing is also connected with this didacticism: John is verbose, and although his Latin is impeccable and pure, but endless repetitions and extremely cumbersome and lengthy periods sometimes make it difficult to understand.

However, this is only to the advantage of an independent and serious reader, since it encourages him to return to a difficult phrase again and again, which, of course, only contributes to the comprehension of what he has read and penetration into the meaning: qui legit intellegat [Who knows] (Ms. 13, 14). In Russia, the works of the Monk have been read at least since the 15th century (the oldest surviving lists go back to the 15th century). The author of the published translation is Bishop Peter (Ekaterinovsky, tl889), a very famous church writer in his time. The translation of Vladyka Peter now seems somewhat archaic, nevertheless, the publishers found it possible to bring to uniformity and in accordance with modern standards only spelling and punctuation (with some exceptions, such as, for example, “string”, “arranges”, “prosperity”, etc. similar). The notes of Bishop Peter have been largely preserved, although they have undergone a certain substantive (for example, measures of weight and volume have been converted to the metric system) and stylistic corrections. The alphabetical index, prepared by Bishop Peter, also underwent a slight structural and stylistic revision. The publishers hope that the outstanding work of St. John Cassian will greatly serve the spiritual enlightenment of both Orthodox Christians and all lovers of patristic theological thought.

Edition: John Cassian the Roman. Scriptures. Moscow: AST, Minsk: Harvest. 2000. 799 p.

(which reprints the edition: The Scriptures of the Monk Father John Cassian the Roman. Translation from the Latin Bishop Getra. 2nd edition of the Athos Russian Panteleimon Monastery. M., 1892. 652 pp. - it is also reprinted phototypically: Holy Trinity Sergius Lavra, RFM , 1993.)

Interviews of the skete fathers recorded by John Cassian: Moses on the meaning of monasticism; conversations of Abba Paphnutius; Daniel. Serapion on the Eight Major Passions. Abba Theodore; Abba Serena; Isaac Skitsky; Chaeremon on Perfection; its about cleanliness; about providence and grace; Nesteroi on spiritual knowledge; about divine gifts; Joseph about friendship and decisiveness; Piammon on monasticism; John of Diolkos about the purpose of monasticism; Pinufia on Repentance; Theons about fasting and Pentecost and nightly temptations; to Rome. 7, 19; Abraham on self-mortification.

From the "Bibliological Dictionary"
Priest Alexander Men
(Men finished working on the text by 1985; dictionary op. in three volumes by the Men Foundation (St. Petersburg, 2002))

JOHN (Joannes) CASSIAN THE ROMAN, St. (c.360-c.435), Latin. spiritual writer and ascetic.

Genus. in Scythia Minor (now the territory of Romania) and from a young age he devoted himself to an ascetic. life. Wandered through the regions of the East, was in *Palestine, Egypt. In Constantinople he met St. *John Chrysostom, who ordained him a deacon. In 404 I. visited Rome with Pope Innocent I, who was a supporter of the persecuted Chrysostom. After 10 years, I. moved to Gaul, where he received the priesthood, founded two monasteries in Marseille - male and female. The works of I. enjoyed great prestige in Russia. The oldest lists of their translations date back to the 15th century. Orthodox The church celebrates the memory of I. on February 29.

I. was not an exegete; in his writings he sought to convey to the West the monastic experience of the East. But the Holy Scripture was a constant subject of his exegetical reflections. Thus, he emphasized that in Scripture one should see at least two meanings, not mutually exclusive. “Sometimes,” he writes, “when a different opinion is uttered about one subject, both can be accepted either positively or in an average sense, i.e. so as not to accept them with full confidence and not to reject them completely” (Interviews, VIII, 4). As a mentor of asceticism, I. most of all cared about the extraction of morals. lessons from the Bible: speaking about the fall of Adam, he noted pride as the root of sin, Is Nav interpreted the legends about the struggle with the Canaanites as a symbol of the struggle with passions, pointed to the answer of young Samuel to God as an example of humility, etc. The common property of the Jerusalem Church and the working life of Apostle Paul I. considered a model for monastic life. His theological position in the dispute about freedom and grace I. reasonably connected with the spirit and letter of Scripture. Often he leaned towards allegory. For example, the words “the sun shall not go down in your anger” (Eph 4:26) I. interpreted in a figurative sense, meaning the mind by the sun (On the Rules, VIII, 8). The literalist interpretation found in the person of I. a sharp critic. He believed that only a part of the sayings of the Word of God can be taken literally. Citing the words of Christ about carrying the cross (Mt 10:38), I. wrote: “Some very strict monks, having the zeal of God, but not according to reason, understanding this simply, made wooden crosses for themselves and, constantly wearing them on their shoulders, to everyone who sees brought not edification, but laughter. And some sayings are conveniently and necessarily applied to both understandings, i.e. both historical and allegorical...” (Interviews, VIII, 3).

u Scriptures of St. father I. Cassian the Roman, M., 1877; so, repr. ed., Serg.Pos., 1993; M i g n e, PL, t..49.

l Archim.Gr i g o r i y, Rev. I. Cassian, DC, 1862, No. 2; Archim. Feodor (Pozdeevsky), Ascetic views of St. I. Cassian, Kazan, 1902; e g about e, I. Cassian, PBE, vol. 7, pp. 71-86; Archbishop F and laret (Gumilevsky), Historic. the doctrine of the Fathers of the Church, v.3, St. Petersburg, 1859, § 201; C r i s t i a n i L. Jean Cassien, la spiritualit no du d no sert, v. 1-2, P., 1946; C h a d w i c k O., John Cassian, Cambridge (Eng.), 1950; RGG, Bd.1, S.1626.

), hieromonk, reverend.

Proceedings

At the request of the Bishop of Apt Castor, in 417-419, the Monk Cassian wrote 12 books "On the Decrees of the Cenobites" Palestinian and Egyptian and 10 books of "Conversations of the Egyptian Fathers" in order to give compatriots examples of cenobitic monasteries and acquaint them with the spirit of asceticism of the Orthodox East. In the first book, "On the Ordinances of the Cenobites," it is about the appearance of a monk; in the second - about the rank of night psalms and prayers; in the third - about the order of daily prayers and psalms; in the fourth - about the order of rejection from the world; in the other eight - about the eight major sins. In the conversations of the fathers, the mentor in asceticism, Saint Cassian speaks about the goal of life, about spiritual reasoning, about the degrees of renunciation of the world, about the desires of the flesh and spirit, about the eight sins, about the calamities of the righteous, about prayer.

In subsequent years, the Monk Cassian wrote fourteen more discourses: on perfect love, on purity, on God's help, on the understanding of Scripture, on the gifts of God, on friendship, on the use of the tongue, on the four kinds of monks, on the life of a hermit and cenobitic, on repentance, about fasting, about nighttime temptations, about spiritual mortification, an interpretation of the words "whatever I want, I do this" is given.

In the year Saint John Cassian wrote his last essay against Nestorius, in which he collected the opinions of many Eastern and Western teachers against heresy. In his writings, the Monk Cassian based himself on the spiritual experience of the ascetics, remarking to the worshipers of Blessed Augustine that "Grace can least of all be defended by pompous words and loquacious competition, dialectical syllogisms and eloquence of Cicero."

According to St. John of the Ladder, "the great Cassian speaks excellently and sublimely."

Published in Russian:

• Spiritual conversations of the fathers. M.. 1877. The same (Extracts) "Sunday reading". 1854-1855 and 1858-1859; "Goodwill". vol. 2. M.. 1895. p. 5-154. The same - In the book: Bishop Feofan (The Recluse). Ancient monastic charters M.. 1892. p. 515-584.