Akathist to Gennady Archbishop of Novgorod. Rare liturgical texts. The Complete Life of Saint Gennady of Novgorod


(Gonozov or Gonzov) - Archbishop of Novgorod (1484-1504) and the first prominent opponent of the heresy of the so-called Judaizers. Prior to that, he was the archimandrite of the Chudovsky Monastery in the Moscow Kremlin. His position as archbishop of Novgorod was fraught with considerable difficulties: he was the second person to take the chair by appointment from Moscow. Theophilus was the last archbishop to be elected by the people's veche, who, being suspected of adherence to Lithuania, was captured in 1480 and imprisoned in one of the Moscow monasteries, from where he sent a retracted letter only in 1482. After him, the Trinity elder Sergius was appointed, who, by his personal character and tactless attitude towards Novgorod shrines, further complicated the already difficult position of the representative of the Novgorod church. Gennady immediately declared himself to be a zealous servant of Moscow and persistently set about carrying out the political and ecclesiastical aspirations of the central government in the Novgorod diocese, although here he had to meet stubborn opposition from the local clergy, to whom the Moscow dominion caused significant material damage by confiscation of part of the church and monastery lands and the rich Sophia treasury. Gennady acted slowly and carefully, but firmly and consistently. Little by little, he achieved that the local clergy got used to the veneration of Moscow saints and saints and introduced prayers for the sovereign into daily services. In one of his first letters, Gennady expressed the program of relations between the clergy and government authorities: the clergy must obey the orders of this authority, for the Moscow sovereigns "set obedience more than many virtues"; but at the same time, great sovereigns must recognize the leading role of the clergy and submit to it - a point of view that was fully accepted and developed by the Josephite clergy. In the spirit of this program, Gennady also began the fight against heresy, the existence of which he learned, it seems, no earlier than 1487. This fight was waged not on the basis of dogmatic and theological disputes and denunciations, but by means of administrative punishment. Although Gennady was an educated man for his time, his theological erudition was not outstanding. He considered theological debates with heretics directly harmful, and in his letter to the council of bishops he expressed the idea that a council about faith should not be allowed, since “our people are simple, they don’t know how to speak from ordinary books: so that they don’t produce any speeches about faith with them ". A council against heretics is needed, but not for a debate about faith, but in order "to execute them, burn them and hang them." Gennady even tried to arrange an exemplary auto-da-fé: when the cathedral of 1490 sentenced some heretics to imprisonment and sent them to Novgorod, Gennady ordered to meet them outside the city, dress them up in birch bark helmets with the inscription "Behold the satan's army", put them on horses facing the tail and in this form, drive through the streets, and then light their helmets. However, all the energetic measures against heretics recommended by Gennady did not materialize, since the heretics found support for themselves in Moscow and lived quietly there. Then Gennady turned to another measure - to a spiritual tool (see below). Since among the clergy not only there were not enough trained persons, but there were even few literate ones, Gennady petitioned Metropolitan Simon for the establishment of schools. Measures to raise religious education among the clergy and the people could not, of course, give quick results. To combat heresy, Gennady turned to the abbot of the Volokolamsk monastery, Joseph Volotsky, for help, who became the most prominent fighter for Orthodoxy. The last important measure against heresy on the part of Gennady was the compilation of the Paschalia (see below). The system of Moscow fees from the clergy in favor of the Novgorod ruler was streamlined through the efforts of Gennady. In 1503, he was summoned to a council in Moscow, where the issue of non-collection of fees when placed in ecclesiastical hierarchical positions was discussed and resolved in the affirmative. But Gennady, according to the chronicle, began to take bribes from the priests for setting more than before, for which in 1504 the Grand Duke and Metropolitan brought him from the pulpit. In June of the same year, he submitted a letter of renunciation to the metropolitan and, having settled in the Chudov Monastery, died in 1504. See Nikitsky, "Essay on the internal history of the church in V. Novgorod" ("Readings of a general love. spiritual enlightenment", 1875 , No. 5); Granditsky, "Gennady Archbishop of Novgorod" ("Orthodox Review", September 1878 and August 1880). See also the literature on the heresy of the Judaizers.

M. Dyakonov.

Gennady, as mentioned above, wanted to fight heresy and spiritual weapons - on the basis of education, enlightenment. He invites the learned elders Paissy Yaroslavov and Nil Sorsky to his place - "to talk about those heresies", searches the monasteries for books needed to fight heretics; it is curious that the Orthodox, even the archbishop himself, did not have many such books, but the heretics had them. In order to counteract the false rumors among the people about the imminent end of the world, scattered by heretics, Gennady composes Paschalia - a work that testifies to a kind of "scholarship" of the author. With the same goal - to fight heresy with spiritual weapons - the main work of Gennady was partly connected - the compilation of the Slavic code of biblical books. Until that time, neither Russian writing nor the southern Slavs had a biblical canon. Bible books, like any other, were offered to the Old Russian reader in various collections, very diverse in content - together with and next to the writings of the church fathers, lives, various teachings, often with apocryphal works or even directly with secular stories like "Alexandria". Navigating among this literary chaos of collections was too difficult for the literate masses, and this determines the significance of Gennady's case. He for the first time singled out biblical books from a chaotic written mass of collections, collected them into one codex, and thus laid the foundation for the Slavic Bible. The work of Gennady constituted an epoch in the history of the biblical Slavic canon and formed the basis of subsequent printed editions. The Code, however, did not differ even in the unity of the text on the part of the language; some books entered there in the oldest, perhaps even the original Cyrillic and Methodius translation, others in a significantly updated or even later text; finally, some - probably not found at all by Gennady in the then Russian writing - were translated on his behalf from Latin, from the Vulgate, and part of one book - even directly from Hebrew. It is impossible not to especially note in the work of Gennady the strong influence of the Vulgate; Gennady took it as his main guide instead of the Greek Bible. The arrangement, the very order of the books, their division into chapters, are done according to the Vulgate and according to the Vulgate; from the same Vulgate preliminary articles on books, prefaces to them are borrowed. There is no 3 Maccabees at all in the Vulgate; it is not in the code of Gennady either. At the same time, Gennady also uses the German Bible, which was already in print at that time. The work of Gennady is, therefore, a highly curious fact of the influence of the West in our country. Various letters of Gennady printed in "Rus.ist. bibl." vol. VI, I. Khrushchov, "On the work of Joseph Sanin", in "Readings" General. others 1847; in "Acts of History", vol. I and in Novikov's "Vifliofika". For Gennady and the codex he compiled, see Gorsky and Nevostruev, "Description of the Manuscripts of the Moscow Synodal Library", section I, pp. 1-128; Rev. Macarius, "History of the Russian Church", VII, 177 190; I. Khrushchov, "On the writings of Joseph Sanin" (St. Petersburg, 1868) and Tikhonravov in the XIX Uvarov awards.

A. Arkhangelsky.

On December 17 we remember Gennady Novgorodsky. The Russian people are indebted to him for three most important deeds. The collection and production of the first complete Bible in the native language. The discovery and fight against the most dangerous heresy, capable of defeating the state and changing the course of history. And - the abolition of the "end of the world" in the XV century.

Since 1472, Gennady was the archimandrite of the Chudov Monastery in the Moscow Kremlin. A zealot of strict statutory worship.

In 1483, St. Gennady began to build a stone refectory church in the Chudov Monastery in honor of St. Alexis, Metropolitan of Moscow, the founder of the monastery, whose relics are now in the Cathedral of the Epiphany.

On December 12, 1484, Archimandrite Gennady was consecrated Archbishop of Novgorod. Reverent for the memory of the great Saint Alexy, Gennady, and being in Novgorod, did not stop caring about the construction of a church named after him in Moscow.

The time of St. Archbishop Gennady's service in Novgorod coincided with a formidable period in the history of the Russian Church. Jewish preachers, who arrived in Novgorod under the guise of merchants, began to sow tares of heresy and apostasy among the Orthodox as early as 1470. False teaching spread secretly.

The danger threatened not only Novgorodian piety, but also the very capital of Orthodoxy, Moscow, where the leaders of the Judaizers had moved back in 1480.

In September 1487, Gennady sent to Moscow, Metropolitan Gerontius, the entire search file in the original, along with a list of the apostates he discovered and with their writings. The fight against the Judaizers became the main object of the archpastoral activity of St. Gennady.

For nineteen years the struggle of St. Gennady and St. Joseph of Volotsky continued with the strongest attempt by the opponents of Orthodoxy to change the entire course of the history of the Russian Church and the Russian state. Through the labors of the holy confessors, the struggle was crowned with the victory of Orthodoxy.

This was facilitated by the works of St. Gennady in the study of the Bible. Heretics in their impious philosophies resorted to distorted texts of the Old Testament books. They differed from those accepted by the Orthodox Church. Archbishop Gennady undertook a great deal of work - to bring into a single set of correct copies of Holy Scripture.

Until that time, biblical books were copied in Russia, following the example of Byzantium, not in the form of a whole set, but in separate parts - the Pentateuch or the Octateuch. Kings, Proverbs and other teaching books. Psalms, Prophets, Gospels and Apostles.

The sacred books of the Old Testament were particularly subjected to accidental and deliberate defacement. Saint Gennady wrote about this with sorrow in a letter to Archbishop Ioasaph.

In 1499, the first complete collection of the Holy Scriptures in the Slavic language was published in Russia - the Gennadiev Bible, as it is respectfully called by the name of the compiler, which became an integral link in the continuity of the Slavic translation of the Word of God.

The memory of Saint Gennady is preserved in his other work for the benefit of Orthodox Church. At the end of the 15th century, a formidable thought weighed upon Russian minds about the imminent end of the world, which was expected after the seventh thousand years from the creation of the world. At the end of the peace circle in 1408, Russia did not dare to continue Paschalia beyond 1491. In September 1491, the Council of Bishops of the Russian Church in Moscow, with the participation of St. Gennady, determined: To write Paschalia for the eighth thousand years. On November 27, 1492, Metropolitan Zosima, a participant in the heresy of the Judaizers, expounded Paschal in Moscow for only 20 years.

Saint Gennady soon finished compiling his Paschalia, which, unlike the metropolitan's, was continued for 70 years. Under the general title "The Beginning of Paschalia Transposed for the Eighth Thousand Years".

In the Theological interpretation of Paschalia, based on the Word of God and the testimony of the Holy Fathers, the Saint wrote:

—It is not fitting to fear the end of the world, but to wait for the coming of Christ at all times. As long as God is pleased to stand the world, so long will the circumvention of time last. Times are arranged by the Creator not for Himself, but for man. Let a man understand the change of times, honor the end of his life. No one knows the timing of the completion of God's creation, neither the Angels nor the Son, but only the Father. Therefore, the holy fathers, by the influx of the Holy Spirit, outlined the circle of peace precisely as a circle. To the heretical temptations about the calculation of terms, the Saint contrasted the path of constant spiritual sobriety consecrated by the Church.

Saint Gennady outlined the theological foundations of Paschalia. He explained how, with the help of Alpha, the great peace circle, Paschalia could be brought out into the future as much as needed.

Leaving the archpastoral ministry, since 1504 the Saint lived in retirement in the Kremlin Miracle Monastery, where he peacefully reposed in the Lord on December 4 (17), 1505.

The holy relics of Archbishop Gennady were placed in the Church of the Miracle of the Holy Archangel Michael in Khonekh. In the place where the relics of St. Alexis, Metropolitan of Moscow, who was especially revered by him, were buried.

Epistle of Archbishop Gennady of Novgorod to Bishop Prokhor of Sarsky. 1487

"Message of Gennady to Prokhor Sarsky" is the first of the letters sent by the Novgorod ruler in connection with the raised by him in 1487-1488. case of the Novgorod heretics. As I. Khrushchov already noted, this “Message” was written even before Ivan III made a decision on the case of iconoclast priests (February 1488) and before Gennady himself sent a message to Nifont of Suzdal (January 1488). (See I. Khrushchov. Studies on the writings of Iosif Sanin. St. Petersburg, 1868, pp. XVIII and XXII. See RIB, vol. VI, st. 754-760; cf. below, p. 312.) “Message of Gennady Prokhor» has not yet been fully published. Separate excerpts from it were given by I. Khrushchev in the description of "Sources" to his book "Studies on the writings of Iosif Sanin" (pp. XVI-XVIII). The "message" has come down to us in the following lists: 1) GPB, Q.XVII. 64 (from the collection of F. Tolstoy, sec. II, No. 68); 4°; ser. 16th century (on the first sheets of the staple Nifont Kormilitsyn, who was archimandrite Novospassky in 1543-1554). Collection. L. 317 about. - "Message to Prokhor Sarsky". A detailed description is in the "Detailed description of the Slavic-Russian manuscripts of F. A. Tolstoy" -K. Kalaidovich and P. Stroev (M., 1825, p. 256) and I. Khrushchov (op. cit., p. XII-XIX); 2) BIL, Music. No. 3271; 4°; con. 15th century See about this collection below, pp. 386-388 and 388-390. Only a part of the "Message to Prochorus" has been preserved here (ll. 6-7 v.). 3) State Historical Museum, Synod. No. 562; 4°; early 16th century Collection (see about it in the archeographic introductions to sites Nos. 1-6). L. 182 about. - "Message to Prokhor". 4) TsGADA, coll. Mazurin (f. 196), No. 1054; 8°; ser. 16th century Collection. L. 88v. - “Message to Prokhor Sarsky” (there is a gap inside the text of the message). The publication is based on the list Q.XVII.64 (D); corrections - according to the list of Muses. No. 3271 (B) and Mazur. No. 1054 (A). [**] A letter from Archbishop Genadiy of Novgorod to the lord Prokhor of Sarsky, the Most Serene and God-loving, and about the holy soul, brother and collaborator Prokhor, Bishop of Sarsky and Podonsk, we send worthy spiritual love with this writing of our writings to your love of God, as if you will be in good health all-luminous and spiritually and bodily. Fight according to Christ Bose and the most pure of his mother of her honest image to help the Christ-named Orthodox Christian on a hedgehog who ascends with blasphemy against our Lord Jesus Christ and dishonored the image of our most pure mistress the Mother of God of the Novgorodian heretics of the Jewish wise. The essence of one heretic is covered with the reproachful oath of the Markian verb and the Mesalian. These more, when we ask, from their decrees, the marksmen are both shamelessly and zealously swearing and cursing all those who are wise or those who have been wise and roam without fear, as such is the commandment of those who hate. This we remember your love of God, if you don’t weigh yourself down and for the sake of the river, yes, they will be acquired, as if they have a lying book in the patriarchate: whoever doesn’t reject a bit of suppression by dividing and cursing himself has not yet come out of his mind, written on them the word will be fulfilled: “Immerse, O Lord, and divide their tongues.” You will find these chapters about the Markianes in your own rules. If there are no rules in yours, otherwise they are written in the rules of the Grand Duke. Yes, why did you send a letter, and the original to the metropolitan, what Naum the priest said, and the notebooks, according to which they prayed in the Jewish way, and you will see everything that was repaired, and how the psalms were turned into their custom. And if only priest Naum hadn’t put penance, and didn’t want to go back to Christianity, otherwise how powerfully could you tell by their oath how they brush aside their commands? Yes, that they serve the Divine Liturgy unworthily, it is revealed in chapter 12, and that they swear without fear, otherwise it is revealed in chapter 19 of the same heresies. Yes, that there are heresimesalians, then they are all wise, only they deceive people with the Jewish ten words, as if they think piously. Yes, that charm here has spread not only in cities, but also in the village. And all this is from the priests, which the heretics put in the priests. Yes, wherever they are in the Orthodox, and they show themselves the same way. If they see someone from the simple, and they are ready to have a catch for themselves. Yes, for the sake of it, they put them in the priests, so that they can attract someone as powerfully as they can into their heresy, they already have spiritual children to keep them. And who will be protected by faith and strong in the Orthodoxy of Christianity, and they hide him, and they show him such. If anyone is weak and lazy, and we bow down to the sinful yoke, they, as if weak, an apostate to the faith, will show and accept him into their heresy. And what he has sinned, or fornication, or adultery, or other sins he has done, then they forgive him, the church canon does not follow. Is it possible for someone from the Orthodox to accuse them of standing against them about their heresies, and they mark their heresies, and they curse all those who do such things, and they roam without fear, but they do it themselves, and they don’t put sin in that oath . How else can they be powerfully milked, if not Christ God frees from that heresy with the prayers of the most pure mother, and a thunderstorm and a search of the Grand Duke, and the feat of the lord of our father Gerontius, Metropolitan of All Russia, and your love of God by pandering together with the archimandrites and prosviters, remembering to the great sovereign, so that the sovereign of his great-grandfather, Grand Duke Vladimir, confirms the faith, and frees Orthodox Christianity from heretical delusions, and onamo in the coming one will accept an incorruptible crown with the Orthodox Tsar Konstantin and with his great-grandfather Vladimir, who baptized the whole Russian land? If they commit a crime, fear of the wrath of God, I ask you, O God-loving one, with tenderness, that you will show me a more feat of this feat, together with the archimandrites and with the prozvitera, tea from the Lord God to receive bribes. And that the numbers are set in Shestokril 276 nineteen, otherwise they did it to the charm of the Christian - they want to say: the years of the Christian chronicler have shortened, but ours remain. Otherwise, they want to reveal that charm of how our Paschalia will come out, earlier and I have tested it, and it’s written with me. Otherwise, those numbers that are set, 276 nineteen years will be 5228. And therefore, sometimes they still have the coming of Christ, otherwise they are waiting for the Antichrist. Ino is a great charm! And I found in the Scriptures that which king was after whom, and how long the king lived, also according to which the patriarch was in Jerusalem, or the pope in Rome, according to whom he was, and how long someone lived for years, and their bishops write, not patriarchs. Ino is written to this: worldly years 5000 and six hundred and 21, and from the divine incarnate years 121, the Roman bishop 9 Ugiin 4 years, and the bishop of Jerusalem 14 Joseph 2 years, the same to Jerusalem the bishop 15 Jude, they were baptized from the Jews under that Jude Andrew , the final and last captivity of the city and the Jews byst. Yes, according to this, the first bishop Marko, 8 years old, was from the tongue of the uncircumcised. Ino there it is written 5000 years and 6 hundred and 21 in the summer and their captivity was the last. And from there to these places, for 400 years and 1000 years, they remain in the wrath of God. Moreover, they are bezstudstvovat, corrupting our glory, as it is written about them: neither entering themselves, nor leaving those who want to enter. Yes, what years have been stolen from us by the heretics of Jewish numbers, and in those years that kings and popes and patriarchs are written by name, and then where to accommodate those? And that they studied Six-winged for themselves and thereby seduce Christianity, thinking that they bring down a sign from heaven, otherwise it was not according to their composition! Shestokril bo is taken from astronomy, like a drop from the sea. And that star-law was given to Seth to the third son of Adam. Yes, then the righteous Enoch wrote down the days and hours and years, and then Noah betrayed the last generation. Abraham went to Egypt and taught the Egyptians how to survey the earth and how to calculate the earth. And then the Jews got used to it from them. And in every language, that is, and there were many great teachers of Christianity - John Chrysostom, Basil of Caesarea, Gregory the Theologian. And in the Life of Gregory of Akragansky it is written: until de arithmetic and kgeomitria and musikia and astronomy all the way to the end. For this reason, for the sake of remembering your love of God, one abominable contra-verb to the divine command, the teachings of the heretical number are one and the same as the Jews. And about the years of death, God might powerfully apply and lay down. And I explain to the theologian Gregory, and in the Mirror I obey my husband wisely, I testify to the same Gregory: when the heavenly world is filled, then expect the end. And the Righteous Enoch wrote: “Before even all that was not, God set the world of creation and then created all creation, visible and invisible, and for all that the congress of man into his own image, and then God divided the age of man for the sake of times and years into months and into days and hours, and let a man understand the change of times and honor the end of his life. And when the creature dies, God created it, then times will perish, and there will be no years, by that time the days and hours will not be respected, but the age will become one. And the rest do not weigh yourself, but the mercy of the Lord God the almighty and the most pure of his mother and our humble prayer, and the blessing is always there with your hierarchy and love of God. Amen.


Notes

So A; T about on the field attributed to the curse. So A; T it is revealed that there are no heresies, but there is a caret in this place The text in A breaks at this point. Text starts in B T christian summer on the field; B in text So B; T Usin T captivity inserted into the field; B in text B circumcised So B; T astromei. From here the text continues. B theologian; And so. So BA; T from the Lord Ends text in B !] T after mercy is one scraped out

Saint Gennady, Archbishop of Novgorod, came from the Gonzov family and was, according to contemporaries, "a man of dignity, intelligent, virtuous and versed in the Holy Scriptures." The initial obedience took place in the Valaam monastery under the spiritual guidance of the monk (Comm. 27 September). Since 1472 - Archimandrite of the Chudov Monastery in Moscow. In 1479-1481, Archimandrite Gennady, a zealot of strict statutory Divine services, together with Vassian, Archbishop of Rostov, and then with his successor Joasaph, fearlessly defended the ancient statute in the dispute that arose about walking "salting" when lighting a new church. (The dispute arose in connection with the rite of consecration of the Assumption Cathedral in Moscow.)

In 1483, Saint Gennady began to build a stone refectory church in Chudov Monastery in honor of the founder of the monastery, honored by him († 1378). On December 12, 1484, Archimandrite Gennady was consecrated Archbishop of Novgorod. Reverent for the memory of the great hierarch Alexy, Gennady, and being in Novgorod, did not cease to take care of the construction of the temple of his name: "And there is enough silver for the completion of the temple and the meal and chambers sent."

The time of Saint Archbishop Gennady's ordination in Novgorod coincided with a formidable period in the history of the Russian Church. Jewish preachers, who arrived in Novgorod under the guise of merchants, began to sow tares of heresy and apostasy among the Orthodox as early as 1470. False teaching spread secretly.

The first news of the heresy reached St. Gennady in 1487: four members of the secret community, denouncing each other in a drunken frenzy, discovered before the Orthodox the existence of impious heresy. As soon as this became known to the saint, the zealous archpastor immediately set about searching and with deep sorrow became convinced that the danger threatened not only the local, Novgorod piety, but also the very capital of Orthodoxy, Moscow, where the leaders of the Judaizers moved back in 1480. In September 1487, he sent to Moscow, Metropolitan Gerontius, the entire search file in the original, along with a list of the apostates he discovered and with their writings. The fight against the Judaizers became the main object of the archpastoral activity of St. Gennady.

According to the words (Comm. 9 September), "this archbishop, having been launched into the villainous heretics, rushed at them, like a lion, from the thicket of the Divine Scriptures and the red mountains of the prophetic and apostolic teachings."

For nineteen years St. Gennady and St. Joseph struggled against the strongest attempt by the opponents of Orthodoxy to change the entire course of the history of the Russian Church and the Russian state. Through the labors of the holy confessors, the struggle was crowned with the victory of Orthodoxy. This was facilitated by the works of St. Gennady in the study of the Bible. Since the heretics in their impious philosophies resorted to distorted texts of the Old Testament books, different from those accepted by the Orthodox Church, Archbishop Gennady undertook a great deal of work - to bring correct copies of Holy Scripture into a single code. Until that time, biblical books were copied in Russia, following the example of Byzantium, not in the form of a whole code, but in separate parts - the Pentateuch or the Eightateuch, Kings, Proverbs and other teaching books; Psalms, Prophets, Gospels and Apostles.

The sacred books of the Old Testament were particularly subjected to accidental and deliberate defacement. St. Gennady wrote about this with sorrow in a letter to Archbishop Ioasaph: "They keep the heretical tradition of the Jews - they distorted the psalms of David or the prophecies." Gathering around him scientists, biblical scholars, the saint collected all the books of Holy Scripture in a single code, blessed again to translate from Latin those of the Holy Books that were not doomed by him in the manuscript tradition of the Slavic Bible, and in 1499 the first complete the collection of Holy Scripture in the Slavic language - the "Gennadievskaya Bible", as it is respectfully called by the name of the compiler, which has become an integral link in the continuity of the Slavonic translation of the Word of God.

From the God-inspired translation of the Holy Scriptures (863-885), through the Bible of St. Gennady (1499) and the first-printed Ostroh Bible (1581), which reproduces it, the Church has preserved the Slavic biblical tradition unchanged until the so-called Elizabethan Bible (1751) and all subsequent printed editions.

Along with the preparation of the Bible, the circle of church scribes under Archbishop Gennady carried out extensive literary work: the Fourth Novgorod Chronicle was compiled, brought to 1496, numerous handwritten books were translated, corrected and rewritten. Abbot of the Solovetsky Monastery Dosifey, who arrived in Novgorod on monastic business, worked for several years (from 1491 to 1494) with St. Gennady, compiling a library for the Solovetsky Monastery. At the request of St. Dositheus wrote a life (Comm. 17 April) and (Comm. 27 September). Most of the books copied with the blessing of St. Novgorod (more than 20) for the Solovetsky monastery have been preserved in the Solovetsky collection of manuscripts. A zealous champion of spiritual enlightenment, Archbishop Gennady founded a school in Novgorod to train worthy clergy.

The memory of Saint Gennady is also preserved in his other work for the benefit of the Orthodox Church. At the end of the 15th century, a formidable thought weighed on Russian minds about the imminent end of the world, which was expected after the seventh thousand years from the creation of the world. At the end of the peace circle in 1408, Russia did not dare to continue Paschalia beyond 1491. In September 1491, the Bishops' Council of the Russian Church in Moscow, with the participation of St. Gennady, determined: "To write Paschalia for the eighth thousand years." On November 27, 1492, Metropolitan Zosima "in Moscow outlined a conciliar Paschal for 20 years" and instructed Bishop Philotheus of Perm and Archbishop Gennady of Novgorod to compose each his own Paschal for conciliar witnessing and approval on December 21, 1492. Saint Gennady finished compiling his paschal, which, unlike the metropolitan's, was continued for 70 years, and, sending out to the dioceses the adopted paschal approved by the Council for 20 years, attached to it his own, together with the interpretation of it and the district charter, under the general titled "The Beginning of Paschalia, Transposed for the Eighth Thousand Years". In the theological interpretation of Paschalia, based on the Word of God and the testimony of the holy fathers, the saint wrote: “It is not fitting to fear the end of the world, but to wait for the coming of Christ at all times. Times are arranged by the Creator not for Himself, but for man: "Let a man understand the change of times, honor the end of his life." About the timing of the accomplishment of God's creation, "no one knows, neither the Angels, nor the Son, but only the Father." That is why the holy fathers, by the influx of the Holy Spirit, outlined the circle of the world precisely as a "circle": "These things are perverted, having no end." The saint contrasted the path of constant spiritual sobriety, consecrated by the Church, to heretical temptations about the calculation of terms. St. Gennady sets out the theological foundations of Paschal, explains how, with the help of Alpha, the great peace-making circle, one can bring Paschal to the future, as much as necessary. Paschalia of St. Gennady, according to his testimony, was not compiled by him anew, but was derived on the basis of a previous tradition - in particular, on the basis of a paschalia written for 1360-1492 under the Archbishop of Novgorod († July 3, 1352). According to the rules for working with Paschalia, approved by St. Gennady, later, in 1539, under Archbishop Macarius of Novgorod, Paschalia was compiled for the entire eighth thousand years.

The high spiritual life and prayerful inspiration of the saint is evidenced by the prayer he composed in 1497 to the Most Holy Theotokos. In addition to the well-known epistles to Metropolitans Zosima and Simon, Archbishop Ioasaph, Bishops Nifont and Prokhor, and the Epistle to the Council of 1490, Archbishop Gennady wrote the Church's "Ustavets" and "Tradition to Monks" who live according to the rules of the skete life.

Leaving his archpastoral service, from 1504 the saint lived in retirement at the Miracle Monastery, where he peacefully reposed in the Lord on December 4, 1505. In the Book of Degrees we read: "Archbishop Gennady remained in the archbishops for nineteen years, many corrections of the display of church splendor and priestly deanery, and disgrace heretics, and confirm the Orthodox faith, after that he was brought to Moscow, and for half a third summer he lived in the monasteries of the miracle of the Archangel Michael and St. Alexis, Metropolitan and miraculous, where before you were in the archimandrite, then repose to God. The holy relics of Archbishop Gennady were placed in the Church of the Miracle of the Holy Archangel Michael in Khonekh, in the place where the relics of St. Alexis, Metropolitan of Moscow, who was especially revered by him, were buried. The memory of Saint Gennady is also celebrated on the 3rd Sunday after Pentecost, on the day when the Holy Church remembers all the saints who shone in Novgorod.

Service to Saint Gennady, Archbishop of Novgorod
Published based on materials from the archives of the Holy Trinity Monastery (Jordanville, USA).
Even in the saints of our father Gennady, Archbishop of Novgorod, in Holy Russia, the Jewish charm of the scorched and sing together with the Great Martyr Barbara.
EVENING: Blessed is the man, on "Lord, I cried" tone 8.
By the true election of God / we perceive the rod of holy service / good your people ruled thou, / their own light Holy Scriptures having enlightened, / the zealot of piety appeared to you, / the same and crying out to you laudable, / to the prelate of Christ, blessed Gennady, / pray to Christ God for the salvation of our souls.
With the true teachings of Christ / you nourished the smooth souls / and fell into the darkness and shade of mortal heresy / returned to the light of the commandments of God, / Red praise to the Russian Church / and glorious fertilizer to the land of Novgorod, / Gennady, blessed saint, / prayer book for our souls.
Filled with true love, / St. Gennady of God, / in the midst of false brothers and secret apostates, / like a fragrant thorn, blossomed in thorns / and shamed the scoffers of the wicked, / remained faithful even to death, / for this sake accept the crown of life / and pray for our souls.
GLORY, voice 6
The right faith in slander in vain / and the holiness of the Lord in reproach, / girded with divine jealousy, / you stood before the wicked in boldness, / like Elijah on Carmel and like your Lord on Golgotha, / you ascended to the mountain seat / and struck down the invisible enemy Thou, / even thou didst not see the triumph of the Truth on earth, / but by thy labors and sufferings the Church was adorned, / in it and to us, give us an incessant abide / and with you glorify the Lord in the highest.
ON STICHOVNE, voice 3 (or on lithium).
An unholy assembly is gathering again / against the Lord, and against His Christ, and against His Church / imitating the ancient apostate, / swearing against the death of the Sinless One, / but, as wax melts from the face of fire, / taco disappears from hearing your words, / wise saint Gennady, / voivode of the Lord is a fair amount.
Again, a host of ungodly hosts, / guarding the vain and false, / confer evil on the Bride of the Lord / and seduces those of little faith not to believe in the resurrection, / and swear at the Holy Mysteries, / and blaspheme the teaching of Christ, / but on the stone of your confession, / like a ferocious wave, breaks, / foaming with all your shame, / and showing the greatness of your spirit involuntarily, / the God-wise saint Gennady, / the commander of the Lord is invincible.
Again, an unfaithful disciple / betrays Christ by a Jew / and a lot of secret apostates lead. / Ole of sobbing, ole of shame! / Ole of the madness of the wicked, / leading Christ and to the heresy of the Judaizers attached, / but on guard placed by the Divine / about the flock of the Lord is verbal / from the south the coming God / and who arranged our salvation, thou preached, / the wise Saint Gennady, / the governor of the Lord is glorious.
GLORY, voice 4
Today, the assembly of the wicked is put to shame / in your memory, venerable, / the faithful rejoice in joy / and playfully glorify the Lord, / such an intercessor has given us, / and a teacher, and a shepherd, and an unshakable confessor, / not deceived by the spirit of this age, / but for the truth of the one who blew the will / and the crown of heaven from the Lord bogged down.
TROPAR, tone 5
Thou hast become like an ancient father, / St. Father Gennady, / collecting sacred books and shaming heretics, / showing zeal for Bose, protecting the flock, / pray now to Christ God / bestow peace on the Church / and save our souls.
AT MATINS:
Canon voice 4.
SONG 1. Irmos: Strong Tristats, be born from the Virgin, impassibility in the depths of the soul, flood the tripartite, I pray, that I will sing victorious singing to You, as if in a tympanum in the mortification of the body.
Grant me a word, Savior Almighty, sing praises to Thy wondrous saint, who fought with a good feat and is now lightly adorned with a victorious crown.
Riders, and tristats, and all the army of the pharaoh mentally against the Bride of Christ, having persecuted more and divided the property of the Lord, like self-interest, both with your word, St.
By you, the saint, as with His right hand, the Lord has erased the opposing ones, but now you are glorified in the fortress, and rejoice in the glory of heaven, and look down on those who are in circumstances on earth.
Theotokion: Having thee, Virgin, an ambulance Intercessor and a refuge for the weak, we will not be afraid of the evil one, let us avoid evil staggering, and wholeheartedly hope to receive heavenly treasures.
SONG 3. Irmos: The bow of the strong is exhausted, and the weak girded with strength, for this sake my heart be established in the Lord.
Strengthening the marks of wickedness strongly at the thrones of the church and in the royal chambers, and in your pride a high and blasphemous verb, you, the saint, with your word affirmation in the Lord by the faithful.
The bow of the evil one is exhausted, and the body of the flatterer is exhausted to the end, but with the power of the Lord girded on His enemies, give you a praying prayer, like fire, scorching the resisters, and bless the years of His righteous saint.
Thou, Father Gennady, who descended from Heaven and ascended, preached, Who can judge the end of the earth in truth, even if the hour of His coming is unknown, you also count the years for the eighth thousand Paschal, holy hierarch, as if the service of the Truth would not stop until the coming of Christ.
Theotokion: Solve our spiritual barrenness, Virgin, and banish the gloom of ignorance from hearts overwhelmed with passions, as if we would bring uncorrupted fruit to piety.
SEDALEN, tone 4
In the weakness of mankind, the Sovereign crawled and the intrigues of flattering the comma, the insolence of the enemy valiantly repulsed you and the Tsar, the mentor to salvation appeared to you, Gennady the Wise, and thus saved Holy Russia, strengthened with the scepter and rod of the bishop, and now pray for us, saint, forgiveness of our sins grant, and deliver the bitter torment from the lawless rulers of the one who finds your people now.
GLORY, saddle of the martyr, AND NOW: His Theotokos.
SONG 4. Irmos: For the sake of love, Generous, Thy image on Thy Cross has become, and the tongues have melted, Thou art, Lover of mankind, my strength and praise.
From the south, who came and from the Holy Virgin, incarnated God, you confessed before the faithful and the unfaithful, strengthening both, and cutting the sword of the word of God as if to death the fallen and sick are not healed.
Thou hast stood on the Divine guard over the flock of Christ's sheep, until the ungodly, thou hast seen shame, saint, contemplating thy flock, bringing praise to God who has strengthened thee in battle.
Ole of the wickedness of the wicked, it is pious, but secretly Judaizing, reproaches all the sacred things of the Church, the servants are created by a demon, but like wax from the face of fire, your words, father, melt away.
Theotokion: Hasten to help us with fierce misfortunes immersed, Pure Mother of the Lord, put down the unholy staggers, intercede for those who sing Thee.
SONG 5. Irmos: Thy Enlightenment, Lord, send down to us and from the darkness of sins we are resolved, Blessed, Thy peace is bestowed.
From the night of the morning, your spirit to the Lord about the faith, desecrated by fierce blasphemy, the same and the Divine Scriptures wrote off the full set of Divine Scriptures, O God-wise, whom all Russia, having enlightened, sings thanks to you.
With the dew of your words, you give healing to those who are ill with heresy and give mind to those who depend on it, saint, the land of the wicked has fallen, who do not confess the Tri-radiant God-original Light and have rejected the incarnation of the Only Begotten.
Truly, more than the dead, the resurrection is a great and most glorious miracle, if the one who died with evil faith blasphemy goes to piety and turns to praise, about you, Father, who did the most glorious, rejoice beings on earth.
Theotokion: No one will see the Light, brush aside the icons of Your worship, but do not honor the image, which radiance can receive from the archetypal lordship.
SONG 6. Irmos: He came into the depths of the sea and drowned me there is a storm of many sins: but like God from the depths, raise up my belly, Many-merciful.
The depth of malice and the abyss of blasphemy was swallowed up in vain by the Russian Church, you cried out to the Lord with all your heart, and more than hope, you were heard, father, even now we resort to your prayer.
Thou hast descended with thy understanding to the very abyss of the secret undertakings of the enemy, but from corruption you will raise the souls of the stray, the fury of the ungodly!
Keeping the vain and false of the Merciful and Righteous, leave the Lord, and to honor Him with all the malice of the tongue of the flatterer, you, the saint, in the voice of praise and confession, eating the true sacrifice, deposed the machinations of those to the end.
Theotokion: Do not turn Your face away from us, Lady, but look mercifully on Your people who have sinned, even if we fall in a multitude of fierce sins, but we will always seek Your mercy and You, like the Mother of God and the Warm Intercessor we glorify.
KONDAK, tone 4
Like a gentle mentor of the meek / and a deceitful accuser of the bold / The Church honors you, St. Gennady, / the same cry to you with love: / grant us humility and the spirit of compunction / and in confession by law / keep our souls intact.
ICOS. Come, thirst for the righteousness of God, and seekers of heaven, let us rejoice in the memory of our representative, strong Gennady, and listen to his punishment: like lions roaring and heretics, looking for someone to devour, first they attack the negligent and lazy, and the secret and studenous deeds of the impenitent comfort let go and allow , to ourselves by the very binding with the bonds of sin, we will also fall down to the good shepherd, as if the industrious heart proceeds to us from the Lord in seeking the heavenly and in confession with the right keeps our souls intact.
SONG 7. Irmos: Abraham sometimes in Babylon, the children of the cave flame, asking songs calling out: our father, God, blessed be Thou.
Temptation and fury of the Christ-killers in the days of your furnace of fire become like, now ignite as a seven on your Church, hasten to help us, saint, let us cry with you: our fathers, God, blessed be Thou.
Like Daniel in the lion's den in the midst of an apostate of secret walks, those lips of the evil one were blocked by you, Father Gennady, the same now you went out to the light of non-evening singing: our father, God, blessed be Thou.
The flame, kindled by the madness and bawling of man, has been placed on the spiritual dew of Orthodoxy, and thou hast taught to cry: our father, God, blessed be thou.
Theotokion: Thee, the Most Pure Lady, as if fulfilling the aspirations of the prophets of the ancients, we sing unceasing songs: truly, you have clothed God with flesh and bestowed Him with man, blessed be you.
SONG 8. Irmos: Omnipotent deliverer of all, in the midst of the flames pious, descended and watered you, and taught you to sing: bless all things, sing to the Lord.
Tatem and the robber who came to the imperishable wealth of the mental piety of the dogmas enraged, with a ban forbade thou, saint, but taught the faithful to sing: bless all the deeds, sing to the Lord.
If the True Messiah does not come, you expect Him in vain, you will strike and the criminals in your sins, until you come into the fire, the unlighted one will fly away, but do not forbid us to cry out: bless all things, sing to the Lord.
Theotokion: Bring, O Good prayers to the Lord, receive a prayer-list and Thy saint Gennady, who has moved in Thy love, teaches us to bless and sing Thee forever and ever.
SONG 9. Irmos: Eve, by the disease of disobedience, instilled an oath, but You, Virgin Mother of God, with the growth of the womb-bearing of the world, the blessing flourished thou, so we all magnify Thee.
Let us die in our sins, the oaths of Evina the heiress, if by faith of warmth and zeal of all kinds, Even from you, the saint, we will receive the Preached One and work for the One, as the Redeemer and Enlightener and Strong Helper, and the Righteous Giver, the abyss of bounty.
Be a warm representative for us, Gennady, protect your flock from the wolves that are destroying it, moreover, nourish smooth souls with the word of God, but we magnify you all.
Trinity: Even the Godhead alone leads the one who thinks, and rejects the Trinity of godliness, not in heavenly, but in the underworld of the earth, he found his father, even if he did not create a single creature, nor give birth, that he brought out every lie from his womb and the sonship of his gift to those who favored unrighteousness.
Theotokion: Enlighten our souls with the Light of Your Son and illumine our thoughts, Good Lady, and with a pure heart and high thought we all magnify Thee.
Svetilen: Today, great Novograd, enlighten yourself, sing spiritual songs in the memory of your chairman Gennady in the face of your saints who have risen, in them you praise and affirmation.
IN PRAISE, tone 4.
Praise the Lord in His might, / Praise His miracles in His favor, / how good you stand against the host of the evil ones, / like a stone of the sea against many waters, / and left us a good heritage to eat / dogmas of the fathers rich wealth / for the enlightenment and salvation of our souls.
Praise the Lord in the voice of the trumpet, / Praise in songs of thanksgiving / St. Gennady of the Lord, / like the full set of Divine Scriptures / gave to eat for the edification of his people, / to drive away slander and heretical blasphemy, / to enlighten and save our souls.
Praise the Lord in tympanum and face, / Sing now and His saint, / St. Gennady the Wise, / Praise of the brightest land of Novgorod / and all Russia, mentor and representative, / strengthening your own people in piety / and teaching the intrigues of the enemy to see / for enlightenment and salvation our souls.
Praise the Lord in good-voiced cymbals / and on the bright days of Paschal, / when every breath praises the Sodetel, / and remember His saint Gennady, people, / on the eighth millennium Paschal was ours, / the same and the traditions about her hold on tight, / and the chronology of the church, / times and years are in His own, and not in our power, Putting / glorifying unceasingly / in the enlightenment and salvation of our souls.

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