John I, Metropolitan of Kyiv. John I (Metropolitan of Kyiv) "Epistle against the Latins"

Rostislav, being confronted with a fait accompli, succumbed to the persuasion of the imperial ambassador, who, in addition, delivered rich gifts, although in his heart he was against John. The widespread opinion that Kyiv prince initially rejected the candidacy of John, based on a misunderstanding of the words “do not want to accept”, which, according to the context of the chronicle narrative, should, however, be understood in the sense that Rostislav had no particular desire to accept the metropolitan imposed on him.

Also unfounded is the opinion of V. N. Tatishchev, constantly revived in historiography, that during these negotiations, under threat church schism, managed to achieve the consent of Byzantium to the fact that in the future all candidates for the Kiev Metropolis would be supplied only with the prior consent of the Kiev prince.

Used materials

• Shchapov, Ya. N., State and Church in Ancient Russia, M., Nauka, 1989, Appendix I, comp. A. V. Poppe, authorized translation from German by A. V. Nazarenko.

Brief Life of St. Jonah (in the Schema of Peter) of Kiev

The venerable Iona Ki-evsky was born in 1802 in a poor family. He was god-like from childhood, often he-sat mo-on-stay-ri and first-at-first-but in-se-lily-sya at the elder Se-ra -fi-ma Sa-rov-go. John lived with him for 8 years, after which the elder blessed him to go to the Bryansk Be-lo-be-rezh desert. Seven years later, in 1843, there he accepted the monkhood with the name of John.

The venerable Jonah was honored with a special vi-de-niya, he understood something as a vision of Pro-mys-la, in a built- to walk on the banks of the Dnieper a new mo-on-stir. He decides to go to Kiev.

Hiero-mo-nah Jonah you-de-lyal-sya with your spiritual experience and bless life, that’s why many ki- ev-lyane ho-te-whether to be his spirit-hov-ny-mi cha-da-mi. In 1867, in a build-e-on-to-la de-re-vyan-naya church in the name of the Holy Trinity, then a new mo-na-stir quickly become-but-wit-sya large own-no-one of the earth.

Despite his advancing age and tormenting his illness, Father Jonah retained the vigor of the spirit and, almost until my very death, -small in my own kind. He peace-but died in 1902.

Complete Life of St. Jonah (in the Schema of Peter) of Kiev

In 1802, a son was born in the family of Pavel and Pe-la-gei Mi-rosh-ni-chen-ko, he was called John. Ro-di-te-li John-na-pro-is-ho-di-li from me-schan in-sa-da Kryu-ko-va Pol-tav-sky province-ber-nii Kre-men-chug-sko th district, yes. Family Mi-rosh-ni-chen-ko lived in poverty, and ro-di-te-li John could not give him a good-ro-she-go-ra- zo-va-nia. The only thing he learned was reading. Like most of the other children of his co-word, he learned to read from Cha-so-word and Psal-ti-ri. From nature, he was gifted by the Lord-by-house you-with-ki-mi and god-ga-you-mi-wise-we-mi da-ro-wa-ni-i-mi and hard pa-me-tyu. From childhood, he loved reading books, especially ben-but re-li-gi-oz-but-moral, and read a lot.

Be-duchi from an early age all-ma-on-divine, John Mi-rosh-ni-chen-ko very often visited mo-on-stay-ri and first-on-on- start-but-se-li-sya in the quality of listening to the old man, from the West of all Russia in the movement of the nineteenth century , alive in the Sa-rov desert of the Tam-Bov diocese. The novice John lived on the hearing of the elder for seven years. During this time, he learned your re-re-mentation of the smart mo-lit-you. Then it would have been the same, but the basis of his spiritual life. It was not an accident that the holy Se-ra-fim sent him to the disciples. The pre-excellent Se-ra-fim bla-go-slo-vil John-well, go to the Bryansk White-lo-be-rezh-sky desert, ku-yes, con-glas- but in-le old man, he stepped-drank in a listen-no-one way in 1836. Seven years later, in 1843, John Mi-rosh-ni-chen-ko accepted mo-na-she with the name of John and in 1845 was ru-ko-po- lo-wives in san hiero-di-a-ko-na.

Living life in obi-te-whether in su-ro-vyh in-motion in a hundred and air-holding, in a hundred-yan-noy mo-lit-ve and bo -go-thinking, Jonah developed in himself you-so-what degree of self-deepening and self-moving, carefully dil for his inner life and spiritual life. Immediately, he was granted a special vi-de-niya, influencing his future life, he understood something as a -le-niye Pro-mys-la to take on de-lo devices on the banks of the Dnieper-pra but-in-th mo-on-stay-rya. He decided to go to Ki-ev.

In 1851, father Jonah met the Kiev mit-ro-po-lit, according to his will and wish in August of the same year, hiero -di-a-con Jonah was re-re-ve-den in Ki-ev-sky Ni-kol-sky mo-on-stay. Then, in 1858, he was ru-ko-po-lo-zhen in san hiero-mo-na-ha and two years later, in 1860, re-re-ve-den in number -lo brothers Ki-e-vo-you-du-bets-ko-go mo-on-stay-rya, ras-lo-women-no-go on one of the whole ma -pis-nyh okra-in Ki-e-va, so on-zy-va-e-mom Animal-tse. Already at this time, hiero-mo-nah Jonah you-de-lyal-sya with your spiritual experience and good-for-th-howl life, and many ki-ev-lyans is-ka-whether the case is to get advice and to-be-le-ne with father Jonah, to be his spirit-hov-ny-mi cha-yes- mi.

Among the many-number-of-len-th spiritual daughters of Fr. Io-na would-la and su-pr-ga then-gdash-not-go ki-ev-sko-go-gen-ne-ral-gu-ber-na-to-ra prince-gi-nya Va-sil- chi-ko-va, all-ma respect-zha-e-may by father Jonah, a lot of co-action-vav-shay and help him, especially ben-but in -stro-e-nii Tro-its-coy ob-the-whether. In 1867, in-build-e-on-to-la de-re-vyan-naya church in the name of the Holy Trinity, someone-paradise in 1871 for-me- not-on a large-width and ve-li-ko-stucco-ny stone temple. Prince-gi-nya Wa-sil-chi-ko-wa in-sacrifice-in-va-la from se-bya mo-at-sta-ryu da-chu in 55 de-xia-ting of the earth near Ki- Eve. From the same time, the new mo-on-stay in a step-pen-but becomes-but-wit-sya large-own-no-one of the earth: part - po-them in-sacrifice-in-va-ny, partly - po-them in-kup-ki, where mo-na-ha-mi is doing a sample of rural ho -ownership. In August 1872, Fr. Jonah rises-ve-den to the rank of Igu-me-na. Decree of the Holy C-no-da dated January 17, 1886, Fr. Jonah is on-sign-on-to-I-te-lem Ki-e-vo-Me-zhi-mountain-of-th Spa-so-Pre-ob-ra-women-of-mo-on-sta -rya with voz-ve-de-ni-em in the san ar-khi-mand-ri-ta. Re-zo-lu-qi-ei Ki-ev-sko-go mit-ro-po-li-ta Ioani-kiya dated December 9, 1899, Ion’s father in old age and bo- Lez-ni was dismissed from the administration of the Holy-Tro-it-kim mo-on-stay-rem and left only on-one-I-te-lem of him.

Despite his pre-clone - over 100 years old - age, Fr. Jonah, almost until the last days of his earthly life, retained the vigor of the spirit and showed the energy inherent in him, all the same -lo on-right-len-nuyu on the de-lo of the b-go-device of the Holy Trinity-its-coy obi-there. For the next two years of his life, he suffered from ne-le-chi-mine and a serious illness, from someone swarm and went to bed after 1901 of the year.

Despite the complete decline in physical strength, he, almost to my very death, took the people and left everyone who knew him with you a lesson in the spirit of wakefulness, sa-mo-from-ver-women-no-th work for the glory of God. A deep old man, a great de-ya-tel ar-chi-mand-rit of Jonah, in the scheme of Peter, peace-but-chil about the Lord-on-de 9 (22 on but-in-mu style) Jan-va-rya 1902.

The life and de la of the elder Jonah, having lived for over a hundred years, you are so-so-teacher-us and at-look-but witness-de-tel-stvo -yut, how much can be achieved with energy, sa-mo-from-ver-wife-de-I-tel-no-sti and love-vi to de-lu-che-lo- century. Listen, de-ti, na-ka-za-niya from-cha, and listen-do-you-me-ti-mouse-le-nie. I give you a good gift: don’t leave my-go-for-ko-on (). So it sounds for the old man. From all over Russia to about. Ione went people to hear his advice and receive blessings. Os-no-van-naya to them Holy-Tro-its-kaya monastery for-ever-gda-la-la-sta-new spa-se-niya, where the spirit of smi-re-niya reigns and in-listening, the spirit of is-roll-not-go-bra-to-love-be and all-whole devotion-no-sti in-le-God-she.

Prayers

Troparion to the Monk Jonah (in schema Peter) of Kiev

Jaco, the radiant sun / from the end of the Earth, having recovered, / appealed to the day, / the asoimenitite prophet seeking the people to repent. / Summary and the most recently with the sleeps of the holy mogglides, / Huetywood, was created by the abdomen in the name of the Library Trinity. / Having boldness to Neizha, / pray, reverend our father Jonah, / / ​​give us mercy and the remission of sins on the day of judgment.

Translation: Like a radiant sun that shone from the ends of the earth, you appeared in the last days, similar to the same name, to move people to. Therefore, the Most Pure One herself with the assembly of saints appeared to you many times, by Her command she was created in the name of Life-Giving Trinity. Having to her, pray, our father Jonah, give us mercy and forgiveness of sins on the day of judgment.

Introparion to the Monk Jonah (in schema Peter) of Kiev, for the transfer of relics

You will have a rampant craft kiev, / Yako, miraculous zaras, with lightning wonders of your Axxime, / All the Universe convenes praise, Bogomud Iono; / The presence of the same glorious abode of yours, / southeless in the name of the Trinity Holie Herd a student of your, merry and joy is fulfilled. / We, celebrating the most expense of honest power, / Father Reverend Jonah, / / ​​pray to the Holy Trinity to save our souls.

Translation: Today, the capital city of Kyiv rejoices brightly, as with a radiant radiance, illuminated by the lightning of your miracles, it calls the whole universe to praise you, God-wise Jonah, your revered glorious monastery, which in the name of the Holy Trinity you created with many of your labors, father, having flocks of your disciples filled with joy and joy. We, celebrating the glorious finding of your precious ones hidden in the earth, like fragrant flowers and a fragrant censer, kissing them with love, receive various healings and, through your prayers, we are honored with forgiveness of sins, Father Reverend Jonah, pray to the Holy Trinity for the salvation of our souls.

Kontakion to the Monk Jonah (in schema Peter) of Kiev

Armed with purity of soul divinely, / and unceasing prayers, as if a copy handed over firmly, / you have pierced the demonic militia of Jono, our father. / / Pray unceasingly for all of us.

Translation: Having armed yourself with purity of soul with God's help, and unceasing prayers, as if taking a strong spear, you deposed the demonic militias, Jonah, our father. Pray unceasingly for all of us.

In kontakion to the Monk Jonah (in schema Peter) of Kiev, for the transfer of relics

You were the heir of the fathers, reverend, / following the life and teaching, custom and abstinence, / prayer and standing.

Translation: You were the heir of the (holy) fathers, reverend, following their life and teaching, temperament and abstinence, prayer and standing (before God). With them, having boldness to the Lord, ask forgiveness of sins and salvation to those who cry out to you: "Rejoice, father Jonah."

Prayer to the Monk Jonah (in schema Peter) of Kiev

Oh, sacred head, reverend father, blessed Abbot Iono!
Do not forget your poor ones to the end, but always remember us in your holy and auspicious prayers to God.
Remember your flock, even though you saved it yourself, and do not forget to visit your children. Pray for us, holy father, for your spiritual children, as if you had boldness towards the Heavenly King: do not be silent for us to the Lord, and do not despise us, by faith and love who honor you.
Remember us, unworthy of the Throne of the Almighty, and do not stop praying for us to Christ God: for grace has been given to you to pray for us. We do not imagine that thee is a dead being: even if in the body you have passed away from us, but even after death you remain alive. Do not depart from us in spirit, preserving us from the arrows of the enemy and all the charms of demons and the wiles of the devil, our good shepherd. Even more, and the relics of your cancer are always visible before our eyes, but your holy soul with Angelic hosts, with Bodiless faces, with Heavenly powers at the Throne of the Almighty is coming, it is worthy of having fun.
Truly leading thee and living after death, we bow down to you and pray to you: pray for us to the almighty God for the benefit of our souls, and ask us time for repentance, let us go from earth to heaven without restraint, from ordeals and bitter princes, demonic let us be delivered from eternal torment, and let us be the heiress of the Kingdom of Heaven with all the Righteous, who from time immemorial have pleased our Lord Jesus Christ: He deserves all glory, honor and worship, with His beginningless Father, and with His Most Holy Spirit, and with His Most Holy Spirit, now, and forever, and forever and ever. Amen.

Michael (Metropolitan of Kyiv)

Metropolitan Michael - saint of the Russian Church; commemorated June 15 and September 30 according to the Julian calendar. According to church tradition, he was the first metropolitan of Kiev (988-991). Presumably from Syria.
As A.V. Poppe, “according to the entrenched in the 16th century. tradition, Michael was the first Metropolitan of Kiev, Leon (Leonty) succeeded. The source of this tradition is the so-called church charter of Vladimir I, which dates back to the 12th-13th centuries. According to this monument, Michael was a contemporary of Vladimir and Patriarch Photius of Constantinople, which, in turn, gave rise to the opinion that Michael was the anonymous bishop who was sent by Photius to Russia in 867. The appearance of the name Michael in the church charter is explained by the fact that in The “Tale of Bygone Years” under the year 988 contains an instruction on faith allegedly given to the newly baptized Vladimir. It is nothing more than an abbreviated translation of the creed compiled in the first half of the 9th century by Michael Sinkell. The compilers of the church charter accepted this “instruction” as written for the sake of Vladimir and thus concluded that the author of the creed was also the first Russian metropolitan. In Rostov, St. Michael appointed Theodore the Greek bishop.

It was sent in 988, during the reign of Emperors Basil II and Constantine VIII of the Porphyrogenic, by Patriarch Nicholas II Chrysoverg of Constantinople to Korsun for the baptism of Prince Vladimir. From there he arrived in Kyiv for the baptism of the people of Kiev.
Initially, his relics were in the Church of the Tithes, then in the Near Caves of the Kiev Caves Monastery; in 1730 the laurels were transferred to the Great Church.

Leonty (Metropolitan of Kyiv)

Metropolitan Leon (Lev, Leont, Leonty) - Metropolitan of Kyiv (992-1008)
Greek by origin. Under him, Prince Vladimir transferred the relics of the Holy Equal-to-the-Apostles Grand Duchess Olga († 969; Comm. 11/24 July) to the Church of the Tithes.

There are two opinions about the time of his administration of the Kiev Metropolis: some consider him the first Metropolitan of Kiev, others the second, after St. Michael. The issue remains controversial.

On the question of when he occupied the chair of the Russian metropolitan, there are two opinions: some scholars consider him the first metropolitan of Kiev, others - the second. Both those and other scientists are affirmed on the annals and other historical monuments, which contradict and mutually exclude themselves.

The primordial tradition of the Russian Church recognized Michael as the first Metropolitan of Kiev, whose relics rest in the great church of the Kiev-Pechersk Lavra. Metropolitan of Kyiv Eugene (Bolkhovitinov) was the first to make an attempt to scientifically substantiate this church tradition, after him and under his influence this opinion received scientific approval in a study published by the Kiev Theological Academy in 1839, a study of a seventh-year student of the Academy, Hieromonk Eusebius Ilyinsky (1831-1835). ), later Exarch of Georgia, under the title: "Who was the first Metropolitan of Kyiv?" and was accepted by such scholars as church historians, His Grace Philaret of Chernigov and Macarius of Moscow and historian S.M. Solovyov. Metropolitan Macarius of Moscow believes that the first metropolitan Kievsky Mikhail occupied the see from 988 to 992, and Leonty was the second metropolitan from 992 to 1003.
On the other hand, the church tradition that the first Metropolitan of Kiev was Mikhail was denied by the main representatives of Russian historical science in the time of Metropolitan Eugene, starting with the historiographer Karamzin. Bestuzhev-Ryumin, Kostomarov, Ilovaisky and Malyshevsky denied the existence of Metropolitan Mikhail in Kyiv in the tenth century. The historian Yaroslav Shchapov, in his book The State and the Church in Ancient Russia, does not believe that Mikhail and Leonty were Metropolitans of Kiev. He calls Theophylact the first Metropolitan.

"Message against the Latins"

His name is known polemical essay in Greek on the unleavened bread against the Latins "Leo, Metropolitan Pereiaslavl in Ρωσία»: «Λέoντoς μητρoπoλίτoυ" Rωσίας πρός ρωμαίoυς ήτoι λατίνoυς περι τών άζύμων, or other lists: Λεόντoς μητρoπoλίτoυ τής έν "Rωσια Pρεσθλάβας περί τoώ ότι oύ δεΐ τελέιν τά άζυμα". And most scholars recognize the Russian Metropolitan Leon as the author of this work. But also N.M. Karamzin casually remarked that this work is hardly older than the 14th century.

He died in 1007 (1008).

John I (Metropolitan of Kyiv)

Metropolitan John I (in schema Jonah) - Metropolitan of Kyiv. Little information has been preserved about Metropolitan John.
According to some sources, he ruled the Kiev Metropolis from 1019, according to others - no later than 1008.
In 1008, Metropolitan John created two stone churches: one in Kyiv in the name of the holy apostles Peter and Paul, and the other in Pereyaslav in honor of the Exaltation of the Holy Cross of the Lord.
There are also different opinions about its origin. Some considered him a Greek, but judging by the fact that on July 14, 1021 he solemnly opened and glorified the relics of the Russian martyr princes Boris and Gleb and established the celebration of their memory, there is reason to assume that he was Russian. For other reasons, he was considered a Bulgarian.
He ruled the Kiev Metropolis until 1054, and according to other sources, he died in 1035 after 27 years of ruling.

Theopempt (Metropolitan of Kyiv)

Metropolitan Theopempt (XI century) - Metropolitan of Kyiv (c. 1037-1049).

Greek by origin. He became a metropolitan after 1030, possibly around 1034, given his connections with the entourage of Emperor Michael IV.
Metropolitan Theopempt was first mentioned in Russian chronicles in 1039, when he took part in the re-consecration of the Church of the Tithes in Kyiv. According to some reports, until 1037 the Kyiv Metropolis was not subordinate to the Patriarchate of Constantinople, but by 1037 the situation had changed, the Byzantines strengthened their positions in Kievan Rus. And since he immediately took up the re-consecration of the church, then most likely by 1037 in Constantinople they considered those who consecrated the Church of the Tithes in 995 to be heretics. Beginning with the appearance of Metropolitan Theopemptus in Kyiv, the Russian Church throughout the entire pre-Mongolian period was headed almost exclusively by Greeks, supplied to the Kiev see by the Patriarchs of Constantinople.
In the middle of 1039 Theopempt was in Constantinople, where he participated in the patriarchal synod.
Probably, during the years of Theopempt's stay at the cathedra, the fifth and sixth Russian bishoprics were founded in Yuryev-on-Ros' (the Cathedral of St. George) and in Pereyaslavl (the Cathedral of Michael the Archangel).
Byzantine-Russian conflict 1043-1046 was not at all obliged to have a negative impact on the activities of Theopempt, since he, presumably, spoke in favor of the anti-emperor George Maniac.

He died in 1049.

Cyril I (Metropolitan of Kyiv)

Metropolitan Cyril I the Greek (XI century) - Metropolitan of Kyiv and All Russia (mentioned in 1050).

There is almost no information about Metropolitan Kirill I, he is not mentioned in Russian chronicles. It is listed in the Kiev-Sofia commemorative book, which was used by Zakharia Kopystensky. There is a mention that in 1050 Metropolitan Kirill served under Yaroslav the Wise. Therefore, it can be assumed that he was at the Kiev cathedra between 1039 and 1051, that is, between Metropolitan Theopempt, mentioned in 1039, and Metropolitan Hilarion, installed in 1051.
Information about a certain Metropolitan Cyril, the successor of Theopempt, appears only from the 16th century.

Metropolitan Hilarion of Kyiv

Metropolitan Hilarion (nickname Rusin; died c. 1055) - Metropolitan of Kyiv and All Russia from the time of Yaroslav the Wise, saint. The first Russian-born metropolitan in Kyiv. Author of the "Sermon on Law and Grace" (1030-1050).

Serving Metropolitan Hilarion (miniature of the Radzivilov Chronicle)

Saint Hilarion is commemorated:
October 21 (according to the Julian calendar);
September 28 - as part of the Cathedral of the Reverend Fathers of the Kiev Caves, resting in the Near Caves;
on the 2nd Week of Great Lent (Council of All the Reverend Fathers of the Kiev Caves).

Information about life is scarce and cannot always be completely reliably attributed to Metropolitan Hilarion; Chronicles contain a number of mentions of the name Larion, which, according to the historical context, are identified with him. So, under the year 1051, The Tale of Bygone Years outlines the birth of the Kiev-Pechersk Monastery: “To the God-loving prince Yaroslav, who loves Berestovoye and the church, that living saints, the apostle and priests are many, in them there was no presbyter named Larion - a good man, bookish and fasting »; he is the first "iscop to a small cave of two sazhens" there, "where the dilapidated monastery of Pechersk is now." According to the entry at the beginning of the annalistic article of 1051 in the PVL ("summer 6559"), he ("Larion") "put Yaroslav as metropolitan, having gathered the bishops."
At the beginning of the Charter of Prince Yaroslav, it is said about the church courts: it’s not even fitting to judge these by the prince, nor by the boyar - I gave it to the metropolitan and the bishop.
No further information; but under 1055 the Chronicle of Novgorod II mentions the name of another metropolitan - Ephraim, from which it is assumed that immediately after the death of Yaroslav on February 20, 1054, he was deposed. His anti-canonical appointment (the Kyiv Metropolis was part of the Patriarchate of Constantinople and the Kiev metropolitans were appointed by the decision of the Ecumenical Patriarch and Emperor) could be due to the fact that after the death of Metropolitan Theopemptus, Russia was in a state of war with Byzantium.
It is assumed that he was thrown out of the metropolitan see in November 1053, after which he took the vows as a monk of the Kiev-Pechersk monastery under the name Nikon, later became his abbot and made in 1072-1973. chronicle collection, which was used to compile \"The Tale of Bygone Years\"
He was distinguished by wide erudition, deep knowledge of the Old and New Testaments, the works of George Amortal, Kozma the Presbyter, Ephraim the Syrian, the life of Cyril, possibly Cyril of Alexandria, canonized and apocryphal literature - monuments of Bulgarian, Czech and all European culture.

Creation

Hilarion is not only one of the early representatives of the achievements of the world culture of his time on ancient Russian soil, but also an original thinker who used his knowledge to develop his own concept of history, rather different from the traditional vision, full of deep philosophical ideological content. It can be argued that Hilarion is the first the famous ancient Russian thinker, made his subject of reflection on the fate of all mankind on the scale in which the concept of history as a whole could be developed at that time, tried to consider the main trends and driving forces of its development. There is an opinion that he wrote a number of works\"Izbornik 1076\", however, his fame as a philosopher is associated with the well-known journalistic work\"Sermon on Law and Grace\". It should start the study of ancient Russian philosophical thought, the philosophical understanding of history in the domestic spiritual culture, not only because he was the first creator of the image of history, but also because his "Word" acquired the value of a prototype on which the tradition of Russian culture relied until 18th century

\"The word about the law and grace \", probably, was written by Hilarion between 1037 and 1043, but not later than 1050. "law \" (Old Testament), the advantages and truth of Christianity, Hilarion gave her a broad social and philosophical sound. The chosen topic as a whole was not new for the Christian tradition and for the tradition of Russian cultural identity in particular. Its origins come from the Gnostic paradigm of Marcion, a church reformer of the 2nd century BC. For him, history and the world are not just divided into the kingdom of light and the kingdom of darkness (darkness), but into two gods: the first is the god of the Old (Old) Testament, the demiurge, who created the material world and its laws, severely punishes for violating his laws, the second - god of the New Testament, unknowable, all-good essence. In relation to this, two images of the Savior were produced: one - the messiah of impracticable Old Testament prophecies, the other - the Christ of the New Testament, with his kingdom of grace cancels the power of cosmic laws of necessity for the salvation of man. The basis of this Gnostic paradigm of Marcion obviously became the words of the Apostle Paul\"Old past Yidosh and new I call to all\". Turning to this topic, Hilarion makes it the starting point for thinking about world history, the fate of Russia, consistently pursues the idea of ​​the universality and integrity of the history of mankind, the original integral part which every nation is, the idea of ​​a historical process, where what is gone is replaced by a new one, thanks to which the movement is carried out along an ascending line.
Hilarion carries out the explanation of the historical process within the framework of a providential and theological idea, according to which rhythm and direction, the ultimate goal towards which history aspires, provided by God in his prophecies. These prophecies contain a symbolic outline of historical development, and history itself is filled with a deep meaning, which is born in the non-temporal world of eternity. Such an approach to historical events provides for the universality, integrity of the view, according to which everything has its beginning and end, and each event fits into the context of human history, giving it its own meaning.
Following these factors led to the richness of the\"Words\", appeal to the sphere of the eternal, represented by the Old Testament history, which symbolized the doctrine of\"law\" and\"grace\"; interpretation of the meaning of the Old Testament history and in the context of the world-historical development of mankind; depiction of the history of the Russian people, in which the history of mankind is repeated; praise to Vladimir, a prayer for the Russian people with a description and assessment of ancient Russian reality, to which Hilarion himself belonged. However, this typical scheme is only of secondary importance in the \"Word\", constituting the structure of the work, and not its content.

Hilarion’s goal is not just to present a common history, a picture of its development in accordance with the canons of the Christian worldview, to fit into the context of the history of Russia, to praise Vladimir Svyatoslavich, but to approve the greatness of his time, to look at it from the point of view of\"new people\" with which the ideologists of the policy of Yaroslav the Wise act, to try to theoretically substantiate the tasks and serve the success of their solution. The ultimate goal is praise to Yaroslav, who brought greatness and glory to Kiev, his land and people. Illarion used to interpret not so much theological as social problems related to the question of the place of individual peoples in world history. Based on the already mentioned medieval ideas about the development of history as a struggle between two opposite principles, Illarion symbolically expresses them slavery,\"grace \"-freedom, the existence of which is conceived as a unity of actual and potential. Initially, grace exists only potentially, as God's plan. Actually, each beginning does not exist, but changes each other: first\"law\" and then\"grace\". If the era of the Old Testament, based on the law, built relations between peoples on the principle of slavery, then the era of the New Testament gives freedom, truth and grace. The law divided peoples, exalting some and humiliating others. The New Testament,\"grace \" introduces all people into eternity, where all nations are equal before God. Grace is bestowed on the whole world and there are no separate God-chosen people. Defending this position, Hilarion introduces the idea of ​​the equality of peoples as a guarantee of a free, and not a slave, existence. Moreover, speaking out against the hegemonic encroachments of Byzantium, he emphasizes certain advantages of the \"new peoples \", those who later adopted Christianity, over the old peoples who are trying to conquer other peoples with the help of faith, expressing deep confidence that the Russian people will not will be a slave to foreign nations.
It should be noted that Hilarion's idea of ​​changing the old with the new does not at all develop into an apology for the new in itself. The new is heading into the future, where for the present, earthly history is full of that beauty that even today allows us to see the fulfillment of dreams about the future. Contrary to the constructions of the Bible, Hilarion's view of history does not offer the advantages of the "promised" future, for which all the blessings of the present can be exchanged. Today he merges with the future, is the result of human history. The interpretation of the movement of history is conducted by him not so much in time as in space. The movement of history is like the ordering of more and more new territories, which happens with the adoption of Christianity, like dew, a charitable rain irrigating the lands drained by the law of idolatry.
Ilarion associates a peculiar attitude to the present in the image of history with the assertion of patriotism, love for the Motherland, which is the leading theme of the "Words". So, speaking about the adoption of Christianity by Russia, Hilarion notes that this is happening \"not in a miserable and unknown land \", but in Russian, \"which is known and heard by all four ends of the earth \" (Hilarion's Word on Law and Grace / / Kyiv, antiquity - 1992 - № 1 - C 139) \"Word \", in fact, is the first monument, which confirms the greatness and unity of the Russian land. Laying the foundations of the panoramic vision of the world characteristic of ancient Russian culture, as if from a height covering the entire Russian land with a single glance, Hilarion seeks to organically fit his people into the world historical process.
The pathos of contrasting \"grace\" as a real stage of history,\"law \", as below, its passed state, lies in Hilarion's approval of the universal nature of this history, where all \"ends of the earth\"\"Envy\" and \"Law \" as an erroneous desire to approve the chosenness of one people is opposed to\"generosity \" and\"grace \", which equally shine on all lands. Each people, according to Hilarion, as if reproduces in the world of history the degrees of world-historical development, symbolically expressed in Old Testament. He sees the greatness of the Russian people not only in the fulfillment old history, but in the implementation of what is in symbolic images stood up in the Old Testament history. In justifying the political goals of Russia, Illarion often sacrificed the views of the confessional system, using ideas available to him that were far from Christian dogmas, drawing them from the people's self-consciousness. He considered Christ as a philanthropist, emphasizing his loving nature and secular deeds, seeing this as the basis for divine sonship, urging him to be patient with man. As a man Christ - the son of God and so named for his high actions in a sensual guise, He bequeaths to imitate himself in human deeds, and not divine ones. From here, it is not far to the conclusion that everyone, as a "share", imitating God, can become a son of God if he does good according to the teachings of Christ.
In the general context of\"Words \" Hilarion, there are a number of questions that have a philosophical meaning. Among them is the problem of reason and faith, the solution of which is not given in an orthodox spirit for Christianity. The very adoption of Christianity is seen by Hilarion as a political act,\"good-virya \" is associated with power. This act is considered by him not as divine receipts, but as a result of good understanding and \"wit \" (Gam same - C 141), where communion with faith means communion with the intellectual culture of the world, according to which belief in one God is not only holy, but also reasonable.
With this approach, faith and reason are not mutually exclusive, but become almost identical. As something that is not subject to deep sensitive perception, faith for Hilarion is the result of a special pure mind. Highly appreciating the role and importance of the mind, Hilarion focuses on the role of language. So he approves of the activities of Yaroslav the Wise, he draws attention to the fact that he not only contributed to the writing of books, but also that he did not leave what was said, but completed it with deeds,\"does not speak, but acts. And finishes unfinished \". Hilarion considered the place of localization of knowledge, understanding of the world and activity in the world to be the heart, in which \"the mind shines\" and with which the will and desire are connected, which, like the mind, play a decisive role in human actions. So, according to Hilarion, the adoption of Christianity by Vladimir was not only the result of\"the light of reason in the heart\" but also\"desire of the heart\" and\"burning spirit."
It should be emphasized that, as a supporter of the monarchical principle of government, he saw autocracy as a guarantee of the unity and strength of the state, its territorial integrity, glorified those princes who brought glory to the Russian lands, called for the unity of Russia, strengthening the state to preserve and increase its wealth, the independence of all Russia, development of education. These requirements are generally characteristic of the "scribes" of Yaroslav the Wise, a prominent place among which belongs to Luka Zhidyat.
http://uchebnikionline.ru/filosofia/istoriya_filosofskoyi_dumki_v_ukrayini_-_ogorodnik_iv/filosofski_suspilno-politichni_ideyi_kiyivskih_knizhnikiv.htm Metropolitans of Kiev:
Michael of Kyiv, Leon, John I, Theopempt, Cyril I, Hilarion of Kyiv,

Church: Orthodox Church of Constantinople Community: Kievan Metropolis Predecessor: Leon Successor: Theopempt Death: (?)

Metropolitan John I(in schema And she listen)) - Metropolitan of Kyiv. Little information has been preserved about Metropolitan John.

In 1008, Metropolitan John created two stone churches: one in Kyiv in the name of the Holy Apostles Peter and Paul, and the other in Pereyaslav in honor of the Exaltation of the Holy Cross of the Lord.

There are also different opinions about its origin. Some considered him a Greek, but judging by the fact that on July 14, 1021 he solemnly opened and glorified the relics of the Russian martyr princes Boris and Gleb and established the celebration of their memory, there is reason to assume that he was Russian. For other reasons, he was considered a Bulgarian.

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Notes

Literature

• Nazarenko A.V. Kyiv Metropolitan John I // Ancient Russia. Medieval Questions. 2007. No. 3 (29). pp. 76-77.

Metropolitans of Kiev and all Russia (988-1461) Metropolitans of Moscow and all Russia (1461-1589) Patriarchs of Moscow and all Russia (1589-1721) First Members Holy Synod (1721-1917) Patriarchs of Moscow and all Russia (since 1917)

Links

• on the website of the Institute of Russian Literature (Pushkin House) RAS

An excerpt characterizing John I (Metropolitan of Kyiv)

- The old man says: God, they say, will forgive you, and we all, he says, are sinners to God, I suffer for my sins. He burst into tears himself. What do you think, falcon, - Karataev said, beaming brighter and brighter with an enthusiastic smile, as if what he had now to tell contained the main charm and the whole meaning of the story, - what do you think, falcon, this murderer showed up most according to his superiors . I, he says, ruined six souls (there was a big villain), but all I feel sorry for this old man. Let him not cry at me. Showed up: written off, sent the paper, as it should. The place is far away, while the court and the case, while all the papers have been written off as they should, according to the authorities, that means. It came to the king. So far, the royal decree has come: to release the merchant, to give him rewards, how many were awarded there. The paper came, they began to look for the old man. Where did such an old man suffer innocently in vain? The paper came out from the king. They began to search. - Karataev's lower jaw trembled. “God forgave him—he died.” So, falcon, - finished Karataev and for a long time, silently smiling, looked in front of him.
Not the story itself, but its mysterious meaning, that enthusiastic joy that shone in Karataev’s face at this story, the mysterious meaning of this joy, now vaguely and joyfully filled Pierre’s soul.

– A vos places! [In places!] – suddenly shouted a voice.
Between the prisoners and the escorts there was a joyful confusion and the expectation of something happy and solemn. The cries of the command were heard from all sides, and from the left side, trotting around the prisoners, cavalrymen appeared, well-dressed, on good horses. On all faces there was an expression of tension, which people have in the vicinity of higher authorities. The prisoners huddled together, they were pushed off the road; the convoys lined up.
- L "Empereur! L" Empereur! Le marechal! Le duc! [Emperor! Emperor! Marshal! Duke!] - and the well-fed escorts had just passed, when the carriage thundered in a train, on gray horses. Pierre caught a glimpse of the calm, handsome, fat and white face of a man in a three-cornered hat. It was one of the marshals. The marshal's gaze turned to the large, conspicuous figure of Pierre, and in the expression with which this marshal frowned and turned his face away, compassion and a desire to hide it seemed to Pierre.

The Holy Martyrs Theodore the Varangian and his son John lived in Kyiv in the 10th century, when the Varangians, the ancestors of today's Swedes and Norwegians, took a particularly active part in the state and military life of Russia. Merchants and warriors, they paved new trade routes to Byzantium and the East, participated in campaigns against Constantinople, made up a significant part of the population of ancient Kyiv and princely mercenary squads. Main trade route Russia - from the Baltic Sea to the Black Sea - was then called "the path from the Varangians to the Greeks."

The leaders and organizers of early Russian statehood relied on the Varangian squad in their undertakings. Like the Slavs among whom they lived, many of the overseas newcomers, under the influence of the Byzantine Church, received holy Baptism. Kievan Rus occupied a middle place between pagan Scandinavia and Orthodox Byzantium, therefore, the life-giving spirit of the Christian faith that came from the south alternately dominated the spiritual life of Kyiv (under blessed Askold in 860-882, under Igor and Saint Olga in 940-950- 1900s), then the destructive whirlwinds of paganism that swooped in from the north, from the Varangian Sea (under the Prophetic Oleg, who killed Askold in 882, during the uprising of the Drevlyans who killed Igor in 945, under Prince Svyatoslav, who refused to accept Baptism, despite mother's insistence Equal-to-the-Apostles Olga).

When in 972 (according to other sources, in 970) Svyatoslav was killed by the Pechenegs, the eldest son, Yaropolk, appointed by him, remained the Grand Duke of Kiev. The middle son, Oleg, the epic Volga Svyatoslavich, held the Drevlyansk land, the youngest, Vladimir, Novgorod. The reign of Yaropolk (970-978), like the reign of his grandmother, Olga, again became a time of predominant Christian influence on the spiritual life of Russia. Yaropolk himself, according to historians, professed Christianity, although, perhaps, of the Latin rite, and this in no way corresponded to the interests of the Scandinavian warriors - pagans who were accustomed to considering Kyiv a stronghold of their influence in the lands of the Slavs. Their leaders tried to quarrel the brothers among themselves, caused an internecine war between Yaropolk and Oleg, and after Oleg was killed, they supported Vladimir in the fight against Yaropolk.

The future baptizer of Russia began his journey as a convinced pagan and relied on the Varangians, specially brought by him from across the sea, as a military force. His campaign against Kyiv in 978, which was crowned with complete success, pursued not only military and political goals: it was a religious campaign of Russian-Varangian paganism against the emerging Kievan Christianity. On June 11, 978, Vladimir “sat down on his father’s table in Kyiv,” and the unfortunate Yaropolk, invited by his brother for negotiations, was treacherously killed at the entrance to the banquet hall by two Varangians who pierced him with swords. To intimidate the people of Kiev, among whom many, both Russians and Varangians, were Christians, in the pagan sanctuary restored and decorated with new idols, human sacrifices, unknown until that time among the Dnieper Slavs, were performed. The chronicle says about the idols set by Vladimir: "And they made sacrifices to them, calling them gods, and they brought their sons and daughters to them, and these sacrifices went to demons ... And the Russian land and that hill were defiled with blood."

Apparently, the death of the holy martyrs Theodore the Varyag and his son John, which in this case can be dated July 12, 978, should be attributed to this first period of the triumph of paganism in Kyiv during the reign of Vladimir. It is possible, however, that the feat of the holy Kiev Varangian martyrs took place in the summer 983, when a wave of pagan reaction swept not only over Russia, but throughout the Slavic-Germanic world. Almost simultaneously, pagans rose up against Christ and the Church in Denmark, Germany, the Baltic Slavic principalities, and everywhere unrest was accompanied by the destruction of churches, the murder of clergy and Christian confessors. Vladimir that year went on a campaign against the Lithuanian tribe of the Yotvingians and defeated them. To commemorate this victory, the Kiev priests decided to again arrange a bloody sacrifice.

He lived among the people of Kiev, reports the Monk Nestor the Chronicler, a Varangian named Theodore, who had been on the island for a long time. military service in Byzantium and received holy Baptism there. His pagan name, preserved in the name "Turov's Goddess", was Tur (Scandinavian Thor) or Utor (Scandinavian Ottar), both spellings are found in ancient manuscripts. Theodore had a son, John, a handsome and pious young man who, like his father, professed Christianity.

"And the elders and the boyars said: Let us cast lots on the youths and maidens, on whom it falls, we will slaughter him as a sacrifice to the gods." Obviously, not without intent, the lot cast by the pagan priests fell on the Christian John.

When those sent to Theodore reported that his son "was chosen by the gods, let us sacrifice him to them," the old warrior resolutely replied: "This is not the gods, but a tree. Today there is, but tomorrow it will rot. They do not eat, do not drink and do not they say, but they are made of wood by human hands. God is One, the Greeks serve and worship him. He created heaven and earth, stars and moon, sun and man, and intended him to live on earth. And what did these gods do? They themselves were created. I will not give my son to demons."

This was a direct challenge by the Christian to the customs and beliefs of the pagans. With an armed crowd, the pagans rushed to Theodore, smashed his courtyard, surrounded the house. Theodore, according to the chronicler, "stood in the hallway with his son", courageously, with weapons in his hands, met enemies. (The canopy in old Russian houses was called the covered gallery of the second floor, arranged on poles, to which a staircase led). He calmly looked at the raging pagans and said: "If they are gods, let them send one of the gods and take my son." Seeing that in a fair fight they could not defeat Theodore and John, the brave, skillful warriors, the besiegers, cut down the pillars of the gallery, and when they collapsed, they fell in a crowd on the confessors and killed them ...

Already in the era of the Monk Nestor, less than a hundred years after the confessional feat of the Kiev Varangians, the Russian Orthodox Church venerated them in the host of saints. Theodore and John became the first martyrs for the holy Orthodox faith in the Russian land. The first "Russian citizens of the heavenly city" were named by the writer of the Kiev Caves Patericon, Bishop Simon, Saint of Suzdal († 1226; Comm. 10 May). The last of the bloody pagan sacrifices in Kyiv became the first holy Christian sacrifice - a co-crucifixion with Christ. The path "from the Varangians to the Greeks" became for Russia the path from paganism to Orthodoxy, from darkness to light.

On the site of the martyrdom of the Varangians, St. Equal-to-the-Apostles Vladimir later erected the Church of the Tithes of the Assumption Holy Mother of God, consecrated on May 12, 996 (celebrated on May 12). In 1007 the relics of St. Equal-to-the-Apostles Olga were transferred to it. Eight years later, Saint Vladimir himself, who baptized the Russian land, found his final resting place here, and in 1044 his son, Yaroslav the Wise, transferred the remains of his uncles, Yaropolk and Oleg, to this church, having previously "baptized their bones." Obviously, the latter was caused by the requirement of church rules for the re-baptism of a Christian in the absence of reliable evidence of the first baptism. On the other hand, in ancient Kyiv they attached great importance to the ancient Christian legends about the possibility, by the special grace of God, of the posthumous performance of the sacrament of Baptism over people who died outside of church communion. Such a story is read, for example, in the well-known monument of ancient Russian educational literature - "The Izbornik of 1076", which belonged to the son of Yaroslav the Wise, the pious Prince Svyatoslav (+ 1076).

Wonderful is God in His saints. Time does not spare stone and bronze, but the lower frame wooden house the holy Varangian martyrs, burned a thousand years ago, has survived to this day; it was discovered in 1908, during excavations in Kyiv, at the altar of the Church of the Tithes.