The meaning of Theodosius of the Caves in a brief biographical encyclopedia. Theodosius of the Caves - the founder of Russian spirituality

Antony and Theodosius of the Caves

(983-1073; about 1036-1074)

The founders of the Kiev-Pechersk Lavra, which was destined to become the leading monastery of all Eastern Slavs, the most prominent church leaders of Kievan Rus, Saints Anthony and Theodosius, left an indelible mark on the spiritual development of our people.

The Monk Anthony was born in 983 in the town of Lyubech in the Chernihiv region, and had the secular name Antipas. From childhood, he devoted himself to charitable deeds. At that time, monastic life in Russia was still little known, so the young Antipas went to the Greek land, famous for its monasteries, and settled on the holy Mount Athos. The righteous life of the monks of Athos made a great impression on the young man, and soon he was tonsured under the name Anthony. In 1013, at the insistence of his mentor, he returned to Russia in order to promote the development of monastic life. Arriving in Kyiv, Anthony went around all the monastic cloisters in search of shelter. In the capital by that time there were already several monasteries founded by Greek monks, but all of them, according to Antony, were too comfortable. On Athos, he got used to something else. Not wanting to put up with the excesses and bloody strife that followed the death of Prince Vladimir, the Monk Antonin returned to Athos, but already in the early 30s of the XNUMXth century. comes back to Kyiv. At that time, the Grand Duke's table was occupied by the son of Vladimir, Prince Yaroslav the Wise, who honored the church charter and cared about the development of church life in Russia.

The search for a worthy dwelling led Anthony to the suburban princely residence of Berestovo. Here, on the picturesque Dnieper steep, he found a cave left by Hilarion, in which he settled. In the cave, Anthony spent all his time praying and fasting, content with stale bread and water. Soon the fame of the righteous and wise monk spread throughout the Kyiv land, people began to come to him. Some asked for blessings, others listened to instructions and lived according to his example. Over time, he gained followers. They began to expand the cave monastery, dug out several cells and built a small church underground. The Caves Monastery, although it did not have an official status, turned into a significant spiritual center of Kievan Rus. Well-known public and church figures also lived here, in particular Nikon, the former Metropolitan Hilarion. The authority of Anthony of the Caves was so great that the son of Yaroslav Izyaslav, who inherited the throne of Kyiv in 1054, first of all came to him for a blessing. He handed over to the monks the Berestov Hill, on which, over time, the Kiev-Pechersk Monastery was spread. At this time, the pious Theodosius also came to the monastery. Anthony at first refused to accept him into the brethren, referring to the difficult life in the monastery, devoid of all the joys of life, but Theodosius managed to convince the outstanding ascetic of the seriousness of his choice. Mentorship and tonsure of a twenty-year-old youth, who was destined to glorify the Pechersk Monastery, was entrusted to blessed Nikon. For his humble life and high spirituality, Theodosius was soon ordained a hierodeacon, and then a hieromonk, and in fact became the right hand of Anthony.

Meanwhile, the relationship of the monastery with the government became tense. Irreconcilability to evil, the unshakable adherence to principles of the ascetic often put Antony in opposition to the grand ducal power. The first conflict arose in connection with the tonsure of the young boyar Varlaam, close to Izyaslav, who was accepted into the monastery against the will of his parents. The conflict with Izyaslav was aggravated by the pro-Western political orientation of the prince, who was married to the daughter of the Polish prince Boleslav II the Bold, and his benevolence towards the Vatican. At times, disputes escalated to direct threats and harassment. More than once the prince of Kyiv threatened to punish Anthony and close the monastery, but he had to reckon with his popularity.

The Monk Anthony, preferring a secluded ascetic life, in 1061 placed Barlaam over the brethren, and dug out a separate cave for himself on a nearby mountain. Soon more caves appeared here. Thus, a new cave labyrinth arose, which later received the name of the Near, or Antoniev, caves - in contrast to the old ones, which began to be called the Far, or Feodosiev.

In 1062, Varlaam was transferred to the princely Dmitrievsky monastery and Anthony appointed Theodosius as Abbot of the Caves, under which the monastic community increased to 100 people. The small church could no longer accommodate all the brethren, and the Monk Anthony blessed the construction of the Church of the Assumption of the Most Holy Theotokos on the mountain above the caves, so that the monks, continuing to live in their underground cells, could conduct divine services there. According to legend, one day, during Anthony's prayer, a miracle happened: he and Theodosius were transferred to Constantinople and appeared to the Mother of God. They received gold from her, which they gave to the master builders, so that, at the behest of the Mother of God, they went to Kyiv to build a new church. When the masters who arrived at the monastery began to ask Anthony where he would like to build a temple, the saint prayed for three days that the Lord would indicate a worthy place. On the first night, Anthony asked for dew to fall on the ground, and for the site of the future church to be dry. The second night he asked the Lord for dry land, and on the site of the church - dew. On the third day, Anthony blessed the chosen place and ordered to measure it with a golden belt taken from the icon of the Savior by Shimon, the son of the Varangian prince, when he left his homeland. Thirty belts in length, twenty in width - this was the command of the Lord. The Assumption Cathedral, founded in 1073 (built in 1078), became the basis of the future Upper Lavra, the main temple of the Caves Monastery.

The Monk Anthony, although he was a stern ascetic, passionate prayer book and healer, did not stand aside from the political events taking place in the state. When in 1068 an uprising broke out against Izyaslav, who was forced to flee abroad, Anthony supported the rebels. A year later, when Izyaslav returned to Kyiv with the help of Polish troops, Anthony left the capital in protest and went to Chernigov, where he was received by Izyaslav's brother Svyatoslav. He settled in a cave on Boldina Gora near Chernigov. But soon he returned to Kyiv. In the summer of 1073 Anthony died and was buried in his Lavra cave. There is a legend about the miraculous concealment of his relics. With the approach of death, the saint summoned the brethren and said goodbye to them, after which the earth collapsed and protected him from the monks. They tried to dig to him, but a flame burst out of the ground, and when they tried again, water gushed over them. So the monks realized that this was the will of God.

After St. Anthony, the torch of the Russian Church and the ascetic of the Kiev-Pechersk Lavra was the Monk Theodosius. He was born around 1036 in the city of Vasiliev (now Vasilkov) near Kyiv, in a boyar family. Soon the family moved to Kursk in the Chernihiv region, where the father received the position of tiuna (manager). Here the young years of Theodosius passed. He received a good education, showed extraordinary abilities in study and assimilation of bookish wisdom. I read a lot about the asceticism of adherents of early Christianity and decided to learn from their experience. From an early age, he shunned his peers, shunned children's games and entertainment. He spent all his free time in prayer and attended church, surprising those around him with piety and piety. When he was 13 years old, his father died. According to the social position of his parents, Theodosius had to devote himself to a service career, but dreamed of a monastic life. He categorically refused expensive clothes and walked in rags, like a beggar. He bought grain and baked marshmallows himself, which he then brought as a gift to the church. All this, of course, did not please the mother - a strong-willed and resolute woman. She believed that with her way of life Theodosius compromised and dishonored the family, and in every possible way prevented him. Not finding mutual understanding with his mother, Theodosius tried several times to run away from home. The first time he joined the pilgrims, from whom he heard enough stories about Jerusalem and other holy places of the East, but his mother found her son and brought him home. The second attempt was also unsuccessful, when he secretly went to a neighboring city and settled with a priest. For the third time, the young man went to Kyiv with the firm intention of becoming a monk. So he ended up in the Pechersk Monastery, where in 1058 he took tonsure. Over time, his mother found him there too, for a long time and tearfully begged him to return to secular life, but in the end she herself became a nun at the monastery of St. Nicholas in Kyiv.

Becoming a member of the brethren, Theodosius showed extraordinary asceticism in all spheres of monastic life. Often at night he undressed to the waist and gave his body to be torn to pieces by mosquitoes, and during the day he was engaged in chores that required extraordinary physical strength and endurance. He wore a hard, coarse hair shirt. Slept sitting. He ate some stale bread and boiled vegetables. Already being abbot, the Monk Theodosius not only did not moderate his ascetic deeds, but even multiplied them. He drew strength in prayer.

During the period of the abbess of Theodosius, the connection between the Caves Monastery and Byzantium intensified. On his initiative, the Studian charter was introduced in the monastery, which eventually became the norm for ancient Russian monasteries. This extremely severe charter regulated the daily life of the monks and determined the strict order of church services. Since that time, life in the monastery has acquired a well-established organizational form. Theodosius sought to implement the main requirement of this charter: to eliminate personal property and make the property of all monks common. Under his abbess, cells were erected on the surface of the earth, where the monks moved, and subsequently the dead began to be buried in the caves. From now on, only schismatics remained “in the gates”.

The Pechersky Monastery gradually turned into a significant cultural center, which was greatly facilitated by the creative activity of the abbot himself. Eleven of his works have been preserved: two letters to Prince Izyaslav Yaroslavich, eight teachings to monks and one prayer. Theodosius of the Caves put forward the idea of spiritual control over secular power. He believed that not every Christian can be saved, but only an ascetic, an ascetic, or one for whom he intercedes before God with his prayers; put forward the position that the abbot is the spiritual teacher of the prince, and the prince is the protector and guardian of the monastery. He condemned the strife between the Yaroslavich brothers that took place in the 60-70s of the 11th century. Unlike Anthony, who supported the Chernigov prince Svyatoslav Yaroslavich, he was a strong supporter of Izyaslav Yaroslavich. Theodosius openly condemned Svyatoslav, who in 1073 deprived his elder brother of power and himself took the grand throne. Trying to appease the righteous abbot, Svyatoslav visited the Caves Monastery, made rich donations for the construction of the Assumption Cathedral and donated land to the monastery from the land of the princely village of Berestovo.

Theodosius died a year after the death of Anthony - in 1074. According to the will, he was buried in a cave under the old monastery, called Feodosiev. The burial ceremony, which took place at night, is vividly described by the direct participant in this event, Nestor the Chronicler, who compiled The Life of Theodosius of the Caves in the 1080s. In 1091 the relics of the abbot were transferred to the Dormition Cathedral of the Caves Monastery, and in 1108 the saint was canonized.

The memory of Saints Anthony and Theodosius of Pechora is deeply revered by the Russian and Ukrainian Orthodox Churches. The Monk Anthony is revered as the founder of monasticism in Russia, and the Monk Theodosius is revered as an ascetic who brought order to monastic life. Anthony became the founder of the Caves Monastery, and Theodosius managed to turn it into the center of ancient Russian spirituality.

Meaning of THEODOSIY PECHERSKY in the Brief Biographical Encyclopedia

THEODOSIY PECHERSKY

Theodosius of the Caves - Reverend, hegumen of Kiev-Pechersk, the first founder of the monastic community in Russian monasteries. Born in Vasilevo (now the county town of Vasilkov, 35 miles from Kyiv) and came from a well-born family. Neither the name Theodosius (worldly), nor the year of birth are known; the latter is approximately attributed to 1036. Theodosius's youth passed in Kursk, where, at the command of the prince, his parents moved: Theodosius' father was one of the princely tiuns at the Kursk mayor. Having reached the age of 7, he began to learn to read and write, and then he was assigned to a school, where he stayed until the age of 13. Acquainted from books and stories with the life of the great ascetics of monasticism, Theodosius took the firm intention of imitating them. For 14 years, Theodosius lost his father, and this had such an effect on him that he decided to start fulfilling his cherished dream - to renounce the world. The opposition to the ascetic inclinations of the young man came from the mother: she loved her son very much, but did not sympathize with his aspirations for an ascetic life and tried by all means to deflect him from this. Theodosius decided to leave his mother's house and, carried away by the stories of wanderers about the holy places of Palestine, left home with them. An attempt to go with the wanderers to Jerusalem was unsuccessful: overtaken by his mother, he, beaten and bound, was returned home; so that he would not run away again, his mother put shackles on his feet and took them off only when he gave his word not to run away from home. But these oppressions only strengthened the ascetic aspirations of the young man. Secretly from his mother, Theodosius began to wear chains, but she noticed this and tore off his chains. Theodosius fled to Kyiv, where Anthony was received and tonsured. Then the name Theodosius was given to him; this happened around 1056-57. The lofty spiritual exploits of the Monk Theodosius so advanced him from a number of other brethren that, after the removal of Abbot Barlaam, Anthony appointed Theodosius as hegumen, despite the fact that he was no more than 26 years old. From the very beginning of his abbess, he set about building a monastery. Pure brethren increased from 20 to 100, and as a result, it became necessary to introduce a strictly defined charter. At the request of Theodosius, he was sent from Constantinople a list of the charter of the Studian monastery, which was laid at the foundation of life in the Caves monastery. The charter prescribed the full and strictest community life; the monks had to be content with a common meal and have the same clothes; all property of the brethren must be common; time was spent in unceasing labor. Theodosius was stricter with himself than with others; in addition to the general feat, he subjected himself to extremely ascetic trials and exercises of the will. As a young man, he began to wear chains. Boyars and princes were especially disposed towards the reverend. The influence of St. Theodosius on them was very beneficial. The time of Theodosius' monasticism coincided with a difficult and troubled period in relations between the princes. The feuds were in full swing. Theodosius enjoyed the respect of the Grand Duke Izyaslav, who loved pious conversation with the monk. Theodosius did not remain a passive spectator of Svyatoslav taking away the Kyiv table from his older brother Izyaslav and expelling the latter. Theodosius opposes violence with a range of denunciations; also wrote accusatory "epistoles" to Svyatoslav. Taking care of the internal organization of his monastery, Theodosius did a lot for its external improvement. After 11 or 12 years as abbess, Theodosius, due to the multiplication of the brethren and the poverty of the former monastic buildings, decided to build a new, vast monastery. The place for it was chosen near the second cave of St. Anthony. A great stone church was founded on this site (1073). On May 3, 1074, Theodosius died. The Monk Theodosius was buried in the cave in which, under the guidance of Anthony, he began his exploits. The discovery of the relics of St. Theodosius followed in 1091. Commemoration is celebrated on May 3 and August 14. In 1089 the church, founded by the Monk Theodosius, was consecrated, and the monastery was transferred to it; the former cave monastery has now become a tomb for the burial of the dead. Founded by the Monk Anthony and arranged by the Monk Theodosius. The Kiev-Pechersk monastery became a model for all other monasteries. The Monk Theodosius left five teachings to the monks of the Caves in full form (the first and second - on patience and love, the third - on patience and almsgiving, the fourth - on humility, the fifth - on going to church and on prayer), one to the cellarium, four so called excerpts from teachings to monks and laity, two teachings to the people "about the executions of God" and "troparion cups", two letters to the Grand Duke Izyaslav ["about the peasant and Latin faith" and "the slaughter of animals on Sunday (week) and fasting in Wednesday and Friday"] and two prayers (one - "for all Christians", the other - written at the request of the Varangian prince Shimon, the so-called permissive prayer). From the teachings to the monks, we learn the dark sides of the then monastic life, which neither Nestor nor the Paterik of the Caves, who were engaged exclusively in the glorification of the famous Lavra, speak of. Theodosius denounces the monks for their laziness in worship, non-observance of the rules of abstinence, collecting property in a cell, dissatisfaction with common clothing and food, grumbling at the abbot for the fact that he supported the strange and poor with monastic funds. Two teachings of Theodosius are addressed to the whole people: one "on the executions of God" for sins - a remarkably depicted remnant of pagan beliefs among the people and the prevailing vices of the time, robberies, self-interest, bribery and drunkenness; the other is directed against drunkenness. Two epistles to the Grand Duke Izyaslav answer modern questions: the question of fasting on Wednesday and Friday is decided in accordance with the Studian charter; in the message about the Varangian or Latin faith, deviations from Orthodoxy and the customs of the Latins are counted, any communication with them in food, drink and marriages is prohibited. Historically, the teachings of the Monk Theodosius are of great importance for characterizing the mores of that time. The literary works of Theodosius of the Caves became famous not very long ago; the authenticity of some of his teachings is subject to strong doubt; for example, the latest scientific research considers two teachings - "about the executions of God" and "about the troparion cups" - not belonging to Theodosius. Literature. The life of Theodosius is described by Nestor the chronicler (translated into modern language by the Monk Philaret in the Notes of the Academy of Sciences, 2nd section, book II, issue 3, 1856). See Professor Golubinsky "History of the Russian Church" (1901), Rev. Macarius "History of the Russian Church" (1868); M. Pogodin "St. Abbot Theodosius" ("Moskvityanin", 1850, book 23); academician S. Shevyrev "History of Russian Literature" (St. Petersburg, 1887, edition II, part II); N.I. Petrov "Sources of the Teachings of St. Theodosius of the Caves on the executions of God" (in the "Proceedings of the Kyiv Theological Academy" for 1887, volume II - "Archaeological Notes"); N.K. N. (Nikolsky), "Monuments of ancient Russian educational literature" (1894, issue 1); V.A. Chagovets "Reverend Theodosius of the Caves, his life and writings" (1901); Bishop Anthony of Vyborg "From the history of Christian preaching" (1892); Professor Maksimovich "Lectures on the history of ancient Russian literature" (1839, book I); Al. Vostokov "Description of Russian and Slovenian Manuscripts of the Rumyantsev Museum", ¦ CCCCVI; Yakovlev "Monuments of ancient Russian literature of the XII - XIII centuries"; Metropolitan Evgeniy "Historical Dictionary about the writers of the clergy of the Greek-Russian Church who were in Russia" (St. Petersburg, 1827, edition II, volume II); handwritten collections of the Kiev-Pechersk Lavra, ¦ 47 and 48.

Brief biographical encyclopedia. 2012

Childhood Theodosius

The presbyter at the birth of the boy prophetically gave him the name Theodosius, which means "Given to God." The holy land of Palestine, on which Jesus walked when incarnated on earth, from early childhood attracted the youth Theodosius. In the end, the boy ran away, seduced by the tales of wanderers. The attempt was unsuccessful, as were those following it. In general, in the biography of the saint, we see a large volume that describes his childhood more than other saints.

The basis of the story of Theodosius's youth is a meek struggle with his mother for a spiritual calling, the tortures endured by him, three attempts to escape. They write about his childhood that the boy spent a lot of time in church, did not play street games with children, avoided children's companies. Theodosius of the Caves strove for the sciences and quickly learned grammar, surprising with reason and wisdom. The lad's love of books was preserved throughout his life and manifested itself when he wrote books day and night in the monastery.

"Thinness Reese"

Another interesting feature from Theodosius' childhood, which, given his religiosity, takes on a new meaning, was the wearing of bad, darned clothes. Parents gave him clean new clothes and asked him to wear them, but this is the only thing in which the lad did not obey them. Further, when on duty he had to wear bright and clean clothes, he wore them with a heavy heart, giving them away to the poor a few days later. He himself changed into old and patched clothes. "Thin robes" in general occupy not the last place in the life of the monk, showing his extraordinary humility from childhood. Theodosius of Kiev-Pechersk from childhood fell in love with the thinness of the vestment, made it a part of his life behavior and passed it on to all Russian asceticism.

When his father died, Theodosius chose for himself a new feat of humiliation and simplification: he went out into the field with the slaves and humbly worked with them, thereby showing his ascetic ingenuity.

The image of mother Theodosius

When Theodosius made his third escape, he ended up in Kyiv, in the cave of St. Anthony. The elder did not want to accept him as a student due to his youth, and Theodosius returned home. After that, there was a dramatic meeting with the mother, full of life's truth. Imperious despotism does not cause severity in Theodosius, but uncertainty in his abilities and timidity. From the defeated in this struggle, he turns into a winner. As a result, he does not return to his mother, but she takes the tonsure in one of the Kyiv monasteries.

monastic labors

Nestor, when he wrote the life of Theodosius of the Caves, liked to tell more than describe, therefore, little is written about Theodosius’s personal exploits and his spiritual appearance and in different places in the narrative. Combining these scattered facts, one can form an idea of the ascetic life of St. Theodosius. The most severe feats of self-mortification of his body are written in the annals of the first years of his cave life. At night, struggling with carnal temptations, naked, the monk gives his body to mosquitoes and gadflies, while singing psalms. In the later life of Theodosius, one can see the desire to exhaust the body. Hiding his austerity, he wore a sackcloth, slept sitting on a chair, and prayed intensely at night. Comparatively small ascetic exercises Theodosius of the Caves made up for by the continuity of his labors. Strong and strong since childhood, he works both for himself and for others. Being in the monastery under Abbot Varlaam, he grinds grain at night for the entire monastery brethren. And even later, Theodosius, hegumen of the Kiev Caves, often took up the ax himself to chop wood or draw water from the well instead of sleeping or resting.

Spiritual life of Theodosius of the Caves

Many pages of the rather extensive life of the saint are devoted to his working and active life, balancing the exploits of the spiritual life. He devotes all his nights to prayer. Prayer is reserved exclusively for the time of Great Lent, which the monk spent alone in a cave. Nestor does not show any miraculous qualities of prayers or lofty contemplations. Prayer helped Theodosius gain complete fearlessness in front of dark forces and allowed him to help his students in getting rid of night demonic visions.

Theodosius, hegumen of Kiev-Pechersk

In the spiritual life of Theodosius there was one very important milestone for him - he put an end to the monastery in the caves, founded by Anthony. After hegumen Varlaam founded the first wooden church on the surface of the earth, Theodosius set up cells over the cave, which remained for Anthony and a few hermits. He belittles the silence and contemplation of a cramped cave for the sake of a working and fraternal life in order to build some kind of harmony. In this harmony, there are also personal notes of humility, meekness, and obedience. The Monk Theodosius of the Kiev Caves, as Nestor notes, for all his spiritual wisdom, was a simple mind. The “thin robes” that accompany him even during his abbess bring on many ridicule.

There is a story about a princely servant who mistook the monk for one of the poor and ordered him to change from the cart to the horse. Social humiliation and simplification was from childhood one of the features of his holiness. Put at the head of the monastery, Theodosius did not change his temper. With his quietness and self-deprecation, he teaches a lot in sermons, which are distinguished by their simplicity of form and content. Theodosius also tries to observe the monastic charter to the smallest detail in all its details and wants everything to be done according to order and with reverence. However, for all his exactingness, Theodosius did not like to resort to punishment. He was gentle even to those who, having run away, returned with repentance. The only certain image of severity was in relation to the economic affairs of the monastery.

Nestor describes the stories of the cellar Fyodor about how the holy abbot saved the monastery from various needs. These miracles, along with the gift of insight, are the only ones performed by St. Theodosius of the Caves. Through all the hegumen's miracles runs the saint's prohibition to worry about tomorrow, his wasteful mercy. For example, the miraculous filling of the bins occurs in the order of natural regularity: while the monastic housekeeper despairs of what to cook dinner from or where to find wine for the liturgy, an unknown benefactor brings cartloads of wine and bread to the monastery. From the life of the saint, one gets the impression that the monastery exists only due to the inexhaustible flow of alms.

Saint Theodosius is very much concerned about statutory poverty - he takes away all the extra food and clothes from the cells and burns it all in the oven. He does the same with everything that is done without a blessing. The all-forgiving and kind abbot becomes severe in disobedience, which follows from It is noteworthy that even here he does not punish the guilty, but destroys only material goods, which, as he believed, absorbed the demonic principles of greed and self-will.

Mercy of Saint Theodosius

Remaining meek and merciful always and in everything, treating equally the robbers who came to rob his monastery, or the sinful and weak monks, Saint Theodosius of the Caves not only did not isolate his monastery from the world, but also created the closest ties with worldly society. This is one of his testaments to Russian monasticism.

Near the monastery was built a house for the blind, lame and sick with a church in the name of St. Stephen. A tenth of the entire income of the monastery went to the maintenance of this almshouse. On Saturdays, Theodosius sent a whole cartload of bread to the city for prisoners in prisons.

The Monk Theodosius was the spiritual father of numerous laity, including princes and boyars, who came to confess their sins. He initiated the tradition of choosing spiritual fathers among the monks. Since that time, the clergy began to exert even greater influence on the moral state of the people.

A quiet and meek mentor could be firm and relentless when it came to the outrageous truth. One of Nestor's last stories tells about his intercession for an offended widow who came to him for help and, not recognizing him in shabby clothes, spoke about her misfortune.

Truthfulness of Saint Theodosius

Irreconcilability to untruth leads the abbot to clashes not only with judges, but also with princes. His spiritual confrontation with Prince Svyatoslav, depicted in his life, completes the spiritual portrait of Theodosius and is a symbol of the relationship of the Church to the state of Ancient Russia. When two brothers expel the elder from the throne of Kyiv, take possession of the city and invite Feofan to the feast, he refuses and denounces the brothers in the sins of murder and illegal possession of power, compares Prince Svyatoslav with Cain, and his brother with Abel. As a result, Prince Svyatoslav becomes angry. There are rumors about the exile of Theodosius.

Svyatoslav could not raise his hand against the righteous and, in the end, comes with humility to the monastery to Theodosius with an attempt to reconcile. Many times the righteous Theodosius unsuccessfully tried to beg Svyatoslav to reconcile with his brother, trying to reach the heart of the Kyiv prince. In the monastery, he orders everyone to pray for the legitimate exiled prince, and only after long requests from the brethren does he agree to commemorate Svyatoslav in second place.

The life of Saint Theodosius shows that the saint was ready to go into exile and death for the truth, obeyed the law of love and expediency in life. He considered it his duty to instruct the princes, and their duty to obey his teachings. But Theodosius appears in relation to the princes not as having power, but as the embodiment of the meek power of Christ. Prayer to Theodosius of the Caves calls for unshakable piety of souls and bodies, help and intercession, piety of the main persons of the country.

Such was Theodosius, living a holistic spiritual life, pouring out the Light of Christ from the depths of his soul, measuring exploits and virtue with the gospel measure. So he remained in the memory of Russian asceticism, such is the life of Theodosius of the Caves.

Among the ancestors who glorified our Kursk region, Theodosius of the Caves occupies the most honorable place.

The teacher is famous for his students. Theodosius of the Caves had a worthy student - Nestor. Following The Tale of Bygone Years, The Tale of Boris and Gleb, Nestor the Chronicler created The Life of St. Theodosius of the Caves, admiring the fact that "it was in our land that such a man appeared." This narrative is a literary monument of Ancient Russia, as outstanding as its hero himself.

Under the influence of the ascetic Anthony Theodosius, Pechersky became the founder of monasticism in Russia.

At the dawn of the 11th century (not exactly established) in the city of Vasilev, not far from Kyiv, a baby appeared in the judge's family.

The priest gave him the name Theodosia and predicted that the newborn would devote himself to God.

Indeed, the boy was very different from his peers, and this was noticed by many in Kursk, where soon after the birth of Theodosius, at the behest of the prince, the family settled. Theodosius bypassed the frisky children, preferred clothes that were discreet, even patched, showed an increased interest in the church.

Concerned parents persuaded Theodosius to surrender to children's amusements, to dress more decently, but the boy did not respond to these persuasions and only asked to teach him divine literacy. When, finally, his will was fulfilled, Theodosius greedily became addicted to religious literature. He discovered brilliant abilities for studying, but he did not boast about it, maintaining emphasized humility and obedience both in relations with the teacher and in communication with fellow students.

As soon as Theodosius was 13 years old, his father died, and his mother began to dominate the house even more energetically. Early widowed, she lived freely, but this did not prevent her from "holding a large trade in her hands."

The house was a full bowl, one of the richest in Kursk. The upper floor was occupied by a family, a kitchen downstairs, warehouses in the yard, workshops, residential huts, and all - behind a high log fence with a prickly comb of iron spikes.

Family wealth increased. The pantries were bursting with smoked and pickled foods, the mother grew fat from the addiction to a hearty meal and was indignant at her son's painful attachment to everything modest, to constant pastime in the church.

The mother was hard on the hand to her slaves, did not spare her son. When Feodosia went to work in the field, her mother considered this an insult to her honor and did not let go of the cuffs to him, like other parents, instructing children, but beat him, sometimes cruelly, like adults who were obedient to her.

Fascinated by the earthly life of Jesus Christ, Theodosius dreamed of making a pilgrimage. When wanderers once appeared in the city, he asked them to take him as a companion to visit places connected with the life of Jesus Christ.

The secret departure of the young man from the house was noticed, and the mother, taking only her youngest son with her, set off in pursuit of the pilgrims.

She traveled a long way before she caught up with the blessed Theodosius, "and grabbed, and in anger grabbed his hair, and, knocking him to the ground, began to kick, and showered reproaches on the wanderers, and then returned home, leading Theodosius, bound, as if robber. And she was in such anger that when she came home, she beat him until she was exhausted. Theodosius was tied up and left locked up in seclusion. He was fed and released by his mother only two days later, having previously pacified her son's feet for a long time with heavy fetters, so that he would not run away from home again.

She loved her son with a heavy love. Theodosius accepted it as a punishment, only strengthening his will and thoughts of asceticism in the name of the Lord.

When mercy nevertheless won, the fetters were removed, and the son was allowed to "do whatever he wants." And the lad again frequented the church. I once noticed that there is often no liturgy due to the lack of prosphora. I was very sad about this until I decided to take up the production of prosphora for everyone. It took about a dozen years, but every day Theodosius "was again this miracle - that from a pale dough, damp smelling, the power of fire and the cross will create the flesh of God, the salvation of men."

With bright joy, believers bought prosphora (“It was God who so desired that pure prosphora be brought to the church of God from the hands of a sinless and immaculate child”).

With the proceeds, Feodosia bought grain, ground himself and baked prosphora again. He generously distributed profits to the poor, being in many ways similar to them. On this occasion and in connection with his unusual occupation, the young man heard a lot of offensive words that his peers rained down on him:; But the good fellows of Kursk would know who they are mocking - a man who was destined to enter the circle of advanced enlighteners and contemporary society and future generations.

The mother increasingly insistently excommunicated Theodosius from an unusual occupation for a young man, but Theodosius reasoned differently: “Jesus Christ gave bread to his disciples with the words “Take and eat, this is my body, broken for you and for many others, so that you may be cleansed from all sins.” If the Lord Himself has called our bread His flesh, how can I not rejoice that He has made me partake of His flesh. The mother insisted on her own: - Drop it! Well, what a prosphora business to bake! And she backed up her claim with beatings. One day, a desperate young man left his parents' house again in the dead of night.

He was sheltered by a priest in one of the cities close to Kursk. It can be seen that he was a perspicacious person, since he was attentive to the interests of the young man.

Theodosius was allowed to stay in the church permanently. Fascinated by him, they did not give away expensive clothes, but the young man distributed them to the poor, and himself, under a shabby robe, began to wear an iron belt made by a blacksmith. Gnawing into the body, the belt every minute reminded of humility and asceticism. And youthful faith was strengthened, and consciousness was encouraged and enlightened. In the name of love for God, Theodosius was ready for any trials.

He read the Gospel as a keepsake: "If anyone does not leave his father and mother and follow Me, then he is not worthy of me ... Come to me, all who are suffering and burdened, and I will give you rest. Put my burden on yourself, and learn from me meekness and humility, and you will find peace for your souls..." And he burned with zeal and love for God, dreaming of going to a monastery, to Kyiv itself.

When such an opportunity presented itself, Feodosia was on the road for three weeks. Having reached the coveted Kyiv, he went around all the monasteries, begging him to accept him, until he heard about blessed Anthony, who lives in a cave.

Anthony, perspicaciously foreseeing that the young man had a great future, allowed Theodosius to stay with him.

Theodosius completely devoted himself to the service of God, prayed and fasted furiously, like the Monk Anthony and the great Nikon, who were next to him. Then, at their great request, the first of the princely boyars, John, in monasticism Varlaam, and the manager of the princely house, named in monasticism Ephraim, were tonsured monks at their great request. Upon learning of this, Prince Izyaslav was terribly angry, but Nikon explained: "By the grace of God, I tonsured them, at the command of the heavenly King and Jesus Christ, who called them to such a feat."

Life in a cave. Rye bread and water. On Saturdays - lentils or only boiled vegetables.

Gradually the number of monks increased. Some shoes were woven so that in the city they could buy grain with the money received for it, Others were engaged in the garden. They came together to the church, sang the appointed hours and performed the service. And again, having eaten some bread, each returned to his work. Theodosius of the Caves excelled everyone in humility and obedience. He was well-tailored and well-tailored, and he shouldered the hardest work. He carried firewood from the forest. At night he was awake, glorifying God in prayers. Sometimes they noticed how at night he bared his body to the waist, spinning wool for weaving shoes and singing David's psalms. Gadflies and mosquitoes mercilessly bit his body, saturated with blood. Having experienced this torture, Theodosius was the first to come to matins. His authority steadily increased, and one day the monks unanimously "announced to the Monk Anthony" that they "appointed themselves hegumen" blessed Theodosius, "for he ordered the life of the monastery according to order, and knew the divine commandments like no one else." It happened in 1057. Although Theodosius became the eldest above all, he did not change his usual humility, he remembered the words of the Lord, broadcasting. "If any of you wants to be a mentor to others, then let him be the humblest of all and the servant of all..."

And many nobles came to the monastery and gave him some share of their wealth.

The hegumen of Theodosius used these donations, as well as other funds collected from the people, to build a church in the name of the holy and glorious Theotokos and Ever-Virgin Mary. "And he surrounded that place with a wall, and built a multitude, a cell. And he moved there" from the cave with the brethren in the year 6570 (1062). And since that time, by divine grace, that place has risen and there is a glorious monastery, which to this day we call Pechersk ... "

The holy hegumen of Theodosius for the first time in Russia introduced a cenobitic charter. It was borrowed from the Studion Monastery (Constantinople) and subsequently became the main regulatory document for all ancient Russian monasteries. The activities of Abbot Theodosius in many ways contributed to the fact that the Kiev-Pechersk Monastery became the center of Russian culture.

During Great Lent, Theodosius retired to his cave, shutting himself up until Palm Week, and on Friday of that week, at the hour of evening prayer, he returned to church, taught everyone and consoled them in asceticism and fasting. After the evening singing, he sat down to take a nap, because he never went to bed, but if he wanted to sleep, he "sat down on a chair and, having dozed there a little, got up again for night singing and kneeling."

He taught monks to faithfully follow the monastic charter, not to talk with anyone after evening prayer, secluded in their cell, pray to God, and not allow idleness. Engage in a craft, singing the psalms of David, in order to feed the poor and wanderers with your labor.

At the monastery of Theodosius, he arranged a hospice for the poor and wretched, to whom he wrote off a tenth of the monastery income. "Every week the monk sent a cartload of provisions to the prisons."

The Kiev Caves Monastery attracted a great multitude of believers, and the Monk Theodosius became the spiritual mentor of many princes and boyars. Confessing to the great Theodosius, they did not skimp on donations, some gave complete settlements, others gave the monastery gold and other valuables. And the good abbot hatched plans for the construction of a large church, since the wooden one became small for the people flocking to it.

The dignity of abbot in no way changed the way of life of Theodosius. As before, he went to work before everyone else, he was the first to go to church and the last to leave it. A sackcloth made of prickly wool served as his clothes, which he hid under a dilapidated retinue. "Many foolish people mocked this wretched dress, reproaching him."

Meanwhile, the influence of the abbot extended to political life.

By his way of life, the Monk Theodosius strengthened the strength of those around him. He ate, as before, only dry bread and vegetables boiled without oil, washed down with water. But he supported all those who turned to the monastery both spiritually and financially.

Theodosius was the intercessor not only of the disadvantaged people, but also in princely circles his word was weighty.

Upon learning that the princes Svyatopolk and Vsevolod had expelled their elder brother Izyaslav from Kyiv; Theodosius of the Caves wrote to the prince: "The voice of your brother's blood cries out to God, like the blood of Abel to Cain."

The prince is angry! But, having cooled down, he did not dare to raise his hand against the great righteous man and asked permission to come to the monastery in order to make peace with him. “And what can, good lord, our anger against your power?” Theodosius replied. “But it is fitting for us to rebuke you and teach about the salvation of your soul. And you should listen to this.” And he continued to insist that the throne be returned to Izyaslav, who was entrusted by his father.

Being at the head of the monastery, Theodosius constantly communicated with the Monk Anthony and received spiritual instructions from him. He outlived the elder by only one year, but managed to lay the spacious stone church of the Dormition of the Mother of God.

On the new building of Theodosia, he worked with rapture, not shying away from the most menial work, but the construction of the church was completed after the soul left his body. The abbot predicted when he would go to the Lord. And he bequeathed: "... so you will know about my boldness before God: if you see that our monastery is flourishing, then know that I am near the Lord of heaven; if you ever see the impoverishment of the monastery, and it falls into poverty, then know because I am far from God and do not have the courage to pray to Him." And he asked to put his body in a cave where he was fasting.

"The Kiev-Pechersk Monastery was orphaned by its great abbot in the year 6582 (1074) of the month of May, on the third day, on Saturday, as St. Theodosius predicted, after sunrise."

The Orthodox Church venerates the Monk Theodosius of the Caves as the founder of monasticism in Russia. Secular society recognizes in Theodosius of the Caves an outstanding ancient Russian writer, founder of the famous Kiev-Pechersk monastery and reformer of its Charter, as an influential political figure of his time.

Unfortunately, the authorship of works of ancient Russian literature is not always possible to establish. However, it is known for certain that Theodosius of the Caves is the creator of at least eleven works. These are two messages to Prince Izyaslav Yaroslavovich

"On the Week" and "On the Peasant and Latin Faith", 8 "Words" and "Teachings" to monks, namely "On Patience and Love", "On Patience and Humility", "On Spiritual Benefit", "On Going to Church and about prayer"; believers also know his prayer "For all the peasants.

The people of Kursk have the right to be proud that the ancestor of Russian spirituality was formed on our land and as a person who managed to build his own destiny in spite of the life around him.

Article in the Collection "Kursk region. OUR COUNTRYMANS.""... And the generic candle would not go out" Kursk, 2004

In Russia

Born in Vasilevo (now the city of Vasilkov near Kyiv) and came from a well-born family. Neither the worldly name nor the year of birth is known; the latter is roughly related to the year.

The early years of St. Theodosius flowed in Kursk, where, at the command of the prince, his parents moved: his father was one of the princely tiuns at the Kursk mayor. Having reached the age of 7, he began to learn to read and write, and then he was assigned to a school, where he stayed until the age of 13. Acquainted from books and stories with the life of the great ascetics of monasticism, Theodosius took the firm intention of imitating them. At the age of 14, he lost his father, and this had such an effect on him that he decided to start fulfilling his cherished dream - to renounce the world. The opposition to the ascetic inclinations of the young man came from the mother: she loved her son very much, but did not sympathize with his aspirations for an ascetic life and tried by all means to deflect him from this.

Theodosius decided to leave his mother's house and, carried away by the stories of wanderers about St. places of Palestine, left home with them. An attempt to go with the wanderers to Jerusalem was unsuccessful: overtaken by his mother, he, beaten and bound, was returned home; so that he would not run away again, his mother put shackles on his feet and took them off only when he gave his word not to run away from home. But these oppressions only strengthened the ascetic aspirations of the young man. Secretly from his mother, Theodosius began to wear chains, but she noticed this and tore off his chains. Theodosius fled to Kyiv, where he was received by the Monk Anthony and tonsured. Then the name Theodosius was given to him; it happened about - years. High spiritual feats of St. Theodosius pushed him so far from a number of other brothers that, after the removal of hegumen Varlaam, Anthony appointed Theodosius as hegumen, despite the fact that he was no more than 26 years old.

From the very beginning of his abbess, he set about building a monastery. The number of brethren increased from 20 to 100, and as a result, it became necessary to introduce a strictly defined charter. At the request of Theodosius, he was sent from Constantinople a list of the charter of the Studian monastery, which was laid at the foundation of life in the Caves monastery. The charter prescribed the full and strictest community life; the monks had to be content with a common meal and have the same clothes; all property of the brethren must be common; time was spent in unceasing labor. Theodosius was stricter with himself than with others; in addition to the general feat, he subjected himself to extremely ascetic trials and exercises of the will. As a young man, he began to wear chains.

Boyars and princes were especially disposed towards the reverend. Influence of Rev. Theodosius was very beneficial to them. The time of Theodosius' monasticism coincided with a difficult and troubled period in relations between the princes. The feuds were in full swing. Theodosius was respected. book. Izyaslav, who loved pious conversation with the reverend. Theodosius did not remain a passive spectator of Svyatoslav taking away the Kyiv table from his older brother Izyaslav and expelling the latter. Theodosius opposes violence with a range of denunciations; also wrote accusatory "epistoles" to Svyatoslav. Taking care of the internal organization of his monastery, Theodosius did a lot for its external improvement. After 11 or 12 years as abbess Theodosius, due to the multiplication of the brethren and the scarcity of the former monastic buildings, he decided to build a new, vast monastery. The place for it was chosen near the second cave of St. Anthony. A great stone church was laid on this site ().

On May 3, the Monk Theodosius died. He was buried in the cave in which, under the guidance of Antony, he began his exploits.

Opening of the relics of St. Theodosius followed in the city. In the city, the church, founded by St. Theodosius, was consecrated, and the monastery was transferred to her; the former cave monastery has now become a tomb for the burial of the dead. Founded Rev. Anthony and arranged by Rev. Theodosius, the Kiev-Pechersk Lavra became a model for all other monasteries.

Prayers

Troparion, tone 8

Having risen to virtue, / having loved the monastic life from the cradle, / reached the desire of blissfulness, / you settled in the cave / and, having adorned your life with honor and lordship, / in prayers, as if without flesh, you remained, / in Russia, brighter than the earth, like shining, / Father Theodosius, / pray to Christ God / / save our souls.

Troparion for the transfer of relics, tone 8

Orthodox mentor, / piety to the teacher and purity, / lamp of the universe, / divinely inspired fertilizer of the bishops, / Theodosius the wise, / through your teachings you have enlightened all, / spiritual barn, / pray to Christ God to be saved to our souls.

Kontakion, tone 3(Similar: Virgo today:)

Today we honor the Russian star, / shining from the east and coming to the west, / all this country with miracles and enriching all of us with kindness / with the work and grace of the monastic rule, / / blessed Theodosius.

Kontakion for the transfer of relics, tone 8(Similar to: Chosen One:)

You were the heir of the fathers, reverend, / following their life and teaching, / custom and abstinence, / prayer and standing: / from below, having boldness towards the Lord, / asking for forgiveness of sins and salvation by crying out to you // Theodosius, rejoice,

The agricultural stars,/ beaming on Tusardi of church,/ Inoks of the Rossiye foundation/ pedestrian, people, almost,/ at the same praise, are more likely:/ worshiped,/ anti -nye.

We honor the two primary Russian luminaries, / Antony, sent by God, / and Theodosius, bestowed by God: / these are the first, equal to the angels in Russia, life / shone from the mountains of Kiev, / illuminating our entire fatherland, / showing the way to Heaven / and, the first fathers, once a monk, / brought the faces of the saved God, / and now, coming in the highest to the unfading Deity of the Light, / / pray for our souls.

The doubles of the great domestic and the lunar,/ Umny Zari, who applied to the Rossiysk Tserkov,/ who, by the imperfection, will be euthanized?/ Tyi to the treasury of God/ But, as if the daring is the focus of the saint a prayer service to you who bring / / and love with songs to please you.

The tasty pillars of goodness,/ realized by the Ino lawsuits of the foundation/ and the vague of the steps of the Russian Russian praise:/ Anthony, the fiction of God,/ and Theodosia, the fiction of God and the soreness of the whole thing is all the same.

creations

Rev. Theodosius left five teachings to the monks of the Caves in full (the first and second - about patience and love, the third - about patience and almsgiving, the fourth - about humility, the fifth - about going to church and about prayer), one to the cellar, four passages of teachings to monks and laity, two teachings to the people "about the executions of God" and "troparion cups", two epistles to the led. Prince Izyaslav ["about the peasant faith and about the Latin" and "the slaughter of animals on Sunday (week) and fasting on Wednesday and Friday"] and two prayers (one - "for all Christians", the other - written at the request of the Varangian prince Shimon, the so-called permissive prayer).

From the teachings to the monks, we learn the dark sides of the then monastic life, which neither Nestor the Chronicler nor the Caves Patericon, who were engaged exclusively in the glorification of the famous Lavra, speak of. Theodosius denounces the monks for their laziness in worship, non-observance of the rules of abstinence, collecting property in a cell, dissatisfaction with common clothing and food, grumbling at the abbot for the fact that he supported the strange and poor with monastic funds.

Two teachings of St. Theodosius are addressed to the whole people: one “about the punishments of God” for sins, a remarkable depiction of the remnants of pagan beliefs among the people and the prevailing vices of the time, robberies, self-interest, bribery and drunkenness; the other is directed against drunkenness.

Two letters to the Grand Duke Izyaslav answer contemporary questions: the question of fasting on Wednesday and Friday is decided according to the Studian Rule; in the message about the Varangian or Latin faith, deviations from Orthodoxy and the customs of the Latins are counted, any communication with them in food, drink and marriages is prohibited.

In historical terms, the teachings of St. Theodosius are of great importance for characterizing the mores of that time. The literary works of Theodosius of the Caves became famous not very long ago; the authenticity of some of his teachings is subject to strong doubt; so, for example, the latest scientific research considers two teachings - "on the executions of God" and "on the troparion cups" - not belonging to St. Theodosius.

Literature

The life of Theodosius is described by Nestor the chronicler (translated into modern language by Pr. Filaret in the Zap. Akd. Nauk, 2nd part, book II, issue 2, 1856). See prof. Golubinsky, "History of the Russian Church" (1901);
Pr. Macarius, "History of the Russian Church" (1868);
M. Pogodin, "St. Abbot Theodosius" ("Moskvityanin", 1850, book 23);
acad. S. Shevyrev, "History of Russian Literature" (St. Petersburg, 1887, ed. II, part II);
N. I. Petrov, "Sources of the Teaching of St. F. Pechersky on the executions of God" (in "Proceedings of Kyiv. Spirit. Acad." for 1887, vol. II - "Archaeological Notes");
N. K. N. (Nikolsky), "Monuments of ancient Russian educational literature" (1894, issue 1);
V. A. Chagovets, "The Monk Theodosius of the Caves, his life and writings" (1901);
ep. Vyborg Anthony, "From the history of Christian preaching" (1892);
prof. Maksimovich, "Lectures on the history of ancient Russian literature" (1839, book I);
Al. Vostokov, "Description of Russian and Slovenian Manuscripts of the Rumyants Museum", No. CCCCVI;
Yakovlev, "Monuments of ancient Russian letters of the XII-XIII centuries";
Met. Evgeny, "Historical Dictionary about writers of the Greek-Russian clergy who were in Russia" (St. Petersburg, 1827, ed. II, vol. II);
handwritten collections of the Kiev-Pechersk Lavra Nos. 47 and 48.

Used materials

Encyclopedic Dictionary of Brockhaus and Efron.