Metropolitan Philip short story story. Metropolitan Philip was accused of "vicious life" and killed
And also in the Cathedrals of the Archangel saints, Moscow and Tver saints
In the world, Theodore came from the noble boyar family of the Kolychevs, who occupied a prominent place in the Boyar Duma at the court of the Moscow sovereigns. He was born in the year. His father, Stepan Ivanovich, "an enlightened man and full of military spirit," carefully prepared his son for public service. The pious Barbara, the mother of Theodore, who ended her days in monasticism with the name Barsanuphius, sowed in his soul the seeds of sincere faith and deep piety. The young Feodor Kolychev devoted himself to the Holy Scriptures and the patristic books, on which the ancient Russian enlightenment was based, which took place in the Church and in the spirit of the Church. The Grand Duke of Moscow, Vasily III Ioannovich, the father of Ivan the Terrible, brought the young Theodore closer to the court, who, however, was not attracted by court life. Realizing its vanity and sinfulness, Theodore plunged deeper and deeper into reading books and visiting the temples of God. Life in Moscow oppressed the young ascetic, his soul longed for monastic deeds and prayerful solitude. The sincere attachment of the young Prince John to him, which foreshadowed a great future in the field of public service, could not keep the seeking City of Heaven in the earthly city.
Monasticism
demise
Criticism of hagiographic tradition
It is known that the Solovetsky "Life of Metropolitan Philip", which underlies the versions of the life of the saint that are now widespread, was written by personal enemies of the saint, who, for slandering him, were imprisoned by the tsar for repentance in the Solovetsky Monastery. So, one of the leading historians in the field of studying sources of the 16th century, R. G. Skrynnikov, points out that: " its authors were not eyewitnesses of the events described, but used the memories of living witnesses: the “old man” Simeon (Semyon Kobylin) and the Solovetsky monks who traveled to Moscow during the trial of Philip"The "monks who went to Moscow" were the very ones who became perjurers at the trial against their hegumen. Their testimony served as the only basis for the Council's condemnation of Metropolitan Philip. by whose criminal negligence, according to the annals of the Tver Otroch Monastery, “ the saint was strangled by unknown persons in his cell».
In 2016, the Russian Orthodox Church is celebrating the 450th anniversary of the accession to the metropolitan see of St. Philip the Metropolitan. About St. Philip (Kolychev) in the video of the magazine "Thomas" tells the doctor of historical sciences and a regular contributor to the magazine.
This year the Russian Orthodox Church is celebrating the 450th anniversary of the accession to the metropolitan see of the great Russian Saint Metropolitan Philip. In 1566 he became the head of the Russian Orthodox Church, ruled it for about 2 years, opposed the oprichnina. At first he admonished the sovereign secretly, then publicly refused to bless him. He was put on trial, deposed from the metropolitan rank, turned out to be a simple monk. Subsequently, he was killed by one of the prominent guardsmen, Malyuta Skuratov in 1569.
At the same time, Metropolitan Philip pursued only one goal. He did not want to spread malice in Christian society. He wanted to save love. And the main phrase that best characterizes Metropolitan Philip can be read in one of his epistles.
The main phrase of his life is "Live in love for God's sake," he writes. And it was for this love that he, as a great shepherd, as one of the main lights of our monasticism, laid down his life. The shepherd laid down his life for his verbal sheep, as they said at that time.
Metropolitan Philip seems to have lived for several different lives, and they all fit into his, not so long, fate. He was born in 1507 and until 1537, during the first 30 years of his biography, was not a member of the Church. He was the offspring of a noble boyar family. Opportunities for a brilliant career at the court of Russian sovereigns opened up before him.
Nevertheless, he rejected all this, and after 3 decades of his life went to the North on foot, became a simple monk in the extremely difficult conditions of the Solovetsky Monastery. After some time, he became the abbot of this monastery and served as abbot for 20 years. Here is his second life, the life of a monk and abbot in the north. A very hard life, which demanded from him all the tension of the soul and faith. But the results of his actions on Solovki are brilliant. It was under him that 2 magnificent stone churches were built, it was under him that the monastery stone harbor appeared, it was under him that the monastery expanded gigantically, experienced its heyday. There were about 200 monks there. Imagine 200 monks. Can it be now, in any, even the largest northern monastery. Hardly. This was the case under Abbot Philip. And finally, his third life as a metropolitan, when he ascended the upper step of sacrifice, Christian sacrifice in his destiny. Metropolitan Philip, and before that hegumen of Solovetsky and a simple monk of Solovetsky, was very loved in the north, in the Solovetsky archipelago. It was there that the cult of the local revered Saint Philip first developed. And the Solovki monks sent a special, so to speak, delegation to the sovereign Fedor Ivanovich and asked him for the relics of St. Philip in 1590. Then, from the north, the veneration of St. Philip stepped into native Russia. And from the middle of the 17th century, he was already an all-Russian saint. In 1652, his relics were transferred to Moscow and now they lie in the Assumption Cathedral of the Moscow Kremlin.
January 5, 2019 The Church celebrates 450 years since the death of St. Philip, Metropolitan of Moscow and All Rus'. Saint Philip is one of the most significant and tragic figures in Russian history. For the sake of saving people, he was not afraid to go against Tsar Ivan the Terrible. For the sake of asserting the truth, he spoke out against the general lie, against the serving royal shepherds, boyars and other unkind royal entourage. Metropolitan Philip was defrocked, sent to prison and brutally murdered. But in his fight for the truth, he emerged victorious.
The origin of the future saint
Saint of Moscow and All Rus' Philip(Kolychev) came from a noble and ancient boyar family of the Kolychevs, already known in the 13th century. Philip's father, boyar Stefan Ioannovich, was a dignitary at the court of Grand Duke Vasily Ioannovich (1505-1533) and enjoyed his favor and love. However, despite his dignity, he was distinguished by rare spiritual qualities: righteousness, courage and mercy. And his wife Barbara, who later took the monastic rank with the name of Barsanuphius, was a pious woman. On February 11, 1507, their first child was born, whom they named Theodore, this was the future Metropolitan of Moscow and All Rus' Philip. Theodore's parents made every effort to give their son the best possible upbringing.
The pious Barbara planted the seeds of goodness and piety in the child's pure soul. When Theodore grew up, he was immediately sent to learn to read and write. Book teaching in the schools of that time was predominantly ecclesiastical. Theodore diligently took up the teaching and soon fell in love with him. Theodore was not attracted to noisy children's games, nor the fun of his comrades. Indifferent to worldly entertainment, the God-fearing youth had his own attachments. From the very first steps of his teaching, he fell in love with reading. liturgical books Holy Scripture, the writings of the Holy Fathers, and especially the biographies of "the former and wonderful men," from which he drew the lessons of a righteous life. However, while living in the house of his parents, Theodore did not shy away from worldly activities: he delved into everyday economic affairs and soon gained very great experience in housebuilding. This can already be seen from the fact that later on Solovki he showed himself to be an exemplary host.
Theodore, as the son of a noble boyar, had a high official activity. He needed to serve in the ranks of the military and court positions. But such studies were not to the liking of Theodore, his heart and mind strove for contemplation of God, and all his efforts were directed towards fulfilling the commandments of the Lord.
Chaste, modest and courteous to everyone, Theodore could not therefore get along with his peers. He ran like fire, windy and noble youths with their prowess and cheerful pastime, preferring to them elderly and experienced people, in conversations with whom he tried to draw spiritual benefit for himself. Such sedateness beyond his years, extreme prudence in his actions, and other good qualities of Theodore aroused general astonishment and delighted his pious parents.
close to the king
When Theodore was twenty-six years old, the rumor about the good manners of a young man belonging to one of the noble families reached the royal court. The name of Feodor Kolychev became known to the Grand Duke Vasily himself (March 25, 1479 - December 3, 1533). But soon the prince died. And only after the accession of his son - John IV(August 25, 1530 - March 18, 1584) Theodore was called to serve in the royal court along with other boyar children.
For his excellent qualities, he was soon close to the sovereign, who soon fell in love with Theodore. And this attachment is constantly growing. What a brilliant career awaited this young courtier! But Theodore could not be seduced by his successes in court life. Having learned humility, obedience and chastity from early childhood, Theodore was already not far from the determination to devote himself entirely to the service of God. That is why he did not enter into married life at the age at which, according to the custom of the time, others entered. And soon the hour came when God himself called him to a better life. The reign of Elena Glinskaya (c. 1508 - April 4, 1538), the mother of John IV, was full of unrest and strife among the boyars. The autocracy of her favorite, the temporary prince Telepnev-Obolensky (d. 1539), aroused the indignation of the sovereign's uncle, Prince Andrei Ivanovich Staritsky (August 5, 1490 - December 11, 1537).
Together with others, some of the boyars of the Kolychevs came out in support of him. Not only did the case of Prince Andrei fail, he was also imprisoned, where he died. His adherents were also subjected to cruel executions. These unfortunate events could not but affect the impressionable soul of Theodore. He began to regret that he had not retired from worldly life earlier. Immediately he decided to retire from worldly fuss. Even in early childhood, he heard about the Solovetsky Island. It was there that Theodore decided to go. And he was already thirty years old.
The beginning of the monastic path. Solovetsky monastery
Since then, Theodore has been constantly turning to God with a prayer, asking for help and spiritual guidance. Having changed the attire of a courtier for the clothes of a commoner, Theodore secretly leaves Moscow, taking only bread with him. Meanwhile, his parents, not knowing where their beloved son had disappeared, were looking for him all over Moscow and the surrounding towns and villages. And after a futile search, they indulged in inconsolable sadness, considering him dead. But Theodore was already far away. He sailed across the sea to the holy monastery of Solovetskaya.
Once there, he received a blessing from hegumen Alexy and accepted the obediences entrusted to him. Soon Theodore was tonsured and named Philip as a monk.
The harsh ascetic life of Philip could not hide from general attention; everyone began to talk about him as an exemplary monk, and very soon, with his humility and piety, he gained universal love and respect. And his mentor, the elder Jonah, rejoicing for his disciple, prophetically predicted about him: "This will be the rector in our monastery." With the blessing of the abbot, Philip retired from the monastery to the depths of the island, to a deserted and impenetrable forest, and began to live there, invisible to people.
Nine years of Philip's monastic life passed. Alexy, due to his old age and ailments, wanted to transfer the post of rector to Philip, his decision was supported by the brethren. Philip was soon ordained a presbyter. A year and a half later, the rector of the monastery, hegumen Alexy, rested. After burying the elder, the brethren of the monastery, by common advice, as before, began to beg Philip to take eldership over them. And he, recognizing himself as the legitimate rector of the monastery, with the blessing of Archbishop Theodosius again accepted the hegumenship. The newly appointed abbot tried with all his might to raise spiritual significance monastery. He looked for an image Mother of God Hodegetria, brought to the island by the Monk Savatiy, found a stone cross, which once stood in front of the monk's cell. The Psalter, which belonged to the Monk Zosima, and his vestments, which since then were worn by abbots during services on the days of the memory of the miracle worker, were found.
The monastery spiritually began to revive. To streamline life in the monastery, a new charter was adopted. Hegumen Philip built two churches on Solovki: the refectory church of the Assumption of the Mother of God, consecrated in 1557, and the church of the Transfiguration of the Lord. The abbot himself helped lay the walls of the Transfiguration Church. Under its northern porch, he dug a grave for himself, next to the grave of his mentor, the elder Jonah. Spiritual life during these years flourishes in the monastery: they were Philip's disciples and under him labored among the brethren Saints John and Longinus, Yarenga wonderworkers, Vassian and Jonah of Pertominsk. For secret deeds of prayer, Philip often retired to a deserted place, two miles from the monastery, which later received the name of Philip's Hermitage.
During his term as abbess, he drew up the "Ustav about the monastic dress" ("since one of the brethren should have clothes and shoes in the cell"). The accusatory speeches given in his life against Ivan the Terrible testify to the literary and oratorical talent of Philip. According to researchers, they are based on the original speeches of Philip, in which he used quotes from the popular in Rus' "Teachings of Agapit" (a Byzantine monument known in Russian translation from the 14th century) to give them vivid images.
Metropolitan of Moscow and All Rus'
In Moscow, Tsar John Vasilievich, who loved him in his teenage years, remembered the Solovetsky hermit. He hoped that he would find in Philip a faithful companion, confessor and adviser. The choice of the primate of the Russian Church seemed to him the best. Philip for a long time refused to take on the great burden of the primate of the Russian Orthodox Church, but nevertheless the tsar managed to persuade the Solovki abbot to take on the rank of metropolitan. On July 25, 1566, in the Assumption Cathedral, in the presence of the tsar and the royal family, the whole court and people, Philip was solemnly ordained as Metropolitan of Moscow and All Russia.
However, Metropolitan Philip did not feel spiritual closeness with John IV. Philip tried to convince the tsar to stop the repressions, to abolish the oprichnina. The king, on the contrary, tried to prove to him its state necessity. Finally, Ivan the Terrible and the Metropolitan came to an agreement that Metropolitan Philip not to interfere in the affairs of the oprichnina and state administration, not to leave the metropolis in cases where the tsar could not fulfill his wishes, to be the support and adviser of the tsar, as the former metropolitans were the support of the Moscow sovereigns .
But the wave of cruel executions that occurred in 1567-1568 led to Philip's decision to oppose Ivan the Terrible. In July 1567, letters from the Polish king Sigismund and the Lithuanian hetman Khotkevich to our chief boyars with an invitation to leave for Lithuania were intercepted. The most terrible executions began. Not only the boyars, accused of treason, died in terrible agony, but even many citizens suffered. Taking advantage of the unlimited confidence of the tsar, armed guardsmen, under the guise of eradicating sedition, raged in Moscow. They killed all the people they hated and took away their property.
Metropolitan Philip, seeing the incessant atrocities of the guardsmen, finally decided to appeal to the tsar with an exhortation to stop the bloodshed. But before doing this, he tried to involve in this lofty cause the pastors of the Church, who silently obeyed all the orders of the formidable king. Calling them to self-denial, he said to them:
Why have you gathered, fathers and brethren, to be silent, afraid to utter the truth? But your silence brings the soul of the tsar into sin and causes bitter death to your soul, and Orthodox faith causes grief and embarrassment. Are you afraid of losing the glory of corruption, but no dignity of this world will save you from eternal torment if we transgress the commandment of Christ and forget our duty of caring for the piety of the faithful Tsar, for the peace and prosperity of all Orthodox Christianity. Are you looking at the fact that the royal synclite is silent? But the boyars are bound by worldly cares, but the Lord has freed us from them. We have been given the right to rule the great truth, even if we have laid down our souls for the entrusted flock. You yourselves know what truth you will be tortured for on the Day of Judgment.
Only Archbishop German of Kazan responded to the Metropolitan's ardent call, he took the side of Philip, supporting and sympathizing with him. Other pastors not only got scared, but even tried to hinder and harm the primate of the Church. It is no coincidence, apparently, that 80 years later, most of the boyars and archpastors also shut their mouths during the insane church reform of Tsar Alexei Mikhailovich and Patriarch Nikon. And in our years, we see how many who are called to state and spiritual power look indifferently at lawlessness and people's suffering.
Exposing the king's untruth
In the autumn of 1567, the tsar set out on a campaign against Livonia, it was then that he became aware of the boyar conspiracy. The traitors intended to capture the king and hand him over to the Polish king, who had already moved troops to the Russian border. Ivan the Terrible dealt harshly with the conspirators, and again a lot of blood was shed. On Holy Week, March 2, 1568, when the tsar and guardsmen came to the Assumption Cathedral, as usual, in monastic vestments, Metropolitan Philip refused to bless him and began to openly condemn the lawlessness that the guardsmen were doing: “ Metropolitan Philip taught with the sovereign in Moscow to be hostile about the oprichnina". Vladyka's denunciation interrupted the magnificence of the church service. Tsar Ivan the Terrible said in anger: Do you oppose us? Let's see your strength! - I was too soft with you».
Church trial of Metropolitan Philip
The king began to show even greater cruelty in the persecution of all who opposed him. Executions followed one after another. The fate of the Metropolitan-Confessor was decided. But Ivan the Terrible wanted to observe the canonical order. The Boyar Duma obediently passed a decision on the trial of the Head of the Russian Church. A conciliar trial was held over Metropolitan Philip in the presence of the thinned Boyar Duma. It was November 4th.
At the appointed hour, the sovereign himself and the innocently accused primate arrived; dressed in clergyman's robes, he appeared before the court. The reading of denunciations began, but there were no accusers, for the king was afraid to confront the saint with the slanderers. After reading the denunciations, they stopped to listen to the accused. Philip, considering it unnecessary to make excuses, for he knew that his fate had already been decided in advance, turned to the king with these words:
Sovereign and Grand Duke! Do you think I'm afraid of you or death? No! It is better to die an innocent martyr than to endure all these horrors of lawlessness in the rank of metropolitan. Do whatever you want. Here is the shepherd's rod, here is the hood and mantle with which you wanted to glorify me. And you, servants of the altar,” continued the saint, turning to the bishops, “feed faithfully the flock of Christ: prepare to give an answer to God and fear the King of Heaven more than the earthly one.
Having said these words, Saint Philip took off the signs of his dignity and wanted to leave, but the king stopped him, saying that he should still await a conciliar decision, and not be his own judge. He forced him to take back the saint's clothes and still serve mass on November 8. It was the feast of the Archangel Michael. Metropolitan Philip, in full hierarchal vestments, was serving the Liturgy in the Assumption Cathedral, when suddenly the church doors opened with a noise and the tsar's favorite Alexei Basmanov entered the cathedral with a crowd of soldiers and guardsmen. Basmanov ordered to read aloud before all the people the royal decree and the verdict of the cathedral on the deposition of the metropolitan, and all the slanders against him were announced. At the end of the reading, those who came with fury rushed at the saint and began to tear off his sacred clothes. Metropolitan Philip was not troubled in spirit and tried to calm his clergy. Throwing the tattered and dirty cassock of a simple monk over Philip's shoulders, the guardsmen dragged him out of the temple, beat him on the head with brooms, put him on a log and, showering him with abuse and beatings, took him to Epiphany Monastery. Before the gates of the monastery, Saint Philip addressed the flock around him for the last time with consoling words:
I accepted all this for your good, so that your confusion would be appeased. If it were not for love for you, I would not want to stay here for a single day, but the word of God kept me: The good shepherd lays down his life for the sheep (John 10, 11).
At the same time, the metropolitan's prophetic words about the fate of the Russian Church were heard:
O children, this separation is mournful, but I rejoice that I have acquired this for the sake of the Church; the time has come for her widowhood, for shepherds, like hirelings, will be despised. They will not hold their chair here and will not be buried in their cathedral church of the Mother of God.
This prophecy finally came true in a few decades. during the reforms of Patriarch Nikon, when most of the archpastors behaved like "mercenaries", they fell away from the right faith and a period of widowhood began in the Church. Having accepted last blessing from the saint, the people dispersed in embarrassment to their homes, and Philip was imprisoned in the monastery. " The martyr was tormented for a long time in the cellars of Moscow monasteries, the elder’s feet were hammered into stocks, they kept him in chains, they threw a heavy chain around his neck.". Finally, they were taken to confinement in the Tver Otroch Monastery.
The murder of the disgraced metropolitan
About a year passed since Saint Philip was in captivity. In December 1569, Tsar Ivan the Terrible moved with an army to Novgorod to punish him for his alleged treason. When he approached Tver, he remembered Metropolitan Philip, imprisoned here, and sent the worst of his guardsmen to him, Malyuta Skuratov, ostensibly for a blessing.
Philip, anticipating his death, told others: “ The time has come for my achievement; my departure is near". And, having partake of the Holy Mysteries, he calmly waited for his end. Malyuta entered the cell and, bowing humbly, said to the saint: Lord, give a blessing to the king to go to Veliky Novgorod».
Knowing why the royal messenger had come, Saint Philip answered him: Do what you came to me for, and do not tempt me by flattery asking for the gift of God". Immediately, the disgraced metropolitan turned to God with a prayer.
Malyuta took a pillow and strangled Saint Philip with it. Then he hurriedly left the cell and, having informed his abbot and brethren about the death, began to reproach them for neglecting the prisoner, who allegedly died from excessive intoxication in the cell. Malyuta ordered to dig a deep hole behind the altar of the cathedral church and there to bury the long-suffering body of St. Christ. At the same time, there was neither the ringing of bells, nor the fragrance of incense, nor, perhaps, the very singing of the church, for the evil guardsman was in a hurry to hide the traces of his crime. And as soon as the grave was razed to the ground, he immediately left the monastery.
But soon the wrath of God overtook the persecutors of the martyred metropolitan. Malyuta Skuratov was soon killed. The king's anger overtook all the shepherds who slandered Philip, tormented him, turned away from him in the days of severe trials.
Glorification and veneration of Metropolitan Philip
The monks of the Solovetsky monastery twenty years later began to ask Tsar Theodore Ioannovich (May 11, 1557 - January 7, 1598) for the body of Metropolitan Philip. Tsar Theodore fulfilled the request of the Solovetsky monks. Tverskoy Bishop Zacharias(d. 1602) could not disobey the royal command and ordered the abbot of the Otroch monastery to show the place where the saint was buried.
When they dug up the grave and opened the coffin, the air was filled with a fragrance that spilled from the relics, as if from a world of great value; the body of the saint was found completely incorruptible, and even his vestments were preserved intact. Citizens began to flock from all sides to bow to the martyr of Christ. Having then handed over the reliquary with the relics to the Solovki abbot Jacob, Vladyka with all the clergy, with crosses and banners, with a great gathering of people, led the shrine to the banks of the Volga River, from where the Solovki elders happily took it to their distant monastery.
The imperishable body of Saint Philip was buried under the porch of the Transfiguration Cathedral, at the church of the Monks Zosima and Savvaty, the Solovetsky miracle workers. Not only the monks, but also the laity, the neighboring inhabitants resorted to prayer to Saint Philip, and received healing from their ailments.
First church service to the saint was published in the Menaion in 1636 under Patriarch Iosaph I (1634-1640). However, according to researchers, it was compiled earlier. The Solovetsky Monastery is considered the place of compilation of the service, and the possible author is hegumen Jacob(1581-1597), a student of Metropolitan Philip.
Troparion, tone 8.
Receiver of the throne, pillar of Orthodoxy, champion of the truth, new confessor, Saint Philip, laying down his soul for the gospel of Christ. In the same way, as if you had boldness towards Him, pray for our country, for the city and people who worthily honor your holy memory.
Kontakion, tone 3.
To the Orthodoxy of a mentor, and to the truth of an agreeer. Let us praise the Zlatoust zealot, the Russian lamp, Philip the wise. In the food of the words of their rational children, their nourishing. With the tongue, we sing praise, but we speak the singing of prophetic words, as if the secret place of God's grace.
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In 1646, on April 29, letters were sent from Moscow to the Solovki abbot Elijah from Tsar Alexy Mikhailovich and Joseph, Patriarch of Moscow, in which it was ordered that the relics of St. Philip be placed in new cancer, dress them in new clothes and transfer them from under the porch to the Transfiguration Cathedral.
On July 9, 1652, the relics of St. Philip were solemnly brought to Moscow (at the behest of the then Orthodox Tsar Alexei Mikhailovich). They were met procession with the participation of the king and church hierarchs, the church of St. Philip in the Meshchanskaya Sloboda was subsequently erected at the meeting place. The relics were placed in a silver reliquary in the Assumption Cathedral of the Moscow Kremlin near the iconostasis, where they are now buried.
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When will they stop spreading lies from calendar to calendar?! Any person who studies the history of the Church and the Russian State, not according to Karamzin, knows that the death of Met. Philip is on the conscience of Archbishop Pimen of Novgorod. It was he who sent the bailiff Kobylin to kill Philip. Neither Sovereign John Vasilyevich nor Grigory Lukyanovich Skuratov-Belsky were involved in this.
The ROCMP has already shot a documentary film "His name. John" everything is called there on a documentary basis.
the article spreads the Jewish lie about the oprichnina, the locally revered holy noble Tsar John and the holy martyr Metropolitan Philip, who was killed by the Judaizers.
All scientists and historians say that there are practically no archival documents from the period of the reign of Ivan the Terrible in Russia, they were all destroyed in a strange way. Only the letters of Ivan the Terrible remained in foreign archives. This article quotes the words of the metropolitan and provides a lot of historical material, but there is not a single reference to archival or other documents. The article has the status of an artistic and fictitious work, definitely a slander of Tsar Ivan the Terrible and is based on fictitious and false facts. The author did not even bother to go to the Archangel Cathedral, where the Rurikovichs are buried, including John Vasilyevich, his mother, all his wives and children. So the guides tell and show the documents of the autopsy of these tombs in the time of Khrushchev by forensic experts. The conclusion of the forensic experts suggests that all the wives, mother and son, and John himself were poisoned with poison. Tsar John did not kill any of his sons, his son was poisoned like John himself. And in our time, they continue to denigrate the first anointed of God and the creator of the Russian kingdom. Many questions arise as to why it was necessary to disturb the relics of the holy Metropolitan Philip and transfer them to Moscow to the two main schismatics of the Russian Church and the Russian people, Tsar Alexei Romanov and the patriarch Nikon. This is where you need to understand, and not engage in slander and unproven insinuations.
With this approach, soon Peter 1, whom everyone calls “Great”, will soon be made or already done, although, unlike John the Terrible, Peter 1 actually tortured his son on the rack, but there’s no mention of this anywhere, because “Peter 1 created an army , fleet", but as if before Peter there was neither an army nor a navy. Semyon Dezhnev on a Russian ship sailed the strait between Asia and America in 1648, and Bereng on ships created by Peter 1 was able to repeat his feat only a hundred years later. But the strait was not named in honor of its discoverer, but in honor of Bereng.
Maybe John the Terrible is guilty of the death of the Metropolitan, or maybe not, there is no direct evidence. And where was this metropolitan when the whole family of Tsar John was poisoned, because at the beginning his mother Elena Glinskaya, his son and wives were poisoned. Why did the metropolitan not understand these deaths. We have many masters to criticize.
In these annals of Tulupovskaya, Kolychevskaya and Kratkaya, there is nothing about what you write about. the author of the Life of the Tsar-Tormentor." Not a single chronicle says that it is the "Tsar-torturer".
"The "short" edition pays quite a lot of attention to the behavior of Philip during the "Stoglavy" Cathedral. It is this plot of the narrative that reveals to us the fact that the secular authorities of the time of Ivan the Terrible did not have open opposition in the face of the church authorities. However, there were those who were dissatisfied with the decisions of the king, who were not "Thus, Philip's asceticism was manifested in the fact that he was not afraid to speak out against the decision of the Grand Duke to divide the state. As a result, the royal anger fell on one metropolitan. But even this the author does not dare to directly blame the king. According to him , the tsar is in deep thought, and "sovetkintsy, the anger of the accomplice does not stop every kov who lifts up the saint ...". The authors of these chronicles, written after the death of John, "did not dare" to accuse the king. And Voloskova, referring to the annals, or rather not even referring, because she has no references in the article, and the fact that the "Russian Faith" defends her, then you take this personal opinion of the "Russian Faith" and, based on your own conjectures, accuse the tsar. For many years, many enemies of Russia have been pouring dirt on Ivan the Terrible, hushing up his real great achievements, thanks to which Russia has been holding on to this day.
Indicate what "99.9% of the sources" do you think confirm the slander and fictitious insinuations of the Russian Tsar John IV. With such articles we will soon denigrate the Stoglavy Cathedral.It is bad, under the name of the Russian Faith, to try to support the lies of the Jews about the Great Sovereign, while based on the lives written after the Schism. The martyr could not condemn the oprichnina, which brought out the heresy of the Judaizers in Rus'. Moreover, the condition for the appointment of the metropolitan was his non-interference in the affairs of the oprichnina and the royal court, with which he agreed, otherwise he would not have been put at the head of the Church (the document has been preserved and published). However, by slandering John on Philip and vice versa, the enemies of the Orthodox faith managed to bring some chill into their relationship and the king entrusted his fate church court. In particular, the enemies of Orthodoxy whispered to the tsar that the patriarch condemned the oprichnina…
And when the tsar moved to Novgorod, he sent M. Skuratov to release the metropolitan from church imprisonment and take him with him, because. he knew a lot about the Novgorod separatists. However, an armed barrier appeared on the way of the guardsmen (!) And a battle ensued, in which M. Skuratov was wounded in the stomach. When they nevertheless broke through to the monastery, the villains managed to kill the martyr. And, as usual with the Jews, the murderers started a rumor that he was killed by someone who was going to save him. A vivid example of the same is the death of the son of Tsar Demetrius, who "slaughtered himself" according to the words of a converted maid.
Anticipating the judgment of the Priest about the babies - victims of the "Novgorod pogrom", I will inform you that all the separatists apostates of the Faith, who were executed by the court, were named and counted. But the "quietest" in the Code of 1649. introduced the death penalty for children (I have the original Code in the skin). But modern researchers, being captive of lies, do not in any way connect the remains found during excavations with the sea that soon followed in Novgorod, when entire families indulged in the earth right there, at their households.
The admin should have listened to I. Kalashnikov, and not try to rehabilitate an article containing slander by the Judaizers against the locally revered saint of the Russian pre-schism Church, standing shoulder to shoulder with Patr. Cyril, who ordered to clean the fresco of John in the Assumption Monastery.
Forgive me for Christ's sake...
I wonder which of the Old Believer historians writes that "the oprichnina fought against the heresy of the Judaizers"? What is the source of information? But here, for example, is what St. Svshmch writes. Avvakum: "If someone deigned to serve God, it is not fitting for him to grieve. Not only for the possession of holy books, but also for worldly truth, it is fitting for him to lay down his soul, like Chrysostom for the widow and for the Feognostov garden, and in Moscow for the oprishlin Philip "(Fourth conversation, about icon painting).
As for halos, this is not a certificate of holiness, but a Byzantine tradition (Basily 3 was also depicted with a nimbus). In Byzantium, almost all emperors were portrayed this way, incl. and iconoclasts.
Ivan the Terrible is called "the first Russian Tsar", but this is not entirely accurate. The first legitimate sovereign married according to the Byzantine rite (February 4, 1498) was the grandson of Ivan 3, Dimtiry Ivanovich, who, however, due to the machinations of Sophia Palaiologos (mother of Vasily 3), soon fell into disgrace and died in custody.
The mother of Ivan the Terrible was from Lithuania, the paternal foremother was a Byzantine princess. The remarriage of Vasily 3, from whom Ivan was born, was not recognized by the majority local churches. But M. Daniel said that he "takes this sin upon himself" (Vasily's divorce from Salome), condemned St. Maxim Grek, and then this marriage took place. But here it should also be noted that the Russian folk legend about the ataman Kudeyar (the legitimate son of Salome, who was born by her after being imprisoned in a monastery), has a real historical basis.
Some monarchists have long venerated Ivan the Terrible as a holy great martyr; a special service has been composed for him. But I can’t even imagine how you can combine real historical facts and the Christian concept of holiness to glorify Ivan the Terrible. For example, the story of the "fierce sorcerer" of Ivan the Terrible, Elisha Bomelius (there is a version that it was he who poisoned those wives of the king who ceased to enjoy his love - there were 8 wives in total). “The more Ivan, already nicknamed the Terrible, favored Bomelia, the more he was hated by the boyars and ordinary people. The Pskov chronicler wrote: “Send the Germans to John Nemchin, the fierce Magus, called Elisha, and be loved by him in approach and impose insurance on the Tsar ... and led the Tsar away from faith; he assigned ferocity to the Russian people, and love to the Germans ... ". "http://storyfiles.blogspot.com/2017/10/blog-post_13.html figures (subsequently, however, he was executed by the king). But how can such "friendship" be combined with holiness?
Indeed, in Lately the idea that Tsar Ivan the Terrible was a saint is gaining momentum and, in particular, to the death of Metropolitan. Philip has nothing to do with it. But this is an alternative history, and 99.9% of the sources still adhere to the opinion indicated in the article.
The life of Metropolitan Philip, which was very often used as the main historical source of information about him, has come down to us in a significant number of lists (there are about 170 of them). All its editions are raised to three main ones: Tulupovskaya, Kolychevskaya and Brief. On the website of the Institute of Russian Literature (Pushkin House) RAS http://lib.pushkinskijdom.ru there is an electronic publication of the list of the Life.
In all lists, one thing is invariable: Philip morally opposes Tsar Ivan, and he opposes without malice and hatred, fighting with Ivan himself for the good in his soul. Philip, condemning the oprichnina, is depicted as a constant opponent of blood, hatred, lawlessness. Traditional for hagiographic literature the conflict between the tormentor tsar and the saint in The Life of Metropolitan Philip is transferred to the moral and political realm: it is precisely the absence of a moral principle in politics that makes Ivan the Terrible in the image of the author of the Life the tormentor tsar. Of particular importance is the historical "background": construction in the Solovetsky Monastery helps to reveal the creative power of Philip; the theme of Novgorod sounds tragic (pleas to Philip for intercession on his way to Moscow - the betrayal of Philip by the Archbishop of Novgorod - the death of Philip, who refused to bless Ivan IV's campaign against Novgorod, which ended with the death of Novgorod itself as the center of northern Russian culture); the theme of torment and death of the people of the “divided kingdom”, etc.
Lives of saints
09.03.2010
The Holy Metropolitan of Moscow and All Rus' Philip (in the world Fyodor Stepanovich Kolychev) was born in 1507. Belonging to one of the noblest boyar families of the Moscow state, Metropolitan Philip began his service at the court of the Grand Duke. At the end of the reign Grand Duchess Helena, in 1537, some of his relatives, the Kolychevs, took part in an attempt by Grand Duke Andrei Staritsky to raise an uprising against the ruler and the Grand Duke. Some of them were executed, others went to prison.
In this year, Fyodor Stepanovich secretly left Moscow and went to the Solovetsky Monastery, where, without revealing his rank, he entered the novices. Having withstood a long and severe obedience, he was tonsured a monk with the name Philip. For eleven years, before he was appointed abbot, Philip led the harsh life of a simple Solovetsky monk, indulging in physical labor and spiritual exploits.
In 1548 Solovetsky hegumen Alexy resigned his duties and pointed to Philip as a worthy successor. The Life and other sources describe in detail the work of Abbot Philip on the internal and external improvement of the monastery and his energetic economic activity, thanks to which the Solovetsky Monastery became rich cultural center northern Pomerania.
The strict ascetic and ascetic was an exemplary master, showed a great practical mind, economic energy and enterprise. On the islands and in the coastal estates, new economic and industrial structures appeared, and mechanical improvements were introduced in production and trades.
So, Philip arranged a network of canals between numerous lakes on the Solovetsky Island, put mills on them, built a number of new outbuildings, and provided the monastery with the necessary household equipment. On the Pomeranian lands, an iron trade was started. Finally, various technical inventions and improvements in industrial tools and devices are attributed to Philip.
Over the years, he compiled several statutory letters, which detailed the rules for managing the peasant population of the monastic estates, the procedure for distributing and collecting various sovereign taxes and duties. Already in the first half of the 16th century, the Solovetsky Monastery conducted an extensive trade in the products of its industry, mainly salt.
There is news that Philip attended Stoglavy Cathedral 1551.
In 1556, a need arose for the appointment of a new metropolitan. The choice fell on the abbot of the Solovetsky monastery Philip. Philip, as already mentioned, also came from a noble family of Kolychevs, and, summoned to Moscow, treated kindly by royal favor, refused a high post. But the king was adamant.
Then Philip agreed, on condition that the oprichnina was abolished.
The king was extremely annoyed by this condition, but, oddly enough, did not drive the respected monk away, but only ordered him to be silent. At the same time, the tsar agreed to listen to the metropolitan's advice on state affairs, as was the case under former sovereigns. The king ordered the bishops to act on Philip. They persuaded him not to place any conditions on the king.
This decision was set out in a special verdict signed by Philip and seven bishops.
Philip eventually submitted to the royal word and the admonitions of the spiritual Council.
On July 25, 1566, the newly elected metropolitan was enthroned by the Council of Bishops. Promising not to interfere in the political and personal affairs of the tsar, Philip retained the right to protest against all immoral and contrary to the Christian spirit phenomena that accompanied the division of the state into zemshchina and oprichnina, and the fight against imaginary boyar sedition.
And already in his very first word, the metropolitan spoke of the duty of sovereigns to be fathers to their subjects, and not cruel judges. Nevertheless, one year, 1566, passed fairly well.
The tsar treated the metropolitan cordially, complaints against the guardsmen ceased.
The Metropolitan was engaged in the affairs of the Church, appointed several bishops, built a church in Moscow in the name of Sts. Zosima and Savvaty. His relationship with the king was outwardly quite favorable. The king himself seemed to have calmed down. The frenzy of the oprichnina ceased. But already in July 1567, executions resumed.
New turmoil broke out in Moscow after letters were intercepted from the Polish king to some boyars with an invitation to leave for Lithuania.
The executions began again. Not only a group of boyars accused of treason suffered. All of Moscow was terrorized by the fury of the guardsmen.
Archpastoral duty forced Metropolitan Philip to turn to the tsar with an admonition to stop the senseless bloodshed and with a petition for pardon for the disgraced. Fulfilling his duty, Philip did not break his promise not to interfere in the oprichnina: he protested not against a certain order, but against the immoral phenomena caused by this order.
But the king, oppressed by the mania of persecution, was no longer able to distinguish between these points of view.
According to the logic of his frustrated mind, those who condemned the ugliness of the oprichnina wanted to destroy the oprichnina, to wrest from the hands of the tsar the true instrument of the fight against sedition. Whoever grieved for his enemies, he "covered" them, was for them, therefore, against him.
In addition, according to the testimony of the life of Metropolitan Philip, among the higher clergy there were enemies of the Metropolitan himself, who, with their slander, fanned the spark of suspicion in the tsar's soul, planted by Philip's first demand to abolish the oprichnina. These were: Archbishop Pimen of Novgorod, who himself wanted to be a metropolitan, Bishops Philotheus of Ryazan and Pafnutiy of Suzdal, and the tsar's confessor, Archpriest Evstafiy, whom the Metropolitan had banned for some misconduct.
Metropolitan Philip began his intercessions for the disgraced and the denunciation of the horrors of the oprichnina with secret conversations with the tsar in private. But they were unsuccessful. Then Philip decided on a public denunciation. And at the first opportunity, on March 22, 1568, he spoke in defense of the persecuted. He turned to the king with a speech in which he reminded him of the duty of a Christian, of the responsibility before the judgment of God for bloodshed and lawlessness.
According to chronicles, on the same day the metropolitan “left the metropolitan’s court and lived in the monastery near St. Nicholas the Old.”
On the following Sunday, he again publicly denounced John in the Assumption Cathedral and did not give him a blessing.
The Metropolitan's ill-wishers have already prepared in advance a shameful scene for the Metropolitan. Right there, in the cathedral, they set out a well-trained young man, a reader of the metropolitan church, with vile slander against the metropolitan.
“He reproaches the tsar,” Pimen Novgorodsky remarked venomously at the same time, “while he himself creates such frenzy.
“You are trying to steal someone else’s throne (it was true,” the metropolitan replied calmly, “but you will soon lose your own.”
The young man after this admitted that he had slandered him under duress, and received the blessing of the saint.
The tsar again demanded from the metropolitan either silence or removal from the pulpit. Although the Terrible was furious every time at the denunciation of Philip, the firmness of the latter, nevertheless, embarrassed the king and made him think. Oprichniki and enemies of the metropolitan did not miss an opportunity to cause new clashes, for example, on July 28 in the Novodevichy Convent, when the metropolitan reproached one guardsman for standing in a tafia while reading the Gospel.
The tsar decided to take revenge on the metropolitan, but not by direct violence, but by the “canonical” way, by way of conciliar condemnation. In Moscow, he did not find such evidence, no matter how he interrogated the metropolitan boyars with passion. He then sent a commission of inquiry to the Solovetsky Monastery. He placed Bishop Pafnuty of Suzdal, who was hostile to the Metropolitan, at its head, and gave him the task to find any sins in Philip's activities there at all costs. Hegumen Paisios was coerced into slanderous testimony by flattery and threats, and he was brought to Moscow.
In early November, the Council was convened. Bishops of Novgorod Pimen and Ryazan Philotheus were also on the side of the tsar; The Metropolitan was brought to the Court of Justice, and in the presence of the Tsar, his "crimes" (including magic), for which he was subject to deposition and exile, were announced. The courageous saint did not stoop to excuses before false witnesses and immediately began to lay down the signs of the metropolitan rank. But this was not enough for his enemies. They needed a public humiliation of the lord.
On November 8, he was forced to serve the liturgy in the Assumption Cathedral. During the service, Aleksey Basmanov appeared with a crowd of other guardsmen and read before the whole people the decision of the "sobor" on the deprivation of the hierarch's rank. The guardsmen in the altar tore off his hierarch's clothes, dressed him in rags, pushed him out of the church with brooms and took him to the Epiphany Monastery on simple logs.
For a whole week the sufferer sat in chains in a stinking monastery prison, then he was transferred to the old St. Nicholas Monastery.
There were rumors among the people that the tsar intended to finally get rid of the hated accuser, burn him alive, like a sorcerer, hunt him down with bears. They also told about the miracles performed by the Metropolitan. At the same time, there was a savage reprisal against people close to the metropolitan: ten people of the Kolychevs, relatives of the metropolitan, were killed. The head of one of them was sent to him in prison. Many clerics and metropolitan boyar children were executed.
After all these bullying, he was sent to the Tver Otroch Monastery. John completely exterminated the Kolychev family.
The further fate of the metropolitan looks like this. On December 23, 1569, John, passing Tver on a military campaign against the Novgorodians, sent one of his closest guardsmen, Malyuta Skuratov, to Philip to take a blessing from the saint. The saint did not give a blessing, noticing that they only bless good people and for good deeds. Malyuta, in anger, strangled him with his “head”, i.e. pillow. Malyuta told the monastic authorities that the metropolitan had died due to their negligence "from the uncharacteristic heat of the cell."
In 1591 the relics of the holy martyr were transferred to the Solovetsky Monastery and placed in the church of Sts. Zosima and Savvaty.
The deposition and martyrdom of Metropolitan Philip remained a stain on the memory of Tsar Ivan Vasilyevich. Tsar Alexei Mikhailovich decided to wash away this stain, on behalf of the secular authorities, to repent of the church authorities for the insult inflicted on her. In 1652, the tsar, in consultation with Patriarch Joasaph and the entire consecrated Council, decided to transfer the relics of St. Philip to Moscow. An embassy of clergy and secular persons was sent to the Solovetsky Monastery, headed by Nikon, Metropolitan of Novgorod. At the liturgy in the church, where the relics of the saint rested, Nikon “unsealed the letter sent from the tsar to Philip the Metropolitan, and read it to everyone.” In this letter, Alexei Mikhailovich implored the holy martyr to forgive the guilt of his "great-grandfather". “For this reason, I bow down my royal dignity for an onago, who has sinned against you, but leave him his sin with your coming to us,” this letter said.
On July 9, the relics of the Metropolitan were brought to Moscow. The church celebration that accompanied this event is vividly described by Alexei Mikhailovich himself in a letter to Prince N.I. Odoevsky.
The memory of the saint has been celebrated since 1661 (January 9), July 3 (the day of the transfer of relics) and October 5, together with the all-Russian saints Peter, Alexy and Jonah.
Saint Philip is called "a martyr for the sacred custom of mourning" before the mighty of this world for the offended and destitute.
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