St. Joseph of Volotsk during his life. Venerable Joseph of Volotsk (†1515)

9.09.1515 (22.09). - Rev. reposed. Joseph Volotsky, eradicator of the Judaizer heresy

(12.11.1440–9.9.1515) - an outstanding Russian church leader, writer, in the world Ivan Sanin. The son of a Volokolamsk boyar, as a seven-year-old boy, John was sent to study with the pious elder of the Volokolamsk Holy Cross Monastery Arseny. For two years, John studied the Holy Scriptures and became a reader in the monastery church.

At the age of 20, he took monastic vows at the Borovsky Monastery with the name Joseph. The Monk Joseph spent eighteen years under the guidance of the holy ascetic. Upon the death of his teacher, he was appointed abbot of the Borovsky monastery, which he ruled for about two years. In this monastery he introduced a communal rule, which caused discontent among some monks. The Monk Joseph was forced to leave the monastery and went on a pilgrimage to Russian shrines. So he ended up in the Kirillo-Belozersky Monastery. Here he became even stronger in his desire to create a new monastic hostel.

In 1479, from the Kirillo-Belozersky Monastery, he returned to his native Volokolamsk lands, where, at the confluence of the Struga and Sestra rivers, he founded the monastery of the Dormition of the Blessed Virgin Mary in the forest. In his Volokolamsk monastery, the Monk Joseph introduced the strictest community life and drew up his own charter for it, a significant part of which was taken from the charter.

Being a monk, St. Joseph nevertheless actively participated in social, political and government life. Theologically educated, he fought against regional separatism. In a dispute with Rev. Nil Sorsky defended the monastery estates, citing evidence from the founders of Russian monasticism and the abbots of other monasteries, who owned villages for food and the possibility of spiritual and educational activities of the monasteries. He believed that the Church should not turn away from the world and from state life, but should actively influence it for the sake of the salvation of the flocked people.

This is the influence of St. Joseph extended himself to royal power, making a great contribution to its true Orthodox understanding. His famous saying is known: “If a King reigns over people, but allows evil passions and sins, love of money and anger, wickedness and untruth, pride and rage to reign over himself, and the worst thing of all is unbelief and blasphemy, then such a king is not God’s servant, but the devil, and not a king , but a tormentor... Such a King, because of his wickedness, was not called a king by our Lord Jesus Christ, but a fox... And you should not listen to such a king or prince, who leads you to wickedness and wickedness, even if he tortures you with death threatens...".

The greatest feat of St. Joseph was his struggle against the heresy of the Judaizers. The heresy appeared in Novgorod after an invitation there in 1470 to feed the Kyiv prince Olelkovich, in whose retinue there was the Jewish physician Skhariya, who propagated the heresy. The Judaizers denied the dogma of the Holy Trinity, professing Jewish monotheism; denied the Divinity of Jesus Christ, His Resurrection and the Last Judgment; they blasphemed the Mother of God and the Calvary Cross; they denied the sacraments and veneration of icons, over which they committed sacrilege, denied the afterlife, etc.

Assessing the heresy of the Judaizers as the greatest danger to which Orthodox statehood has ever been exposed, the Monk Joseph is not exaggerating. Indeed, in the strict sense - and this is especially emphasized by St. Joseph - “the heresy of the Judaizers” was not a heresy, that is, an arbitrary distortion of Christian truth, but apostasy- a complete negation of Christianity and the complete opposite of it.

A collection of “words” against the Judaizers, over which St. Joseph worked in 1494-1506, later called the “Illuminator”, consists of 16 texts. They give a general assessment of the Novgorod heresy and propose measures for its eradication.

“The current... apostates are much worse than those [former heretics], more nasty and crafty, – wrote Rev. Joseph in "The Enlightener". – Being among the Orthodox, they show themselves to be Orthodox, and if someone stands firmly in the faith of Christ and Orthodoxy, they hide from him in every possible way; if they see one of the more simple-minded, then they are ready to catch him. In order to attract people to Judaism, they even dare to become priests... If any of the Orthodox wants to rise up against them with denunciation, then they renounce the Jewish faith, and even curse its followers, and swear with terrible oaths that they are Orthodox , “so that they would not be exposed and it would be more convenient for them to secretly seduce the Orthodox.”.

The Monk Joseph was canonized on December 20, 1578, shortly after his death. Many of the disciples and followers of St. Joseph of Volotsk also entered the ranks of Russian saints; The Joseph-Volotsky Monastery itself became the center of spiritual enlightenment for many centuries. Of the most prominent tonsures of the Joseph-Volokolamsk Monastery, we mention such archpastors as Metropolitans of Moscow and All Rus' Daniel and Archbishop Vassian of Rostov, Bishops Simeon of Suzdal, Dositheus of Krutitsky, Savva of Krutitsky, nicknamed Black, Akaki of Tver, Vassian of Kolomna, Saints of Kazan Gury and Herman, Saint Barsanuphius, Bishop of Tver.

Our Church, now troubled by heretics and torn apart by schismatics, needs strong weapons against them. Such a weapon is the word of St. Joseph of Volotsk, who not only exposed a specific heresy of the 15th century, but, defending Orthodoxy, gave a model approach to any non-Orthodox teaching - be it the Latins, Protestants, psychics or any manifestation of the “new religious consciousness.”

Reverend Father Joseph, pray to God for us!

St. Joseph Volotsky writes “accusatory words” against the Judaizers. Facial chronicle vault. XVI century

About modern Judaizers, see:

During St. Joseph of Volotsky was widely expected to expect the end of the world after the seventh thousand years from the Creation of the world (in 1492 according to modern chronology). And when this did not happen, heretics did not fail to use this fact in order to fight the Church. To this question Rev. Joseph also dedicated one of his “Words” that is still relevant today.

Excerpts from Word Nine
against the heresy of the Novgorod heretics, who say: “Why is there no second coming of Christ, although its time has already come? After all, the apostles wrote that Christ was born in recent years, and one thousand five hundred years have already passed since the birth of Christ, and there is no second coming of Christ - therefore, the writings of the apostles are false.” Here evidence is given from the Holy Scriptures that the writings of the holy apostles are true, since they were inspired by the Holy Spirit.

All Holy Scripture, both the Old and the New Testament, is good, useful and saving, especially the writings of the saints and divine apostles. After all, the Lord said to them: “You are My friends... for the servant does not know what his master is doing; but I have called you friends, because I have told you everything that I have heard from My Father” (John 15:14–15). Therefore, what they spoke, taught and wrote about is true, useful and saving for our souls. And those who think differently reveal their malice and unforgivable madness, the newest kind of wickedness, a sign of pride and unbelief. If they had faith with humility, they would agree with what is said in the Holy Scriptures: “The Lord of hosts has determined, and who can undo it? His hand is stretched out, and who can turn it away?” (Isa. 14:27) - and they would not dare to particularly inquire about what is kept silent, and ask about what is hidden....

The Apostle said: “The Lord is not slack in fulfilling his promise, as some count slackness,” that is, the Lord has not yet come to judge, not because he was slow, but because, he says, “he is patient with us, not wanting anyone to died, but so that everyone would come to repentance.”

And the blessed Apostle Peter also says: “Consider the longsuffering of our Lord Jesus Christ to be salvation, just as our beloved brother Paul, according to the wisdom given to him, wrote to you, as he speaks about this in all his epistles, in which there is something difficult to understand, that the ignorant and those who are not established are twisted to their own destruction, just as they do the rest of the Scriptures” (see 2 Pet. 3:15–16). And the holy Apostle Paul exclaims: “In the last times, difficult times will come, for people will be... impudent, arrogant... more lovers of pleasure than lovers of God, having a form of godliness but denying its power. Avoid such people” (see: 2 Tim. 3:1, 3–5). And the Apostle Peter said: “And you will have false teachers who will introduce destructive heresies” (2 Pet. 2:1). And the divine Apostle Jude, brother of James, says this: “Beloved, remember what was predicted by the Apostles of our Lord Jesus Christ. They told you that in the last time there would appear scoffers... These are people who separate themselves... natural, having no spirit” (Jude 1:17-19). “Therefore, beloved, being forewarned of these things, take heed lest you be carried away by the error of the wicked, and fall from your own conviction” (2 Pet. 3:17).

This is how concerned the divine apostles are for our salvation! How can we, passionate and damned, dare to say: “Why didn’t God do it the way it seems to us?” We are so darkened by our malice that for the great mercy of the Benefactor we present demands to Him and for the great love of the Lord we annoy Him and say: “Why did He delay in judgment? Why is His second coming so long?”...

Listen to why the holy apostles said that the Lord was born in recent times. After all, He did not come to earth to be born either in the first thousand or in the second, nor did He come then when the crimes of God’s commandments increased and people desecrated the earth with murder and blood, adultery and fornication, which is why the Lord brought a flood and destroyed everyone, and only a few were saved . He did not come even when people began to make idols and worshiped creatures instead of the Creator. When five thousand five hundred years had passed, the Lord came to save us. That is why the holy apostles said that the Lord was born in recent times.

Nowhere in the holy books, neither the apostles, nor the prophets, nor the holy fathers does it say that the second coming of Christ will happen when a thousand years or two have passed after His first coming. Our Lord Jesus Christ Himself said in the Holy Gospel: “No one knows, not even the angels of heaven... but only the Father” (Mark 13:32). The holy prophets and apostles and our holy fathers wrote in agreement with this.

Even if God had told us in the Holy Scriptures or one of the holy apostles or prophets had said that a thousand or two thousand years would pass after the Resurrection of our Lord Jesus Christ and then there would be a second coming, and if that time had passed and there would be no second coming it would be - and then it is unacceptable to talk about this and question the Creator and Creator of all things. For it is characteristic of the humane and soul-loving Lord God Almighty to endure our sins and not to desire our destruction in sins, but to lead everyone to repentance.

Thus, about Nineveh He said that the city would perish, but it did not perish, but piety defeated condemnation (Jonah 1, 2; 3:1-10). And he commanded Hezekiah and told him for his household that he would die and not live (2 Kings 20) - and he did not die. And about Ahab he said: “I will bring evil upon you,” but he did not (1 Kings 21).
By mentioning this, we are not saying that the Lord is lying, but we want to show that the all-good Lord submits to His love for mankind.

After all, the Ninevites, being barbarians and not knowing the Holy Scriptures and the fear of God, did not despair about their salvation and did not say: “God commanded, the King established, and how could it be otherwise?” But everyone came to repentance and soon each turned away from their sinful path and from untruth in their deeds, saying: “Who knows, maybe the Lord will have mercy, and heed the prayers, and turn away his anger and rage, and we will not perish.” And God saw by their deeds that they had turned away from their sinful ways, and the Lord regretted the misfortunes that he had promised them.

When the indicated three days passed and Nineveh did not perish, they did not ask the Lord, and did not say that His word had not come true. And we, called children of God, a holy people, bearing the name of Christ, ask and inquire, saying: “Why is the second coming of Christ delayed, since it is already time for it to happen?”

O evil and crafty custom! Because of the Master’s great love for mankind, we turn out to be His enemies and because of His innumerable mercy towards us, we run away from service. Let no unnecessary things be said in the Church of God; let the ability to take on faith be glorified; Let not inquire into what is not said.

If we begin to find out the unknown, we will perish, like the Ninevites, who after some time forgot the mercy of God and returned to their previous evil. And the prophet Nahum was sent to them from God, but they did not believe his preaching, hoping that his prophecy would not come true, just as Jonah did not come true.
Look what God’s prophet Nahum says about them: Nineveh will perish with fresh water and underground fire (cf. Nahum 1:8–10). And so it happened: the lake located in the vicinity of the city flooded it, and the fire that came from the desert burned its upper part. Believing the preaching of the prophet Jonah, they were saved; When they did not believe the sermons of the prophet Nahum, they died completely.

And if five thousand five hundred years had passed after Christ’s coming, the same number of years that had passed before His coming, even then it would not have been allowed to speak and ask about this. After all, you, being a person, do not know your own nature: how you came into existence, and how many years your life will last, and what your death will be. Without knowing yourself, how can you inquire about the Divine?..

As the great Paul said about Abraham and his obedience: “He did not waver at the promise of God through unbelief, but remained strong in faith, giving glory to God and being fully confident that He was able to perform what He had promised” (Rom. 4:20-21). And he also says: “The righteous shall live by faith; but if anyone hesitates, My soul has no pleasure in him” (Heb. 10:38). After all, we, brethren, do not live for pernicious doubt, but for faith that saves the soul: “Now faith is the substance of things hoped for and the conviction of things not seen... By faith we understand that the worlds were framed by the word of God, so that out of things that are invisible were made things that are visible... And without faith it is impossible to please God” (Heb. 11:1, 3, 6).

And the apostle also says: “The weapons of our warfare are not carnal, but mighty through God for the pulling down of strongholds: with them we cast down arguments and every high thing that exalts itself against the knowledge of God, and we take into captivity every thought to the obedience of Christ” (2 Cor. 10:4-5). For it is said by the Holy Spirit: “The Lord is faithful in all His words” (Ps. 144:13), in what He commands, or rejects, or promises, or forbids (cf. Deut. 7:9; 32:4; 2 Tim. 2:13; Hebrews 10:23).

I support you, brother Ivan, the modern Moscow Patriarchate has nothing in common with the Russian people and Russia. ... I wouldn’t be surprised if in ten years the Moscow Patriarchate canonizes Alexander Me, Ridiger, Yeltsin, Vekselberg, Putin, Gryzlov and other Judaizing tormentors of the Russian people.

Brothers!
Where should we take Father Seraphim? Where are the new martyrs and confessors?

GREAT saint of God Joseph! Now there are many Orthodox Judaizers! Wolves in sheep's clothing
thinking themselves righteous

“Our saints”, “true Orthodox” - this is all an echo of pride, a proud (before others, “unchosen”, “untrue”) feeling of superiority - that is, exactly what led Jewry to apostasy. I think that Christianity is the path to the Kingdom of God. And to consider that we, the “chosen ones” are worthy of this Kingdom, and you, who (by the will of fate and history! not by your own choice!) are baptized with a pinch, are outcasts - isn’t this pride? Vulgar and disgusting. I respect the Old Believers for their perseverance and deeds in the name of their faith. But this arrogance, which, by the way, often manifests itself among Old Believers in simple everyday life in relation to those around them (as, by the way, among many Jews!) - it is disgusting and unacceptable. Incompatible with Christ. Please think about this!

Brief life of St. Joseph of Volotsk

The Most Reverend Joseph Volotsky (in the world Ioann Sa-nin) was born into the family of Vo-chin-ka, the owner of the village of Yaz- vi-sche Vo-lo-ko-lam-skogo-principality. The exact date of birth is not established, but most sources indicate 1439 -1440 years. Joseph's great-grandfather Sa-nya (os-no-va-tel fa-mi-lii) was from Lithuania. Almost no news has been preserved about the births of Joseph John and Mary, with the exception of -we have information that they died in monastic life. In addition to the great Joseph, they had three more sons: Vassi-an, Aka-kiy and Ele-azar. Vas-si-an and Aka-kiy had mo-na-she-skiy cut their hair. Subsequently, Vassi-an became the archbishop of Rostov.

At the age of seven, the boy John was sent to study by the elder Volo-ko-lam-skogo Kre-sto-voz-mov-women-skogo -on-sta-rya Ar-se-niu. In two years, he studied the Holy Scripture and became a reader in the Moscow church. At the age of twenty, John settled in the Tver Sav-vin mo-na-styr, where he became acquainted with the spiritual mentor Var-so- but-fi-em, and “wise-re-following with-ve-tu and the good-word-ve-niy about-zor-li-va-go and the holy old man Var -so-no-fiya, you came to the monastery of the pre-po-do-na-go Pa-f-nu-tia and then begged you to come to your service- sha-nie” (kontakion 4).

In the Borovsky monastery, the venerable Pa-f-nu-tiy tonsured a young man with the name Joseph. The Reverend Joseph spent seventeen ten years under the leadership of the holy movement. Upon the resignation of his teacher, he was appointed abbot of the Bo-rov monastery, which managed for about two years. In this monastery, he introduced a community charter, which caused the discontent of some monks. The Most Reverend Joseph was forced to leave the monastery and go into the fall of the Russian saints. So he ended up in the Kiril-lo-Be-lo-zer-monastery. Here he became even more strengthened in his desire to create a new society. From Ki-ril-lo-Be-lo-zer-monastery he retired to Vo-lo-ko-lam-pre-de-ly, where in 1479 at the confluence of the rivers Stru-gi and Ses-ry in the forest, the monastery of the Assumption of the Most Holy Bo-go-ro-di-tsy is founded. In his monastery, the Reverend Joseph introduced the strictest society and created his own charter for it, knowing The reading part was taken from the Ordinance of the Rev. . The Most Reverend Joseph educated a whole school of foreigners based on movement. Many in the same way Yosi-fo-Vo-lo-ko-lam-sko-mo-na-sta-rya were ar-hi-pass-you-ry-mi and for -the most important departments of the Russian Church: mit-ro-po-ly-you of Moscow and all Russia Da-ni-il († 1539 ) and Saint Ma-ka-riy († 1563), ar-hi-bishop Vassi-an of Ro-stov († 1515), bishops of Si-me-on Suz-dal -sky († 1515), Do-si-fey Kru-titsky († 1544), Sav-va Kru-titsky, nicknamed Black, Aka-ky Tver-sky, Vas- si-an Ko-lo-men-sky, saints of Ka-zan Gu-ri († 1563) and German († 1567), saint Var-so-no- fiy, bishop of Tver († 1576).

At the church councils of 1490 and 1504, the Reverend Joseph spoke about the heresy of the Jews -shchih, nik-shay in Novgorod. He decided-but-to-be-valid-to-condemn-the-persistence-of-the-steps. In addition to his main co-authorship “Pro-luminary”, the right-handed-against-this-heresy, re-sacred then there are also 24 letters to various individuals, short and lengthy editions of the mo-na-styr-sko -th Charter.

The Most Reverend Joseph died on September 9, 1515 and was buried near the altar of the Assumption Church of his obi -those. In 1578, the Most Rev. Joseph was numbered among the local saints of the Church, and in 1591 - to the community. more-Russian.

Complete Life of St. Joseph of Volotsk

The Most Reverend Joseph of Volotsky, in the world of John Sa-nin, was born on November 14, 1440 (according to other sources - 1439) in the village of Yaz-vi-sche-Po-krovskoye, not far from the city of Vo-lo-ko-lam-ska, in the family of good-che-sti-vyh the birth of Ioan-na (in the mo-na-she-stvo of Ioan-nikia) and Ma-ri-na (in the schema of Mary). Seven years old, John was sent to study with the good and enlightened elder Vo- lo-ko-lam-skogo Kre-sto-Voz-dvi-zhen-sko-go mo-on-sta-rya Ar-se-niu. From-h-h-h-h-h-h-h-h-h-h-s-ability-and-ex-treme-of-tea-n-m to prayer and church During the service, yes, the boy studied the Psalm in one year, and in the next year - all the Holy Scriptures. He became a reader and singer in the Moscow church. Contemporary men have been sorry for his unusual memory. Often, not having a single book in his cell, he fulfilled his ancestral rule, reciting the Psalms, Evan. he-lie, Apo-table, according to the rules.

While not yet a foreigner, John led a foreign life. Thanks to the reading and study of the Holy Scripture and the works of the Holy Fathers, he is always -been in God's thoughts. As the life-non-descriptor notes, he “has a great hatred of bad words and a blasphemy, and an indecent laughter from a young man.” dykh years."

At the age of twenty, John left the path of foreign exploits and, leaving his parental home, went into the desert, which was near the Tver Sav-vi-on mo-na-sta-rya, to the famous old man, the strict as-ke-tu-on-movement Var -so-no-fiyu. But the mo-na-styr-vi-la rules seemed to be not very strict for the young man. According to the blessing of Elder Var-so-no-fiy, he goes to Bo-rovsk, to the Most-Venerable Pa-f-nu-tiy Bo-rov- to whom, according to the old man's haircut, you are a socialist mo-na-sta-rya Nik-ki-you, a teacher of the pre-similar Ser- giya Ra-do-tender-sko-go and Afa-na-siya You-soc-ko-go. About the life of the holy elder, the labors he shared with his brother, and the strict use Not being able to formulate the mouth of John's soul. The very kind Pa-f-nu-tiy with love received the young mover who came to him and on February 13, 1460 years, he was tonsured as a foreigner with the name Joseph. This is how Ioan’s greatest wish came true. With diligence and love, the young monk carried heavy labors on him in the bakery, bakery, pain -no-tse; Subsequently, the Reverend Joseph fulfilled his obedience with especial diligence, “drinking and giving water to the sick, under - not arranging it in any way, as if he himself worked for everyone, as if he were a servant of Christ Himself.” The great spiritual abilities of the young monk were manifested in church reading and singing. He was gifted with music and mastered his voice so much that “in church songs and reading something like -the same la-sto-vi-tsa and glorious good-voice, delighting the ears of those who listen, like no one else- where". The Most Reverend Pa-f-nu-tiy soon put Joseph-fa ek-kle-si-ar-hom in the church so that he would watch over the use of -I don’t have any church rules.

Joseph spent about seven-ten years in the monastery of the pre-excellent Pa-f-nu-tia. The harsh progress of foreign obediences under the direct guidance of the abbot's experience appeared for him a beautiful spiritual school, which will have the art and leadership in it -di-te-la mo-na-styr-skaya life. At the death of the Pre-po-do-no-go Pa-f-nu-tiya († May 1, 1477), Joseph was married to hiero-mo-na-ha and, according to-the-thing-of-the-chiv-she-on-the-sto-I-te-la, designated as the abbot of the Bo-rov-skogo mo-na- shame.

The Reverend Joseph decided to transform his life on the basis of a strict society, according to the me-ru Ki-e-vo-Pe-cher-sko-go, Tro-i-tse-Ser-gi-e-va and Ki-ril-lo-Be-lo-zer-sko-go-na- shut up. However, this met with strong opposition from the majority of the brethren. Only these blessed monks were of the same mind with the abbot. The Most Reverend Joseph decided to visit Russian public monasteries in order to explore the best arrangement -news of a foreign life. Together with the elder Ge-ra-si-mom, he arrived at the Kiril-lo-Be-lo-zer-monastery, which represented the the battle is the basis for a strict movement on the foundations of the community's regulations. Familiarity with the life of the mo-na-sty-rei strengthened the views of the Holy Joseph. But, having returned at the behest of the prince to the Bo-rovsky monastery, the Reverend Joseph met the same stubborn tenderness brethren from-me-thread with-accustomed from-shel-no-che-sky charter. Then, having decided to establish a new monastery with a strict social code, he and seven other the mouse-len-ni-ka-mi went to Vol-lo-ko-lamsk, to his native forests, known to him from childhood.

In Vo-lo-ko-lam-sk ​​at that time lived the blessed brother of the great prince John III Bo-ris Va-si-lie -vich Having heard about the good life of Joseph, he warmly accepted him and once -decided to settle in the precincts of his principality at the confluence of the rivers Stru-gi and Ses-ry. The choice of this place was due to a significant phenomenon: there is a storm in the region -there is a forest in front of the eyes of the astonished paths, as if clearing a place for the future abode. It was here in June 1479 that the movement erected a cross and built a church in honor of the Dormition of God. ma-te-ri, consecrated on August 15, 1479. This day and year entered into history as the establishment of the habitation of the Dormition of the Most Holy Bo-go-ro-di-tsy in Vo-lo -ke Lam-skom, called-my-after-the name of his holy os-no-va-te-lya. Quite soon the stash was re-built. He spent a lot of work during the construction of the abode, and he himself was its founder. “He was an expert in all sorts of things: he felled the forest, but he fought the logs, he chopped and sawed.” During the day he worked with everyone on the construction site of the Monastery, but he spent time in a secluded cell praying, always remembering that “it’s not like they’re killing you” (). The good fame of the new movement attracted students to it. The number of monks soon increased to a hundred people, and Abba Joseph tried to be an example for his monks in everything. Advocating restraint and moderation in everything, he outwardly did not differ in any way from the others - a simple cold face -there were still his clothes, paws made of tree basts served him as footwear. He came to church first, read and sang in the clergy along with others, spoke in doctrine and -followed him out of the church. But-cha-mi the holy abbot-man visited mo-na-styr and cells, both-reg-gaying peace and prayer for sobriety entrusted -the God of his brethren; if he could hear the festive conversation, he would knock on the door to announce his presence and modestly remove -xia.

The Most Eminent Joseph paid the main attention to the internal structure of the lives of the monks. He introduced the strictest social life according to the “Charter” he created, to which everyone was subject service and obedience to monks, and their whole life was managed: “in their walk, in their words, and in their deeds” . The basis of the Usta-va was complete un-sufficiency, from-the-self-will and unceasing labor. The brotherhood had everything in common: clothes, shoes, food, and so on. None of the monks without a blessing could bring anything to the cell, not even books and icons. As a general rule, the foreigners left part of the meal for the poor. Work, prayers, have moved the life of the brethren to the fullest. The prayer to Jesus did not leave their lips. Idleness was seen by Ab-Joseph as the main weapon of dia-will's deception. The venerable Joseph himself invariably took upon himself the most difficult obediences. There were a lot of books in the books, so that soon the The Ko-Lama book collection has become one of the best among the Russian mo-na-Styr bib-lio-technologies.

With every year, the monastery of Joseph became more and more prosperous. In 1484-1485, on the site of de-re-vyan-no-go, a stone temple of the Assumption of Bo-go-ma-te-ri was built. In the summer of 1485, his ra-pi-sy-va-li "cunning living scribes of the Russian land" Di-o-ni-siy Ikon-nik with son-no- Vya-mi Vla-di-mi-rom and Fe-o-do-si-em. In the Russian-pi-si church, the same pl-myan-ni-ki and teaching pre-po-dob-no-go foreign-ki Do-si-fey and Vas-si-an To-por-ko-you. In 1504, a warm refectory church was built in honor of the holy appearance of God, then it was built on top of the stake and under it is a temple in the name of the Most Holy Bo-go-ro-di-tsy Odi-git-ria.

The Most Reverend Joseph educated a whole school of known monks. One of them glorified themselves in the church-but-is-to-ri-che-de-i-tel-no-sti - were " shepherd-you-ry-mi good-ry-mi", other pro-sla-vi-works of illumination, others left for their own good -we-re-memory and were a worthy example for maintaining your own good-ness -mo-mo-mi. The is-to-ria was preserved for us in the name of many teachers and promoters of the pre-ex-igu-men Vo-lo -ko-lam-skogo, subsequently continued to develop his ideas.

Teach-n-ka-mi and after-be-to-va-te-la-mi pre-po-dob-no-go were mit-ro-po-ly-you from Moscow and all Russia -si Da-ni-il († 1539) and Ma-ka-riy († 1563), ar-hi-bishop of Vas-si-an of Ro-stov († 1515), bishop of Si -me-on Suz-dal-sky († 1515), Do-si-fey Kru-titsky († 1544), Sav-va Kru-titsky, nicknamed Black, Aka- cue Tverskoy, Vassi-an Ko-lo-men-sky and many more. According to Yosi-fo-Vo-lo-ko-lam-sko-mo-na-sta-rya for-no-ma-succession-but-most important ar-hi-jerical departments of the Russian Church: saints of Kazan Gu-ri († 1563; commemoration of December 5) and Ger -man († 1567, commemorated 6 November), Saint Var-so-no-fiy, bishop of Tver († 1576; commemorated 11 April) .

The activity and influence of the Lord Joseph were not limited. Many of the laity went to him to receive advice. With a pure spiritual mind, he penetrated into the deep secrets of the souls of the past and the vision from gave them the will of God. All those living around the city consider him their father and blood. Noble bo-yars and princes took him to their children, they opened their souls to him in the future. di, please write to the management for the implementation of its instructions.

Just-stand-the-people-wanted-to-mo-na-sty-re-pre-existent-to-maintain-their-existence- va-nia in case of dire need. The number of people using mo-na-styr funds sometimes reaches up to 700 people. “The whole country of Vo-lotskaya is in a good place for a good life; “Fairy name, like some kind of sacredness, is in everyone’s mouth.”

Mo-na-styr was glorified not only for his goodness and the help of the guards, but also for his manifestation of Bo - live blah-go-da-ti. The righteous monk Vis-sa-ri-he saw-the-deed once upon a time in the Great Sub-bo-tu of the Holy Spirit in vi -where is the white blue, sitting on the cloak, which was carried by the venerable Abbot Joseph.

The hegu-man, having ordered the foreigner to remain silent about the vision, was glad in spirit, hoping that God would not abandon the abode. whether. The same monk saw the souls of the dying brothers, white as snow, coming out of their mouths. The day of his death was revealed to him, and he rested in peace, having partaken of the Holy Ta-in and accepting the schema.

The life of Saint Abbas Joseph was not easy or peaceful. In a difficult time for the Russian Church, the Lord raised him up as a zealous fighter for the right to glory in the fight against heresy. Xia-mi and churches-ny-mi bear-gla-si-ya-mi. The great progress of the Pre-ex-Joseph became about the heresy of the Jews, torturing -to poison and destroy the basis of Russian spiritual life. Like the holy fathers and teachers of the Universal Church, from the dog-ma-li-the-right-of-glory, raising your voice against the ancient heresies (du-ho-bor-che-skikh, chris-to-bor-che-skikh, iko-no-bor-che-skikh), so to Saint Joseph It would have been possible for God to stop the false teachings of the Jews and create the first set of Russian laws -in the glory of God - the great book "Pro-luminary". Even to the holy equal Vla-di-mi-ru came from Kha-za-riya about-by-ved-ki, dust- he wanted to convert him to Judaism, but the great baptist of Russia angrily rejected the claims of the rabbis . After this, writes the Most Reverend Joseph, “The great Russian land remained in the right-glorious state for five hundred years.” faith, until the enemy of the world, the devil, brought a bad Jew to Veliky Novgorod." With the retinue of Prince Mi-ha-i-la Olel-ko-vi-cha, the Jewish pro-vo-ved arrived in Novgorod in 1470 -nickname Skha-riya (Za-kha-riya). Taking advantage of the imperfection of faith and teaching of some cliques, Skha-ria and his haste-ki vnu-sha-li ma -lo-soul-distrust of the church hierarchy, inclined towards me-against the spiritual authority, with-bla-nya- whether “we have the power”, that is, the personal pro-of each person in matters of faith and salvation. Gradually, with-the-blues-sih-sya, to the half-way from the Ma-te-ri-Church-vi, in-ru-ha -the knowledge of holy icons, from the reading of the saints, which is the basis of the native morality -sti. Finally, lead the blind and ob-ma-well to the discovery of the spa-sal Sacraments and fundamental dog-ma- Comrade's right-of-glory, outside of which there is no knowledge of God, no life, no salvation - dog-ma-ta about the Most Holy Tro -and-tse and dog-ma-ta about God-in-incarnation. If there had not been decisive measures - “to perish all right-glorious Christianity from heresy” Ti-che-skih teachings." This is how the question was posed. Grand Duke John III, seduced by the Jews, invited them to Moscow, made two of the most prominent heresies kov about-to-pa-mi - one in Uspensky, the other - in the Ar-khan-gelsky so-borah of the Kremlin, called to Moscow and sa-mo-go here-si-ar-ha Skha-riyu. All the close-wives of the princes, at the head of the government, the devil Fe-o-do-ra Ku-ri-tsy- Well, someone's brother became the leader of the heretics, who were turned into heresy. Pri-nya-la Judaism and the bride of Prince Elena Vo-lo-shan-ka. Finally, at the ca-fed-ru of the great Moscow saints, and Jonah was appointed mit-ro-po-lit-ere- tick Zo-si-ma.

The fight against the spread of heresy was led by the Most Rev. Joseph and the Saint († 1505; memory 4 December -rya). The Most Rev. Joseph wrote his first message “On the Mystery of the Most Holy Trinity” while still a foreigner Pa-f -well-tye-va Bo-rov-sko-go-na-sta-rya - in 1477. The Assumption Vo-lo-ko-lama monastery with sa-mo-go na-cha-la became a spiritual stronghold of right-of-glory in the fight against era -Sue. Here are the main theological works of St. Ab-you Joseph, here the “Pro-Light-tel” arose, with -who gave him glory as a great father and teacher of the Russian Church, here his ardent pro-ti-res were born -ti-che-s-words, or, as the most modest one himself called them, “tet-rad-ki.” The research-based works of Rev. Joseph Vo-lots-ko and the holy ar-hi-episco-pa Gen- na-dia was a success. In 1494, the heretic Zo-si-ma was introduced to the holy cathedral; in 1502-1504. were the evil and ignorant Jews condemned together - blasphemy of the Holy Trinity and-tsy, Christ the Savior, the Most Holy God-ro-di-tsy and the Church.

Many other tests were praised by Saint Joseph - after all, the Lord tests you in every place -ru of his spiritual powers. Prince John III was angry with the saint, only at the end of his life, in 1503, did he reconcile with the saint God-to-them and having appeared in his former weakness towards the Jews, then the appanage prince Volotsky Fe- oh-dor, his abode was on the earth. In 1508, the venerable pre-suffer-sang an unjust ban from Saint Se-ra-pi-o-na, ar -hi-episco-pa of Nov-gorod-sko-go (on March 16th), with whom he soon, one-on-one, reconciled . In 1503, the Council in Moscow, under the influence of St. Abbas and his teachings, accepted the “Council’s answer” about the prohibition -ven-no-sti of the church-of-the-state: “after all, all the acquisitions of the church are God’s essence of acquisitions, who -lo-wife, na-re-chen-naya and given to God.” No one remembers the works of Abbot Vo-lots-who appears in a significant degree nor the “Consolidated Korm-tea” - a huge set of rules of the Right-glorious Church, started by the Joseph and the completed mit-ro-po-li-tom Ma-ka-ri-em.

There is an opinion about the difference of thought and disagreement between the two great ru-co-vo-di-te-leys of the Russian-foreign of the end of the 15th-16th century - the likes of Joseph Vo-lots-ko and († 1508; commemorated on May 7). They are usually presented in the is-to-ri-che-li-te-ra-tu-re as the heads of two “pro-ti-vo-po- false "rights in Russian spiritual life - external affairs and internal contemplation. This is deeply untrue. The Most Reverend Joseph in his “Ustav” gave a synthesis of the Russian foreign tradition, continuously coming from Athos. -th-word-ven-niya of the pre-add-no-go An-to-niya Pe-cher-sko-go through the pre-po-do-do-no-go Sergius Ra-do-tender-sko- to the present day. The "Charter" is about the requirement of full internal re-birth of a person, under-chi- not-for-all life-for-spa-se-tion and love-not only for every single person, but also for so-bor-but -th spa-se-niya of all the people-of-the-sorts. A large place in the "Charter" for the requirement from the monks of continuous work in unity with internal and church prayers: “you can never be idle.” Labor as a “collective work” represented for Joseph the very essence of the church - the faith embodied in the good de-lah, implementation of prayer. On the other hand, the Venerable Nil of Sor-sky, who himself spent several years on Mount Athos, brought teaching from there about contemplative life and “smart prayer” as a means of serving foreigners to the world, as in a hundred-spiritual way in conjunction with the necessities for one’s life personal physical labor. But spiritual labor and physical labor are two sides of the same Christian calling: living pro-long of the creative action of God in the world, embracing both the ideal and the ma-te-ri-al -sphere. In this respect, the venerable Joseph and Neil are spiritual brothers, equal pro-longers of the holy fathers -of the church-of-the-pre-da-niya and, subsequently, for-ve-tov of the Pre-po-do-no-go Sergius. The Reverend Joseph highly valued the spiritual experience of the Reverend Nile and sent his disciples to him to study the experience of internal prayers.

The Most Reverend Joseph was an active social worker and a party to a strong center -no-Moscow-state. He is one of the inspirations of the teaching about the Russian Church as the predecessor and bearer of the ancient All-len-sko -go-go-honesty: "Russian land is now the-go-hon-sti-em overcoming everyone." The ideas of the Great Joseph, which had enormous historical significance, were you developed later by his teaching -ka-mi and after-to-va-te-la-mi. Of these, the elder of the Pskov Spa-so-Ele-aza-ro-va monastery Philo used them in his teaching about Moscow as the third Rome -fey: “two of the Ri-ma pa-do-sha, and the third is a hundred, and the fourth would not be.”

Joseph's views on the significance of mo-na-styr-property for the church-building and participation of the Church in social life in the conditions of the struggle for the center of power of the Moscow prince against him ki - se-pa-ra-ti-sty tried to refute for their own purposes, unkindly used -for this purpose, the teaching of the pre-excellent Ni-la Sor-skogo about “carrying-heavy-ness” - from-re-che-nii mo-na- ha from worldly affairs and property. This is a false view of the enmity of the right Reverend Joseph and Nee -la. In fact, both are at the right-of-way for co-existence in the Russian mo-na-she-tra -di-tions, complementing each other. As can be seen from the “Ordinance” of St. Joseph, the complete un-sufficiency, refusal of the self-concept “yours and mine” was in lie-wives in his os-no-woo.

The years passed. The color was created by the labor and movement of Joseph's abode, and he himself is its main The body, the old woman, is about to move into eternal life. Before the end, he communed with the Holy Ta-in, then called the whole brethren and, giving them peace and good words -nie, bliss, died in the 76th year of his life on October 9, 1515.

The gravestone word of the Most-precious Joseph was together with his monk Do-si -fe-em Then-to-you.

The first "Life" of the holy av-you na-pi-sa-but in the 40s of the 16th century after-the-same-by-no-one -no-go, episco-pom Kru-tits-kim Sav-voy Cher-nom, according to the blessing of the mit-ro-li-ta of Moscow and all Ru -si Ma-ka-riya († 1564). It was included in the composition of the Ma-ka-ri-em "Great Mi-nei-Ch-ts." Another edition of "Zhi-tiya" is written by the north-north Bulgarian writer Lev Philo-lo -ha with the participation of the foreigner Zi-no-viy Otensky († 1568).

Local celebration was established in Yosi-fo-Vo-lo-ko-lama monastery in December 1578, on the centenary of the establishment of obi-te-li. On June 1, 1591, under Patriarch Job, a public church celebration of his memory was established. Saint Job, a disciple of the vol-ko-lam-skogo of St. Ger-ma-n Kazan-skogo, was a great -li-kim-by-chi-ta-te-lem pre-do-no-go Joseph, a-rum to serve him, outside the hay-noy in Menaia. The disciple of the saints Ger-ma-na and Var-so-no-fiya was also the promoter and successor of Pat-ri-ar-ha Job - the saint -shchen-no-mu-che-nik († 1612, 17 February), spiritual leader of the Russian people in the struggle for liberation from God Polish invasion.

God's creations of the Lord Joseph make an inseparable contribution to the treasure-treasure of the great -in-the-glory-of-previousness. Like all church writings, inspired by the blessings of the Holy Spirit, they continue to be sourced -whose spiritual life and ve-de-niya, maintain their theological significance and ak-tu-al-ness.

The main book of the Holy Abbas Joseph was written in parts. Its initial composition, completed by the time of the council of 1503-1504, included 11 Words. In the window-wide edition, layer-living after the death of the pre-excellent and having a huge amount -set of lists, “Books on here-ti-ki” or “Pro-light-tel” consists of 16 Words, which are pre-sla-na in ka -what is the pre-word "The news of the newly-appearing heresy." The first word is from the church teaching about the dogma of the Most Holy Trinity, the second is about Jesus Christ - The true Messiah, the third - about the meaning in the Church of the pro-honor of the Old Testament, the fourth - about God in-carnation, fifth-seventh-mine - about icon-but-in-chi-ta-nii. In the Words of the eighth, the Most-like Joseph is from-la-ga-et os-but-you Christian es-ha-to-logia. The one-twelfth Word is sacred to the Mo-na. In the twenties, before the ineffectiveness of curses and curses, on-la-ha-e-my heres-ti-ka-mi . The last four words will help the Holy Church fight heres, and means to use them. right and right.

See also: "" in the text of St. Di-mit-ria of Ro-stov.

Prayers

Troparion to St. Joseph, Abbot of Volotsk, tone 5

As the fasters are the fertilizers and the fathers of beauty, / the giver of mercy, the wisdom of the lamp, / let us praise all the faiths that have come together, / the meekness of the teacher, and the shamer of heresies, / the wise Joseph, the Russian star,/ praying to the Lord,// to have mercy on our souls.

Translation: As an adornment for fasters and fathers, the beauty, the mercy of the giver, the lamp, all believers gathered together will glorify the teacher who put to shame, the Russian star, the wise Joseph, praying to the Lord for mercy on our souls.

Kontakion to St. Joseph, Abbot of Volotsk, tone 8

Lives of unrest and worldly rebellion, / and passionate leaping into nothingness, imputing it to nothing, / you appeared as a deserted citizen, / you were a mentor to many, like Joseph, / a fellow monk, and a prayer book in Eren,/ purist of purity.// Pray to Christ God to save our souls.

Translation: Everyday storms and worldly vanity, and violence, considering it nothing, you became an inhabitant of the desert and a mentor for many, Joseph, who gathered the monks, a true prayer book, a lover of cleanliness. Pray to Christ God for the salvation of our souls.

Prayer to St. Joseph, Abbot of Volotsk

Oh, most blessed and ever-glorious is our Father Joseph! Leading your greatness to God and resorting to your firm intercession, in contrition of heart we pray to you: illuminate us with the light of the grace given to you and with your prayers help us in the stormy The sea of ​​this life will pass serenely and the haven of salvation will be reached without pain: for being enslaved by vain things and loving sins, and even if weakness arises from the evils that have befallen us, to whom shall we turn if not to you, who has shown an inexhaustible wealth of mercy in your earthly life? We believe that even after your departure you gained much of the gift of showing mercy to the needy. Moreover, as we now fall to your celibate icon, we tenderly ask you, Holy One of God: having been tempted, help us too, who are tempted; by fasting and vigil trampling down the demonic power, and protecting us from enemy attacks; nourished by the hunger of the perishing, and ask us from the Lord for an abundance of the fruits of the earth and everything necessary for salvation; disgraced by heretical wisdom, protect the Holy Church from heresies and schisms and confusion with your prayers: so that we all may be wise, with one heart glorifying the Holy, Consubstantial, Life-Giving The true and indivisible Trinity, the Father and the Son and the Holy Spirit, to all ages. Amen.

Second prayer to St. Joseph, Abbot of Volotsk

Oh, great mentor, zealot and teacher of the Orthodox faith, holy wise Joseph! Accept the prayer of us, sinners, brought to you, and with warm intercession we beseech God in the Trinity, that He may bestow His rich mercy upon us, sinners, and establish Him in His Holy Orthodoxy. May she give right faith and piety: may shepherd her with holy zeal for the salvation of the verbal flock, for they will keep the believers, and bring the unbelievers and those who have fallen away from the true faith to their senses and convert them. Ask us all for everything that is useful in this temporary life and useful for our eternal salvation. Remember your flock, which you have gathered, do not forget to visit your children and, like a loving father, do not despise, nor deny our prayers, but lift up your hands in prayer to the Lord God May He put aside His righteous anger against us and deliver us from enemy of the visible and invisible, from famine, flood, sword, deadly plagues, invasions of foreigners and internecine warfare. To her, our most merciful intercessor, glorious miracle worker, guide us all in peace and repentance, let us end our lives and settle with hope in the blessed village of paradise, where the all-sung will be praised without ceasing the name of the Father and the Son and the Holy Spirit. Amen.

Canons and Akathists

Song 1

Irmos: In the depths of fasting, sometimes the Pharaoh’s all-armed army became a re-armed force, but the incarnate Word consumed all-evil sin, O Glorified Lord, gloriously glorified.

To you, blessed one, you owe your teachings, we extend rewards, weave a crown of praise: but you are bound by love, rich in your holy prayers, grant us spiritual grace.

In the destructive striving of passions, Father, you withered, you were embraced by the wisdom of God in words, you were blessed and gracious, meek and humble, and you were crowned with the word of wisdom, Reverend Father Joseph.

You have sacredly adorned yourself, Reverend Father, with the thoughtful mind of grace, God-speaking Joseph, desiring the crown of glory of Christ, and your hope, blessed, you have not sinned.

You have retained chastity in reality, extreme meekness, and high-voiced humility: in the image we exalt you, rejoicing in your work in action and vision, having received an unfading crown of reward for your labors.

Theotokos: Thou hast appeared unto all creatures, the Pure One, exceeding all visible and invisible, the All-Immaculate One, for Thou hast given birth to a Creator, just as Thou hast deigned to be incarnate in Thy womb. Pray with boldness to save the singing Ty.

Song 3

Irmos: The desert blossomed, like the Lord, the pagan barren church, by Your coming, my heart was established in it.

May we, O Christ the Savior, forgive us of many of our sins, for we too honor the memory of Your saint, Reverend Joseph, who saved us through his prayers.

With your prayers, the Merciful One, beseech God, Reverend Father Joseph, to destroy the sinful darkness of our sorrow and send down consolation of complacency.

From your infancy, blessed Joseph, you were known by God, and you trusted in Him, guided by His saving commands. Standing before Him now, pray for us with boldness.

Theotokos: E dinago of the Holy Trinity, Thou didst give birth to the Word of the Son, O Most Pure Virgin. Pray with the Reverend Joseph for Your servants, who by faith ask for forgiveness of sins.

Sedalen, voice 3.

Song 4

Irmos: You came from the Virgin, not an intercessor nor an angel, but the Lord Himself, who became incarnate, and you saved me as a whole man. Thus I call to Thee: glory to Thy power, O Lord.

You, Reverend Joseph, were the crown of monastics, not adorned with valuable stones, but surrounded with virtues, and you, blessed one, appeared as a truly blessed decoration.

Thou hast honored the Divine, God-Wise Wisdom, who has enriched thee with good gifts, seeking eternal glory for thee, O Reverend Father Joseph, most honorable.

With the decency of your morals, and the images of grace, O Reverend Father Joseph, you lived like this: in the same way you were gracious to everyone, you were most blessed and worthy.

Theotokos: Eve brought me the corruption of the fruit, but You, having given birth to the Most Pure Hypostasis Life, have corrected this. We also call You: glory to Your power.

Song 5

Irmos: You were a giver to God and man, O Christ God, through You, Master, to Your Father of Light, from the night of ignorance, bringing imams.

You spoke to me with pure Divine Scripture, O God-speaking Joseph, and gathered wealth through visions and deeds, O Reverend Father.

Having experienced the depth of wisdom, wise Joseph, you have achieved, as much as is beneficial, and you have acquired valuable beads through illnesses, most blessed one, of reason.

And even after you left your earthly fatherland, Blessed Joseph, you created a monastery for the Mother of God in every possible way, and you gathered a multitude of monastics in it. For this reason you accepted the first Heavenly Fatherland. With boldness, father, pray to Christ God for us, your servants.

Theotokos: With this in your womb, the Most Pure Mother of God, you had Christ God more than words, as Isaiah proclaimed: above nature, this, the Mother of God, you gave birth to.

Song 6

Irmos: Lying in the abyss of sin, I call upon the unfathomable abyss of Thy mercy: lift me up from aphids, O God.

In the village, a bright light, Father, you appeared, Joseph, enlightening with spiritual words the faith and love that flowed to you.

You passed away from your blessed life, Father, having given up your feelings, you were outside of worldly rebellion, and you drew closer to God, Reverend Joseph.

She is merciful and a stranger, showing you as our Savior to the world, Father, and a doctor to the sick, Joseph, to the orphans and the poor, a kind intercessor.

Theotokos: By the nature of the Virgin, you gave birth, and you are an eternal Virgin, appearing as your true Son and God, Pure Mother.

Kontakion, tone 8.

Ikos

Song 7

Irmos. The blatant command of the lawless tormentor raised the flames high: Christ spread spiritual dew to the Godly youth, He is blessed and glorified.

They smell sweet words, O Reverend Joseph, of your teachings to those who love them, but they frighten the heretics of wisdom. You spoke with the grace of the Holy Spirit, preaching the One Divinity in Three Persons: The words of the Incarnation of singing, fragrant us, are abundant.

Because of the badness you had, Reverend Joseph, in winter and summer, without changing, you endured pain completely for God’s sake; In the same way, you have been honored with Heavenly acceptance as the heir of being.

Thy word is dissolved in salt, father, and thy life is in grace, most blessed, appearing most wonderfully shining. In the same way, you rejoiced and settled in the Highest Abode; now you boldly stand before Christ, praying for us.

Theotokos: With the ruler, Most Pure One, direct our life to Your all-quiet refuge: for Thou hast given birth to God as a good Source, giving to all the faithful incorruptible grace.

Song 8

Irmos: Sometimes the fiery fire in Babylon divided the actions, scorching the Chaldeans by God's command, and irrigating the faithful singing: bless all the works of the Lord the Lord.

The crown is splendid, Christ the Giver of Life put on your top, namesake Joseph. You shone with your actions and vision, calling: bless all the works of the Lord the Lord.

Having passed into all things sensual, most blessed, you have approached the First Mind, your soul with purity, your life with lordship, crowned Joseph, calling: bless all the works of the Lord the Lord.

Gathering in your soul the Divine wealth of the Holy Spirit, immaculate prayer and magnificent purity, vigil and abstinence; For this reason, the dwelling of the Holy Trinity appeared to Reverend Joseph.

Theotokos: In the Most Pure Lady, salvation for sinners, accept this prayer, and deliver me from my sins, who resort to Your Son through the prayers of Your saint, the Venerable Joseph.

Song 9

Irmos: The original Parent, the Son, God and Lord, incarnated from the Virgin, appeared to us, darkened to enlighten, squandered to his fellow man. Thus we magnify the All-Sung Mother of God.

Reverend Father Joseph, now purely enjoying food rather than wise food, where the congregation of saints around the Lord rejoice, blessed are those who now honor you, interceding to attract you to themselves.

You have decided, rejoicing, to desire paradise, to the only truly manifest bliss, to greater kindness, and to a truly ageless life, and to the Never-Evening Light, God-Bearing Father Joseph.

I have made the sun shine on my skin in monastic cathedrals, from my youth you have been sanctified, like the dawn of the dawn of the virtues of your life, Reverend Joseph, the rich God-bearing Father.

Theotokos: Having understood from afar, with perspicacious eyes, the prophets proclaimed Thee, who wants the Mother to be the Almighty and the Lord of all. Thus we confess Thee, the All-Singing Mother of God.

Svetilen

Song 1

Irmos: In the flood of the sea, Who hid the persecutor of old, the tormentor, under the earth there is a shelter of the saved youths: but we, like youths, drink to the Lord, for we are gloriously glorified.

Oh, God's Word, Merciful Christ the King! Despise my many sins, and open my tongue-tied lips, and renew the right spirit in my womb, and give me, Christ, the word of reason, so that I may sing to Your saint, the Reverend Joseph.

You obeyed the venerable one, whole-heartedly, to your father, the Monk Paphnutius: and you were like another Isaac, for the sake of extreme obedience. Moreover, the venerable one, the Most Holy Spirit, brightly adorned by His action, dwelled in you, and now you stand before the Holy Trinity, rejoicing.

You were likened to the Reverend Joseph, the ancient Jacob, who listened to his mother, who received his father’s blessing: but you obeyed the Reverend Paphnutius, and received the blessing from him, having settled down as a shepherd of Christ’s flock in the same monastery, God so willed it.

Theotokos: We resort to You, Mother of God, All-Singing Mother of God, and we bow down to You and pray through Your intercession, Lady, and the prayers of Your saint, the Reverend Joseph, who has mercy on us, Whom You most pure and unknown gave birth to Christ our God.

Song 3

Irmos: By You, Christ, the whole heavens are affirmed, the Word of God and the Power, confess the ineffable glory, and Thy Almighty hands of creation; Isn’t it Holy, unless it’s You, Lord?

Do not, Master, betray Your heritage to the enemy who boasts against us, we pray to You, O Merciful One, save Orthodox Christians, and be merciful to Your servant: and deliver us, Christ the King, torment and unquenchable fire, and grant us the right to stand, through the prayers of the Venerable Joseph.

Fill your heart, reverend, with the grace of Christ, and the right teaching, you were the image of monastics, with all kinds of spiritual goodness: for you did not give sleep to your eyes, nor slumber to your eyelids, but because you have acquired boldness towards the Lord, pray for us, we pray to you, may he be merciful to us on the Day of Judgment.

I, rushing out of the desert as a terrible lion, terrified these godless heretics, having, O Reverend, the sword of the Spirit, which is the word of God, you cut off the wickedness that had come forth, and from the roots you plucked out evil-speaking teachings, you gathered, like an industrious bee, the Divine words from all the scriptures, and You have stopped these evil lips of the godless, O Reverend Joseph.

Theotokos: They marvel, Mother of God, in the heavens, restore the beauty of Thy soul, and the purity of Thy virginity: but we, earthlings, are perplexed to speak of Thy unspeakable Nativity, which we learn in secret, by knowing Thee, who gave birth to Christ our God, Who was merciful to us on the Day of Judgment of His terrible Coming .

Sedalen, voice 3.

Christ's saint, novice of the Gospel teaching, we brightly celebrate the memory of the Venerable Joseph, come, let us please the present stranger, the orphans and widows, the intercessor of warmth, and the poor giver of abundance, the guardian of chastity, and the doer of virtues, and the accuser of heresies, not shameless, and the Russian lamp, for whose sake we ask from Christ brings salvation to our souls and great mercy to the world.

Song 4

Irmos: Your mind was amazed at me, having heard the glorious command of Your gaze, but I was strengthened by the love of Your descent: You did not reject my poverty.

I saw the skin of the ancient Joseph the Beautiful, brethren, with evil intent, and so on you, Reverend Joseph, I advised evil intent. You put your trust in love for Christ, imputing this indignation as nothing, and constantly pray to the Lord for us.

And you came down, reverend, from where you had previously been in charge, praying to Christ the King of Heaven and the Most Pure Mother of God, marching to the place God had shown you, and there you inhabited the desert, for Christ’s sake, in which you were vouchsafed to see the dawn of light of spiritual grace, blessed Joseph.

Reverend Father, you became like Joseph the Beautiful: you did not submit to voluptuousness, and you zealously strived for chastity, you conquered the mental serpent, and you did not neglect the sleepy life, you came out of the prison of your body, and you were not the king of Egypt, but of passions, and Thou hast gathered wheat of virtue: with it thou shalt feed us, thy children.

Theotokos: Holy Mother of God, Christians know You as a firm Protector, a quick Helper, and deliverance in troubles. We also pray to Thee: ask Christ for forgiveness for our many sins and deliverance from eternal torment.

Song 5

Irmos: There is much peace for those who love You, Christ, and the night of enlightenment in the food of Your words, for this reason, from the morning in the morning, we ask for mercy from You, O Lover of Mankind.

In this way, a scribe, having learned the Divine Scripture, is like the Kingdom of Heaven; But you, reverend, were jealous of the Gospel teaching and from this you received spiritual strength, you put Sharia the Jew to shame, and you cursed the disciples who were wise, and you anathematized him.

Reverend Father, God has given you wisdom and the word of reason: you preached the One God in the Three Persons, and you brought evidence of this from the Divine Scriptures, teaching you to worship the One God in the Trinity.

Reverend Father Joseph, the crazy heretics who say that Christ has not yet been born, denouncing clearly, said that our Christ was born for the sake of salvation from the Most Pure Virgin Mary, and for our sake he suffered by will, was crucified, and rose again for three days. And the angels are coming again with the saints, judging the whole world.

Theotokos: Oh, the madness of the heretic and apostate, the disobedient Jew, whom you expect, is not Christ, but there is an Antichrist, as the Divine Scriptures testify. We confess Christ our God, who was born without art from the Virgin Pure Mary; Through your prayers, deliver us, O Christ, from such deceptions, and save our souls.

Song 6

Irmos: The Last Desert has consumed me with my sins, and no one can bear the anxiety, as Jonah cries out to the Lady: lift me up from aphids.

I, this priest, truly offer to Christ God the Bloodless Sacrifice, secretly offered and glorified by the angels, acceptable from God the Father and overshadowed by the Holy Spirit, and given to us for salvation.

Oh, the madness of the heretic! Why do you encourage blasphemous tongues, saying: Couldn’t God, without being born, save the world differently? But you, Reverend Joseph, stopped these lips, teaching them to glorify Christ our God.

Reverend Father Joseph, you stopped the mouths of heretics, citing evidence from the Divine Scriptures.

Try, speech, madness, the Scriptures, as if the Holy Trinity appeared to Abraham in Three Persons, in One Divinity.

Theotokos: We fall before You, Most Pure Theotokos, saying with tenderness: deliver us, Mother of Christ God, the spirit of delusion that separates us from God, and grant us on the Day of Judgment to receive mercy from Christ and not to fall from our right-hand position.

Kontakion, tone 8.

Lives of unrest, and worldly rebellion, and passionate leaping into nothingness, imputing the deserted citizen, you appeared, having been a mentor to many, to the Venerable Joseph: a colleague of monks and a faithful prayer book, a guardian of purity, pray to Christ God for the salvation of our souls.

Ikos

With your divine virtues, wise, you adorned yourself and made the dwelling of Christ the Savior, father, courageously, like gold, having been tempted by faith to God and hope, and love, making vows: you fasted with abstinence, as if you were bodiless, in chastity, and in humility you exalted yourself. In the same way, we, enlightened by Your prayers, O Reverend Joseph, cry out to you: Rejoice, for from your youth you served God; Rejoice, for you have been an intercessor for those who come to you for salvation; Rejoice, praise to the Christ-loving army; Rejoice, for through your prayers opposition is overcome; Rejoice, for you give to all who ask the gift given to you by the Lord; Rejoice, for God glorifies your miracles and teaches you to call everyone; Rejoice, Reverend Father Joseph, fertilizer for fasters. Pray to Christ God to save our souls.

Song 7

Irmos: O trinity in Babylon, you were not afraid of the fire of the cave, but were thrown into the midst of the flames, watering your waist: Blessed are you, O Lord God of our fathers.

From the point of view, reverend, from the Divine Scriptures, how and for the sake of which, for the sake of guilt, it is appropriate for Christians to venerate and venerate holy icons, and the Honorable Cross of Christ, and other sacred things of the imagination. By this you have received gifts from Christ, singing: Blessed are you, Lord God of our fathers.

And you came out of the Egypt of the passions, O Reverend, and you crossed the sea of ​​life without drowning, and you reached the Mountain of Heaven, bringing many sinful souls to Christ in repentance, and singing: Blessed are you, O Lord God of our fathers.

Thou hast drowned, venerable one, the mental Pharaoh in the waters of thy tears, and his chariots, which are wicked demons, and horses and horsemen, evil heretics and godless ones, and rejoicing the song of victory thou hast sung: Blessed art thou, O Lord God of our fathers.

Theotokos: And I, O Pure Virgin, am running to You, the accursed one, seeking through You to find salvation: I know, O Most Pure Lady, that you can, as much as you want. Christ, Whom you gave birth to, the Most Pure One, pray that He will be merciful to us on the Day of Testing, singing: Blessed are you, O Lord God of our fathers.

Song 8

Irmos Fear the sky, and let the foundations of the earth move. Behold, he is counted among the dead, the Living One among the Highest, and the little strange one is accepted into the grave. Bless the youths, sing to the priests, extol the people forever.

Why, in the madness of the heretic, are you agitated in vain, saying: for seven thousand years have already passed away, but the coming of Christ is not yet here. You have rebuked those who spoke insolently, saying: there is a coming at the door. As the prophets and apostles say, to whom the Holy Spirit spoke, and taught to sing: Bless His children, sing to the priests, and exalt Him to all ages.

It is scary to fall into the hand of the Living God, do not be flattered by madness, Christ does not baptize after death with saved baptism, those who think wrongly about him, but torment in the unquenchable fire. We faithfully ask Christ for a time of repentance, that He may be merciful to us on the Day of His terrible Coming. This venerable one spoke and taught us to sing: Bless the Lord, children, sing to the priests, and exalt Him forever.

Moses the Great in the desert commanded Israel to look at the copper serpent, and thus I was freed from the remorse of the serpent. But you, reverend, teach the wicked to venerate the Life-giving Cross, and glorify the Holy Trinity in the One Divinity, and thereby get rid of the charms of the serpent of the mental devil, and teach us to sing: children bless the Lord, priests sing and exalt Him forever.

Theotokos: By You, Most Pure Mother of God, we are delivered from all misfortunes, deliver us, Mother of God, from eternal condemnation, and let us call You without a word: Rejoice, Burning Bush; Rejoice, Holy Mountain, rejoice, sealed Source, rejoice, Pure Virgin, the Lord is with you. All creation will bless Him and exalt Him to all ages.

Song 9

Irmos: Do not weep, O Mother, Me, seeing in the tomb, Whose Son was conceived in your womb without seed. I will arise and be glorified, and I will exalt you with glory unceasingly as God, magnifying You with faith and love.

Reverend Father Joseph, remember us, your children, to Christ our God, that He may save us from all troubles and sorrows, and grant us mercy and right to stand on the Day of Judgment, to glorify Your Divinity, magnifying Him with faith and love.

Reverend Father Joseph, you loved the monastic life, and you stopped the mouths of those who blasphemed it, even as you proclaimed the Apostle Paul to Timothy that the monastic life is pleasing to God, and you have pleased Him with this; For this reason we will please you.

I to Joshua fought against the people of Jericho, so you, blessed words of yours, blocked the apostates with your godless lips and tamed a lot of unbelief, teaching you to glorify the Holy Trinity: for this sake we please you.

Theotokos: Oh, Most Holy Lady Theotokos! Are there no other imams of help to You, praying to Your Son and our God, with the Reverend Joseph, that He may protect Your people and preserve our country indestructibly, and may He save us with the faith and love that magnifies You.

Svetilen

Worldly passions, as if you turned away from defilement, and through greed you withered your flesh, Father, and you were enriched with heavenly glory like the angels; In the same way, constantly pray to Christ God, Reverend Joseph.

Kontakion 1

Chosen servant of Christ and wondrous ascetic of piety, Reverend Father Joseph, who received the gift of knowledge of God and healing from above, as if you have boldness towards the Holy Trinity, pray to deliver us from the troubles and sorrows and illnesses that find us, so that we call to you with love:

Ikos 1

The leading angel in the flesh, the Reverend Joseph, was sent from God, so that you may show in men the image of true piety and good deeds, marveling at His path, revealed in your temporary life, and glorifying the greatness of His compassion, in tenderness of heart we cry out to you:

Rejoice, noble root of the good branch; Rejoice, abundant vine of Christ's grapes.

Rejoice, child of the prayers of pious parents; Rejoice, hope and consolation of their God-loving hearts.

Rejoice, childish fear of the Lord acquired; Rejoice, thou who received the seed of the word of God from youth.

Rejoice, guardian of humility and silence from childhood; Rejoice, prayers and abstinence to the zealot.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 2

Seeing Christ the good will and desire of your heart, as from your youth you ceaselessly glorified the Name of the Lord by reading and singing psalms and sacred songs in His holy temple; .

Ikos 2

Understanding the futility of this world from the good writings of your fathers, and constantly thinking about the outcome of this temporary life and constantly remaining in the hidden struggle of prayer, you did not cleave with your heart to those of the world, except to the only one most worthy of your peers, and with him the path of a godly monastic life from the days of adolescence you have chosen, reverend. Let us also please you:

Rejoice, fragrant flower of good upbringing; Rejoice, vessel of Divine election.

Rejoice, enlightened in mind by God; Rejoice, confirmed in God with your heart.

Rejoice, image of an immaculate and unflattering community; Rejoice, thou who seekest with all soul the Kingdom of Heaven.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 3

Overcoming the storm of worldly thoughts with the grace of Christ, you raised your best thoughts to the Heavenly Ones, O Reverend, fixing your serene and passionless mind on the High One, and completely subduing your will under the yoke of Christ, and you made your body the dwelling place of the Holy Spirit, from nowhere and in the body, as if incorporeal, with the disembodied you cried out to God: Alleluia.

Ikos 3

Having zeal for the perfect life of Christians and having learned from the writings of the fathers, you have given yourself into obedience to a skillful leader and unflattering mentor, in your youth you left your parents, reverend, and you put it in your heart to ask the spiritual elder Barsanuphius, and what else he says, be it to you, as the word of God Himself, which was accomplished for the good of God’s dispensation; For this reason, since so much of your faith is your hope, we cry to you:

Rejoice, for you have despised the dear and red of this world; Rejoice, for you have longed for the heavenly and incorruptible ones.

Rejoice, admiring the inner beauty of the Cross of Christ; Rejoice, thou invested with power from Above for the work of bearing the cross.

Rejoice, you renounced by the will of your firm will; Rejoice, for by cutting off the passions you have pleased God and been saved.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 4

By the power of God's love, drawn to greater monastic perfection and wisdom in life, following the advice and blessing of the perspicacious and holy elder Barsanuphius, you came to the monastery of the Venerable Paphnutius and begged him to accept you into obedience, so that together with him in labor and struggle you might please God, chanting: Alleluia.

Ikos 4

Foreseeing in spirit the good will of the young man, the purity of his soul and his gracious calling, the Monk Paphnutius clothed him in a monastic image and placed on him the yoke of obedience, which he fulfilled with zeal in simplicity and patience, as if to be an image of unquestioning obedience, labor and piety for him; so now we call him sitsa:

Rejoice, beloved of the narrow path of salvation from youth; Rejoice, you who have placed the yoke of the Lord on your neck.

Rejoice, you who bound your will with sacred vows; Rejoice, having given yourself and your whole life to the Lord.

Rejoice, you who serve zealously for everyone’s good; Rejoice, pacifier of the sick and weak.

Rejoice, drive away carnal thoughts through the power of prayer; Rejoice, confirming those who doubt their faith with the word of God.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 5

We inflame with divine love and your neighbors in the world, you did not reject your heart, reverend: hearing the elder of your father in the weakening of his body, you begged the Venerable Paphnutius to be accepted into that monastery and you served your sick parent for a long time, looking after him with all zeal and nourishing the body with your hands and the spiritual with the word of God until the very end, as if he were to cry to you: You are not my father, but you are my father. Therefore, in praise of this labor of love of your son, as a sacrifice acceptable to God, we sing: Alleluia.

Ikos 5

Having lived in the monastery for eighty years in obedience, vigil, fasting and teaching the scriptures of the saints and spirit-bearing fathers, when the hour of the blessed death of the Venerable Paphnutius arrived, you were called to rule over him, even if you did not want to, and made him a presbyter, so that you could manage the good he had collected the flock of Christ; But you, having been in command in a small way, still wanted to be in control, so that you could increase your virtues and imperishable treasures. Moreover, marveling at your zealous love of philosophy and humility, we cry out to you:

Rejoice, you who have gathered many spiritual blessings from physical deprivation; Rejoice, you who have acquired heavenly gifts through poverty.

Rejoice, great guardian of silence; Rejoice, strict guardian of the monastic rules.

Rejoice, you who served the sick as the brethren of Christ; Rejoice, the lofty image of filial love revealed.

Rejoice, you who shirked power over others and honor; Rejoice, again, as an unknown servant who has moved into Kirillov’s monastery.

Rejoice, you have prepared a certain meal there; Rejoice, and in rags we are slaves, known and convicted.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 6

You became like a merchant looking for good beads, the Reverend Joseph, when you were skilled in obedience and all spiritual asceticism, you visited monastic monasteries: so that you might experience the best and most perfect in them and appropriate for the benefit of the souls of your verbal flock, who rejoiced with great joy at your return, crying out in gratitude to the Chief Shepherd Christ: Alleluia.

Ikos 6

Hearing the blessed Prince Boris about the coming of the Venerable Joseph to his borders, he went out fervently praying and may he choose a place in his inheritance, may he build a holy monastery on it and remain in it since the monks, and having accomplished this, I will indicate the place to the stormy breath, and settle down with the zeal of the prince , moreover, with the blessing of God through the prayers of the saint, we cry out to him with love:

Rejoice, O zealot of high feats of life as a Christian; Rejoice, skillful leader of beginners.

Rejoice, unchanging rule of fasting and repentance; Rejoice, guardian of unceasing abstinence.

Rejoice, worldly teacher of a godly life; Rejoice, founder of the fruitful monastery.

Rejoice, for Christ bless your good undertakings; Rejoice, for you have been shown to be a collaborator in the person of the sovereign.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 7

Having acquired great treasures of love, O Reverend One, just as in the days of the first Christians, who had one heart and soul and from whom no one from the estates said that theirs was to be, you judged and in other places your monastery, as by the will of the heart of those who rejected the world and its acquisitions, to establish this habitation image, so that all together, together, one and the same, they will seek the eternal acquisition of God, Him, and let them cry out: Alleluia.

Ikos 7

New Theodosius, the leader of the common life, the Russian country sees in you, Reverend Father Joseph, just as you, having taken monastic vows, with all your heart and soul are devoted to the charter of the common monastic life, and you, too, walk this path, in patience with the many commandments of the community of saints Father unswervingly followed you, and from those who honor you you hear this:

Rejoice, founder of the common life of monastics; Rejoice, for you have given them the full armor of piety.

Rejoice, having abolished the common labors of idle thoughts and vacillation; Rejoice, you who, like armor, repelled the passions of kindled arrows.

Rejoice, instilling in the monastery the spirit of general abstinence; Rejoice, having consumed in her the tares of covetousness.

Rejoice, you who taught many monks spiritual vigilance; Rejoice, until the end of your life you were first among those who labor.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 8

You came as a wanderer into the wilderness of your fatherland, reverend, and you, the lord of the house, appeared to God, I bow my heart to the power of the present right-believing Prince Boris and serve from your estates to build a stone church in this place, decorate it magnificently, and erect cells for the multiplying brethren, and and here, like holy angels in heaven, a song is offered to God: Alleluia.

Ikos 8

Seeing the zeal for God and the cruel life of the Monk Joseph and the brethren, constantly laboring and fasting and walking in rubble and thin clothes, I did not turn away from the monks and every rank of worldly people and princes, but rather with the equality of spiritual burning in the monastery If you want to fight together with them, you will bring your property to the Shah for the common benefit; We also proclaim to the creator of that:

Rejoice, thou who wisest ordained the new abode; Rejoice, jealous of the poor life of Christ.

Rejoice, you who created holy temples in the monastery; Rejoice, gathered together many monastics.

Rejoice, for your work has been blessed from above; Rejoice, for the holy desire of your heart has been fulfilled.

Rejoice, for in your abode many souls have been saved; Rejoice, for from her the chief shepherd came forth.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 9

Having loved God with all my heart and having received many spiritual gifts from Him, O Reverend Joseph, you have found so much grace before men, as not just many from the simple, but also princes who demanded your instructions, in obedience to you I committed myself completely, to whom you were a peacemaker, having interceded the favor of the autocrat to Prince Yuri, who was innocently slandered under fear of death, but was delivered in the joy of his soul, crying out to God: Alleluia.

Ikos 9

Divine grace, attracted by the prayers of the venerable one, was clearly marked in him by the gift of miracles and the knowledge of the hidden: for the death of the pious Prince John, arouse with your prayer, so that, of course, he will be prepared by repentance and will receive the pledge of eternal life, and so may he go to the Lord; Likewise, those who live in sins and require active stimulation to repentance cry out to him:

Rejoice, joy and consolation of the pious; Rejoice, firm fence for those who waver in faith.

Rejoice, strengthening those who despair in hope; Rejoice, having enlightened many with your writings.

Rejoice, peace among the warring factions; Rejoice, thou who deliverest the innocent from death.

Rejoice, thou who bring the dying to repentance: Rejoice, thou who instill in all the punishment of eternal life.

Rejoice, thou who walked the difficult and narrow path; Rejoice, lead others to the heavenly abode.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 10

The Lord tested the newly built monastery of the Venerable Joseph with a visit of His wrath, but also with mercy: for the sins of mankind, He brought great hunger to the land of Volokolamsk and to all the surrounding villages, as it was useless for many people to perish. The monk, having taken this away, intensified the prayer in the monastery and opened that granary to the hungry; Having distributed everything that exists and could not to anyone, not just thousands of people who came, but to feed them below his brethren, the ambassador borrowed silver for the monastery and bought grain seeds, without leaving those who needed to perish with hunger, but for their little children he created a house, until the sovereign pious Tsar Vasily Hearing this, he suddenly came to the monastery and was pleased with the gift of charity for the needy, who, seeing in this the merciful hand of God, in the tenderness of their hearts raised a voice of praise to God: Alleluia.

Ikos 10

Following the good will of the sovereign, many rich donations from the military commanders and appanage princes and other lovers of Christ were brought to the monastery of Joseph, as if all those who came to her for the sake of famine would safely return to their homes and be blessed with a new abundance of the monastery of the venerable one, to whom we now appeal:

Rejoice, bright hope in the need and situation of those who exist; Rejoice, patron of the orphans and the homeless.

Rejoice, feeder of the hunger of those who perish; Rejoice, child of their vitality to the creator.

Rejoice, inexhaustible source of mercy; Rejoice, invisible comforter of those who mourn.

Rejoice, your last one given to each other by God; Rejoice, gathered together by the good lavishness of those who exist.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 11

Knowing from the Divine Scriptures that one who trusts in the Lord will marry a thousand and two movements of darkness, you were not afraid, reverend, one with Saint Gennady, a host of strong champions of vain false teachings against tiredness; and with the weapon of truth you have finally struck these things: for all have been scattered like dust before the wind, but I cry out to you with gratitude from my heart and lips: Alleluia.

Ikos 11

Believe in Me, says the Lord, and rivers of living waters will flow from his belly. This was justified in you, most wonderful Joseph, not because you were taught the sacred dogma of theology in some school, but you yourself sought God with the living faith of your heart, you found the truth in the word of God and the writings of the Fathers, and you became an invincible stronghold of Orthodoxy. We also appeal to you:

Rejoice, destroyer of evil false teachers and wickedness; Rejoice, you who confirmed those who doubted the Orthodox faith.

Rejoice, vigorous defender of the teachings of Christ; Rejoice, thou kindled lamp with God-loving zeal.

Rejoice, thou who shone forth for good in thy fatherland; Rejoice, you who have shown faith in the deeds of your life.

Rejoice, well-skilled teacher of the wise and simple; Rejoice, enlightener of Russians near and far.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 12

The spirit of malice, the evil deed, which has settled in the Church in the world, will move the heart of the Volotsk ruler of self-interest for the sake of much confusion and oppression of the creation of the monastery, and also unrighteously erect condemnation on the reverend, the hedgehog and fall on the head of the one who condemned; By the sacred council, the Monk Joseph was quickly justified with great honor, singing to God everlastingly: Alleluia.

Ikos 12

Ending the course of his life in labors and prayers, and ascetics of piety, the monk bequeathed to invariably preserve the charter handed down to them with a significant order: if I receive mercy from God, then this abode will be meager for nothing, and so, having laid aside the veil of flesh, I went to the Lord and for now gave healing the sick who come with prayer to his relics. For this reason, we offer him the following praise:

Rejoice, unhypocritical guardian of spiritual purity; Rejoice, true good and faithful servant of Christ.

Rejoice, invulnerable to the arrows of the enemy; Rejoice, invincible leader of those who are being saved.

Rejoice, thou most worthy of the image of patience; Rejoice, teacher of unflattering reverence.

Rejoice, and after your departure you will keep your monastery; Rejoice, give good things to those who pray.

Rejoice, having received the crown of righteousness from the Lord; Rejoice, shining with the glory of miracles.

Rejoice, Reverend Father Joseph, God-wise, miracle worker.

Kontakion 13

Oh, reverend and God-bearing Father Joseph! Remembering now your deeds and labors, even those you have done for Christ, we, your sinners and unworthy servants, humbly ask you: pray to the merciful God, may He grant peace to our life and to His Holy Church, may He protect us from all soul-destructive and godless teachings, may He grant May all that is beneficial for us in this life, and in the future, enable us to sing to Him: Alleluia.

This kontakion is read three times, then the 1st ikos “Angel in the flesh...” into the 1st kontakion “The chosen saint...”.

Prayer 1

Oh, great mentor, zealot and teacher of the Orthodox faith, Holy Wise Joseph! Accept the prayer of us sinners brought to you, and with warm intercession beseech the glorified God in the Trinity, that He may bestow His rich mercy on us sinners, and establish the right faith and piety in His Holy Orthodox Church: may He give its shepherd holy zeal for the salvation of the verbal flock, for they will keep the believers, and enlighten and convert the unbelievers and those who have fallen away from the true faith. Ask for all of us everything that is useful in this temporary life and useful for our eternal salvation. Remember your flock, which you have gathered, do not forget to visit your children and, like a child-loving father, do not despise and reject our prayers, but lift up your hands in prayer to the Lord God, that He may put aside His righteous anger, which is moving against us, and deliver us from enemy visible and invisible, from famine, flood, sword, deadly plagues, invasions of foreigners and internecine warfare. To her, our most merciful intercessor, glorious miracle worker, guide us all in peace and repentance to end our lives and move with hope into the blessed village of paradise, where the all-sung Name of the Father and the Son and the Holy Spirit is constantly glorified. Amen.

Prayer 2

Oh, most blessed and ever-glorious our Father Joseph! Leading your great boldness to God and resorting to your firm intercession, in contrition of heart we pray to you, illumine us with the light of the grace given to you and with your prayers help us to cross the stormy sea of ​​this life serenely and to reach the haven of salvation without bliss: enslave us to vain things, and love sin, and if weakness arises from the evils that have befallen us, to whom shall we resort if not to you, who showed the inexhaustible wealth of mercy in your earthly life? We believe that even after your departure you acquired the greatest gift of showing mercy to those in need. Therefore, as we now fall before your celibate icon, we tenderly ask you, holy saint of God: having been tempted yourself, help us who are tempted; by fasting and vigil, trample down the demonic power, and protect us from enemy attacks; nourished by the hunger of the perishing, and ask us from the Lord for an abundance of the fruits of the earth and all that is necessary for salvation; Shaming heretical wisdom, protect the Holy Church from heresies and schisms and confusion with your prayers: let us all think in the same way, with one heart glorifying the Holy, Consubstantial, Life-giving and Indivisible Trinity, the Father and the Son and the Holy Spirit, for all ages. Amen.

Joseph Volotsky

Monk Joseph, in the world Ivan Sanin, came from a different environment than the Nile. His father owned the village of Yazvische within the Volotsk appanage principality. Ivan's father and three brothers ended their lives as monks, but before leaving the world, the brothers served at the court of the appanage prince Boris Volotsky. At the age of eight, Ivan was sent to study by Arseny, an elder of the Volotsk Holy Cross Monastery. At the age of 20, he and his peer Boris Kutuzov decided to enter a monastery. The Sanins and Kutuzovs owned estates in Volok Lamsky and belonged to the local service society.

Sanin first went to the Tver Savvin Monastery, but did not stay there long and moved to Borovsk to Abbot Paphnutius. The main feature of the monastery of Paphnutius was the tireless work of the monks.

Arriving at the monastery, 20-year-old Ivan met Paphnutius, who was busy cutting down forest. Before his death, the abbot went with his disciples to a pond, to a broken dam, and taught them “how to block the path of water.” With his severity and piety, Paphnutius earned respect in the grand ducal family. Joseph spent 18 years in labor and obedience under the leadership of Paphnutius. Following his son, Sanin the father came to the Borovsky monastery. Joseph accepted his father and for 15 years cared for a paralyzed old man who lived with him in the same cell.

Paphnutius Borovsky died in 1477, appointing Sanin as his successor. However, Joseph was in no hurry to take the reins of government into his own hands. In the company of Elder Gerasim Cherny, he wandered around Rus' for two years, moving from monastery to monastery. Joseph hid his abbess and called himself a disciple of Gerasim, and worked “in menial services.” Only once, being within the Grand Duchy of Tver, he involuntarily gave himself away. There was no one to read at the all-night vigil, and Joseph had to take books. Soon he became interested in reading, and he had “purity in his tongue, and quickness in his eyes, and sweetness in his voice, and tenderness in reading: no one in those days appeared anywhere like that.” The astonished abbot advised the Tver prince not to let the wondrous reader leave his estate, and the pilgrims had to hastily flee from Tver.

Among Russian monasteries, Kirillo-Belozersky enjoyed particular fame. Joseph visited him when the Nile apparently left Beloozero. Explaining his departure, Sorsky briefly mentioned that he did it “for the sake of the soul, and not for anything else.” Joseph described his impressions of visiting the Kirillo-Belozersky Monastery in harsh and frank terms: “The oldest and greatest elders all ran away from the monastery, impatient to see St. Cyril, the tradition was trampled and swept aside.”

After wandering through monasteries, Joseph Sanin returned to the Pafnutiev Borovsky Monastery. The brethren greeted him with restraint.

The abbot left the monastery for two years and did not give any news about himself. The monks turned to Ivan III, asking for another abbot. The Emperor refused them. The Pafnutev Monastery was the family monastery of the Grand Duke, which opened up great prospects for the abbot, but Joseph left the Pafnutev Monastery. The decision was related to his religious beliefs, as well as clearly defined political sympathies.

Having become acquainted with monastic practice in various principalities and lands of Russia, Sanin came to the conclusion that only strict measures could save the shaken ancient piety. Not hoping to correct morals in ancient monasteries with a long-established way of life, Sanin came to the idea of ​​​​the need to found a new monastery, which would become a model of cleansing monastic life from the vices that were corroding it. For this purpose, Joseph decided to retire to his native land - the Volotsk inheritance, where Boris Vasilyevich, brother of Ivan III, reigned.

On June 1, 1479, Sanin came to his appanage “fatherland”, and a few days later he founded a hermitage in the middle of a pine forest, at the confluence of the Sestra and Struga rivers. Sanin and his seven monks, according to the legend, did not have to waste energy clearing the forest. As soon as the travelers reached Sister, a miracle happened: a hurricane, without causing harm to people, knocked down mighty trees and opened before their eyes a valley with the silver surface of a lake in the east. If Sergius of Radonezh himself built the first church and the first cells in the appanage domains, then Joseph from the first days received help from the appanage prince. Boris Vasilyevich, the chronicler says, “sent enough craftsmen to create a church and cells.” The first wooden church was founded on June 6 and consecrated on August 15. Five or six years passed, and thanks to the generous subsidies of the Volotsk prince, a majestic stone temple was erected on the site of the wooden church, which Joseph commissioned to paint the “cunning painter” Dionysius, the most famous of the artists of Rus'.

In church splendor, music and painting there was a power that had the deepest impact on the soul of the people. Sanin was an artistically gifted person and made the best examples of art of his time available to the monastery. Among the few things brought by Sanin from the Borovsky Monastery were the Gospels, the Acts and Epistles of the Apostles, psalters, the Books of Basil the Great and Peter of Damascus, the “ABC Patericon” and, finally, “four icons, three of Rublev’s letters to Andreev.”

Joseph cared about the beauty and decorum of the church service. In the church, he taught, “let everything happen in order and in order.” External decorum, the abbot believed, opens the way to internal beauty: “First, let’s take care of bodily decorum and decorum, and then about internal preservation.” In the statutory instructions on prayer, even the posture of the person praying is not forgotten: “Clench your hands, and connect your nose, and close your eyes, and collect your mind.” Joseph addresses even more detailed instructions of this kind to the laity in his main work entitled “The Enlightener”: “Have a gentle step, a moderate voice, an orderly speech, food and nutrition calmly, see what is needed, speak what is needed, be sweet in your answers, do not overindulge in conversation, May your conversation be in a bright face, may it give joy to those who talk to you.”

No monastery had a stricter charter than the Joseph Monastery. A detailed set of all kinds of prohibitions served as a kind of support for a solid monastic life. Sanin believed in the formidable judge Christ the Pantocrator, punishing world evil. In his monastery, the authority of the abbot reigned; strict discipline and unconditional obedience were required from the brethren. Sanin inspired everyone together and each individually that no one would escape punishment even for a small violation of the Holy Scriptures: “Our souls,” he wrote, “let us rest on the same line of God’s commandments.”

The exploits of the monks, encouraged by the authorities, were of a traditional nature. A special place among them was occupied by bows that did not require much mental work, but were extremely tedious. Contemporaries described the asceticism of the brethren in the Volotsk monastery: “Ov pansyr (an item very expensive in Rus' and available to some boyars) was worn on a naked body under a scroll, and in iron heavy and bows laid, ov 1000, in 2000, in 3000, and in sedya tasting sleep." The punishments established by the abbot for all kinds of offenses could not be compared with the feats voluntarily undertaken. The culprit had to make 50–100 bows. In exceptional cases, a monk was sentenced to “dry eating”; some were imprisoned “in iron”.

Joseph's innovations earned his monastery fame throughout Rus'. But the times that Russian society was going through at that time were alarming. The historical drama turned into tragedy. The conquest of Novgorod destroyed the centuries-old order. A supporter of the rich church, Joseph Sanin could not regard secularization in Novgorod as anything other than sacrilege. He also did not approve of the gross interference of secular authorities in church affairs. Joseph's monastery arose on land that was subordinate to the Novgorod archbishopric. The Novgorod ruler Theophilus became his patron. In the fall of 1479, Ivan III ordered the arrest of Theophilus. In January of the following year, the disgraced hierarch was taken to Moscow and imprisoned in the Chudov Monastery.

Joseph Sanin returned to his native place at the moment when his patron, Prince Boris, and the Volotsk nobles who served him (among them the Sanins, Kutuzovs, etc.) plotted a rebellion against Ivan III. In 1480, princes Boris and Andrei Vasilyevich broke peace with Moscow and moved to the Lithuanian border.

Preparing for a long war with Ivan III, the brothers sent their families to the Polish king, and they themselves went to Velikiye Luki.

Boris Volotsky spared no expense in establishing the Joseph-Volokolamsk Monastery. In a dispute with his brother Ivan III, he counted on Sanin’s mediation.

As abbot of the family monastery of the Grand Duke, Joseph enjoyed authority with the widow of Vasily II and her sons. He helped to extinguish quarrels in the family circle and reconciled warring brothers. In the conflict between Ivan III and Boris, Sanin openly sided with the appanage prince.

While working on his main work, “The Enlightener,” Sanin included in its composition a theological treatise, in its original version addressed to a certain icon painter. According to the hypothesis of Ya. S. Lurie, Nil Sorsky participated in the work on this treatise in its early edition together with Joseph Sanin. There is no doubt that Nile and Joseph acted together against the heretics. But in relation to the authorities, their position was apparently different.

While in the Volotsk appanage principality, Joseph clearly formulated his view on the origin of the sovereign’s power and his relationship with his subjects. While recognizing the need for subjects to obey the authority of the monarch established by God, Joseph at the same time listed the conditions that made such obedience unacceptable. There is no need to obey the king, Sanin wrote, if the king has “passions and sins, love of money reigning over him... wickedness and untruth, pride and rage, and the worst of all is unbelief and blasphemy,” for “such a king is not God’s servant, but the devil and not the king.” there is, but a tormentor.”

Many years passed before movements of non-acquisitors (disciples of Paisiy Yaroslavov) and their opponents, the Osiphlans (followers of Joseph Sanin), arose among the Moscow clergy. But the demarcation began already at the time of the fall of Novgorod and the confiscation of Novgorod church lands. It was hardly by chance that Paisius ended up at the court of Ivan III at that time, and Sanin accused the monarch of love of money, violation of “truth,” “unbelief and blasphemy,” in other words, of actions that were detrimental to the Orthodox Church.

In an effort to unite the country and establish autocracy in it, Ivan III too often violated the law (“truth”), tradition and antiquity, encroached on the property of the clergy and interfered in purely church affairs.

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On October 31 (October 18, old style) the Church celebrates the discovery of the relics of St. Joseph of Volotsky, a miracle worker. About whether there really was a polemic between the “Josephites” and the “non-covetous”, what entrepreneurs who venerate St. Joseph of Volotsky as their “heavenly patron” should think about, whether the riches of the Church are akin to worldly riches and whether the Church should be materially rich in general, about the importance of the individual and the works of the Volokolamsk Abbot for our days, we talk with Professor, Doctor of Philology Vladimir Mikhailovich Kirillin - a teacher at the Moscow Theological Academy and Sretensky Theological Seminary.

– Reverend Joseph of Volotsky fought against the heresy of the “Judaizers.” His most famous work, “The Enlightener,” is dedicated to this. What was the danger of this heresy? What threat did she pose to the Church, state and society?

– First of all, it should be noted that the teaching of the “Judaizers” can be recognized as heresy only conditionally. Because the mindset that the “Judaizers” were guided by in their beliefs and actions - specifically, what we know about this from the reviews of contemporaries (St. Gennady of Novgorod, St. Joseph of Volotsk, etc.) - were completely destructive in relation to Christianity as a system of doctrinal and spiritual values. This was a complete rejection of the Christian faith, doctrinally developed by the Ecumenical Councils and patristic works, and a rejection of the Church in its t A personal and real purpose as God’s dispensation. The Monk Joseph showed this perfectly in his book.

The consequences of the dissemination and establishment of the teachings of the “Judaizers” in the public consciousness can only be discussed tentatively, in the subjunctive mood. But it is absolutely clear that the holy abbot of the Volokolamsk monastery, speaking out against this teaching and its supporters, defended precisely the Christian faith, the centuries-old experience of the Orthodox Church, the established foundations of Russian Orthodox statehood and fought precisely for the spiritual purity of the people, for the piety of the people's life.

– The reverend’s economic activity was aimed at strengthening church authority and influence in public affairs, expanding the material capabilities of the Church for performing works of mercy and preaching. Why do some accuse the Monk Joseph of money-grubbing? And what do you think, should monasteries, and the Church as a whole, be financially secure, or better yet, autonomous? And if so, why?

The monk was not a money-grubber! He never personally set himself the task of accumulating wealth

– I believe that those accusing the great Volokolamsk ascetic of money-grubbing have their own reasons and goals. Probably, his life and works, unhypocritically given to people - through prayer, through teaching, through spiritual and material help - are not at all understood or appreciated by them, and are most likely known very superficially. But let it be a matter of their conscience! The monk was not a money-grubber at all! That is, he never personally set himself the task of accumulating wealth, becoming the owner of huge funds and property and enjoying his own well-being. The surviving biographical evidence about him and his own literary works are quite indicative: he personally was capable of sacrifice for the sake of his neighbors, he saw his Christian duty towards people in service and mercy, he always sought to help the suffering. For this we needed funds.

But the Savior also instructs us about love for one’s neighbor and about mercy. Of course, when I am in need, a kind word is dear to me. But more important, of course, is real help. This is the kind of real help that the Church as a public institution is fully capable of providing. Yes, in fact, we know many examples of the Church’s charitable intervention in people’s lives.

During the years of famine, the monastery of St. Joseph opened its granaries to the people, distributing all the bread; started a charity home, collecting children abandoned by their parents in it; the monastery of St. Sergius of Radonezh in the Time of Troubles became a citadel of popular resistance to foreign intervention, imposture, and the excesses of self-will; During the Great Patriotic War, the impoverished Russian Orthodox Church found means to help its country in the fight against Nazi Germany.

The wealth of the Church is necessary: ​​there is something to spend it on - on works of mercy, very diverse

And today our Church is not indifferent to people’s lives. Caring for the poor, the sick, victims of catastrophic disasters, terrorism, working with young people, educational works, restoring churches destroyed during the years of atheism and building new churches... These are facts. Perhaps some people are not satisfied with the scale of such activities, and, undoubtedly, it needs to be expanded. But without funds nothing can be done. So the riches of the Church are necessary. There is something to spend them on.

– The name of St. Joseph of Volotsky is also associated with the myth of the controversy between the “Josephites” and the “non-covetous people.” But was there really such a controversy? And what then is the essence of the dispute?

– The position about the dispute between the “Josephites” and the “non-covetous”, which is still found in domestic and foreign historiography, is an obvious mythology. There has never been such a dispute in the form of a specific dispute or polemic within the Russian Church. First of all, there was no such dispute between the leaders of two groups (if we can talk about groups at all): between the Venerable Joseph of Volotsk and the Venerable Nil of Sorsky. Both ascetics knew each other well and mutually appreciated the works they wrote. Moreover, it is known that the Monk Neil personally rewrote The Enlightener.

They were equally irreconcilable towards the “Judaizers”, considering them apostates, enemies of the Church and the state (let me remind you that some of the “Judaizers” were drawn into the struggle for succession to the throne between the grandson of Grand Duke Ivan Vasilyevich III Dmitry Ivanovich and the son of Ivan Vasilyevich Vasily Ivanovich). Is that the Monk Joseph was less tolerant of the “Judaizers”, did not believe in the sincerity of their repentance and insisted during the council debates of 1504 on the death penalty for them. It is the latter that they cannot forgive the Abbot of Volokolamsk, while, however, not taking into account at all the cruelty of the era at the turn of the 15th–16th centuries in general, especially in relation to the European order. By the way, I note that the Monk Joseph had a legal basis in the form of the Code of Law of 1497, which prescribed the death penalty for seven types of crimes, among which were, in particular, sedition (treason) and church theft (theft).

Both ascetics had the same attitude towards the problem of acquisition and non-acquisition

In essence, both ascetics had the same attitude towards the problem of acquisition and non-acquisition. I have already spoken about St. Joseph. I will say a few words about Saint Nile. He did not at all deny the experience of monastic coexistence and cenobitic monasteries that owned property and lands. For many years he himself was among the brethren of the richest Kirillo-Belozersky monastery, and the monastery he founded on the Sore River was subordinate to this monastery. But at the same time, the Monk Neil believed that a solitary lifestyle based on personal work is more conducive to prayerful work. As one can judge from the own writings of two great contemporaries, for both of them, reclusive prayerful self-absorption and complete renunciation from the world were justified only by the spiritual benefit for the church people; The community’s asceticism, which was openly and openly addressed to the world, was spiritually fruitful for them only under the condition of unceasing individual prayer standing within oneself.

We can talk about some kind of struggle only in relation to a later time among the followers of Joseph and Nile. And even that is conditional, since the first, “Josephites,” matched their teacher, were more active and actively intervened in the life of society outside the monastery fence; the latter, the “Trans-Volga elders,” following the Nile, consciously withdrew from life into the solitude of monasteries, and their influence on society was less noticeable. Key positions in the Church, naturally, remained with its more dynamic servants. But there was no division in this.

– What is the main lesson that our Church can learn from not so much the clash between the “Josephites” and the “non-possessors”, but rather their different visions of monastic service?

– It seems to me that for our Church the experience of both its visible and its hidden service to the people has been and remains very spiritually nourishing. This has always been the case in the history of the Orthodox Church. In different nations at different times, in their service to the Lord, exceptional personalities of one and another type stood out among many, people followed both of them, the people of God keep grateful memory of both of them, honor both of them in their prayers, thanks to both of them they overcome There is discord among the people and... thus unity is preserved.

– Why did St. Joseph become the patron of Orthodox entrepreneurship and management? What message does this have for businessmen themselves?

The Monk Joseph was enriched spiritually, into eternal life. What are the motives and goals of the work of our businessmen?

– I would generally avoid talking about the specialization of the holy saints of God in their prayerful help to us sinners. With the Lord, in Heaven, they are all one and equal. But this is how people decide: one saint helps with toothache, another with childbirth, a third with trade, travel, etc. Although it is clear that we receive help from God and only through the prayers of Him and our saints. As for St. Joseph of Volotsky as the patron of entrepreneurship and management, I will say the following. The monk was an entrepreneur and master not for himself personally, but for God, the Church and people. This is the main goal of his prayerful and active ministry. In this field he enriched himself. But he was enriched spiritually, into eternal life. What are the motives and goals of the work of our businessmen? There is an obvious discrepancy here. Yes, and the skeptical Russian proverb comes to mind: “You can’t make stone chambers from righteous labors!” I believe, looking at the image of the Reverend, our businessmen should think about this carefully.

– What is the significance of the theology of St. Joseph of Volotsk?

– The Monk Joseph did not bring anything new to the theology of Christianity. But he was consistent and firm in his fidelity to the theology of the Ecumenical Councils and the Holy Fathers. For Russian theological thought, its significance is of paramount importance. Since he became the first Russian thinker who, on the pages of his book “The Enlightener,” systematically outlined the entire Orthodox doctrine - about God the Creator and the Trinity, about the Son of God Jesus Christ, about the Holy Spirit, about the Most Holy Theotokos, about the Second Coming of the Savior, about the Church, church shrines, rituals, judicial law. And over the next 200 years, Russian church writers relied on the text of The Enlightener, finding arguments in it and imitating it. I think this alone is quite valuable.

Date of publication or update 12/15/2017

To the table of contents: Lives of the Saints

The life and existence of our venerable father Joseph, abbot of the city of Volokolamsk

This is not a famous village within the district of the city of Volok Damsky, called Yazvische, in which there is a temple of the precious Intercession of the Most Pure Mother of God, and therefore it is called Intercession. The parents of this reverend lived in it. It was the estate of his great-grandfather, nicknamed Sanya, who came from the Lithuanian land, and the Grand Duke gave him the estate. And Sanya had a son, Gregory, and Gregory had a son, Ivan, and this Ivan was the father of the son we are talking about.

Icon of Joseph of Volokolamsk. Gallery of icons.

He had a wife who loved God, who lived in reverence, and in abstinence, and in prayer, named Marina. And they prayed for children to God, so that he would give them children to inherit their family. And God heard their prayer: she gave birth to a son and named him Ivan (after his father), about whom the story follows. And when the boy was seven years old, his parents sent him to study literacy at the monastery of the Exaltation of the Precious Cross of the Lord, to a venerable elder named Arseny, nicknamed Lezhenko.

This same boy, not having reached the fullness of his carnal age, grew in divine fear, studied with reason and surpassed all his peers: in one year he studied the Psalms of David and in the second year he went through all the Divine Scripture, and in the holy church he was a reader and a singer. People, seeing how young he was and what a perfect mind he had at that age, did not join his peers when, according to the custom of childhood, they played, but carefully studying the Divine Scripture, they said: “Who will this child be?!” - for the grace of God was upon him.

Memorable places associated with the name of Joseph Volotsky.

In the name Joseph Volotsky Joseph-Volotsky Monastery is named in the village of Teryaevo, Volokolamsk district, Moscow region.

Here, near the walls of the monastery, there is a monument Joseph Volotsky.

Monument Joseph Volotsky.

And he remained in the monastery of the Most Pure Theotokos at Vozmishche, without shying away or avoiding the Divine Church, but first of all he came to the service, and also after the end of the Divine service, after everyone else, he went to his hut. There he remained in silence and silence, praying and not being tempted by sweet food and drinking wine, but fulfilling the church rule with the fear of God. And, reflecting on the vanity of this world, he said to himself: “What is a short-term, fleeting, and precarious earthly existence, if not a container for many sorrows?”

Reverend Joseph Volotsky. 1572-1591. From the Assumption Cathedral of the Joseph-Volotsky Monastery. TsMiAR (see Iconography of the disciples of Sergius of Radonezh).

And I knew from the Divine Scriptures that some saints called this vain life smoke, some a dream, others a shadow. He, knowing this and seeing that life is as the saints called it, was wounded heartily and was deeply saddened, remembering the outcome of earthly life and the opposite of this life in the future and endless century - rewarding everyone according to his deeds, without any help from anyone , but only to each according to his deeds. And about this he was deeply saddened and the prophetic word came true on him: “Your arrows have pierced me” and “You have lifted up Your hand against me” and “There is no healing for my flesh.” And he remained in a special room in complete silence, in silence and in prayer.

And again he sees in the Divine Scripture that the glory of this world is like a fiery flame, which at first burned brightly, then turned into coal, and then into ashes, and the wind will scatter it, and it will not be found anywhere. And he said to himself: “What is the benefit of my race when I descend into incorruption?” And the idea came to him to flee from the world and put on the holy monastic image. And again I said to myself: “How to start such a great work, and who will put me on this path to start and finish?” And I prayed about this thought with tears and wondered where to get a mentor and leader.

And a certain youth saw him, his face changed. The boy's name was Boris, nicknamed Kutuzov. There was that youth of the boyar family and, seeing the change in his face, and moreover, his stay in chastity, and purity, and in all spiritual order, he became jealous of him with spiritual jealousy and clung to him with Divine love. For he, too, thought about the vanity of this world and wanted to go to a monastery and spoke about his thoughts.

Ivan asked about the monasteries and the elders living in them, and learned that in the Tver monasteries, in the monastery of St. Sava, there was an elder named Barsanuphius, nicknamed Neumoy. And, standing before God, he prayed and made a covenant never to violate the words of the holy elder if he commanded anything. And he quickly came to the monastery of Saint Sava and, when he came to the abbot, the abbot sent him to the refectory, like the other guests, to eat. He entered the refectory and, having heard foul language from the laity, ran out of the refectory without eating, for from his youth he hated foul language, and blasphemy, and inappropriate laughter. And he came to Elder Barsanuphius and bowed, asking for his blessing. The elder blessed him and asked about his coming. Ivan again bowed to the ground and said:

Tell me, holy father, how to be saved. I desire the holy monastic image and have come to your shrine. And tell me, Father, for God’s sake, what is good for me, because you have made a covenant with God, so that what you tell me will be told to me as if from God.

The elder, looking at him and seeing his youth, said:

Good luck, child, if you make it to the end. But it is inconvenient for you to live in these monasteries. But go, beloved child of God, to the Venerable Abbot Paphnutius in Borovsk, for you have heard about him from many that he lives a godly life, in everything in accordance with God. There you will get what you want.

And he taught him from the Divine Scripture. Ivan, hearing God’s word from the holy elder, not as from a man, but as spoken from God, bowed to the ground, asking for prayers and blessings. The venerable elder blessed him and said: “God be with you, child, and may our blessing endure forever and ever.” Ivan, getting up from the ground, quickly walked, rejoicing and having fun in spirit, believing that he did not want a sinner. And when he came to the monastery of the Venerable Abbot Paphnutius, he began to question him about his life and found out that it was as Elder Barsanuphius had told him. And he rejoiced with spiritual joy that he had reached a saving haven.

And when he left his house without saying a word, his parents and relatives were overwhelmed with great sorrow, asking everywhere about him, and sadness pierced their hearts like arrows about him and about his unknown departure. And when Ivan came to the venerable abbot Paphnutius and fell at his feet, he said:

Holy Father, join me, the lost sheep, to your holy chosen flock.

The monk asked him who he was and where he was from. He, lying on the ground, said: “Father, I have come to your shrine, I want to be a monk.” And I told him everything about myself. And the monk saw that he was young in age, and, wanting to know a little about him, he asked whether he was going to become a monk out of need or out of danger and sorrow.

And I understood from the answer that he was great in mind, although young in age, as Ecclesiastes said: “Wisdom is the gray hair of a man and pure life is the measure of his old age.” The monk saw this in him, for he was granted the gift of clairvoyance from God, and lovingly greeted him and blessed him. And, seeing good will and zeal in full intelligence, he tonsured him and clothed him in a holy monastic image. And he called his name Joseph, in the year 1459 (1460), on the day of memory of our father Martinian.

And he took him to his cell, and taught him and instructed him in monastic life. He, like good and fruitful land, gave back everything he sown a hundredfold. So the elder taught and instructed in words, but he carried out everything in deeds. Most of all, in everything he had obedience without reasoning, obedience, and simplicity. And he accepted what the elder said as from God, and after a short time he became an experienced monk.

And the thought came to him that his father remained old and seriously ill, like his mother. And he told the venerable abbot Paphnutius about this. And the monk looked at him and saw his great zeal for God and a strong and unshakable mind, for which mother’s love is not dangerous, while the weak, especially the young, tend to fall into oblivion from mother’s love. And he ordered him to take care of them because of their old age and weakness, and ordered him to take his father to the monastery.

Joseph, at the command of the monk, took his father to himself and sent a letter to his mother. And when they brought the letter to the mother, she read it with tears, saying: “My beloved child, I will do what you commanded.” And she took monastic vows at the monastery of St. Blaise on Voloka, and they named her Maria. And, hearing about his mother’s tonsure, Joseph gave glory to God, took his father to his cell and dressed him in a holy monastic image, and gave him the name Ioannikis, and fulfilled his needs in everything, and fed him with his own hands, for he was in great illness, weakened in arms and legs.

Joseph was his elder, teacher, servant, and support in everything, and, consoling him from despondency, he read the divine scriptures. The father, seeing his son in such cares and labors for him, shed tears and said: “How will I repay you, child? God, you will be rewarded for your labors: I am not your father, but you are my father, both in physical and spiritual matters.” And the fulfillment of God’s love appeared: the son worked, and the father helped with tears and prayer. And so he lived for 15 years, serving his father and the elders’ words without violating anything. When he sent his father away in peace to God, he himself continued to remain in obedience to the monk. When one day he was a charter director, the Venerable Abbot Paphnutius predicted about him: “This one will build his own monastery after us, no less than ours.” Joseph did not hear this.

And Joseph stayed with the venerable abbot Paphnutius in obedience and obedience for 18 years. When the venerable abbot Paphnutius learned about his departure to the Lord, he called the priests and brethren and said to them: “Old age has approached me and illness has overtaken me, and about nothing else. They tell me, but about death and the terrible Savior’s judgment. I’m telling you, elect an abbot from this monastery.” They said with tears: “You are our shepherd, and father, and teacher, they came to you, and now your will will be done.” He let them go.

And he called Elder Joseph to him and forced him to take his place after leaving for the Lord. And hearing this, Joseph answered with tears: “It’s enough for me, father and lord, to take care of my soul, but you are placing an unbearable burden on me, beyond my strength.” The venerable abbot Paphnutius told all the brethren about this and commanded them, after his departure to the Lord, from the sovereign sovereign to ask Elder Joseph for the abbess. The brothers, having heard all this from the monk, bowed to Elder Joseph, saying: “Be for us, sir, in the place of our father, the venerable abbot Paphnutius.”

The monk was seriously exhausted, and some of the worthy elders asked him, saying: “How, father, does God preserve you?” And the monk answered and said: “Thursday will show, you will see what God wants.” And when Thursday came, at the last, fifth hour he gave up his spirit to the Lord and went to where the righteous rest. Elder Joseph wept bitterly at the departure of the monk, and all the brothers also wept with great tears, saying: “Why did we, father and lord, not leave this life before you!” And so they cried, and saw him off, and laid him at the south gate on the right, on Friday at the first hour of the day. There were not a single lay person then, only one priest, named Nikita, confessor of Prince Andrei the Lesser.

And they announced to Grand Duke Ivan Vasilyevich that Paphnutius had gone to the Lord. He was very saddened by the death of such a great venerable elder and asked if he had blessed someone to take his place, to the abbess. And the elders answered him: “As your power, the Orthodox Tsar, commands, and our father ordered you, the Orthodox Sovereign of All Rus', to ask Elder Joseph for the abbess.” And hearing this, the Orthodox Tsar praised the monk for choosing such an elder, for he knew him from his virtuous life. And he commanded their will to be according to the order of the monk. And when Elder Joseph came to the sovereign, the sovereign received him with great love and treated him and said to him:

I heard that Elder Paphnutius chose you to take his place, to be the abbess; don’t disobey our word.

And Joseph the elder answered him:

May God's will be done and yours, the Orthodox Tsar of All Rus'.

And they took him to the Most Reverend Gerontius, Metropolitan of All Rus'. And when the Metropolitan made him a priest and blessed him to become abbess, in the place of his elder, the Venerable Abbot Paphnutius, in Borovsk, the Orthodox Tsar of All Rus', Great Prince Ivan Vasilyevich released him with great honor. And when he came to the monastery of the Monk Paphnutius, the brethren heard and gave him honor according to custom, befitting the veneration of a leader: everyone, young and old, came joyfully to meet him.

And when Abbot Joseph came to God’s holy church, he began to teach the brethren according to the Divine Scripture how to take care of their souls, to have unfeigned love for everyone, abstinence and humble wisdom, and remembrance of death, and why they left the world, leaving what in the world, and about what kind of reward is prepared for us from the Lord God and our Savior Jesus Christ for those who love Him - such as no eye has seen, no ear has heard, and no human heart can guess, also about the torment that has no end, awaiting the careless and not caring about their salvation.

The brothers, as if from a dream, from great sorrow for the venerable abbot Paphnutius, woke up thanks to the teaching of abbot Joseph and turned to spiritual joy from sorrow and said to themselves: “We thank the Lord and the venerable abbot Paphnutius, our father, who has not left us even now and is praying for The Lord God Almighty watches and shepherds us and his abode.” And they began to have abbot Joseph, like the venerable abbot Paphnutius, doing his will in everything. And everyone was in obedience and obedience without reasoning. And after a while Joseph wanted unity to be common to everyone, but they had nothing of their own, and they did not give him consent4.

Joseph did not say anything to them about this, seeing their disagreement, he began to pray to the Lord God and His Most Pure Mother of God, promising that everything would be common and that nothing of our own would be had, as the apostles once had, who had nothing, and that everything needed would be found the steward has food and drink, as it was under the founder of the hostel, the Monk Theodosius, and after him under the great Athanasius of Athos.

And, praying about this, he said: “Lord Jesus Christ, our God, if this thought is from Your grace, give me, Lord, helpers.” And so he prayed and asked questions, but the thought did not go away and remained persistently. Joseph, seeing an old man of strong life, abiding in fasting and prayer, and moreover in silence, called him and communicated his thoughts to him. The old man's name is Gerasim, nicknamed Black. And Elder Gerasim answered him: “This thought comes from God to you, Father, be bold, and I am with you.”

And other elders joined in their agreement: Joseph’s brother Akaki and Cassian, called Bosoy, and another brother Vassian, who was the archbishop in Rostov, and other venerable elders, and there were seven of them. And they advised Joseph to begin God’s work by going to all Russian monasteries, choosing from them what was beneficial. Abbot Joseph loved their advice, and took Gerasim as his elder, and gave himself over to him as a disciple, and left the monastery secretly, so that no one knew about it, only his advisers. And to which monastery Joseph came, he presented himself as simple, like an uneducated simpleton, and worked in the lower servants, now in the bakery, now in the cookery, now in other, even lesser services.

And so they went to many monasteries and came to the Kirillov Monastery on Beloozero. That monastery was not common in name, but in action, with meek service and silent attention to the Divine service, and each of the brethren stood in his place, which was given to him by the abbot, and did not dare to move to another place. In the refectory they sat reverently, decorously, meekly, and silently, listening attentively to the Divine reading. In the refectory there was equal food and drink for everyone, and all with blessing. In the cells they ate only because of great need or because of illness and old age, but no one ate. And no one had anything of his own in terms of clothes and shoes, but everyone had everything in common.

Seeing this wonderful life, Abbot Joseph, consulting with Elder Gerasim in everything, praised and pleased the holy wonderworker Cyril, and, giving glory to the Lord God and His Most Pure Mother for everything, marveled at the holy wonderworker Cyril’s regulations and praised him.

And again they went to the Tver monasteries; in those days Tver still had its great reign. And they came to the monastery of the holy Venerable Sava, and in that monastery there was great reverence and decorum. Joseph again pretended to be a simple monk. O merciful Christ, our God, how can we not be surprised at Your providence: he was hiding, but You set him like a light on a candlestick and visibly showed him to everyone! After the all-night vigil, the Kriloshans left, according to their custom, to rest during the reading hour. There was a book on the lectern, but there was no reader.

The abbot, looking here and there, could not say anything out of shame. Elder Gerasim said to Joseph, “Get up and read.” Joseph, making a sign with his hand, reminded him of the vow. The elder said again: “Get up and read.” Joseph took the book and began to read, like a beginner seeing the alphabet for the first time. And Gerasim said to him: “Read as best you can.” He said this to him with rage, as if wanting to hit him. Joseph, without arguing, began to read. Joseph had a clear tongue, quick eyes, sweetness in his voice, and tenderness in his reading, worthy of great surprise, for no one in those days was like that anywhere.

The abbot, seeing this, seemed surprised and decided to send it to the Grand Duke so that he would not order such a craftsman to be released from his estate. Joseph, having learned about this thought of the abbot, said to Elder Gerasim: “Let us not hesitate at all, lest we be caught.” And they quickly fled abroad. And the great prince heard this and carefully sent an envoy and ordered them to be detained. The messenger quickly drove them, but did not find them, returning with nothing.

When Joseph walked around the monasteries, his brothers mourned him a lot. Because of his sudden departure, a great rebellion broke out: some said that he was killed, others said otherwise, and all the brothers doubted out of grief. And they announced this to the Grand Duke of All Rus' Ivan Vasilyevich. And hearing this, the sovereign was greatly offended and said: “Or did I offend him in some way?” And he commanded the elders to ask about him and, when they found him, to tell him.

They searched and asked around the monasteries and achieved nothing; they remained unsuccessful, because he was hidden by God’s providence. And again they told the sovereign and asked for the abbot. And he answered them: “You have no abbot except Joseph. Find out whether he is alive or dead, and tell me again.” They left, offended, and one of them dared to insultingly say: “Either they killed him, or he’s wandering somewhere, and we’re in trouble.” And, having arrived at the courtyard, he became mentally damaged and remained in madness until Abbot Joseph arrived.

And when Joseph came to the monastery, the brothers rejoiced with great joy, they all shed tears of joy, fell to the ground, bowed and did not know what to ask, they only shed tears of joy. The monk who insulted him fell at his feet and asked for forgiveness. He forgave and blessed, and again he became healthy, as if he had not suffered from anything.

Abbot Joseph, having been in the monastery for a short time, could not endure the thought, for his heart was kindled with the fire of the Holy Spirit. And he took his advisers and, secretly from everyone, went into the forest of the city of Volokolamsk. And he settled in the desert in the year 1478. The owner of Volok was then Prince Boris Vasilyevich. And he learned that Abbot Joseph had come to the forest of his estate, and he rejoiced with all his heart, for he had long wanted to see him at home. And soon he himself came to him and bowed to the ground, telling him: “I will help you with everything you need, I just pray to your shrine - choose a place in my patrimony wherever you want.” And he gave him a trapper and ordered him to show him the paths that he knew.

Joseph sent him and ordered him to look for a place that was pleasing, and when he found what was ordered, let him tell it. And when the hunter went into the forest, suddenly a terrible whirlwind arose in front of him, even breaking the forest. The trapper was in great fear because of the sudden whirlwind and hid. When the whirlwind stopped, he walked along the place where the whirlwind was. And when I stood in the place where the monastery now stands, lightning suddenly flashed, eclipsing the sunlight, but the air was clean and the sun was shining. And the man seemed out of his mind, and fear attacked him, and he didn’t tell anyone about it, he was only surprised at himself. And when Abbot Joseph came to that place and fell in love with him very much, he began to tell many how lightning flashed brighter than the rays of the sun.

And Joseph sent to the saint to bless the church and the antimension. And when the saint blessed them, he sent an antimension. And in memory of the Venerable Hilarion of Dalmatia and the Venerable Father Vissarion, they founded a church in the name of the Most Pure Mother of God, Her precious Dormition.

And, having learned about this, Prince Boris Vasilyevich came with all the boyars and many noble servants. The prince himself, first of all, with Abbot Joseph, took the log on their shoulders and laid it in the foundation. And the princes, and the boyars, and the noble servants saw this, everyone, from great to small, rejoiced with spiritual joy that the prince was working so hard for God’s sake. And for God’s sake they all became like farmers and carried logs. And soon the church was built and consecrated that same year on August 15, the day of remembrance of the Most Pure Mother of God, Her precious Assumption.

And they began to set up cells. And the brothers multiplied: some took monastic vows, others came. And many princes and boyars came to Abbot Joseph for repentance, while some took monastic vows and, not reaching adulthood, in their youth and without reasoning gave themselves to obedience, and complete obedience, and to work and abstinence.

The Venerable Abbot Joseph worked with his brethren during the day, setting up cells, and at night he remained in prayer and did not give himself any rest. And, having heard this that Joseph and his brothers were in great labor, Prince Boris Vasilyevich began to often travel to the monastery of the Most Pure Mother of God, bringing food and drink with him, and making life easier for the brethren, for there was still a shortage of everything in the monastery, not only oil , but there was not enough bread either. The fulfillment of God's love was revealed: the prince wanted to give the brethren sweet food as relief from great labors, but they stood for abstinence for the sake of God and ate bread and simple grains. And the prince, seeing that they did not care about the oil, marveled at their abstinence and labor.

Abbot Joseph, seeing the flock gathered in Christ in such abstinence and labor, glorifying God and His Most Pure Mother of God, rejoiced in spirit. For they did not yet have a strict charter, but of their own free will they lived as it was initially promised. In the beginning, there was a promise from the saint that no one would have anything of his own, but that everything would be common, both in food and in drinking, the same in clothing, in shoes, and in the cells of neither eating nor drinking, except for illness or old age, so and don’t hold intoxicating drinks.

And in the year 1484 the monk founded a stone church. In the year 1486, it was built and painted by skilled painters of the Russian land: Dionysius and his children, Vladimir and Theodosius, and Elder Paisius, and with them two relatives of Joseph - Elder Dosifei and Elder Vassian, who later became Bishop of Kolomna.

And Abbot Joseph saw the brethren multiplying in Christ, and abiding in common love, in abstinence, and work, and prayer. And each of them cared about the salvation of his soul, remembering at every hour why he left the world, and the outcome of his soul, saying to himself: “My age is ending, and a terrible throne is being prepared. Judgment awaits me, threatening me with fiery torment and unquenchable flame.”

And they said: “O Christ, the Holy King, He shed His blood for us, endured death on the cross and a wound in the ribs! What will we, sinners, do or what will we repay to Your love for mankind? What else is Your care for us, that You did not spare Yourself for the sake of Your creation? And so they thought, and so they lived, and the Jesus Prayer continually came from their lips, and they hurried to the beginning of each service. And they saw how these wonderful sufferers of Christ tormented themselves by their own will: at night they stood in prayer, and during the day they hurried to work, competing with each other. Not like mercenary farmers who are forced to work, not like that, but overtaking each other. And when one of them lifted a weight at work, others forbade him, but they themselves lifted it twice as much, taking care to work harder than others.

Their work was carried out according to the instructions and teachings of Joseph - with silence and prayer, and there was no idle talk among them. What kind of idle talk could there be among them when they never looked each other in the face? Tears came from their eyes, not because of people, but from the hourly reflection on death, how the soul is separated from the body and how it departs - these images remind of repentance and evoke tears. Everyone was wearing bast shoes and patched clothes: some of the nobles, some of the princes or some of the boyars - everyone had equal clothes and shoes, shabby and with many patches. The monk himself walked the same way.

No one could distinguish him among the brethren; he was like one of the beggars and remained so until his death. The cell rule for those voluntary sufferers of Christ was for each according to his strength, but for all - with the blessing and on the advice of Father Joseph. And out of great zeal for God, he wore one armor on his naked body under a scroll, and the other wore heavy iron. And one bowed down - a thousand, another - two thousand, and a third - three, and another, only sitting, tasted sleep. In the same way, they worked in all services - as much as anyone could - all with the blessing and advice of Father Joseph.

And one of the venerable elders who lived here from the beginning told me, saying: “I tell you the truth, there was still a wooden refectory and there was no warm church, and at mass these zealous sufferers of Christ stood in one robe, but no one had a fur coat . And one day there was a very cold and frosty winter, so that the birds were freezing - they stood the same as in the summer, and everyone remembered the endless fire of hell, and they endured it until the end of the Divine Liturgy.

During the service, everyone stood in his own place, which was given by the abbot with silence and prayer. For every service they hurried to the beginning. In the refectory they sat meekly and silently, listening to the Divine reading. Food and drink were the same for everyone, both for the abbot and for all the brothers. And, getting up from the meal, they walked in silence to their cells. After all, there was also an overseer over them: if he saw anyone speaking or laughing unruly, he sent him to his cell.

Some, possessed by disobedience and disobedience, self-willed and conquered by pride, retreated, as they once left our Lord Jesus Christ Himself, saying: “His word is cruel, who can fulfill it?” So it is here - they insulted the reverend father, left the monastery and said: “Such a life is cruel, in the current generation who can endure such a thing.” They left with a murmur, reproaching and blaspheming. The father prayed for them, saying: “Lord, do not count their word as sin.” And so he lived with like-minded people.

And there was a certain monk from the common people, named Vissarion. And the brethren, seeing his outward simplicity, called him Selafon, for he was simple outwardly, but inside from birth he had purity and chastity. Even when he was a novice, at Matins on Holy Saturday, according to the custom of the Orthodox faith, Father Joseph with the priests and deacons carried the shroud.

And this monk sees a white dove on the shroud above the head of Father Joseph and says to himself: “Why is Joseph holding a dove in the church?” And no one else from the brethren saw this. And the brethren stood around him and looked at him and said: “This monk is surprised that we don’t see this.” He didn’t dare talk to them, because he was a newbie. And when they came out of the service and asked him: “What did you say when they carried the shroud?” He answered them: “Or maybe you didn’t see it, that there are doves in the church - a white dove sat over Joseph’s head.”

They told Joseph about this. His father Joseph called them and ordered him not to tell this to anyone. Joseph himself rejoiced in spirit in the hope that God would not leave this place. The monk remained in silence and obedience to Father Joseph. And one day he saw his dying brother and saw his soul - white as snow, coming out of his mouth. When he himself fell ill, he ordered an inscription to be made on a stone and placed on his coffin: of that month on the ninth day. And he put the holy schema on himself, and partook of the Divine Mysteries, and on the ninth day of that month he departed to the Lord.

And Father Joseph saw this - his flock gathered in Christ, living as in the beginning he was promised to the Most Pure One. He rejoiced in spirit and took care of everything necessary, for they did not yet have villages. Prince Boris Vasilyevich often went to the all-night vigil and saw that the brethren were multiplying and were in great labor, and was very surprised at their life and great abstinence. And, seeing the poverty and lack in everything, he gave the village of Otchishchevo to the monastery of the Most Pure One, and his princess Ulyana gave the village of Uspenskoye.

And one day the mother of the venerable father Joseph wanted to see him, because she had not seen him since his tonsure. And she came, stopping two miles from the monastery. And, having learned about this, Father Joseph was very indignant and ordered her to return to her cell. “You will not see me,” he said, “in this life, and pray for me, so that the Lord God will grant us in the century where the saints rest, to see each other, if God wants.” She returned to her cell, crying and saying: “Here I was not able to see my beloved son - Lord Jesus Christ, Son of God, let me see my son in the joy of the saints, where the righteous rest.”

And so she prayed, for she was already old and sick. Her son Elizar came to visit her, and she began to ask to be tonsured into the mantle. And the son said: “What do you need, madam, a robe - are you unwell?” She answered: “Mary Magdalene, and Mary of Jacob, and Mary of Egypt came for me, don’t you see this? Everyone is standing next to me." And she said: “Already, Mary, lady, I am going with you.” And she began to rise, as if wanting to rise, and her son hugged her, trying to help. She gave up her spirit to the Lord and left with the Marys, revealing the secret that she had gone into eternal life. And having heard this, the monk gave glory to God and added tears to tears and labors to labors, remaining in prayer at night, and setting up cells with the brethren during the day.

And one day late in the evening he walked secretly through the cells and where he heard the conversation of the brethren after Compline, struck the window, revealing his arrival, and left again. And as he walked like this, he saw a man stealing hay (at first, even at the Water Gate, granaries stood with all kinds of hay). And he approached silently, and the man saw him and wanted to run.

Joseph, waving his hand, told him not to be afraid and poured the vessel, and lifted it onto his shoulders, and ordered him not to steal any more. “And what is your lack,” he said, “tell me, I will make up for it for you.” He also ordered him not to tell anyone about this. And much time later the man could not bear it and told this to many. And in those days the brothers lived in such peace that they did not have locks on their cells, and when they washed scrolls or anything else, they hung them there on the river. Sometimes, both a day and a night later, no one dared to touch.

And when the noble and merciful, Christ-loving and poverty-loving Prince Boris Vasilyevich died, he was left with two sons: Prince Theodore and Prince Ivan, who saw what faith their father held at the Most Pure Monastery and to Abbot Joseph. They, more than their father, took great care of Abbot Joseph and, often coming to the monastery of the Most Pure One, supplied the brethren. Prince Ivan was the son of godfather Joseph, who received him from the holy font.

And soon after his father, Prince Ivan Borisovich fell ill. When he was exhausted, he ordered himself to be taken to the monastery of the Most Pure Mother of God to his godfather, Abbot Joseph. And, hearing this, the princes and boyars made an agreement among themselves so as not to give the prince free rein and not to lead him to the monastery of the Most Pure One to Father Joseph. And they announced this to the sovereign, Grand Duke of all Rus', Ivan Vasilyevich, asking what he would command.

And the sovereign ordered his will to be carried out, only ordered that if he wanted to take on a monastic image, this should not be allowed under any circumstances. And hegumen Joseph forbade this by his royal command, for the prince was still young. The princes and boyars were in great sorrow and all burst into great tears. For everyone wanted to die for him, so that he would be healthy, because he was loved by everyone, from young to old. How can one not love him: he was everything to everyone - both the sovereign and the ruler, to the sick - a visit and to the sorrowful - consolation, to the naked - clothing, to the old - honor and to the young - greeting.

And when they brought him to the monastery of the Most Pure Mother of God, they carried him to his cell, he became very exhausted and began to walk away...

And Abbot Joseph came and, seeing the prince lifeless, asked: “Did you repent and take communion?” And everyone answered him: “Neither repented nor received communion.” And Joseph was very upset about this, shedding tears with contrition, for the prince was to him, as I said before, like a godson. And he sent everyone out, leaving only the old man Cassian, called Bosoy.

And he prayed to the Lord God and His Most Pure Mother of God. And suddenly the prince woke up as if from a dream, threw back the blanket and began calling Father Joseph in a loud voice, asking for confession. Hearing his voice, the princes and boyars immediately moved from sorrow to joy. And Joseph said to them: “Why were you troubled? The prince dozed off a little. Look, he's alive." They were surprised: for they saw how he died, and again they saw him alive. Everyone gave glory to God and began to praise Joseph: “Through your prayer,” they say, “the prince has been revived.”

He commanded them not to say this, and confessed the prince, and gave him the Saints to partake of the Life-giving Mysteries of Christ. And the prince also gave glory to God and His Most Pure Mother of God and rejoiced with spiritual joy...

And the first source of evil, the enemy and hater of the Christian race, brought the Jew Skaria to Novgorod. And after that his disciples outraged the whole city with Judaism. This evil happened under Archbishop Gennady.

And the archbishop announced this evil to Abbot Joseph and asked for help. “So that,” he said, “this evil heresy does not increase among foolish people.” And hearing this, Father Joseph was deeply saddened. And, being very zealous for the Orthodox faith throughout his entire life, even though he was distant in body from the archbishop, but in spirit, one with him, he was ready to suffer for the Orthodox faith, not only through teaching and writing, but also in torment, he prepared to give himself up for the Orthodox faith of Christ. . And Father Joseph began to help the archbishop with both teaching and writing. And he was very concerned about this, so that this heretical evil teaching would not enter into the unreasonable people from the royal circle, who did not know the Divine rules. For Father Joseph knew from the Divine Scriptures how from foolish people, from royal nobles, the Orthodox kings went to destruction through heretical teachings, and many kingdoms retreated from the Orthodox Christian faith through heretical teachings. And this is clearly shown in his work against the Novgorod heretics.

And Archbishop Gennady reported the heretical evil intent to the sovereign autocrat, the sovereign, the Grand Duke of All Rus' Ivan Vasilyevich, for an evil and nasty heresy was sown in many unreasonable people: in archimandrites, and in archpriests, and in the clerks of the royal palace. And the Sovereign Tsar of all Rus' ordered a council: the Metropolitan, and the Archbishop, and the Bishops, and the Archimandrites, and the venerable Abbots, and the venerable Elders. And when the council was convened, the sovereign sent his son, Grand Duke Vasily, to the council, who at that time was appointed to Veliky Novgorod.

And that court was the first from Novgorod. And they questioned the heretics, but they uttered a heresy hated by God, nasty and destructive to souls. And, hearing this, His Eminence Zosima, Metropolitan of all Rus', and the archbishops, and bishops, and the entire sacred cathedral, with them and many noble boyars and princes from the sovereign palace, - champions for the Holy Trinity, spiritually armed with the sword of the holy fathers, who Seven councils established the Orthodox Christian faith, quickly flogged and shamed the heretics who fought against God, and their vile Jewish teachings were crushed. The accursed and godless disciples of Sharia the Jew became like dead fish, voiceless...

The Orthodox champions for the Holy Trinity purified the Orthodox Christian faith more than the sun and rejoiced with great joy. And the sovereign was moved by the Holy Spirit and royal power: like a lion, he cried out and ordered the tongues of some heretics to be cut off, others to be put on fire, and others he ordered to be executed in Novgorod. And seeing this, the godless heretics were afraid of torment. And some of them began to repent falsely out of fear, and with their insincere and evil deceit they begged the princes, boyars and venerable elders to be released to repentance. And some of the bishops also decided to ask for an opportunity to repent.

And when they came to the Grand Duke of All Rus' Vasily Ivanovich and began to ask to let them go to repentance, what about the sovereign? He was filled with the Holy Spirit and answered them with rage, saying: “Masters, grieve over the wolves of the Christian faith! When the wolves eat the sheep and run away, how will you catch the wolves?” They, hearing this from the sovereign, left empty-handed. Abbot Joseph, our father, constantly sent scriptures to the sovereign so that he would not believe their repentance. “Such a false repentance,” he said, “destroyed many kingdoms in ancient times.” And they were ordered to remain in prison without hope. And, having learned this, the rulers and elders, and everyone who grieved about the heretics, began to reproach Joseph with many blasphemies and reproaches, saying: “Joseph does not order those who repent to be accepted for repentance!” And they said many other things reproachfully that they shouldn’t put it on paper.

And at the same time, a certain painter named Theodosius, the son of the painter Dionysius the Wise, told Abbot Joseph about a glorious miracle. One of those heretics repented, and they believed his repentance, and even made him a priest. And one day, after serving the liturgy, he came to his house with a chalice in his hand. The stove was burning then, and, pouring the chalice into the stove, he left. And his partner was cooking food and saw a young boy in the oven, in the fire, and heard his voice: “You betrayed Me here to fire, and I will betray you to eternal fire.”

And suddenly the top of the hut opened, and two large birds flew in, took the boy, and flew into the sky. And the top became the same as before. And the woman, seeing this, fell into great fear, and horror seized her, and she told this to her neighbors living nearby. And hearing this, Father Abbot Joseph began to write even more, commanding the sovereign not to believe the heretical false repentance. The Sovereign of all Rus', Great Prince Vasily Ivanovich, ordered all heretics to be put in prison without release until the end of their lives. And hearing this, Father Abbot Joseph gave glory to God the Father, and the Son, and the Holy Spirit.

One day there was God’s punishment, or rather, mercy, for it is His nature, loving the righteous and having mercy on sinners, to lead to repentance through His providence: there was a severe famine among the poor. Many left their homes and went to different cities, and many others came to the enemies of their father’s monastery

Joseph: men and women screamed from hunger. The gatekeepers of the monastery told the monk, and he called the cellarer to him and ordered him to feed them. There were seven thousand of them, besides small children. He ordered the small children to be taken to the hotel and ordered to feed them - there were fifty or more of them. Some were very small, even two and a half years old. And soon the cellarer came to Father Joseph and said that there was no rye. “And the brothers,” he said, “have nothing to feed.” He called the treasurer and told him to buy rye. The treasurer said that there was no money.

Reverend Father Joseph ordered to borrow money and give a receipt, and buy rye, and feed the hungry. From the very beginning, when he came to this place, there was an order to the cellarer and the treasurer so that no one would leave the monastery without eating, even from the surrounding villages. And seeing this, some of the brethren began to grumble, saying: “How can we feed so many people by buying food? Such a reckless mercy: it will kill us, but it won’t feed them.”

At that time, the brothers never had kalach and honey kvass in the refectory. If a certain lover of Christ fed the brothers, there were no rolls and honey kvass, only bread and fish and livestock kvass. And on ordinary days they ate seeds and drank water. Some could not stand it and came to Father Joseph and said: “I can’t stand it.”

Hearing this, the father said: “It is written, brothers, in the Divine Scripture that everyone who loves God and expects the reward of future blessings should rejoice with those who rejoice and weep with those who weep. And now, brothers, the visitation of God has come, or rather, mercy, leading to the repentance of the lost. Look how many people do not want a variety of food, but only a piece of bread to alleviate their hunger a little, and for this they have left their homes and wander in foreign lands with their wives and children. We promised to endure all sorrow for the sake of the Kingdom of Heaven, but now we are impatient in this. And now I pray to you about this: let us endure a little, and whatever we have sinned about, we will repent, and God will not leave us.” And the brothers, hearing this, perceived it not as from man, but as from God. And each of them, having come to the cell, fell down with tears, praying to the Lord God and His Most Pure Mother of God, so that God would tame His anger and look upon the poor and hungry. The monk himself, seeing such grief that it was impossible to endure it, also prayed with tears that the Creator would not abandon His creation and show His mercy.

And suddenly the sovereign and merciful Tsar of all Rus', Great Prince Vasily Ivanovich, came to the monastery of the Most Pure One with great love and faith. And he brought to his brothers a lot of the royal food he had brought with him, for the brothers were very weak from great need, and the sovereign learned that Joseph was feeding so many people by borrowing money and buying.

And he quickly ordered to bring from his village as much rye and oats as needed, and said to Father Joseph: “If this is not enough, order to take from my village as much as you need.” And the appanage princes found out: Prince Yuri Ivanovich sent great alms and ordered that Joseph should not stop feeding the poor, and Prince Dmitry and Prince Semyon Ivanovich, helping, also ordered. And many other Christ-lovers helped from everywhere.

One lover of Christ, who lived in Pskov and heard this, hastily sent 30 rubles and, after living in the world for a short time, took monastic vows in that holy monastery and was named Arseny (and nicknamed Terpigorev) as a monk. And by the grace of God and His Most Pure Mother of God everything was in abundance. Autumn has arrived and, by God’s grace, abundance in everything. And the hungry went to their lands and settled in their own homes, thanking God and Joseph’s father. The monk gave glory to God the Father, and the Son, and the Holy Spirit and commanded that food be placed in the refectory as before.

And seeing this, the brothers thanked the Reverend Father Joseph for strengthening their cowardice. And therefore they did not dare to say anything against him, but obeyed in everything, trembling before his words, not daring to transgress them in anything. And so, by the grace of God and His Most Pure Mother of God, all the brothers in Christ prayed in silence and remained without adversity.

From the very beginning, when Father Joseph came, it was customary: if someone broke a plowing tool, a scythe, or anything else, the neighboring farmers would come to the monk and receive the price of the broken one; or, if someone’s horse or milk cow was stolen, he came to his father with his sorrow, talking about his sorrow, and he paid them their price. And one day I asked a man, a farmer nicknamed Zhuk, who had been living here for many years: “What were these places like before Joseph came?” He answered that there were large forests here, and he told me this: “Before Joseph’s arrival, I heard the ringing in the forest a year before the arrival of Matins and Mass, and they decided, having heard this, that someone had built a church. . And my father and I walked and searched more than once, we walked all day and almost got lost ourselves. And again in the morning we still heard the bell for matins and mass, and therefore did not dare to look, deciding that we had imagined it. We asked the neighbors living around us, and they told the same thing, but they themselves did not know where that ringing came from.”

About Prince Yuri.

The first source of evil, the villain, the enemy, the opponent of God and the hater of all good, seeing the sovereign tsar and sovereign, the Grand Duke of All Rus' Vasily Ivanovich with his brothers in the world, envied this. And through the slander of evil people and through suspiciousness, the sovereign Grand Duke of all Rus' Vasily Ivanovich aroused enmity towards his brother, Prince Yuri Ivanovich, and wanted to imprison him. And, having learned this, Prince Yuri hastily came to the monastery of the Most Pure One and, coming to Abbot Joseph, bowed to him to the ground and said:

Sir, father, tell me what should I do? A rumor reached me that the Grand Duke wanted to imprison me. And I, father, truly tell you, as I stand before God, I don’t see my guilt before him, God is my witness, that through the slander of evil people and out of suspiciousness, he wants to destroy me, and not in truth.

And so he spoke, and tears flowed from his eyes. And said:

Now, father, I have come to your shrine to report this and, as my dear father, I place all the sorrow and sorrow on you, before God, both soul and body. What you command me is told to me by God, because, father, I can defend myself against him for the sake of truth, according to the agreement between us and the blessing of my father, but I fear God Almighty: a lot of blood will be shed between us, and people advise me to retreat further . And you, sir, father, what do you command?

And hearing this from the prince, Father Joseph shed tears and said:

I tell you not to resist my sovereign brother, and I also cannot give advice to retreat. If you retreat, blood will still be shed, and you will forever be branded a traitor. Now I beg you, and in response to your question I give advice: “Bow your head with the news of yourself before God’s anointed and submit to him. I believe in the Lord God that He will communicate your truth to his heart, for the heart of God’s anointed is in His hand.”

And hearing this, the prince said to him with tears:

This is why, father, I came to beat you with my forehead: be my father instead, and according to your teaching I will not be against the sovereign, but I will surrender to his will. God and the sovereign are willing, I am ready to endure everything from him, even if he betrays me to death. I just beg you: go to the sovereign and tell him what I told you.

And hearing this, Father Joseph sighed and said:

Believe me, sir, my head hurts so much that I can’t even cross the monastery courtyard.

And the prince said to him:

If you yourself do not tell the sovereign about me, God will exact my blood from your hand.

This is what the prince told him, and tears flowed from his eyes. And, seeing that the prince was speaking with tears, Joseph forgot about his illness and went on his own. And the prince rode forward, two miles ahead. And Father Joseph drove a little and was exhausted from a headache and returned. And, having heard about this, the prince was very offended, deciding that Joseph did not want to talk about him with the Grand Duke. And sooner he himself returned to the monastery and, seeing that Joseph had returned because of illness, and not by pretense, he asked to send the venerable elders, Elder Cassian the Bosom and his disciple Elder Jonah the Head. And according to the prince's word and request, Joseph sent the elders whom he asked.

And at that time there was confusion in Moscow, many said that Prince Yuri had fled. And when the elders rode, the prince rode in front of them, not far from them. Hegumen Joseph commanded all the brothers to pray for the prince as much as they could, so that the Lord God would deliver the sovereign from sin, and the prince from undeserved death, and would tame internecine enmity. And hearing this, all the brothers joyfully promised. The prince did not reach Moscow five miles, because he did not dare to enter Moscow.

When the elders arrived in the city of Moscow, the princes and boyars were happy and said: “Such elders came from Abbot Joseph for the sake of the prince - there will be love between our sovereigns.” And when they came to the Grand Duke of All Rus' Vasily Ivanovich, he looked at them angrily and said:

Why did you come, what’s the matter?

And when Elder Cassian heard this, he did not hesitate at all, but said:

It is not appropriate for a sovereign to ask angrily, without hearing from the lips of the sent speeches, but it is appropriate for a sovereign to first find out with meekness and humility what the lips will say. And if we are guilty of our deeds, then we are before you, in your sovereign power.

And the great prince stood up and smiled, saying:

Forgive me, elders, that I mocked you.

And, taking off the royal crown, he bowed. And he asked about the health of Joseph’s father, they answered as it should be, and gradually told about everything with which they were sent. And, having listened, the great sovereign prince rejoiced and began to thank Joseph, saying:

He tamed a great evil.

And he gave the elders a great treat, and at the same hour sent for his brother Prince Yuri with great love.

And Prince Yuri hastily arrived, and came to the Grand Duke, and fell at his feet, asking for mercy. And both had tears flowing from joy, one cried because he saw the sovereign’s eyes, the other because he calmly humbled himself. And all the boyars rejoiced greatly, giving thanks to Joseph...

And the sovereign sovereign of all Rus', the great prince Vasily Ivanovich, dismissed the elders with great honor, and in his royal humility he ordered Father Abbot Joseph to bow down, and ordered to pray to the Lord God and the Most Pure Mother of God for all Orthodox Christians, and so said: “For this I thank you very much.” that tamed such a storm. And take care of us in the future too.” And, taking the royal crown from his head, he bowed.

Message to Grand Duke Vasily Ivanovich of All Rus'.

“To the noble and Christ-loving autocrat, tsar and sovereign of all Rus', Grand Duke Vasily Ivanovich, the sinful monk Joseph, your beggar, I strike with my forehead. God’s will, sir, has come true for me, a sinner: God sent me sickness, and already, sir, I can’t get out of bed, I can’t go to church. But my brethren, sir, I cannot control either in spirit, or in their bodies, or in monastic affairs.

And you, sir, for the sake of God and the Most Pure Mother of God, would grant it. As before, the sovereign, no matter how much they beat you, the sovereign, so that you, the sovereign, for the sake of God and the Most Pure Mother of God, would grant, take the monastery of the Most Pure One under your rule - and you, the sovereign, would grant, take it. And he rewarded, sir, beyond our dignity. And now, sir, I beat you about this with tears, so that you, sir, for the sake of God and the Most Pure Mother of God, even after my death, will grant your monastery, as God puts on your heart, sir.

May you, sir, order your monastery (to be managed) by the elder brothers, who, sir, are worthy of this work, as God puts on your heart, sir. And in my opinion, sir, of poor intelligence, the following are worthy of this work: Elder Cassian, Jonah Golova, Arseny Golenin, Callistus, the former abbot, Gury, the former cellarer, Goronty Rokitin, Galasei Sukolenov, Varlaam the Old, Selivan the cellarer, Tikhon Lenkov. May you, sir, grant them, for the sake of God and the Most Pure Mother of God, an abbot, and would not send monks from other monasteries who are displeasing to them.

And I, a beggar, bequeath the Monastery of the Most Pure One, and yours too, to these same brothers now, and after my death, to live according to my command, as I wrote to them. For this, sir, I pray with my forehead and with tears: do not allow anyone to be bad, but let those who do not want to live at my command be expelled from the monastery, so that the other brothers may have fear. The mercy of God and the Most Pure Mother of God is always with you and with your pious Grand Duchess, preserving and preserving your power and kingdom in peace and in truth, passing it on from generation to generation, and will vouchsafe you the heavenly Kingdom.”

And the sovereign, when he received the message and read it, was somewhat saddened that the elder was already in such weakness and sorrow, and he said to himself: “Elder Joseph entrusted me with a great task.” And from then on, the great prince began to care, both during the life of the monk and after his repose, in a way that cannot be described in words, until the end of his life.

When the monk was exhausted and learned that he was going to God, he wrote this spiritual.

Spiritual certificate of the Venerable Abbot Joseph.

“In the name of the Holy, Consubstantial and Life-Giving Trinity, I speak about the Father, and the Son, and the Holy Spirit, the One inseparable and trinitarian Divinity, by whom all things were created, and we too.

Here I am, the sinful and unworthy abbot Joseph, writing this spiritual letter in the integrity of my mind, for I see that the years have already approached old age, I have fallen into frequent and various illnesses, announcing to me nothing other than death and the Last Judgment of Our Savior. Therefore, by my writing, I entrust the monastery created by my labors and my brothers to the Lord God Almighty and His Most Pure Mother, and the noble and Christ-loving autocrat, and the sovereign of the entire Russian land, Grand Duke Vasily Ivanovich.

And you, sir, Great Prince Vasily Ivanovich of All Rus', for the sake of God and the Most Pure Mother of God, would have granted mercy, had mercy, and taken care of the monastery of the Most Pure Mother of God. And whomever, sir, you will order after me to be the abbot, both the abbot and the brothers would live according to my rules, as I wrote to them, and they would have obedience to the abbot. And the abbot or brothers who do not want to live in the monastery according to my rules and begin to ruin anything from the order of the hostel, I ask you, sovereign, I hit you with my forehead and pray with tears - do not let this happen. Let those who do not want to live according to my rules be expelled from the monastery, so that the other brothers will have fear. The mercy of God and the Most Pure Mother of God is always with you and with your pious Grand Duchess, observing and preserving your power and rule in peace and truth, passing it on from generation to generation, and the heavenly Kingdom will grant you.”

And the monk learned about his death, that he would soon depart to the Lord. He called the first elders to him and said to them:

My gentlemen and brothers in Christ, you yourself see my illness. My years pass, and the day is approaching evening, and it announces to me nothing other than death. And now I tell you: choose an abbot according to your own opinion, and moreover, according to monastic custom.

When they heard this, they all burst into tears and could barely answer:

You, sir, are our father and shepherd and spiritual father to all brothers in Christ and this holy monastery. You, sir, know who is fit for such a great task, who should be the father of such a brotherhood and take care of souls and bodies. You, sir, know everyone, both intelligence and abilities, or better yet, dignity.

And the monk said to them:

It is so, as you say, but I don’t want to appoint an abbot without your opinion, lest you begin to say: “I did not appoint an abbot in our opinion,” or so that he does not begin to argue with you, saying: “Joseph appointed me.” But again I tell you: choose an abbot for yourself according to the custom of this monastery and according to your own opinion, so that you can live serenely in harmony and rule the monastery.

They brought one and the other to him, saying: this or that. And the monk answered them:

I know everyone, but you yourself choose from these whom you want.

And he commanded them to consult among themselves without him. Without him, they consulted, offering one this, the other another. And they fell in love, by consulting, with an old man who loved poverty and was in labor, and in fasting, and in prayers and did not like idle talk, named Daniel, nicknamed Ryazan, about whom they knew that he wanted to be abbess in another monastery. And they reported him to the monk. He approved that it should be so.

And he called him and said:

You see, son, my weakness, or rather, my old age. And now I tell you, my brothers chose you to take my place as abbot, and I bless you. You, without violating the customs of this monastery, know how the brothers live, and therefore consult with the brothers in everything, as you saw, which I do. And take care of the souls and bodies of the brothers, and preserve the custom of this monastery. And don’t adopt customs from other monasteries. As I wrote and bequeathed to you, remain so. And if I receive mercy from God, there will be a sign for you: this monastery will not lack anything.

He said this not directly on his own behalf, but as if in riddles, citing St. Cyril and other saints as an example.

Hearing this, Elder Daniel did not dare to object, but said:

Be it, sir, God's will and yours, our father. I'm in front of you.

The monk blessed him and ordered him to announce to all the brothers that, in the opinion of the first elders, he had chosen Elder Daniel to be hegumen. Everyone knew that the monk was in great illness. And on the advice and command of the sovereign tsar, the Grand Duke of All Rus' Vasily Ivanovich, His Eminence Varlaam, Metropolitan of All Rus', installed him. The monk often called him to himself, taught him, and advised him how to take care of his brothers. And he ordered all the brothers to come to Abbot Daniel as to their spiritual father.

And he himself placed the holy schema on himself and partook of the holy Mysteries of Christ, the Life-Giving Body and Blood of Christ. And he didn’t tell me to let him in, except because of great need. And he began to get seriously ill and again received communion of the Divine Mysteries. The brothers constantly stayed with him and for each service they carried him and laid him in a hidden place so that he could hear the holy service: singing and reading, for he could no longer sit.

And on the 9th of September, on the morning of the Nativity of the Most Pure One, on Sunday, they sang matins in his cell. In memory of the holy venerable godfathers Joachim and Anna, at 10 o’clock at night, when the brethren were all singing the song of exodus “Holy God” in the holy church, the venerable abbot Joseph, having crossed his face, gave up his spirit with three sighs, confessing the Holy Trinity, the Father and the Son, and the Holy One Spirit. He departed to the Lord, whom he loved from a young age, in the year 1516, and from his birth he lived in obedience in the world for 20 years, the monk took monastic vows and was in obedience to the venerable abbot Paphnutius for 18 years, and after Paphnutius he was abbot for 2 years. And in his holy monastery he was 36 years old, and all the years of his life were 76.

And they laid him opposite the altar, where there was a stone tomb above him. The sovereign sovereign, the Grand Duke of All Rus' Vasily Ivanovich, began to travel to the monastery often and took care of and nourished the brothers in every possible way and often told them: “Keep the charter given to you, which the elder abbot Joseph gave you, and do not adopt customs from other monasteries. I’m also your guide; if you don’t follow the rules, I’ll correct you, and it won’t be very sweet for you.”

And by the grace of God, and the Most Pure Mother of God, and the prayers of the Reverend Father Abbot Joseph, and the Sovereign of all Rus', with the care and to this day, the monastery of the Most Pure Mother has not been offended by anyone in any way. And the brothers remain in peace, praying for the sovereign and for all Orthodox Christianity to Christ our God, to Him be glory now, and always, and unto the ages of ages. Amen.