Is it possible for a married woman to baptize her first girl? Can an unmarried girl baptize a girl? Infant baptism: is it possible to baptize infants, because they do not have independent faith?

Current page: 4 (book has 16 pages total) [available reading passage: 11 pages]

Boris Konstantinovich Zaitsev
(1881–1972)Venerable Sergius of Radonezh. Excerpt

St. Sergius was born more than six hundred years ago, died more than five hundred. His calm, pure and holy life filled almost a century. Entering it as a modest boy Bartholomew, he left as one of Russia's greatest glories.

As a saint, Sergius is equally great for everyone. His feat is universal. But for a Russian it is precisely what excites us: deep consonance with the people, great typicality - a combination in one of the scattered features of Russians. Hence the special love and worship of him in Russia, the silent canonization into a national saint, which is unlikely to happen to anyone else.

Sergius lived during the Tatar era. She didn’t touch him personally: the Radonezh forests covered him. But he was not indifferent to the Tatars. A hermit, he calmly, as he did everything in life, raised his cross for Russia and blessed Dimitri Donskoy for that battle, Kulikovo, which for us will forever take on a symbolic, mysterious connotation. In the duel between Rus' and the Khan, the name of Sergius is forever associated with the creation of Russia.

Yes, Sergius was not only a contemplator, but also a doer. Just cause, this is how it was understood for five centuries. Everyone who visited the Lavra, venerating the relics of the Saint, always felt the image of the greatest beauty, simplicity, truth, holiness resting here. Life is “talentless” without a hero. The heroic spirit of the Middle Ages, which gave birth to so much holiness, gave its brilliant manifestation here.

It seemed to the author that now it was especially appropriate to have an experience - a very modest one - again, to the best of his ability, to restore in the memory of those who know and tell to those who do not know the deeds and life of the great saint and to guide the reader through that special, mountainous country where he lives, from where he shines for us as an unfading star.

Let's take a closer look at his life.

Spring

Sergius's childhood, in his parents' house, is a fog for us. Nevertheless, a certain general spirit can be discerned from the messages of Epiphanius, a student of Sergius, his first biographer.

By ancient legend, the estate of Sergius' parents, the Rostov boyars Cyril and Maria, was located in the vicinity of Rostov the Great, on the road to Yaroslavl. The parents, “noble boyars,” apparently lived simply; they were quiet, calm people, with a strong and serious way of life. Although Cyril more than once accompanied the princes of Rostov to the Horde, as a trusted, close person, he himself did not live richly. One cannot even talk about any luxury or debauchery of the later landowner. Rather, on the contrary, one might think that home life is closer to that of a peasant: as a boy, Sergius (and then Bartholomew) was sent to the field to fetch horses. This means that he knew how to confuse them and turn them around 34
Confuse... wrap (horses) - put fetters, tie the legs so that the horse does not leave; throw on a bridle, that is, a halter, and sometimes a bridle.

And, leading him to some stump, grabbing him by the bangs, jumping up and trotting home in triumph. Perhaps he chased them at night too. And, of course, he was not a barchuk 35
Barchuk is a child from a noble family; here: spoiled child.

One can imagine parents as respectable and fair people, religious in high degree. It is known that they were especially “strange-loving.” They helped the poor and willingly welcomed strangers. Probably, in a dignified life, wanderers are that searching principle, dreamily opposed to everyday life, which played a role in the fate of Bartholomew.

There are fluctuations in the year of the saint's birth: 1314–1322. The biography writer speaks dully and contradictorily about this.

Be that as it may, it is known that on May 3, Mary had a son. The priest gave him the name Bartholomew, after the feast day of this saint.

The special shade that distinguishes it lies on the child from early childhood.

At the age of seven, Bartholomew was sent to study literacy in a church school together with his brother Stefan. Stefan studied well. Bartholomew was not good at science. Like Sergius later, little Bartholomew is very stubborn and tries, but there is no success. He's upset. The teacher sometimes punishes him. Comrades laugh and parents reassure. Bartholomew cries alone, but does not move forward.

And here is a village picture, so close and so understandable six hundred years later! The foals wandered somewhere and disappeared. Father sent Bartholomew to look for them. The boy probably wandered like this more than once, through the fields, in the forest, perhaps near the shores of Lake Rostov, and called to them, patted them with a whip, dragged their halters. With all Bartholomew’s love for solitude, nature and with all his dreaminess, he, of course, carried out every task most conscientiously - this trait marked his entire life.

Now he - very depressed by his failures - found not what he was looking for. Under the oak tree I met the “elder monk 36
Chernorizets is a monk.

The rank of presbyter." Obviously, the elder understood him.

- What do you want, boy?

Bartholomew, through tears, spoke about his sorrows and asked to pray that God would help him overcome the letter.

And under the same oak tree the old man stood to pray. Next to him is Bartholomew - a halter over his shoulder. Having finished, the stranger took out the reliquary from his bosom and took a piece of prosphora. 37
Prosphora is a bread that believers eat at the liturgy - Christian worship; believers join Christ by eating bread and wine, which personify his body and blood.

He blessed Bartholomew with it and ordered him to eat it.

– This is given to you as a sign of grace and for the understanding of the Holy Scriptures. From now on, you will master reading and writing better than your brothers and comrades.

We don’t know what they talked about next. But Bartholomew invited the elder home. His parents received him well, as they usually do with strangers. The elder called the boy to the prayer room and ordered him to read psalms. The child made the excuse of inability. But the visitor himself gave the book, repeating the order.

And they fed the guest, and at dinner they told him about the signs. 38
A sign is a sign that foretells something.

Over my son. The elder again confirmed that now Bartholomew will understand well Holy Bible and overcome reading. Then he added: “The youth will once be the abode of the Most Holy One. Trinity; he will lead many with him to the understanding of the Divine commandments.”

From that time on, Bartholomew moved on, read any book without hesitation, and Epiphanius claims that he even overtook his comrades.

In the story with his teaching, failures and unexpected, mysterious success, some of the features of Sergius are visible in the boy: a sign of modesty and humility in the fact that the future saint could not naturally learn to read and write. His mediocre brother Stefan read better than he, his punished more than ordinary students. Although the biographer says that Bartholomew was ahead of his peers, Sergius’s whole life indicates that his strength did not lie in his abilities in the sciences: in this, after all, he did not create anything. Perhaps even Epiphanius, an educated man who traveled a lot around St. places, who wrote the lives of St. Sergius and Stefan of Perm, was superior to him as a writer and as a scientist. But a direct connection, a living one, with God, emerged very early in the incapable Bartholomew. There are people who are outwardly so brilliantly gifted, but often the final truth is closed to them. Sergius, it seems, belonged to those for whom the ordinary is difficult, and mediocrity will overtake them - but the extraordinary is fully revealed. Their genius lies in a different area.

And the genius of the boy Bartholomew led him on a different path, where science was less needed: already at the threshold of his youth the hermit 39
A hermit is a person who leads a strict, solitary lifestyle, secluded in desert places.

Faster 40
A faster is a person who observes fasts.

Enoch 41
Monk is one of the names Orthodox monk; hermit.

They showed up brightly. Most of all he loves services, church, reading holy books. And surprisingly serious. This is no longer a child.

The main thing is: he has yours. He is not devout because he lives among the devout. He is ahead of others. He is led by a calling. Nobody forces you to be ascetic 42
Asceticism is restriction, suppression of human needs and desires for the purpose of moral self-improvement.

- he becomes an ascetic and fasts on Wednesdays and Fridays, eats bread, drinks water, and he is always quiet, silent, affectionate in his manner, but with some seal. Dressed modestly. If he meets a poor person, he gives his last.

The relationships with family are also wonderful. Of course, his mother (and maybe his father) had long sensed something special about him. But it seemed that he was becoming too exhausted. She begs him not to force himself. He objects. Perhaps because of his donations, disagreements and reproaches also arose (just an assumption), but what a sense of proportion! The son will remain exactly obedient son, life emphasizes this, and the facts confirm...

And internally, during these years of adolescence, early youth, of course, the desire to escape from the world of the lower and middle into the higher world, the world of unclouded contemplation and direct communication with God, accumulated in him.

This should have happened in other places, not where he spent his childhood.<…>

Questions and tasks

1. Tell us about Bartholomew's parents. What kind of relationships did you have in the family?

2. What events that happened to Bartholomew in childhood indicate his chosenness?

3. What qualities characterize a person who has dedicated his life to serving God and Rus'?

4. Read the entire story by B.K. Zaitsev about Sergius of Radonezh. Retell in class the episodes that made the greatest impression on you.

1. Consider a reproduction of M. Nesterov’s painting “Vision to the Youth Bartholomew.” Find in the text of the life an episode depicted by the artist. How is the wonderful moment of meeting with the elder conveyed in the picture?

2. How, in your opinion, is the difference between a canonical (created according to strict rules) life and an artistic author’s text?

18th century literature

N. M. Karamzin.

Events of history in works of the 18th century

In the 18th century, the interest of Russian science and literature in world and national history. The study of chronicles and other historical documents takes on the character of scientific research. In the 18th century, such wonderful works on history were created as “Russian History” in seven volumes by V. N. Tatishchev, and the creation of “History of the Russian State” by N. M. Karamzin began.

Writers willingly turn in their work to the subjects of ancient and native history, images historical figures past eras. Through image historical events the authors express their awareness of the enormous importance of Russia in the destinies of the world, and also express their own philosophical, moral, political and social views. Sometimes, turning to the events of past eras, they evaluate modernity and speak out on the pressing problems that it has posed. Thus, one of the most educated people of the Peter and post-Petrine era, archbishop and writer Feofan Prokopovich created the tragic comedy “Vladimir”, in which he addressed the time of the baptism of Rus'. In the play, the author managed to express his attitude to pressing problems of the 18th century: the spread of education and intra-church strife.

M. V. Lomonosov, V. K. Trediakovsky, A. P. Sumarokov, M. M. Kheraskov, Ya. B. Knyazhnin, N. M. Karamzin turned to historical themes in their work. Based on one or another historical plot, they created odes, poems, dramatic works, and stories. Such, for example, are Sumarokov’s tragedies “Khorev”, “Vysheslav”, “Dmitry the Pretender”, “Sinav and Truvor”, etc., in which, against the background of the events that took place in Kievan Rus, V Time of Troubles and other periods of Russian history, the playwright examines such important problems for his time as despotism, the relationship between man and the state.

One of the topics that attracted the attention of writers and readers was the theme of Novgorod the Great - its liberties, both in the early period of its development, and during the time of its annexation to Muscovite Rus' by John III. Among the works written on this plot, the tragedy of Ya. B. Knyazhnin “Vadim Novgorodsky” and the story “Martha the Posadnitsa” by N. M. Karamzin stand out.

The tragedy of Knyazhnin was written in 1789. The author based it on a chronicle episode about the rebellion of Vadim the Brave against the Varangian prince Rurik, who was invited by the Slavs to reign in Rus'. Vadim returns to Novgorod after a three-year absence. While he was fighting with his enemies, the people's representation in Novgorod itself was destroyed, and power was completely transferred to Rurik.

A love affair also unfolds in the tragedy: Vadim’s daughter and Rurik love each other, and in Ramida’s soul there is a struggle between loving feeling and duty to his father. However, at the center of the tragedy is the clash between Vadim and Rurik as political opponents. Both of them are depicted by Prince as heroes who are noble, virtuous and worthy of respect.

Rurik is a reasonable monarch, he rules at the request of the people, who called him at a difficult moment in the life of Novgorod. He is ready to reconcile with Vadim even after the rebellion. Vadim advocates a republican form of government for Novgorod. He is uncompromising and cannot come to terms with the fact that the freedom of his fellow citizens has been destroyed forever, and Novgorod will be ruled by a monarch. Monarchy is unacceptable for Vadim’s free soul; in his opinion, tyranny is associated with it. Having been defeated, Vadim prefers death to slavery.

Nikolai Mikhailovich Karamzin
(1766–1826)

The theme of Veliky Novgorod and the Novgorod freemen, the struggle between supporters of the monarchy and the republican form of government attracts the attention of Nikolai Mikhailovich Karamzin, an outstanding historian and writer of the 18th - early XIX century, both in the “History of the Russian State” and in the fictional story “Martha the Posadnitsa”. They are based on the story of the conquest of Novgorod by the Great Moscow Prince John III.

How did the fates of Martha Boretskaya and other noble Novgorod boyars turn out after the defeat of Novgorod and its annexation to the Moscow principality? Many of them were forgiven by John as a sign of peace. The Boretsky family was taken to Moscow, its estates were annexed to the princely property. Martha was sent into exile in Nizhny Novgorod, where she was tonsured a nun and received the name Maria. The date of her death remains unknown. This is how information about future fate Martha and Karamzin the historian, and many other scientists.

However, the drama and brightness of the events associated with the confrontation between Novgorod and Moscow in the 15th century, the unusual personality of a woman politician for that time, and her uncompromising nature inspired Karamzin to create a historical fiction story. In it, Martha Boretskaya, along with John III, becomes the main character, and her portrayal differs significantly from the characterization given by the author in “History of the Russian State.”

Martha the Posadnitsa, or the Conquest of Novagorod. Historical story. Abbreviated

Here is one of the most important cases Russian history! - says the publisher of this story. – Wise John had to annex the Novogorod region to his empire for the glory and strength of his fatherland: praise be to him! However, the resistance of the Novgorod residents is not a rebellion of some Jacobins; they fought for their ancient charters and rights, given to them in part by the great princes themselves, for example Yaroslav, the asserter of their freedom. They acted only recklessly: they should have foreseen that resistance would lead to the death of Novugorod, and prudence required them to make a voluntary sacrifice.

Our chronicles contain few details of this great incident, but chance brought me into my hands an old manuscript, which I report here to lovers of history and fairy tales, correcting only its syllable, which is dark and unintelligible. I think that this was written by one of the noble Novgorod residents resettled by Grand Duke Ivan Vasilyevich to other cities. All major incidents agree with history. Both chronicles and ancient songs do justice to the great mind of Martha Boretskaya, this wonderful woman who knew how to master the people and wanted (very inappropriately!) to be Cato 43
Cato (95–46 BC) – Roman politician, supporter of the aristocratic republic, enemy of Julius Caesar.

Your republic.

It seems that the ancient author of this story did not even blame John in his soul. This does honor to his justice, although when describing some cases, Novgorod blood clearly plays in him. The secret motive he gave to Martha's fanaticism proves that he saw in her only passionate, an ardent, intelligent, and not a great and not a virtuous woman.

Book one

There was a sound veche bell, and hearts in Novgorod trembled. Fathers of families break away from the embraces of their spouses and children in order to rush where their fatherland is calling them. Bewilderment, curiosity, fear and hope attract citizens in noisy crowds to the Great Square. Everyone asks; no one is responsible... There, in front of the ancient house of Yaroslav, posadniks with gold medals on their chests, thousands with high staffs, boyars, living people have already gathered 44
Living people - in ancient Novgorod one of the social classes that stood between the boyars and black people (small artisans and workers).

With banners and elders of all five ends of Novgorod 45
This was the name of the parts of the city: Konets Nerovsky, Goncharsky, Slavyansky, Zagorodsky and Plotninsky. (Note by N.M. Karamzin.)

With silver axes. But no one is yet visible in the place of the forehead, or Vadimov (where the marble image of this knight stood). The people drown out the ringing of the bell with their shouts and demand the opening of the evening. Joseph Delinsky, an eminent citizen, who was a dignified posadnik seven times - and each time with new services to the fatherland, with new honor for his name - ascends the iron steps, opens his gray, venerable head, humbly bows to the people and tells them that the Prince of Moscow sent his boyar to Veliky Novgorod, who wants to publicly announce his demands... The mayor descends - and boyar Ioannov appears on Vadimov’s place, looking proud, girded with a sword and in armor. It was the governor, Prince Kholmsky, a prudent and firm husband - right hand Ioannov in military enterprises, his eye in state affairs - brave in battle, eloquent in advice. Everyone is silent, the boyar wants to speak... But the young arrogant Novgorod residents exclaim: “Humble yourself before the great people!” He hesitates - thousands of voices repeat: “Humble yourself before the great people!” The boyar takes off his helmet from his head - and the noise stops.

“Citizens of Novgorod! - he says. - The Prince of Moscow and all Russia speaks to you - listen!

Wild peoples love independence, wise peoples love order, and there is no order without autocratic power. Your ancestors wanted to rule themselves and were victims of cruel neighbors or even crueler internal strife. The virtuous elder, standing on the throne of eternity, conjured them to elect a ruler. They believed him, for a man at the door of the tomb can only speak the truth.

Citizens of Novgorod! Within your walls the autocracy of the Russian land was born, established, and glorified. Here the magnanimous Rurik created justice and truth; In this place, the ancient Novgorod residents kissed the feet of their father and the prince, who reconciled internal discord, calmed and exalted their city. In this place they cursed the disastrous freedom and blessed the saving power of the One. Previously terrible only for themselves and unhappy in the eyes of their neighbors, the Novgorodians, under the sovereign hand of the Varangian hero, became the horror and envy of other peoples; and when Oleg the brave moved with his army to the borders of the south, all the Slavic tribes submitted to him with joy, and your ancestors, the comrades of his glory, could hardly believe their greatness.

Oleg, following the flow of the Dnieper, fell in love with its red banks and blessed country Kyiv founded the capital of his vast state; but Veliky Novgorod was always the right hand of the great princes when they glorified the Russian name with deeds. Oleg, under the shield of the Novgorodians, nailed his shield to the gates of Constantinople. Svyatoslav and the Novgorod army scattered the army of Tzimiskes like dust, and the grandson Holgin was nicknamed the Ruler of the World by your ancestors.

Citizens of Novgorod! Not only do you owe military glory to the Russian sovereigns: if my eyes, turning to all the ends of your city, see golden crosses everywhere magnificent temples holy faith; if the noise of the Volkhov reminds you of that great day on which the signs of idolatry died with noise in its fast waves, then remember that Vladimir built here the first temple to the true God, Vladimir cast Perun into the abyss of the Volkhov!.. If life and property are sacred in Novgorod , then tell me, whose hand protected them with safety?.. Here (pointing to Yaroslav’s house) - here lived a wise legislator, the benefactor of your ancestors, a generous prince, their friend, whom they called the second Rurik!.. Ungrateful posterity! Listen to fair reproaches!

The Novgorodians, having always been the eldest sons of Russia, suddenly separated from their brothers; having been loyal subjects of the princes, they now laugh at their power... and at what times? O shame on the Russian name! Kinship and friendship are known in adversity: love for the fatherland also... God, in his inscrutable advice, decided to punish the Russian land. Countless barbarians appeared, strangers from countries unknown to anyone 46
This is how they thought about the Tatars in Russia. (Note by N.M. Karamzin.)

; like these clouds of insects, which the sky in its anger drives like a storm into the sinner’s harvest. The brave Slavs, amazed by their appearance, fight and die, the Russian land is stained with the blood of Russians, cities and villages are on fire, chains rattle on maidens and elders... What are the Novgorod residents doing? Do they rush to help their brothers?.. No! Taking advantage of their distance from the places of bloodshed, taking advantage of the general misfortune of the princes, they take away their legitimate power, keep them within their walls, as in a prison, expel them, call on others and expel them again. The Novgorod sovereigns, descendants of Rurik and Yaroslav, had to obey the mayors and tremble veche bell, like the trumpets of the Last Judgment! Finally, no one wanted to be your prince, a slave to the rebellious veche... Finally, Russians and Novgorod residents will not recognize each other!

Why is there such a change in your hearts? How could the ancient Slavic tribe forget their blood?.. Selfishness, selfishness has blinded you! Russians are dying, Novgorod residents are getting rich. The corpses of Christian knights killed by infidels are brought to Moscow, Kyiv, and Vladimir, and the people, showering ashes on their heads, greet them with a cry; Foreign goods are brought to Novgorod, and the people greet the guests with joyful exclamations 47
That is, merchants. (Note by N.M. Karamzin.)

Foreign! Russians count their ulcers, Novgorod residents count gold coins. Russians in bonds, Novgorod residents glorify their freedom!

Liberty!.. But you are also a slave. People! I'm talking to you. The ambitious boyars, having destroyed the power of the sovereigns, took possession of it themselves. You obey - for the people must always obey - but not to the sacred blood of Rurik, but to rich merchants. Oh shame! The descendants of the Slavs value the rights of rulers with gold! The princely families, renowned since ancient times, rose to prominence through deeds of courage and glory; your mayors, thousands, living people owe their dignity to a favorable wind and the cunning of self-interest. Accustomed to the benefits of trade, they also trade in the good of the people; whoever promises them gold, they promise you. Thus, the Prince of Moscow is aware of their friendly, secret connections with Lithuania and Casimir. Soon, soon you will gather at the sound eche bell, and the arrogant Pole will tell you frontal place: “You are my servants!..” But God and the great John still care about you.

Novgorodians! The Russian land is being resurrected. John aroused the ancient courage of the Slavs from sleep, encouraged the sad army, and the banks of the Kama witnessed our victories. The arc of peace and covenant shone over the graves of princes George, Andrei, and Mikhail. The sky made peace with us, and the Tatar swords gave way. The time has come for revenge, the time for glory and Christian triumph. The final blow had not yet come, but John, chosen by God, will not lower his sovereign hand until he crushes his enemies and mixes their ashes with the dust of the earth. Dimitri, having struck Mamai, did not liberate Russia; John foresees everything, and, knowing that the division of the state was the cause of its disasters, he has already united all the principalities under his power and is recognized as the ruler of the Russian land. The children of the fatherland, after a sad long-term separation, are embraced with joy in the eyes of the sovereign and their wise father.

But his joy will not be complete until Novgorod, ancient, Veliky Novgorod, returns to the shadow of the fatherland. You insulted his ancestors, he will forget everything if you obey him. John, worthy to rule the world, wants only to be the sovereign of Novgorod!.. Remember when he was a peaceful guest among you; remember how you were amazed at his greatness when, surrounded by his nobles, he walked along the haystacks 48
Stogny – wide streets, squares.

Novagrad to the house of Yaroslav; remember with what kindness, with what wisdom he talked with your boyars about the antiquities of Novgorod, sitting on the throne set for him near the place of Rurik, from where his gaze embraced all the ends of the city and the cheerful surroundings; Remember how you unanimously exclaimed: “Long live the Prince of Moscow, great and wise!” Isn’t it glorious to obey such a sovereign, and only so that together with him we can completely free Russia from the yoke of the barbarians? Then Novgorod will be even more decorated and exalted in the world. You will first sons of Russia; here John will set up his throne and resurrect happy times when there is no noisy veche, but Rurik and Yaroslav judged you like fathers of children, walked through the haystacks and asked the poor whether the rich were oppressing them? Then the poor and the rich will be equally happy, for all subjects are equal in the face of the autocratic ruler.

People and citizens! May John reign in Novgorod, as he rules in Moscow! Or - listen to him last word- or a brave army, ready to crush the Tatars, in a formidable militia will first appear before your eyes, and pacify the rebels!.. Peace or war? Answer!”

With this word, Boyar Ioannov put on his helmet and left the place of execution.

The silence still continues. Officials and citizens are in amazement. Suddenly the crowds waver, and loud exclamations are heard: “Martha! Marfa! She ascends the iron steps, quietly and majestically; looks at the countless assembly of citizens and is silent... Importance and sorrow are visible on her pale face... But soon her gaze, overshadowed by grief, flashed with the fire of inspiration, her pale face was covered with blush, and Martha said:

“Vadim! Vadim! Here your sacred blood flowed; Here I call heaven and you as witnesses that my heart loves the glory of the fatherland and the good of my fellow citizens, that I will tell the truth to the people of Novgorod and am ready to seal it with my blood. My wife dares to speak at the meeting, but my ancestors were friends of the Vadimovs, I was born in a military camp under the sound of weapons, my father and husband died fighting for Novgorod. This is my right to be a defender of liberty! It was bought at the price of my happiness..."

“Speak, glorious daughter of Novagrad!” - the people exclaimed unanimously - and deep silence again expressed their attention.

“Descendants of the generous Slavs! They call you rebels!.. Is it because you raised their glory from the grave? They were free when they flowed from east to west to choose their home in the universe, free like the eagles that soared above their heads in the vast deserts of the ancient world ... "<…>

True, with the passage of time, new passions were born in souls, ancient, saving customs were forgotten, and inexperienced youth despised the wise advice of the elders; Then the Slavs called upon the Varangian princes, famous for their bravery, to command the young, rebellious army. But when Rurik wanted to rule without permission, Slavic pride was horrified by his carelessness, and Vadim Brave called him before the court of the people. “Let the sword and the gods be our judges!” - Rurik answered, - and Vadim fell from his hand, saying: “Novogorodians! To the place stained with my blood, come to mourn your foolishness - and glorify freedom when it appears again in triumph within your walls...” The desire of the great man was fulfilled: the people gather at his sacred grave to freely and independently decide their fate.

So, the death of Rurik - let us give justice to this famous knight! - the wise and brave Rurik, resurrected the freedom of Novgorod. The people, amazed by his greatness, involuntarily and humbly obeyed, but soon, no longer seeing the hero, they awakened from deep sleep, and Oleg, having experienced his stubborn inflexibility many times, withdrew from Novagorod with an army of brave Varangians and Slavic youths, to seek victory, tributaries and slaves among other Scythian, less brave and proud tribes. From that time on, Novgorod recognized its princes as its only generals and military commanders; the people elected civil authorities, and, obeying them, obeyed the charter of their will. Our fathers loved the Slavic blood among the people of Kyivians and other Russians, served them as friends and brothers, defeated their enemies and were famous for their victories together with them. Here Vladimir spent his youth, here, among the examples of a generous people, his great spirit was formed, here the wise conversation of our elders aroused in him the desire to ask all the peoples of the earth about the mysteries of their faith, so that the truth would be revealed for the good of people; and when, convinced of the holiness of Christianity, he accepted it from the Greeks, the Novgorodians, more intelligent than other Slavic tribes, expressed more jealousy for the new true faith. The name of Vladimir is sacred in Novgorod; The memory of Yaroslav is sacred and dear, for he was the first of the Russian princes to establish the laws and freedom of the great city. Let insolence call our fathers ungrateful for repelling the power-hungry enterprises of his descendants! The spirit of Yaroslav would have been offended in the heavenly villages if we had not been able to preserve the ancient rights consecrated by his name. He loved the people of Novgorod because they were free; their gratitude gladdened his heart, for only free souls can be grateful: slaves obey and hate! No, our gratitude triumphs as long as the people, in the name of the fatherland, gather in front of Yaroslav’s house and, looking at these ancient walls, say with love: “Our friend lived there!”

The Prince of Moscow reproaches you, Novgorod, with your very prosperity - and he cannot justify himself in this guilt! So, of course: the Novogorod regions are blooming, the fields are turning golden, the granaries are full, wealth is flowing to us like a river; Great Hansa 49
The Union of Free German Cities, which had its offices in Novgorod. (Note by N.M. Karamzin.)

Proud of our union; foreign guests seek our friendship, are amazed at the glory of the great city, the beauty of its buildings, the general abundance of citizens and, returning to their country, say: “We saw Novgorod, and we have never seen anything like it!” So, of course: Russia is in poverty - its land is stained with blood, villages and towns are deserted, people are hiding in the forests like animals, a father is looking for children and does not find them, widows and orphans beg for alms at crossroads. So, we are happy - and guilty, because we dared to obey the laws of our own good, we dared not to participate in the civil strife of the princes, we dared to save the Russian name from shame and reproach, not to accept the Tatar shackles and preserve the precious dignity of the people!<…>

John wants to rule over a great city: no wonder! He saw its glory and wealth with his own eyes. But all the peoples of earth and future centuries would not cease to marvel if we wanted to obey him. With what hopes can he deceive us? Some unfortunate people are gullible; Only the unfortunate ones want change - but we are prosperous and free! We prosper because we are free! May John pray to heaven that in its anger it will blind us: then Novgorod may hate happiness and wish for destruction, but as long as we see our glory and the misfortunes of the Russian principalities, as long as we are proud of it and regret them, until then the rights of Novgorod are most holy to us in God.

I do not dare to justify you, men chosen by general power of attorney to rule! Slander in the mouth of lust for power and envy is unworthy of refutation. Where the country blooms and the people rejoice, there the rulers are wise and virtuous. How! Are you selling the people's good? But can all the treasures of the world replace the love of your fellow free citizens? Whoever has recognized its sweetness, what should he wish for in the world?.. Is it the last happiness to die for the fatherland!

John's injustice and lust for power do not overshadow his commendable qualities and virtues in our eyes. For a long time already, popular rumor informed us about his greatness, and free people wanted to have the autocrat as a guest; their sincere hearts poured out freely in joyful exclamations at his triumphal entry. But the signs of our zeal, of course, deceived the Prince of Moscow; we wanted to express to him the pleasant hope that his hand would overthrow the Tatar yoke from Russia: he took it into his head that we demand from him the destruction of our own freedom! No no! May John be great, but may Novgorod be great too! May the Prince of Moscow be famous for the extermination of the enemies of Christianity, and not for the friends and brothers of the Russian land, for which it is still famous in the world! May he break her chains without placing them on the good and free Novgorodians! Akhmat also dares to call him his tributary: may John go against the Mongol barbarians, and our faithful squad will open the way for him to Akhmatov’s camp! When the enemy is crushed, then we will say to him: “John! You returned to the Russian land the honor and freedom that we never lost. Possess the treasures you found in the Tatar camp: they were collected from your land; there is no Novgorod stamp on them: we did not pay tribute to Batu or his descendants! Reign with wisdom and glory, heal the deep wounds of Russia, make your subjects and our brothers happy - and if someday your united principalities surpass Novgorod in glory, if we envy the prosperity of your people, if the Almighty punishes us with strife, disasters, humiliation, then - We swear in the name of the fatherland and freedom! - then we will come not to the Polish capital, but to the royal city of Moscow, as the ancient Novgorodians once came to the brave Rurik, and we will say not to Casimir, but to you: “Control us!” We no longer know how to govern ourselves!’”

Tell us about Bartholomew's parents. What kind of relationships did you have in the family?

Bartholomew's parents, noble boyars, lived simply, without luxury, they were quiet and calm people, respectable and fair, very religious, “with a strong and serious way of life.” From childhood, the son was taught to work (for example, the boy was sent to look after the horses in the field), and was not spoiled. Wanderers were always welcomed into their home, and the “seeking, dreamily opposed to everyday life” principle associated with them played a role in the fate of Bartholomew. At the age of seven he was sent to learn to read and write, but science was not given to the boy, and his parents kindly admonished him.

“Wonderful... relationships with family.” Both mother and father early years Bartholomew sensed something unusual in his son. Always quiet, silent, affectionate, but “with some stamp.” He observed the fasts very strictly, and his parents thought that he was exhausting himself too much. The mother begged her son not to force himself, but he respectfully but firmly objected.

What events that happened to Bartholomew in childhood indicate his chosenness?

Bartholomew was not given

science, and the boy was very upset. One day, foals wandered somewhere, and the father sent his son to look for them.

While looking for foals, he met an old monk under an oak tree. The elder, seeing the upset boy, asked what had happened, and Bartholomew, through tears, told him about his failures and asked him to pray that God would help him overcome the literacy. The elder prayed, and then took out the reliquary from his bosom, took a piece of prosphora, blessed Bartholomew with it and ordered him to eat it. “From now on,” he said, “you will master reading and writing better than your brothers and comrades.”

What qualities characterize a person who has dedicated his life to serving God and Russia?

Sergius of Radonezh was distinguished by his love of God, great patience, humility, hard work, conscientiousness, natural modesty, and the ability to remain in the shadows, being a source for everyone. spiritual light, love for people and native land and the willingness to devote your life to it.

Read the entire story by B.K. Zaitsev about Sergius of Radonezh. Retell in class the episodes that made the greatest impression on you.

You can select various episodes of the long journey of the transformation of Bartholomew into Sergius of Radonezh. It is better to build a story according to plan.

Learning to read and write, failures and meeting an old man. “This is given to you as a sign of grace and for your understanding of the Holy Scriptures.”

“Bartholomew and Stepan chose a place ten miles from Khotkov” and founded the Trinity Monastery. Then “Bartholomew, all alone, continued his midnight feat.” Sergius in the monastery. He is persistent, patient, and he is “a lover of God...”. “We lived quietly and harshly. Sergius set an example in everything.”

“The brethren wanted Sergius to become abbot.”

“Mamai decided to put an end to the rebellious Dmitry...” “After the meal, the Reverend blessed the prince and his entire retinue and sprinkled them with holy water.” “A general battle began, on a front that was gigantic at that time, ten miles long.” “During these hours the monk prayed with the brethren in his church.”

The painting depicts an episode of the meeting of the youth Bartholomew with the elder. The boy was looking for the missing foals, but as it is written in the text of the life, “he did not find what he was looking for. Under the oak tree I met “an elder of the monk with the rank of presbyter.” Obviously, the elder understood him:

-What do you want, boy?

Bartholomew, through tears, spoke about his sorrows and asked to pray that God would help him overcome the letter.

And under the same oak tree the old man stood up to pray.”

How, in your opinion, is the difference between a canonical (created according to strict rules) life and an artistic author’s text?

The author's text assumes a freer handling of the canons, the rules by which the hagiography was created: it contains episodes that are important for the writer to create the image of the hero; it is distinguished by a freer composition. The canonical text is more strict; the author’s attitude towards the hero is not felt in it.

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“Rejoice, thou who was named the son of joy at thy birth,” we find these wonderful words in the akathist to the holy Venerable Sergius of Radonezh. He was the son of joy - for whom? First of all, probably, for parents.

And the following parallel immediately comes to mind: can every modern parent call their children sons of joy? How often do we hear from the lips of fathers and mothers that their children are sons and daughters not of joy, but of grief, who bring grief not only to themselves, but also to their parents and those around them. Why do some become sons and daughters of joy, while others become sons and daughters of human grief? Using the example of a saint Radonezhsky can answer this question. Human personality is formed in the first years of life, although not in its entirety. It is then that certain principles are laid down that underlie knowledge of the world around us. These principles form what we call worldview, attitude towards the world around us, towards people, towards God, towards nature - all this is there, in childhood, in very early childhood.

The Monk Sergius of Radonezh became famous not only for his holy life. The monk became famous for practically saving our people, saving fragmented feudal Rus'. With his spiritual strength, his word, he united the princes around Prince Dmitry Donskoy, and this gave Rus' the opportunity to field a powerful army against Mamai, which defeated the enemy on the Kulikovo Field.

Where did this come from in St. Sergius? And all the origins are in his childhood. He was the son of the Rostov boyar Kirill and his wife Maria.

Vision to the youth Bartholomew. M. V. Nesterov. 1889-1890

Then no one could ascend to the princely throne without the permission of the khan, and therefore each prince went to the Golden Horde, not knowing how this journey would end, because there were cases when our princes did not return from the Horde, when they suffered death, shame, and torment there . Saint Cyril more than once accompanied the Rostov prince to the Golden Horde. Apparently, he saw all this humiliation, fear, uncertainty that visited those who were called to lead their people. Fear and humiliation entered the hearts of those who went to the Horde to obtain the khan's consent to reign. And, probably, Kirill, returning to Rostov, spoke with his family about what he had witnessed: about the terrible strength of the khan, and about the multitude of troops that surrounded him, and about how hard it was for the Russian princes who went to bow to the Horde. The youth Bartholomew saw all the danger that stemmed from the division of Rus'. There would not have been these shameful processions into the Horde if the Russian princes and Russian lands had united together, and, probably, my father’s stories largely shaped the deep conviction of the youth Bartholomew, the future Sergius, abbot of Radonezh, in the need to unite the Russian lands.

And we know that St. Sergius actively contributed to the unification of the Russian lands, moreover, he acted not based on pragmatic and political interests, but saying that life in unity is life in the image of the Holy Trinity. Where there is unity, there is strength, there is spiritual kinship, there is an increase in opportunities; and it is where there is unity that great breakthroughs are made - spiritual, material and civilizational.

Undoubtedly, the origins of this perception of Russian reality come from childhood, from upbringing, from parents. But there were other circumstances that undoubtedly influenced the formation of the personality of St. Sergius. Kirill and Maria were not rich people, but still influential, and lived in abundance. However, God was pleased to lead them through impoverishment - they went bankrupt, and all this happened before the eyes of Bartholomew.

What often happens when success and luck turn away from people? Some fall into panic, others into despondency, others commit suicide, others lose all life guidelines - in a word, external circumstances, disadvantage, replacing well-being, destroy the human personality.

And for Bartholomew, the example of his parents became an example of work and creation. It turns out that the boyars could work, including with their own hands, and not become despondent, but thank God, raise their children, and grow spiritually. Probably, the youth Bartholomew reflected on the themes of transience, illusory human strength, especially human wealth and power. The example of his parents helped to form such an attitude towards external goods, and therefore he, belonging to the aristocracy, breaks with outside world, with the opportunity to make a political or military career, and goes into the desert, to the monastery, which later became the Trinity-Sergius Lavra.

He also had the experience of humiliation - an experience thanks to which he became strong, internally concentrated, focused, able to overcome difficulties. After all, as a child, Bartholomew was a failure; he was not good at teaching.

How do children react when they cannot keep up with others? Someone is trying with all his might to study, but realizing that he is not succeeding, he is filled with feelings of aggression and hostility - often such people join the ranks of criminals. And the youth Bartholomew accepted his limitations with humility. He fervently prayed to God to bring him out of this state. And we know that a miracle happened, so that the youth Bartholomew acquired amazing intellectual abilities, which made him not only a wise mentor, but also a true spiritual leader of the people.

When we talk about St. Sergius, we also talk about his parents Cyril and Mary, who were canonized. We remember their personal contribution to the formation of the character of St. Sergius, and at the same time we think about our parents, about modern parents, about children. And we understand that these amazing examples from the past can still help many today understand what true parenting means. This is always a personal example - an example of hard work, courage, calmness, love; an example of attitude to external, material circumstances; an example of how spiritual life, being a dominant human life, transforms this life.

The example of the youth Bartholomew is an example for our children, for our youth. Using this example, one can be convinced that sad external circumstances, even objective ones, such as the inability to study or the inability to have good health, can either destroy a life or become the basis for the formation of special character and personality traits, as happened in the case of St. Sergius.

From the sermon of Patriarch Kirill after the Liturgy at the Trinity-Sergius Varnitsky Monastery on May 11, 2014

Tell us about Bartholomew's parents. What kind of relationships did you have in the family?

“Wonderful... relationships with family.” Both mother and father from Bartholomew’s early years sensed something unusual in their son. Always quiet, silent, affectionate, but “with some stamp.” He observed the fasts very strictly, and his parents thought that he was exhausting himself too much. The mother begged her son not to force himself, but he respectfully but firmly objected.

What events that happened to Bartholomew in childhood indicate his chosenness?

Bartholomew was not good at science, and the boy was very upset. One day, foals wandered somewhere, and the father sent his son to look for them.

While looking for foals, he met an old monk under an oak tree. The elder, seeing the upset boy, asked what had happened, and Bartholomew, through tears, told him about his failures and asked him to pray that God would help him overcome the literacy. The elder prayed, and then took out the reliquary from his bosom, took a piece of prosphora, blessed Bartholomew with it and ordered him to eat it. “From now on,” he said, “you will master literacy better than your brothers and comrades.”

What qualities characterize a person who has dedicated his life to serving God and Rus'?

Sergius of Radonezh was distinguished by love of God, great patience, humility, hard work, conscientiousness, natural modesty, the ability to remain in the shadows, being a source of spiritual light for everyone, love for people and his native land and a willingness to devote his life to it.

Read the entire story by B.K. Zaitsev about Sergius of Radonezh. Retell in class the episodes that made the greatest impression on you.

You can select various episodes of the long journey of the transformation of Bartholomew into Sergius of Radonezh. It is better to build a story according to plan.

Learning to read and write, failures and meeting an old man. “This is given to you as a sign of grace and for your understanding of the Holy Scriptures.”

“Bartholomew and Stepan chose a place ten miles from Khotkov” and founded the Trinity Monastery. Then “Bartholomew, all alone, continued his midnight feat.” Sergius in the monastery. He is persistent, patient, and he is “a lover of God...”. "They lived quietly and sternly. Sergius set an example in everything."

"The brethren wanted Sergius to become abbot."

“Mamai decided to put an end to the rebellious Dmitry...” “After the meal, the Reverend blessed the prince and his entire retinue and sprinkled them with holy water.” “A general battle began, on a front that was gigantic at that time, ten miles long.” “The monk was praying with the brethren in his church at these hours.”

The painting depicts an episode of the meeting of the youth Bartholomew with the elder. The boy was looking for the missing foals, but as it is written in the text of the life, “he did not find what he was looking for. Under an oak tree he met “an elder of the monk with the rank of presbyter.” Obviously, the elder understood him:

What do you want, boy?

-What do you want, boy?

And under the same oak tree the old man stood up to pray."

How, in your opinion, is the difference between a canonical (created according to strict rules) life and an artistic author’s text?

The author's text assumes a freer handling of the canons, the rules by which the hagiography was created: it contains episodes that are important for the writer to create the image of the hero; it is distinguished by a freer composition. The canonical text is more strict; the author’s attitude towards the hero is not felt in it.

Tell us about Bartholomew's parents. What kind of relationships did you have in the family?

What events that happened to Bartholomew in childhood indicate his chosenness?

Bartholomew was not good at science, and the boy was very upset. One day, foals wandered somewhere, and the father sent his son to look for them.

What qualities characterize a person who has dedicated his life to serving God and Russia?

Read the entire story by B.K. Zaitsev about Sergius of Radonezh. Retell in class the episodes that made the greatest impression on you.

You can select various episodes of the long journey of the transformation of Bartholomew into Sergius of Radonezh. It is better to build a story according to plan.

Learning to read and write, failures and meeting an old man. “This is given to you as a sign of grace and for your understanding of the Holy Scriptures.”

“The brethren wanted Sergius to become abbot.”

“Mamai decided to put an end to the rebellious Dmitry...” “After the meal, the Reverend blessed the prince and his entire retinue and sprinkled them with holy water.” “A general battle began, on a front that was gigantic at that time, ten miles long.” “The monk was praying with the brethren in his church at these hours.”

Consider a reproduction of M. Nesterov’s painting “Vision to the Youth Bartholomew.” Find in the text of the life an episode depicted by the artist. How is the wonderful moment of meeting with the elder conveyed in the picture?
The painting depicts an episode of the meeting of the youth Bartholomew with the elder. The boy was looking for the missing foals, but as it is written in the text of the life, “he did not find what he was looking for. Under the oak tree I met “an elder of the monk with the rank of presbyter.” Obviously, the elder understood him:

- What do you want, boy?

-What do you want, boy?

And under the same oak tree the old man stood up to pray.”