Origins
In 1528–1529 nephew of St Joseph of Volokolamsk monk Dositheus
Toporkov during work on a fix of Sinai Patericon lamented in its afterword that
although the Russian land and has many holy men and women, who worthy of
veneration and glorification as much as the eastern saints of first centuries
of Christianity, but they "because of our negligence, [they are] left
without proper attention and not recorded in the written works, some [of them]
we ourselves know" (11, 74, 12, 275). Dositheus performed his work for the
blessing of the Archbishop Macarius of Novgorod (later Metropolitan of Moscow
and all Rus).
In 1528–1529 nephew of St Joseph of
Volokolamsk monk Dositheus Toporkov during work on a fix of Sinai Patericon
lamented in its afterword that although the Russian land and has many holy men
and women, who worthy of veneration and glorification as much as the eastern
saints of first centuries of Christianity, but they "because of our
negligence, [they are] left without proper attention and not recorded in the
written works, some [of them] we ourselves know" (11, 74, 12, 275).
Dositheus performed his work for the blessing of the Archbishop Macarius of
Novgorod (later Metropolitan of Moscow and all Rus).
The main merit of St. Macarius was his
long, painstaking and hard work on the collection and systematization of all
hagiographic, hymnographic and homiletic heritage Orthodox Russia, known at
that time. More than 12 years, since 1529 to 1541, St. Macarius and his
assistants worked on the twelve-drawing collection, went down in history under
the name of Great Macarius Menaion Reader. This collection includes the lives
of many Russian saints, who revered in different parts of the Rus, but did not
have the general church glorification. The publication of a new compendium,
compiled on a calendar basis, and contains biographies of many Russian
ascetics, accelerated the process of preparation of the first praise for the
widespread veneration of a host of saints in the history of Russian Orthodox
Church.
Macarius counsils
In 1547 and 1549 years, St Macarius, who
become Metropolitan of all Rus, convene in Moscow two Councils, known under the
name Macarius counsils; both ones was decided only one question: the
glorification of Russian saints. Firstly, the issue has been resolved on the
principle of canonization for the future: establishing church-wide memory of
sints now became subject to the judgment of the whole Church. Main act of the
solemn was celebration of 30 (or 31) new saints: 18 church-wide and 9 locally
venerated saints. At the Council in 1547 were canonized:
1. Jonah, Metropolitan of Moscow and All
Russia (+ 1461);
2. John, Archbishop of Novgorod (+
1186);
3. Macarius of Kalyazin (+ 1483);
4. Paphnutius of Borovsk (+ 1477);
5. Grand Prince Alexander Nevsky (+
1263);
6. Nikon of Radonezh (+ 1426);
7. Paul of Komel and Obnora (+ 1429);
8. Michael of Klopsk (+ 1456);
9. Reverend Sabbas of Storozhi (+ 1406);
10. Zosimas (+ 1478) and
11. Sabbatius (+ 1435) of Solovki;
12. Reverend Dionysius of Glushita (+
1437);
13. Alexander of Svir (+ 1533).
For local veneration at the Council were
glorified:
1. blessed Maximus of Moscow, Fool for
Christ (+ 1434);
2. pious Prince Constantine of Murom and
his children of
3. Michael and
4. Theodore (+ 1129);
5. blessed Prince Peter and 6. Fevronia
of Murom (+ 1228);
7. Arsenius of Tver (+ 1409); 8. blessed
Procopius (+ 1303) and 9. John (+ 1494) of Ustyug, fools for Christ
Council also 1549, details of which
survived much less, were allegedly glorified following saints:
1. Niphon, Archbishop of Novgorod (+
1156);
2. Jonah (+ 1470) and Euthymios (+ 1458)
of Novgorod;
3. James, Bishop of Rostov (+ 1392);
4. Stephen of Perm (+ 1396);
5. Prince Vsevolod of Pskov (+ 1138);
6. Prince Michael of Tver (+ 1318);
7. Reverend Abraham of Smolensk (+ the
beginning of the XIII);
8. martyrs John, Eustace, Anthony of
Lithuania (+ 1347);
9. Reverend Euthymius of Suzdal (+
1404);
10. Gregory of Pelshema (+ 1442);
11. Reverend Sabbas of Vishera (+ 1460);
12. Euphrosyne of Pskov (+ 1481);
13. Ephraim of Perekom (+ 1492);
14. Abraham of Bulgaria (+ 1229);
15. Arsenius of Serbia (+ 1266).
Finally, the main act of the Councils,
in addition to the roll-glorification of Russian saints, was to establish the
date of the shared memory of the "new Russian miracle workers", which
together with the already earlier revered saints of the Russian Church have
made a host of its fixtures. Members of the Council in 1547 formulated its
decision: "We have established now celebrate for new miracle workers, that
Lord glorified them, His pleasers, with a number of and various signs and
wonders, but there are was not conciliar chanting in their honor until this
day".
After
Macarius council
All Russian Saints holiday was first
established on 17 July as the next day to the memory of St. Prince Vladimir
(July 15). Later, however, the date of the celebration of the memory of All
Russian Saints changed several times. It was accomplished in the first Sunday
on St. Elijah day, and in one of the weekdays of days before the Sunday of All
Saints. Very soon after the Moscow Macarius Councils in Russia there was
"a lot of lives of Russian saints, or their new versions, service, words
of praise, begin intense written icons Russian saints, to build a temple in
their honor, discoveries are made relics of Russian saints". Establishment
of a holiday in honor of all Russian saints and writing required service of
this holiday. This difficult task was accomplished by monk Gregory of St.
Euthymius monastery in Suzdal, who left behind "total of 14 agiological
works as an individual saints and a summary of the work of all Russian
saints". Lists of the service and eulogy all Russian saints are widely
used already in the 16th century. However, in printed form they were published
only for the first time only in the first half of the 18th century. (24, 296).
Generally, after a great spiritual
ascent in the Russian society, caused by the Moscow Council in 1547 and 1549,
by the end of the 16th century the feast of All Russian Saints became forgotten
and celebrated only in certain parts of Russia. This trend in the 17th century
began to grow, and eventually throughout the Synodal period, the veneration of
the feast of All Russian Saints in the Russian Church was finally consigned to
oblivion and preserved only in the Old Believers. July 20, 1908 peasant Nikolai
Osipovich Gazukin, who lived in of Sudogda County of Vladimir Governorate, sent
to the Most Holy Synod of the petition for the establishment of the annual
celebration of "All Russian saints, who celebrated since beginning of
Russia" with a request "to honor this day specially composed church
service". The application was shortly rejected by synodal definition on
the grounds that the existing feast of All Saints includes the memory of the
Russian saints.
20th
Century: All-Russian Local Council in 1917-1918
The merit restore and honoring the
memory of the day of All Russian Saints belong to professor of Petrograd
University Boris Turaev and hieromonk Athanasius (Sakharov). Both were members
of All-Russian Local Council, held in 1917-1918. March 15, 1918 Boris Turaev,
at a meeting of the Division of worship, preaching and the church, introduced
the report to the Counsil, where, in particular, notes that "in our
sorrowful times, when a single Russia became broken when our sinful generation
trampled fruit feats of Saints who worked in the caves of Kiev and in Moscow,
and in the Thebaid of the North, and Western Russia on the creation of a
unified Russian Orthodox Church, would seem it's good time to restore this
forgotten holiday, but it reminds us and our rejected brothers from generation
to generation about the unified Orthodox Russian Church, and let him be a small
tribute to our sinful generation, and a small atonement of our sins". August
20, 1918 Turaev's report was reviewed by Council, and finally, on August 26, on
the Saint's day of His Holiness Patriarch Tikhon, It made the historic Decree:
"1. Rebound existed in the Russian
Church, celebration of the memory of the day of All Saints Russian. 2. The
celebration of this takes place in the first Sunday of Peter's Fast".
Council decided to publish revised and
expanded Service of monk Gregory at the end of Color Triodion. But hurry
involved in this work, Boris Turaev and hieromonk Athanasius soon came to the
conclusion that borrow from of the monk Gregory service can be only a very
small part, whereas everything else it was needed to remake: partly by
composing of entirely new hymns (this work has assumed mainly Boris Turaev)
partly to select the most characteristic and best of existing prayer books,
mostly from individual services Russian saints (this job did by monk
Athanasius).
Turaev and Hieromonk Athanasius strongly
wish "to push through the Council," their service, as long as the
Consil was about to be closed. Therefore, September 8, 1918, at the penultimate
meeting of the liturgical department of the Local Council, incomplete new
service has been reviewed, approved and transferred to the subsequent approval
of the Patriarch and the Holy Synod.
Bishop Athanasius (Sakharov) November
18, after the close of the Local Council, Patriarch Tikhon and the Holy Synod
blessed the new printing services under the supervision of Metropolitan Sergius
(Stragorodsky) of Vladimir, which was carried out before the end of 1918 in
Moscow with great difficulty.
Finally, on December 13 of same year, all the
diocesan bishops was sent to a decree restoring the memory of the day of All
Russian Saints, and June 16, 1919 and sent to typographically printed text
indicating the service to make it into the nearest Sunday after receiving.
Printing Service 1918 "dispersed by the hands of participants of the
Council ... and not widespread," soon becoming a rarity in a short time,
and the "hand-written lists (with it) were very few churches," and
others do not have it. Boris Turaev, who strongly willing to continue to work
on additions and corrections hastily composed service died July 23, 1920, and
heiromonk Athanasius, who became Archimandrite in 1920 and bishop in 1921, did
not dare to take on such responsible work alone. In Autumn 1922 Bishop
Athanasius during his first arrest in the 17th chamber of the Vladimir prison,
met with a number of one mind with him admirers just restored holiday. Bishop
Athanasius gave the names of 11 people: Archbishop Nicander (Fenomenov) of
Krutitsy, Archbishop Thaddeus (Uspensky) of Astrakhan, Bishop Cornelius
(Sobolev) of Vyazniki, Bishop Basil (Summer) of Suzdal and others. According to
bishop Athanasius, this council oа prisoners "after numerous lively
discussions about this holiday, a service, an icon of the temple in the name of
this holiday was put the beginning of a new revision, rectification and
additions of service, published in 1918," as well as "was suggested
that the desirability to complement the service so as to it could make not only
the 2nd week after Pentecost, but on request and at a different time, and not
necessarily on Sunday". And in the near future service has undergone
several changes: Some hymns were swapped, there are new, dedicated to the
saints, not mentioned in the service in 1918.
Finally, there, in prison, November 10,
1922, the day of the repose of St Demetrius of Rostov, the first time the
celebration has been made to all Russian saints, not on Sunday and according to
remediation services. March 1, 1923 at the 121st solitary confinement Taganka
prison, Bishop Athanasius made consecration the stowed antimension in honor of
All Russian Saints for his secret Church. The above developments have further strengthened
Athanasius in mind that service to all Russian saints, approved by 1917-1918
Council, need to be supplemented further.
At the same time appeared "the idea
of the desirability and necessity of the establishment another day for the
common celebration of all Russian saints, in excess to one, established of the
Council". The time of commission of the second celebration of All Russian
Saints Athanasius was nominated on July 29 - the day after the commemoration of
the Holy Equal to the Apostles Prince Vladimir, the Baptist of Russia. In this
case, the "feast of our equal-to-apostle Forefeast will be like for the
holiday of All Saints, blossoming in the land in which it is saving the seeds
of all the Orthodox faith". Athanasius also suggested that the next day
after a holiday to remember "polyonymous host, though not even glorified
to the church honoring, but great and marvelous ascetics and saints, as well as
builders of Holy Russia and a variety of figures of church and state", to
thereby, the second celebration of all Russian saints solemnly committed in the
whole Russian Church for three days.
It was only in 1946 published a
"Service to all the saints in the Shone Forth in the Russian Land",
published by the Moscow Patriarchate, and then began the widespread celebration
of the memory of all Russian saints in our Church. Nevertheless, after-holiday
service printing, work on it correction and complement has not ended. The
author of most chants, bishop Athanasius, continued to work on service until
his blessed repose, followed in 1962.
Sources: https://en.wikipedia.org/wiki/The_Feast_of_All_Saints_of_Russia
http://www.pravoslavie.ru/2367.html
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