Venerable Akaki, Bishop of Melitino. Akakiy Tverskoy Name Akakiy in poetry

16.06.2009

Saint Akakios, Bishop of Tver and Kashinsky (1522–1567)

Saint Akakios died on January 14, 1567, and it is known that “all the years of his life from birth were 80 and 5 years minus two months.” Therefore, he was born on March 14, 1482. He came from a clergy background. His father was priest Vasily, and his mother was nun Julia. Some researchers even consider him a relative of the Monk Joseph of Volotsky, confusing him with the latter’s nephew, the monk Akaki. The future ruler of Tver received monastic tonsure at the Joseph-Volokolamsk Monastery from the founder of the monastery, St. Joseph.

After February 3, 1517, the monk Akaki, tonsured by St. Joseph, was appointed rector of the Vozmishchensky Monastery in Volokolamsk and elevated to the rank of archimandrite. The Vozmishchensky Monastery was the only monastery in the Volokolamsk region, the abbot of which had the rank of archimandrite. But the new abbot was not here for long.

Under 1522, the Nikon Chronicle reports the following church events: “The same winter, Danil the Metropolitan appointed Jonah as bishop of Ryazan. That same month, 30, he installed Bishop Akakios in Tver.” This important event in the life of the Tver ruler took place in the 4th week of Lent. The first of the newly installed bishops by Metropolitan Daniel was the rector of the Novgorod Yuryevsky Monastery, and the second was the rector of the Volokolamsk-Vozmishchensky Monastery.

By that time, the Tver See had been widowed for about a year after the death of the Greek Bishop Nile. Also a year earlier in Tver, “behind the lord’s courtyard,” the courtyard of the Volokolamsk Monastery was built. This court undoubtedly contributed in subsequent times to the ruler’s connections with the monastery of his tonsure.

Immediately after his consecration, Bishop Akakiy participates with the Council of Bishops in petitioning Grand Duke Vasily III for the disgraced Prince V.V. Shuisky, putting his signature under the cross-kissing inscription. By Easter, that is, by April 20, 1522, the new ruler apparently arrived in his cathedral city of Tver.

Subsequently, Saint Akaki visited Moscow several times, actively participating in the most important events of the Russian Church of that time. In 1535, on January 10, All-Russian Metropolitan Daniil, Archbishop Macarius of Novgorod, Bishop Jonah of Ryazan, Bishop Akakiy of Tver and Bishop Dosifei of Sarsk served in the Moscow Assumption Cathedral in the Kremlin. This chronicle message is the first known evidence of communication between Bishop Akakios and the Novgorod ruler Macarius. The next chronicle entry, where the name Akaki is mentioned, dates back to 1539, when the new head of the Russian Church was installed - Metropolitan Joasaph. And three years later he participates in the elevation of St. Macarius to the All-Russian throne.

Saint Akakios was a participant in all significant Councils of the Russian Church of the 16th century. Thus, on February 1, 1547, Bishop Akaki took part in the glorification of Russian saints at the Council. On it, the Tver ascetics were canonized: Bishop Arseny of Tver (†1409; commemorated on March 2) and the Monk Macarius of Kalyazin (†1483; commemorated on March 17). Upon the Bishop’s return to his see in Tver, solemn prayers were undoubtedly performed there for the “new miracle workers,” as the newly glorified saints were then called.

On February 24, 1549, a Council was held at which the former Chudovsky archimandrite “Isak the Dog” was condemned. Obviously, at this time the Second Council of New Wonderworkers was taking place, in which the Tver Bishop also took part. Among the ranks of Russian saints, the blessed prince Mikhail of Tverskoy (†1318; commemorated November 22) was canonized there.

In 1550, during the Kazan campaign, when Metropolitan Macarius went to Vladimir to join the royal army, Rostov Archbishop Nikandr and Tver Bishop Akakiy remained in Moscow. And a year later, the Hundred-Glavy Council met in Moscow, at which all the Russian saints were present, and among them Bishop Akaki. On July 16 of that year, the Bishop of Tver signed with other bishops a Council verdict on duties in the Novgorod diocese.

“Before the Council of the Hundred Heads, many abbots and archimandrites were judged in all matters except church matters by the Grand Duke. The new Council Code transferred the abbots to the sphere of metropolitan or lordly jurisdiction." From the surviving letters it is known that the Klobukov Monastery was subordinated to Bishop Akakiy. The charter to the Tver Afanasyevsky Convent, given by the tsar a little later, says: “Who will have anything to give to the abbess with the sisters in spiritual matters and [but] they will be judged by Bishop Tfersky.”

On January 24, 1554, a conciliar letter was sent to the Solovetsky Monastery about the condemned elder Artemy. Among the bishops participating in the Council, Bishop Akaki of Tver was also named. Thus, Bishop Akaki was a participant in the Council, at which the heresy of M. Bashkin and Theodosius Kosoy was condemned, as well as the conciliar proceedings of the doubts of the clerk I. M. Viskovaty about the newly painted icons.

In 1555, a Council was held in Moscow “On the many different rites of the church and on many matters for the establishment of the Christian faith.” It elected the first Kazan Archbishop Gury, whose dedication took place in the Assumption Cathedral in the Kremlin on February 3. Among the Russian hierarchs who participated in the work of the Council and the celebrations of the installation of the saint in Kazan was the Bishop of Tver Akaki.

During all these trips, Saint Akaki communicated with Metropolitan Macarius, saw his tireless labors that he undertook for the good of Orthodoxy, and highly valued them. The Venerable Maxim the Greek, speaking about the virtues of the head of the Russian Church, refers to Bishop Akaki: “...As I hear from many other trustworthy men, especially from the most God-loving Bishop of Tver, my lord, lord and provider Akaki, who preaches virtues with a loud voice your shrine, about which I rejoice very spiritually, hearing that you abound in many wonderful apostolic corrections.” In turn, the circle of saints and ascetics with whom High Hierarch Macarius constantly communicated throughout his life is expanding, and Bishop Akaki of Tver is included in it.

In 1564, when in Moscow at the Council the question of a white hood for the head of the Russian Church was being decided, then on the council document “Tfersky and Kashinsky Bishop Akakia did not hand in, because due to his great old age and illness he did not come to the Council, but wrote about that he is with the archbishops and bishops and with the entire consecrated Council, with all of them of the same mind.” The same is said in the chronicle in connection with the enthronement of Metropolitan Athanasius in 1564, as well as Metropolitan Philip in 1568.

There is some information about his archpastoral activities. As the head of the diocese, Bishop Akakiy affixed his signature and lord’s seal to spiritual letters, that is, wills: in 1540-1541 - G.V. Zhukov-Oplechuev, in 1554-1555 - F.B. Borozdin and I.D. Arson. Then these testators gave monetary contributions to the Tver Spassky Cathedral for the remembrance of their souls.

A monument to the church-administrative activities of the Tver ruler is also a charter from 1558, which is reported by Archpriest K. Cheredeev: “In the Kashinsky Klobukov Monastery, a traveling charter was found between the lands of the Tver Bishop Akaki and the Trinity Sergius Monastery of 7066.”

In 1566, the deceased fisherman Terenty came to life at the relics of St. Arseny of Tver. When Bishop Akakiy found out about this, he ordered everyone to gather in the cathedral, then everyone went in procession to the Zheltikov Monastery, where the holy relics of St. Arseny were located. “Having arrived at the monastery, he ordered to present the resurrected man and asked everyone about his resurrection, and he confessed in detail everything that had happened to him. The Right Reverend Akakiy then performed a prayer service with the blessing of water and the Divine Liturgy at the tomb of Saint Arseny... The Right Reverend Akakiy, having described in detail this wonderful event to the blessed Tsar John Vasilyevich, petitioned to bless the establishment of an archimandrite in the Zheltikovsky monastery in memory of this, and, having received permission, installed it as Archimandrite Savvaty."

During the priesthood of Bishop Akaki, the rector of the Staritsa Assumption Monastery was Archimandrite German (Polev; 1552-1555), who was later the Archbishop of Kazan. In his Life we ​​read: “At the beginning of 1551<ода>Tver Bishop Akakiy... with honor received the newly elected rector of his diocese and, ordaining him to the priesthood, elevated him to the degree of Staritsa archimandrite.” Bishop Akakios' hierodeacon was the future Saint Barsanuphius (1567-1570). Bishop Akakiy, “a shepherd with spiritual insight, St.<ятому>Barsanuphius, for a very long time, and precisely during his hierodeaconship, repeatedly predicted that he would take his place in Tver and would govern the people of God in it.” Under Bishop Akaki, “in 1528, the Monk Nil laid the foundation of the now glorious desert on the island of Seliger Stolbny, 8 miles from Ostashkov” (†1554; commemorated December 7).

For twenty years, starting in 1531, the Monk Maxim the Greek was in Tver. Here the learned Greek was in great honor with Saint Akakios, “as he sat down for a meal together with the Saint and ate from the same dish.” Reverend Maxim, according to the attribution of A.I. Ivanov, wrote several theological works for Bishop Akaki. This is “A Word against those who dare to transform the sacred Symbol of the Orthodox Christian Faith”, “The legend is partly the same 3 songs of Anna the prophetess”, “An Message about the Catholic monastic orders, Franciscan and Dominican”, “The Legend about the world above and for the salvation of our souls, let us pray to the Lord ".

The works of the Greek scientist shed additional light on the life and works of Saint Akakios. In 1537, there was a strong fire at Petrov's post in Tver. At the same time, many houses, churches, books, and church utensils burned down. “And Vladyka Akaki between two horses barely escaped from the city.” The Rev. Maxim the Greek, an eyewitness to this event, speaks more precisely about the date of the fire and in more detail about its circumstances. He sees in this disaster a manifestation of the wrath of God. The monk draws a parallel with the death of the Greek kingdom, where temples once also shone with external splendor. He writes: “Fear this example, stop committing lawlessness, and try to quench My righteous wrath with Ninevit’s active repentance, for I am “God, unwilling to iniquity” ([cf.] Ps. 5:5).” In this accusatory word, the author speaks of the need to inculcate virtues favorable to God.

Later, after the completion of the restoration work, the Monk Maxim wrote a word of praise “regarding the restoration and renovation of the church building by Bishop Akaki of Tver after a former fire.” He sees in this the action of God’s Providence, arranging “everything for our benefit,” as well as the efforts of people directed “to the honor and glory of God.” In this word, the author expresses gratitude to God for filling Bishop Akaki with “goodness and spiritual wisdom and intelligence” in resolving such an important issue. “Having been sanctified and strengthened by Your grace, he did not lose heart from the terrible sorrows that befell him and did not, according to his strength, neglect the decoration and splendor... but with great zeal and great zeal he began to renew the former decoration of the holy temple, which had been destroyed by fire.” . Turning to God, he asks for the saint: “...after his departure from here, count him among the number of Your chosen high priests and grant him with them to sing You to endless ages, in the most wonderful and holy temple of Your Divine glory.” During the restoration of the Spassky Cathedral, with the blessing of the saint, an pulpit was also made, for which the Monk Maxim the Greek composed two texts for the inscription. The first emphasizes its purpose - “for preaching divinely inspired scriptures to Orthodox people,” so that the souls of those ascending to it correspond to the words spoken from the pulpit. Another emphasizes the merit of Bishop Akakiy, who created the church pulpit: “Among the other excellent and excellent decorations of this Divine Temple, which the glorious Bishop of Tver Akakiy invented, belongs this beautiful structure, with which he far surpassed you: both you, God-seer, and you , Bezaliel, the first builder of the tabernacle." Truly, with the psalmist David, the zealous archpastor could say: Lord! I have loved the beauty of Your house and the dwelling place of Your glory (Ps. 25:8). "In 1564<оду>in Tver, Bishop Akaki consecrated the Church of the Holy Trinity, which<екою>Tmakoyu (White Trinity), as well as the Church of St.<ятителя>Nicholas the Wonderworker, in Kapustniki." Some contemporary icons from the construction of the Trinity Cathedral have reached us: St. Nicholas, the Old Testament Trinity, the door of the royal gates.

It can clearly be said that various craftsmen were required to carry out major restoration work, and, undoubtedly, there were such in Tver at that time. Moreover, as noted by G.V. Popov, Tver masters at that time worked in other places of Ancient Rus'. It has been suggested that Bishop Akaki contributed to the construction and painting of the Church of the Nativity of the Blessed Virgin Mary, which has survived to this day, in the Vozmishchensky Monastery, where he was previously rector. The book connections of Tver with the Volokolamsk Monastery during the priesthood of Bishop Akaki are noted. In Tver itself, “with the blessing of the God-loving holy Bishop Akakiy of the God-saved city of Tver,” books are written. When talking about the development of Russian culture and art in the 16th century, we often pay attention to Moscow and Novgorod. Meanwhile, Tver, located between them, was also an interesting cultural center that played a certain role in the formation of all-Russian culture.

The names of some of the people surrounding Bishop Akaki are known. His deacon was Gregory, to whom the Monk Maxim the Greek wrote “The Tale of the Ever-Priesthood and the Glorious Birth of the Only Begotten Son and the Word of God of Our Lord Jesus Christ.” The Monk Maxim copied the Psalter to another lordly hierodeacon, as reported in the postscript of the manuscript: “This Psalter was written in the city of Tver, by the hand and labor of a certain Svyatogorsk Vatopedi monk named Maxim, in the year of the 48th eighth thousand, at the expense of Benjamin, the most reverent hierodeacon and clergyman God-beloved Bishop of Tver, Mr. Akakiy." As the researchers note, “an analysis of the circumstances surrounding the writing of the Greek Psalter of the GPB. Soph. 78 and the entire set of Greek and Russian materials, suggests that its second scribe was the sacristan of the Tver Bishop Akakios, Hierodeacon Benjamin, who ordered the manuscript.” Thus, we are more familiar with the names of the persons who served in the diaconate under Bishop Akakios. These were enlightened people. Among them is also the future Bishop of Tver Barsanuphius.

The story of the death of Bishop Akakiy tells us some more names of people who constantly surrounded him. This is the sacristan Macarius, who also had henchmen in charge. The priest Abraham served in the lord's court. The bishop's confessor was Elder Vassian, who described the last days of the life of the Tver ruler. Elder Prokhor was named the bishop's cell attendant. On the day of the Bishop’s death, the rector of the Tver Fedorov Monastery, Archimandrite Ephraim, came to him, whom “the Bishop dearly... loved for his virtuous life” [L. 57 vol.] . Then the rector of the Tver Otroch Monastery, Archimandrite Vavila, came to him, as well as Archimandrite Savvaty from the Assumption Zheltikov Monastery.

A significant addition to the collected material depicting the life path of Bishop Akaki is the story of the last days of his life. It testifies to his personal exploits, labors and piety, covering the period of his life from December 20 to midnight from January 14 to 15, 1567.

From it we learn that in his life the saint never replaced his prayers during cathedral services with cell prayers, with the exception of “Fedorov’s Week,” that is, the first week of Great Lent. Sometimes, despite even the winter cold, the blessed hierarch “... always diligently goes to the cathedral church without delay” [L. 52]. The Monk Maxim the Greek also reports on the solemn services of Tver Akaki - “about divine... psalmody and the splendor... of services, always performing spiritual celebrations with blessed singing, with many splendid clergy, with the ringing of loud sonorous bells.” Therefore, the sacristan found the bishop’s order on December 20 unexpected that the next day they would serve matins in the bishop’s cell and “other rules” [L. 53]. The henchmen who were supposed to be ordained on the feasts of the Nativity of Christ were also released. During the three and a half weeks of his illness, Bishop Akaki no longer went to church, even on the holidays of the Nativity of Christ and Holy Epiphany. The sick bishop was constantly brought prosphora and warmth from the church after the service was performed, as well as part of the bread after the Ceremony of Panagia [see: L. 54].

The sick saint called his confessor to him, commanding him to stay awake: “... as you see me, I am destined to repose, and you would try to speak on the eve of the outcome of the soul” [L. 53]. At the same time, the bishop intensified his prayer feats. “From the 20th of December on the ribs in that half a quarter of the week, I didn’t sleep at all” [L. 53 vol.]. Such a unique feat of pillar-bearing, one might say, was known at that time in the Tver diocese. In the biography of the Venerable Nile of Stolobensky we read: “Having established his asceticism on the Stolobny, or pillar-shaped, island, he himself became like those who labored on the pillar with his strong, unshakable patience of all adversities, sorrows and hardships, and his constant stay on the island for 27 years of his life, and constant standing, so that he did not allow himself, as the biographies put it, to lie down on his ribs for a short time, but only leaned his sinuses to rest on two large wooden hooks driven into the wall of his cell.” During the entire period of his archpastoral service, Bishop Akaki ate food only once a day. He did not change this custom even during his illness.

Shortly before the death of the Saint, his confessor inquired about what was hurting him. He replied that he had not felt anything since three and a half years ago when he began reading the canon to St. Joseph of Volotsky. At the same time, he praised the hymnographer - the creator of the Service to the Venerable - Elder Photius and the fact that he asked Metropolitan Macarius for a blessing for his cell performance [see: L. 55 vol.-56]. Bishop Akaki speaks with special praise about the monastery of St. Joseph of Volotsk, comparing it with the Kiev-Pechersk Monastery of antiquity [see: L. 57].

“The Volokolamsk Monastery is one of the remarkable phenomena of Ancient Rus'. It completely had the appearance of an educational and educational institution or school in its philosophical sense. It was an ancient academy." The Joseph-Volokolamsk Monastery, being the largest book center, also maintained book connections with Veliky Novgorod and Tver. The inventory of the Volokolamsk monastery of 1545 names books of Tver script. The same inventory reports on the books - contributions of the Bishop of Tver: “Vladyka of Tver Akaki gave: Sobornik at half-ten Maximov the transfer of the Greeks to the monastery of Joseph, and not to give it away from the monastery.” Another monastery inventory of the 16th century speaks of two Gospels in the monastery library: “The Gospel, letter of Akaki, the lord of Tver; the headpieces and words are painted, four sholkov linings are made of gold, the head and ends are edged and set with pearls, the velvet is drawn in green, the clasps and backs and finials are gilded in silver.” Another quarter-sheet manuscript contained only one evangelist: “Euangelist John the Theologian, letter from Akaki of the Lord of Tver; a screensaver and a word on paints, a velvet covering.” Bishop Akaki also gave monetary contributions to the monastery of his tonsure - 310 rubles. Therefore, the Obikhodnik of the Joseph Monastery also contains the memory of the Tver Bishop Akaki.

The author-confessor notes that the saint “has the skill of speaking many eves by heart” [L. 57]. It is interesting to note that the future first All-Russian Patriarch Job, known for knowing by heart the prayers for Trinity and so on, began his spiritual journey during the time of Bishop Akaki as a monk at the Staritsa monastery, where at that time Archimandrite German was the rector.

Before his death, clergy came to Bishop Akaki, asking for his forgiveness and blessing. “The Lord blesses everyone with perfect sound reason and gives forgiveness, just as the holy Lord always has not a single person who is unforgiven and unblessed, since the Lord Akaki has everyone forgiven and blessed” [L. 58]. Moving to the upper world, the ascetic intensified the feat of fasting and prayer, mentally reciting the canons to the Most Holy Theotokos. During the death of Bishop Akaki, the rector of the Fedorov monastery Ephraim read the canon on the exodus of the soul from the body, and the confessor, Elder Vassian, began to perform incense. “When the eve was on vacation, Vladyka... fell asleep and hiccupped lightly in the second hour of the night. Such is the repose of the holy ruler, but his face became brighter than that of a living person, and his eyes and lips were like those of a sleeping person” [L. 58 vol.]. Truly, the death of His saints is honorable before the Lord! (Ps. 115:6). But even if the righteous suffers death, he will be in rest (Wis. 4:7). Thus, after great feats, the elder hierarch Saint Akaki of Tver rested and rested in the Lord.

We can say that Bishop Akaki especially revered Saint Arseny of Tver and therefore bequeathed to be buried in the Assumption Zheltikov Monastery, founded by Saint Arseny, who was buried there. As the description of the monastery says, Bishop Akaki was buried “outside the church against the shrine of the great saint of God.” He was buried on January 26 by Ryazan Bishop Philotheus [see: L. 60-60 vol.].

Saint Akaki ruled the Tver diocese for 45 years and left an unforgettable memory as the archpastor of holy life, now being a representative in the heavenly world. “The saints are our prayer books and patrons in heaven and therefore living and active members of the militant, earthly Church. Their grace-filled presence in the Church, externally manifested in their icons and relics, surrounds us, as it were, with a prayer cloud of the glory of God.”

Bishop Akakios was depicted on icons together with Saint Arseny of Tver. “This is how he was depicted on the gates of the Assumption Otroch Monastery.” The Tver Patericon also contains other images of Bishop Akakios. In the “Iconographic Original” under January 18, there are instructions on how to paint the image of St. Akaki: “In the likeness of the gray hair, the brad of the Theologian, the robe of the saint and in the omophorion.” The name of Bishop Akaki appears in the “Book of the Verb Description of the Russian Saints” in the list of saints of the city of Tver, as well as in the Service of All Saints Who Shone in the Land of Tver.

The Tale has been preserved, which describes the last days, death and burial of Bishop Akakios. This Tale completes the chronological series of similar works of this genre. This genre began with the Tale of the Death of St. Paphnutius of Borovsky. In 1563, the Archbishop of Novgorod Theodosius and the All-Russian Metropolitan Macarius, who was retired in the Joseph-Volokolamsk Monastery, died, which also caused the writing of similar works. The last in this hagiographic series, as already noted, is a story containing a description of the end of the life of the Tver Saint Akakios.

These monuments of hagiographic literature have many things in common: the persons described are associated either with the Paphnutius-Borovsky monastery (Reverend Paphnutius and Saint Macarius), or with Joseph-Volokolamsk (Saints Theodosius, Akakios); all of them were written by people very close to the deceased persons, and soon after their death. An explanation of the purpose of writing such works can be found in the author of the Volokolamsk Patericon: “...we read these things and strive to imitate their lives. For this reason, following the ancient tradition, even in the pateritsa, not just the great and standard-bearing fathers of the lives and miracles and words and teachings of the writer, but also the great ones did not comprehend such a thing, but according to the strength of laboring as much as possible, the same lives and words were betrayed to the scriptures ". Such texts could later be used as source material during the canonization of the saint and the writing of the Life.

This Tale of the death of Saint Akakios, reporting on his exploits, testifies to his high spiritual life. The spontaneity and liveliness of the author's language transports us to the atmosphere and life of that time and the saint's surroundings. The work of Elder Vassian, confessor of Saint Akakios, is a striking monument of ancient Russian spiritual literature.

Many years have passed, many changes have taken place, the Otroch Monastery in Tver does not exist, the paintings of the Zheltik monastery have not been preserved, but the establishment of a cathedral memory of the Tver saints allows us to prayerfully turn to the ascetic hierarch of the 16th century: Saint Father Akaki, pray to God for us!

Below is the text of the Tale of the death of Bishop Akaki of Tver in the original language.

About the repose of the holy Bishop Akaki of Tver and about his life in brief

“[L. 52] Summer 7075 (1567) of the month of January, 14th day, Bishop Akakey of Tver and Kashin reposed in the second hour of the night from Tuesday to Wednesday on the fifth and tenth day in memory of the Venerable Father Paul of Thebes and John Kushchnik, shepherding the Church of God for 44 years, 9 months and 14 days. And all the years of his life from birth are 80 and 5 years without two months, but the life and death of the years of his life never contained congregational singing in his cell like Theodore’s Week, but he always diligently went to the cathedral church, even if his great weakness was supported or winter is nasty, but Vladyka Akaki always patiently and diligently goes to the cathedral church without stopping.

Whenever you get closer [L. 52 vol.] the time of his repose and five days before the Nativity of Christ on Thursday after Vespers on the evening of the 20th, the bishop came to the cell and, having created the beginning according to custom, ordered to call the sacristan Macarius and ask him how many proteges, and said to the sacristan - two. And the lord commanded the sacristan to pay the duties in full to the proteges and to release the proteges to their own. The sacristans began to say something: Holy Master, God will make it easier for you to serve on the Nativity of Christ, and there are only two proteges: one as priest, and the other as deacon, and you, God willing, will suddenly accomplish both, and I will let you go. And again the lord, speaking angrily to the sacristan, ordered them to be released, having paid all the duties. And by order of the mistress of the sacristan, create tacos, [L. 53] Yes, the lord ordered the sacristan to send a tax to the priest Abramius, who serves the All-Merciful Savior in the lord’s courtyard, and as a subdeacon, so that at the ringing of the square they would come to the cell for prayer and other rules and release the sacristan to the cell.

And Vladyka himself went to the back cell, and ordered Vasian the confessor to go with him to the back cell and, through prayer, commanded Vasian to sit close to him and begin to speak with touching speeches, this Vladyka Sitseva: do not sleep in my old cell, but flee as you see me I will teach you to repose and you would try to speak on the eve of the outcome of your soul. The confessor, having heard the order from the holy ruler and received the blessing, went to his cell and in the deep evening he came and slept in the former cell of the holy ruler, often in the back cell during the day [L. 53 vol.] and the night to the lord is better for delirium. Before his repose, for half a quarter of a week from the twentieth day of the month of December to the 14th day of January, and then (!) exhausted, he did not go to church either on the Nativity of Christ, or on Epiphany, or on other days. From the 20th of December on the ribs in that half a quarter of a week, he did not rest at all, but sat and prayed incessantly and remained without sleep, so that the prayer book would be faithful for the blessed Tsar Grand Duke Ivan, long-term health and salvation and for his blessed queen Grand Duchess Maria and about their God-given children, Tsarevich Ivan and Tsarevich Theodore, and about their Christ-loving army and about all Orthodox Christianity.

Once upon a time, the bishop sat down with the confessor before repose, and the bishop looked at the confessor and said: I pray to God for you too.

[L. 54] The confessor worships the ruler to the ground and says: have mercy on me, Lord, with your prayers, holy ruler. The archpriest always brought the holy dora and the priest’s dill after mass to the bishop in his cell on discos, and the bread of the Most Pure One was always served during the meal at lunch, and the Most Pure Life-Giving Mysteries of Christ were twice communed before repose. And from then on, he sat down to rule, except for eating the second meal, and there was no supper at the Bishop’s place on the Great Day, but rather drinking in measure according to need, when he became weak, the elders also ate at lunch with their elders, except for lunch and in weakness Tastes better than drinking meadows for the need. And from now on he was tonsured by the holy hand of the Venerable Abbot Joseph and known [L. 54 shared with those who passed by and received forgiveness, and the bad word did not come out of his mouth until his death. How can I write down the other virtues of the holy ruler: humility and love and mercy for everyone, especially for the poor?

Shortly thereafter, five days before the repose, in the late evening after the rule, the priests and priests went from the back cells to themselves, but the confessor remained alone and sat close to the bishop, and the bishop taught him in a dream to say one word many times: “Okakey poshol, Akakey posh." The confessor said to the bishop: about whom, sir, Okakia are you talking? The Lord said in anger: “What the Lord of Tver died.” The confessor said: God grant, you, the sovereign, have lived for many years; as a beggar, I wish that you, holy ruler, would bury me. The Lord did not say anything to whom, except to say the Jesus Prayer to the image [L. 53]Zoo touchingly out loud with the sniffling of tearful eyes. And then on another day, in the evening after the rule, the bishop’s confessor stayed with him and the bishop taught him to say: on Thursday I will serve even (!) God willing. And to this end, no words are spoken, only the Jesus Prayer, looking at the image, speaking out loud with a sniffle. The confessor was surprised at this, seeing him in great weakness, but after the repose of the holy lord, the confessor understood all the speeches of the mistress, that the lord had foreseen his repose a long time in advance.

And then, the day before his repose, on Monday evening after the rule, he sent the bishop his confessor to his cell-attendant, Elder Prokhor, since after the rule the confessor went to his cell. The cell attendant, having come to the confessor, will tell: the bishop is calling. The confessor will come soon [L. 55 vol.] to the Bishop and worships the image with prayer and is blessed by the Bishop. The Vladyka ordered the confessor to sit next to him on the horse from the door and again the Vladyka spoke about the eve of the exodus of the soul so that no payment was made. The confessor says: I remember your holy ruler’s order even (!) God willing.

And the bishop’s confessor began to ask: Holy Lord, what is in your heart and what is your illness? Vladyka said: I don’t know, and I don’t feel any illness in me from the day you sent the eve of the venerable abbot Joseph, and I speak all his days and with the prayers of the venerable abbot Joseph from those places I do not feel any illness in me. And the lord asked: why did you send the eve to me? The confessor speaks: half a quarter of a year. The Bishop began to thank Elder Fatey, a disciple of the great [L. 56] Elder Kasian Bosov, who was moved to such a great deed, to compose the eve and the entire Service to the Venerable Abbot Joseph. And even then, the bishop is happy that having compiled Fatei and knowingly performed it for Macarius, the Metropolitan of All Russia, and received the blessing from the Metropolitan, he prayed for it in his cell and before the celebration of the conciliar exposition.

And then again the bishop began to say the troparion to the venerable abbot Joseph: As the fasting man fertilizes and the father the beauty of the mercy (!) giver, through the judgment of the lamp of all faith, we came together to praise the meekness of the teacher and the newly-minted heretic of the disgrace of the wise Joseph, the Russian star, praying to God to have mercy on our souls. The confessor worships the bishop with joyful tears until [L. 56 vol.] earth, saying: Velmi, holy ruler, you were comforted to hear such praise of the Monk Joseph from the lips of your saints, and even having heard the language, you wanted to learn. The Bishop spoke to the confessor: you sent it. The confessor said: forgive me, holy master, I dared to send you according to your holy command and blessing. The Lord said: I will strike you on that forehead. And again the bishop began to say to the venerable abbot Joseph the kontakion: Life of worldly unrest and rebellion and passionate leaping into nothing, the deserted citizen seemed to many to be a mentor, reverend Joseph, a monk and a faithful prayer book. That you are a keeper, pray to Christ God to save our souls.

And then the bishop began to console himself with a lengthy conversation about Joseph [L. 57] monastery, Holagolyazhesitsa: in the Osipov monastery there are elders-prophets, similar to the Joseph monastery to the elders of the Pechersk monastery, the elders of Kiev, who at that time were under the noble Grand Dukes. The confessor said: Holy lord, by the most pure mercy, through the prayers of the venerable abbot Joseph, and with the royal salary, there is something and with whom to live in the Osifov monastery. Vladyka again began to pray and pay attention to his prayer, for Vladyka had learned to recite many eves by heart, including Joseph’s Eve and stichera. Velmi is amazed to hear that the Bishop will not speak to anyone - all in a healthy voice, and not in a decrepit and exhausted voice.

The confessor and the cell elders persistently stayed with the lord for the purpose of delusion. On the last Tuesday [L. 57 vol.] day, in which the holy ruler reposed during breakfast, Archimandrite Ephraim of Feodorov came to the bishop. Bishop loved Archimandrite Ephraim dearly for his virtuous life. And seeing the archimandrite Vladyka Velmi was exhausted and prayed with his confessor and the elders with his cell servants, so that the Vladyka would lie down on the bed for ease, since Vladyka Akaki had fallen ill, did not lie on his ribs, but kept praying while sitting and remained sleepless, as was previously said be. And the lord bowed to their prayer and ordered the bed to be sent on a horse at the door opposite the images, and the lord ordered himself to be placed on the bed. The prayer from the lips of the holy ruler to the All-Merciful Savior, and until his last breath, was incessantly for the blessed and Christ-bearing Tsar Ivan and for his good [L. 58]faithful Queen Mary and about their God-given children, princes Ivan and Theodore, and about the Christ-loving army of Tsar Ivan and about all Orthodox Christians.

In the morning, before mass, Archimandrite Vavila and Feodorovsky Archimandrite Ephraim and the many abbots of the Posot and Most Pure Monasteries of Zholtikov, Archimandrite Savatey, came to the Bishop in the cell of the Adolescence and blessed. The Lord blesses everyone with perfect sound reason and gives forgiveness, just as he always has, for not a single person is unforgiven or blessed by the holy Lord, since the Lord Akaki has everyone forgiven and blessed. Archimandrite Ephraim began to tell the Bishop that on Wednesday he would also receive Communion of the Life-Giving Christian Mysteries, and the Bishop said: good. The bishop did not have a meal on Tuesday, and from lunchtime he did not begin to say anything to anyone [L. 58 vol.] just with the wire I began to say: “Rejoice” - until Vespers. And during the evening time he also said “Rejoice,” but more quietly. The confessor, after his repose, realized that the bishop spoke the praiseworthy eves of the Most Pure Theotokos with his mind, but did not use his tongue, only “Rejoice.” An hour before the evening, Archimandrite Ephraim of Feodorov came, the bishop still said “Rejoice,” but already quietly, at the very first hour of the night, the bishop began to put Abiye to sleep. Archimandrite Ephraim taught the eve to say the exodus of the soul, but the confessor took a candilo with fragrant incense, began to burn incense and began to say a prayer for the exodus of the soul. When the eve was on vacation, the lord fell asleep and hiccupped lightly in the second hour of the night. Such is the repose of the holy ruler, and his face became brighter than the living, his eyes and lips [L. 59] like someone who is sleeping.

Archimandrite Ephraim, with his confessor and with the cell elders, laid the relics of the holy ruler on the bed and began to speak the cell rule. And he commanded the church watchman to ring the bell for a little while: the repose of the holy ruler was clearly being carried out. On Wednesday morning, at the first hour of the day, the Adolescent Archimandrite Vavila, and the Fedorov Archimandrite Ephraim Tuto came together and spent the night in the Vladyka’s cell and spent the night, and the abbots of the town and the Most Pure Monastery of Zholtikov, Archimandrite Savatey, began, by order of the saints, the father to wipe off the relics of the holy ruler with the lip and clothe the saint Vladyka Akakia to the full rank of hierarch. And the church watchman ordered the bell to ring to escort the relics of the holy ruler from his cell to the cathedral church in Spas. Priest and deacon according to [L. 59 ob.]sats were ordered to order that they be with kandila and incense. And when the archimandrites and abbots were in the bishop’s cell, the fathers had done what was ordered by the holy fathers over the relics of the holy ruler and the abbots and priestess carried the relics of the holy ruler on the bed above their heads into the cathedral church of the Savior Singing

The three-holy singing of the Holy God is the original hymn to every person with lights and from the candela with many tears, joyless, but lamentable, and saying: kindness has departed from us, about it, more than a ray of sunshine, a lamp shining above the head of our heart and driving away and illuminating the darkness of ignorance Even though the souls of those who need us are surrounded by great trouble today, before the great vessel of God’s gifts will be taken from us in it, since love is unfeigned in Abraham’s passion [L. 60]love, Jacob's kindness, Joseph's chastity, Job's patience, Moses' mercy, David's meekness. And I said with weeping, if we forget you, holy lord Akaki, let our right hand be forgotten (cf. Ps. 136:5).

It is appropriate to leave the deplorable complacency for yourself, before the good shepherd, the holy Lord Akaki, is taken from us, now he watches over us more, now he prays for us most clearly. Even if you put aside the veil of flesh, you are with us in spirit. By order of Bishop Akakia himself, his holy relics were buried honestly in the most honorable monastery in Zholtikov by Bishop Filofey of Rezan, by the message of the blessed and Christ-loving Tsar, Grand Duke Ivan Vasilyevich of All Russia, autocrat according to [L. 60 vol.] with the blessing of His Eminence Philip, Metropolitan of All Russia. The relics were buried quickly after his repose on the third and tenth day on Monday of the month of January, the 26th day, in memory of the nurturing of the honorable relics of our father John Chrysostom like the saints.

This indecent language of the holy monk Akaki, the confessor Vasiyan, wrote for himself to read in memory, so that God has vouchsafed me to receive such a holy blessing and to touch it with honest power.”

1. See: .
2. . For a description of the manuscript, see: . Next is a citation of this monument immediately on the line indicating the page of the manuscript.
3. See: ; .
4. See: ; ; .
5. ; .
6. He was one of the people who arrived in Rus' in the retinue of Sophia Palaeologus, then became a monk at the Moscow Epiphany Monastery, and in 1509 he was appointed to the Tver See, see:.
7. See: .
8. See: .
9. See: . In the chronicle, John is erroneously named Bishop of Ryazan.
10. See: .
11. See: [Ibid. P. 142].
12. See: .
13. See: .
14. See: .
15. See: .
16. See: .
17. See: .
18. See: .
19. .
20. See: [Ibid. P. 134].
21. .
22. See: .
23. .
24. See: [Ibid. P. 250].
25. .
26. See: ; .
27. ; .
28. See: .
29. See: [Ibid. P. 403].
30. See: .
31. See: .
32. .
33. .
34. .
35. ; ; ; .
36. .
37. .
38. See: .
39. . Something similar happened in the life of Metropolitan Macarius during the great Moscow fire of 1547.
40. .
41. [Ibid. P. 183].
42. [Ibid. P. 184].
43. [Ibid. P. 185].
44. See: .
45. [Ibid. P. 186]. Obviously, a similar pulpit, but several years earlier, was made for the St. Sophia Cathedral in Veliky Novgorod with the blessing of Archbishop Macarius, as reported by the Novgorod Chronicle: .
46. ​​. For the text of the inscription on the stone with the date of the consecration of the temple, see: ; ; .
47. See: ; .
48. See: .
49. See: .
50. See: .
51. See: .
52. See: . Deacon Gregory is addressed to his interpretation of the words of the psalm, Lord, you have been our refuge [Ibid. P. 183].
53. See: .
54. .
55. .
56. “On the repose of the holy Bishop Akakios of Tver and his life in brief.” See above, on p. 164 approx. 2 to this chapter.—Ed.
57. From Archpriest G. Debolsky we read: “On Saturday of the first week of Great Lent, according to its ancient name - Feodorovskaya, the Church celebrates the thanksgiving celebration of St. Hieromartyr Theodore Tiron." This name - Feodorovskaya - extended, as we see, throughout the entire week.
58. .
59. .
60. This is also stated in the Volokolamsk Patericon, see:.
61. .
62. See: .
63. See: .
64. See: .
65. [Ibid. P. 37].
66. [Ibid. P. 46].
67. [Ibid. P. 50]. Bishop Akaki is known not only as a copyist of the two Gospels, but also as “the compiler of a special edition of the Kiev-Pechersk Patericon.”
68. See: .
69. See: ; .
70. See: ; .
71. The censing was also performed at the time of the death of St. Macarius, see: .
72. .
73. This fact is almost unknown to historians of the Ryazan hierarchy. See, for example, about Bishop Philotheus:.
74. .
75. ; .
76. ; .
77. ; see also: .
78. .
79. Translated into modern Russian, this Tale was published: . Somewhat earlier, the Tale of the Death of Saint Akakios was published in German: .
80. The first to publish this monument was V.O. Klyuchevsky, calling it “Note of Innocent about the last days of his teacher Paphnutius Borovsky.” An article by L.A. was written on this occasion. Dmitriev with a characteristic title: “Is the Note on the Last Days of Paphnutius Borovsky Innocent?” . The article ends with the words: “So, Innocent’s story about the death of Paphnutius Borovsky can neither formally nor essentially be called a “note.” This work requires further careful reading and comparison with similar phenomena in Russian literature of the late 15th - early 16th centuries." In a publication carried out in our time, this monument is called "The Story of the Death of Paphnutius Borovsky."
81. See: ; ; .
82. .
83. .

Life in the Saints of Our Father Akakios, Bishop of Melitino

The holy saint of God Akaki was a native of the Armenian city of Melitina 1 and came from pious and God-fearing parents who, having no children, through prayer and fasting asked God for this blessed fruit. Having raised their son in the teachings of the book, the parents took him to the bishop of that city and gave him to serve God, for this was what they promised when they asked God for a child.

The bishop of the city of Melitina was then Blessed Otrius. This was the same Otrius who, at the second Ecumenical Council of the Holy Fathers, gathered during the reign of Theodosius the Great 2 against the Doukhobor Macedon 3, from among the one hundred and fifty fathers, was a particularly firm champion of piety. Together with Saint Gregory the Theologian 4 and with other zealots and defenders of Orthodoxy, he firmly defended it and fought against heresy. It was to such a pious man, Saint Otrius, that the blessed youth Akakios was entrusted by his parents.

Holy Bishop Otrius, seeing divine grace in the youth, appointed him to the rank of church clergy. Akaki grew from strength to strength, excelling in virtues, zealously performing church works, improving in virtue and holiness, trying to be useful to everyone. The Monk Euthymius the Great 5 also studied science with him when he was a youth. But Saint Akaki was a teacher not only of children, but also of adults, edifying everyone, both in word and by example of his virtuous life, especially when he reached the priestly rank and was obliged to take care of the salvation of the human souls entrusted to him. As a chosen vessel of the Holy Spirit, he was at one time elevated to the rank of bishop, as being fully worthy of it. When Saint Otrius, Bishop of Melitino, passed from this life to the Lord, then instead of him, blessed Akakios was unanimously chosen by everyone and according to his rank was elevated to the holy throne, like a burning candle placed in a golden candlestick for the enlightenment of the entire universe (Matthew 5:15- 16). This bishop pleased God so much and was so great in his holiness that he was awarded the gift of miracles. We will tell here in brief words some of his many wonders.

One day there was a great drought, as a result of which severe famine was expected. All the people were in great sorrow. The saint of Christ, together with the starving people, went to the church of the holy great martyr Eustathius, located outside the city, and there he begged the martyr of Christ, together with them, to pray to the Lord and ask Him for rain to saturate the parched land. Then he placed an altar and the Divine Throne not far from the church on an elevated and open place, and began to perform a bloodless sacrifice here, praying to the Lord with tears. At the same time, the monk did not dissolve the wine in the holy cup with water, as is usually done, but, directing his mind to God, he fervently prayed, so that God Himself would send water from above and dissolve the wine in the cup with this rainwater, and at the same time water the parched earth . And the saint’s prayer was so strong and effective that immediately a heavy rain began to fall, which not only dissolved the wine in the cup, but also sufficiently nourished the earth. The sadness of all the people who were there turned into joy, and everyone glorified and thanked God. This year there was a bountiful harvest of fruits, according to the prayers of the saint of God Akaki.

In the same country there was one high-water river, which very often overflowed its banks and flooded the surrounding villages. One day this river overflowed so unusually that even large buildings that were not far from it were completely flooded by it, and some were even destroyed; Overflowing more and more hour by hour, this river threatened to flood many surrounding dwellings. Then Saint Akakios of Christ, seeing that people were suffering greatly from this flood, approached the river and, having made a prayer to God, placed a stone not far from the shore, and forbade the river to cross the limit he had set. Immediately the water entered its banks; despite the fact that the water in it increased significantly, since its bed became narrower, this river did not protrude from its banks further than the stone with which, as if some kind of obstacle, the saint enclosed the river in its banks.

Eighteen stadia 6 from the mentioned city there was one place that belonged to the Greeks and was called Miasina, beautiful and level. In the midst of this place stretched a large plain, through which a fast and clear river flowed towards the east, called Azor or Azur; this river flowed through several lakes. On the most beautiful and highest place there was an idol temple, surrounded by a garden of fruit trees, irrigated by the waters of one of the lakes of the Azura River. This place was desecrated by demonic abominations, since Greeks who worshiped idols often gathered here and offered unholy sacrifices to their gods.

Saint Akakios, jealous of Christ, wanted to cleanse this place and sanctify it for the glorification of the True God there. For this task he had to work very hard, for the pagan priests strongly opposed his intentions, not giving up their place sacrificed to idols. And when the saint began to build a church there in the name of the Most Holy Theotokos, those evil people hindered him in every possible way: what was built by the believers during the day was destroyed at night by the wicked idolaters. But the holy saint of Christ Akaki, armed against them with prayer, defeated his enemies. He, with God's help, destroyed the idolatry and built a temple in honor of the Mother of God. Having consecrated this temple, he made the place that had previously served as the dwelling of demons into the abode of holy angels, and built a monastery at the temple of the Most Holy Theotokos for the life of virtuous monks. Thus, where previously bloody, unholy sacrifices were made to the devil, now bloodless, pure sacrifices began to be made to the True God and daily praises and prayers were made. By the grace of the Most Pure Mother of God and through the prayers of the wonderworker Akaki, miracles were performed at this place, seeing which, the Greeks abandoned their wickedness and turned to faith in Christ God. Let us remember one of the glorious miracles that took place there.

It happened that the builders of the mentioned church, due to their negligence, built the church vault unsteadily, and when Saint Akakis of Christ performed the Divine Service in the altar, this vault tilted inside the church and was already ready to fall there. Seeing this, all the people who were in the church began to leave the temple in disorder; the saint cried out:

The Lord is the strength of my life: whom shall I fear? (Ps. 27:1).

And immediately the fall of the church vault was stopped, and, through the saint’s prayer, it seemed to hang in the air, supported by the saint’s prayer as if on some kind of solid foundation. And so it was until the saint performed the entire service and left the church with his clergy. As soon as he left there, the vault fell to the ground with a great roar, without causing harm to anyone.

One day, in another temple, in a village called Samuriya, the same good shepherd of the verbal sheep offered spiritual food to his flock, preaching the word of God. During his conversation with the people, the many swallows who were there drowned out the saint’s voice with their loud cries and prevented the people from hearing his words, so that sometimes the words coming from the bishop’s God-speaking lips were almost completely inaudible. Then, stopping for a short time in the midst of a conversation with people, the saint turned to the swallows and commanded all of them in the name of the Creator to be silent and stop their cry. And immediately the swallows fell silent, unable to utter a single sound, and completely flew away from there, leaving their nests. From that time on, swallows did not build nests there, and if any of them accidentally flew to that temple, they could not chirp here, but like a mute, after flying a little near the temple, they flew away from there, as if driven by someone.

Not far from the city, Saint Akakios had a house in which he lived even before taking the episcopal rank. When he ascended the holy throne, he turned his house into a hospital and a refuge for the poor and wretched. The saint often visited his hospital, bringing what was needed to the sick and serving them himself. One day, coming to the sick during the harvest, he asked them if they were happy with everything and if they lacked anything. They replied that they had everything in abundance, and that only one thing tormented them was the many flies that caused them great suffering, landing on their sores and scabs and painfully biting their bodies. The saint immediately prayed to God, drove the flies out of there with prayer, and commanded the flies never to appear there again. And so it was until the death of the saint of God: from that time not a single fly was seen in that house. Such is the miracle that this wondrous man performed by the grace of God.

In the same way, he commanded the toads, which were screaming loudly in the lake and irritating the ears of the sick, to be silent. After a little time, he had mercy on the toads and again released them from silence, but not completely. For he allowed them to utter their cry quietly, and not as loudly as they had shouted before. In a waterless place, the saint brought out a source of cold water from a dry stone and gave drink to the thirsty; The great wonderworker surprised this world with many other miraculous actions.

Saint Akakios was present at the third Ecumenical Council, which took place in the city of Ephesus during the reign of Emperor Theodosius the Younger 7 . There, together with Saint Cyril, Patriarch of Alexandria and other holy fathers, Akakios deposed the wicked Nestorius, Patriarch of Constantinople, 8 a blasphemer of the Most Pure Virgin Theotokos, and anathematized him. Saint Akakios was loved and praised by all the holy fathers and enjoyed the respect of the emperor himself.

Having wisely ruled the Church of Christ for a long time and having performed many miracles, Saint Akaki peacefully departed to the Lord. His honorable body was buried next to the body of the holy martyr Polyeuctus 9. With him he now stands before the Lord and, with the face of other saints, glorifies the Father and the Son and the Holy Spirit, the One God, glorified by all creation forever. Amen.

________________________________________________________________________

1 The city of Melitina was located in the northern part of Lesser Armenia.

2 Theodosius I the Great, Roman Emperor, reigned from 379 to 395.

3 The heretic Macedonius, who had the rank of Bishop of Constantinople before the conciliar deposition, wickedly taught about the inequality of the third Person of the Holy Trinity to the first two, recognizing the Holy Spirit as the creation of God the Father. The Macedonian heresy was condemned at the Second Ecumenical Council, which took place in 381 in Constantinople.

(Alexander) -Bishop of Tver and Kashinsky.

He was tonsured a monk by the Monk Joseph of Volotsky, in whose monastery he labored.

On March 19, 1542, he participated in the elevation of Metropolitan Macarius to the primate see.

On February 26, 1547, he was present at the Council on the issue of establishing services and festivities for St. Alexander Nevsky, St. Zosima and Savvaty of Solovetsky.

On July 15, 1551, His Eminence Akaki participated in negotiations at the Stoglavy Council on the affairs of Novgorod priests.

He was buried on January 27 in the Zheltikov Monastery. The burial ceremony was performed by Bishop Philotheus of Ryazan.

The Right Reverend Akaki was not canonized, but his name is mentioned in the “Book of Saints” in the 17th and 18th centuries, as well as in the original icon painting.

Bishop Akakiy had the gift of foresight. He predicted to Hierodeacon Barsanuphius that he would be his successor at the Tver See, which subsequently came true.

Literature:

Karamzin N. M. History of the Russian State: in 12 volumes - 5th ed. - St. Petersburg, 1842-1843, vol. 7, p. 97, approx. 345, 483; vol. 9, p. 96, 268.

Sophia's temporary book or Russian chronicle from 862 to 1534: in 2 volumes // Ed. Pavel Stroev. - M., 1820-1821, vol. 2, p. 84.

Complete collection of Russian chronicles: in 24 volumes // Ed. Archaeographical Commission. - St. Petersburg, 1841-1863, vol. 6, p. 264, 295; vol. 8, p. 270.

Historical acts, collected and published by the Archaeographic Commission: in 5 volumes - St. Petersburg, 1841-1842, vol. 1, p. 333.

Acts collected in the libraries and archives of the Russian Empire by the Archaeographic Expedition of the Imperial Academy of Sciences: in 4 volumes - St. Petersburg, 1836, vol. 1, p. 203.

Stroev P. M. Description of Slavic-Russian manuscripts. - M., 1825, p. 132.

Description of the manuscripts of the Solovetsky Monastery. - Kazan, 1881-1886, part 1, p. 476, L. 360.

Stroev P. M. Lists of hierarchs and abbots of monasteries of the Russian Church. - St. Petersburg, 1877, p. 442.

Bychkov A.F. Description of Church Slavonic and Russian manuscript collections of the Imperial Public Library. - St. Petersburg, 1882, p. 3,12,113.

Tolstoy M.V. Stories from the History of the Russian Church. - M., 1901, p. 287.

Tver Paterik. - Kazan, 1907, p. 78-80.

Leonid (Kavelin), archimandrite. Holy Rus'. - St. Petersburg, 1891, No. 474.

Nikanor (Kamensky), archbishop. Kazan collection of articles by Archbishop Nikanor (Kamensky). - Kazan, Church Historical Society, 1909, p. 78, 86.

Russian provincial necropolis. [Sheremetevsky V.V.]. - M., 1914, vol. 1, p. 13.

Bulgakov S.V. Handbook for clergy. - Kyiv, 1913, p. 1414.

Russian archive. - 1881, book. 2, p. 7.

Orthodox Theological Encyclopedia or Theological Encyclopedic Dictionary: in 12 volumes // Ed. A. P. Lopukhin and N. N. Glubokovsky. - St. Petersburg, 1900-1911, vol. 1, p. 373.

Complete Orthodox Theological Encyclopedic Dictionary: 2 volumes // Ed. P. P. Soikina. - St. Petersburg, b. g., t. 1, p. 84.

Journal of the Moscow Patriarchate. - 1945, No. 1, p. 42.

Russian biographical dictionary: in 25 volumes - St. Petersburg; M., 1896-1913, vol. 1, p. 90.

N. D[urnovo]. Nine hundredth anniversary of the Russian hierarchy 988-1888. Dioceses and bishops. - M., 1888, p. 41.

Venerable Akakios, Bishop of Melitino, born into a pious family in the Armenian city of Melitina. His parents were childless for a long time and, praying for a child, promised to dedicate him to God. Therefore, the youth Akaki was given to the Bishop of Melitene Otrius to serve the Church. Saint Otrius was a strong champion of Orthodoxy. When the Macedonian heresy arose, Saint Otrius at the Second Ecumenical Council (381) defended the Orthodox teaching of the Holy Spirit as the Third Person of the Holy Consubstantial and Indivisible Trinity.

The saint lovingly raised Akakios, made him a reader, and then ordained him to the rank of deacon and priest. Saint Akakios devotedly served the Church. He taught adults and children the Holy Scriptures, the Orthodox confession of the Christian faith.

After the death of Saint Otrius, by universal consent, Saint Akakios was elevated to the episcopal throne of Melitina. He ruled his diocese wisely. Through firm faith, humility and deeds the saint acquired the gift of working miracles. Once, when during a dry summer the saint celebrated the Divine Liturgy in an open field, the wine in the Holy Chalice was dissolved by a sudden rain, which watered the whole earth. Through his prayer, the mountain river that overflowed during the flood did not go further than the stone he placed on the bank. On one of the islands of the Azar River, the saint, despite the resistance of the pagans, built a temple in honor of the Most Holy Theotokos. The builders of the temple, through negligence or malicious intent, built the vault unsteadily. During the liturgy, the vault sagged and was ready to fall. The people rushed out of the temple in fear. But the saint stopped the fleeing ones with the cry: “Lord, Protector of my life, whom will I fear?” (Ps. 26:1). The arch stopped and seemed to hang in the air. Only when the Divine Service ended and the saint was the last to leave the temple, the vault collapsed without causing harm to anyone. After this, the temple was rebuilt.

Saint Akakios was a participant in the Third Ecumenical Council (431) and defended the Orthodox confession of the two natures (Divine and human) of the Savior and His seedless Nativity from the Most Holy Virgin Theotokos. Saint Akakios departed to the Lord in peace around the year 435.