), hieromonk, reverend.

Proceedings

At the request of Bishop Castor of Aptia Reverend Cassian in 417-419 he wrote 12 books “On the Decrees of the Cenobiums” of Palestine and Egypt and 10 books of “Conversations of the Egyptian Fathers” in order to give his compatriots examples of cenobitic monasteries and introduce them to the spirit of asceticism of the Orthodox East. In the first book, “On the Decrees of the Cinema,” we are talking about appearance monk; in the second - about the rite of night psalms and prayers; in the third - about the order of daily prayers and psalms; in the fourth - about the rite of rejection from the world; in the eight others - about the eight main sins. In his paternal conversations, the mentor in asceticism, Saint Cassian, speaks about the purpose of life, about spiritual reasoning, about the degrees of renunciation of the world, about the desires of the flesh and spirit, about the eight sins, about the misfortunes of the righteous, about prayer.

In subsequent years, the Monk Cassian wrote fourteen more conversations: about perfect love, about purity, about God's help, about the understanding of Scripture, about the gifts of God, about friendship, about the use of the tongue, about the four kinds of monks, about hermit and communal life, about repentance, about fasting, about nightly temptations, about spiritual mortification, an interpretation is given of the words “I do not want, this I create."

In the year Saint John Cassian wrote his last work against Nestorius, in which he collected the judgments of many eastern and western teachers against heresy. In his writings, the Monk Cassian was based on the spiritual experience of ascetics, noting to the admirers of St. Augustine that “Grace can least of all be defended by pompous words and garrulous contests, dialectical syllogisms and the eloquence of Cicero.”

According to St. John Climacus, "The great Cassian speaks excellently and sublimely."

Published in Russian:

• Spiritual conversations of the fathers. M.. 1877. The same (Extracts) "Sunday reading". 1854-1855 and 1858-1859; "Philokalia". vol. 2. M.. 1895. p. 5-154. The same - In the book: Bishop Feofan (Recluse). Ancient monastic charters M.. 1892. p. 515-584.

Reverend John Cassian the Roman belonged to the West by place of birth and the language in which he wrote, but the spiritual homeland of the saint has always been the Orthodox East. In the Bethlehem monastery, located not far from the place where the Savior was born, John accepted monasticism. After a two-year stay in the monastery in 390, the monk and his spiritual brother Herman traveled for seven years through Thebaid and the Skete desert, drawing from the spiritual experience of numerous ascetics. Having returned to Bethlehem for a short time in 397, the spiritual brothers labored in complete solitude for three years, and then went to Constantinople, where they listened to St. John Chrysostom. In Constantinople, the Monk Cassian received the rank of deacon. In 405, the clare of Constantinople sent the monk to Rome to Pope Innocent I at the head of an embassy to seek protection for the innocently suffering saint.

The Monk Cassian was ordained to the rank of presbyter in his homeland. In Marseilles, for the first time in Gaul, he established two communal monasteries, male and female, according to the charter of eastern monasteries. At the request of the Bishop of Aptia Castor, the Monk Cassian in 417-419 wrote 12 books “On the Decrees of the Cenobians” in Palestine and Egypt and 10 conversations with the desert fathers in order to give his compatriots examples of cenobitic monasteries and introduce them to the spirit of asceticism of the Orthodox East. In the first book, “On the Decrees of the Cinema,” we are talking about the appearance of the monk; in the second - about the rite of night psalms and prayers; in the third - about the order of daily prayers and psalms; in the fourth - about the rite of rejection from the world; in the eight others - about the eight main sins. In his paternal conversations, the mentor in asceticism, Saint Cassian, speaks about the purpose of life, about spiritual reasoning, about the degrees of renunciation of the world, about the desires of the flesh and spirit, about the eight sins, about the misfortunes of the righteous, about prayer. In subsequent years, the Monk Cassian wrote fourteen more conversations: about perfect love, about purity, about God's help, about the understanding of Scripture, about the gifts of God, about friendship, about the use of language, about the four kinds of monks, about hermit and communal life, about repentance, about fasting, about nightly temptations, about spiritual mortification, an interpretation is given of the words “I do what I will not.”

In 431, Saint John Cassian wrote his last work against Nestorius, in which he collected the judgments of many eastern and western teachers against heresy. In his writings, the Monk Cassian based himself on the spiritual experience of ascetics, noting to fans of St. Augustine (June 15) that “grace can least of all be defended by pompous words and talkative competition, dialectical syllogisms and the eloquence of Cicero.” According to the Monk John Climacus (March 30), “the great Cassian argues excellently and sublimely.” Saint John Cassian the Roman died peacefully in 435.

March 13(February 28 according to the “old style” - the church Julian calendar). Tuesday 4th week of Lent. According to the Church Charter, today at the meal the xerophagy- uncooked lean food without vegetable oil (relaxations during fasting are possible, however churchgoers it is important to coordinate them with your confessor). In Russian Orthodox Church Today the memory of 10 saints known by name is being celebrated, as well as a celebration in honor of one revered shrine. Next we will briefly talk about them.

Venerable John Cassian the Roman. Saint endIV- first halfVcenturies, a native of ancient Western Rome, who performed his spiritual exploits in the Christian East. While still very young, the future holy elder decided to leave the world and went to the Holy Land, where in the Bethlehem monastery, near the place of the Nativity of Christ, he took monastic vows and spent two years. After this, for seven years, young Father John wandered around Thebaid and various monasteries, where he gained monastic experience from the elders.

Near 400 years from the Nativity of Christ, Saint John found himself in Constantinople, where he was received by Saint John Chrysostom. It was at this time that he was ordained to the diaconate. IN 405 Deacon John was part of the embassy to Pope Innocent I, from whom the clergy faithful to St. John Chrysostom sought protection for the falsely accused Archbishop of Constantinople. There, in his homeland, Father John was ordained to the priesthood. It is to this period that most of the theological works of St. John Cassian the Roman belong. Here is how his Life testifies to this:

In Marseilles, for the first time in Gaul, he established two communal monasteries, male and female, according to the charter of eastern monasteries. At the request of the Bishop of Aptia Castor, the Monk Cassian in 417-419 wrote 12 books “On the Decrees of the Cenobians” in Palestine and Egypt and 10 conversations with the desert fathers in order to give his compatriots examples of cenobitic monasteries and introduce them to the spirit of asceticism of the Orthodox East. In subsequent years, the Monk Cassian wrote fourteen more conversations: about perfect love, about purity, about God's help, about the understanding of Scripture, about the gifts of God, about friendship, about the use of language, about the four kinds of monks, about hermit and communal life, about repentance, about fasting, about nightly temptations, about spiritual mortification, an interpretation is given of the words “I do what I will not”...

Also, Saint John, in the last decades of his earthly life, wrote many works against heretics, in particular, in 431- against the heresiarch Nestorius. Leaving behind him a significant theological legacy and many disciples, the Monk John Cassian the Roman peacefully departed to the Lord in 435 from the Nativity of Christ.

Venerable Basil the Confessor. Saint first halfVIIIcenturies, a time when many Orthodox Christians suffered from heretical iconoclasts. During the reign of the heretical emperor Leo the Isaurian (reigned in the Roman kingdom - Byzantium in 714-741 years from the Nativity of Christ) Saint Basil together with his companion and prayer partner Venerable Procopius Decapolite was subjected to terrible torture and imprisoned, but steadfastly adhered to the Orthodox teaching about holy icons. After the death of the wicked emperor, the saints were freed. The Monk Vasily departed to the Lord in 750 from the Nativity of Christ.

Hieromartyr Arseny (Matseevich), Metropolitan of Rostov. Russian Christian ascetic XVIIIcentury, whose Life is a visible symbol of the complexity of the situation of the Russian Church during the Synodal period and, especially, during the reign of Empress Catherine II. A native of Western Russian Volyn, a native of a priestly family descended from the Polish gentry, the future Metropolitan Arseny in his youth was an active anti-Old Believer missionary.

Hieromartyr Arseny (Matseevich). Photo: www.pravoslavie.ru

IN 1741 he was ordained to the rank of Metropolitan of Tobolsk and all Siberia, where he did a lot for the Christian education of newly baptized peoples and their protection from oppression. But he was soon transferred to Rostov the Great, who still remembered his previous eminence from the Little Russians - St. Demetrius (Tuptala). Like his great predecessor, Metropolitan Arseny began to do a lot to enlighten the Rostov land in the spirit of Western Christian learning. It was during this period that the saint came into opposition to the secular authorities, which were trying to limit the rights of the Church, in particular, to deprive it of a significant part of the monastic land ownership.

Despite his Western origin, Metropolitan Arseny studied in detail the history of the Russian Church and concluded that it was necessary to revive the Patriarchate and abolish the Synodal system imposed by Peter I. He openly testified about this to those in power, including submitting notes to the young Empress Catherine II. As a result, the ruler took a risky step, which cost him his rank, freedom, and ultimately his life. Here's what the hagiographic materials say about this:

On February 9, 1763, the Bishop in Rostov performed the “Rite of Excommunication” with some additions directed against “violent and offending saints” God's Church and monasteries,” “receiving these estates from the ancient God-lover.” In March, the Bishop submitted two reports to the Synod, which reported to the Empress that Saint Arseny was “an insult to Her Majesty.” Catherine brought him to trial at the Synod, which lasted seven days: The Bishop was convicted, demoted to the rank of a simple monk and imprisoned in the Karelian St. Nicholas Monastery..."

In exile, Metropolitan Arseny sharply opposed the Empress, speaking about her unlawful occupation of the Russian throne. For this in late 1767 The 70-year-old bishop was deprived of monasticism and sentenced to “eternal imprisonment,” where he was kept under the nickname “Andrei Vralya.” The saint died within the walls of the Revel casemate on February 28 (old style) 1772.

Hieromartyr Nestor, Bishop of Magiddia. Hierarch of the Church of Christ, who suffered for the active preaching of the Word of God in mid-3rd century at the height of the anti-Christian persecutions of the pagan emperor Decius, who reigned in the Roman Empire in 249-251 from the Nativity of Christ. The saint, after long torture, similar to Christ Himself, was crucified on the cross in 250 from the Nativity of Christ.

Reverends Marina and Kira. Asia Minor saints Vcenturies who performed monastic spiritual deeds in the strictest seclusion from the outside world. They became famous for their strict fasting and wearing heavy chains. Let's go to the Lord around 450 from the Nativity of Christ.

Reverend Marina and Kira. Photo: www.pravoslavie.ru

Hieromartyr Proterius, Patriarch of Alexandria, and those who suffered with him. Egyptian saints Vcentury, victims of Monophysite heretics. During the rebellion of the latter on the eve of Light Christ's Resurrection On Easter Sunday, both Patriarch Proterius himself and six of his associates were brutally killed. This happened in 457 from the Nativity of Christ.

Hieromartyr Proterius, Patriarch of Alexandria. Photo: www.pravoslavie.ru

Venerable John of Damascus. Syrian bishop Vcentury, who left his archpastoral service for the sake of a hermit's monastic feat and went to the Lord in Egypt, where in the Nitrian desert he performed these spiritual feats under the name of Elder Barsanuphius.

Venerable Martyr Theoktirist, Abbot of Pelicite. Holy sufferer 8th century, who suffered torment for the Orthodox confession of faith under the iconoclast emperor Constantine Copronymus, who reigned in the Roman kingdom (Byzantium) in 741-775 from the Nativity of Christ.

Blessed Nikolai Sallos, Pskov, Fool for Christ's sake. Pskov saint, who took upon himself the most difficult feat of imaginary madness - foolishness for the sake of Christ. Fools have always exposed the vices of society, without fear of ridicule or even beatings. Through the intercession of Saint Nicholas Sallos before Tsar Ivan the Terrible in 1570 from the Nativity of Christ the disgraced city of Pskov was saved from destruction. The blessed elder departed to the Lord at the end of February (according to the old style) 1576.

Blessed Nicholas Sallos. Photo: www.pravoslavie.ru

Devpeteruvskaya icon Mother of God . The miraculous image revered in the Russian Church Holy Mother of God, found in 1392 from the Nativity of Christ.

Congratulations to Orthodox Christians on the day of this shrine and the memory of all today's saints! Through their prayers, Lord, save and have mercy on us all!

21. Here only all disorderly anger is prohibited as the cause of sin. Below in chap. 7 and 8, the Monk Cassian admits anger against his sins and shortcomings and in David he praised indignation at Aversa (2 Samuel 16:10). St. Gregory the Great says: there is another kind of anger that is excited by impatience; another, which generates jealousy for the truth; one is born from vice, and the other from love of virtue. If no anger came from virtue, then Phinehas would not have satisfied the wrath of God with the sword. Since Eli did not have this anger, he aroused the highest vengeance against himself. The Psalmist says about this anger: when you are angry, do not sin (Ps 4:5). This is misunderstood by those who want us to be angry only at ourselves, and not at our neighbors who sin. For if we are commanded how to love our neighbors, then, consequently, we can be angry at their sins in the same way as at our vices. If we are angry at ourselves for our sins, why, for the same reason, should we not be angry at our neighbors who insult God? There are two types of anger: good, in accordance with reason, and disorderly, vicious. Commendable anger occurs, firstly, when we courageously resist the devil and his suggestions. Thus, the Savior angrily drove away the tempter from Himself (Matthew 4:10). Secondly, when we are inflamed with ourselves, that is, for our bad passions and vices, and bear worthy fruits of repentance. Thirdly, when, out of zeal for truth or love, we become agitated against our neighbors who sin and offend God, and we correct them and punish our subordinates. Such anger in Holy Scripture is called zeal for God. Moses, Phinehas, Samuel, David, Elijah and others were distinguished by such zeal; and the Savior himself showed the same thing when, looking with anger at the Jews, he was upset at their bitterness and the blindness of their hearts (Mark 3:5), drove the sellers out of the temple (Matthew 21:12; John 2:15), sharply denounced the Pharisees and scribes (Matthew 23; Luke 11:40 ff.), he also severely rebuked the Apostle Peter: get away from Me, Satan! (Mt 16:23). Therefore, anger can be both useful and praiseworthy. Disorderly anger is not approved, which darkens, distorts the judgment of the mind or does not submit to it; and this happens both from the point of view of the subject and in the understanding of the desire for anger. From the point of view of the object, anger is bad, sinful, firstly, if someone wants to mark it incorrectly, for an illegal reason, or to someone who does not deserve it. Secondly, although he wants to note for the right reason, but exceeding the guilt; it is the hardness of the heart in inflicting punishment. Thirdly, when someone arbitrarily, not according to legal authority, not according to legal order, demands punishment for the offender. For vengeance belongs to the judge, as a servant of God, but is forbidden to private people (Rom 12:19). Fourthly, when they are angry not with good intentions, not in order to correct their neighbor, to maintain truth and decency, in order to keep the offender and others from offending in the future, but they are angry out of malice, malice, in order to make the offender feel bad. This is already a matter of anger, contrary to love for one’s neighbor. And in understanding the desire for anger, we sin in different ways: when anger flares up to the point of excessiveness or lasts longer than it should.

Troparion to St. John Cassian the Roman, tone 8

Having purified yourself by fasting, you gained understanding of wisdom, / from the desert God-bearing fathers you learned to curb your passions. / For this sake, grant us through your prayers / obedience to our flesh and spirit: / for you are a mentor, Reverend Cassian, // to all who sing about Christ in your memory.

Venerable John Cassian born around 360 into a wealthy family. Already in his youth he became a monk in Bethlehem. Then he takes a trip to the most famous monasteries of the East, visiting, among other things, the Skete desert and Thebaid, where he meets the best examples asceticism. In 397 he goes to Egypt, where he spends the life of a hermit.

In 400, John Cassian ends up in Constantinople, where he becomes a student St. John Chrysostom, a few years later, when the saint was under threat of exile, he went to Rome to seek protection from Pope Innocent.

In 415, John took the rank of presbyter and established two monasteries for men and women near Marseille, following the Eastern model. John Cassian the Roman became the abbot of the monastery he founded, located on the top of a mountain towering above the city, next to the tomb of the martyr Victor (III century), which is why the monastery later became known as monastery of St. Victor. There John, based on the experience gained in the East, created monastic community, which adopted examples of Eastern ascetic experience. Local bishops and abbots of monasteries turned to John Cassian the Roman with a request to compile a special written manual for them. In the 20s of the 5th century. John Cassian wrote two works - “De institutis coenobiorum” (On the rules of cenobitic monasteries) and “Collationes” (Interviews), which played an important role in the formation and development of monasticism not only in Southern Gaul, but throughout the Christian West.

John Cassian rendered big influence on the formation of monastic life in the West, but his thoughts, which diverged from theology St. Augustine on the question of the participation of the human will in the matter of salvation, were often perceived as heretical. That is why this Western father turned out to be more revered in the East than in his homeland, where he died in 435.

Martyr Victor of Marseilles.

Christian Warrior Victor came from the senatorial class of Massilia (modern Marseille, France), he was captured for refusing to participate in pagan ceremonies. Neither threats nor promises of rewards and the honorary title of “friend of Caesar” could persuade the martyr to apostasy. First, the saint appeared before 2 judges, then before Emperor Maximian, who convinced Victor to make a sacrifice to Jupiter. The saint was scourged, then imprisoned, where an angel of the Lord appeared to him, strengthening him in his martyrdom. The guards, who saw the radiance emanating from the prison in which Victor was imprisoned, believed in Christ and were executed. The next morning the saint was again tortured, but they could not force him to renounce Christ and was again thrown into prison. Three days later, the emperor called Victor and began to persuade him to renounce. Victor, pretending that he agreed to fall at the feet of the statue of Jupiter, approached it, and the idol immediately collapsed. Victor was scourged and tortured using various torture devices. Finally, the executioners, seeing that all their efforts were useless, cut off the saint’s head. The bodies of Victor and the three converted warriors were thrown into the sea, but the waves washed them ashore. Victor was buried by Christians in a rock-cut tomb.

In 417/8 John Cassian the Roman founded near Massilia on the burial site of the martyr Victor monastery in his honor (later Abbey of Saint-Victor). The Monastery of St. Victor is located in the southern part of the Old Port, next to the supposed burial place of the martyr Victor and St. Lazarus. There is an assumption that the Monk Cassian built two churches here (the apostles Peter and Paul and John the Baptist), which quickly gained popularity among numerous pilgrims and monks. New monastery became a real center of spiritual life in Marseille and continued to develop.

During french revolution the monastery was sacked, relics burned, and the once sacred site turned into a barn and prison. In 1804, services in the abbey were resumed. In 1963, the monastery was completely restored, and in 1997 it was recognized as an architectural and historical monument.

The upper church, the crypt and the wall surrounding the abbey have survived to this day. The keystone at the top of the choir vault dates from 1360 to 1370 and depicts Saint Victor on horseback. In the crypt, which is located under the upper church, several chapels were built; they contain the burials of saints and bishops of various periods, including Sarcophagus of Cassian, Isarna and many others.

Characteristics of men