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The study of the life of saints for children. Hagiography. Valuing what is modern

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federal agencyof Education

State educational institution of higher professional education

FAR EASTERN STATE UNIVERSITY

INSTITUTE OF HISTORY, PHILOSOPHY AND CULTURE

FACULTY OF PHILOSOPHY, THEOLOGY AND RELIGIOUS STUDIES

Chairtheology and religious studies

COURSE WORK

LIVES OF THE SAINTS. PURPOSE, TYPOLOGY AND FORMATION OF CANONS

Chicmeli

Alexey Sergeevich

Vladivostok

Introduction

1 The history of writing the hagiographic literature of Byzantium and in Russia

1.1 Hagiographic genre

1.2 Features of the lives of Byzantium

1.3 Features of Russian Lives

1.4 Faces of saints

2 The use of the lives of the saints in worship, the daily life of Christians and in monastic regulations

2.1 Canons of hagiographic literature

2.2 Use of lives in worship

Conclusion

List of used sources and literature

Introduction

Russian holiness with its history should be one of the urgent tasks of our Christian revival, because it opens up the most unique experience of communion with God. The lives of the saints as such are a type of ecclesiastical literature, biographies of spiritual and secular persons canonized by the Christian Church. From the first days of its existence, the Christian Church carefully collected information about the life and work of its ascetics and communicated them as edification. According to the testimonies of domestic historians dealing with this problem, such as V.O. Klyuchevsky[ 11 ], D.S. Likhachev[ 12 ], and many others, the lives of the saints were the favorite reading of our ancestors, and not at all because in those ancient times the choice was not particularly great. Such, for example, are the lives of St. Alexander of Svir and St. Sergius of Radonezh. Usually these are lives written by direct disciples of the saints, by those who knew them personally. For example, Epiphanius the Wise, one of the most famous hagiographers of that time, lived in the same monastery with St. Stephen of Perm, and then in the monastery of St. Sergius. Such lives gave the most complete description of the path of the saint, and became an indisputable source for comprehending Divine Wisdom[ 13 ].

Even the laity copied or ordered hagiographic collections for themselves. Since the 16th century, collections of purely Russian hagiographies have appeared. For example, Metropolitan Macarius under Grozny for more than twenty years collected a huge collection of the Great Fourth Menaia, in which the lives of the saints took pride of place. These Menaions, which included almost all the Russian hagiographies that were available at that time, are known in two editions: St. Sophia's, and more complete - the Moscow Cathedral of 1552. -Sergius Monastery of German Tulupov, and in 1646-1654. - Menaion-Chetia of the priest of Sergiev Posad John Milyutin. These two collections differ from Makariyev in that they contain almost exclusively the lives and tales of Russian saints. Tulupov entered into his collection everything that he found on the part of Russian hagiography, in its entirety; Milyutin, using the works of Tulupov, shortened and altered the lives he had at hand, omitting their prefaces, as well as words of praise. What Macarius was for North Russia, Moscow, the Kiev-Pechersk archimandrites - Innokenty Gizel and Varlaam Yasinsky - wanted to be for South Russia, fulfilling the will of the Kiev Metropolitan Peter Mohyla and partly using the materials he collected. But the political unrest of that time prevented this enterprise from being realized. Yasinsky, however, attracted St. Demetrius, later Metropolitan of Rostov, to this cause, who, working for 20 years on the processing of Metaphrast, the great Chetii-Menaia Macarius and other benefits, compiled the Chetii-Menaia, containing the lives of not only South Russian saints, but also mentioned in the Menaion of Macarius, but the saints of the whole church. Patriarch Joachim was distrustful of the work of Saint Demetrius, noticing in it traces of the Catholic teaching on the immaculate conception of the Mother of God; but the misunderstandings were cleared up and Demetrius' work was finished. For the first time, the Cheti-Minei of St. Demetrius in 1711 - 1718 [ 7 ]

In antiquity, in general, the reading of the lives was treated with almost the same reverence as the reading of the Holy Scriptures. Over the centuries of its existence, Russian hagiography has passed through various forms, and was formed in close dependence on the Greek style.

Lives of the first Russian saints - these are the books "The Tale of Boris and Gleb", Vladimir I Svyatoslavich, "The Lives of Princess Olga", hegumen of the Kiev-Pechersk Monastery Theodosius of the Caves (XI-XII centuries) and others. The authors of the most canonical lives, which were subsequently used as examples, were Nestor the Chronicler, Epiphanius the Wise and Pachomius Logothetus [ 11 ].

Work in the direction we have chosen was undoubtedly carried out, moreover, by the most famous scientists - historians. It is customary to count down the scientific tradition of studying the genre of hagiography since the publication of the works of I.S. Nekrasov, V.O. Klyuchevsky, I.A. Yakhontov, and this is the second half of the 60s - the beginning of the 80s of the XIX century.

I.S. Nekrasov, in the article "Old Russian Writer" M., 1867, set the task of reconstructing the image of the "writer" - the hagiographer, seeing in him "a realist in the full sense" who laid the "beginning of a natural school." He devoted his next work to solving the problem of identifying and describing the "folk redactions" of the North Russian lives of the XV-XVII centuries, believing to find in them a reflection of reality.

The work of V.O. Klyuchevsky "Old Russian Lives of the Saints as a Historical Source" M., 1871. The scientist was prompted to undertake research by the widespread opinion in the scientific community that the lives that are in the sphere of attention of church authors should be introduced into scientific circulation as a new and valuable source of reliable historical information.

Approximately at this time, the main work of G.P. Fedotov, dedicated to Russian lives, the book "Saints of Ancient Russia", was published in 1931 in Paris

In 1902, the work of A. Kadlubovsky "Essays on the history of ancient Russian literature of the lives of the saints" appeared.

These works basically exhaust the pre-revolutionary scientific tradition of studying original hagiographic literature.

In the Soviet period, the main obstacle to the study of hagiographic texts was social ideological attitudes, and, accordingly, no worthy scientific work in this direction was carried out at all.

The first literary monograph devoted to the lives appeared only in the 70s - this is the book by L.A. Dmitriev "Habitic stories of the Russian North - as monuments of literature of the XIII-XVII centuries. The evolution of the genre of legendary biographical tales. The author refers to the most literary interesting Novgorod and North Russian hagiographies.

During the Soviet period, a lot of work was done to study individual hagiographic works. Almost all well-known and little-known works of the Russian hagiographic tradition were published and studied to varying degrees, which laid the foundation for the literary and philological study of hagiographic texts.

With the elimination of previous obstacles, interest in the study of hagiography has grown quite noticeably. Today, the number of publications devoted, again, primarily to individual lives, is simply boundless. Nevertheless, in general, the textual study of hagiographic monuments is far from being in a state corresponding to the current level, requirements and possibilities of science. With all the available scientific and journalistic literature on the hagiographic genre, it is the literary aspect that has not been considered widely enough, being replaced by the historical one to a greater extent.

Hagiography (from Greek [Greek] bgypt “holy” and [Greek] gsbtssh “I write”), a scientific discipline that studies the lives of saints, theological and historical-church aspects of holiness. The lives of the saints can be studied from the historical, theological, historical, socio-cultural and literary points of view. From the historical and theological point of view, the lives of the saints are studied as a source for the reconstruction of the theological views of the era of the creation of the life, its author and editors, their ideas about holiness, salvation, deification, etc. On the historical plane, the hagiographies, with appropriate criticism, act as a first-class source on the history of the Church, as well as on civil history. In the socio-cultural aspect of life, they make it possible to reconstruct the nature of spirituality, the social parameters of religious life, and the religious and cultural ideas of society. The literary study of the lives acts as the basis in this study.

Life shows that society needs to increase the volume of consumed information related to history, the history of religion. The need for a detailed study of the works of the hagiographic genre as a literary, historical and spiritual heritage of Ancient Russia and the Russian Orthodox Church was the reason for writing the term paper.

Research topic: "Lives of the Saints, their purpose, typology and the formation of canons."

The object of this work is the works of the hagiographic genre.

The subject of the research is hagiography as a literary source. The purpose of the work: To analyze the history of writing the lives of the saints as a literary source. Research objectives 1) Build in historical sequence the history of writing hagiographic literature in Byzantium and in Russia. 2) To identify the use of the lives of saints in worship, the daily life of Christians and in monastic charters. 3) Identify the features of the lives of saints belonging to different faces. 4) Reveal the purpose and purpose of the lives as a literary source.

The set goals and objectives are not new in the study of the hagiographic genre. However, this aspect of turning to lives in general seems to be relevant at the present stage of development of national spirituality, since it contains the foundations for people who have seriously decided to deal with this vast topic.

The work consists of introduction, 2 chapters and conclusion. The list of studied literature consists of 14 titles.

life of a saint liturgy monastic

1. History of writing lifeother literature in Byzantium and in Russia

1.1 Hagiographic genre

The life of a saint is not so much a description of his life as a description of his path to salvation, such as his holiness. Therefore, the set of standard motifs reflects, first of all, not the literary methods of constructing a biography, but the dynamics of salvation, that path to the Kingdom of Heaven, which is paved for these saints. Life abstracts this scheme of salvation, and therefore the very description of life becomes generalized and typical.

The very way of describing the path to salvation can be different, and it is precisely in the choice of this method that Eastern and Western hagiographic traditions differ most of all. Western lives are usually written in a dynamic perspective, the author, as it were, traces from his position, from earthly existence, which road the saint took from this earthly existence to the Kingdom of Heaven. The Eastern tradition is more characteristic of the reverse perspective, the perspective of a saint who has already reached the Kingdom of Heaven and from there is looking over his path to it. This perspective contributes to the development of a rhetorically embellished style of lives, in which verbal richness is designed to correspond to the height of the gaze from the Kingdom of Heaven (such, for example, are the lives of Simeon Metaphrastus, and in the Russian tradition - Pachomius Serb and Epiphanius the Wise) [ 9 ]. The nature of hagiographic literature is directly correlated with the entire system of religious beliefs, differences in religious and mystical experience, and so on. Hagiography as a discipline studies this whole complex of religious, cultural and literary phenomena proper.

Initially, Byzantine hagiography developed a style that, given the remoteness of the monuments from each other in time, their genre heterogeneity and the difference in the directions in which they arose, has a number of common features that allow us to see it as a special aesthetic category. Despite the enormous influence of monastic asceticism, Byzantium in its heyday was immersed in the splendor of the sacred, an excessively overloaded ritual component. The writings of Dionysius the Areopagite largely determined the world outlook, ecclesiasticism and aesthetics of Byzantium[ 10 ]. The ethical element, of course, was not denied, but it often receded into the background compared to aesthetics.

1.2 Features of the lives of Byzantium

The Byzantine hagiographic style underwent a slow evolution, developing in the direction of ever greater overcoming of the ancient, which was clearly visible already by the second half of the 9th century. in the work of Nikita-David Paflagon, Ignatius, Nicephorus, and later Simeon Metaphrastus. In the future, separate hagiographic monuments appeared, in terms of the style of their execution, rather, indicative of the previous time, such as the younger edition of the life of Alexy (XI century), which is included in this book, and in the early stages there are legends that “run ahead”, like the life of Tikhon ( 7th century)[ 9 ].

Starting from the XI century. life style can be considered finally established. A new phenomenon in the life of this genre can be considered its entry into high literature. Now, along with hagiographers, who were previously far from literary interests and considered their role exclusively as teaching, writers appear - Mavropod and Psellus (XI century), Theodore Prodrom, Fedor Balsamon, John Zonara, Eustathius of Thessalonica (XII century), George Acropolitan , Nicephorus Humn, Theodore Metochite, Nicephorus Gregory, Maxim, Planud (XIII-XIV centuries). There are relatively many of them, if we bear in mind that the total number of hagiographic monuments that arose in this late period was insignificant[ 9 ]. The decrease in the productivity of hagiography is natural and is associated with its new status. High literature, into which hagiography has risen, has never been characterized by mass replication of any genre, even the most popular one, which was precisely the distinctive feature of semi-folklore, grassroots hagiography, due to which this numerical gap was mainly created.

The hagiographic genre acquired a different character against the background of Christian spirituality in Russia already in the very first decades after Prince Vladimir. In the face of St. Theodosius of the Caves, having preserved the ascetic tradition of Byzantium, it strengthened the gospel element, which put active love, service to people, and mercy at the forefront. This first stage in the history of ancient Russian holiness[ 11 ].

The great difficulty in comparing such different and at the same time similar styles depends on the fact that the individual is revealed only against a clear background of the general. It is necessary to know the hagiography of the entire Christian world, especially the Orthodox, Greek and Slavic East, in order to have the right to judge the special Russian character of holiness[ 11 ]. While in Byzantium the hagiographic genre practically falls into decline, or, as one would say forty years ago, “stagnation”, in Russia it is just beginning to develop. At first, translated Byzantine lives were widely distributed, of which the entertaining "Life of the Holy Man of God Alexy" becomes especially popular. In Bulgaria it was already translated in the 10th century. In Russia, this life passed into folklore, turning into a spiritual verse. Of the original Russian lives, the "Tale of Boris and Gleb" became widely known. 12 ].

1.3 Features of Russian Lives

Russian Lives of the Saints have always been marked by "great sobriety". When the hagiographer did not have enough accurate traditions about the life of a saint, he, without giving free rein to his imagination, usually developed meager memories, diluting them with ornate speech, or inserting them into the most general, typical frame of the corresponding hagiological rank. The restraint of Russian hagiography is especially evident in comparison with the medieval hagiographies of the Latin West. Even the miracles necessary in the life of the saint are given very sparingly just for the most revered Russian saints who received modern biographies: Theodosius of the Caves, Sergius of Radonezh, Joseph Volotsky [ 11 ].

It is necessary to distinguish from miracles the legendary motifs inherent in folk tradition and epic and common in the same or similar forms among different peoples and in different religious and cultural worlds. From the stock of folklore, something seeps into hagiography as well. In Russia - always on one condition: if so much time, whole centuries, has passed between the death of the saint and the recording of his life, that the author does not have the opportunity to counter the folk legend with at least a meager hagiographic scheme. For example, in the hagiography of Veliky Novgorod, which did not fix the legends about its great saints of the 12th century in a timely manner, the following happened: the Novgorod legend strongly influenced the process and result of hagiographic creativity, not only of Novgorod itself, but also of other large settlements[ 11 ]. In the spiritual reserve, which Ancient Russia had, there were not enough funds to develop a penchant for philosophical thinking, and it was not required, by and large. Instead, she had enough material to work on feeling and imagination. It was the life of Russian people who, following the example of Eastern Christian ascetics, devoted themselves to the struggle against the temptations of the world. Old Russian society was very sensitive to such ascetics. Lives , the biographies of such saints became the favorite reading of the ancient Russian literate person.

Lives describe the lives of holy princes and princesses, the highest hierarchs of the Russian Church, then subordinate servants of it, archimandrites, abbots, simple monks, less often persons from the white clergy, and more often founders and ascetics of monasteries who came from different classes of ancient Russian society, including peasants.

The people about whom the lives written in Russia narrate were all more or less historical figures who attracted the attention of their contemporaries or the memory of their immediate offspring, otherwise we would not have known about their existence. But life is not a biography and not a heroic epic. The hagiographer, the compiler of his life, has his own style, his own literary devices, his own special task.

1.4 Faces of saints

In accordance with the appearance of the central character and the type of his ascetic activity, that is, the type of saint, genre varieties of biographical lives can be distinguished. Varieties of feat and, accordingly, varieties of saints are usually arranged in a hierarchical system in accordance with their authority, but for simplicity they are listed in alphabetical order.

The apostles are the twelve disciples of Christ, called by Christ to be with Him, proclaim the Gospel together with Him and cast out demons [Mk. 3:14], spoke in His name [Mk. 6:6-13].

Being the foundation of the Church of Christ, the apostles form the Council that leads the church and realizes its fullness. Apostleship is first of all the gift of apostolic ministry, and therefore from the very beginning the circle of apostles was not limited to twelve, in addition to twelve there were also seventy apostles.

The veneration of the apostles was one of the starting points for the cult of saints in general. In the apostles, various types of holiness find their simultaneous realization, and the later veneration of various categories of saints is united as in its source with the veneration of the apostles. 14 ].

Unmercenary - a category of saints, especially famous for their selflessness, the rejection of wealth for the sake of their faith. The name of the unmercenaries is assimilated in the Orthodox tradition primarily to Saints Cosmas and Damian, brothers who suffered as martyrs in the second half of the 3rd century. According to their lives, the brothers were physicians; they healed the sick free of charge, without demanding any other payment for this, except for faith in Jesus Christ.

Blessed is a category of saints from monarchs who became famous for their piety, mercy and concern for strengthening the Christian faith. The theological justification for the veneration of individual monarchs as saints is a special relationship between God and the monarch as the organizer of earthly life appointed by God, the judge and guardian of the law. Christian thought is based on the Old Testament tradition.

Blessed - in the XIX century. in Russia, this epithet began to be applied to saints venerated in other Christian confessions (primarily among Catholics), in cases where their veneration was established before the separation of the churches and is thus recognized by the Orthodox Church. This epithet arises as a tracing-paper from lat. beatus. According to this model, the Russian use of the name “blessed” arose as applied to saints, the veneration of which is not common in Russia. In ancient Russia, the name "blessed" was attached to holy fools.

Great Martyr - martyrs who are especially revered by the Church as having endured especially difficult and prolonged torments and, at the same time, have shown extraordinary firmness in faith. The selection of great martyrs from the entire multitude of martyrs revered by the church occurs as a result of the formation of a general church veneration of martyrs and emphasizes the universality of their worship; services to the great martyrs are distinguished by special solemnity. The name of the Great Martyr was not applied to the Russian saints[ 14 ].

Confessors - persons who openly confessed their faith during the persecution of Christians. According to the ideas of the ancient church, the feat of confession differed from martyrdom in that it did not contain the gift of martyrdom, which was understood as the glorification of the martyr and his acceptance into the ranks of the saints of God directly during the torment. Unlike martyrs, confessors remained alive after suffering torments.

A martyr is the oldest category of saints, glorified by the Church for martyrdom, accepted by them for faith. The main meaning of the Greek mbspht is a witness, and in this sense this word can refer to the apostles as witnesses of the life and resurrection of Christ, who received the gift of grace to confess the divinity of Christ. Martyrdom, of course, is following the path of Christ, repeating the passions and redemptive sacrifice of Christ.

Forefathers - Old Testament patriarchs, revered as examples of piety. The parents and spouse of the Mother of God, the Apostle James (brother of the Lord) also belong to the forefathers, but are called the God-fathers (King David is also referred to the God-fathers)[ 14 ].

Reverend Martyrs - a martyr who belongs to the number of monastics. Just like the holy martyrs, they do not constitute a special rank of saints, but are included in the category of martyrs.

Reverend confessors - confessors from among the monks.

Reverends - a category of saints whose feat consisted in monastic asceticism. Monastic asceticism as a type of holiness involves the rejection of worldly attachments, worries and aspirations and the choice of following Christ, fasting and prayer as the basis of life. The understanding of the ascetic feat as a path of knowledge of God and life in God was formed even in the pre-Christian era (among the Stoics among the pagans, among the Essenes in Judaism) and was successively perceived by the Christian community.

Prophets are persons mentioned in the Bible who proclaimed the will of God to the people and preached in the territory of ancient Israel and Judea. They honor 18 Old Testament prophets and one New Testament prophet - John the Baptist, who is the last saint revered in this face of holiness[ 14 ].

Equal-to-the-Apostles - the name of the saints, especially famous for the gospel of the gospel and the conversion of peoples to the Christian faith ..

Hierarchs - a category of saints from the episcopal rank, revered by the church as the primates of individual church communities, who, with their holy life and righteous shepherding, carried out God's providence for the church in its movement towards the Kingdom of Heaven.

Hieromartyrs - a martyr who had a sacred rank (priestly or episcopal). Hieromartyrs do not constitute a special rank of saints and are remembered at the liturgy along with other martyrs. A number of Russian saints who were martyrs and belonged to the sacred rank (for example, St. Philip, Wonderworker of Moscow and All Russia), are usually not called holy martyrs, so the name itself does not follow completely from the feat of the saint, but reflects a certain tradition[ 14 ].

Stylites are holy reverends who have chosen a special feat for themselves - standing on a pillar as a way of moving away from the world and concentrating on constant prayer. Icons depicting pillars, which pilgrims brought with them, returning after visiting these ascetics, played a significant role in the development of icon veneration. The feat of pilgrimage was also known in Russia; for example, St. Nikita Stylite Pereyaslavsky, teacher Savva Vishersky.

Passion-bearers are persons who have accepted martyrdom not for faith, perhaps even from fellow believers (due to malice, deceit, conspiracy). The special character of their feat is revered - good-naturedness and non-resistance to enemies.

Wonderworkers - the designation of a number of saints, especially famous for the gift of miracles, intercessors, who are resorted to in the hope of miraculous healing. Miracle workers are not a special category of saints, since in principle all saints have the gift of miracles, and witnessed miracles are the main condition for canonization. In various calendars and calendars, the name of the miracle worker is attributed to various saints.

Holy fools - such persons are characterized by an ascetic lifestyle, denunciation (including public) of human vices, ascetic trampling on vanity, which is always dangerous for monastic asceticism. In this sense, foolishness is feigned madness or immorality for the purpose of reproach from people. In Russia, it has developed very significantly.

Laity - holy princes and holy fools almost exhaust the lay rank of holiness in Russia. They embody two opposite principles in lay service to the world: the fulfillment of social duty in the highest and most honorable of worldly callings - and the most radical rejection of the world, compatible with being in the world. [ 14 ].

Despite the apparent similarity, a deeper analysis of each face clearly shows how different the feat of this or that saint is, which gives the right to talk about the infinite variety of ways to serve faith and God.

2. The use of the lives of the saints in worship, the daily life of Christians and in monastic charters

2.1 Canons of hagiographicliterature

By the end of the 1st millennium in Byzantium, the canons of hagiographic literature were developed, the implementation of which was mandatory. They included the following:

Only historical facts were presented.

The heroes of the lives could only be Orthodox saints.

Life had a standard plot structure:

a) introduction;

b) pious parents of the hero;

c) the solitude of the hero and the study of holy scripture;

d) refusal of marriage or, if it is impossible, preservation of “body purity” in marriage;

e) teacher or mentor;

f) going to the "hermitage" or to the monastery;

g) struggle with demons;

h) the foundation of his monastery, the arrival of brethren to the monastery;

i) predicting one's own death;

j) pious death;

k) posthumous miracles;

m) praise

It was also necessary to follow the canons because these canons were developed by the centuries-old history of the hagiographic genre and gave the hagiographies an abstract rhetorical character. However, such formalism is more characteristic of Catholicism; in Orthodoxy, each canonization can be said to be “individual”[ 6 ]. The first two conditions are necessary; Orthodoxy must be understood not only as a right confession of faith, but, mainly, as a righteous evangelical life. As for miracles, they may not be (in the mass, in any case, in the order). An example is St. Patriarch Tikhon: he is not famous for an abundance of miracles, while no one doubts that he is one of the greatest saints of the Orthodox Church[ 7 , p. 140].

The translated hagiographies that came to Russia were used for a dual purpose:

a) for home reading (Menaia);

b) for divine services (Prologues, Synaxaria)

The Great Menaion-Cheti (sometimes the Cheti Menaia) is a huge collection of works found, selected and partially processed under the guidance of Metropolitan Macarius in the scale of the 16th century (hence the name “great” - large). It was a Menaion - a collection of the lives of the saints, their miracles, as well as a variety of instructive words for every day of the year. The Menaia of Macarius were four - they were intended for home instructive reading, in contrast to the collections that also existed for public reading during church services (service Menaia), where the same material was presented more concisely, sometimes literally in two or three words.

2.2 Use of lives in worship

Synaxarium is a reading collected from the writings of the holy fathers and church traditions, intended for reading at Matins, after the sixth ode of the canon.

In the Russian Church, at present, synaksari are not read during services, however, in some monasteries and churches, the practice of reading the lives of saints or descriptions of celebrated events takes place.

For example, during Great Lent, on Thursday morning of the 5th week, the life of St. Mary of Egypt is read[ 14 ].

It was this dual usage that caused the first major controversy. If a full canonical description of the saint's life is made, then the canons will be observed, but the reading of such a life will greatly delay the service. If, however, the description of the life of the saint is shortened, then his reading will fit into the usual time of worship, but the canons will be violated. Or at the level of physical contradiction: the life must be long in order to comply with the canons, and must be short so as not to drag out the service.

The contradiction was resolved by the transition to a dual system. Each life was written in two versions: short (prologue) and long (menaine). The short version was read quickly in church, and the long version was then read aloud in the evenings by the whole family.

The prologue versions of the lives turned out to be so convenient that they won the sympathy of the clergy. They got shorter and shorter. It became possible to read several lives during one divine service.

Prologue is a Slavic church teaching collection containing brief lives of all Orthodox saints revered in Slavic countries, as well as stories about major church holidays. The texts in the Prologue are arranged according to the fixed yearly circle of the church, by the days of the year, beginning in September and ending in August. The Slavic Prologue is a translation of one of the editions of the Greek Menology of Emperor Basil II (976-1025), supplemented by a number of translated and original articles. In the Slavic Prologue, an additional part is also distinguished, attached to the Prologue in Russia and including a number of instructive words and stories from various patericons. The name of the collection arose, apparently, as a result of a mistake, when the title of the preface to the translated Greek synaxarion was perceived as the title of the book as a whole. Two major editions of Prolog are installed. The first (short) edition is based on the synaxar compiled by Ilia the Greek and supplemented by Constantine of Mokisia in the 11th - early 12th centuries. Already a brief edition includes a number of lives of Slavic saints, including Sts. Boris and Gleb. Apparently in the XIV century. there is a second edition of the Prologue, in which about 130 new articles have been added, and some lives have been revised and expanded; already in the 15th century. The second edition supersedes the first. A special type of Prologue is the verse Prologue, a translation of the Greek verse synaxarion, in which readings for each day are preceded by a small versification dedicated to the glorification of the honored saints. The Greek verse synaxarion was compiled in the 12th century, and its Slavic translation dates back to the 14th century. and was executed, apparently, in the South Slavic region. The Stish Prologue is also gaining distribution in Russia; the early printed editions of the Prologue of the 17th century are based on it. 13 ].

In Russia, as, indeed, throughout the Christian world, popular veneration usually, although not always, precedes church canonization. The Orthodox people are now revered by many saints who have never used the church cult.

Conclusion

The goal of life is to show clearly, on a separate existence, that everything that the commandments require from a person is not only doable, but has been done more than once, therefore, it is obligatory for conscience. A work of art in its literary form, a life, processes its subject very naturally and in compliance with all the rules: this is edification in living faces, and therefore living faces are instructive types in it. Life is not a biography, but exaltation and praise within the framework of a biography, just as the image of a saint in life is not a portrait, but an icon. Therefore, among the main sources of ancient Russian literature, the lives of the saints of Ancient Russia occupy their own special place.

The canons of the hagiographic genre of Ancient Russia developed simultaneously with the spread of Christian ideas. The historical situation influenced the authors of the lives, the literary features of the texts, the ideas about the ideal of the ascetic, a certain type of his behavior, and the manner of narration. Any interpretation of hagiographic material required a preliminary consideration of what belongs to the field of literary etiquette. This involves the study of the literary history of hagiographies, their genres, the establishment of typical schemes for their construction, standard motifs and image techniques, etc. So, for example, in such a hagiographic genre as praise to a saint, which combines the characteristics of a life and a sermon, a fairly clear compositional structure stands out - an introduction, the main part and an epilogue, and the thematic scheme of the main part (the origin of the saint, the birth and upbringing, deeds and miracles , righteous death, comparison with other ascetics); the realization of these characteristics in the process of development of hagiographic literature provides essential material for both historical-literary and historical-cultural conclusions. Hagiographic literature is characterized by numerous standard motifs, such as, for example, the birth of a saint from pious parents, indifference to children's games, etc. [ 8 , page 274]

Similar motifs stand out in hagiographic works of different types and different eras. Thus, in the acts of the martyrs, starting from the most ancient examples of this genre, the martyr's prayer before death is usually given and the vision of Christ or the Kingdom of Heaven is told, which is revealed to the ascetic during his suffering. These standard motifs are determined not only by the orientation of some works to others, but also by the Christ-centeredness of the very phenomenon of martyrdom: the martyr repeats the victory of Christ over death, bears witness to Christ, and, becoming a “friend of God,” enters the Kingdom of Christ. This theological outline of martyrdom is naturally reflected in the structural characteristics of martyrdom. Life is a whole literary structure with its own foundation, walls, roof and decoration. It usually begins with a lengthy, solemn preface expressing a view of the significance of holy lives for all believers. Then the activity of the saint is narrated, destined from infancy, sometimes even before birth, to become a God-chosen vessel of high talents; this activity is accompanied by miracles during life, and is imprinted by miracles even after the death of the saint. Life ends with a laudatory word to the saint, usually expressing gratitude to the Lord God for sending down to the world a new lamp that illuminated the path of life for sinful people. All these parts are combined into something solemn, liturgical: the life was intended to be read in the church at the all-night vigil on the eve of the saint's memorial day[ 7 , p. 94].

Lives, formed the views of ancient Russian readers on the ideal of holiness, on the possibility of salvation, brought up philological culture in its best examples, created ideal forms of expression of the saint's feat. During this historically difficult period, the canon was forged not only of the hagiographic genre, but of all literature in general. By and large, everything that we have now was born then.

The hagiographic text helps to identify important moments in the feat of the ascetic for the time when the life was written, to view changes in the perception of the saint’s activity, if we consider editions of the same hagiographic work that were different in time and place, draw parallels and identify similarities and differences based on geographical and social features. The hagiographer can remove or add episodes, change the interpretation of individual actions, replace and explain individual words and statements. All this can serve as indirect historical data for the scientist. Lives are not very suitable for objective research, like historical works, they contain too few facts for this. This shows their similarity with the works about war heroes, which have a very similar structure.

As a source on the history of, say, Russian monasticism, the life is not of particular value, but it can be used as material for the historian of ancient Russian literature. Despite the fact that lives are not always accurate in conveying biographical features in the life of a saint, they more accurately than other sources conveyed the very meaning of the feat in the form and language that it seemed to contemporaries and, in turn, shaped the views of believers of subsequent generations on the feat . The moral principle has always been necessary in public life. Morality is ultimately the same in all ages and for all people. Honesty, conscientiousness in work, love for the Motherland, contempt for material wealth and at the same time concern for the public economy, love of truth, social activity - all this is taught to us by life [ 12 ].

Listused sources andliterature

I. Sources

1. Bible. The books of the Holy Scriptures of the Old and New Testaments are canonical. Chicago: SGP, 1990

2. Kiev-Pechersk Patericon [Electronic resource] Access mode: http://old-ru.ru/03-4.html

3. Limonar (Sinai Patericon) [Electronic resource] Access mode: http://school.bakai.ru/?id=booo012

4. Charter of the Holy Trinity Alexander Svirsky Monastery

II. Research

5. Abramovich, D.I. Research on the Kiev-Pechersk Patericon as a historical and literary monument of the FEB: [Electronic resource] Access mode: http://feb-web.ru/feb/izvest/1901/04/014-037.htm

6. Barsukov, N.P. Sources of Russian hagiography Publisher: S.-Peterburg Year: 1882 Format: pdf

7. Golubinsky, E.E. Literature about the life and work of St. Demetrius. The history of the canonization of saints in the Russian Church. M., 1903. Format: pdf

8. Dmitriev, L.A. Hagiographic stories of the Russian North as monuments of literature of the XIII-XVII centuries. / L.A. Dmitriev. - L.: Nauka, 1973

9. Lives of Byzantine saints. St. Petersburg: Corvus, Terra Fantastica, RossCo. 1995. Trans. Sofia Polyakova [Electronic resource] Access mode:

http://krotov.info/spravki/persons/20person/1994poly.html

10. Kartashev, A.V. Essays on the history of the Russian church. Volume 1

11. Klyuchevsky, V.O. Ancient Russian Lives of Saints as a Historical Source [Electronic resource] Access mode: http://www.gumer.info/bibliotek_Buks/History/kluchev/index.php

12. Likhachev D. S. Great heritage. Classical works of literature of Ancient Russia. M., 1975.

13. Fedotov, G.P. Saints of Ancient Russia / G.P. Fedotov; foreword D.S. Likhachev, A.V. Me [Electronic resource] Access mode: http://www.vehi.net/fedotov/svyatye/ind2.html

III. Reference literature

14. Holiness. Brief dictionary of hagiographic terms. Zhivov V.M.

[Electronic resource] Access mode:

http://azbyka.ru/tserkov/svyatye/zhivov_agiografia_1g1.shtml

Hosted on Allbest.ru

Approaches to the Study of the Lives of the Saints

The lives of the saints can be studied from the historical, theological, historical, socio-cultural and literary points of view.

From a historical and theological point of view the lives of the saints are studied as a source for the reconstruction of the theological views of the era of the creation of the life, its author and editors, their ideas about holiness, salvation, deification, etc.

Historically Lives, with appropriate historical and philological criticism, act as a first-class source on the history of the church, as well as on civil history.

In the socio-cultural aspect lives make it possible to reconstruct the nature of spirituality, the social parameters of religious life (in particular, the so-called folk religiosity), and the religious and cultural representations of society.

Lives, finally, constitute perhaps the most extensive part of Christian literature, with their own patterns of development, the evolution of structural and content parameters, etc., and in this respect are the subject of literary and philological consideration.

Features of the literary and philological approach to the lives of the saints

The literary and philological study of hagiographies acts as the basis for all other types of research. Lives are written according to certain literary canons, which change over time and are different for different Christian traditions. Any interpretation of hagiographic material requires a preliminary consideration of what belongs to the field of literary etiquette. This involves the study of the literary history of hagiographies, their genres, the establishment of typical schemes for their construction, standard motifs and image techniques, etc. So, for example, in such a hagiographic genre as praise to a saint, which combines the characteristics of a life and a sermon, a fairly clear compositional structure (introduction, main part and epilogue) and a thematic scheme of the main part (the origin of the saint, birth and upbringing, deeds and miracles) stand out. , righteous death, comparison with other ascetics); these characteristics go back to the Late Antique encomium, and their different implementation in the process of development of hagiographic literature provides essential material for both historical-literary and historical-cultural conclusions.

Numerous standard motifs are characteristic of hagiographic literature, such as, for example, the birth of a saint from pious parents, indifference to children's games, etc. Similar motifs stand out in hagiographic works of different types and different eras. Thus, in the acts of the martyrs, beginning with the most ancient examples of this genre, the prayer of the martyr before his death is usually given and the vision of Christ or the Kingdom of Heaven, which is revealed to the ascetic during his suffering, is told. These standard motifs are determined not only by the orientation of some works to others, but also by the Christ-centeredness of the very phenomenon of martyrdom: the martyr repeats the victory of Christ over death, bears witness to Christ, and, becoming a “friend of God,” enters the Kingdom of Christ. This theological outline of martyrdom is naturally reflected in the structural characteristics of martyrdom.

Differences between Eastern and Western traditions of describing the lives of saints

In principle, the life of a saint is not so much a description of his life (biography), as a description of his path to salvation, such as his holiness. Therefore, the set of standard motifs reflects, first of all, not the literary methods of constructing a biography, but the dynamics of salvation, that path to the Kingdom of Heaven, which is paved for these saints. Life abstracts this scheme of salvation, and therefore the very description of life becomes generalized and typical. The very way of describing the path to salvation can be different, and it is precisely in the choice of this method that Eastern and Western hagiographic traditions differ most of all. Western lives are usually written in a dynamic perspective, the author, as it were, traces from his position, from earthly existence, which road the saint took from this earthly existence to the Kingdom of Heaven. The Eastern tradition is more characteristic of the reverse perspective, the perspective of a saint who has already reached the Kingdom of Heaven and from above looks down on his path to it. This perspective contributes to the development of an ornate, decorated style of lives, in which rhetorical richness is designed to correspond to the incomprehensible height of the gaze from the Kingdom of Heaven (such, for example, are the lives of Simeon Metaphrastus, and in the Russian tradition - Pachomius the Serb and Epiphanius the Wise). At the same time, the features of the Western and Eastern hagiographic tradition obviously correlate with the characteristic features of the Western and Eastern iconography of saints: the plot of Western iconography, revealing the path of saints to God, is contrasted with the static iconography of Byzantine, depicting, first of all, the saint in his glorified, heavenly state. Thus, the nature of hagiographic literature is directly correlated with the entire system of religious beliefs, differences in religious and mystical experience, and so on. Hagiography as a discipline studies this whole complex of religious, cultural and literary phenomena proper.

History of hagiography

From the first days of its existence, the Christian Church carefully collects information about the life and work of its ascetics and communicates them for general edification. The Lives of the Saints constitute perhaps the most extensive section of Christian literature. Except for the apocryphal gospels and stories about the apostles, which contain a lot of detailed information about the first figures of Christianity, then the stories about the martyrs were the first in the time of the "Lives of the Saints".

Martyrology of the first centuries from R.Kh.

Of the later known:

Assemani, Acta ss. martyrum orientalium et occidentalium" (1748);
Lagrange, Choix des actes des martyrs d "Orient" (Par. 1862).

In addition to the general ones, in the West there are also local martyrologies of countries or nationalities:

African martyrology (Stef. Machelli),
Belgian martyrology (Molana),
German martyrology (Walassera),
Spanish martyrology (Salaczara),
English martyrology (Wilson),
Italian martyrology (Cornelia)

Lives of saints other than martyrologies

More extensive is the literature of the "Lives of the Saints" of the second kind - the saints and others. The oldest collection of such legends is Dorotheus, ep. Tyrian (+ 362), - the legend of the 70 apostles. Of the others, the most notable are:

"Lives of honest monks", Patriarch Timothy of Alexandria (+ 385);
Lavsaik Palladia, ("Historia Lausaica, s. paradisus de vitis patrum";
"Historia Christiana veterum Patrum" 1582, original text in ed. Renata Lawrence;
"Opera Maursii", Florence, 1746, vol. VIII; there is also a Russian translation, 1856);
The works of Theodoret of Cyrrhus (+ 458) - (in the named edition of Renat) as well as in the complete works of Theodoret; in Russian translation - in "The Works of St. Fathers, ed. Moscow spirit. academy and earlier separately);
“Limonar, that is, a flower garden”, John Mosch (Leimwnarion, in “Vitae patrum”, Rosweig, Antv. 1628, vol. X; Russian ed. - M. 1859).

In the West, the main writers of this kind in the patristic period were:

"Instructive Hagiography"

Menaion

Calendars and Monthly Books

Finally, the last common source for the lives of the saints of the whole church is calendars And menologions. The beginnings of calendars date back to the earliest times of the church, as can be seen from the biographical information about St. Ignatius (+ 107), Polycarp (+ 167), Cyprian (+ 258). From the testimony of Asterius of Amasia (+ 410) it can be seen that in c. they were so full that they contained names for all the days of the year.

Monthly books, in the Gospels and the Apostles, are divided into three genera: eastern origin, ancient Italian and Sicilian, and Slavic. Of the latter, the most ancient is under the Ostromir Gospel (XII century). They are followed by the months: Assemani, with the Glagolitic Gospel, located in the Vatican library, and Savvin, ed. Sreznevsky in 1868. This also includes brief notes about the saints in the church charters of Jerusalem, Studio and Constantinople.

Menaion-Cheti by German Tulupov and John Milyutin

There are 156 of all individual lives of ancient Russian saints, included and not included in the counted collections. Demetrius:

"Selected Lives of the Saints, summarized according to the guidance of Chetiah Menaia" (1860 - 68);
A. N. Muravyov, "Lives of the Saints of the Russian Church, also Iberian and Slavic" (1847);
Philaret, archbishop Chernigov, "Russian Saints"; "The Historical Dictionary of the Saints of the Russian Church" (1836 - 60);
Protopopov, "Lives of the Saints" (M., 1890)

More or less independent editions of the lives of the saints -

Philaret, archbishop Chernihiv:

a) "the historical doctrine of the Church Fathers" (1856, new edition 1885),
b) "historical review of chanters" (1860),
c) "Saints of the South Slavs" (1863)
d.) “St. ascetics of the Eastern Church” (1871);

"Athos Patericon" (1860 - 63);
"High cover over Athos" (1860);
"Ascetics of piety on Mount Sinai" (1860);
I. Krylova,

"Life of St. apostles and the legend of the seventy disciples of Christ ”(Moscow, 1863);
Memorable stories about the life of St. blessed fathers” (translated from Greek, 1856);

archim. Ignatius, Brief Lives of Russian Saints (1875);
See prof. N. N. Petrova "On the origin and composition of the Slavic-Russian printed prologue", Kyiv, 1875
For details on the meaning of these menaions, see the Monthly Book of Ep. Sergius, 1, 160
In 1748 he was consecrated as Metropolitan. Kievsky.
For a more detailed assessment of the Menaia, see the work of V. Nechaev, corrected by A. V. Gorsky - “St. Dimitri Rostovsky”, M., 1853, and I. A. Shlyapkina - “St. Dimitri", St. Petersburg, 1889

Lives of the Saints - general information.

The Lives of the Saints is one of the varieties of church literature. It is worth saying that in this literature, the life and deeds of holy people are fully described. The lives of the saints were created already after the saint died, but not always after the deceased was referred to the saints. This genre of ecclesiastical literature is characterized by substantive and structural limitations, which to a large extent distinguish literature from the biographies of ordinary people. I would like to note that the process of studying the lives of saints is called hagiography.

This is a kind of encyclopedia in which the life of a particular saint is told. Here you can find complete information about the truth of a holy man. Also, in the lives of the saints, it is fully told about the truth of the soul, greed, the thirst for immortality. In addition, here you can find information about eternal life.

In the church literature of this genre, one can get acquainted with a large number of ways of salvation, study, consecration and adoration of any situations or things. In the lives of the saints, one can see how a robber, fornicator, drunkard, murderer or adulterer became a saint. In turn, it also details how selfish, proud, or evil people became God's servants.

Reading this literature, a person sees examples of how babies, old people, virgins, priests, soldiers, and so on became saints. By and large, here you can find an example of becoming a saint of a person who belongs to any category.

Lives of Russian Saints - what and how?

In ancient Russian church literature, the lives of Russian saints began with a description of the lives of individual people. Greek literature served as a model for compiling a life. An example is the life of Saint Metaphrastus. So, one of the main components of literature of this type is the enumeration of all the miracles that have been performed by man.

If we talk about the lives of the saints, which were not composed in this way, then as an example we can cite the life, which describes the life of the blessed martyrs Boris and Gleb, as well as the life of Theodosius of the Caves. The fact is that this literature was compiled in XV century, by the Monk Nestor, and these were one of the first lives of the saints that were compiled by Russian chroniclers.

Also one of the hagiographers is Pachomius Logofet, who compiled the lives of ancient Russian saints. Thus, Pachomius Logothetes compiled the life of St. Sergius, as well as the life and service of St. Nikon. It is also customary to include the life of St. Cyril of Belozersky among the literature that was compiled by Logothete. Throughout the time of his entire activity, Pachomius Logothetes compiled ten lives of the saints, six legends, eighteen canons and four laudatory words that refer to the saints. This hagiographer was a model for other people who were engaged in the creation of the lives of the saints.

One of the activities is the sale of the lives of various saints. After reviewing the catalog of the online store, each person can purchase the lives of various ancient Russian saints - Cyril and Methodius, Holy Princess Olga, St. Sergius of Radonezh, Seraphim of Sarov, Father John of Kronstadt and so on.

Experienced consultants who work in the online store can fully answer all the questions that the client of the "Inextinguishable Lampada" has. Cooperation with us will leave only the best memories in the memory of each person.

And the historical and ecclesiastical aspects of holiness. The lives of the saints can be studied from the historical, theological, historical, socio-cultural and literary points of view. From the historical and theological point of view, the lives of the saints are studied as a source for the reconstruction of the theological views of the era of the creation of the life, its author and editors, their ideas about holiness, salvation, deification, etc. In the historical plan, the lives, with appropriate historical and philological criticism, act as a source in church history as well as civil history. In the socio-cultural aspect of life, they make it possible to reconstruct the nature of spirituality, the social parameters of religious life, and the religious and cultural ideas of society. Lives, finally, make up perhaps the most extensive part of Christian literature, with their own patterns of development, the evolution of structural and content parameters, etc., and in this respect are the subject of literary and philological consideration

Structure

The literary and philological study of hagiographies acts as the basis for all other types of research. Lives are written according to certain literary canons, which change over time and are different for different Christian traditions. Any interpretation of hagiographic material requires a preliminary consideration of what belongs to the field of literary etiquette. This involves the study of the literary history of lives, their genres, the establishment of typical schemes for their construction, standard motifs and image techniques, etc. compositional structure (introduction, main part and epilogue) and the thematic scheme of the main part (origin of the saint, birth and upbringing, deeds and miracles, righteous death, comparison with other ascetics); these characteristics go back to the Late Antique encomium (see encomium), and their different implementation in the process of development of hagiographic literature provides essential material for both historical-literary and historical-cultural conclusions.

Numerous standard motifs are characteristic of hagiographic literature, such as, for example, the birth of a saint from pious parents, indifference to children's games, etc. Such motifs stand out in hagiographic works of different types and different eras. So, in the acts of the martyrs, starting from the most ancient examples of this genre, the prayer of the martyr before death is usually given and it is told about the vision of Christ or the Kingdom of Heaven, which is revealed to the ascetic during his suffering. These standard motifs are determined not only by the orientation of some works to others, but also by the Christ-centeredness of the very phenomenon of martyrdom: the martyr repeats the victory of Christ over death, bears witness to Christ and, becoming a “friend of God”, enters the Kingdom of Christ. This theological outline of martyrdom is naturally reflected in the structural characteristics of martyrdom.

Style

The life of a saint is not so much a description of his life (biography), but a description of his path to salvation, such as his holiness. Therefore, the set of standard motifs reflects, first of all, not the literary methods of constructing a biography, but the dynamics of salvation, that path to the Kingdom of Heaven, which is paved by these saints. Life abstracts this scheme of salvation, and therefore the very description of life becomes generalized and typical. The very way of describing the path to salvation can be different, and it is precisely in the choice of this method that Eastern and Western hagiographic traditions differ most of all. Western lives are usually written in a dynamic perspective, the author, as it were, traces from his position, from earthly existence, which road the saint took from this earthly existence to the Kingdom of Heaven. The Eastern tradition is more characteristic of the reverse perspective, the perspective of a saint who has already reached the Kingdom of Heaven and from above looks down on his path to it. This perspective contributes to the development of an ornate, decorated style of lives, in which rhetorical richness is designed to correspond to the incomprehensible height of the gaze from the Kingdom of Heaven (such, for example, are the lives of Simeon Metaphrastus, and in the Russian tradition - Pachomius the Serb and Epiphanius the Wise). At the same time, the features of the Western and Eastern hagiographic tradition obviously correlate with the characteristic features of the Western and Eastern iconography of saints: the plot of Western iconography, revealing the path of saints to God, is contrasted with the static iconography of Byzantine, depicting, first of all, the saint in his glorified, heavenly state. Thus, the nature of hagiographic literature is directly correlated with the entire system of religious beliefs, differences in religious and mystical experience, etc. Hagiography as a discipline studies this whole complex of religious, cultural and literary phenomena proper.

Literature

Shastina T.P. Lecture 3. Literature of Kievan Rus. Topic 2. The main types of hagiographic writings // Ancient Russian literature. Educational and methodological complex for students of philological specialties / Reviewers: M. N. Darvin, G. P. Kozubovskaya. - Gorno-Altaisk: RIO "Univer-Print", 2003. - 6 p. - 100 copies.

Hagiography
life form	Literature Icon
Life type	Life-martyrius Life-biography
Collections	Menaion of Chet Prologue Paterik Synaksar
Apocryphal genres	Legend Walking Visions Word Gospel
Related articles	Menaion of the Months

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Synonyms:

See what "Hagography" is in other dictionaries:

Hagiography… Spelling Dictionary

- (from Greek agios saint, and write graphein). The science of legends and writings of spiritual and historical church content. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. AGIOGRAPHY Greek, see etymology, Hagiograph. ... ... Dictionary of foreign words of the Russian language

See Lives of the Saints. Literary encyclopedia. In 11 tons; M .: publishing house of the Communist Academy, Soviet Encyclopedia, Fiction. Edited by V. M. Friche, A. V. Lunacharsky. 1929 1939 ... Literary Encyclopedia

Biographical literature, biography Dictionary of Russian synonyms. hagiography n., number of synonyms: 3 biography (10) ... Synonym dictionary

- (from the Greek hagios saint and ... graphy) a type of church literature of the life of the saints (see Lives of the Saints) ... Big Encyclopedic Dictionary

Lives of the Saints: stories about the lives and deeds of people recognized by the church as saints. Big explanatory dictionary of cultural studies .. Kononenko B.I .. 2003 ... Encyclopedia of cultural studies

hagiography- and, well. agiography f. gr. hagios saint + grapho. 1813. Rey 1998. Type of church literature dedicated to the biographies of persons declared saints by the church. SIS 1954. The biographical value of Samoilov's work is usually rated low because of his ... ... Historical Dictionary of Gallicisms of the Russian Language

The historical discipline that studies documents and literary monuments concerning holiness and saints. There are hagiographic monuments that tell about the life of saints or about shrines (practical hagiography), and works devoted to scientific ... ... Collier Encyclopedia

AND; well. [from Greek. hagios saint, graphō I am writing]. A type of Christian literature containing the biographies of saints. * * * hagiography (from the Greek hágios saint and ... graphy), a type of church literature of the life of the saints (see Lives of the Saints). * * * HAGIOGRAPHY… encyclopedic Dictionary

Hagiography- (gr. - saint, I write) - a science that studies the lives of saints, theological, cultural, psychological, social and historical church aspects of holiness. The lives of the saints are studied in order to recreate the idea of ... ... Fundamentals of spiritual culture (encyclopedic dictionary of a teacher)

Books

Folk hagiography. Oral and book foundations of the folklore cult of saints , Moroz Andrey Borisovich , The study is devoted to the veneration of saints in the traditional peasant culture of the 19th-early 21st centuries. and specifically - the legends about saints, their interaction with book lives and folklore tradition. IN… Category: Anthropology. Ethnography Publisher:

As a manuscript

GZHIBOVSKAYA OLGA VYACHESLAVOVNA

Lives of Saints in Russian HistoriographyXIX- the beginning of the twentieth century.

Specialty: 07.00.09 - historiography, source study and methods

dissertations for the competition of a scientist

PhD in History

Kazan - 2009

The work was done at the Department of the History of the Fatherland

Russian State Social University

(Moscow city)

scientific adviser: Doctor of Historical Sciences, Associate Professor

Official Opponents: doctor of historical sciences, professor

Candidate of Historical Sciences, Associate Professor

Lead organization: Russian State

Humanitarian University (RSUH)

The defense of the dissertation will take place: December 3, 2009 at 10.00 am, at a meeting of the dissertation council D. 212.081.01. at Kazan State University 8, bldg. 2, room 1113.

The dissertation can be found in the Scientific Library. Kazan State University

Scientific Secretary

dissertation council

PhD in History, Associate Professor

I. GENERAL DESCRIPTION OF WORK

Relevance of the research topic. The lives of the saints are one of the sections of Christian literature, the study of which is devoted to special areas of scientific knowledge - hagiography and hagiology. Lives are the subject of historical, textual, literary, theological and philosophical research. The choice of the subject of dissertation research is due to a number of factors. To date, this topic has received a special academic status in science. Conferences are held annually, within the framework of round tables the problems of studying hagiographies are discussed, projects for the development and popularization of hagiography in the system of secular and theological education are created. A new impetus to the development of hagiography and hagiology was given by the attempt of the scientific community to give them an interdisciplinary status, to mutually enrich their content with philosophy, philology, history, and art. Proposals are put forward on the need to popularize the images of saints, the foundations of Russian Christian culture, hagiographic literature by introducing optional curricula, creating artistic images in literature and cinematography, and publishing hagiographic literature for youth. All this testifies to the interest in the problems of spiritual experience among a wide audience, in the pedagogical and scientific community.

The relevance of the study of hagiography and hagiology stems from the debatable nature of almost all key issues in the history of intellectual thought. Until now, the question of the reliability and representativeness of the life as a historical source, the question of the nature of the genre specificity of hagiobiographies, has not been unambiguously resolved; The problems of correlation between the religious perception of hagiographical texts and their scientific criticism are topical. The lack of awareness in historiography often leads to the fact that in the latest publications, old hypotheses are resurrected as discoveries of the current period, or, conversely, arguments put forward by scientists of the 19th - early 20th centuries are ignored. The change in research paradigms led to the fact that until 1917, church ascetics were presented as folk heroes, then as feudal lords and clerics, and now again as saints and folk heroes. Secular and theological sciences of the 19th - early 20th centuries. brought the lives of the saints from the exclusive practice of liturgical reading into the field of historical, literary, theological, philosophical and pedagogical research. In the process of scientific development of hagiographies, scientists subjected individual achievements in the field of hagiography and hagiology to critical reflection, but this process was largely discrete. The dissertation research is devoted to the problem of the study of the lives of saints and the typology of Russian holiness in historical, literary and theological sciences. The choice in favor of analyzing the complex of social sciences and the humanities is connected with the thesis about their close interaction in the Russian intellectual field of the 19th – early 20th century.

The degree of knowledge of the problem. The study of the lives of saints and the category of "holiness" has a nearly two hundred year tradition. The contribution to the study of the lives of Russian literary criticism of the "mythological" and "cultural-historical" schools (,) is well known. Almost every scientist whose scientific achievements are considered in the dissertation prefaced their works with brief historiographical reviews, considered the most important discoveries of contemporary scientists from their point of view, and argued with the scientific point of view of domestic and foreign specialists.

The lives of the saints as a historical and historical-literary source, as well as the problem of the category of "holiness" are reflected in the historiography of the Soviet period. Most of the works, with the exception of the works of clergy scientists, were predominantly anti-religious in nature and corresponded to the Marxist-Leninist position regarding the Church and Russian saints. Old Russian lives of saints were presented as works of church literature, where “along with fictional biographies of saints, oscillating between history and fantasy, information gleaned from Russian chronicles, act material, and eyewitness accounts of events coexist.” Among the politically biased topics studied in the Soviet period, the following can be singled out: exposing the cult of saints, their relics, relics, miracles (and); the political meaning of canonization (); modernization of cults and their origins; the cult of saints as a social and moral phenomenon and its “debunking” (,). The works of the above-named scientists did not always contain historiographical analyzes, and he was the most cited author. In the works of the 1990s, the problems of the “literary status” of hagiographies, the specifics of the genre, the features of ancient Russian poetics in the works of Peretz and others were actively developed.

In the scientific works of the Soviet and post-Soviet period, individual facets of the work of philologists and literary critics of the 19th - early 19th century were studied. XX centuries, specialists in the field of textual criticism and philological criticism of hagiographies, literary criticism (,); the problems of methodology and scholar problems were covered (,). A variety of topics distinguishes modern candidate and doctoral dissertations in philology, literary criticism, cultural studies, which provide a detailed historiographic analysis of the topics studied by such authors as, and others. Capital scientific research is devoted to the life and analysis of the scientific heritage of Russian historians and theologians in the works, and. The history of theological schools of the 19th century is studied in the works of famous pre-revolutionary scientists, writer, philosopher and theologian of the 30s of the 20th century Fr. Grigory (Florovsky), a number of modern authors. Modern ecclesiastical scientific literature and journalism is represented by studies by the hierarchs of the Russian Orthodox Church on the problems of hagiology by Archimandrite Macarius (Veretinnikov), questions of canonization by Metropolitan Yuvenaly of Kolomna and Krutitsa, and dissertations by graduates of theological educational institutions. At the same time, the historiography of hagiography and hagiology is limited to the subject of scientific research.

Among the mass of studies reflecting the development of socio-humanitarian knowledge of the period of the 19th - early 20th centuries, there are practically no works that set and solve the problem of a comprehensive study of domestic traditions in the field of critical hagiography and the initial period of Russian hagiology. Few scientific studies and publications of historiographic content reflect the development of historical science, the work of individual scientists in the study of the lives of saints (,). Historiographic reviews of the problems of hagiography of individual saints are reflected in the latest dissertation research,. A general analysis of scientific, as well as reference, bibliographic and dictionary literature, allows us to conclude that research in the field of historiography of hagiography and hagiology in the period of the birth of these disciplines in the 19th – early 20th centuries is fragmentary. Insufficient development of this topic in the scientific literature determined the vector of research interest in the problem of hagiography and hagiology, made it possible to formulate the subject, object, goals and objectives of the study.

object dissertation research is the process of accumulation and development of knowledge about the lives of saints and holiness in the studies of Russian scientists of the nineteenth and early twentieth centuries. Subject dissertation was the degree of study of the lives of the saints as a historical and literary source and the typology of Russian holiness in scientific research of the XIX - early XX century.

aim dissertation work is a comprehensive and systematic study of the scientific heritage of Russian scientists - historians, literary critics and theologians of the 19th - early 20th centuries in the field of studying the lives of saints and historical and church aspects of holiness. Achievement of the research goal is realized by solving the following research problems. tasks:

1. to analyze the scientific research of the 19th - early 20th centuries, in which the lives of the saints were considered as a literary source;

4. The main directions of the analysis of the historiographic fact of the problem under study at various stages of the development of knowledge about the lives of the saints (historical-literary, historical, theological, philosophical and pedagogical).

5. Conclusions, proposals, scientific and practical recommendations aimed at further deepening research work in this area, taking into account the nature of insufficiently developed aspects of the topic.

The practical significance of the study. The theoretical provisions and conclusions contained in the work can: 1) be used for further development of the problems of spiritual and moral education of the individual; 2) be used by higher educational institutions in teaching courses on national history and historiography, in author's courses on hagiography, history of religion; 3) historiographic analysis, as well as a voluminous bibliography, will serve as reference material for further research in the field of hagiography and hagiology.

Approbation of work. The dissertation was completed at the Department of Fatherland History of the Russian State Social University; a discussion was held at the Department of Foreign History and Cultural Studies of the Sochi State University of Tourism and Resort Business, at the place of work and at the Department of Historiography and Source Studies of Kazan State University. Ulyanov-Lenin. The main provisions of the dissertation are published in 6 scientific articles (one of which is in a scientific publication reviewed by the Higher Attestation Commission).

Work structure. The structure of the study, its internal logic is subordinated to the goals and objectives and consists of an introduction, three chapters, a conclusion, a list of sources and literature used, and an appendix.

II. MAIN CONTENT OF THE WORK

In the first chapter « Lives of the Saints as a Historical and Literary Source in Russian HagiographyXIX- startXXcenturies» the content of the main terms and concepts of critical hagiography, the nature of scientific criticism and methodology of research into the lives of saints in Russian philology and literary criticism of the 19th - early 20th centuries are disclosed.

In paragraph 1.1. "The concept of hagiography: the traditions of the genre and the emergence of scientific criticism of the lives of the saints" carried out the analysis of the term "hagiography" - the key concept of the dissertation research. The semantic content of the term "hagiography", in accordance with the established scientific tradition, is revealed through the following meanings: 1) a biography of a saint written according to the canon (hagiobiography); 2) the department of literature concerning the life and deeds of the saints (hagiography); 3) a scientific discipline that studies the lives of saints and the historical and ecclesiastical aspects of holiness (critical hagiography). Differences in definitions developed mainly during the period of scientific criticism of the lives.

The lives of the saints are a specific text, a cultural monument, written according to certain canons and intended for religious reading. The parameters of the study of hagiographic literature lie in the field of studying the processes of writing a life, the history of the existence of a monument (editions of the monument and the culture of reading), its historical authenticity (critical hagiography), in the field of the purpose of a life (liturgical or everyday reading), the study of the external and internal form of the source (language , writing styles, genres). All of these aspects fall into the research field of such sciences as history, source studies, historiography, archeography, paleography, bibliology, philology, literary criticism, religious studies and theology. Each area assumes its own vision of the monument and, using the methods of its own science or related disciplines, extracts certain knowledge from it.

The scientific study of hagiographies deals with the "hagiographic document", which is understood to mean any document created and distributed for the corresponding cult. In addition to the lives themselves, there are also secular works (fictionalized lives), philosophical writings on the holiness of representatives of the church hierarchy, liturgical texts (praises, prayers, panegyrics, etc.). Differing as a genre from hagiographic monuments, they retain the moral and instructive purpose of life, therefore we conditionally define this category of monuments as a “hagiological” text.

Lives and Collections of hagiobiographies can be conditionally subdivided into various groups, types and species in accordance with various classification bases: 1) depending on the purpose (paterimic, proloque, menaine); 2) on a geographical (territorial) basis (Greek, Russian, Latin, etc.); 3) according to the time of compilation (ancient, medieval, compiled in modern and recent times - "neohagiography"); 4) by types (ranks) of holiness (lives of martyrs, saints, enlighteners, holy princes, holy fools, etc.); 5) by subject (lives of saints, relics, sanctuaries, etc.); 6) according to literary genres (forms) (lives, lives - stories, lives - martyria, lives-panegyrics, prologue and lengthy (menaine) lives, encomia (praise), etc.); 7) collections are grouped alphabetically or nominally (ABC books, Monthly books); 8) collections compiled according to the gender principle (Otechniks - Pateriki, Miterikons); 9) by the nature of veneration, glorification (lives of locally venerated, canonized, decanonized or unglorified saints); 10) by confessional affiliation (Christian, Muslim, Buddhist and others); 11) according to historical accuracy (reliable and legendary).

The birth of scientific criticism of the lives of the saints is traditionally associated with the name of I. Bolland, who in 1643 began to create the Collection Acta sanctorum, quot toto in orbe coluntur. The scientific method of the Bollandists is a comparison of several editions, from which the earlier ones were published and critical remarks were added. Some elements of selection characteristic of the Western European Bollandist methodology of the 17th century. are present in the hagiographic code of Metropolitan Dimitry of Rostov. However, genuine critical hagiography was born in the writings of philologists and historians in the science of the 19th century.

In paragraph 1.2. « The Lives of the Saints as a Historical and Literary Source in the Works of ScholarsXIX- the beginning of the twentieth century. studied the traditions laid down by the national school of philology and literary criticism in the field of critical hagiography, representatives of the mythological and cultural-historical schools.

One of the first Russian literary critics who began a systematic study of the lives of the saints was. In his History of Russian Literature, hagiographies occupied a special position in the system of genres of Russian literature and were widely represented in the work as a historical and literary source. On the basis of the lives, according to the opinion, it is possible to reconstruct political history for the period of feudal fragmentation and the Mongol invasion, as well as the attribution of some monuments. On the whole, despite some shortcomings later corrected by the scholar's students, the works represented an important advance in the field of hagiography and in the secular philosophy of holiness. After the work, capital studies appear, and in which a number of questions are raised about the presence in the lives of "folk elements" that make them related to the epic, about the presence in the monuments of the motives of "legendary poetics" that bring the lives closer to the mythical tales of the peoples of the world.

Scientific work is connected with the analysis of the lives of the saints in terms of their literary content and form. In Historical Essays on Russian Folk Literature and Art, the scientist reveals elements of mythological content in the lives of saints, conducts a comparative analysis of hagiobiographies with other literary genres and plots. He considers lives in the most substantive way in the work “Ideal female characters of ancient Russia”. Among the undoubted merits of the scientist should be attributed his attention to a critical analysis of the lives of the composition and origin of various editions, attempts to determine the proper place for the lives in the chronological presentation of literature.

The principles and methodology of research of the cultural-historical school in Russian literary criticism were consistently implemented in the study of the lives of saints in the scientific work "History of Russian Literature", where the main attention was focused on the content literary value of hagiobiographies. Based on research, he considered the origin and stages of development of the form and content of the lives that were established in Russia. The scientist drew up a scheme for the origin of the text of the life from the epic to the written monument. As a result of the transformation of the legend, as the scientist noted, the lives ceased to be a source of biography and turned into a reflection of the moral and religious thought of the period in which the text was created.

Similar observations regarding the lives, but even more elevated to the rank of scrupulous research, we find in. In the works of the 1870s. the scientist was engaged in the study of the lives of the saints in connection with the search for transitional literary forms from the epic to the novel. understood the importance of literary development of hagiographies, did a lot in this direction, but later literary critics, despite the achievements of critical hagiography, abandoned the vector of research found by the scientist.

The search for "folk elements" in the lives was continued by a literary historian, writer, in his thesis "The Origin of National Literature in Northern Russia". The scientist undertook a study of the primary records of the lives that were preserved as part of later alterations of the 15th century. - XVII centuries. The purpose of the study - literary reconstruction in the lives of ancient elements, reflecting the specifics of the "folk language", was achieved by the author through a painstaking analysis of texts, highlighting the primary elements in the texts through the analysis of language, style, paleographic features, in relation to individual monuments, work was carried out on historical reconstruction. Nekrasov seems to be another link in the legacy of literary historians, confirming the special status of ancient, “primary” hagiobiographies.

The historical and literary content of the hagiographies from the Kiev-Pechersk Paterik in their relation to ancient legends was the subject of the scientific study "Ancient Kiev Religious Tales". With regard to Russian hagiographies, the scientist solves several questions: 1) how independent they are and how far the hagiographies were subject to foreign influence; 2) what sources influenced the compilation of lives; 3) what facts do lives give to characterize the folk life, language, concepts of the era to which they belong. As well as, the scientist made an attempt to find elements of the national language and national self-consciousness in the lives.

Literary criticism of the 1990s, developing the traditions laid down by its predecessors, studied both individual lives and collections. The latter, in turn, secured an independent artistic and compositional status. Guided by the chronology of the publication of publications on hagiographic topics, we studied historical and philological studies, and. Textological and literary studies developed in the research. In lectures on the Church Slavonic language and Slavic philology, the scientist considered the lives of Cyril and Methodius as a historical source of Slavic writing, made an attempt to classify the lives into documentary and legendary texts. Separate textological and archaeographic works of the scientist were later in demand by the scientific community and often appeared in terms of citation in the works of famous researchers. Works and develop domestic traditions of studying patericography. directed his knowledge to the comparative textological study of the Kiev-Pechersk Paterik with the aim of reconstructing the lost monuments - the life of Anthony of the Caves and the Caves Chronicle. A thorough study of more than 50 lists of Paterik allowed the scientist to reconstruct the ancient appearance of the monument, to trace the dynamics of editorial work. managed to "rehabilitate" the Paterik from the point of view of its value as a historical source, to prove the need to study the artistic specifics of the work, to sum up the results of a long-term discussion about the authors of the Paterik and the time of its creation. The study was devoted to the study of the lives of two groups: the ancients, including one Patericon and the lives of the XV-XVI centuries. The advantages of this work include, first of all, the textual and literary analysis of various lists of hagiographies with the definition of the most ancient ones, as well as the study of the Volokolamsk Paterik, a little-studied monument of Russian literature.

The analysis of the domestic literary criticism of the lives of the saints is completed by studying the work of Russian scientists who stepped over from the pre-revolutionary era to Soviet science - i-Peretz. Thanks to their work, despite ideological obstacles, the traditions of pre-revolutionary literary criticism were continued, especially in terms of the study of folk elements in the lives of saints. Successes in the study of hagiographies within the framework of pre-revolutionary literary criticism were largely associated with the improvement of methodology, with reliance on the traditions of Western linguistics of the "mythological" and "historical and cultural" schools. Thanks to the historical-comparative method, it was possible to discover that elements of the traditions of other peoples can be traced in the plots of Russian lives and monuments of oral folk art. Russian literary critics, with varying degrees of success, solved the problem of presenting a picture of the centuries-old history of Russian hagiography, in which the old myth, and folk epic, and Christianity, and historical fact were intertwined. The most important elements of historical and literary reconstructions were the study of internal relationships between editions, the analysis of the history of texts, the time of origin and contact with other elements, i.e., "hagiographic processes".

In the second chapter "Russian hagiographic literature as a historical source in Russian scienceXIX- the beginning of the twentieth century. the works of Russian historians who turned to the study of the historical side of the lives of the saints, who made attempts at historical criticism and the inclusion of hagiobiographies in historical reconstructions, are analyzed.

In paragraph 2.1. "From Manuscript Collections to Scientific Archaeography of the Lives of the SaintsXIX- the beginning of the twentieth century. The main subject of study was the problem of "turning" the lives of saints into a historical source through the "secondary discovery" of the monument, description and textual criticism. The most important intermediate link in the historical development of the hagiographies was the one that originated in the 19th century. archeography. Archaeographic work on hagiographies is an important preparatory stage, work with "raw" material, to which, one way or another, many famous historians and philologists turned. At the end of the 18th - beginning of the 19th centuries. the ground for researchers was prepared by “collectors-antique dealers”, such as the prince, Pushkin, count and others. Descriptions of the Collections of the first Russian collectors played a significant role in the development of the archeography of the lives: Collections of Count Tolstoy, undertaken by and; inventories of the Collection and Library of the Moscow Society of History and Antiquities, compiled; description of the manuscripts of the Synodal Library and. Part of this paragraph is devoted to the history of the compilation of the latter.

An important role in the development of archaeography was played by communities of scientists who made collective attempts to collect and describe ancient manuscripts. Among the societies that arose at the beginning of the 19th century, active archaeographic activity was carried out until 1917: 1) the Society of Russian History and Antiquities at Moscow University (1804); 2) The Society of Lovers of Russian Literature at Moscow University (1811); 3) Archaeographic commissions; 4) Society of lovers of ancient writing and others. Thus, in the 1830s, the established Archaeographic Commission discovered a whole corpus of historical monuments, until then insufficiently or completely unknown, in 1868, the publication of the Great Menaia of the Fourth by Metropolitan Macarius began.

Archaeographic work was represented not only by collective efforts, but also by the activities of individual scientists who put a lot of effort into describing and collecting monuments, including in personal collections. Such are the Collections and descriptions of lives and translations, . The study of the monuments was carried out thanks to extensive research of lists and editions, with the definition of historical conditions, the observation of features of the language and writing, and the identification of the origin of works of ancient writing. Many hagiographic monuments, known only by name or completely unknown, were discoveries that introduced new data into the nature of ancient Slavic writing. The publication of the lives of the saints had an impact not only on research work, but also on the nature of education, the popularization of historical and theological knowledge in the 19th and early 20th centuries. Thanks to the allocation of archeography to a separate research field, historians have at their disposal a voluminous corpus of sources.

In paragraph 2.2. "History of the Russian state according to hagiographic literature in researchXIX- the beginning of the twentieth century. the research work of Russian historians is considered, the main thematic areas of this work are highlighted, the nature and content of historical criticism of hagiographies is determined, the methodology of historical research is studied on the example of individual works.

The problem of the historical authenticity of life is one of the key problems in critical hagiography. Scholars of the first half of the 19th century who studied Russian history and were mainly occupied with chronicle monuments paid little attention to hagiographies, perceiving them as a narrative source. The answer to the question of who was the first to “notice” the lives and began to include these texts in historical writing lies in the development of Russian historical science, that is, many authors, starting from the 17th-18th centuries. lives appeared in terms of quoting as a historical source (). Thus, before the advent of serious studies of the second half of the XIX century. the lives were familiar to historians, but not all eminent scientists who worked on the history of Russia were attentive to this source. Works, etc., are indicative in this respect. So his monumental work “History of the Russian State” can serve as an illustration of how chronicle material overshadowed hagiographic material. When reading the work, attention is drawn to the fact that the lives as sources rarely figured in terms of quoting, even in those sections that dealt with the biographies of historical characters, canonized saints. Separate fragments of the lives were compared with the Chronicle of Nestor, and in case of contradictions in the testimonies of the monuments, the Chronicle was given preference. If the historical content of the lives was of little demand in the "History", then the question of their literary value was decided by the author positively. The fact that he rarely attracted evidence of hagiography in the text did not mean at all that the scientist was little familiar with this category of Old Russian texts, as evidenced by his correspondence or historical and literary work.

More "attentive" to the lives of the saints, especially from the position of a collector of manuscripts, was a historian. Although hagiography was not a priority area of his scientific research, he used hagiography in his research on history, just as the scientist used the text of the life of Zosima Solovetsky to compile his historical drama "Martha, Posadnitsa of Novgorod". Works in the field of critical hagiography are archaeographic, textological and historical studies (for example, research and attribution of the life of St. Theodosius of the Caves in the context of the question “about Nestor”). The practice of using lives as a source, combined with philological criticism, affected the positions of students, and then a whole galaxy of literary historians - and others. For example, analyzing the Pateriki and Prologues, he proved the fallacy of views on the condemnation of pre-Petrine family life, as well as on the nature of ancient Russian education. This thematic direction was developed, as noted in the reviews, by such scientists as, and.

The lives of the saints in the Kiev-Pechersk Patericon, as well as individual texts of the lives of Theodosius of the Caves, Anthony of Rome, Abraham of Smolensk were indicated as historical sources in the dissertation, used by the author to collect a wide variety of data on everyday history. In general, there is no source criticism of the lives in the study, which, incidentally, was not introduced by the author into the range of research tasks. The method boiled down to the fact that from the texts of lives and other sources, for example, Russian and even Arabic chronicles, act materials, khan's labels, separate phrases characterizing a particular type of activity were singled out. With this approach, either the lifetime of the mentioned historical person, or the date of compilation of the source, for the scientist was the chronological marker by which the economic life of the era is determined. With regard to hagiographic literature, its use as a source and dating of monuments, he relied on the work of his contemporaries.

Lives were also presented in scientific work. Contrary to the opinion of individual scholars who believed that hagiographic literature was not of interest to the scientist, it should be noted that at least 40 hagiographic works were used in the History of Russia from Ancient Times, of which at least 17 were from manuscript collections, the Synodal Library, Rumyantsevsky museum. often turned to handwritten collections of lives, even in the presence of published texts. The scientist found in them evidence of "the private and domestic life of the Russian people", architecture, literacy, internal trade, missionary activities of the church, its relationship with the state, and monastic land ownership. Paying much attention in his research to Slavic colonization, one of the engines of which were monasteries, the scientist could not help but turn to hagiographic literature in search of answers to many specific questions from the history of this process, and it was precisely the same task that was set before his student.

A number of domestic historians, among whom, P. D. Shestakov, worked on the lives of northern Russia in Kazan; The key issue was the topic of monastic colonization. For example, one of the first scientific works gave impetus to the systematic development of the lives as a historical source; The theme of monastic colonization according to Pomeranian hagiography is indicated in the dissertation, the activity of northern monasticism is considered in the work. Special studies of monastic colonization were reinforced in the 19th century. general research on Russian monasteries in church historiography (Eugene (Bolkhovitinov), Makariy (Bulgakov), as well as essays and compilation collections of information about monasteries, which, due to the lack of historical criticism in them, were not studied by us in the section of scientific research. The theme of monastic colonization, its development in the works of Russian scientists, has become one of the most important "watersheds" of Russian critical hagiography, dividing researchers into those who considered the hagiography a good historical source, and those who considered hagiographic literature not very representative.

In paragraph 2.3 . "Historical personality and typology of holiness according to the lives of saints in historiographyXIX- the beginning of the twentieth century. the analysis of the works of historians, whose works were devoted to the search for biographical data in the lives of saints, as well as the works of scientists, in which an attempt was made to typify hagiographic images on the basis of the theological concept of the order of holiness, is presented.

In theological literature, understanding the type or order of holiness has traditionally served as the subject of hagiology. In secular historiography and philosophical literature, the topic of the historical, psychological and moral "content" of the historical personality of a saint has also become the subject of scientific research. However, the main difference between secular and theological writings of a hagiological nature was that theology focused on the historical and ecclesiastical aspects of holiness, in secular works the psychological, moral and didactic categories of the person described in the life were singled out. In addition, in the works of historians, literary critics and philosophers there were elements of scientific criticism, the main subject of which was the "canonical form" of life, that is, the typical features of the external appearance, a special "set" of personal psychological, moral qualities and behaviors of the hero of life. Among the main tasks of secular hagiological writings are: the study and typology of hagiographic images created by hagiography; separating the “typical” features of the life text from the real characteristics of a historical personality; highlighting the historical role of saints for the fate of society and the state.

Lives were created as an element of the canonization process, little-known (or not known at all) facts from the life of the saint were replaced by hagiographers with “common places”, typed phrases, which gave this section of literature a “canonical” form. Thus, the very process of writing the life, the appearance of “common places” in it was influenced, first of all, by the worldview of the hagiographer. About the literary work of spiritual writers, in the historiography of our period, such scholars as Peretz and others wrote. A special problem in science was the question of "Nestor the chronicler" and "Nestor the hagiographer".

Such historians as, have singled out in the lives those typical means of expression that the hagiographer resorted to, filling in the gaps in his narrative: a description of a pious, often educated family; special character traits, learning abilities; a special path to achievement, monastic service. Among the typical plots of life, scientists also included images of the ascetic's miracles, reasonable arrangements, growing at the expense of the students of the monastic monastery, and the participation of the ascetic monk in state affairs. In the works on church-historical subjects, the features of the moral image of the Russian “monk-ascetic” and “monk-citizen” were revealed on the example of the founder of the monastery, Sergius of Radonezh. These works were accompanied by a special psychologism, an attempt to explain the events of history by the peculiarities of Russian piety. , studying the life of Nil Sorsky, they singled out another type of Russian ascetic, whose service was costed in accordance with his moral position and consisted not in the fulfillment of external instructions, but in the “work of the soul”, in the consistent liberation from passions and thoughts. The historical-comparative direction in the study of Russian holiness is being developed in the works of Russian literary historians, who have identified in the lives of the motives and methods of depicting Russian saints, enshrined in the texts of "ideal images". I saw in the ascetic of the XIV-XV centuries. just as typical of a folk phenomenon as the once epic hero was; and focused on the concept of "literary female type", namely on the typological features with which women were depicted in the lives of saints.

An extensive layer of literature about saints is represented by historiosophical works. Russian religious philosophy of the XIX - early XX centuries. she knew many examples of "spiritual quests", the source of which was Russian saints. The theme "Holy Russia" in the philosophy of the 19th century was repeatedly the subject of scientific research, so we focused on the works of such Russian philosophers as and whose works were connected by a reverent attitude to the symbols of Russian holiness - Sergius of Radonezh and Seraphim of Sarov, as well as on classical works on the history of Russian holiness that remains valid to this day.

An important trend in secular hagiography and hagiography of the 19th and early 20th centuries was the study of the topic of "historical personality". Among the most "popular" biographies, which were reconstructed according to the facts of life, were, first of all, princely ones; biographies of the most famous persons of the clergy: educators, metropolitans; to a lesser extent biographies of "holy women". Before historians, when studying historical figures, there was a difficult task of separating true facts, historical legends, the political position of the hagiographer and the tradition of the hagiographic canon. In the dissertation research, we examined some works on the history of the Russian state, the separate topics of which were dedicated to the personality of Prince Alexander Nevsky by work,; monographs dedicated to the Grand Duke; "Creatively processed" lives within the framework of the biographical genre. These and many other works devoted to Russian princes can be divided into two types: some strove for a realistic portrait, free from medieval reverence, deliberately avoiding hagiographic material, others, on the contrary, followed the basic principles of the work of a hagiographer, sought to give a moral assessment of the personality of the prince . And in those and other works, the question was raised about the factors that cause the appearance of traits in the human character, the merits of the prince to the state were noted.

Domestic scientists drew attention to such a type of holiness as "enlighteners". During the period from the middle of the 19th century to the present, hundreds of books and thousands of articles about Cyril and Methodius appeared. Almost all the historians of literature we have considered, such as, have turned to the analysis of hagiographic literature about Cyril and Methodius. and found and published one of the most important sources of data on Cyril and Methodius - the Pannonian Lives, providing them with thorough research. In the following decades, work was carried out to clarify the place and time of the appearance of the lives, their history and mutual influence (I. Dobrovsky,).

At the end of the paragraph, individual works devoted to the personality of the saint, Metropolitan of Rostov Dimitri (Tuptalo), biographies of "holy wives" and writings of a generalizing nature are studied. The life and work of St. Demetrius was devoted to a number of scientific historical and historical-theological works of Vissarion (), and others. His biography is associated with such accomplishments as: compiling an abridged edition of the Four Menaia; fight against schismatics; preaching and economic activities within the diocese, as well as the organization of parish education. Separate works devoted to the personality of the saint can be called full-fledged scientific biographies that have not lost their significance to this day. Thus, the characteristics of saints within the biographical genre largely depended on the historical sources by which this person was studied. The genre of historical biography on the example of the considered works of the 19th - early 20th centuries changed: literary pathetic characteristics were replaced by objective portraits, scientists were striving to objectively identify the factors that "influenced" the "historical figure", the process of canonization, to evaluate psychological qualities; in the émigré works of the early 20th century, a historiosophical approach to the biography of the saint appeared.

Section 2.4. "Lives of the Saints as a source on the history of the Old Russian school and education" is devoted to the study of the works of Russian scientists, in which both general historical schemes of the history of Russian education were developed, as well as individual issues of the history of education on the basis of hagiographic literature.

The history of Russian education was presented in scientific research by Metropolitan Macarius (Bulgakov),. These works offered various schemes for the development of school education in Russia from ancient times to the present, and, with varying degrees of completeness, relied on the lives of the saints in resolving this issue. In the science of the 19th century, several points of view regarding this problem were identified, the key ones around which disputes flared up were questions about the availability of school education in the pre-Mongol period, the nature of education, the influence of ancient models on pre-Petrine pedagogy, and, finally, the degree of influence of Western scholastic traditions on education after reforms of Peter I. The earlier period fell into the field of view of researchers, the more intense were scientific disputes. The main reason for disagreement among scholars arose from the lack of historical evidence. Rare attempts to study the hagiographies as a source for the history of the Russian school (i) once again confirmed the position of skeptics (i) regarding the representativeness of hagiobiographies.

In the third chapter Lives of the Saints in Russian TheologyXIX- the beginning of the twentieth century. the traditions of Russian theology in the study of hagiographic literature, the features of the religious approach to hagiography, embodied in the practice of historical and hagiological works, are studied.

In paragraph 3.1. "Historical and ecclesiastical editions of the lives of the saints and their role in the popularization of hagiographic literature" the features of historical and church "arrangements" and publications of the lives of the saints of the 19th - early 20th centuries are highlighted. From the second half of the 18th century, multi-volume collections of Russian hagiology began to be published in the printing houses of theological centers, which laid the foundation for the appearance of historical and critical works in this area in the theological sciences of the 19th century, and also contributed to the popularization of hagiographic literature. The possibility of voluminous publications of the lives of the saints was the result of the expansion of publishing. Gradually, the initiative of the book business and the periodical press more and more passed into the hands of scientists from academies and seminaries, printing houses of monasteries and their farmsteads in big cities, public organizations, cooperative and private publishing houses. From the end of the XVIII century. multi-volume collections of lives are published in the form of "Dictionaries" and "Collections of Biographies", "Lives of the Saints ..." in 12 volumes, Filaret (Gumilevsky),; Months, Archbishop Demetrius (Sambikin); books of the church press devoted to regional subjects. Each edition is a multi-volume collection of the lives of the saints, the main purpose of which was edifying reading, written in a religious-sentimental style. , and many other writers, laid the foundation for a new kind of literature, giving it some of the properties of artistic narrative, "fictionalization" of lives made them more accessible and attractive to the general reader.

A special role in the creation of transcriptions of lives belongs to persons of clergy. Priests, A. Pokrovsky and others are known for their work. Most of the short transcriptions were compiled according to the guidance of the Fourth Menaion by Dimitry of Rostov, using modern editions of the Prologues, Patericons, Monthly Books. Many lives for popular reading were printed in private printing houses, which is largely due to the presence of strict spiritual censorship, including in relation to hagiographic literature (§ 46 of the Spiritual Censorship Charter). Small books of lives were written by monks, parish priests and teachers of theological schools. The so-called lubok or simply mini-editions of lives were printed in a small format, on inexpensive paper, as a rule, they had a soft cover on which the saint was depicted. The description of the saint's life in such publications is extremely brief. Both multi-volume Collections and popular literature, all this contributed to the expansion of reader's interest in hagiography.

In paragraph 3.2. "The Origin and Development of Critical Hagiography in Research on the History of the Russian Orthodox Church" the main studies in the field of the history of the Church, in which the lives of the saints were used as historical sources, are considered.

Church-historical science of the 19th century somewhat lagged behind secular science in the field of critical hagiography. There were several reasons for this. This is both conservatism in matters of scientific knowledge and the complexity of historical criticism of lives due to a special approach (from the standpoint of cult, faith). The necessary foundation for research in the field of church hagiography was laid in the church history science of the 18th-19th centuries. in the writings of Platon (Levshin), Archbishop Filaret (Gumilevsky) and Metropolitan Macarius (Bulgakov), Evgeny (Bolkhovitinov) and Filaret (Drozdov). In the works on the "History of the Russian Church" the lives of the saints were designated in the category of historical sources, although their inclusion in the work was not always accompanied by historical criticism. As well as in historical research, lives most often supplemented other categories of historical sources, for example, monastic chronicles.

Archbishop Filaret (Gumilevsky) expressed serious criticisms regarding the reliability of the historical facts offered by the hagiographies. Turning to the work of hagiographers and their works, Filaret (Gumilevsky) considered the latter as a historical source, therefore, possessing, in his opinion, many qualities of such, including unreliability. The lives of Metropolitan Macarius (Bulgakov) are studied even more thoroughly. The scientist-theologian worked on such issues as the role of the hagiographer in the creation of the life, a comparative study of the editions of texts, the time of their occurrence, and the attribution of individual monuments. Macarius (Bulgakov) proposed a classification of lives with the designation of a classification criterion that lies in the plane of the literary form of the source, which is reflected in the completeness of the transfer of facts of historical reality and depends on the time the life was compiled. We find a clear understanding of the facts, content and literary value of the lives of the saints in the works of professors of the Moscow Theological Academy and, in whose works scientific criticism is presented in combination with a historical-church approach to the hagiological value of lives. In the second half of the 19th century, several works appeared that gave a new impetus, about the same degree of importance as the problem of monastic colonization,. The controversy was concentrated in the field of the history of the canonization of Russian saints and was reflected in the studies we reviewed and.

In paragraph 3.3. "Lives of the Saints in the Theological Sciences"XIX- the beginning of the twentieth century. contains an analysis of a number of works on the main theological disciplines, in which the concept of hagiology is revealed, there are elements of scientific criticism of the lives of saints.

The study of "holiness" in the XIX - early XX centuries. was associated initially with those theological disciplines that studied the patristic heritage, considered holiness as a deepening in moral self-improvement and a manifestation of moral experience in the affairs of ministry. It is rather difficult to consider the historiography of this issue in relation to the period of the 19th century, since hagiology has not yet acquired the status of an independent theological science and academic discipline. The writings dealing with the theological and ecclesiastical-historical aspects of holiness developed the problems of hagiology within separate theosophical disciplines such as patristics, homiletics, and asceticism. Of particular importance in the study of the heritage of the Holy Fathers and teachers of the Church of the early patristic period belonged to the "young" theological science - patristics, (Gumilevsky), Metropolitan Filaret (Drozdov), professor of the Moscow Spiritual Vasiliev. Analyzing pre-revolutionary works on Patrology (mainly textbooks, abstracts and articles), we noted that the place of hagiography and hagiology in them has its own outlined position, outlined in the “programmatic” works of Filaret and the professor. Firstly, they briefly outlined the content of the works of the Holy Fathers of the Church, sometimes the authors limited themselves to a simple enumeration with the allocation of historical stages (the studies were brought mainly to the 8th century, limiting the chronological framework of the Patristics). Secondly, the "Teachings" of the Holy Fathers were considered in detail in a separate "rubric". The theology of the saint here prevails over hagiographical material, which is supposed to be known to the reader. In the course of lectures on patrology, biographical information about the Holy Fathers is minimal, and the place of hagiography is limited. Biographical data serve here only to enable the student to understand when and for what reasons certain Creations were written. In monographs, lives are considered in more detail.

in nineteenth-century theology. the ministry of the pastor was laid at the foundation of pastorology (pastoral theology) as an independent discipline. Among the first Russian pastoralists were Archimandrite Anthony (Amphiteatrov), Metropolitan Macarius (Bulgakov), Hieromonk Innokenty (Pustynsky), Filaret (Drozdov) and Anthony (Khrapovitsky). In separate essays on the subject of pastoral theology, the meaning of the ministry of a priest is revealed on the basis of the Creations of the Holy Fathers and hagiographic literature (I. Zavarin, Tikhon (Tsipliakovsky)). The role of hagiography in these works is didactic. Various examples of pastoral ministry are given from the lives, the content of the main categories of hagiology, such as "imitation of Christ", "deification" is revealed.

Despite the abundance of both secular and theological writings about saints and holiness, the publication of texts, hagiology as a field of scientific knowledge and an independent discipline did not receive its proper development until the beginning of the twentieth century, despite attempts to introduce systematic teaching of hagiology as an independent discipline (Father Pavel Florensky). At the beginning of the 20th century, the lives began to be studied as sources for hagiology in the works of Bishop Barnabas (), Fr. Sergius (Mansurov). However, most of the studies, as noted, were carried out in emigrant centers, and their publication and familiarization with them by Russian scientists took place only in the 1950s.

Section 3.4. "The problem of saints and holiness in Russian theological thought of the second half ofXIX- startXXcenturies" reveals the content of hagiology as a field of knowledge about the historical and ecclesiastical foundations of the religious "phenomenon of holiness" using examples of individual works.

Anticipating the study of the problems of hagiology in theological works of the second half of the 19th - early 20th century, we turned to the designation of the concept of "holiness". The study of holiness is a complex, multifaceted and interdisciplinary problem. Firstly, the phenomenon of holiness itself has a specific historical content; it existed not only as an idea, but was also associated with a specific carrier - in our case, with Russian saints. Secondly, an important problem is the logical and conceptual understanding of the essence of holiness as a religious category, as a phenomenon, as a state of human experiences. Thirdly, it is difficult to define the "volume" and content of the concept of "holiness" and other terms associated with this phenomenon. Unlike hagiography, which considers the lives as monuments of the religious and literary history of the era when the life was written, hagiology focuses on the most holy type of holiness and the perception of this type in different eras. The meaning of some terms and concepts, in particular, interpretations of the word "holiness", was considered by us from the dictionary and publication in the Theological Bulletin of the author under the letter pseudonym "T". The common position of the authors was to determine the semantic content of the phenomenon of holiness in its relation to Christian theology. The lexicographic meaning of the words "holy", "holiness" according to the "Materials to the Dictionary" is presented in eight versions: 1) saint - all-perfect, full of holiness; 2) possessing holiness, pure, blameless, righteous; 3) in the meaning of a noun - holy, righteous, pure, immaculate; 4) sacred (about objects related to religion and worship, about saints - a holy place, a holy chalice, a holy mountain, a holy land); 5) ordained to the clergy or accepted monasticism (holy lord, holy bishop, holy monk); 6) leading to holiness, sanctifying (holy baptism, holy way); 7) consecrated (holy bread, holy gifts); 8) pertaining to the teachings of the Orthodox Church (holy church, holy cathedral). These lexical meanings were identified as a result of the analysis of a number of terms and concepts enshrined in the Holy Scriptures and the Creations of the Holy Fathers.

In the article "The New Testament concept of righteousness and holiness in comparison with the classical, rabbinical, Philonic and Old Testament" the meaning of the word "holiness" is revealed through the dynamics of its historical content. The New Testament concept of "holiness" is characterized by the following "features": 1) deprived of original righteousness after the fall, people gain the opportunity to approach moral ideals after the atoning sacrifice of Christ; 2) a person achieves "holiness" only through divine revelation, "sanctification"; 3) holiness is understood in the sense of boundless moral perfection and absolute non-participation in sin; 4) holiness is also assimilated by those persons who are chosen by God as an instrument for accomplishing the salvation of a person and bringing him closer to God; 5) righteousness and holiness, concepts that are close in essence in Christianity: the first characterizes a person who is internally renewed without sin, the second, more characterizes a person’s closeness to God; 6) the personal activity of a person, feat and sacrifice, aimed at achieving a moral ideal through serving God and people, is also important. This definition of the content of holiness can be found in works devoted to the problems of hagiology, including modern ones.

In addition to the historical content of terms related to hagiology, the historically established types (ranks) of holiness have also become the subject of historical study. Their study was based on the lives of the saints as historical examples of the special life of a person, his path, movement towards “holiness”, recognition of this life as a “model” to follow (in the form of canonization), and also revealed the meaning of the public service of Russian ascetics. So the content of the "dispute" regarding the nature of the ministry of a pastor or a monk on historical examples was reflected in a socio-religious discussion, the participants of which were such authors as Archimandrite Nikon, Evdokim ().

In the historical and church writings of the second half of the XIX - early XX centuries. the problems of such types (ranks) of Russian holiness as “foolishness” (John Kovalevsky, Alexei Kuznetsov) and “eldership” (, Trifon (Turkestanov), archpriest and others) were reflected. We also briefly noted a separate group of hagiological works, which consisted of theological works devoted to the study of the content of such concepts as "deification", "holy place", "holy relics", "holy chalice", "holy mountain", "holy gifts" , "holy body". As a rule, writers-theologians were conduits of canonical ideas, extracting interpretations of these concepts (and others) from the works of the Holy Fathers, Holy Scripture and Lives.

Conclusion. In the final part of the dissertation, the results of the work are summed up, further prospects for the development of the topic are outlined. The main directions within the framework of which the development in the period of the XIX - early XX centuries are identified. knowledge about the lives of saints and the phenomenon of "holiness". The historical and literary trend in Russian science has revealed the specifics of the literary genre of hagiobiography, laid the foundation for scientific philological and historical criticism. Literary historians considered Russian hagiographies as historical legends, having both a historical component and plot typological features and borrowings from earlier literatures. The authors studied by us searched, using the historical-comparative method, for plot similarities between Russian hagiographies and Greek, South Slavic, Latin, Western European literature of various genres: apocrypha, stories, fairy tales, novels and hagiographies. Using the methods of historical criticism, scientists identified the mechanisms of borrowing, ways of transmission, retransmission of plots in life. There is no single position on this issue. An exception was the idea of the existence of typological borrowings from Greek hagiographies, including through South Slavic literature. The most important elements of historical and literary reconstructions were the study of internal relationships between editions, analysis of the history of texts, the time of their origin, and literary borrowings.

The historical direction, represented by the works of famous Russian historians, set the vector of criticism of the lives of the saints in terms of their historical authenticity. As part of the critical hagiography of the 19th - early 20th centuries, the lives of the saints are studied to collect historical, historical-everyday and historical-cultural data, various topics are developed on historical material: 1) the history of the Russian state (in comparison with the annals); 2) the history of monastic colonization; 3) the history of folk life; 4) historical biography; 5) the history of Russian education and enlightenment. In the period of the 1990s, especially after the publication of the work, critical hagiography acquired a new impetus for further development, there was a division of scientists' opinions about the historical representativeness of the life. The most important achievement was the development of a methodology for scientific criticism and the introduction of hagiographies into the practice of historical research. In historical studies, the moral side of life, the didactic features of hagiographic literature, have not been left without attention.

Within the framework of the church-historical direction, in such theological disciplines as church history, patristics, asceticism, pastorology, homiletics, the lives of the saints were rethought, taking into account the achievements of scientific criticism. An attempt was made to form the foundations of an independent scientific discipline - hagiology. The development of critical hagiography in theology took a rather long and difficult time, and was not brought to a common denominator. The development of the critical-theological vision of life was influenced by the general background of the organization of church history. The period of initial formation is associated with the appearance of works on the history of the Russian Church, far from perfect in everything and paying little attention to the specifics of life as a historical source. The general foundations of the methodology were inherited from the predecessors of the 18th century. and Western church historians. The main peak of the collection of the domestic “Church History”, which was outlined as early as the 1820s, fell on the 1820s. It was a time of intensive collection of original historical material, mainly domestic, and its initial scientific processing, accompanied by a methodological search. Confirmation is the fact that in the theology of the XIX century. it is possible to single out periods when the conservative reaction relegated historical and critical research to the background, pushing forward sources of a moral and instructive nature, to which lives were always attributed. During this period, not only archaeographic publications appeared, but full-fledged studies devoted to the lives and holiness on the ground prepared by the founders of church history. It was these studies that continued the secular line of critical hagiography. Among the undoubted merits of church history is the popularization of hagiographic knowledge, the development of such topics as the role of the hagiographer in compiling the life and tradition of the canonization of saints in Russia.

The theme of the historiography of the lives of the saints and holiness is far from exhausted in everything and has prospects for further study. So in the process of working on a dissertation research, we identified and studied many other works from the bibliographic side, through which we can expand the content of our work. The idea of the periodization of the development of intellectual knowledge, given in the introduction to this work, can serve as the basis for a new promising study in the field of evaluation of hagiography and hagiology. A comprehensive study can be built on a comparison of the pre-revolutionary, Soviet and post-Soviet stages, as well as on a comparison of the level of domestic and foreign historiography and source study of the lives of the saints.

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On the question of the sources of Nestor's life of St. Theodosius of the Caves. - St. Petersburg. : type. Imp. Acad. Sciences, 1897. - 4 p.; On the question of the nature and scope of the literary activity of St. Nestor. - Pg. : type. Academy of Sciences, 1915. -, 95 p.; Timkovsky R. F. Brief study of the Patericon of the Monk Nestor, Russian chronicler // Notes and Works of the Society for Russian History and Antiquities. - 1815. - Part 1. - S. 53-74 and others.

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Khrushchev I. [P.] Research on the writings of Iosif Sanin, teacher hegumen Volotsky. - St. Petersburg. : type. Academy of Sciences, 1868. XLVI. - S. 2-4.

Nekrasov literary type of Ancient Russia. - Voronezh: type. V. Goldstein, 1864. - 34 p.; Buslaev female characters of Ancient Russia // Russian Bulletin. - 1858, - T. 27. - Book. 1. - S. 417 - 440.

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Khitrov M. [I.] Holy noble Grand Duke Alexander Yaroslavich Nevsky. Detailed biography with drawings, plans and maps. – M.: type. and Co., 1893 - 288 p.

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Dobrovsky I. Cyril and Methodius, Slovenian. – M.: type. Selivanovsky, 1825. - VII, 150, 2 p.; Bodyansky and Methodius. Collection of monuments about the activities of the holy first teachers and enlighteners of the Slavic tribes related. I-II // Readings at the OIDR at Moscow University. - 1863. - Prince. II. - Dept. III. - S. I-IV, 1-224; 1864. - Prince. II.- S. 225-398; 1865. - Prince. I. - S. 1-96; Book. II, pp. 1-64; 1866. - Prince. II. - S. 64-152 and others.

Vissarion () Saint Demetrius, Metropolitan of Rostov. – M.: type. V. Gauthier, 1849. -, II, 205 p.: Titov of St. Demetrius, Metropolitan of Rostov. - Rostov Yaroslavsky:, 1902. - 32 p.; Popov Dimitry Rostovsky and his works. - St. Petersburg, 1910. -, 350 p.; Shlyapkin, Dimitri Rostovsky and his time. - St. Petersburg. : type. A. Transhel, 1891. - 460 p. and others.

Sokovkin of a historical dictionary about all the holy men who became famous for their holy, immaculate life in the true Orthodox Greek-Russian faith. - M.: type. I. Lopukhina, 1784. - XXVI, 251 p.; A historical dictionary about the saints glorified in the Russian church, and about some ascetics of piety locally revered. - St. Petersburg. : type. II Dep. own E.I.V. office, 1836. – VIII, 363 p.; Lives of the Saints of the Russian Church, also Iberian and Slavic and locally revered ascetics of piety: in 12 volumes - M .: AST: Tranzit kniga, 2005. - 829 p.; Philaret (Gumilevsky) Lives of the Saints Honored by the Orthodox Church... - St. Petersburg. : type. , 18t. and others.

Monthly Orthodox-Catholic Eastern Church. - St. Petersburg. : type. Glazunova and K., 1856 - VIII, 380 p.; Monthly calendar of saints, by the entire Russian church or locally revered, and an indicator of idleness in honor of the icons of the Mother of God and St. saints of God in our country: Vol. -4. - Tambov: Lip. land type., 1878-18v.

Pogozhev E. N (Poselyanin) Lives of the Holy Monks and God-bearing Fathers of our Caves, written by our Reverend Father Nestr the Russian chronicler. - St. Petersburg. : Tsarskoye Selo. 1897; (Poselyanin) miracle worker and Russian Wanderers of the 19th century. - M. : Axios, 2003. - 736 p. and etc.

Debolsky of the Holy Equal-to-the-Apostles Prince Vladimir. From adj. Conversations about the saints V. Nordova. - St. Petersburg. : , 1880. - 16 p.; [Denisov, L. I.] Venerable Seraphim, Sarov miracle worker. - M.: Publishing house, 19s.; Edlinsky and sufferers for the Orthodox faith and the Russian land from the beginning of Christianity in Russia to later times. - 2nd ed.: in 3 volumes - St. Petersburg. : type. , and others.

The history of the Russian hierarchy, collected by the former Bishop of Penza and Saratov, Ambrose, and now again revised, corrected and multiplied. - 2nd ed. - Kyiv: type. Kiev-Pechersk Lavra, 1827. - T. 1. Part 1. -, 22, 685 p.; Eugene () Historical dictionary about writers of the clergy of the Greek Russian Church who were in Russia: at 2 pm - St. Petersburg. : type. N. Grecha, 1818. - 2 volumes. Filaret (Gumilevsky) Lives of the Saints Honored by the Orthodox Church…. - St. Petersburg. : , 18t. and others.

Filaret (Gumilevsky) Review of Russian Spiritual Literature. : in 2-book. - St. Petersburg. : , 1884. - Book 1. - S. 1-2, 209.

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Macarius () History ... Book. 1. T. I. - S. 99.

Gorsky St. Cyril and Methodius // Cyril and Methodius collection ... - M., 1865. S. 5-42; Gorsky, A.V., Saint Cyprian, Metropolitan of Kyiv and All Russia. - M.: type. Gauthier and Monighetti, 18s.; Kazansky P. [S.] The history of Orthodox Russian monasticism from the founding of the Pechersk monastery by St. Anthony to the founding of the Lavra of the Holy Trinity by St. Sergius. – M.: type. Seeds, 1855. - 205 p. and others.

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About the holy relics of the saints of God. - Kharkiv: type. "Pec. business" book. , 1902. - , 14 p.; On the incorruption of holy relics. - M.: University type., 1888.

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COURSE WORK

LIVES OF THE SAINTS. PURPOSE, TYPOLOGY AND FORMATION OF CANONS

Chicmeli

Alexey Sergeevich

Vladivostok

Introduction

1 The history of writing the hagiographic literature of Byzantium and in Russia

1.1 Hagiographic genre

1.2 Features of the lives of Byzantium

1.3 Features of Russian Lives

1.4 Faces of saints

2 The use of the lives of the saints in worship, the daily life of Christians and in monastic regulations

2.1 Canons of hagiographic literature

2.2 Use of lives in worship

Conclusion

List of used sources and literature

Introduction

In antiquity, in general, the reading of the lives was treated with almost the same reverence as the reading of the Holy Scriptures. Over the centuries of its existence, Russian hagiography has passed through various forms, and was formed in close dependence on the Greek style.

Approximately at this time, the main work of G.P. Fedotov, dedicated to Russian lives, the book "Saints of Ancient Russia", was published in 1931 in Paris

In 1902, the work of A. Kadlubovsky "Essays on the history of ancient Russian literature of the lives of the saints" appeared.

These works basically exhaust the pre-revolutionary scientific tradition of studying original hagiographic literature.

In the Soviet period, the main obstacle to the study of hagiographic texts was social ideological attitudes, and, accordingly, no worthy scientific work in this direction was carried out at all.

Research topic: "Lives of the Saints, their purpose, typology and the formation of canons."

The object of this work is the works of the hagiographic genre.

The work consists of introduction, 2 chapters and conclusion. The list of studied literature consists of 14 titles.

life of a saint liturgy monastic

1. History of writing lifeother literature in Byzantium and in Russia

1.1 Hagiographic genre

1.2 Features of the lives of Byzantium

1.3 Features of Russian Lives

1.4 Faces of saints

The apostles are the twelve disciples of Christ, called by Christ to be with Him, proclaim the Gospel together with Him and cast out demons [Mk. 3:14], spoke in His name [Mk. 6:6-13].

Forefathers - Old Testament patriarchs, revered as examples of piety. The parents and spouse of the Mother of God, the Apostle James (brother of the Lord) also belong to the forefathers, but are called the God-fathers (King David is also referred to the God-fathers)[ 14 ].

Reverend Martyrs - a martyr who belongs to the number of monastics. Just like the holy martyrs, they do not constitute a special rank of saints, but are included in the category of martyrs.

Reverend confessors - confessors from among the monks.

Prophets are persons mentioned in the Bible who proclaimed the will of God to the people and preached in the territory of ancient Israel and Judea. They honor 18 Old Testament prophets and one New Testament prophet - John the Baptist, who is the last saint revered in this face of holiness[ 14 ].

Equal-to-the-Apostles - the name of the saints, especially famous for the gospel of the gospel and the conversion of peoples to the Christian faith ..

Hierarchs - a category of saints from the episcopal rank, revered by the church as the primates of individual church communities, who, with their holy life and righteous shepherding, carried out God's providence for the church in its movement towards the Kingdom of Heaven.

Passion-bearers are persons who have accepted martyrdom not for faith, perhaps even from fellow believers (due to malice, deceit, conspiracy). The special character of their feat is revered - good-naturedness and non-resistance to enemies.

Despite the apparent similarity, a deeper analysis of each face clearly shows how different the feat of this or that saint is, which gives the right to talk about the infinite variety of ways to serve faith and God.

2. The use of the lives of the saints in worship, the daily life of Christians and in monastic charters

2.1 Canons of hagiographicliterature

By the end of the 1st millennium in Byzantium, the canons of hagiographic literature were developed, the implementation of which was mandatory. They included the following:

Only historical facts were presented.

The heroes of the lives could only be Orthodox saints.

Life had a standard plot structure:

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