St. reposed. Jonah, Metropolitan of Moscow and All Russia, Wonderworker

(the turn of the 80s and 90s of the 14th century, the Principality of Galich - 03/31/1461, Moscow), St. (memorials: March 31, May 27, June 15, June 23 - in the Cathedral of Vladimir Saints, January 23 - in the Cathedral of Kostroma Saints, June 10 - in the Cathedral of Ryazan Saints, October 5 - in the Cathedral of Moscow Saints), Metropolitan. Kyiv and all Rus'.

Life

Information about the life of the saint before his ordination as a bishop is mainly contained in his Life, compiled before his canonization, which took place in 1547 at the direction of Metropolitan. Moscow and All Rus' St. Macaria. From the 2nd half. XIX century It is customary to distinguish 3 editions, in addition to which there are special types and versions of the Life. The first edition, entitled “The Word of Praise to Our Father Jonah among the Saints,” is read in the Assumption List of the Great Menaions under March 31 (VMC. March. Days 26-31. pp. 1901-1911). In the “Word of Praise...”, records are used of miracles performed through prayers to I., the recording of which, apparently, was carried out at the metropolitan court - they were reflected in the Consolidated Helmsman of Metropolitan. Daniel 20-30s. XVI century (Belyakova. 1992. pp. 171-178). The second edition of the Life of I. “The Tale of Part of the Life of the Saints... Metropolitan Jonah” is contained in the Degree Book (1560-1563) (PSRL. St. Petersburg, 1913. T. 21. Part 2. P. 505-526). The third, lengthy edition entitled “The Tale and Legend, partly collected from the life and miracles of... Metropolitan Jonah” was preserved in 4 copies of the 16th-17th centuries. (publ.: Usachev. 2007. P. 17-60). The seniority and dating (previously 1547) of the 1st edition of the Life are generally accepted. A. S. Usachev suggested that the 3rd edition, compiled ca. 1556, served as the main source of the 2nd edition (Usachev. 2009. P. 205-216). Special versions and types of the Life have been little studied and have not yet been published (RNB. Solov. No. 511/530. L. 203; Q.1.603, etc.).

Biography

According to the Life, I. came from the family of the landowner Fyodor Odnoush, whose estate was located in the Galich lands: “...near the border of the Kazan land, the distance from the Salt of Galicia is like six fields, on the Svyatitsa river” (PSRL. T. 21. Ch. 2. P. 505). Sat down. Odnoushevo was located in the possessions of the Simonov New Moscow Monastery in honor of the Dormition of the Blessed Virgin Mary. The Life tells of the saint’s early (“from youth”) desire to serve Christ.

I. received monastic tonsure “in one from the monasteries in the Galich land,” from where, after a short, apparently, time, he moved to Moscow to the New Simonov Monastery. Here he worked in a bakery. According to the Life, the saint took monastic vows at the age of 12. As part of the Life, the prediction of Metropolitan is read. Kyiv and All Rus' St. Photius that I. “will be a great saint in the countries of the land of Ruscia” (Ibid. pp. 505-506). During the years of I.'s stay in the Simonov Monastery, a split of the brethren took place there into supporters of the cenobitic and especial life statutes. I., who was then “younger,” as St. Petersburg testifies to this. Joseph Volotsky, took the side of the adherents of the cenobitic charter (Ancient Russian monastic charters. 2001. P. 81).

The consecration of I. as Bishop of Ryazan and Murom was headed by Metropolitan. Photius (I. reported this in a spiritual letter - RFA. Issue 3. No. 23. P. 649). The date of the ordination is unknown, the ordination took place between April 22. 1410 (arrival of Metropolitan Photius in Moscow) and July 2, 1431 (death of Metropolitan Photius). According to a number of researchers, for some time after ascending the throne he led. book Moscow Vasily II Vasilyevich (Feb. 1425) I. was still in Simonov Monastery (Zimin. 1991. P. 85). There is a hypothesis that immediately before his episcopal consecration I. was the archimandrite of the Simonov Monastery and in 1426, on behalf of Metropolitan. Photius traveled to Tver ( Evstafiy (Romanovsky). 1867. P. 18; Abelentseva. 2009. pp. 63-64; in the Suprasl Chronicle under 1426, the sending of Metropolitan. Archimandrite Photius in Tver. Jonah from Moscow, unknown from which monastery). If this is so, then I.’s installation took place in the last years of St.’s life. Photius, no earlier than 1426. I.’s closest predecessor at the Ryazan department, Sergius (Azakov), was also from the brethren of the Simonov Monastery. At the time of consecration I. was at least 40 years old, because, according to Russian canonical practice, the beginning. XV century, episcopal consecration could be performed when the protege reached precisely this age (RIB. T. 6. Stb. 461, No. 52).

During the years of service in the Ryazan and Murom diocese, the saint was actively involved in missionary work, “converting many infidels to God” (PSRL. T. 21. Part 2. P. 505). In 1430, he was present in Vilna at a congress convened by the leader. book Lithuanian Vytautas, led as an envoy. book Ryazansky Ivan Fedorovich, who in 1427 recognized himself as a vassal of Vytautas and promised to “serve him unsophistically.”

I.'s naming to the metropolitan throne most likely took place immediately after the death of Metropolitan. Photia. The date of the naming is unknown. According to the most reasoned view, this event occurred in the 2nd half. 1432 (Golubinsky. History of the RC. T. 2. P. 415). March 11, 1433 dates back to the letter of I., “named the most holy metropolis of Russia,” sent to the Nizhny Novgorod Pechersk Monastery (RFA. 2008. pp. 291-292, no. 90; Abelentseva. 2009. pp. 319-320, no. 1). The activity of I. as “the one appointed to the metropolis” is evidenced by the letter of I.V. Minin on p. Aksininskoye in Zvenigorod district, in which the saint is also called “betrothed” (AFZH. T. 1. P. 92, No. 95). In Aug. 1433 I. was presented with a spiritual charter from the Galich prince. Vasily Vasilyevich, had no relation to the Ryazan bishopric and, apparently, was presented to the bishop precisely as the locum tenens of the metropolitan throne (ASEI. T. 1. P. 86-87, No. 108). In the Life of Novgorod Archbishop. St. Jonah (c. 1539) there is news that I. was brought a “blessing to the patriarch” to the metropolis during the lifetime of Metropolitan. Photia.

Immediately after the naming, I. could not go to K-pol for a blessing, because in 1431 the struggle for the grand-ducal table between the Moscow leaders resumed. book Vasily II and his uncle, appanage prince of Zvenigorod-Galich. Yuri Dimitrievich; both went to resolve the dispute and get a label to the Horde: Vasily II - August 15, book. Yuri - 8 Sep. 1431 So there was no one to send the Moscow candidate for metropolitan (as a rule, he was accompanied by the Grand Duke's ambassador). Vasily II returned to Moscow on June 29, 1432, but even now I. could not go to K-pol, because the Lithuanian leader. book Svidrigailo sent his contender there - the Bishop of Smolensk. Gerasim (until September 1, 1432), who was appointed to the department. In the literature, various assumptions were put forward about the time of I.’s trip. Most likely, it should be dated to the time after the burning of Metropolitan in Lithuania on July 26, 1435. Gerasima.

In K-pol it was not possible to achieve the appointment of I. to the metropolitan see: the patriarch in 1436 had already installed Isidore as Metropolitan of Kyiv and All Rus'. Vel. book Vasily II, in a letter to K-pol in 1441/43, expressed surprise at this decision of the patriarch: “We don’t know why our petition was not accepted... they didn’t install Bishop Jonah as metropolitan for us, and we were quite amazed at that , that for the sake of our message, or your highest position, you have done so” (AI. T. 1. P. 73, No. 39; PSRL. T. 6. P. 162-167; T. 20. P. 251-254) . In the message to the imp. Constantine XI, dating back to July 1451 (or 1452), led. the prince emphasized that even “before his [Jonah’s] arrival, the tsar and patriarch had installed... Isidore as metropolitan” (RFA. 2008. P. 106, No. 13). I. stated the same thing in a letter sent to the Kyiv prince. Alexander (Olelk) Vladimirovich, apparently in the 1st half. 1450: “Then we had little success, but Isidore had already been installed as metropolitan”; from the same letter it follows that I. returned to Rus' together with Metropolitan. Isidore (Ibid. P. 225, No. 65), who found himself in Moscow on April 2. 1437 (probably I. arrived in K-pol for delivery no later than the beginning of 1437).

Byzantine. authorities, refusing the request for the appointment of a designated metropolitan to the ruler of such a large Orthodox Church. countries, such as Rus' at that time, found a way to give I. assurances of a general nature. In letters written shortly after 1448, I. reported on the patriarchal blessing he had received for the metropolis in the event that Metropolitan. Isidore will die or “what will become different about him” (Ibid. P. 225, No. 65; P. 93, No. 7.1). He talked about the same promise. book Vasily II reminded the Emperor in his message. Constantine XI 1451/52: “...what will God’s will do for Sidor: either he dies by death, or something else will happen about him, otherwise you, Jonah, will become metropolitan for him” (RIB. T. 6. C 579); in another edition of the message: “And you, Jonah, Bishop of Ryazan, are ready to be blessed on that great throne” (RFA. Issue 1. P. 90). In the grand ducal and metropolitan messages at the turn of the 40s and 50s. XV century, after the erection of I. to the metropolitan table by the Russian Cathedral. bishops, this argument was used as a justification for the independent, bypassing K-pol, installation of I. as metropolitan: “... remembering the former command of the holy king and the blessing of the holy and ecumenical patriarch and the entire holy ecumenical assembly, and according to the thought of my lord, my son Grand Duke Namerek and his young brother princes" (RFA. 2008. P. 93, No. 7.1).

Vel. book Basil II at first refused to recognize Isidore. Only the insistence of the emperor. ambassador, the “conquest” of Isidore himself, the desire of the Russians to remain faithful to tradition forced the ruler to accept the new metropolitan in Moscow, where he remained for only 5 months, leaving on September 8. 1437 to Italy. On July 6, 1439, an Orthodox union was proclaimed in Florence. and Catholic. Churches under the authority of the pope (see Ferraro-Florence Council). Metropolitan Isidore, one of its most active organizers, was elevated by the pope to the rank of cardinal and received the title of apostolic legate for Lithuania, Livonia, Rus' and the places of Poland under his jurisdiction. Isidore was in no hurry to return to Moscow in February. In 1441 he was still in Kyiv. I. was present at the Council of Bishops, convened after Isidore’s arrival in Moscow on March 3, 1441, at which Isidore was condemned for accepting the union. I. is mentioned at the Council not as a locum tenens of the throne, but as Bishop of Ryazan, in 3rd place in the list of bishops participating in the Council. This circumstance, as well as the apparent inconsistency of information contained in sources covering the events of the 30s. XV century, gave reason to a number of researchers to believe that the naming of I. to the metropolis in the 30s. there was no candidacy for the Ryazan bishop to replace the metropolitan see only in the 2nd half. 40s XV century (Lurie. 1987. pp. 640-646; Sam. 1994. pp. 93-108; Vodov. 1997. pp. 230-238). However, in the present time is like this. can be considered completely rejected.

In the 40s XV century I. made a lot of efforts to reconcile the warring parties during the feudal war for the Moscow grand-ducal table. In 1446, the Galich prince. Dmitry Georgievich Shemyaka, who occupied Moscow, turned to I. with a proposal to bring from Murom, which was part of the Ryazan diocese, the children of the captive Shemyaka. book Vasily II. According to the official chronicles, as well as the Tver monument “The Word of Praise of the Monk Thomas,” Shemyaka promised that the children would unite with their father, who would be freed and receive an inheritance (PSRL. T. 25. P. 266; BLDR. T. 7. P. 114). According to some sources, Shemyaka promised to place I. in the metropolitan see (PSRL. T. 25. P. 266; T. 26. P. 203), according to others - the saint was already “at the Metropolitan’s court in Moscow” (There same. T. 23. P. 152). I., possibly together with Bishop of Kolomna. Varlaam, went to Murom, where he persuaded the boyars loyal to Vasily II to hand over his children to him for the stole. prince The children were handed over, but Shemyaka violated the agreement by sending them to their father, who was imprisoned in Uglich. I. accompanied them there, then returned to Moscow and “sat” in the metropolitan courtyard (Isidore left Rus' in 1441). According to some reports, Shemyaka wanted to kill the princes, but encountered resistance from I. Shemyaka’s reluctance to fulfill the agreement caused discontent not only of the metropolitan and the boyars, but also of wide circles of the clergy: Shemyaka, in particular, was opposed by St. Macarius of Unzhensky. This played a decisive role in Shemyaka’s decision to release the driver. book Vasily II from prison and transfer Vologda to him. September 15, after renouncing the rights to drive. reign, Vasily II and his children were released. After a series of victories won by the troops of Vasily II’s supporters over Shemyaka’s troops, in the summer of 1447 an agreement was concluded between Vasily II and Dmitry Shemyaka, according to which the latter finally abandoned encroachments on the grand-ducal table. However, Shemyaka did not fulfill the terms of the agreement, and therefore on December 29. In 1447, the Council of Bishops, at which I. was present, sent Shemyaka a message calling on him to submit to the leader. book Vasily II. The message denounced Shemyaka's actions (for blinding Vasily II he was compared to Cain and Svyatopolk). In addition, the bishops threatened him with excommunication from the Church if he did not stop enmity with the leader. prince (RFA. 2008. pp. 119-129, no. 19).

15 Dec. 1448 on the initiative of the leader. book Basil II without the sanction of the Cathedral of the Rus. Bishops and clergy in Moscow I. was elevated to the rank of Metropolitan of Kyiv and All Rus'. The most important reason for the ordination was the need to end the widowhood of the metropolitan see, which had a detrimental effect on the state of the Church and on political affairs, given the reluctance to accept the ordination from the K-Polish Uniate Patriarch. In one of the messages, I. wrote: “... there was no one to send: the king is not like that, and neither is the patriarch like that, a man of other wisdom, approaching the Latins” (Ibid. P. 224, No. 65). In addition, giving arguments justifying the legality of his delivery of Russian. bishops, I. pointed out the patriarchal blessing given to him during his visit to K-pol, and also that his election took place “according to the Duma” led. the prince, “not by the will of our humility, but by the will of the great self-righteousness” (Ibid. P. 93, No. 7.I). The saint substantiated in more detail the legitimacy of his assimilation of metropolitan rank in a letter to the Kyiv prince. Alexander (Olelk) Vladimirovich, where, in particular, he pointed out that cases of the installation of metropolitans in Rus' had happened before “Russian rulers with the Tsars of Constantinople for the sake of unsatisfaction” (Ibid. P. 225, No. 65). Almost all of the above arguments are also contained in I.’s spiritual letter. When I was appointed to the metropolitan see, the episcopal consecration was apparently repeated, about which the saint writes in the spiritual letter: “... I, humble, according to the saints rule and for necessity... I was ordained by the God-loving bishops of our land as metropolitan for Kyiv and all of Rus'.” Earlier in his will, the saint reported on 2 ordinations performed on him: to the Ryazan bishopric and to the metropolitan see (RFA. Issue 3. pp. 649-650. Appendix No. 6; Abelentseva. 2009. pp. 380-381, no. 29; on the repetition of episcopal consecration in the Russian Church, see: Florya b.

After I.'s ordination as metropolitan, the Russian Church found itself in a state of actual autocephaly. However, in the early years the question of canonical approval of this status did not arise. In July 1451 (or 1452) led. book Vasily II wrote the Byzantines. imp. Constantine XI Paleologus that the installation of I. was carried out “for great need... and not with arrogance or insolence” and that the Metropolis of All Rus' from K-field “demands and seeks blessings” (RFA. 2008. P. 107, No. 13). After 6 Jan. 1454 I. sent a letter of credence to Patriarch Gennady II Scholarius with an ambassador. prince, asking for “a blessing from your great shrine” (AI. T. 1. pp. 495-496, no. 263). I.’s letter was a response to the message and demand (“order and writing”) of the patriarch. After the fall of Byzantium in 1453, I. considered it his duty to help the Greeks. co-religionists: he gave a blessing for the Greeks to collect donations throughout the metropolitan area, both to private individuals (Ibid. P. 496, No. 264) and to monasteries (RFA. 2008. P. 134-135, No. 22).

Assistance led. book Vasily II in his struggle with Shemyaka remained one of the most important areas of I.’s activity in the first years of his tenure as metropolitan. When peace was concluded with Vasily II in the spring of 1448, Shemyaka gave himself “damned letters”, which provided for his excommunication from the Church if he violated the agreement. In the spring of 1449, the Galich prince resumed the war and then, apparently, was excommunicated. In the campaign against Galich, the appanage capital of Shemyaki, undertaken by Vasily II in the spring of 1449, he led. the prince was accompanied by I. and bishops. I. repeatedly participated in negotiations with Vel. Novgorod, who supported the Galich prince, promising that if Shemyaka repented, he led. the prince will “favor” him. In the charters of 1451-1453. to the Novgorod Archbishop. Euthymius II Vyazhitsky and the inhabitants of Vel. Novgorod contained a demand not only to refuse support to Shemyaka, but also to “neither eat nor drink” with him, since he “excommunicated himself from Christianity with his fratricide, his betrayals” (RFA. 2008. P. 172, No. 39 .I; pp. 207-208, No. 59). In Feb. 1458, in response to the repentance of the terminally ill Novgorod bishop in connection with his position on the issue of excommunication, Shemyaki I. sent him and his confessor Evmeny a farewell letter (AI. T. 1. P. 86-87, No. 43; Abelentseva. 2009. pp. 413-414, no. 43). Dmitry Shemyaka also enjoyed great support in Vyatka, where the saint sent 3 messages, in which, under threat of excommunication, he called on the Vyatchans to recognize the power of the leader. book Vasily II, and also not to violate Christ. commandments (RFA. 2008. pp. 94-95, no. 7.II; pp. 113-116, no. 16, 17). After the escape of the Mozhaisk prince. Ivan Andreevich, a supporter of Shemyaka, was warned by the Bishop of Smolensk to go to Lithuania. Misail from possible assistance to the fugitive. The message says that the Metropolitan twice unsuccessfully asked the Mozhaisk prince to send an army against the Tatars (Ibid. pp. 209-210, No. 60). After the death of Shemyaka, poisoned in 1453 in Vel. Novgorod, by order of Vasily II, I. forbade commemorating the Galich prince at funeral services.

In the literature, the opinion was expressed that part of the clergy and laity in Rus' considered I.’s ordination to be non-canonical. According to the testimony of Rev. Joseph Volotsky, “Metropolitan Jonah had a fight with Paphnotius the elder: they told Jonah that Paphnutius did not order him to be called metropolitan” (Epistle of Joseph Volotsky. 1959. P. 191; cf.: P. 365). However, there is reason to believe that St. Paphnutiy Borovsky only disagreed with I.’s position regarding Dmitry Shemyaka, who died excommunicated from the Church, so he could not be remembered at funeral services (see: Abelentseva. 2009. pp. 193-203).

Having stood at the head of the Russian Church, I. began to seek recognition of his power in all areas of all-Russian. metropolis. 31 Jan 1451 by decision of the cor. Casimir IV Jagiellonczyk and the Rada of the Grand Duchy of Lithuania I. was recognized as metropolitan (RFA. 2008. pp. 151-152, no. 29). 9 Feb. The letter of I. protodiacus dates back to 1451. Mikhail for governorship in Vilna, Novogrudok, Grodno and “throughout the city” (RIB. T. 6. Stb. 569-572, No. 69). However, I. was recognized as metropolitan only for dioceses on the territory of the Grand Duchy of Lithuania. A Uniate was formed from the dioceses within the Kingdom of Poland. The Galician Metropolis, headed by Metropolitan, who accepted the union. Joachim. I.’s power did not extend to these dioceses, despite the saint’s attempts to achieve this from the cor. Casimir IV (Ibid. Stb. 568-570, No. 68.III). To resolve the most important church issues in lit. lands that required the participation of the Lithuanian leader. Prince, I. sent embassies. Adm. the activity of the saint in Western Russia. dioceses is reflected, in particular, in the charter issued to the Bishop of Smolensk. Misail (Pestrutsky) (RFA. 1987. Issue 3. No. 11), in letters to metropolitan governors (RFA. 2008. P. 181-182, No. 44; P. 205, No. 57; 1992. Issue 5. No. 53 ).

In 1450 or 1451 I. founded a stone metropolitan residence with a church in the Moscow Kremlin. in honor of the Position of the Robe of the Most Holy. Mother of God. The foundation of the temple, apparently, should be dated back to 1451. This year, on July 2, on the feast of the Laying of the Robe of the Most Holy. Mother of God, I. was in the Kremlin when the city was suddenly besieged by the troops of the Tatar prince Mazovsha, who left Moscow on the same day. After a successful battle, the Russian troops “with many forces” of Khan Seid-Akhmet in 1459, with the blessing of I., a stone chapel was erected at the Assumption Cathedral of the Moscow Kremlin in honor of the Praise of the Most Holy. Mother of God. In Jan. 1456 I. took part in the solemn return of the Smolensk Icon of the Mother of God from Moscow to Smolensk. At his insistence, one of the copies of the miraculous icon, intended to lead. book Vasily I left it in Moscow to be sent with the prototype.

In con. 50s XV century The saint, who was already old and sick (RIB. T. 6. Stb. 615, No. 79), faced serious trials. In Rome, a decision was made to divide the Russian Federation. metropolis. Oct 15 In 1458, a student of Isidore, recognized in the West as an all-Russian metropolitan, Gregory was installed by the Uniate K-Polish Patriarch Gregory III Mamma to the Kyiv Metropolitan See. Several Later, Isidore transferred his “rights” to Great Russian to Gregory. part of the metropolis. Pope Pius II asked for cor. Casimir IV did not allow the “schismatic” I. into his state and did not allow the clergy and people to obey him. Casimir IV provided Gregory with full support and made an attempt to achieve the transfer of the North-East dioceses to his jurisdiction. Rus'. I. tried to resist Gregory. He sent an embassy to Lithuania headed by the abbots of the Trinity-Sergius Monastery Vassian and the Kirillov Belozersky monastery in honor of the Dormition of the Blessed Virgin Mary Cassian. The embassy brought a district message from the saint with a call to preserve Orthodoxy and not accept the protege of the Uniates (RFA. 2008. pp. 89-91, no. 5). For I. it was especially important to influence Western Russians. bishops (Ibid. pp. 193-196, no. 51), personal letters were sent to certain hierarchs (Ibid. pp. 137-140, no. 24; Abelentseva. 2009. pp. 423-430, no. 48, 49 ). In the letters of I. to Lithuania, con. 50s XV century a position was formulated about the death of the K-field following. deviations from the true faith. Apparently, the Moscow Metropolitan had reason to doubt the loyalty of the newly elected Novgorod Archbishop to him. St. Jonah, to whom the message was also addressed (RFA. 2008. pp. 159-161, no. 34).

The culmination of efforts to preserve the unity of the metropolis was the holding in December. 1459 in Moscow Cathedral, in which the bishops of the North-East. The Rus confirmed their loyalty to I. and rejected Gregory. In the message, Western Russian. bishops (RIB. T. 6. Stb. 631-634, No. 84) The Council provided for a new procedure for installing a metropolitan in the future: “... a metropolitan will be installed according to the election of the Holy Spirit, and according to the holy rule of the saints, the apostle and the holy father, and according to the command of our lord, the Grand Duke Namerek, the Russian self-righteous" (RFA. 2008. P. 109, No. 14; RIB. T. 6. Stb. 630, No. 83), which reflected the increased importance of the will of the Moscow leader after the fall of Byzantium. prince in matters of installing the head of the Russian Church. This is exactly how I.'s closest successors, Metropolitans Theodosius (1461-1464), Philip I (1464-1473), and Gerontius (1473-1489), were appointed.

I. failed to defend jurisdiction over Western Russia. dioceses, but Gregory was unable to extend his power to the Great Russians. bishoprics. The strong support provided to I. in his unifying efforts led. book Vasily II, contributed to the fact that not only the bishoprics in the possessions of the Moscow ruler, but also Tver, Ryazan and Vel. Novgorod remained faithful to the Moscow Metropolitan. The position of Tver for some time apparently remained uncertain. Tver bishop. Moses did not take part in the Council of 1459, he was soon “removed” from the see, and in Moscow on March 22, 1461, I. installed Gennady (Kozhin) Bishop of Tver.

I.’s teaching archpastoral activity is marked by messages: to Novgorod - about the obedience of the Novgorodians to the archbishop and about “internecine conflicts”; in Pskov - with a reminder that Pskovites can always turn to the Metropolitan for clarification on issues of faith, to Prince. Yuri Semenovich (Lugvenievich) - in connection with the death of his wife (RFA. 2008. P. 101-104, No. 12; P. 162-164, No. 35; P. 178-180, No. 43; P. 219-222, No. 64). I. was an adherent of the communal principles of monasticism; his message to a certain stauropegic monastery about observing the communal regulations is known (Ibid. pp. 157-158, No. 33). The saint highly valued the virtues of obedience and humility both among the laity in relation to their confessor, and among the monks in relation to the abbot (Ibid. P. 200, No. 54; P. 173-174, No. 40). Some princes who seized an inheritance, which, according to their father’s will, should have been transferred to their mother, I. reproached for disobedience (Ibid. pp. 167-168, No. 38), Bishop of Polotsk. The saint condemned Simeon for pride and lack of humility (RIB. T. 6. Stb. 611-612, No. 78).

I. paid a lot of attention to the financial situation of the metropolitan see. Documents have been preserved that reflect his attempts to achieve the right to duty-free trade in metropolitan “junk” in Kazan (RFA. 2008. pp. 165-166, no. 36, 37). I. gave letters of grant to: Andrei Afanasyev - to the Golyamovskaya wasteland in Romanovskaya parish. Pereyaslavsky district, which belonged to the metropolitan see, Pokrovsky on Bogon monastery in Pereyaslavsky district, book. Dmitry Ivanovich - to the metropolitan village. Kusunovskoye in Vladimirsky district, to Elder Simon - to the metropolitan saltworks in Nerekhta (AFZH. T. 1. P. 123, No. 133; P. 124, No. 135; P. 159, No. 174; P. 236, No. 263) .

Between March 22 and March 31, 1461, during I.’s life, in Moscow, on the initiative of the leader. book Basil II held a Council, at which the successor of the saint at the metropolitan see, the Rostov Archbishop, was elected. Feodosius (Byvaltsev). In the “Word from the Holy Scriptures in Latin” (c. 1461) it is reported that the candidacy of the successor was indicated by I. himself (Popov. 1875. pp. 360-395). Historiography noted that such an action on the part of the metropolitan was a violation of canonical discipline (Ap. 76). However, in Byzantium the ban on choosing a successor at the department was not observed too strictly: cases of its violation occurred quite early and could have been known in Rus'; to mid. XV century for Russian this was nothing new in practice. Yes, Metropolitan. Theognostus named St. as his successor. Alexy, which did not raise any objections from the Patriarchate, as follows from the desk document issued by St. Alexia. Upon the election and installation of Metropolitan. Feodosia (Byvaltseva), special importance was attached to the general expression of the will of I., led. prince and the consecrated Council: the saint “discussed ... with the Grand Duke,” as well as with the bishops, “chose and blessed” a successor “in his place,” gave a blessed letter in his name, signed and sealed, and placed him on the throne in Assumption Cathedral (according to certain sources, secretly). It was made public after his death, copies of it were sent to all bishops with an invitation to Moscow to install a newly elected metropolitan, which was accomplished by the Council on May 3, 1461, less than 40 days after I.’s death (RFA. 2008. C 96-97, No. 8; P. 123, No. 42; PSRL. T. 4. P. 148; T. 5. P. 273; T. 6. P. 184). Apparently, initially in Moscow it was believed that installation without appeal to the K-pol would become more authoritative if the new metropolitan was nominated by his predecessor. In addition, the blessing of the metropolitan predecessor could have been aimed at ensuring succession not so much personal as religious, as well as preventing the possible appearance of a Uniate candidate in Moscow. The order that existed in Moscow corresponded to Antiochus. 23, which gives the right to choose a new bishop to “the council of those in power.” I. was buried in the Assumption Cathedral of the Moscow Kremlin “behind the left wing” (PSRL. T. 25. P. 277).

The spiritual letter of I. has been preserved (RFA. Issue 3. pp. 640-646. Appendix No. 6; Abelentseva. 2009. pp. 379-384, no. 29). It was probably compiled over a period of time. years before the death of the Metropolitan - approx. 1453-1454 The spiritual document does not mention the conquest of K-field by the Turks, or the last imp. Byzantine Constantine XI, who died during the storming of the city in May 1453, is said to have recently ascended the throne. The blessing of the saint given at the end of the letter to the Mozhaisk prince also testifies to the early dating of the document. Ivan Andreevich, who fled to Lithuania in 1454, and Prince of Serpukhov. Vasily Yaroslavich, who was arrested, led. book Vasily II in 1456. However, at the end of the letter, I. notes that, having counted “his years, he was appointed metropolitan,” he discovered that “the third year is flowing for ten years.” If this is not a repetition of a phrase from the spiritual Met. Cyprian, taken as the basis for the spiritual I., it is necessary to conclude that the spiritual in its final form was compiled shortly before the death of the saint. The will explains the reasons for the election of the saint by the Russian Council. bishops in 1448: will led. book Vasily II, his mother and the “blessed Russian princes”, forced (“for the sake of necessity, not only for the sake of tearing apart church and criminal heresies, but also for the length of the journey”), the deviation of the patriarch and the emperor into “rebellion” in connection with the adoption of the Union of Florence, disagreement with the “Bogomeric teaching of the blessed and evil Isidore.”

Reverence

On May 29, 1472, during the construction of the new Assumption Cathedral in Moscow, the discovery of the incorruptible relics of I. took place, from which a fragrance emanated. Soon, two healings occurred from them: the 6-year-old son of a priest and Selivan Ryazan, who had a “sore inside.” I.’s relics were placed in a shrine and placed “near the northern gates of the church” of the cathedral under construction, and led. Kng. Maria Yaroslavna ordered a canon from Pachomius Logothetes for the discovery of the relics. In the Moscow Grand Duke's code of con. XV century the deliverance of Rus' from the invasion of Khan Akhmat in the summer of 1472 was interpreted, among other things, as the intercession of I., named among the “holy miracle workers of the Russians, the Metropolitan’s Eminences” (PSRL. T. 25. P. 298). Aug 15 In 1473, the 3rd miracle from the relics of the saint was recorded - the healing of an 18-year-old young man from Pereslavl Ryazan (PSRL. T. 6. Issue 2. Stb. 216-217). The recording of I.'s miracles was probably carried out at the metropolitan see, and already in the beginning. XVI century a text was compiled that contained individual episodes (about the daughter of the Grand Duke Anna, about the death of a miracle blasphemer, about Vasily Kutuz, about a deceiving servant) and in the 20-30s. XVI century included in the Consolidated Helmsman Metropolitan. Daniel (Belyakova. 1992. pp. 171-178). Highly appreciated I. St. Joseph Volotsky, which was reflected in his messages.

A special short compilative Life of I., written between 1478 and the 10s. XVI century, contained under March 30 in the list of the 1st quarter. XVI century Verse Prologue of a special edition of Pskov origin (Rome. Book of the Pontifical Oriental Institute. Slav. 5. L. 30 vol.). Like most other lives of Russian saints of the XIII-XV centuries. as part of this manuscript (Novgorod archbishops St. Euthymius II and John (Stukhin), St. Euthymius of Suzdal, etc.), as lit. The basis of the text is the Life of the saint of the corresponding person with the replacement of individual historical realities, but without coordinating the information. In this case, the compiler of this edition of the Prologue took as a basis (with abbreviations) the Life of St. Eutyches, Archbishop. K-polsky (memorial April 6). I.’s life time is attributed to the reign of “Grand Duke Georgy Danilevich of Moscow” (1303-1325), and it is reported that he was appointed metropolitan after Metropolitan. Cyprian († 1406), “in Priyanovo (erroneously, instead of “in Kiprianovo.” - Author) place,” in the K-field at the V Ecumenical Council (!). This Life of I. does not have a historical or lit. significance, but serves as evidence of a fairly early veneration of I. outside the Grand Duchy of Moscow. Equally early evidence is provided by the memory of the transfer of the relics of St., placed in the same manuscript under May 27. Metropolitans Cyprian, Photius and I. (L. 113).

At the Council of 1547, I. was canonized and became one of the 4 saints canonized as “great wonderworkers” (Abelentseva. 2009. P. 53). In the beginning. XVII century A word of praise to the saint on behalf of Patriarch St. Job wrote the book. Semyon Shakhovskoy. The charter of services held in the Assumption Cathedral (no later than 1634) contains a detailed description of the solemn service with the participation of the patriarch on the day of I.'s death (it was erroneously attributed to March 30 - RIB. T. 3. Stb. 69-75).

Works: Letters and messages of Metropolitan. Jonah // Abelentseva O. A. Metropolitan Jonah and the establishment of autocephaly Rus. Churches. M.; St. Petersburg, 2009. pp. 317-451.

Source: AI. T. 1. P. 71-75, No. 39 [Message of the Vel. book Vasily II Vasilyevich in K-pol, 1441/1443]; Popov A. Ist.-lit. review of ancient Russian polemical works against the Latins (XI-XV centuries). M., 1875. P. 360-395; VMC. March. Days 26-31. S. 1901-1911 [Life of I. as edited by VMC]; PSRL. T. 6. Issue. 1. pp. 162-167; Vol. 2. Stb. 211-213; T. 17. Stb. 61; T. 20. P. 251-254; T. 21. Part 2. P. 505-526 [Life of I. in the edition of the Degree Book]; T. 23. P. 152; T. 24. P. 208; T. 25. P. 266, 271-274, 276, 294-295; T. 26. P. 203; AFZH. T. 1. P. 92, No. 95 [Certificate of I.V. Minin on p. Aksininskoe in Zvenigorod district]; Messages of Joseph Volotsky / Prepared by. text: A. A. Zimin, Y. S. Lurie. M.; L., 1959. S. 191, 365; Old Russian monastic charters / Comp. and foreword: T. V. Suzdaltseva. M., 2001. P. 51; Usachev A. S. Life of Metropolitan. Ions 3rd edition // VCI. 2007. No. 2(6). pp. 17-60 [Long edition of the Life of I.]; XRF. 2008. P. 105-107, No. 13 [Message of the Vel. book Vasily II Vasilyevich in K-pol, July 3-31, 1451]; No. 8, No. 28.

Lit.: Shcherbatov M. M. Russian history from ancient times. St. Petersburg, 1781. T. 4. Part 1. P. 427-570; Shevyrev S.P. New news about the Florence Council, extracted from the Vatican manuscript // ZhMNP. 1841. Part 29. Jan. Dept. 2. P. 60-78; Gorsky A.V., prot. St. Jonah, Met. Kyiv and all Russia // PribTSO. 1846. Part 4. pp. 221-276; SISPRTS. pp. 121-122; Karpov G. St. Jonah, the last Metropolitan of Kiev and All Rus' // CHOIDR. 1864. Book. 4: Oct.-Dec. pp. 142-206; Evstafiy (Romanovsky), archimandrite. Moscow male stavropig. Simonov Monastery. M., 1867. P. 18; Klyuchevsky. Old Russian lives. pp. 240, 319; Barsukov. Sources of hagiography. Stb. 266-264; Description about Russian saints. pp. 64-65; Leonid (Kavelin). Holy Rus'. pp. 132-133; Dimitry (Sambikin). Monthsword. March. pp. 199-202; Golubinsky. History of the RC. T. 2. 1st half. pp. 415, 418-420, 469-515; aka. Canonization of saints. pp. 79, 100; Shpakov A. Ya. The State and the Church in their mutual relations in the Moscow State from the Union of Florence to the establishment of the Patriarchate: The Reign of Vasily the Dark. K., 1904. Part 1; Waldenberg V. Old Russian. teachings about the limits of royal power. Pg., 1916. P. 173-182; Presnyakov A. E. Education Velikorus. state: Essays on the history of the XIII-XV centuries. Pg., 1918. P. 395-407; Belyakova E.V. On the history of the establishment of autocephaly of the Russian Church // Russia on the paths of centralization: Sat. in memory of A. A. Zimin. M., 1982. S. 152-156; she is the same. About one source of the Life of Metropolitan. Jonah: (The origin of the miracle of Paphnutius Borovsky) // Archive of RI. 1992. Issue. 2. pp. 171-178; she is the same. Establishment of autocephaly of the Russian Church in politics. thoughts of the 15th-16th centuries. // Roman-Constantinople heritage in Rus': The idea of ​​power and politics. practice. M., 1995; Kazakova N. A. News of chronicles and chronographs about the beginning of autocephaly of the Russian Church // VID. 1983. T. 15. P. 92-102; Lurie Y. S. Newly found spiritual letter of Metropolitan. Ions // XRF. 1987. Part 3. pp. 640-646; aka. Two histories of Rus' in the 15th century: Early and late, independent and official. chronicles of education Moscow. state St. Petersburg, 1994. pp. 93-108; Zimin A. A. Knight at the crossroads: Feud. war in Russia in the 15th century. M., 1991; Macarius. History of the RC. Book 3. P. 70-71; Book 4. pp. 15-18; Vodov V. Gerasim - Met. Lithuanian or “all Rus'”?: About a white spot in the history of Rus' in the 15th century. // In memoriam: Sat. in memory of Ya. S. Lurie. St. Petersburg, 1997. pp. 230-238; Uspensky B. A. Tsar and Patriarch: Charisma of power in Russia: (Byzantine model and its Russian rethinking). M., 1998; Sinitsyna N.V. The Third Rome: Origins and evolution of Russian. medieval concept (XV-XVI centuries). M., 1998. S. 63-77; she is the same. Russian Church during the period of autocephaly; establishment of the Patriarchate // PE. T. ROC. pp. 61-66; Innocent (Pavlov), abbot. Spiritual diploma of St. Jonah: On the issue of autocephaly of the Russian Church // TsIV. 2000. No. 6/7. pp. 172-179; Skrynnikov R. G. Cross and crown: Church and state in Rus' in the 9th-17th centuries. St. Petersburg, 2000. P. 114, 116, 120-121; Kisterev S.N. Sources about the stay of the Ryazan bishop. Ions in the K-field // Russia and Christianity. East. M., 2004. Issue. 2/3. pp. 41-68; Lenhoff G. The Cult of Metropolitan Iona and the Conceptualization of Ecclesiastical Authority in Muscovy // Speculum Slavie Orientalis: Muscovy, Ruthenia and Lithuania in the Later Ages. Moscow, 2004. P. 120-141; Tarasov A.E. Elevation of Metropolitan. Jonah: From the history of church-political. fight in the 2nd quarter. XV century // VMU: East. 2005. No. 2. P. 97-118; Spassky F. G. Rus. liturgical creativity. M., 20082 (according to decree); Usachev A.S. Degree book and ancient Russian. bookishness of the time mit. Macaria. M.; St. Petersburg, 2009. pp. 205-216.

A. E. Tarasov

Iconography

In the iconographic originals, the following descriptions of I.’s appearance are found: “Sed, brada shorter than Vlasieva’s, with little rootstock at the end, on the head is a hat, sakos” (IRLI (PD). Peretz. No. 524. L. 141 vol., under 30 Martha); “gray-haired, like Blasius with a brad, a saint’s robe, both in amphorae” (described together with St. Photius, Metropolitan of Kyiv and All Rus'; Ibid. L. 165 vol., under May 27); “oversid, brada dole metropolitan Peter, narrower ends, in the bay” (IRLI. OP. Op. 23. No. 294. L. 116, under March 30); “Grey-haired, brada Sergiev, hair from the ears, in a hat and in an amphora and sakosa, in his hand the Gospel. Sak bakan, under the azure” (BAN. Strict. No. 66. L. 93, under March 30); the same text with the addition of “cross chasuble, sakos prazelen” (RNB. Weather. No. 1931. L. 132, under March 30). In the manual by V.D. Fartusov, I. is presented as “a very old man of the Russian type... his face is thin, pale, his beard is gray, a little more than average in size, slightly forked at the end, his hair is short; wearing a sakkos, an omophorion and a club, on the head a miter like a cap. You can also write him a charter with the saying: Child, do not doubt anything, for while the essence from man is impossible, the essence from God is possible. Or: Let your evil tongue be bound, and let your blasphemous lips be stopped" (Fartusov. Guide to the writing of icons. P. 233, under March 31; also I. mentioned under May 27 and June 15 with a reference to March 31 - Ibid. pp. 295, 318).

The earliest image of I. is his tombstone icon from the Assumption Cathedral of the Moscow Kremlin with the image of the Mother of God “Prayer for the People”, with the upcoming chosen saints and the praying people (1st third of the 16th century, GMMC; Tolstaya T.V. On the history of the iconostasis Peter and Paul Chapel of the Assumption Cathedral // Filimonovskie Readings, M., 2004. Issue 2. P. 84. Ill. 12; Preobrazhensky A. S.. Traditions of patron iconography in the decoration of the Annunciation Cathedral // GMMK: Materials and research. M., 2008. Issue. 19: Royal Temple: Annunciation Cathedral Moscow. the Kremlin in Russian history. culture. P. 47. Ill. 3). On it the saint is presented as a prayer book for Christ. clan and patron of the state, including the princely house, since his image precedes the figures of 2 princes. I. is depicted in old age with a gray beard of medium length, dressed in a green sakkos with light crosses and a red underside, and on his head is a bishop’s cap (ancient Russian type of miter).

Among the Russians Hierarchs and saints I. is found on icons and in works of facial embroidery. On the shroud “St. Nicholas the Wonderworker, Peter and Alexy of Moscow, with selected saints” (1st third of the 16th century, State Historical Museum), to the right of the half-figures of 3 Ecumenical saints, on the upper field there is a full-length image of I. embroidered (signature: “( ) ") paired with St. Philip (Kolychev), Metropolitan. Moscow. He has a thick dark brown beard of medium length, is dressed in a green sakkos with a red underside and with light crosses, an omophorion, and a bishop's cap on his head; He blesses with his right hand and holds the closed Gospel in his left. According to N.A. Mayasova, the style of facial sewing and the technology of making veils are characteristic of items produced in the Grand Duke's workshop.

After all-Russian glorification, the image of I. is found on objects made by the best craftsmen of the era of Tsar Ivan IV the Terrible, where he is presented as the new patron of the capital and state, an example of hierarchical service. The development of iconography coincides in time with the creation of St. Makaria, Met. Moskovsky, 3rd edition of the Life of I.

The image of I. appeared on gilded silver beads, with which church clothes and church furnishings were decorated. Such a fragment in the form of a quadrifolium was preserved on a sakkos, presented by Tsar Ivan the Terrible “to the house of the Most Holy Theotokos and the great wonderworkers Peter, Alexei, and Jonah” during the reign of St. Makaria (sakkos of St. Makaria, 1549, GMMK; Vishnevskaya I.I. Sakkos of Metropolitan Makaria // Makaryevsky Readers. Mozhaisk, 2001. Issue 8: Russian sovereigns - patrons of Orthodoxy. P. 109-130; Faith and power. 2007. pp. 48-49. Cat. 8). The fragment with the image of I. was on a precious frame made by royal order for the miraculous Velikoretsk icon of St. Nicholas the Wonderworker in 1555-1556. during the stay of the Vyatka shrine in Moscow (not preserved, known from descriptions of the 19th century - see: Kashminsky S., archpriest. About the Velikoretsk miraculous icon of St. Nicholas // Vyatka EV. 1875. No. 10. P. 323; Voznesensky A., Gusev F. Life and miracles of St. Nicholas the Wonderworker, Archbishop of Myra, and his glory in Russia. St. Petersburg, 1899. P. 308, 688. Note 258). Figures of I. and St. Peter, Metropolitan Moscow, placed on the right field of the Vladimir (Volokolamsk) icon of the Mother of God (c. 1572, TsMiAR; Saltykov. 1981. P. 250. Ill. 143; Faith and power. 2007. P. 134-135. Cat. 53), written capital master commissioned by Malyuta (Grigory Lukyanovich) Skuratov-Belsky. The figure of the saint is turned half-turn towards the centerpiece; with both hands he holds the closed Gospel to his chest. I. in a light patterned sakkos, in an omophorion with blue crosses, in a green cassock with gold sleeves, in a bishop's hat.

Special veneration of I. and the creation of his images on church utensils are associated with the Assumption Cathedral of the Moscow Kremlin. According to the inventories of the cathedral, primarily according to the earliest preserved one - early. XVII century (according to the dating of T. S. Borisova, 1609-1611), a silver shrine with a relief figure of a saint, several. facial coverings on his relics, icons in the altars of the cathedral (main and “censer”, i.e. altar) with a single image of I. and other wonderworkers - patrons of Moscow. “By the command of the pious Tsar and Grand Duke Theodore Ivanovich of All Rus', and by his undoubted faith, and with warm tears, they began to make forged silver crayfish, valuable as a great lamp, a pillar of the Russian land...” (PSRL. T. 34. P. 199-200). So, in 1585-1586. a precious shrine with a relief image of I. appeared on the lid and shrines for the relics of other Rus. saints Most likely, the idea of ​​​​creating such a tombstone-reliquary was formed during the reign of Ivan the Terrible; The Life of I. mentions a miracle that occurred in 1555-1556, when a certain blind wife, praying for healing at the Velikoretsk Icon of St. Nicholas the Wonderworker in the Assumption Cathedral, as well as at the tombstones of saints and at miraculous icons, she was healed at the relics “by the breath of Saint Jonah” (PSRL. T. 21. Part 2. P. 523; Usachev. 2007. P. 57). The side walls of the crayfish, lined with silver (GMMC), have been preserved; the chased image on the lid is known from cathedral inventories (Inventory. 1876. Stb. 299, 418-419, 611-612). The relief image of I. made of silver was gilded and decorated with precious stones (yakhonts, emeralds and lalas) on the clothes and crown. The saint was dressed in “sak” (sakkos), an omophorion, a bishop’s cap, and held the Gospel in his hand. In the upper part of the lid, above the full-length relief figure of the saint, images were minted: in the center - the Holy Trinity, in the corners - the Mother of God and St. John the Baptist. To the beginning XVIII century The lid of I.'s reliquary was installed in an icon case above the tombstone and began to be revered as an icon. There is a wooden relief with the image of I., which may also have served as the lid of his shrine (last quarter of the 17th century, GMMK - see: Sokolova I.M. Russian wooden sculpture of the 15th-18th centuries: Cat. M., 2003. pp. 176-179).

In the Assumption Cathedral of the Moscow Kremlin, 5 tombstone facial coverings with the image of I., made in the middle, have been preserved. XVI - beginning XVIII century (all in GMMC). As a rule, these are contributions from Moscow queens, made in their workshops; the oldest ones were donated to the cathedral by Queen Anastasia Romanovna. The first cover was created, probably, after the Council of 1547 (according to the dating of Mayasova, in 1549-1552; according to the inscription, it was placed by the queen in the Assumption Cathedral to celebrate the memory of I. in 1558 - see: Mayasova. 1995; She. 2004. Cat 18; Faith and Power. 2007. pp. 168-169. Cat. 70); the other was invested in 1551-1553. (Christian relics. 2000. Cat. 66; Mayasova. 2004. Cat. 19); there is a cover from the workshop of Queen Maria Ilyinichna of the 50-60s. XVII century (Mayasova. 2004. Cat. 119). In addition, the coverings for I.’s tomb in the Assumption Cathedral were created in the 2nd half. XVII - early XVIII century in the largest workshops: in Solvychegodsk by A. I. Stroganova (1657; Ibid. Cat. 113) and in Moscow by A. P. Buturlina (late 17th - early 18th centuries; Ibid. Cat. 155). The covers, made according to the general iconographic scheme, differ in the technique of execution and some details. Thus, the oldest cover from the workshop of Tsarina Anastasia Romanovna is sewn with multi-colored silks, the inscription: “”. Characteristic details of the image: a small bishop's hat with a short edge and a low, round crown that fits tightly to the head; on the cover of the Gospel there is a Calvary cross with the inscription: “” (on other covers - the Crucifixion). Personal and bodily sewing is performed without cutting (the right hand with the two-fingered blessing is given only as an outline) and shading. Dr. the cover of Queen Anastasia (1551-1553) is distinguished by denser proportions of the figure, the use of predominantly gold embroidery, as well as an abundance of precious stones and pearls; inscription: " () ". The extensive inscription places emphasis on I.’s prayer for the health of the representatives of the ruling family, especially the royal “children.” Perhaps the veneration of I. in the royal family was associated with “prayer for childbearing” and with patronage of children during illness. It was known about I.’s intercession for the children of the leader. book Vasily the Dark, princes Ivan and Yuri during the feudal war, as well as a miracle with the healing of his daughter. book Vasily II. Throughout the 17th century. a cover embroidered with gold and silver, placed in 1551-1553, is mentioned in the inventory of the cathedral sacristy (Inventory. 1876. Stb. 346, 418-419).

In the XVI-XVII centuries. one of the covers, a gift from Queen Anastasia, together with the face cover of St. Peter was carried out during religious processions from the cathedral on the days of celebrating the memory of the saints, as well as on Easter, during Bright Week and on certain twelfth holidays (Saenkova. 2004. pp. 15-16). In written sources, primarily in the Service Books of the Moscow Assumption Cathedral, it is not specified whether this was a cover placed in 1551-1553. or in 1558. Over time, both covers began to be perceived as shrines associated with the veneration of I.; to the beginning XVIII century they were in the shrine on his relics (Inventory. 1876. Stb. 613-614). Perhaps during this period, on the ancient cover of the I. contribution of 1558, a cut was made under the right, blessing hand of the saint, intended for worshipers to apply to the relics (Faith and Power. 2007. P. 168).

The creation of facial coverings on the relics of I. became a tradition for royal craftswomen of the 17th century. The cover, made in the workshop of Tsarina Maria Ilyinichna, celebrated by the royal craftsmen, is decorated with pearl edges, the edges subtly frame the contours of the figure and details of the vestments, as well as enamel cufflinks. At the top there is an image of the Holy Trinity. Inscription: " " As on the ancient cover of Tsarina Anastasia Romanovna, the halo above I.’s head is decorated with ornaments, and the bishop’s hat has a rounded shape. Mayasova correlates with this monument written news about the veil, which at the end. 1650 “famous icon painter Stepan Rezanets” (Zabelin. 2003. P. 728); in Jan. In 1652, the head of the workshop, noblewoman Aksiniya Eropkina, accepted silk threads for “Metropolitan Jonah for the cover” (Ibid. p. 686). Based on stylistic features, the researcher believes that I.’s cover was completed already in the 60s. XVII century

The 1657 cover was sewn in the workshop of A.I. Stroganova “on the promise” of her son, G.D. Stroganov, who was still an infant, perhaps due to his recovery. The appearance of the saint on this cover is traditional, with the exception of the pointed form of the end of the bishop's cap and the image of the Crucifixion on the Gospel frame. Like the works of the royal workshops, gold and silver threads dominate the sewing of the cover. In the signature, I. is called “Metropolitan of Kyiv and All Rus', Wonderworker,” and in the inscription, “Metropolitan of Moscow.” On the cover from the workshop of A.P. Buturlina there are details of vestments characteristic of the late period: a miter with beads, a pectoral panagia and a club at the right hip.

The inventory of the cathedral mentions the icon of I. in the altar (“what stands at the top place”), which served as a portable image in religious processions from the Assumption Cathedral. It was one of the icons that glorified the memory of the Moscow metropolitans of the 14th-15th centuries, buried in the cathedral, along with the icon of Saints Peter, Cyprian and Photius, as well as the Vladimir Icon of the Mother of God “letter of Metropolitan Siman” (Inventory. 1876. Stb. 328 ). The icon of I. was placed in a rich frame; the front veil with an embroidered figure of I. has been preserved from its decoration (mid-16th century, GMMC; Mayasova, 2004. Cat. 20). On the shroud I. is depicted like St. Nicholas the Wonderworker (Zaraisky) and in the same pattern as the Moscow saints Peter and Alexy on the icons of Dionysius: full-length, with arms raised and spread to the sides, with his right hand he blesses, with his left the saint holds the Gospel on the board. Hierarchal vestments - sakkos with crosses, omophorion; the bishop's hat with a cherub sewn on it fits the head tightly, the beard is without a fork at the end. Inscription: " " The type of face is close to the face depicted on the 1st cover of the work of Queen Anastasia’s workshop, although in general researchers note different proportions of the figure (Ibid. p. 122). As a frame, just like on the tombstones, a fragment of the text of the troparion to the saint was used (voice 4: “... from my youth...”). In the inventory of the cathedral, this “shroud is mentioned, and on it is embroidered the image of Jonah the Wonderworker in gold and silver on tausin damask” (Inventory. 1876. Stb. 328, 351). To the beginning XVIII century the icon and the shroud are already called old (Ibid. Stb. 517). Icons of small size, “piadnitsy”, in precious frames were in “both altars” of the cathedral (Ibid. Stb. 334, 432, 513), i.e. in the main and northern ones. side (altar), including above the doors, together with the images of other Moscow saints (Ibid. Stb. 435). The image of I., apparently in prayer to the Mother of God, was “created by the mob” on a golden icon with a red yacht in the title, attached to the ancient icon of the Great Martyr. Demetrius of Thessalonica in the south. parts of the local row of the iconostasis (Ibid. Stb. 391).

In addition to the preserved facial coverings and shrouds in the Assumption Cathedral, other works of the royal workshops with the image of I are known from published written sources. In the books of the “upper reference” (issuance of materials for the palace workshops) under December 15. 1616, “the cover of Metropolitan Jonah is indicated, the damask coat is purple, the troparion is sewn around: “from his youth” in silver, his image is marked with white, the lining is white canvas” (Zabelin. 2003. P. 634). Probably, work on this cover began even before the Time of Troubles. Since the cover was transferred to the mansion of the nun Queen Marfa Ivanovna, it can be assumed that the entourage of the young Tsar Mikhail Feodorovich, upon completion of sewing the figure of I. in the centerpiece, hoped for the patronage of the saint. In 1642, Master Mark celebrated 6 days on the ubrus “in yellow taffeta” with a Deesis composition depicting Saints Peter, Alexy and I., as well as St. Theognosta. This embroidered butt was intended, perhaps, for one of the palace icons. in honor of the Nativity of St. Mother of God “what is in the entryway” (Ibid. p. 726).

The appearance of the image of the “new miracle worker” I. in the works of the 2nd half. XVI century glorified the grace of the Russian Church, which gave numerous saints and ascetics. In the paintings of the Annunciation Cathedral of the Moscow Kremlin (1547-1551), the figure of I. in prayer is included in the composition “Adoration of the Sacrifice” in the lower tier of the central altar apse. I. is depicted with Saints Philip, Peter and Alexy in the altar part of the Trinity Cathedral of the Ipatievsky Monastery (1685, artel of Gury Nikitin). In the mural painting of the Cathedral of the Assumption Monastery in Sviyazhsk (mid-2nd half of the 16th century; according to the dating of A. S. Preobrazhensky, late 16th - early 17th centuries), I. is placed in the central register to the north. north side pillar located in the altar part of the building. The saint is presented in full vestments, with his blessing hand raised high.

An icon with the image of I., originating from c. ap. Philip of the Cathedral of the Twelve Apostles of the Moscow Kremlin (1690, GMMK; see: Moscow High Hierarchs / Introductory article: N.V. Bushueva. M., 2001. P. 140-141. Cat. 12). The saint is presented full-length, blesses with his right hand, and holds the Gospel on a plate with his left. He is wearing a patterned greenish sakkos, an omophorion and a bishop's cap.

Life icons of I. are extremely rare. The most extensive cycle of miracles and deeds is shown on the icon of the Vologda icon painter Yakov Tarasov (Taranov) (1644, State Historical Museum), created for the chapel in the name of I. Ts. in the name of the Three Saints in Golenishchevo, the ancient countryside Patriarchal residence. The icon was damaged by fire and was restored to the beginning. XX century In the middle according to tradition. scheme of hagiographic icons of saints, adopted from the end. XV - beginning XVI century, the figure of I. is shown full-length, in metropolitan vestments; with his right hand he blesses, with his left he holds the Gospel. The centerpiece is surrounded by 20 stamps with hagiographic scenes of birth, ordination, and burial. The deeds and miracles of I. are illustrated in detail; 2 stamps depict his tonsure into monasticism and the prophecy about I. St. Photia. There are 2 scenes of ordination: presbyter and bishop of Ryazan and Murom. The journey to Constantinople “for the sake of becoming a metropolitan” is reminiscent of an episode from the Life of St. Petra. Also presented are scenes of I.’s deeds and lifetime miracles, following the text of I.’s Life, included in the Degree Book: the healing of his daughter led. book Vasily the Dark Anna (3 brands), boyar Vasily Kutuzov; a prediction of death for the greedy key keeper, the “dispenser of alms,” and the wife of the slow key keeper of the Assumption Cathedral, Maxim Myakota, who late conveyed the news of I.’s imminent death. The hagiographic cycle includes an episode of the rescue of Moscow from the “invasion of the Hagarians” (apparently dedicated to the events of 1451. ), its composition, even with the poor preservation of the image, resembles an illustration of the akathist I. The life cycle of I. could be shortened, as, for example, on the icon “St. Peter, Alexy, Jonah of Moscow, with the marks of the lives” from the prayer house at the Preobrazhenskoe cemetery (XVII century ., State Russian Museum; see: Images and symbols of the old faith. 2008. pp. 132-133. Cat. 114). The Life of I. occupies 16 hallmarks adjacent to the middle. According to researchers, the origin of the icon could be connected with the work of icon painters of the Moscow Kremlin. The set of plots corresponds to the text of the Degree Book, the miracles about the paralytic and about Vasily Kutuzov are highlighted. Several are reproduced in most detail. scenes of ordination and acquisition of relics.

I.'s image was often included in compositions of icons glorifying Moscow saints. Probably the most widespread was the version with the image of 3 Moscow saints: Metropolitans Peter, Alexy and I. The formation of special veneration of these Moscow saints immediately after the glorification of I. can be evidenced by the above-mentioned inscription on the sakkos of St. Macarius 1549. A similar version of the icon was painted already in the middle - 3rd quarter. 16th century: according to the inventory of Kolomna 1577/78, such an icon was in the icon case on the right side of the local row of the iconostasis of the Kolomna Assumption Cathedral (Cities of Ancient Rus' of the 16th century: Materials of scribal descriptions. M., 2002. P. 5 ). The veneration of the 3 Moscow saints took root in church life towards the end. 16th century: in 1592, water from their relics was sent from Moscow to pestilence-stricken Pskov (1st Pskov Chronicle // Pskov Chronicles. M.; Leningrad, 1941. Issue 1. P. 114). During the Time of Troubles, the patrons of Moscow and Russian. The armies are considered to be precisely 3 Moscow saints, including I.: them, as well as St. Russians prayed to Sergius of Radonezh. soldiers under the command of M. V. Skopin-Shuisky before the battle with Hetman R. Ruzhinsky at Aleksandrovskaya Sloboda in November. 1609 (PSRL. T. 34. P. 252), which was possible only with the widespread distribution of icons of this type. The icon of 3 Moscow saints took part on March 14, 1613 in a religious procession in the Kostroma Ipatievsky Monastery to “beg” Mikhail Feodorovich Romanov to ascend to the royal throne (The Legend of Abraham Palitsyn / Edited by L. V. Cherepnin. M.; Leningrad, 1955 . p. 233); such an icon is shown among the images during the religious procession during the meeting of Tsar Mikhail Feodorovich with his mother nun Marfa Ivanovna in the summer of 1613 in the illustrations of the “Book of the election of Mikhail Feodorovich to the kingdom” of 1672-1673. (Drawings belonging to the Book about the election of Tsar Mikhail Feodorovich to the kingdom. M., 1856. Fig. 6; Three centuries: Russia from the Time of Troubles to our time: Historical collection / Edited by V. V. Kallash. M., 1912. P. 225). There was a similar icon in the Moscow Assumption Cathedral near the shrine of St. Peter (“over the tomb of the wonderworker”) in the north. on the altar - “an image, a large puppet, of the wonderworkers Peter, Alexy and Jonah, overlaid with silver, filigree crowns” (Inventory. 1876. Stb. 434, 518). On the pedestal from the sacristy of the Solovetsky Monastery (late 16th - early 17th centuries, AOKM) I. is represented in an ocher-colored saccos with green-backed circles in red frames, a miter, an omophorion thrown over his left hand (Heritage of the Solovetsky Monastery in museums Arkhangelsk region: Catalog of exhibition / Compiled by: T. M. Koltsova. M., 2006. Cat. 8. pp. 25-26). Three Moscow saints could be compared with the K-Polish saints, as evidenced by the image located in the icon case above the local icon “Praise the Lord from Heaven” in the left, northern part of the local row of the iconostasis in the Assumption Cathedral of the Kirillov Belozersky Monastery (“Images of Saints Peter, Alexei , Jonah, Basil the Great, Gregory the Theologian, Ivan Chrysostom. The same image has a worm-like damask veil" - Inventory of buildings and property. 1998. P. 54). Probably all the saints, both Moscow and Poland, were depicted in the same way, without differences in size or arrangement of the figures, thereby emphasizing their unity and similarity. A composition with images of 3 Moscow saints, including I., could be used to depict on the back of an altarpiece or external icon, as, for example, on the back of the Vladimir Icon of the Mother of God from the collection of P. P. Shibanov (mid-17th century. , State Historical Museum). A rare type of icon of I., together with Saints Cyprian and Photius, was supposed to remind of the day of the discovery of their relics during the 1st perestroika of the Moscow Assumption Cathedral (1472): “... his relics are all purposeful and indestructible, for the flesh of his bones did not move compose it; and the saint did not rot away the vestments, and amophoras, and the rest of all these three, according to the years of their repose” (PSRL. T. 18. P. 238).

" The images of the 3 Moscow saints could be presented in prayer not only to the Mother of God, but also to the Savior, for example. on a framed frame from the sacristy of the Solovetsky Monastery with the image of the Savior of Smolensk, angels and crouching saints Peter, Alexy, I. and martyr. Theodora (late 16th - early 17th centuries, State Historical Museum; Preserved shrines of the Solovetsky Monastery: Cat. exhibition / Author: I. A. Bobrovnitskaya. M., 2001. Cat. 25): I. dressed in a golden sakkos, omophorion and bishop's cap, he has a short, thick beard. The image of I. was compared with the images of other Russians. saints, for example on the icon (contribution to the monastery), described in 1601 in the chapel church of the Assumption Cathedral of the Kirillov Belozersky Monastery over the burial of St. Kirill (Inventory of buildings and property. 1998. P. 89). In the signature, I. is called “the great miracle worker” and is presented together with St. Nikita, bishop Novgorod, with the Monks Zosima and Savvaty Solovetsky and Alexander Svirsky.

After the glorification and transfer of the relics of St. Philip (Kolychev) in 1652, an edition of 4 Moscow miracle-working saints was formed, where the image of I. is often paired with the image of St. Philippa. This version became widespread and was found in works of church art of various techniques already from the middle. XVII century In face sewing, e.g. on an epitrachelion from the Moscow Assumption Cathedral with sewn earlier facial fragments (late 16th century - apostles Peter and Paul), which depict Moscow wonderworkers, including I. (1700, GMMK; Mayasova. 2004. P. 234- 235. Cat. 70), I. is represented half-turned, carrying the Gospel, wearing a bishop’s cap, sakkos, and omophorion; his beard is shorter than the usual length, his appearance is similar to that of St. Philippa. Together with St. He is depicted by Philip on an embroidered hood intended for Jonah (Sysoevich), Metropolitan. Rostov and Yaroslavl; this hood was inserted into the Rostov Assumption Cathedral by D. A. Stroganov (GMZRK; Silkin. 2002. pp. 285-289). As a prayer book for the city of Moscow, I., among 4 saints, is represented on the front fragment of the omophorion, embedded in the Novgorod St. Sophia Cathedral, possibly by Patriarch Nikon (mid-17th century, NGOMZ; Ignashina. 2003. pp. 66-67. Cat. 40). On the icons, judging by the works of the 17th-18th centuries, and on the drawings, I. turns in prayer to the icon image in the upper part of the composition, which is carried by angels, for example. to the image of the Mother of God “The Sign” on the icon from the Intercession chapel c. in the name of the prophet Elijah in Yaroslavl by master Fyodor Zubov (1660, YaIAMZ), to the image of the Savior Not Made by Hands, as in a drawing from an icon of the 17th century. (Markelov. Saints of Ancient Rus'. T. 1. P. 346-347), or presented directly (Ibid. P. 354-355). The figure of I. among the praying saints of Moscow is engraved on a gilded frame of Moscow work, made in the 17th century. for a stone Novgorod icon with the image of the architect. Michael XV century from the collection of P. I. Shchukin (State Historical Museum; 1000th anniversary of Russian artistic culture. 1988. Cat. 293); I. is depicted among the selected saints on the right field of the icon case frame of the Vladimir Icon of the Mother of God (mid-17th century, GVSMZ; Icons of Vladimir and Suzdal. M., 2006. P. 339. Cat. 75). In later art, icons of the same type can be found, especially among the works of masters who adhered to the traditional manner, such as the Mstera icon painters I. V. Bryagin and V. I. Shitov (1899, Russian Museum). Four saints, the patron saint of Moscow, including I., could be depicted praying to the saint (on the sides of the central figure), for example. St. John Chrysostom, as in a drawing from a 17th century icon. from the Siysk facial original (see: Markelov St. Jonah heals the sick. Mark of the engraving “Moscow saints Alexy, Peter, Philip, Jonah.” XIX century (GIM)

St. Jonah heals the sick. Mark of the engraving “Moscow saints Alexy, Peter, Philip, Jonah.” XIX century (GIM)

The image of I. as part of 4 Moscow saints was included in the composition of the Bogolyubskaya-Moscow Icon of the Mother of God (XVIII-XIX centuries). In the 17th century on the icon “Praise to the Vladimir Icon of the Mother of God” (“Planting the Tree of the Russian State”) from c. St. Trinity in Nikitniki (master Simon Ushakov, 1668, Tretyakov Gallery), the region glorifies the Muscovite kingdom and the Church, I. is depicted full-length, as a reminder of the images of the prophets, on the left side of a vine medallion on a yellow background, with a scroll in his left hand.

There are known images of I. as part of the Deesis row of the iconostasis, for example. in c. Resurrection on the Debra in Kostroma (1652; see: Kostroma icon of the XIII-XIX centuries: Cat. / Comp.: N. I. Komashko, S. S. Katkova. M., 2004. Cat. 107. P. 507- 508). I. (the inscription has not been preserved) is presented together with St. Philip (Kolychev) (?) in holy vestments: a bishop's cap, a cross-patterned phelonion, a blue cassock, an epitrachelion and an omophorion thrown over his left hand, with both hands he supports the Gospel; he has a long beard without forks. The life-size icon of I. was in the Deesis rank c. in the name of the prophet Elijah in Yaroslavl (mid-17th century, YaIAMZ; Icons of Yaroslavl XIII - mid-17th century: Masterpieces of ancient Russian painting in the museums of Yaroslavl / Author: V.V. Gorshkova. M., 2009. T. 2 pp. 148-149. Cat. 134). According to the drawings of the Siysk facial original, an icon composition of the 17th century is known, where I. is presented opposite St. Philip, depicted with his hand raised; the saints are shown as interlocutors, dressed identically, the older I. has a longer beard (Markelov. Saints of Ancient Rus'. T. 1. pp. 292-293).

The image of I. in prayer is presented on the icons of Moscow saints, for example. on a drawing from a 17th century icon. (Ibid. pp. 340-341), on 2 pyadnitsa icons. XIX - early XX century (CMiAR; on the back of one of them there is an ink stamp from the workshop: “1st Moscow Artel of Artistic and Icon Painting”).

I. was depicted as part of the Russian Councils. saints: on the Vygov icons. XVIII - beginning XIX century (MIIRK) and 1st half. XIX century from the village Chazhenga, Kargopol district, Arkhangelsk region. (Tretyakov Gallery; see: Icônes russes: Les saintes / Fondation P. Gianadda. Martigny (Suisse); Lausanne, 2000. P. 142-143. Cat. 52), on the icon of the letter of the Old Believer master P. Timofeev, 1814 ( State Russian Museum; see: Images and symbols of the old faith. 2008. pp. 82-85. Cat. 70; prophet see: Markelov. Saints of Ancient Rus'. T. 1. pp. 456-457). I. is also represented on the icon of the 1st half. XIX century from the Old Believer prayer house at the Volkov cemetery in St. Petersburg (GMIR). In the art of the 18th-19th centuries. Iconography changes: instead of the traditional miter, a hood appears, for example. on the half-length engraved image of the saint on a fragment of a silver and gilded folding reliquary by the Moscow master A. A. Zhdanov (1720, GMMK).

The image of I. is included in the group of saints of the 14th century. in the murals of the gallery leading to the cave church. St. Job of Pochaevsky in the Pochaev Dormition Lavra (painting in the academic style of the late 60s - 70s of the 19th century, by hierodeacons Paisius and Anatoly, renewed in the 70s of the 20th century). On the relief of the monument to the 1000th anniversary of Russia in the Novgorod Kremlin (1862, sculptors M. O. Mikeshin, I. N. Schroeder, architect V. A. Hartman) I. is depicted among Russian enlighteners.

In icon painting of the 20th century. I. is present in the group of Moscow saints on the icon “All Saints Who Shined in the Russian Land,” created in 1934 by the mon. Juliania (Sokolova) for St. Afanasia (Sakharova) (TSL sacristy), as well as in its repetitions of the 50s. XX century (sacristy of TSL, SDM; see: Aldoshina N. E. Blessed Work. M., 2001. P. 231-239). Prot. Vyacheslav Savinykh and N.D. Shelyagina performed a vision with a life-size image of I. for the Menaion MP (Images of the Mother of God and saints of the Orthodox Church. M., 2001. P. 259). I. is also presented in modern times. icons of the Councils of Moscow Saints (for example, on the icon from the Metropolitan Chambers of TSL).

When I.’s relics were found, the items of his vestments were also found incorrupt: “...robes, and amphoras, and so on...” (PSRL. T. 18. P. 238). Of the surviving items that belonged to I., mention should be made of a spoon and a handle. Liar I. from several times. cases were named in the inventory among the vessels in the sacristy of the Assumption Cathedral of the Moscow Kremlin already in the beginning. XVII century: “...the liar of the wonderworker Iona is made of bone, like a fish tooth, and at the end it is bound with gold...” (Inventory. 1876. Stb. 358), to the beginning. XVIII century it was in the altar of the cathedral among the relics and reliquaries (Ibid. Stb. 665-666; see also: Christian relics. 2000. P. 214-215. Cat. 67; warrants I. - Ibid. P. 213. Cat. 65).

Source: Zabelin I. E. Home life Russian. kings and queens in the 16th and 17th centuries: Materials. M., 2003; Inventory of Moscow. Assumption Cathedral of the 17th century. // RIB. M., 1876. T. 3. Stb. 287-811; Inventory of buildings and property of the Kirillo-Belozersky Monastery in 1601 / Compiled by: Z. V. Dmitrieva, M. N. Sharomazov. St. Petersburg, 1998.

Lit.: Uspensky A. I. Life of St. Ions of the Metropolitan: (Translations from the icon of 1644, painted by Yakov Tarasov). M., 1905; Saltykov A. A. Museum of Old Russian. art named after Andrey Rublev. L., 1981; 1000th anniversary of Russian artist culture: [Cat. ext.]. M., 1988; Mayasova N. A. The oldest cover of Metropolitan. Ions // GMMC. Materials and research. M., 1995. Issue. 10: Old Russian. artist sewing. pp. 26-38; she is the same. Old Russian face sewing: Cat. M., 2004; Christian relics. 2000; Silkin A.V. Stroganov face sewing. M., 2002. С. 180, 234, 249, 285-289; Cat. 12, 50, 61, 89. Ignashina E. V. Old Russian facial and ornamental sewing in the collection. Novgorod Museum: Cat. Vel. Novgorod, 2003; Kostina I. D. Works of Moscow. silversmiths 1st half. XVIII century: Cat. M., 2003; Komashko N. I., Katkova S. S. Kostroma icon of the XIII-XIX centuries: Code of Russian. iconography. M., 2004; Saenkova E. M. Officials (Typicons) of the Assumption Cathedral Moscow. Kremlin as a source on Russian history. art of the Late Middle Ages.: AKD. M., 2004. P. 15-16; Faith and power: The era of Ivan the Terrible: Cat. vyst. M., 2007; Icons of the XIII-XVI centuries. in collection TsMIAR. M., 2007. Cat. 88; Usachev A. S. Life of Metropolitan Ions 3rd ed. // VCI. 2007. Vol. 2(6). pp. 5-60; Images and symbols of the old faith: Monuments of Old Believer culture from the collection. Rus. museum: Cat. St. Petersburg, 2008. Cat. 114. pp. 132-133.

M. A. Makhanko

Saint Jonah, Metropolitan of Moscow and All Rus', was born in the last quarter of the 14th century in the village of Odintsovo near the city of Soligalich, in the Kostroma land. From an early age the boy strove for a monastic life. At the age of twelve, he became a monk in one of the Galich monasteries, and then moved to the Moscow Simonov Monastery.

Saint Jonah, Metropolitan of Moscow and All Russia. Icon of the 20th century.

The young monk humbly and diligently fulfilled various obediences, strictly observing the precepts of the first abbots of the monastery - St. Theodore, the founder of the monastery, later Archbishop of Rostov (+1394; commemoration November 28/December 11), and St. Kirill, later abbot of Belozersky (+1427; commemoration 9 /22nd of June). He labored in fasting, prayer, and reading the word of God. Saint Photius Metropolitan (+1431; commemorated July 2/15) once visited the Simonov Monastery. And when he came to the bakery, he saw the monk Jonah, who had fallen asleep from much labor, and the right hand of the tired monk was bent in a blessing gesture. Saint Photius asked not to wake him, blessing the sleeping monk, and prophetically predicted to those present that he would be a great saint of the Russian Church and would turn many to the path of salvation.

Icon “Image of the Mother of God “The Sign” with the upcoming Saints Stephen, Archbishop of Sourozh, Leonty, Bishop of Rostov, Philip, Peter, Alexy, Jonah, Metropolitans of Moscow.” Feodor Zubov. Yaroslavl. 1659

In 1431, Saint Jonah was installed as bishop of the Ryazan and Murom Sees. He put a lot of work into converting the non-religious residents of his diocese to Christ. Soon after the death of Metropolitan Photius, Saint Jonah headed the Russian Orthodox Church. In 1432 he was called “named the Most Holy Metropolis of Russia.”

However, the internecine struggle for the grand-ducal throne between Grand Duke Vasily II Vasilyevich and his uncle, Prince Yuri Dmitrievich of Galicia, did not allow the saint to travel to Constantinople to Patriarch Joseph II (1416-1439) for dedication. At this time, the Lithuanian prince Svidrigailo sent Smolensk Bishop Gerasim to Constantinople to be ordained metropolitan of Lithuania (at the beginning of the 15th century, Smolensk was temporarily annexed to the Principality of Lithuania).

Icon "Moscow Saints Peter, Alexy, Jonah, Philip, coming to the Deesis." The right wing of the tricuspid folding door. End of the 17th century. Armory School. From the collection of P.D. Corina.

Bishop Gerasim was elevated to the rank of Metropolitan of All Rus' in Constantinople; in 1435, suspected of treason by Prince Svidrigailo, he was captured and burned. After the death of Metropolitan Gerasim, Bishop Jonah went to Constantinople. But, having arrived in the capital of Byzantium, he learned that Patriarch Joseph had already appointed a certain Isidore to the Russian Metropolis. In 1439, Isidore accepted the union at the Council of Florence and upon returning to Moscow in 1441, he was imprisoned in the Chudov Monastery. A Council of Russian Hierarchs was immediately convened, which condemned “Isidore’s whole affair.” When it became finally clear that the Patriarch of Constantinople agreed to the union, the Russian Church began to defend the purity of Orthodoxy. In December 1448, a Church Council was convened in Moscow to elect the primate of the Russian Church. Saint Jonah was elected Metropolitan of All Russia with the title “Kiev and All Rus'”. He chose Moscow as his place of residence, which is why he is also called Metropolitan of Moscow. This is how the dependence of the Russian Church on Constantinople ended and the beginning of autocephaly was laid.

Icon "Saints Peter, Alexy, Jonah, Metropolitans of Moscow." Moscow school. End of the 16th century. From the collection of P.D. Corina.

Heading the All-Russian See, Saint Jonah first of all took care of improving relations between Moscow and the Principality of Lithuania. Thanks to this, he managed to annex the southwestern dioceses to Moscow. Saint Jonah made great efforts to improve the returned dioceses and to eradicate Uniatism in them. He called for peace and an end to civil strife, explained the harm of rage and anger, and taught repentance and obedience.

Icon "Saints Peter, Alexy, Philip, Hermogenes and Jonah, Metropolitans of Moscow." Refectory Church of the Holy Trinity Sergius Lavra.

Saint Jonah was especially concerned about the spiritual and moral improvement of his flock. In his teaching letters, he admonished people to remember the salvation of the soul, to be merciful, and to conscientiously treat their civic responsibilities. Saint Jonah strictly demanded observance of Christian commandments from the clergy.

Pointing to the greatness of the priestly office, he called on the clergy to perform their pastoral service with dignity.

Saint Jonah showed special diligence in choosing worthy candidates for the episcopal sees.

He paid great attention to monastic monasteries, caring about their needs and strict observance of monastic rules. And despite his high rank, he still did not abandon his personal monastic exploits. Showing concern for the churches of God, the saint renovated and splendidly decorated the Mother See of the Assumption Cathedral in the Moscow Kremlin.

He added special solemnity to the services, increasing the number of readers and singers. In 1450, with the blessing of Saint Jonah, stone metropolitan chambers were erected.

Living in God's commandments and strictly observing his monastic vows, Saint Jonah received from the Lord the gift of miracles and clairvoyance. Through his prayers, those suffering from various ailments were healed.

In 1451, the Tatars unexpectedly approached Moscow, burned the surrounding area and prepared to attack the city.

Metropolitan Jonah and the clergy made a religious procession along the walls of the city, with tears praying to God for the salvation of the city and people.

Seeing the elderly monk Anthony, a monk of the Chudov Monastery, who was distinguished by a virtuous life, Saint Jonah said: “My son and brother Anthony! Pray to the merciful God and the Most Pure Mother of God for the deliverance of the city and all Orthodox Christians.” The humble Anthony replied: “Great saint! We thank God and His Most Pure Mother: She heard your prayers and begged Her Son, the city and all Orthodox Christians will be saved through your prayers. The enemies will soon be defeated, only I alone am destined by the Lord to be killed by the enemies.” As soon as the elder said this, an enemy arrow pierced him.

Elder Anthony’s prediction came true: on July 2, the feast of the Placing of the Robe of the Most Holy Theotokos, confusion occurred in the ranks of the Tatars and they fled in unknown fear and horror. In memory of the deliverance of Moscow from the invasion of the Nogai Khan Mazovsha, Saint Jonah in the same year built a temple in honor of the Feast of the Placing of the Robe of the Most Holy Theotokos.

Saint Jonah reposed in the Lord at a ripe old age on March 31, 1461, at two o’clock in the afternoon on Tuesday of Holy Week. A few days before, he foreknew from the Lord the time of his blessed death. The saint was buried in the cathedral church, behind the left choir.

On May 27, 1472, during the reconstruction of the Assumption Cathedral, the discovery of the incorruptible relics of St. Jonah took place. Through the prayers of the saint of God, healings took place. The life of the saint and two canons (one for the discovery of relics) were written by Hieromonk Pachomius the Serb, Logothetus (+after 1484). The church-wide celebration of the memory of St. Jonah was established at the Moscow Council of 1547, under Metropolitan Macarius of Moscow (1542-1563). In 1596, Patriarch Job established the celebration of Saint Jonah at the Council of Other Moscow Saints on October 5/18.

Metropolitan (born March 31, 1461), the first of the primates of the Russian Church, elected by the Council of Bishops completely independently of the Patriarch of Constantinople. A native of the city of Soligalich (Kostroma), he became a monk at the age of twelve... ... Russian history

Saint, Metropolitan of Moscow and All Rus' (titled Kiev and All Rus').† 1461; memory March 31/April 13, May 27/June 9, June 15/28, June 23/July 6 in the Cathedral of Vladimir Saints, January 23/February 5 in the Kostroma Saints Cathedral and 5/18... ...

St. Jonah, Metropolitan of Moscow, was born near Soligalich, in the 12th year he became a monk in Galich, then moved to the Simonov Monastery in Moscow. Here he was a strict guardian of monastic rules, for which he was persecuted. In 1437 he... Biographical Dictionary

Jonah, Bishop of Ryazan, Metropolitan of Moscow- Jonah (d. 1461) – Bishop of Ryazan, later Metropolitan of Moscow, church leader and publicist. I. is the first Russian metropolitan appointed without approval by the Patriarch of Constantinople. I. was subsequently canonized, and more... ... Dictionary of scribes and bookishness of Ancient Rus'

Saint, Metropolitan of Moscow, b. in the village Odnousheve near Soligalich; died on March 31, 1461. He became a monk in one of the Galician monasteries, being only 12 years old, then he was a monk in the Moscow Simonov Monastery and here he turned to himself... ... Large biographical encyclopedia

Saint, Bishop of Great Perm, Ustvym.† 1470; commemorated on June 6/19, January 29/February 11 and the 3rd Sunday after Pentecost at the Cathedral of Vologda Saints. Saint Jonah was the fifth Bishop of Perm. After the death of the great enlightener of Perm... ... Large biographical encyclopedia

Jonah, St. Metropolitan of Moscow† 1461 March 31. Russian biographical dictionary in 25 volumes. Ed. under the supervision of the Chairman of the Imperial Russian Historical Society A. A. Polovtsev. St. Petersburg: Type. I. N. Skorokhodova, 1896 1918 ... Large biographical encyclopedia

Moscow Academic Theater of Satire- On October 1, 1924, the Moscow Satire Theater was opened in the basement of building No. 10 on Bolshoi Gnezdnikovsky Lane. The new theater was headed by director David Gutman. In creating the first Moscow review performance, they took... ... Encyclopedia of Newsmakers

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Brief Life of Saint Jonah, Metropolitan of Moscow and All Rus'

Saint Jonah, mit-ro-po-lit of Moscow and all Russia, miracle-worker, was born in the city of Ga-li-che in bla -go-che-sti-voy Christian family. The future saint's father's name was Fe-o-do-rum. At the age of two, the young man took monastic hair in one of the Ga-lich monasteries, from where -went to the Moscow Si-mo-nov monastery, where he performed various personal observances for many years. Once upon a time the saint (commemorated on June 9 and July 15), visited Si-mo-nov mo-na-styr and after mo-leb-na, pre-po- having given the blessing to the ar-hi-mand-ri-tu and the brethren, he wished to say the blessing to the monks who had fulfilled the word -sha-nie on mo-na-styr-skih works. When he came to the bakery, he saw the foreigner Jonah, who had fallen asleep from much work, and the right hand of the foreigner was tired. as if I were co-bending in a blissful gesture. Saint Fo-tiy asked him not to wake him up, said bliss to the sleeping monk and pro-che-said before the presence -We know that this monk will be a great saint of the Russian Church and will set many on the path of salvation.

The predication of the saint was completely fulfilled. A few years later, Saint Jonah was installed as bishop of Rya-za-ni and Mu-ro-ma.

In 1431, Saint Photios died. Five years after his death, the saint was elected Metropolitan of the All-Russian for his good and holy life And she. When the new mit-ro-po-lit from-right-to-pat-ri-ar-hu Joseph II (1416-1439) in Kon-stan-ti- but in order to accept the appointment to the mit-ro-po-lya, it turned out that not long before the evil-wise Is- i-dor, according to the origin of Bol-garin, was already ordained to the Russian metropolitan region. Having spent a short time in Kiev and Moscow, Is-i-dor went to the Florence Cathedral (1438), where he accepted the union. The meeting of Russian ar-hi-her-evs and the spiritual was secretly fleeing to Rome (where he died in 1462). Saint Jonah was elected to the All-Russian mit-ro-poly. His dedication by the blessing of the Kon-stan-ti-no-pol-pat-ri-ar-kha Gregory III (1445-1450) forward -vye so-ver-she-but rus-ski-mi ar-hi-ere-ya-mi in Moscow. On December 15, 1448, Saint Jonah entered the monastery and with arch-pas-tyr zeal began to affirm the good -honor among our fellows, strengthening the right-glorious faith in the country in word and deed. And with his high rank, he still did not abandon his personal monastic endeavors. For his labors for the benefit of the Church of Christ, Saint Jonah received a blessing from God for the blessing of God. -re-niy and pro-zor-li-in-sti. In 1451, the ta-ta-rs unexpectedly approached Moscow, burned the surroundings and were heading towards the na-pa-de-niy city. Mith-ro-po-lit Jonah with the clergy made a procession of the cross along the walls of the city, with a trail of prayers to God for the salvation of the gra -yes and people. See-dev pre-sta-re-lo-go mo-na-ha An-to-niya, ino-ka Chu-do-va mo-na-sta-rya, which from-li-chal- With a good life, Saint Jonah said: “My son and brother An-to-niy! Pray to the dear God and the Most Holy God for the deliverance of the city and all rights -glorious Christians.” The humble An-to-niy answered: “Great saint! Blessings of God and the Most Holy Mother of God: Hear-sha-la She prays for you and implores the Son of Her, go- the family and all the right-glorious christs will be saved by your prayers. The enemies will soon be on the run. Only I am destined by the Lord to kill the enemy.” As soon as the old man said this, the enemy’s arrow pierced him.

The prediction of Elder An-to-niy came true: on July 2, on the holiday, there was confusion in the ranks of the Tatars, and they were in the dark. out of fear and horror, they fled. Saint Jonah soon built a temple in his yard in honor of the Po-lo-zhe-Niya of the Most Holy God in Pa -remove Moscow from the enemies.

The blessed end of Saint John after the va-la in 1461. At the tomb of the saint, many works began to be performed.

In 1472, the power of the holy mit-ro-po-li-ta John was declared incorruptible and placed in the Dormition -sky so-bo-re of the Krem-la (celebration of the transfer of holy relics on May 27). The Council of the Russian Church in 1547 established the celebration of St. Jonah, the mit-ro-of Moscow, especially -I'm sorry. In 1596, Patriarch Job established the celebration of St. Jonah in the company of other Moscow saints -lei, October 5th.

Complete Life of Saint Jonah, Metropolitan of Moscow and All Rus'

Saint Jonah, Metropolitan of Moscow and all Russia, was born in the last quarter of the 14th century in the village of Odin -tso-ve near the city of So-li-ga-li-cha, in the Kostroma land. From an early age, the boy aspired to a foreign life. At the age of two, he accepted a monastery in one of the Galich monasteries, and then moved re-went to the Moscow Si-mo-nov monastery.

The young monk humbly and diligently fulfilled various personal observances, strictly observing the first yoke -me-new obi-te-li - , os-no-va-te-la mo-na-sta-rya, subsequently the arch-episcopal-pa of Ro-stov-go ( † 1394; commemoration of November 28/December 11), and subsequently abbot of Be-lo-zer-skogo († 1427; commemoration of 9 /22nd of June). He sat down in fasting, praying, reading the word of God. mit-ro-po-lit († 1431; commemorated July 2/15) once upon a time Si-mo-nov mo-na-styr. And when he came to the bakery, he saw the foreigner Jonah, who had fallen asleep from much work, his right hand being tired. -I wish I could bend it in a blissful gesture. Saint Fo-tius asked for the strength not to wake him, having blessed the sleeping monk, and pro-che-said in the presence of We know that he will be a great saint of the Russian Church and will convert many to the path of salvation.

In 1431, Saint Jonah was appointed bishop of the Ryazan and Murom cathedrals. He put a lot of work into converting the foreign-faithful inhabitants of his diocese to Christ. Soon after the death of the mit-ro-po-li-ta Photius, Saint Jonah headed the Russian Right-Glorious Church. In 1432, he was named “re-named to the holy Russian mit-ro.” One-on-one internecine struggle for the great-prince's throne of the great prince Va-si-lia II Va-si- Lie-vi-cha and his uncle, Ha-lits-ko-go-prince Yuri Dmit-ri-e-vi-cha, didn’t you allow your saint to go to Kon-stan-ti-no-pol to pat-ri-ar-hu Joseph II (1416-1439) for dedication. At this time, Prince Svid-ri-gai-lo of Lithuania sent to Kon-stan-ti-no-pol for ordination to the mit-ro-po-li-ta Li -Comrade Smo-lensk Episcopal Ge-ra-si-ma (in the early 15th century, Smo-lensk was temporarily - is not related to the Li-tov-principality).

Bishop Ge-ra-sim was elevated to Kon-stan-ti-no-po-le to the rank of mit-ro-po-li-ta of all Russia; in 1435, for the long-time prince Svid-ri-gai-lo in betrayal, he was captured and burned. After the end of the mit-ro-po-li-ta Ge-ra-si-ma in Kon-stan-ti-no-pol, Bishop Jonah came to rule. But, having arrived in the capital of Byzantium, he learned that Patriarch Joseph had already installed a certain go Is-i-do-ra. In 1439, Is-i-dor accepted the union at the Florentine council and, upon returning to Moscow in 1441, was for chen in Chu-dov mo-na-styr. A council of Russian hierarchs was immediately convened, which condemned “I-do-it-do-it-all.” When it became clear that the Kon-stan-ti-no-Polish pat-ri-arch agreed to the union, the Russian Church stood for the protection of pure-ness. In December 1448, a church council was convened in Moscow to elect a representative of the Russian Church. Saint Jonah was elected mit-ro-po-ly of All-Russia with the title “Kiev-skiy and All Russia”. He chose Moscow as his place of residence, which is why it is also called the Moscow mit-ro. So the distance between the Russian Church from Kon-stan-ti-no-po-la and it was the same-but-on-cha-lo -to-ke-fa-lii.

Heading the All-Russian Department, Saint Jonah was first of all concerned about improving between Moscow and the Lithuanian principality. Thankfully, he managed to unite the southwestern dioceses with Moscow. Saint Jonah made great efforts for the good-organization of the returned dioceses and for the restoration of unity in them. at-stva. He called for peace and an end to strife, explained the harm of rage and anger, taught -listening.

Saint Jonah was especially concerned about the spirituality and morality of his flock. In his teaching grams, he taught us to remember about the salvation of the soul, to be kind-hearted, to be kind from-to-their civic responsibilities. Saint Jonah strictly demanded the observance of Christian principles from the priests. Pointing to the great sacred sa-na, he called the cl-ri-kov to the venerable passer-by -news of pastoral service. Saint Jonah showed particular dedication in the selection of senior can-di-da-tov to the arch-hierical departments .

He paid great attention to the mo-na-she’s abodes, cared about their needs, about strict observance of foreign -che-rules. And with his high rank, he still did not abandon his personal monastic endeavors. Showing respect for the temples of God, the saint announced and blessedly stole the power first and foremost The Assumption Cathedral in the Moscow Kremlin. He gave special solemnity to the divine servants, increasing the number of readers and singers. In 1450, according to the blessing of St. Jonah, stone mit-ro-whose monasteries were erected pa-la-you.

Living according to God's commandments and strictly observing your religious vows, Saint Jonah received from the State Yes, the gift of wonder and insight. According to his prayers, various personal ailments were cured.

In 1451, the ta-ta-rs unexpectedly approached Moscow, burned the surroundings and were heading towards the na-pa-de-niy city. Mith-ro-po-lit Jonah with the clergy made a procession of the cross along the walls of the city, with a trail of prayers to God for the salvation of the gra -yes and people. See-dev pre-sta-re-lo-go mo-na-ha An-to-niya, ino-ka Chu-do-va mo-na-sta-rya, which from-li-chal- With a good life, Saint Jonah said: “My son and brother An-to-niy! Pray to the dear God and the Most Holy God for the deliverance of the city and all rights -glorious Christians.” The humble An-to-niy answered: “Great saint! Blessings of God and the Most Holy Mother of God: Hear-sha-la She prays for you and implores the Son of Her, go- the family and all the right-glorious christs will be saved by your prayers. The enemies will soon flee, only I am destined by the Lord alone to be killed by the enemy.” As soon as the old man said this, the enemy’s arrow pierced him.

The prediction of Elder An-to-niya came true: July 2, on the feast of the Ri-za of the Most Holy God , in the ranks of the ta-tars there was confusion, and they, in unknown fear and horror, fled. In remembrance of the blessing of Moscow from the invasion of the but-gai-sky Kha-na Ma-zov-shi, Saint Jonah in the same year co-oru - a temple was built in honor of the feast of the Riza of the Most Holy God.

Saint Jonah went to the Lord in deep old age on March 31, 1461, at two o'clock in the afternoon on Tuesday of Passion. mi-tsy. A few days before, he announced his blessed death from the State. The saint was buried in the cathedral church, behind the left kli-ro.

On May 27, 1472, during the re-construction of the Assumption Cathedral, the discovery of the incorruptible relics of the saint was completed. la Jonah. According to your prayers, God will please you for healing. The life of a saint and two ka-no-nas (one for the collection of relics) on-pi-sa-ny hiero-mo-na-hom Pa-ho- mi-em Ser-bom, Lo-go-fe-tom († after 1484). Public church celebration in memory of St. John established on the Moscow Council 1547 years, under the mit-ro-po-li-those of Moscow Ma-ka-ria (1542-1563). In 1596, Pat-ri-arch Job established the celebration of St. Jonah in the Community of other Moscow saints -lei 5/18 October.

Greatness to the saints of Moscow

We magnify you,/ saints of Christ/ Peter, Alexis, Jono, Philippe and Hermogene,/ and we honor your holy memory:/ for you pray for us// Christ our God.

Prayer to Saint Jonah, Metropolitan of Moscow and All Rus'

Oh, all-praised saint of Christ and wonderworker Jono! Accept this small prayer from us sinners, who come running to you, and with your warm intercession, beg the Lord and our God Jesus Christ, for, having looked upon us mercifully, He will grant us the sins of our wills forgiveness of the unwitting and involuntary, and in His great mercy He will deliver us from troubles , sorrows, sorrows and illnesses, mental and physical, that hold us; May he give the land fruitfulness and everything that is needed for the benefit of our present life; may He grant us to end this life in time in repentance, and may He grant us, sinners and unworthy of His Heavenly Kingdom, to glorify His endless mercy with all the saints, with His Beginningless Father by His Holy and Life-giving Spirit, forever and ever. Amen.

Second prayer to Saint Jonah, Metropolitan of Moscow and All Rus'

Oh, most honorable and sacred head and filled with the grace of the Holy Spirit, the abode of the Savior with the Father, great bishop, our warm intercessor, Saint Jonah, standing at the Throne of all the King and enjoying All the light of the Consubstantial Trinity and the cherubic angels proclaiming the Trisagion hymn, great and unexplored boldness Having to the All-Merciful Master, pray for the salvation of the flock of Christ's people, establish the well-being of the holy churches, decorate the bishops with the splendor of holiness, strengthen the monastics with the feat of the good current , the reigning city and all the cities of the country preserve well and keep the holy immaculate faith, the whole world, through your intercession, die, from delivered from famine and destruction, and saved from the attacks of foreigners, old comforts, instruct the young, make the foolish wise, have mercy on the widows, protect the orphans, grow up the babies, return the captives, silently Heal those who live, and everywhere you warmly call upon you and fall in faith and pray to you from all sorts of misfortunes and misfortunes through your intercession for freedom, pray for us to the All-Bountiful and Humane-loving Christ our God, so that on the day of His terrible coming He will deliver us from this foolish state and create the joy of the saints with all the saints. us forever and ever. Amen.

Metropolitan Jonah (1448-1461)

Being in the position of a natural assistant to the Grand Duke of Moscow, Metropolitan Jonah had numerous occasions to serve with his hierarchical authority the interests of his power and the rise of Moscow. Yes, St. Jonah took an active part in the long struggle of the Moscow prince Vasily Vasilyevich over the great reign with Dmitry Yuryevich Shemyaka, who had claims to the grand-ducal table according to the ancient right of family seniority. At the beginning, however, Shemyaka, who took possession of the grand-ducal table in 1446, with his treacherous promises persuaded Jonah to take one action aimed at harming Vasily Vasilyevich. Jonah gave Shemyaka, on his guarantee, the sons of Vasily, but immediately rebelled against the treacherous prince as soon as he abused his gullibility. And Vasily Vasilyevich himself subsequently had nothing against Metropolitan Jonah, obviously knowing that the saint’s act was the result of simply a gentle mistake. Since the time in 1447 Vasily Vasilyevich drove Shemyaka from the grand-ducal table, St. Jonah never ceased to help the Grand Duke in every possible way to humble his rival. On behalf of the entire Russian clergy, he wrote a letter of sedation to Shemyaka with the threat of excommunication. He sent the same letters to Shemyaka’s supporters: he repeatedly wrote to the people of Novgorod and to the rebellious colony of Vyatka. Metropolitan Jonah helped the Moscow prince as much as he could with his authority and in the fight against external enemies - the Tatars. The Tatar yoke over Russia had almost completely weakened, but it was still necessary to reckon with frequent raids and pay a not entirely easy “tribute” to the ephemeral victors. To facilitate this struggle, the Grand Duke essentially needed the consent of the appanage princes, which the Metropolitan asked the latter to do in special messages to them, sometimes trying to influence them through local bishops. Another church-governmental act of Metropolitan. Jonas can also be taken into account as contributing to the rise of Moscow's authority. This is a solemn veneration of the holy metropolis. Alexy, whose incorrupt relics were found on the occasion of the construction of a church in the Chudov Monastery.

The national significance and state authority of the metropolitan was retained under St. Jonah still has his former strength. Under Vasily Vasilyevich, Jonah, like previous metropolitans, was a constant adviser in all important state affairs. Everyone who had diplomatic affairs with Moscow turned to him as an intercessor and guarantor: the Polish king, the Pskovites, Shemyaka and his allies...

Although Met. Jonah was in the full sense a protege of Moscow, but for some time he continued to be the de facto Metropolitan of All Rus'. But he had to take special care in advance to establish his power over the Lithuanian half of the metropolis. After Metropolitan Isidore fled from Russia, Lithuanian Rus', as we have seen, could still accept him again as its rightful leader, which Isidore negotiated with her just before the installation of Jonah. Deciding on this order, Grand Duke Vasily Vasilyevich communicated with the Grand Duke of Lithuania and, together with the Polish King Casimir (1440-1492), and only after receiving his consent, he convened a council that ordained Jonah.

However, the Russian dioceses of the Lithuanian state did not immediately fall under the authority of the metropolitans. Ions. Only in the next 1449 Met. Jonah, taking advantage of the peace treaty between Casimir and Moscow, obtained from the ruler of Lithuania the right to actually govern the Lithuanian-Russian dioceses. To exhort the Orthodox population of these dioceses to submit to the metropolitan installed in Moscow, Jonah wrote special messages, of which two have survived to us: 1) to all princes and lords and boyars and governors and governors and the entire Lithuanian-Galician people and 2) to Kyiv Prince Alexander Vladimirovich. The consent of the population, apparently, was obtained, and Casimir, with a letter of 1451, confirmed Jonah’s right to “the capital of the Metropolitan of Kiev and All Rus', as was the first according to the rules and customs of Russian Christianity.”

By this act, the dioceses of Lithuania were subordinated to the Moscow Metropolitan, but the dioceses of Galicia were left outside his sphere of influence. During the then division of Lithuania and Poland, Casimir in Poland did not have the fullness of state power as in Lithuania, and had to largely submit to the will of the Polish people. Galicia belonged to its own Poland, as its conquered part, and there the king listened more to the voice of the Latin clergy and was guided by narrow national interests. That is why Casimir left Jonah’s special petitions to subordinate the Galician dioceses to him without consequences.

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