Old Russian icon of the Mother of God • Orthodox portal

The Old Russian Icon of the Mother of God is so called because it was in Staraya Russa for a long time, where it was brought by the Greeks from Olviopolis in the first times of Christianity in Rus'. The icon was in Staraya Russa until the 17th century. During the pestilence of 1655, one resident of the city of Tikhvin had a revelation that the pestilence would end if the miraculous Staraya Russa icon was brought there, and the Tikhvin icon was sent to Staraya Russa. After the transfer of the icons, the pestilence stopped, but the Tikhvin people did not return the icons and only in the 18th century they were allowed to make a copy of the Staraya Russa icon, which was brought to Staraya Russa on May 4, 1768. A celebration was established in honor of this event. On September 17, 1888, the original was returned to Staraya Russa and a second holiday date was established.

The miraculous icon of the Mother of God, which is revered by all Orthodox people, is a shrine of the Old Russian land. Her great power can protect from disasters and diseases, as well as help every lost soul.

According to the clergy, the icon is a window into the temple of our Lord. The image of a saint acts as a conductor of your desires and requests. According to the church charter, you can only ask for help from God, and the prayers addressed to the saints, which we read at their icons, can only convey our desires to the Almighty. Everyone who has been canonized has a certain amount of power over different circumstances. Therefore, it is important to know what power a particular anointed one of God has when asking for help.

History of the Old Russian Icon

Brought by the Greeks from Ukrainian soil, the icon received its name from the name of the city of Staraya Russa in the Novgorod region. She was there for a very long time and helped the Old Russian people with her miraculous power. However, during the period of the deadly epidemic that broke out in the homeland of the picturesque icon, it was needed back by the residents of Tikhvin. It was decided to hand it over for a while to the Tikhvin townspeople so that they could atone for their sins and avoid a difficult fate. But after the end of the epidemic, no one wanted to give up the face of the Mother of God. So she stayed there for almost three hundred years, until 1768.

Residents of Staraya Russa in the 18th century were only allowed to create a copy of the great icon, which they placed in their church. However, in 1848, after several attempts to return the icon back to the Novgorod region, the Old Russian people were struck by a cholera epidemic. A battle began for the miraculous power of the icon of the Mother of God. And only in 1888, almost 180 years after the first forgiveness, it was decided to return the original to the townspeople of Staraya Russa. They greeted the icon with due respect: they carried it in their arms all the way from Tikhvin, and for its return to Novgorod land, the Church of the Miraculous Old Russian Icon of the Mother of God was built.

During Soviet times, the icon was plundered: all the precious stones that served as decoration were removed from it. The face of the Mother of God was sent to the Museum of Local Lore. After the start of the Great Patriotic War, the icon disappeared without a trace. The copy that was in the Resurrection Temple is now revered as miraculous.

Description of the Old Russian Icon of the Mother of God

There are two types of copies of the revered icon. The ancient image was painted back in the 13th century: it depicts the Baby Jesus, who sat in the arms of the Mother and turned his face to the Blessed Virgin. This copy is kept to this day in the Intercession Convent in the Leningrad Region.

But the now revered image runs counter to the image painted in the 13th century. The impossibility of returning the icon to Staraya Russa was the reason to order a copy, which was handed over to the residents of Staraya Russa in 1768. 180 years later, when the image returned to the Novgorod land, people saw the dissimilarities between the original and the copy: the Baby rests on his left hand, but he is turned away from the Holy Virgin, his body rushes away from the Mother.

History claims that the Tikhvin residents treated the miraculous icon carelessly, and the accumulated dirt and soot prevented them from seeing the faces of the saints when writing the copy. But the belief claims a different development of events: the face of Christ was turned away from the vicious life of the Old Russian townspeople that he saw. But it is this image that is revered today. It is also the largest external icon in the world, which is 278 cm high and 202 cm wide.

Prayer to the Old Russian Icon

The icon of the Mother of God is asked for atonement for sins, for protection from theft. The power of the Mother of God is capable of healing any ailment and helping the lost to take the right path. Many people turn to her miraculous help through prayer:

“Your mercy, O Queen of Heaven, can help from any misfortune - both mortal and human. With the birth of our Savior, you ended our torment and gave us eternal life. Hear my requests and convey them to the Almighty, O Holy Lady. Let Your grace descend from heaven on the lives of the perishing. Oh, Mother of God, You are the only hope for desperate people. Save and preserve, and let ill-wishers not think of anything bad. In the name of the Father, and the Son, and the Holy Spirit. Amen".

The days of commemoration of the icon are May 17 and October 1. These dates are not accidental: it was at this time that the Staraya Russa icon was returned to the residents of Staraya Russa, first as a copy (May 17), and then the original (October 1). There are no restrictions these days, but clergy urge you to pray and attend church, especially if you are tormented by illness. be happy

The celebration of the Old Russian Icon takes place on May 17, October 1 (May 4, September 18, old style).

What they pray for to the Old Russian Icon : they pray for the conversion of those who have gone astray and have been separated from the Church.

Prayer to the Old Russian Icon of the Mother of God

O All-Merciful Lady, Virgin Lady Theotokos, Queen of Heaven! By Your Nativity You saved the human race from the eternal torment of the devil: for from You Christ was born, our Savior; Look with Your mercy on these, deprived of God’s mercy and grace, intercede with Your Mother’s boldness and Your prayers from Your Son, Christ our God, so that He may send His grace from above on these perishing ones. O Most Blessed One! You are the hope of the unreliable. You are the salvation of desperate people, so that the enemy will not rejoice over our souls. Amen.

The Old Russian Icon of the Mother of God is an icon of the Mother of God revered in the Orthodox Church.

Among believers, the icon is revered as miraculous, and celebrations are held: May 17 is the day of bringing a copy of the icon to Staraya Russa.

The largest portable icon in the world (278 cm height, 202 cm width).

Appearance of an icon

The date and place of the appearance of the icon of the Old Russian Mother of God is unknown. According to the Vilna metropolis for 1609, this icon was transferred from the Greek city of Olviopolis (now in the Kherson region) to Rusa (now Staraya Russa).

In 1470, Byzantium was attacked by Turks and Crimean Tatars, and, wanting to save the icon from desecration by infidels, the residents decided to send the revered shrine to Rusa.

She was taken along the great route “from the Varangians to the Greeks” and placed in the main temple of the Transfiguration Monastery, the most ancient temple in the city.

Another version says that the icon appeared in 1570 in the Church of the Holy Great Martyr George in the village of Vydropuska Novgorod (later Tver province). From there it was briefly moved to Staraya Russa. Later, this version was actively supported by the Tikhvin people.

Transfer to Tikhvin

Tradition says that in 1570 a pestilence broke out in Tikhvin. Residents of the city turned to the Rushans with a request to release the miraculous icon to them, and in response they promised to send a copy of the miraculous Tikhvin Icon of the Mother of God. The Tikhvin residents carried the icon in their hands and carried it around the city in a religious procession. The pestilence has stopped. The delighted residents placed the icon in the main temple of their monastery.

According to another version, people carried the miraculous image from city to city, and when the pestilence stopped, they left it in the nearest temple, which turned out to be in the city of Tikhvin. For a long time the icon remained unreturned.

On May 7, 1888, the final decision was made to return the shrine, approved by Emperor Alexander III.

On August 24, 1888, about a hundred people, not counting half a company of soldiers of the 86th Wilmanstrand Regiment, set off for the icon. They are also bringing to Tikhvin an exact copy of the Old Russian icon with equivalent decorations, for the painting of which 14,500 silver rubles were collected in the shortest possible time.

The icon is carried in the hands of a procession with prayers. On September 17, the icon is brought to Staraya Russa and placed in the Spaso-Preobrazhensky Monastery. Bishop Vladimir (Epiphany) of Staraya Russa participated in the meeting of the icon in Novgorod and Staraya Russa. In 1892, the Church of the Miraculous Old Russian Icon of the Mother of God was built in the monastery, where the icon was transferred.

Now revered image

The ancient image dates back to the beginning of the 13th century and is an enlarged image of Hodegetria, combining the features of two types of iconography - the Tikhvin and Georgian Mother of God. The baby sits on his left hand, his gaze turned to the Most Pure Virgin. It is distinguished from Tikhvinskaya by the location of the Baby’s right foot - it is depicted facing the viewer in profile, and not with the sole. It is distinguished from the Georgian Mother of God by the location of the folds of the maforia on the chest of the Mother of God. The original (like all subsequent lists) had large dimensions - 3 arshins 12 vershoks (260 cm) in height and 2 arshins 15 vershoks (190 cm) in width.

Back in 1787, unable to return the image to Staraya Russa, the cathedral elder Ivan Petrovich Krasilnikov ordered a copy of the miraculous icon. On May 4 (17), 1788, it was moved to Staraya Russa and placed in the Resurrection Cathedral.

When the ancient image was returned in 1888, it turned out that the holy faces were located differently on it. On the left hand of the Mother of God rests the Infant Christ, but he has turned away from the Blessed Virgin, his whole figure expresses a desire to away from the Mother. In Christ’s right hand, lowered to his knee, there is a scroll, his left supports his head. Christ sits on the likeness of a throne, which is formed by the hands of the Virgin Mary. The icon is close in writing to the icon of the Savior, the Unsleeping Eye.

During the years of Soviet power, the icons were destroyed, their silver was removed, and the images themselves were transferred to the Old Russian Museum of Local Lore. The fate of the first icon is unknown; it disappeared during the war. During the occupation of Staraya Russa, the second icon was transferred to the temple that opened in the city.

In 1943, during the evacuation of the civilian population from the city, it was taken to the city of Dno and placed in St. Michael’s Church, which was also opened during the occupation.

After liberation, in 1946, the icon was returned to Staraya Russa and is located in the Church of St. George in an icon case in the left nave. It is she who is now revered by believers as miraculous.

There are two versions of the appearance of this icon in the city of Staraya Russa (Novgorod region). According to one version, at the behest of the Mother of God herself, it was transferred to Staraya Russa from Tikhvin, where it was originally located. There she was in the Resurrection Cathedral of the Spaso-Preobrazhensky Monastery for so long that the inhabitants of this city began to consider the icon theirs. According to another, the Greeks brought it to Staraya Russa in January 1471, six months before the famous Battle of Shelon, when Grand Duke Ivan III launched a campaign against Novgorod in order to strengthen the northern borders of the Russian state.

On the eve of the battle, the Novgorodians prayed in front of the icon of the Mother of God for the granting of victory to them in order to “live in the old way.” The Moscow army led by Prince Daniil Kholmsky consisted of only 5 thousand copies. And from Veliky Novgorod an army of 40,000 came forward to meet them. And, despite their eight-fold superiority, the Novgorodians were defeated to smithereens.

The further development of history showed the providence of what happened. After the Shelon victory, Ivan III brought Rus' into the geopolitical orbit in which our country is still moving. As for Novgorod, the Mother of God did not turn away from the pilgrims at all, but answered their pleas to protect Russian antiquity and the Orthodox faith. At that time, only as part of a united Rus' led by Moscow could one be saved. If Novgorod had not submitted to Moscow then, it might have perished from the Polish invaders in the future.

During the raging cholera of 1656, a certain resident of Tikhvin had a revelation that if the miraculous Staraya Russa Icon of the Mother of God was brought from Staraya Russa to Tikhvin, the epidemic would stop. Once this was done, the epidemic ended. After this, the Tikhvin people did not return the icon, and only in 1768 they were allowed to make a copy of it, which was transported to Staraya Russa on May 4. A celebration was established in honor of this event.

For many years there was a dispute between the two cities about where the icon should be, and finally, in 1888, the dispute was resolved in favor of Staraya Russa. The shrine was solemnly brought into the city in a religious procession and placed in the Starorussky Monastery. In honor of this event, a second celebration of the icon was established on September 18.

After the revolution, the holy icon, having removed its precious decorations, was transferred to the museum. In 1941, during the occupation, the icon disappeared and has not been found to this day. Now in Staraya Russa a copy of the miraculous icon, which is located in the St. George Church, is revered.

Days of celebration: May 17 (May 4, old style) and October 1 (September 18).

The Starorusskaya Icon of the Mother of God is revered as miraculous and is known as the largest icon in the world. Its history is connected with the long-term struggle of Orthodox believers for possession of the image, and celebrations take place twice a year: on the day of its first appearance in the city and on the day of its return after 300 years of stay in Tikhvin.

Excerpt characterizing the Temple of the Starorusskaya Icon of the Mother of God

The original line of Russian troops along Kolocha was broken, and part of this line, namely the Russian left flank, was driven back as a result of the capture of the Shevardinsky redoubt on the 24th. This part of the line was not fortified, no longer protected by the river, and in front of it there was only a more open and level place. It was obvious to every military and non-military person that the French were supposed to attack this part of the line. It seemed that this did not require many considerations, there was no need for such care and troubles of the emperor and his marshals, and there was no need at all for that special highest ability called genius, which they so like to attribute to Napoleon; but the historians who subsequently described this event, and the people then surrounding Napoleon, and he himself, thought differently. Napoleon drove across the field, thoughtfully peered at the area, shook his head with himself in approval or disbelief, and, without informing the generals around him of the thoughtful move that guided his decisions, conveyed to them only final conclusions in the form of orders. After listening to Davout's proposal, called the Duke of Ecmul, to bypass the Russian left flank, Napoleon said that this did not need to be done, without explaining why it was not necessary. To the proposal of General Compan (who was supposed to attack the flushes) to lead his division through the forest, Napoleon expressed his consent, despite the fact that the so-called Duke of Elchingen, that is, Ney, allowed himself to note that movement through the forest was dangerous and could upset the division . Having examined the area opposite the Shevardinsky redoubt, Napoleon thought for a while in silence and pointed to the places where two batteries were to be set up by tomorrow to operate against the Russian fortifications, and the places where field artillery was to be lined up next to them. Having given these and other orders, he returned to his headquarters, and the disposition of the battle was written under his dictation. This disposition, about which French historians and other historians speak with delight, was as follows: “At dawn, two new batteries, arranged in the night, on the plain occupied by the Prince of Eckmuhl, will open fire on two opposing enemy batteries. At the same time, the chief of artillery of the 1st Corps, General Pernetti, with 30 guns of the Compan division and all the howitzers of the Dessay and Friant divisions, will move forward, open fire and bombard the enemy battery with grenades, against which they will act! 24 guns of the Guards artillery, 30 guns of the Compan division and 8 guns of the Friant and Desseux divisions, a total of 62 guns. The chief of artillery of the 3rd Corps, General Fouche, will place all the howitzers of the 3rd and 8th Corps, 16 in total, on the flanks of the battery, which is assigned to bombard the left fortification, which will total 40 guns against it. General Sorbier must be ready, at the first order, to march with all the howitzers of the Guards artillery against one or another fortification. Continuing the cannonade, Prince Poniatowski will head towards the village, into the forest and bypass the enemy position. General Compan will move through the forest to take possession of the first fortification. Upon entering the battle in this way, orders will be given according to the actions of the enemy. The cannonade on the left flank will begin as soon as the cannonade of the right wing is heard. The riflemen of Moran's division and the Viceroy's division would open heavy fire when they saw the beginning of the attack of the right wing. The Viceroy will take possession of the village [of Borodin] and cross his three bridges, following at the same height with the divisions of Morand and Gerard, which, under his leadership, will head to the redoubt and enter the line with the rest of the army. All this must be done in order (le tout se fera avec ordre et methode), keeping the troops in reserve as much as possible. In the imperial camp, near Mozhaisk, September 6, 1812.” This disposition, written in a very unclear and confused way, if we allow ourselves to regard his orders without religious horror at Napoleon’s genius, contained four points - four orders. None of these orders could be or were carried out. The disposition says, first: that the batteries set up at the place chosen by Napoleon with the Pernetti and Fouche guns aligned with them, a total of one hundred and two guns, open fire and bombard the Russian flashes and redoubts with shells. This could not be done, since the shells from the places appointed by Napoleon did not reach the Russian works, and these one hundred and two guns fired empty until the nearest commander, contrary to Napoleon’s orders, pushed them forward. The second order was that Poniatowski, heading towards the village into the forest, should bypass the left wing of the Russians. This could not be and was not done because Poniatovsky, heading towards the village into the forest, met Tuchkov there blocking his way and could not and did not bypass the Russian position. Third order: General Kompan will move into the forest to take possession of the first fortification. Compan's division did not capture the first fortification, but was repulsed because, leaving the forest, it had to form under grapeshot fire, which Napoleon did not know. Fourth: The Viceroy will take possession of the village (Borodino) and cross his three bridges, following at the same height with the divisions of Maran and Friant (about which it is not said where and when they will move), which, under his leadership, will go to the redoubt and enter the line with other troops. As far as one can understand - if not from the confused period of this, then from those attempts that were made by the Viceroy to carry out the orders given to him - he was supposed to move through Borodino on the left to the redoubt, while the divisions of Moran and Friant were supposed to move simultaneously from the front. All this, as well as other points of disposition, was not and could not be fulfilled. Having passed Borodino, the viceroy was repulsed at Kolocha and could not go further; The divisions of Moran and Friant did not take the redoubt, but were repulsed, and the redoubt was captured by cavalry at the end of the battle (probably an unexpected and unheard of thing for Napoleon). So, none of the orders of the disposition were and could not be executed. But the disposition says that upon entering the battle in this way, orders will be given corresponding to the actions of the enemy, and therefore it would seem that during the battle Napoleon would make all the necessary orders; but this was not and could not be because during the entire battle Napoleon was so far from him that (as it turned out later) the course of the battle could not be known to him and not a single order of his during the battle could be carried out. Many historians say that the Battle of Borodino was not won by the French because Napoleon had a runny nose, that if he had not had a runny nose, his orders before and during the battle would have been even more ingenious, and Russia would have perished, et la face du monde eut ete changee. [and the face of the world would change.] For historians who recognize that Russia was formed by the will of one man - Peter the Great, and France from a republic developed into an empire, and French troops went to Russia by the will of one man - Napoleon, the reasoning is that Russia remained powerful because Napoleon had a big cold on the 26th, such reasoning is inevitably consistent for such historians.

The history of the painting of the holy face

The exact date of painting of the icon is unknown, but mention of it is first found in monastery chronicles for 1609, when the image was transferred to Rusa (Staraya Russa) to save it from the attacks of pagans and barbarians. In 1570, a pestilence epidemic began in the city of Tikhvin and residents asked their neighbors for a healing icon in order to perform a prayer service and receive healing from the plague.

The people of Tikhvin received the image and made a religious procession with it, at the end of which they did not return it to its owners, but placed it in the local city church.

In the summer of 1805, residents of Staraya Russa began to submit petitions and petitions for the return of the icon that the Tikhvinites had stolen. Complaints were sent to the Metropolitan of the Novgorod province and he granted the request, but the archimandrite of the monastery in Tikhvin categorically refused to obey and give up the icon, arguing that there was indignation among the townspeople. Until 1830, the residents of Rush repeatedly sent petitions for the return of the plaque to the Holy Synod, the city duma, and even to the emperor. In 1848, the Rushans proposed an alternative to the Holy Synod: the original would be returned to Rusa, and the sacred copy would remain in Tikhvin, but this was also rejected.

Other icons of the Blessed Virgin Mary:

In 1888, the shrine was returned, but only after a personal request from Grand Duke Vladimir. Upon their return, the residents made a religious procession around the city and served a prayer service to the icon, and then placed it in a church specially built for it.

Manifestation of the miraculous power of the image

October 1 is considered the day of veneration of the Holy Russian Icon. The beginning of the miraculous power of the image after prayers said over it dates back to the reign of Ivan the Terrible.

Around 1570, the Novgorod lands suffered from a terrible disaster - a pestilence. And then the Lord took pity on the people, sending a revelation to one of the local residents of Tikhvin and indicating that in order to stop the epidemic he needed to change the location of the holy faces. The face of the Old Russian Icon of the Mother of God should have been transferred to Tikhvin, and the Tikhvin Icon, on the contrary, should have been placed in Staraya Russa.

According to legend, after the believers fulfilled the divine will and transferred the Old Russian shrine to Tikhvin, the epidemic miraculously stopped. People made a religious procession with the holy face and placed it in the indicated place.

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Description of the icon

There are two known images of the Old Russian Mother of God: one is an original image, painted in the 13th century and later lost, and the second is a modern copy. Each of them is beautiful, but has its own distinctive features.

The ancient image belongs to the Hodegetria type and it is not known exactly where it was painted. The modern image was created in Staraya Russa and combines features of two different styles of iconography. The ancient icon depicts the Most Pure Virgin with the Child in her arms, whose gaze is turned to the Mother. The right foot of the Child is turned in profile towards the viewer (a feature of Tikhvin iconography), and the clothes of the Virgin Mary are written in the style of Georgian iconography. The original icon is the largest in the world - 260 cm in height and 190 cm in length.

The Child Christ in the icon is dressed in a white tunic, which is decorated throughout the fabric with symbols of the Trinity and has a collar in the shape of the letter Y. Christ’s leg is naked, and He himself is covered with a bright red cloak - a symbol of royalty. On some lists the cloak was made gold as a symbol of the Resurrection. The Virgin Mary is also dressed in a maforium of dark red and ocher tones, and her face is framed in a blue cloth.

On a note! A copy of the Old Russian Mother of God was painted in 1912 and today is kept in the Intercession Convent.

On it, the holy faces are depicted differently: the Infant Christ is depicted turning away from the audience, expressing with his whole figure a desire to move away. His left hand rests against his head, and his right hand holds a scroll. The hands of the Virgin Mary form something like a throne for the Baby, and in general appearance the image is similar to the Savior’s Watchful Eye.

The differences from the original are explained by two different versions:

The people of Tikhvin treated the relic carelessly and stored it in poor conditions so that it became covered with soot and soot. When they later wanted to update it, it was impossible to distinguish the faces and they were updated incorrectly.
The second version is more mystical, it says that the face of the Baby turned away from those watching, because the sins of the inhabitants of Staraya Russa were too great and vicious.

More about the miraculous icons of the Mother of God:

Under Soviet rule, the images were transferred to the Museum of Local Lore, previously freed of all silver. During the Second World War, the original was lost, and the second image was taken by the Germans from the museum, but it was recaptured by the Red Army and since 1946 it has been kept at the Church of St. George.

Two variants of the iconography of the Old Russian Icon of the Mother of God

Today, two completely different icons of the Mother of God are known under the name “Old Russian”. The first is fully called Our Lady of Old Russian Tenderness and dates back to the 13th century. It can be recognized by the following signs:

Iconographic type of Eleus. The Most Holy Theotokos holds the Child Christ in her left hand, and the Child presses his cheek to her face.
The relative position of the faces. The head of the Divine Infant is located almost at the same level with the head of the Most Pure One and almost completely covers the left eye of the Mother of God. This shows the connection between the icon and the most ancient Byzantine examples.
Eastern types of faces. The connection between the style of icon painting and Greek examples is strongly manifested in the characteristic shape of the eyes and the outline of the nose of the Virgin and Child.

An important detail of the Old Russian Icon of the Mother of God of Tenderness is the image of the sacred relic - the Robe of the Blessed Virgin Mary. It is shown as a dark cloth draped over the head of the Most Pure One over a scarlet maforia.

The presence of the Robe on the Old Russian icon is considered by some researchers to be the basis for the connection of this image with the Blachernae Church in Constantinople. It was there that until the beginning of the 15th century the ark with the clothes of the Most Pure Virgin was kept.

The second image dates back to the 18th century and is often called the “Old Russian Icon of the Mother of God”. Formally, this relic is considered a copy of an older original, but is very different in style and composition:

Iconographic type of Hodegetria. The Virgin Mary still holds the Child on her left elbow, but their faces are at a distance from each other. With her right hand, the Mother of God supports Christ under her knees so that the Child sits in her arms as if on a throne.
The position of the body of the Divine Infant. He seemed to recoil from the Mother, turning his head in the opposite direction. He touches his face with his left hand and holds a scroll in his right.

The pose of the Infant God on this Old Russian icon is very reminiscent of the position of the body of Christ on the icon “Savior, the Watchful Eye.” In this image, Christ is also reclining, with his face resting on his hand.

On the icon “Old Russian Sinners” the faces are painted in a different style and differ from the faces of the Greek model. In this regard, the 18th century list has obvious similarities with the Tikhvin Icon of the Mother of God.

How to pray and about what

Nowadays, the list is kept in Staraya Russa - it is a copy of an ancient icon, which is somewhat different from the original. Other lists can be seen in:

Three copies are kept in Staraya Russa: in the Trinity, St. George and Resurrection Cathedrals. You can bow to any of the above images and read a prayer in front of them.

We are now diligent to the Mother of God, / sinners and humility, and let us fall, / calling in repentance from the depths of our souls: / Lady, help us, having had mercy on us, / struggling, we are perishing from many sins, / do not turn away your vain servants, / for you Imams have one hope.

To the chosen Voivode, victorious, as having been delivered from the evil ones, let us write thanks to Thy servants, the Mother of God, but as having an invincible power, free us from all troubles, let us call Thee: Rejoice, Unmarried Bride.

We magnify You, / Most Holy Virgin / God-chosen Youth, / and honor Your holy image, / through which you bring healing / to all who come with faith.

To do this, you can come to one of the churches on the day of memory of the icon: May 17 (first appearance in Staraya Russa) or October 1 (return from Tikhvin). What is he praying for in front of her? People are asking for:

protecting the soul from temptation;
salvation of the soul;
protection from property thieves;
blessed family life;
rescue and protection of children.

Important! The prayer read before the Mother of God must come from a pure heart and be of any evil intent. The Mother of God acts as an intercessor before the Almighty Lord for people and prays, first of all, for the salvation of human souls

The Old Russian Icon of the Mother of God appeared in the city of Staraya Russa (Novgorod Region), from which it received its name, and here it became famous for its miracles.

History of the image: According to one version, the icon of the Mother of God was found in the city of Staraya Russa by order of the Mother of God herself. It was moved from the city of Tikhvin, where it was originally located in the Resurrection Cathedral of the Transfiguration Monastery.

According to another version, the Greeks brought the icon to Staraya Russa in January 1471, six months before the famous Battle of Shelon, when Grand Duke Ivan III launched a campaign against Novgorod in order to strengthen the northern borders of the Russian state.

Moreover, in this entire event the providence of God is clearly visible. On the eve of the battle, the Novgorodians prayed for victory to be granted to them in order to live “in the old way.” But this was not God’s will, as subsequent events showed.

The Moscow army, led by Daniil Kholmsky, consisted of only 5,000 copies. And from the direction of Veliky Novgorod an army of 40 thousand came forward to meet them. And, despite their eight-fold superiority, the Novgorodians were defeated to smithereens.

The Queen of Heaven responded to their request to protect Russian antiquity and the Orthodox faith. At that time, only as part of a united Rus' led by Moscow could one be saved. If Novgorod had not submitted to Moscow then, it could have died from the Polish invaders.

Miracles: In 1570, during the raging cholera in the city of Tikhvin, a certain resident of the city had a revelation that if the Staraya Russa Icon of the Mother of God was transferred from Staraya Russa to Tikhvin, the epidemic would stop. As soon as this was done, the epidemic really ended immediately.

But the Tikhvin residents did not want to part with the miraculous icon, and only in 1768 they were allowed to make a copy of it, which was transported to Staraya Russa on May 4. A celebration was established in honor of this event.

For many years there was a dispute between the cities about where the icon should be. In 1888, the dispute was resolved in favor of Staraya Russa. The shrine was solemnly brought into the city in a religious procession and placed in the Starorussky Monastery. In honor of this event, a second celebration of the icon was established on September 18.

After the revolution, the Old Russian Icon of the Mother of God was transferred to the museum, after having previously removed its precious decoration. During the occupation in 1941, the icon disappeared and has not been found to this day. In Staraya Russa there is now a copy of the icon, made in 1787, in the St. George Church.

Iconography: Iconographic type - Hodegetria. The Infant of God on the Old Russian Icon is turned away from the Face of the Mother of God. In His right hand He holds a scroll, His left hand is pressed to His temple. This gesture symbolically reflects God's care for the sinful fallen nature of man and for his salvation.

Prayer tradition: Before the icon they pray for deliverance from physical and mental suffering, from pestilence and for protection from foreigners.

Celebration: May 4/17 and September 18/October 1.

Those who wish can watch and listen to the story about the Old Russian Icon of the Mother of God and the Akathist to the icon by following the link (link).

Icons of the Queen of Heaven are the most revered Shrines of the Orthodox Church. The strength and power that radiates help many people, families, cities, countries in difficult periods of life, hardships, and illnesses. Heal from evil spirits. They protect.

It is these miraculous qualities that the Old Russian Icon of the Mother of God possesses.

The temple, akathist, prayer, celebration associated with this Shrine of Orthodoxy are described in this article.

Litigation for the Staraya Russa Icon of the Mother of God between residents of Tikhvin and Staraya Rusa

It would seem that over time the residents of Staraya Russa should have come to terms with the loss, but no. In 1787, they sent an “embassy” to Tikhvin with the goal of returning the shrine. As expected, the Tikhvin people did not give up the icon; they only allowed it to be removed from the list. And in 1805, a lawsuit arose between the Rushans and the Tikhvin residents about who should own the Old Russian Icon of the Mother of God.

The litigation for the Old Russian icon lasted for more than eighty years and began with a petition from the people of Rus, submitted to the Metropolitan of St. Petersburg and Novgorod Ambrose (Podobedov). As A. A. Usinin, already quoted by us, writes, Metropolitan Ambrose:

“with Eugene, Bishop of Staraya Russa, they were inclined to satisfy the pious desire of the Starorussian citizens, but Archimandrite of the Tikhvin Monastery Gerasim refused to give the icon to the deputies sent from Russa, under the pretext of fearing the indignation of the Tikhvin citizens who did not want to let go of the revered shrine.”

The “Old Russian citizens” did not give up their hopes. They wrote either to the Novgorod rulers or to the Holy Synod. The Tikhvin residents, in turn, pointed to the lack of reliable documents that would confirm the Old Russian origin of the miraculous icon, and questioned the legend about its transfer to Tikhvin during a pestilence. They stated:

“This legend has no basis and is a work of modern times, and therefore more conjectural than reliable.”

Moreover, the Tikhvinites also resorted to “prohibited techniques,” pointing out the lack of faith of their opponents:

“If they consider this icon miraculous, then why don’t they subjugate their will to its miraculous power and want to appropriate it by judicial means?”

Story

And the Icon of the Mother of God is named after the city - Staraya Russa, in the Novgorod region. The icon has been here since the time it was brought by Greek settlers from the city of Olviopolis (currently the city of Kherson, in Ukraine). This happened at the time of the birth of Christianity on the territory of Kievan Rus.

But in the middle of the 17th century, in the city of Tikhvin, in the Leningrad region, a pestilence epidemic broke out, due to which many people died.

Then one Tikhvin resident received a revelation from above that it was necessary to bring the Old Russian Icon of the Mother of God to the city - to heal sick people and protect the area. Which was done.

Only the Shrine was returned back after 233 years. The Tikhvin residents refused to give back the miraculous Face.

Only in 1768, the Rushans agreed to write a copy for the Old Russian Temple. Where it was later placed.

In September 1888, the original was solemnly carried by hand to Staraya Russa - to the Spaso-Preobrazhensky Monastery, which was built specifically in honor of the Icon of the Mother of God of Staraya Russa.

The Shrine was located here until the Bolsheviks came to power. Then all the decorations from the Icon were removed, and the Face was transferred to the Museum of Local Lore.

When German troops came to Russia in 1941, the Old Russian Icon of the Mother of God disappeared. But later it was returned.

And currently it is located in the Church of St. George the Victorious - in Staraya Russa. Her appearance here was a real miracle, as the frescoes of the monastery eloquently show. They depict the return of the Icon, which is carried high above the heads of the parishioners. One of the participants in the procession is the Hieromartyr Vladimir of the Epiphany, who later became the Bishop of Starorussky.

Two versions of the appearance of the Old Russian Icon of the Mother of God in Rus'

This icon received the name “Starorusskaya” from its original location - in the town of Staraya Russa, a hundred kilometers from Veliky Novgorod. According to the main version, she ended up there in the 15th century. At that time, a terrible epidemic of pestilence was raging in Rus'. This news reached the Orthodox Greek clergy from the city of Olviopolis, where a very ancient miraculous image of the Mother of God was kept.

The Olviopol icon dates back to the 13th century. The Greek monks decided to send their shrine to the northern Novgorod lands so that it would help the suffering Orthodox Christians there. The relic was delivered to Staraya Russa, and the epidemic miraculously stopped.

According to another version, the icon of the Mother of God from Olviopolis appeared in Russia a century later - in the 16th century. Supporters of this theory believe that it was originally located in the village of Vydropuzhsk, in the Church of the Holy Great Martyr George. She came to Staraya Russa later.

The Old Russian Icon of the Mother of God was originally placed in the main cathedral of the Spaso-Preobrazhensky Monastery. This monastery was founded in the 12th century, and just in time for the appearance of the miraculous shrine there, a white stone temple was erected here instead of the old wooden one.

Miraculous healing

The legends of those days say that during the transfer of this Shrine from Tikhvin to its rightful place (in Staraya Russa), many miracles occurred.

One monk was present - a resident of the Old Russian Transfiguration Monastery - Sergius. He described one of the miraculous healings that took place.

On the way, a group of women (15 people) followed the Icon of the Mother of God. They shouted in voices other than their own. They said that the women were possessed by a demon.

And those carrying the Icon could not stand it, sympathized with the unfortunate ones and lowered the stretcher. And the women were allowed to approach the Face - each 12 times.

A real miracle happened: looking at the Shrine, those healed with hot tears began to kiss the Icon and ask the Queen of Heaven for the salvation of their souls. And their prayer was heard.

Description

Thus, there are several Old Russian Icons of the Mother of God. The first, written in the 13th century AD, depicts the Queen of Heaven with Jesus in her arms, who is facing Mary.

The second was painted in the 18th century, as a copy of the first, when it was not possible to return the Icon to the city of Staraya Russa from Tikhvin. And 180 years later, when the original returned to its original, rightful place, parishioners noticed the differences between the original and the copy. In the last one, Jesus is positioned on Mary's left arm, and his face is turned away from her.

Sources claim that the reason for this was the unkempt surface of the Shrine. She was completely covered in dirt and soot. Therefore, the artist could not see Faces correctly.

The original Old Russian Icon of the Mother of God is the largest portable icon in the world, since its dimensions are:

Width - 2.02 meters.
Height - 2.78 meters.

Current location of the original Old Russian icons of the Mother of God

After the October Revolution of 1917, during the period of atheism, ancient icons were taken out of the temple and given for storage to the Old Russian Museum of Local Lore. Now “Staraya Russa Sinners” has been returned to the believers and is located in Staraya Russa, in the Church of St. George the Victorious.

The Old Russian icon of the Mother of God of Tenderness has deteriorated greatly over the centuries and has lost part of its paint layer. In order to avoid the destruction of the relic, it was decided to place it in special conditions. You can see the ancient face in the Russian Museum of St. Petersburg.

The original icon of the Mother of God “Old Russian Sinners” is the largest outdoor icon in the world. Its dimensions are 2.6 m in height and 1.9 m in width.

Days of celebration

In those years when the Shrine was in Tikhvin, and then returned: first in the form of a copy (May 17, new style), and decades later the original (October 1), the tradition arose among the parishioners of Staraya Russa to celebrate the feast of the Old Russian Icon of the Mother of God on these days .

In fact, you can celebrate and honor the Shrines at any time of the year, but the clergy recommend that parishioners visit the temple on these days to pray and ask for help, support, and healing from the Queen of Heaven.

And the answer will definitely come and a real miracle can happen.

Akathist text

The words of the Old Russian Icon of the Mother of God Akathist are a long prayer before the image of the miraculous icon of the Old Russian Mother of God, which is read with effort, with a strong desire for help. And also the first akathist written with an appeal to the Blessed Virgin Mary

Kontakion 1.
To the chosen Voivode, victorious, as having got rid of the evil ones, let us sing thanksgiving to Thy servants, the Mother of God; but since you have an invincible power, free us from all troubles, let us call to You:
Rejoice, Unbride-less Bride.
Ikos 1.
A representative angel from Heaven was sent quickly saying to the Mother of God: Rejoice, and with a disembodied voice you were incarnated in vain, Lord, terrified and standing, calling to Her like this:
Rejoice, her joy will shine forth; Rejoice, the oath will disappear.
Rejoice, proclamation to fallen Adam; Rejoice, the tears of Eve are deliverance.
Rejoice, height unattainable by human thoughts; Rejoice, depth unfathomable and with angelic eyes.
Rejoice, for you are the seat of the King; Rejoice, for you bear the One who bears everything.
Rejoice, Star that reveals the Sun; Rejoice, womb of the Divine Incarnation.
Rejoice, the creation is being renewed; Rejoice, we worship the Creator.
Rejoice, Unbride-less Bride.

Kontakion 2.
Seeing the Holy One in purity, he boldly says to Gabriel: the glorious voice of yours is inconvenient to my soul, appearing: the birth of the seedless birth, as the verb says, calling: Alleluia.
Ikos 2.
The misunderstood mind is understood by the Virgin, seeking, crying out to the servant: clean from the side, How can a Son be born powerfully, O Lord? He spoke to Neyzha with fear, both calling to her:
Rejoice, ineffable advice to the Mystery; Rejoice, silence of those who ask for faith.
Rejoice, the beginning of the miracles of Christ; Rejoice, His commands are supreme.
Rejoice, heavenly ladder, from which God descended; Rejoice, bridge, leading those who are from earth to heaven.
Rejoice, verbose miracle of the angels; Rejoice, demons' many-weeping defeat.
Rejoice, O Light that inexpressibly gave birth; Rejoice, even though you have taught not a single person.
Rejoice, thou who surpassest the understanding of the wise; Rejoice, thou illuminating the meanings of the faithful.
Rejoice, Unbride-less Bride.

Kontakion 3.
The power of the Most High Autumn will then bring forth the unskillful and fertile Toya, who is fertile, like a village showing something sweet, to all who want to reap salvation, always sing in your throat: Alleluia.
Ikos 3.
Having the womb of the God-pleasing Virgin, she was born to Elizabeth: and her baby, having known the kiss, rejoiced, and cried out like songs to the Mother of God:
Rejoice, branches of the unfading rose; Rejoice, immortal fruit acquisition.
Rejoice, O worker who makes the Lover of mankind; Rejoice, you who gave birth to the Gardener of our life.
Rejoice, O field, who increases the supply of bounty; Rejoice, table, bearing abundance of cleansing.
Rejoice, for you are flourishing as a food paradise; Rejoice, for you have prepared a haven for souls.
Rejoice, pleasant censer of prayer; Rejoice, purification of the whole world.
Rejoice, God has good will towards mortals; Rejoice, mortals have boldness towards God.
Rejoice, Unbride-less Bride.

Kontakion 4.
Having a storm within, having doubtful thoughts, the chaste Joseph was dismayed, to You in vain, unmarried, and thinking about the marriage that was stolen, Immaculate; Having taken away your conception from the Holy Spirit, he said: Alleluia.
Ikos 4.
Hearing the shepherd of Angels singing the carnal coming of Christ, and as they came to the Shepherd they saw Him like an immaculate lamb, fallen in the womb of Maryna, and singing:
Rejoice, Lamb and Shepherd Mother; Rejoice, courtyard of verbal sheep.
Rejoice, torment of invisible enemies; Rejoice, the doors of heaven are opening.
Rejoice, as those in heaven rejoice in those on earth; Rejoice, for the things on earth resemble those in heaven.
Rejoice, silent mouth of the apostles; Rejoice, invincible insolence of the passion-bearers.
Rejoice, firm affirmation of faith; Rejoice, bright knowledge of grace.
Rejoice, hell has been laid bare to the south; Rejoice, we are clothed with glory.
Rejoice, Unbride-less Bride.

Kontakion 5.
Having seen the bountiful star that followed the dawn, and holding it like a lamp, he tested the mighty King, and having reached the Incomprehensible, rejoicing, he cried out to Him: Alleluia.
Ikos 5.
Seeing the youths of Chaldea in the hand of the Maiden who created Him with the hands of men, and the Lord who understands Him, even if the slave’s eye is accepted, they strive to serve Him, and cry out to the Blessed One:
Rejoice, Mother of Never Setting Stars; Rejoice, dawn of the mysterious day.
Rejoice, thou who has extinguished the delights of the furnace; Rejoice, enlightening the hidden places of the Trinity.
Rejoice, thou who sweepest away the inhuman tormentor from the authorities; Rejoice, you who showed Christ to the Lord, the Lover of Mankind.
Rejoice, deliverer of the barbaric ministry; Rejoice, time that takes away matters.
Rejoice, you who extinguished the fire of worship; Rejoice, thou who changest the flames of passions.
Rejoice, faithful teacher of chastity; Rejoice, joy of all generations.
Rejoice, Unbride-less Bride.

Kontakion 6.
The preachers of God-bearing, formerly Volsvi, returned to Babylon, having finished Your prophecy, and preached Your Christ to everyone, leaving Herod as if he was talking, not leading the song: Alleluia.
Ikos 6.
Having shone forth in Egypt the enlightenment of truth, you drove away the darkness of lies: for his idols, O Savior, did not tolerate Your fortress, fallen, but those who were delivered cried out to the Mother of God:
Rejoice, correction of men; Rejoice, fall of demons.
Rejoice, thou who trampled down the charms of the empire; Rejoice, you who exposed idolatry’s flattery.
Rejoice, sea that drowned the mental Pharaoh; Rejoice, stone, who gave drink to those thirsty for life.
Rejoice, pillar of fire, instructing those who are in darkness; Rejoice, cover of the world, broadest of clouds.
Rejoice, food, receiver of manna; Rejoice, sweetness to the holy servant.
Rejoice, land of promise; Rejoice, honey and milk flow from here.
Rejoice, Unbride-less Bride.

Kontakion 7.
I want Simeon from this present age to cease from the charming one, who was seen as a child to him, but he also knew the perfect God. Moreover, I was amazed at Your ineffable wisdom, calling: Alleluia.
Ikos 7.
Showing a new creation, the Creator appeared to us from Him, from the seedless cold of the womb, and having preserved Yu, as if he were incorruptible, and having seen a miracle, let us sing to Yu, crying out:
Rejoice, flower of incorruptibility; Rejoice, crown of abstinence.
Rejoice, you who shine upon the image of the resurrection; Rejoice, you who manifest the life of angels.
Rejoice, bright-fruitful tree, from which the vernias feed; Rejoice, blessed-leaved tree, which is covered with many.
Rejoice, you who bear in your womb the Savior of the captives; Rejoice, you who gave birth to a Guide to the lost.
Rejoice, Judge of the righteous supplication; Rejoice, many sins have been forgiven.
Rejoice, naked garment of boldness; Rejoice, beloved, conqueror of every desire.
Rejoice, Unbride-less Bride.

Kontakion 8.
Having seen a strange Christmas, let us withdraw from the world, turning our minds to heaven: for this reason, the high God appeared on earth, a humble man, although he would draw to the heights those who cry: Alleluia.
Ikos 8.
All the indescribable Word in the lower and the highest departed: for the descent was Divine, not a local passing away, and the Nativity from the Virgin Accepted of God, hearing this:
Rejoice, God is not a container that cannot be contained; Rejoice, holy sacrament of the door.
Rejoice, doubtful hearing of the unbelievers; Rejoice, well-known praise of the faithful.
Rejoice, O holy chariot of Jehovah upon Cherubimech; Rejoice, glorious village of Existence on Seraphimekh.
Rejoice, you who gathered the opposite together; Rejoice, you who combined virginity and Christmas.
Rejoice, the crime has now been resolved; Rejoice, paradise has opened to the south.
Rejoice, key of the Kingdom of Christ; Rejoice, hope of eternal blessings.
Rejoice, Unbride-less Bride.

Kontakion 9.
Every angelic nature was amazed at the great work of Your incarnation; unapproachable for God, in sight of the approachable Man, who abides for us, hearing from everyone: Alleluia.
Ikos 9.
The branches of many things, like voiceless fish, we see about You, Mother of God, they are perplexed by the words, even though the Virgin abides and you were able to give birth. We, marveling at the mystery, truly cry out:
Rejoice, friend of the wisdom of God, Rejoice, treasure of His providences.
Rejoice, you who show the foolish to everyone who is wise; Rejoice, you who accuse the cunning and the wordless.
Rejoice, for you have conquered the seeker of Lutia; Rejoice, for the creators of fables have faded away.
Rejoice, thou who tearest apart the Athenian weave; Rejoice, thou who fulfillest the fishermen's dreams.
Rejoice, thou who pullest forth from the depths of ignorance; Rejoice, you who enlighten many in understanding.
Rejoice, ship of those who want to be saved; Rejoice, haven of worldly voyages.
Rejoice, Unbride-less Bride.

Kontakion 10.
Although I have come to save the world, the Decorator of all, I have come to this self-promise, and this Shepherd, like God, has appeared for us for our sake: He has called like for like, for God will hear. Shit: Alleluia.
Ikos 10.
Thou art the wall of the virgins, O Virgin Mother of God, and of all who come running to Thee: for the Creator of heaven and earth made Thee, O Most Pure One, dwell in Thy womb, and teach all to invite Thee:
Rejoice, pillar of virginity; Rejoice, door of salvation.
Rejoice, mistress of the mental building; Rejoice, giver of Divine grace.
Rejoice, for you have renewed those who were conceived in cold; Rejoice, You have punished those who were robbed of their minds.
Rejoice, exerciser of meanings; Rejoice, you who gave birth to the sower of purity.
Rejoice, devil of seedless disgrace; Rejoice, you who united the faithful to the Lord.
Rejoice, good nurse of young virgins; Rejoice, bride-blesser of the souls of the saints.
Rejoice, Unbride-less Bride.

Kontakion 11.
All singing is conquered, striving to strive towards the multitude of Your bounties: equal in number to the sand of the songs we bring to You, the Holy King, we do nothing worthily that You have given. To you who cry: Alleluia.
Ikos 11.
The light-receiving light, who appears in the darkness, we see the Holy Virgin, the immaterial one, burning fire, instructs everyone to the Divine mind, enlightening the dawn of the mind, revered by the title, with this:
Rejoice, ray of the intelligent Sun; Rejoice, luminary of the never-setting Light.
Rejoice, lightning, enlightening souls; Rejoice, for the thunder of the enemy is terrifying.
Rejoice, for you have shone with much light of enlightenment; Rejoice, for you are the source of a multi-flowing river.
Rejoice, image-painting font; Rejoice, you who take away sinful filth.
Rejoice, bath, washing conscience; Rejoice, cup that draws joy.
Rejoice, smelling the fragrance of Christ; Rejoice, belly of secret joy.
Rejoice, Unbride-less Bride.

Kontakion 12.
The grace to grant the desires of the ancient debts, the Solver of all debts by man, came with Himself to those who had departed from His grace, and having torn the handwriting, he hears from all: Alleluia.
Ikos 12.
Singing Your Nativity, we all praise You, like an animated temple, Mother of God: for in Your womb I hold the whole hand of the Lord, sanctify, glorify and teach everyone to cry out to You:
Rejoice, village of God and the Word; Rejoice, greater holy of holies.
Rejoice, O ark, gilded by the Spirit; Rejoice, inexhaustible treasure of the belly.
Rejoice, honest one, crowned with pious people; Rejoice, honest praise of the reverent priests.
Rejoice, unshakable pillar of the church; Rejoice, unbreakable wall of the Kingdom.
Rejoice, victories will arise from her; Rejoice, to the south the enemies fall.
Rejoice, healing of my body; Rejoice, salvation of my soul.
Rejoice, Unbride-less Bride.

Kontakion 13.
Oh, All-Singing Mother, who gave birth to all the saints, the Most Holy Word! Having accepted this present offering, deliver everyone from all misfortune, and from future torment, those who cry out for You: Alleluia, alleluia, alleluia.
This kontakion is read three times, then the 1st ikos and the 1st kontakion.

Prayer

The Old Russian Icon of the Mother of God is able to cure various ailments, atone for sins, protect, and help a confused person take the true path.

The prayer to the Mother of God at this Shrine begins with an appeal to the Queen of Heaven and the affirmation that Her Grace helps from all sorts of misfortunes: mortal and human. Next follow the words about the Savior born by Her, thanks to whom human torment ended and eternal life was given. Then there is a request that the Mother of God hear the person praying and convey these words to the Almighty. For grace to descend from heaven on the lives of those who are perishing. An appeal to the Mother of God as the only Hope of desperate people. A request for salvation and preservation from ill-wishers.

In the name of the Father and the Son and the Holy Spirit. Amen.

Akathist

The Old Russian Icon of the Mother of God is located in the Church of St. George the Victorious, in the city of Staraya Russa. And in 2015, in October (when it was the 20th week of Pentecost), an evening service was held by the Metropolitan of Staraya Russia and Novgorod. And after it, the clergyman sang an akathist to the Most Holy Theotokos in front of the Old Russian Icon of the Mother of God.

In general, such a hymn glorifying the Queen of Heaven was composed back in Byzantium in the 5th-7th centuries. In the modern Orthodox Church, the akathist to the Most Pure Virgin Mary occupies an honorable place, since of all the hymns it is included in the liturgical charter.

And its performance at the Shrine of the Old Russian Icon of the Mother of God will definitely be heard.