The Life of Cyril and Methodius: the activities of Cyril and Methodius, photos of Cyril and Methodius, Slavic enlighteners Cyril and Methodius, Thessalonica brothers Cyril and Methodius, the hometown of Cyril and Methodius, which of the saints

Not many people know which saint is called the enlightener of the Slavs. The Slavs are a fairly multinational community, which is considered the largest in Europe. The Slavs have their own cultural traditions. The enlighteners of the Slavs were two saints - the Thessalonica brothers Cyril and Methodius.

“If you hate the enemy and want to stand firm against him, open the doors with diligence, firmly take up weapons other than those forged by the books of the Lord, bowing your head down to the evil one. And to those who study the letters, Christ will grant wisdom, and your souls will be strengthened. The apostles with all the prophets. Those who repeat their words will be able to destroy the enemy, bringing victory to the Good God, avoiding carnal decay and rotting...”

- Equal-to-the-Apostles Cyril.

Equal-to-the-Apostles Cyril and Methodius

Saints Cyril and Methodius are called the enlightener of the Slavs

All Slavs know the activities of Cyril and Methodius. These saints not only carried the Word of God, but also created the Church Slavonic language and the very first alphabet.

The life of Cyril and Methodius is quite numerous. There is a lot of information by which one can judge how the saints lived from childhood until the end of their earthly lives.

Slavic enlighteners Cyril and Methodius were born on the territory of modern Greece. The hometown of Cyril and Methodius is considered to be the city of Thessaloniki. The brothers grew up in the family of a wealthy military leader. Their family had seven children. The brothers' grandfather served at the emperor's court.

The role of Saint Cyril in Christianity

The role of the first teacher in the development of Christianity is difficult to overestimate. It was he who was involved in numerous translations of theological books into the Slavic language, including the Bible, taught worship and compiled the Slavic alphabet. He not only spread Christianity through the translation of books, but also traveled a lot and preached among followers of other faiths.

Absolutely any believer can make requests to the saint. But it is believed that Cyril patronizes people who have chosen their path of knowledge: teachers, scientists, students, students and even politicians.

The First Teacher helps the worshiper in the following matters:

facilitating learning and providing successful results;
assistance in acquiring new knowledge;
requests for the health of a child bearing a similar name;
protection from troubles in the home;
victory over fears;
protection from enemies and ill-wishers;
purification of the soul;
knowledge of life's purpose.

The hometown of Cyril and Methodius is considered to be the city of Thessaloniki

Brother Methodius was named Michael at his birth. He received a very good education, after which he decided to go to study to become a military man, like his father. When he rose to the rank of provincial strategos, he decided to leave worldly life. Mount Olympus was then a very famous place, as there was a monastery on it, where hermits went. It was there that Mikhail went. In the monastery he became a monk with the name Methodius.

Saint Methodius was called Michael at birth. Photo: golden-ship.ru

The Life of Cyril and Methodius is quite numerous

Saint Cyril was the youngest of the brothers in the family. This child had enormous abilities in learning various languages and sciences. He was one of the outstanding scientists of his time. After he grew up, he went to Constantinople to study science with Emperor Michael. After finishing his studies, he decided to go to church. Having been ordained a deacon, he began working as a librarian. But after some time he left this post for unknown reasons.

Saint Cyril was the youngest child in the family. Photo: azbyka.ru

He decides to go to the monastery, but on the instructions of the emperor, he goes to work as a philosophy teacher at the university. Thus, Konstantin worked as a teacher and served the state. After some time, the logothete Theoktist, who helped and supported Constantine throughout the entire time, dies. Then Konstantin, together with other students, goes to the monastery, where his older brother is.

Lives of the Saints

A lot of information has been preserved about the life of the holy preachers, from which one can reconstruct their biography from childhood to the end of their earthly journey.

Saints Equal to the Apostles Cyril and Methodius

Origin

Brothers Methodius and Cyril were born in the city of Thessaloniki, located in modern Greece, into the family of a wealthy Byzantine military commander named Leo. He had seven male children, among whom the eldest child was Mikhail, and the youngest son was named Konstantin. The grandfather of the future enlighteners held a high position at the court of the Byzantine emperor.

The sources do not provide exact information about the nationality of the brothers. Most researchers consider them Greeks.

Interesting: Thessaloniki was a multinational city in which not only Greeks lived, but also representatives of various Slavic tribes who spoke the Thessaloniki dialect. Many researchers believe that the Equal-to-the-Apostles brothers spoke both languages spoken in their homeland.

Methodius

The eldest of the brothers, named Mikhail at birth, having received an excellent education at home, followed the path of a military career. Having risen to the rank of strategos of the province of Slavinia, he left worldly life.

He retired to a monastery on Mount Lesser Olympus, where he took monastic vows under the name Methodius. Subsequently he became the abbot of this monastery.

Kirill

The youngest of the brothers, Konstantin, who has great abilities in studying languages and various sciences, became known as one of the outstanding scientists of his time. At a young age, he went to Constantinople, where he studied science together with the young Emperor Michael under the guidance of the priest Photius, who would later become the Patriarch of Constantinople, and the famous scientist Leo the Mathematician.

After finishing his studies, the talented young man chose church service. He was ordained deacon and received the position of patriarchal librarian. After some time, for some unknown reason, the young man left the Byzantine capital, retiring to a monastery. But at the urgent request of the emperor and patriarch, he was forced to return and accept the position of teacher of philosophy at Magnavra University.

Cyril and Methodius are considered patrons of the Czech Republic and Slovakia

Until 856, Constantine combined his teaching activities with service for the benefit of the state. After the death of the logothete Theoktistus - a relative who provided patronage to the scientist - he, along with several students, went to the monastery of his elder brother.

Trip to Khazaria

The first joint journey of the Equal-to-the-Apostles brothers began in 860, when, by order of the emperor, the talented philosopher and orator Constantine was supposed to go to Khazaria. Its ruler invited representatives of the largest religions to accept one of them after the conversation.

The learned man prepared for the important meeting in the city of Chersonesos, where he learned Hebrew and Aramaic. The brothers also took part in the miraculous discovery of the relics of St. Clement, the fourth bishop of Rome, who suffered martyrdom in the ancient Black Sea city.

Interesting: the Khazar trip of the brothers ended in failure, since the ruler chose the Jewish faith, but at the same time it was of great importance for the future life of the enlighteners.

Moravian Mission

The return of the brothers to the capital coincided with the arrival of the Moravian ruler Rostislav, who asked the emperor to send them a person capable of translating sacred Christian texts into the Slavic language. This man was the philosopher Constantine, who was helped by his brother abbot Methodius and his disciples.

Cyrillic alphabet created by the brothers Cyril and Methodius

Before traveling to Great Moravia, they carried out a huge amount of work on the sound analysis of the Slavic language, on the basis of which the Glagolitic alphabet appeared - the first Slavic alphabet. It contained 38 letters, with the help of which Cyril wrote down the main Christian books translated from Greek. This event took place in 863. For four years, Cyril and Methodius traveled through the Moravian lands, translating theological texts, teaching people to read and write, and translating Christian services into the Slavic language.

On a note! The brothers acted only as preachers and translators, without the right to appoint local priests and approve the conduct of church services in Church Slavonic.

To do this, one had to obtain the blessing of the Byzantine or Roman church head.

Roman events

The brothers' activities displeased the German clergy, who extended their influence to the Slavs. The translation of divine services into the Slavic language, in their opinion, was a departure from the established tradition, according to which sacred texts can only be read in Greek, Hebrew and Latin. Under the influence of Western priests, Constantine and Methodius were declared heretics in Rome and demanded their arrival at the papal throne.

Pope Andrian II greeted with honors the people who brought the relics of St. Clement to the Holy City in 868. The Roman high priest allowed services to be held in the Slavic lands in the national language and ordered that the sacred books written in it be placed in Roman churches.

Cyril and Methodius meet with the Slavic people

Active life undermined Constantine's strength early, and at the beginning of 869 he became seriously ill. Having taken monastic vows under the name Cyril, he bequeathed to his elder brother to continue their great work. He was buried in St. Clement's Cathedral in February of the same year. And Methodius, who received the rank of bishop, and his disciples went to the lands of the Slavs to continue his ministry.

Acts of Methodius

After the death of his brother, fulfilling his promise to him, Methodius returned to the Slavs. But on the territory of Moravia the influence of the German priesthood increased, which actively prevented the spread of the Church Slavonic language.

In 872, Methodius was imprisoned in a German fortress. Pope John VIII ordered the release of the preacher, but making concessions to the Western clergy, he prohibited the conduct of services in the Slavic language.
From 875 to 879 The Slavs listened only to church sermons in their native language.
From 884, Methodius and his disciples settled in Velegrad, the capital of Moravia. Here the earthly journey of Saint Methodius of Moravia ended.

Saint Constantine and Methodius took part in the discovery of the relics of Saint Clement

From that moment on, the life of Constantine and Methodius changed greatly. They start traveling together. First of all, they go to Khazaria. Saint Constantine and Methodius took part in the discovery of the relics of Saint Clement. These were the relics of the famous Pope, who suffered a martyr's death.

Currently, this is what the relics of St. Clement look like. Photo: hranitel.club

KIRILL

The iconography of K. developed into a con. XVI - 1st quarter. XVII century, although most of the known images of the monk date from a later time (for the first icons of K., see the section “Veneration”). The inventories of the Novozersky monastery indicate the icons that were in the temple and chapel (“the real icon of the venerable miracle worker Cyril the White of Novozersky on the green... above it is the image of the Savior” - probably an iconographic model for subsequent works); on the eve of and after the discovery of the saint’s relics, dozens of “distributing” icons “on a pile” were painted for the monastery (Karbasova. 2011. pp. 207, 213-214). In 1641, the image of K. was already included in the painting of the Assumption Cathedral of the Kirillov Belozersky Monastery (artel of the master I. A. Elepenkov (Lubima Ageeva) - Kochetkov. Dictionary of icon painters. P. 207-208). In the 50s XVII century the iconographic range has expanded: in addition to the individual icons of the saint, hagiographic and Deesis images are mentioned, icons of the Mother of God “Hodegetria” with the figure of K. on the field, joint images of K. with the monks Kirill of Belozersky, Zosima and Savvaty of Solovetsky, etc. (Inventory of the Kirillo-Novoezersky monastery 1657 // Belozerye: Regional history almanac. Vologda, 1998. Issue 2. pp. 142-161; Karbasova. 2011. pp. 215-216).

St. Kirill Novoezersky, with a view of the monastery. Icon. Last Thursday XVIII century (VGIAHMZ) Rev. Kirill Novoezersky, with a view of the monastery. Icon. Last Thursday XVIII century (VGIAHMZ)

The earliest known monument with the image of the saint is an embroidered shroud of the beginning. XVII century, which came to the Novgorod diocesan ancient repository from the Kirillov Novozersky Monastery (NGOMZ; see: Ignashina E.V. Old Russian facial and ornamental embroidery in the collection of the Novgorod Museum: Cat. Novgorod, 2003. P. 54. Cat. 28 ). K. is depicted upright, full-length, in a brown robe above the knees and with the schema shifted to the right, the doll lies on the shoulders. The saint's hair is dark blond, without graying, his forehead is high with receding hairline, his long beard tapers at the end, the fingers of his right hand are folded to the side to make the sign of the cross, and in his left hand there is an unrolled scroll. Already at this time, there were such distinctive features of K.’s iconography that made his appearance recognizable, such as middle age, a short robe and bare feet - obviously a reflection of information about the long wandering of the monk and a reminder of the miracle of healing of the prince. I. Penkova, when K. “serves barefoot and in a torn robe.” The image of the Savior Not Made by Hands is embroidered on the upper border. The shroud is made mainly with silk threads “split” and “attached”. This iconography is also reproduced on the banner of 1678 (contribution to the monastery of Princess Tatiana Mikhailovna, CherMO; see: Karbasova. 2011. Incl. Ill. 11), where the background is a landscape with a temple, cell, trees and clouds, and on On the reverse side there is an embroidered image of “The Resurrection of Christ - the Descent into Hell” (the patronal feast of the monastery).

St. Kirill Novoezersky, with a view of the monastery. Icon. Con. XVIII century (VGIAHMZ)

2 sewn front covers with a frontal life-size image of K have been preserved. On the middle cover - 2nd floor. XVII century (Museum of Icons, Recklinghausen, Germany; see: Haustein-Barg E., Benchev I. Museum of Icons in Recklinghausen, Germany. M., 2008. P. 284. No. 305) he is dressed in an ocher cassock and a similar light color a brown robe below the knees, a blue schema with crosses shifted to one side, the head not covered. The monk has a medium-sized beard, slightly wavy and tapering downwards, and light brown hair, probably with a comb, the fingers of his right hand are folded in a two-fingered blessing, and in his left hand, covered with a mantle, there is a vertical scroll. Currently time, due to the lack of an exact date, it is not possible to identify this cover, acquired by the museum in 1960, with one of the contributions to the Novoezersky monastery. Dr. The cover was created in 1652 in the workshop of Queen Maria Ilyinichna Miloslavskaya and placed in the monastery by her father, boyar I. D. Miloslavsky in memory of her parents (CherMO). The type of K.'s face is close to earlier images, the figure is stocky and slightly stooped, a short brown robe contrasts with the lighter tone of the cassock, a two-fingered blessing, a gray scroll in the left hand, small feet widely spaced. Above the saint’s head, as on the shroud, is the image of the Savior Not Made by Hands.

St. Kirill Novoezersky, with a view of the monastery. Icon. 1st quarter XIX century (VGIAHMZ)

In iconographic originals for February 4. K.'s appearance was compared with the appearance of Saints Basil the Great, Nicholas the Wonderworker and St. Alexander Oshevensky. So, in the manuscript last. Thursday XVII century it is said: “The image of Nicholas, with a sharper brad, on top, in a schema, a short mantle, a green duckweed, barefoot, in his hands a scroll, and in it is written: “We struggle with the Divine spirit”” (IRLI (PD). Bobk. No. 4. L 74 vol.; a similar description with the addition: “... the brother of the menshi of Alexander Oshevensky” - in the RKP. 3rd quarter of the 18th century, RNB. O.XIII.1. L. 56). In the originals XVIII - 40s. 19th century: “...oversed, brada mensha of Basil of Caesarea, on the shoulders of a schema, in a small mantle, duckweed, green, barefoot, in the hands of a scroll...” (RNB. Weather. No. 1931. L. 106; see also: BAN. Strict No. 66. Sheet 78 volume; IRLI (PD). Peretz. No. 524. Sheet 119 volume; Filimonov. Iconographic original. P. 265); “...Rus, the brada is shorter than Vasiliev’s, narrower at the end, the mantle is to the waist, the schema is on the shoulders” (IRLI (PD). Admissions Department. Op. 23. No. 294. L. 65). Sometimes the location of the monastery is indicated: “...30 versts from Kirill Beloezersky” (Bolshakov. Iconographic original. P. 70-71). In the beginning. XX century in a manual for icon painters. V.D. Fartusov noted that in the academic tradition K. is “a very old man with a lot of gray hair, with a narrow, medium-sized beard; in a wretched cassock, a short robe, in a doll”; for the inscription on the scroll the text is recommended: “You, fathers and brethren, pray with tears to God and His Most Pure Mother for the power of the Russian land” (Fartusov. Guide to the writing of icons. P. 178).

St. Kirill Novoezersky. Icon. Beginning XX century (centre of the Entry into the Temple of the Blessed Virgin Mary in Galich)

There are several from the iconography of K. The first represents the saint in full-length, upright, on a conventional gold or colored background, blessing, with a scroll in his left hand. The icons depict the characteristic features of K.’s appearance and attire. Thus, a signed image by the Moscow master Theodotus Ukhtomsky from c. Savior Not Made by Hands of the Blachernae Monastery near Moscow (1704, MZDK; see: Komashko N.I. Russian icon of the 18th century. M., 2006. P. 35, 318. Cat. 5; Kochetkov. Dictionary of icon painters. P. 681- 684) repeats the iconography of the early shroud, with the exception of the graying in K.’s hair and beard and the details of the design (the saint’s bare feet are widely spaced, the schema is located in the center, there is no belt). The image is also accompanied by the image of the Savior Not Made by Hands on the upper field, the line of soil is rounded, on the scroll there is the text: “Do not grieve for this, brethren, but wash away therefore”; in the inscription K. is called the Novoye Zero miracle worker.

St. Kirill Novoezersky. Icon. 2nd half XIX century (centre of the Entry into the Temple of the Blessed Virgin Mary in Galich)

Individual icons of K. from this edition, series - 2nd half. XVII century and 1st half - gray XVIII century (KBMZ) come from the Kirillov Belozersky Monastery. On the image of the beginning. XVIII century from Danilova is empty. on Vyga (MIIRK; see: Karbasova. 2011. Included Ill. 22) the foot is a deserted island surrounded by waters. On the icon under the entry con. XIX century the soil is decorated with flowers and herbs (ZhMP. 1984. No. 2. Incl.). On some icons K. is shown praying to the Savior on a silver background without a landscape (1st half of the 19th century, private collection). A special monument in the iconography of the saint is the image of the horse. XIX century from the chapel in the name of K. in Belozersk, performed in an academic manner - the gray-bearded saint appears as a temple builder with a church in his hands, his head is covered with a schematic doll; inscription: “St.: St.: Kirill Novoezersky.” Half-length images of the saint to the present day. time not found.

The most common version with the image of K. against the backdrop of the monastery he founded on the Red Island of New Lake. has 2 iconographic options: with a frontal figure of the saint and his image half-turned to the left, in prayer. Almost all known icons of this type were created by local Vologda and Belozersk masters. Two icons of the 1st type, last. Thursday and con. XVIII century (VGIAHMZ; see: Petrova T.G. 2000. P. 66, 71) are identical in composition: the background for the figure of a saint located in the center with his arms spread to the sides (in the left there is an unfolded scroll: “Do not grieve slaughter...”) is panorama of the island with the five-domed Odigitrievskaya and hipped Vvedenskaya churches (almost at K.’s feet), without the monastery fence, at the top is the Image of the Savior Not Made by Hands. The architecture of the temples corresponds to historical reality, as partly on the icon of the 2nd third of the 19th century. (CMiAR), where there are 10 cells around the circumference of the island.

St. Kirill Novoezersky, with his life. Icon. Con. XVII - 1st quarter. XVIII century (KBMZ)

More precisely, the features of the monastery ensemble are reproduced on icons of the 2nd type: K. with a scroll or with a rosary in his hand is painted not on the island, but on the shore, in prayer to Jesus Christ in the cloud segment, or to the Hodegetria icon of the Mother of God (Smolensk or Tikhvin ), and the walls of the monastery, presented from the top viewpoint, are literally washed by the waters of New Lake. All the temples of the monastery were depicted with varying degrees of authenticity: the Resurrection of Christ with the chapel of K. and the bell tower, the Hodegetria icon of the Mother of God, etc. Alexy, the man of God, the righteous Zechariah and Elizabeth, the apostles Peter and Paul (for more information about the stages of construction of the monastery and their reflection in icon painting, see: Khrustalev. 2000). This group of monuments includes works by con. XVIII - mid. XIX century from the collections of VGIAHMZ (come from Vologda churches), State Hermitage, KBMZ, CherMO, TsMiAR (see, for example: Petrova T. G. 2000. P. 70-71; Kostsova A. S., Pobedinskaya A. G. Russian icons XVI - early XX centuries with images of Mon-Rays and their founders: Catalog exhibition, St. Petersburg, 1996, pp. 38-39, 111-113. Cat. Occasionally, a temple is also shown on the shore of the lake - Tikhvin Church. on Kobylina Mountain, where the icon of the Mother of God brought by K. was kept. The view of the Novoezersk monastery, restored after the fire of 1906, is depicted on the icon of 1916 (private collection, Totma; see: Khrustalev. 2000. P. 61).

On small “distribution” icons (for example, the beginning of the 19th century, AMI), made using cursive techniques, K. was sometimes depicted without a monastery, standing before the Savior on the shore of the lake. A historically accurate image of the monastery with the figure of K. is found in circulation graphics, for example, on a St. Petersburg lithograph with censor permission in 1874 (GIM, KBMZ; see: Kulikova. 2009. P. 17) the monastery is illuminated by rays from the Tikhvin icon Mother of God.

Reverends Alexander Svirsky and Kirill Novoezersky. Icon. OK. 1696 (KBMZ)

A special type of K. iconography on an architectural background arose in K.’s homeland in Galich, where in the c. Introduction to the Church of St. The chapel was consecrated to the Mother of God in the name of the saint. On the temple life-size icon of this chapel, executed in the beginning. XX century in the technique of oil painting, K. is a gray-haired old man with a medium-sized beard, wearing a long robe and a brown schema, without a doll, his right hand on his chest, a rosary in his left. The background is landscape; on the left, a road leads from the shore to the gate church and the white-stone temple. Dr. image from Vvedenskaya Ts. covered with a brass frame with gilding: a large figure of K. (wavy hair falling to his shoulders, a beard streaked with gray) occupies the left side of the composition, in his right hand he holds a scroll, with his left he points to the image of the Mother of God “Hodegetria”. On the right side of the frame there is a chased image of a small lake and a monastery with a brick bell tower and a wide five-domed cathedral, to which steps of a staircase rise from the gate. Although there are no characteristic iconographic features in the appearance of the saint, the architectural images obviously convey real impressions of the buildings of the Novoyezersk monastery and Galich churches. On these icons the saint is called Novoozersky or Novozersky.

Several large hagiographic icons of K. differ in the number and composition of marks. The earliest in this series is the image of the saint with 18 hallmarks of the life of Ser. XVII century (CherMO; see: Kulikova. 2009. P. 104, 228. Cat. 46. Ill. 47), standing in the local row of the iconostasis of the Resurrection Cathedral of the Novoyezersk monastery (mentioned in the census book of 1857 - Arch. SPbII RAS. Col. 115. D. 663. L. 213-213 vol.). Middleware from tradition. The life-size image of the monk is surrounded by stamps in the following order: Nativity of K.; K.'s baptism; meeting of the youth K. with the elder on the way to the Korniliev Komel Monastery; K.'s arrival in the Korniliev Komel Monastery; monastic tonsure; K. asks his father for forgiveness; miracle about Elder Nikephoros, who came from St. Alexander Svirsky; the miracle of the robbers; a miracle during the liturgy; healing book Ivan Penkova; healing by the “eye of the sick” Anna; miracle about Evdokim; the miracle of the theft of bells; healing of the possessed Fedor; miracle about the seduced wife; death of K.; burial of K.; posthumous miracle of K. (healing of Elder Kyriakos).

Reverends Kirill Novoezersky and Kirill Belozersky. Icon. 2nd quarter XVIII century (VGIAHMZ)

An extensive story cycle is presented on the icon “St. Kirill Novoyezersky, with 44 hallmarks of life” con. XVII - 1st quarter. XVIII century from wooden c. prophet Elijah in Belozersk (KBMZ). Added to the already known scenes: K.’s prayer in the womb; K.'s works in the monastery bakery and cookery; a story about meeting his father and his tonsure; phenomenon of K. Rev. Mother of God in the Tikhvin Monastery; the appearance of K. a pillar of fire in the sky; K. asks for an island to build a monastery; 2 appearances of K. angel of the Lord; instructions to the brethren before death; the discovery of the relics and numerous intravital and posthumous miracles of the saint. If in the upper rows the marks are arranged in chronological order in accordance with the main edition of the Life, then the scenes of the founding of the monastery are separated into a separate group on the left. The story of the death and posthumous miracles occupy the lower part of the icon. The middle section contains scenes of the saint’s appearance in a dream to Tsar Ivan IV the Terrible and the abbot’s bringing the image of K. to the sovereign (in a half-length version). The central image of the monk is close to the version of the middle of the earlier hagiographic icon, but K.’s beard is depicted as sharper and his hair curly. The inscription on the scroll is unique: “The speech of the Monk Cyril: behold, brethren, the end of my life is drawing near, and I am departing from this life...” Along the edge of the centerpiece is written a prayer to the venerable man asking for the salvation of people who worship with faith “the image of your holy image.” " In the same temple there was another hagiographic icon of K., with 20 marks (KBMZ).

Icon of the venerable saint with 22 hagiographical marks, con. XVII - 1st quarter. XVIII century (under the entry, VGIAHMZ; see: Petrova T. G. 2000. pp. 67-68, 71. Ill. 3), comes from a chapel in the name of K. in the Vologda church. VMC. Catherine. Marks depicting the works of the saint after his acceptance of the rank of abbot, his prophecies to Tsar John IV and the scenes of the repose and posthumous vision of K. that complete the cycle are highlighted. Another hagiographic cycle is placed on a frame with 44 hallmarks, created in the 1st quarter. XVIII century (presumably earlier icons from the Elias Church) for the Transfiguration Cathedral in Beloozero (Belozersk) (Russian Russian Museum; see: Solovyova. 2006). Her compositions contain monastic relics, in particular the “staff of miracle workers.” In addition, the image of K. was introduced into the stamps of the Tikhvin Icon of the Mother of God, with legends and miracles (Ivanova I. A. Icon of the Tikhvin Mother of God and its connection with the “Tale of the Miracles of the Icon of the Tikhvin Mother of God” // TODRL. 1966. T. 22. S 429).

Reverends Nil Stolobensky and Kirill Novoezersky, with the image of the Mother of God “Three-Handed” and the sleeping Ephesian youths. Icon. Con. XVIII century (VGIAHMZ)

Subject compositions with the image of K. are also found in book miniatures. So, in the front manuscript approx. 1715 from the library of the Novoezersky Monastery there are 44 of them, which gave researchers reason to consider them a source for hagiographic icons (CherMO; see: Solovyova. 2006; Karbasova. 2011. P. 257, 261, 295, 299, 303, 305. On Fig. 14). In the Life of 1804 (CherMO, see: Khrustalev. 2000. P. 58; Rybakov. 1995. P. 47) many are illustrated. miracles of K. On the title page the monk is depicted in a complex-shaped cartouche on the right side of the composition, his right hand is extended to the Savior in the heavenly segment, and in his left there is an unrolled scroll. The panorama of the monastery on the waters of the lake near the feet of the saint is reproduced with documentary accuracy.

Occasionally - Ch. arr. in Vologda churches, the image of K. was introduced into the Deesis order of the iconostasis. For example, in the 18th century. the saint was written on the same small board along with St. Nikodim Kozheezersky - the icon is listed among the works received by the AMI from c. St. Nicholas the Wonderworker in the village. Raw materials (formerly Syrinsky Monastery; see: Koltsova T.M. Icons of Northern Poonezhye. M., 2005. P. 276. No. 474; also preserved the icon of blessed Vasily and Maxim of Moscow). Rare iconographic subjects include images of the Savior of Smolensk with falling St. Kirill Belozersky and K. ser. XVII century (c. 1645 (?), from the local row of the iconostasis of the Church of St. Epiphanius of Cyprus, KBMZ), with St. Alexander Svirsky and K. (probably late 17th - early 18th centuries under the entry, AMI), with K., Ven. Theodosius of Totem and the Wonderworkers of Prilutsk (late 18th - early 19th centuries, private collection).

St. Kirill Novoezersky. Fragment of the icon “Cathedral of Belozersky Wonderworkers”. Beginning XX century (chapel of St. Kirill Novoezersky in Belozersk)

Mentions of K.'s images are sometimes found in inventories of mon-rays and churches of the Vologda diocese. According to the inventory of the property of the “old” Pokrovsky and Glushitsky Sosnovetsky monasteries in 1775, the “calm” image of St. Kirill Belozersky and K. was located on one of the pillars of the cathedral of the Venerable Dionysius and Amphilochius Glushitsky (Census books of Vologda monasteries of the 16th-18th centuries: Research and texts / Author-compilation: M. S. Cherkasova and others. Vologda, 2011. P. 226). It is known that in 1742 the execution of the Feast Day icon of St. Kirill Belozersky and K. was commissioned by M.F. Kargopoltsev, the senior master of the icon painting service of the Kirill Belozersky Monastery in the 30-40s. XVIII century (Lelekova O. V. Materials on the history of the art workshop of the Kirillo-Belozersky Monastery in the 17th-18th centuries // DRI. [Issue:] Artistic monuments of the Russian North. 1989. P. 176). Icons of K. are kept in churches of the Vologda diocese, for example. in the chapel dedicated to him. blgv. book Alexander Nevsky in Vologda (late XIX - early XX centuries, see: Karbasova. 2011. Incl. Ill. 25). However, in later times, masters did not always take into account the specific features of the iconography of K.

From the 2nd half. XVII century Paired images of K. with K.-L. became widespread. Vologda or northern venerable. Together with his contemporary, Rev. Alexander Svirsky, K. written on the icon approx. 1696 from the local row of the iconostasis c. prophet Elijah in Belozersk (KBMZ; between the figures there is the text “Praise to the Most Holy Theotokos”); together with Rev. Kirill Belozersky - on a drawing from an icon of the 17th century. (BAN. Collection of reproductions. No. 751. L. 14). On the icon “Reverends Kirill Belozersky and Kirill Novoezersky” 2nd quarter. XVIII century from c. St. John the Baptist in Dudikova is empty. Vologda (VGIAHMZ; see: Revived masterpieces. 1998. P. 51. Cat. 111) the image of K. retains characteristic iconographic features (barefoot, short mantle, doll on the shoulders, hair without gray), his hands are closed on his chest. The saints are presented against the backdrop of a landscape with a panorama of the Kirillov Belozersky Monastery, at the top in the cartouche there is an image of the Resurrection of Christ, reminiscent of the dedication of the main altar of the Novoyozersk monastery. Icon of St. Nil Stolobensky and K. (late 18th century, VGIAHMZ) is supplemented by the image of the Mother of God “Three-handed” and the image of 7 sleeping Ephesian youths.

St. Kirill Novoezersky. Icon. Con. XIX century (chapel of St. Kirill Novoezersky in Belozersk)

One of the early monuments with the image of K. among the selected saints is the Nizhny Novgorod icon of the middle - 2nd half. XVII century from the Museum of Christian Antiquities of the Emperor. AH (State Russian Museum; see: Images and symbols of the old faith: Monuments of old culture from the collection of the Russian Museum / State Russian Museum. St. Petersburg, 2008. P. 232. Cat. 202). The icon-cross “Selected Saints” (K. on the right margin), according to the signature, was executed in 1853 by Hieroschim. Neil (Prikhudailov) (KBMZ). An unusual monument of sewing is the epitrachelion of the 19th century. with earlier images of the chosen and Belozersky saints, including K. (KBMZ), transferred to it.

At the turn of the 17th and 18th centuries. Some examples of the iconography “Cathedral of Belozersky Saints” appeared. Perhaps one of the earliest in this series was the icon “Belozersky Wonderworkers” con. 16th century, preserved in prorisi (RGIA. F. 835. Op. 4. No. 96. L. 108 - Markelov. Saints of Other Rus'. T. 1. P. 136-137. No. 50). The founders of monasteries and deserts in the lands of Belozero are written in prayer to the Mother of God on the icon “Cathedral of Belozersky Wonderworkers”, beginning. XVIII century (CMiAR; see: Chugreeva N.N. “The Council of Belozersk Saints” in the Russian icon-painting tradition // Russian historical figures in icons: Abstracts of reports of scientific conference, December 1989. M., 1995. pp. 48-51). Dr. The work of a local master with the image of K. is a miniature icon “Selected Belozersk Wonderworkers in Prayer to the Lord Almighty” from the 1st third of the 18th century, inserted into a fold with images of the Intercession of the Holy. The Mother of God and the Archangels Michael and Gabriel (private collection; see: Romanenko E.V. Nil Sorsky and the traditions of Russian monasticism. M., 2003. Incl. Fig. 13).

A large icon with the image of the Mother of God with the Child standing on a cloud, the Belozersk and selected saints (St. Alexy, the man of God, St. Alexander of Svirsky) comes from the Andogskaya Assumption monastery. Belozersky district (late 17th - 1st half of the 18th century, brought from an expedition in 1989; Belozersky KM). K. is represented in kneeling prayer on the left side of the composition; although the icon is covered with a layer of darkened linseed oil, his appearance is recognizable due to his dark brown hair and short (almost to the waist) robe. Icons of the Cathedral of Belozersky Wonderworkers last. Thursday XVIII century and beginning XX century from c. Epiphanies and chapels in the name of K. in Belozersk are similar in composition; K. is depicted in the 1st row on the far right, behind St. Kirill Belozersky, clutching a scroll with both hands (on the later icon the head is covered with a doll).

Reverends Kirill of Novoezersk and Ferapont of Belozersky. Fragment of the icon “Belozersky Wonderworkers”. 1837–1838 Master N. Milavin (C. St. Martinian of Belozersky Ferapontov Monastery)

The icon “Selected Belozersky Wonderworkers” (1837-1838, master N. Milavin) from the iconostasis c. St. Martinian Belozersky in Ferapontov Monastery. In addition to St. Kirill of Belozersky and K. (hands clasped in a Catholic gesture of prayer) the Holy Spirit flying in the form of a dove is preceded by the Venerable Nil of Sorsky and Ferapont. On the icon last. third of the 19th century from c. The Kazan Icon of the Mother of God in Ustyuzhna K. was written together with the Venerables Kirill of Belozersky, Philip of Irapsky and Nil of Sorsky; the gestures of his hands are unusual - his right hand lies on his chest, in his lowered left hand there is a book. In such compositions, K., as a rule, was written in the center, opposite St. Kirill Belozersky.

Quite rarely, the image of K. was included in the host of Vologda wonderworkers on the icons of the Almighty Savior with the upcoming and falling saints. It is represented, for example, on icons of the 18th century. from Trinity (Gerasimovskaya) church. on Kaisarov Stream and from the c. Nativity of the Most Holy The Virgin Mary on the Upper Valley in Vologda (both in the collection of VGIAHMZ), on the image of the last. Thursday XVIII century from Mezensky district (AMI). On the icon “Jesus Christ the Great Bishop, with the Vologda Wonderworkers” (3rd quarter of the 18th century, VGIAHMZ) K. is on the far right in the 1st row, next to St. Neil Sorsky. In the composition “The Council of Novgorod Saints” K. is depicted, for example, on the icon of the beginning. XVIII century from the Gatchina Palace Church (Russian Museum; see - Markelov. Saints of Ancient Rus'. T. 1. P. 398-399, 618-619), on a large icon-Pyadnitsa con. XIX - early XX century from c. ap. Philip in Vel. Novgorod, where many are included. Belozersky miracle workers (K.’s arms are folded crosswise on his chest), and on a chromolithograph identical to it by E. I. Fesenko in Odessa (1902).

Sometimes K. was written on the margins of icons and icon cases, such as, for example, on the right margin of the icon “St. Nikolai Velikoretsky, with selected saints” (1670, from the Transfiguration Church in the village of Borisoglebsky on the Irma River, CherMO) or on the left on the inner frame of the folding body with images of selected saints. XVII - beginning XVIII century, in the center of which is placed the icon of the Mother of God "Hodegetria" ser. XVII century (collection of A.D. Lipnitsky). The Tikhvin author of the folding did not take into account the typical features of K.’s iconography.

Reverends Joseph of Zaonikievsky, Nil of Sorsky and Kirill of Novoezersky. Fragment of the icon “Jesus Christ the Great Bishop, with the Vologda Wonderworkers.” 3rd quarter XVIII century (VGIAHMZ)

As part of the Menaion cycles, K. is represented, for example, in the top row of the “Menaion for February” icon. XVI century from c. St. Dimitry Prilutsky on Navoloka in Vologda (VGIAHMZ; see: Rybakov. 1995. Cat. 79); in the same stamp with St. Isidore Pelusiot - on sheets from the engraved calendar of G. P. Tepchegorsky of 1714 and 1722. (colored copies of the 2nd quarter of the 18th century in the Russian State Library, see: Ermakova M. E., Khromov O. R. Russian copper engraving of the 2nd half of the 17th century - 1st third of the 18th century (Moscow, S. .-Petersburg): Descriptive collection of the department of art publications of the Russian State Library. M., 2004. P. 37, 41, 48. Cat. 33.6, 34.6); on the calendar in the prayer book with the monthly book. M. P. Volkonskaya, illustrated in the 50s. XIX century under hand and with the participation of F. G. Solntsev (Prayer book of King M. P. Volkonskaya: Works of academician painting by F. Solntsev / Compiled by: G. V. Aksenova. M., 1998. P. 200, 307).

Images of K. are often included in the host of Russian saints (on the right side of the 1st row) on the icons of Vygov masters: con. XVIII - beginning XIX century (MIIRK); 1814 letters from P. Timofeev from the former. meetings of TsAM SPbDA (State Russian Museum; see: Images and symbols of the old faith. St. Petersburg, 2008. pp. 72-73, 82-85. Cat. 62, 70); 1st quarter XIX century from the collection of G. Leps (Yukhimenko E. M., Gorshkova V. V. “The icons are all the most wonderful, the letters of the most skillful”: Collection. G. Leps. M., 2012. P. 128-131. Cat. 34); 1st half XIX century from the village Chazhenga, Kargopol district, Arkhangelsk region. (Tretyakov Gallery, see: Icônes russes: Les saints / Fondation P. Gianadda. Martigny (Suisse); Lausanne, 2000. P. 142-143. Cat. 52), etc. On the Old Believer icon of the beginning. XIX century from Chernivtsi region (NKPIKZ), apparently, K. (“Prp(d) Kirila Nov”) is represented on the far right in the 3rd row; on the image of Russian miracle workers, middle - 2nd half. XIX century (Tretyakov Gallery; see: Icônes russes. Martigny (Suisse); Lausanne, 2000. P. 144-147. Cat. 53) it is written in the 4th row near St. Kirill Belozersky. An unusual full-length image of K. in a doll, falling over the shoulders, is on one of the Russian mineain icons. saints under the “Stroganov letters” from the Old Believer Danilovskaya prayer house in Kazan (late 19th century; GMIIRT).

Examples of interpretation of the image of K. in monumental painting are one of the compositions with ascetics of the 16th century. in the Russian gallery saints, leading to the cave church. St. Job of Pochaevsky in the Pochaev Dormition Lavra (the work of hierodeacons Paisius and Anatoly in the late 60s - 70s of the 19th century, renovation - 70s of the 20th century, ca. 2010); murals from the 70s XIX century in the chapel of the blgv. book Alexander Nevsky Cathedral of Christ the Savior (art. Ya. S. Bashilov; see: Mostovsky M. S. Cathedral of Christ the Savior / [Compiled conclusion: B. Sporov]. M., 1996, p. 81); murals of Vologda churches (Catherine's Church with the chapel of K.).

In the 20th century Monk turned to the image of the saint. Juliania (Sokolova) in the work she developed with the blessing of St. Athanasius (Sakharov) composition “All the saints who shone in the Russian land.” K. is painted at the head of a group of Belozersky miracle workers on icons of 1934, 50s. XX century (2 in TSL, SDM; see: Aldoshina N. E. Blessed Work. M., 2001. P. 231-239), as well as on their lists con. XX - beginning XXI century (N. E. Aldoshina, N. V. Masyukova, etc.). In the preparatory drawings mon. Juliana to the Russian holy calendar. saints 1959-1960 (private collection; see: Juliania (Sokolova), nun. Russian Saints = Saints of Rus' / Ed. Aldošina. [Iyväskylä], 2000. P. 42) life-size image of K. is placed under November 7. together with the image of St. Zosima Vorbozomsky. Proris with the figure of K. was prepared by Archpriest for the Menya MP. Vyacheslav Savinykh and N.D. Shelyagina (Images of the Mother of God and saints of the Orthodox Church. M., 2001. P. 157).

Modern samples Iconography of K. in Old Russian. traditions exist, for example, in c. blgv. book Alexander Nevsky in Vologda (single image from the iconostasis, gate painting), in the c. St. Nile of Sorsky in Ferapontovo (shoulder-shaped image from the Deesis rank in the iconostasis together with St. Zosima of Vorbozomsky), in the c. Epiphany in Belozersk (icon with a view of the monastery), in the Transfiguration Cathedral of the Solovetsky Monastery (icon from the Pyadnichnaya row of the iconostasis; see: Karbasova. 2011. Incl. Ill. 23-24, 26-29). The image of K. is also present in various compositions with the Vologda miracle workers, on the icons of the Cathedrals of Novgorod and Kostroma saints (2001, master E.P. Tisov, Epiphany Cathedral of the Anastasia Monastery in Kostroma). Together with Rev. Korniliy Komelsky depicts him on a bronze relief of a cross installed on the site of the destroyed Vsegradsky Cathedral in the name of the All-Merciful Savior in Vologda (1997, sculptor A. V. Klimkov).

Lit.: St. Sergius of Radonezh / Author: N. N. Chugreeva. M., 1992. S. 216-221, 270. No. 120-123; Rybakov A. A. Vologda Icon: Artist Centers. culture of the land of Vologda XIII-XVIII centuries: Album. M., 1995; Revived masterpieces of Rus. Severa: Research. and restoration of artistic monuments. culture of the Vologda region. M., 1998. S. 36, 49, 51. Cat. 56, 104, 111; Markelov. Saints Dr. Rus'. T. 1. pp. 136-137, 296-297, 398-399, 450-451. No. 50, 146, 198, 225; T. 2. P. 145-146; Petrova T. G. Rev. Kirill Novozersky and monuments of his iconography in the collection. Vologda Museum-Reserve // Izv. Vologda about-va studying Northern. the edges. Vologda, 2000. Vol. 8. pp. 64-71; Khrustalev M. Yu. Rev. Kirill Novozersky and the Voskresensky Novozersky Monastery founded by him in the iconography of the 1st half. XVII - beginning XX century // Ibid. pp. 58-63; St. Dimitry Prilutsky, Vologda miracle worker: To the 500th anniversary of the Meeting of the Miracles. image of June 3, 1503. M., 2004. P. 92-93, 95, 101. Cat. 37, 38, 40, 48; Petrova N.V. Iconographic images of St. Kirill Novoezersky in the collection. KBMZ // Kirillov: Local history. almanac. Vologda, 2005. Vol. 6. P. 217-227; Solovyova I. D. Hagiographic iconography of St. Kirill Novoyezersky // From the Middle Ages to the New Time: Sat. Art. in honor of O. A. Belobrova. M., 2006. P. 365-384; Kulikova O. V. Ancient faces of Rus. Severa: From the museum collection. icons of the XIV-XIX centuries. Cherepovets. M., 2009; Karbasova T. B. Kirill Novoezersky: History of veneration: Research. and texts. M.; St. Petersburg, 2011.

Ya. E. Zelenina

The holy brothers Cyril and Methodius compose the Slavic alphabet, which had 33 letters

When the holy brothers arrived back, Rostislav ruled the city. The Moravian prince had one important matter; he asked to find a person who could translate many of the sacred texts of the books. Constantine the philosopher, who not only had the Christian faith, but also spoke many languages, was called to this task. Methodius and his disciples helped him in this important matter.

Before going to Moravia, the saints did a lot of work, on the basis of which they created the Slavic alphabet. There were 33 letters in the Slavic alphabet. Then Cyril translated many Christian books from Greek. This happened in 863.

This is what the Slavic alphabet of Equal-to-the-Apostles Cyril and Methodius looked like. Photo: dimitrus.ru

Soon the holy preachers found work as translators. They translated the service into the Slavic language. They also taught writing and translation to other people.

After the death of the enlighteners

The death of Methodius served as an activator for the activities of opponents of the new writing system. The use of the Slavic language during services and sermons is prohibited throughout Moravia. The disciples of the holy preachers were persecuted. Some of them were executed, but most were expelled from the country and settled in Bulgaria, Croatia and the South Slavic lands. In 890, the Roman Church declared anathema to church books and services conducted in the Slavic language.

But, despite this, the activities of Methodius and Cyril continued. Glagolitic and Cyrillic alphabet took root in the lands of the southern and eastern Slavs.

Interesting: according to sources, the Equal-to-the-Apostles brothers left behind a rich literary heritage. But not a single original of their works has survived to this day. This is explained by the destruction of all the works of the holy enlighteners during the persecution in the Moravian lands.

The activities of Cyril and Methodius caused dissatisfaction among the German bishops

The vigorous activity of Cyril and Methodius caused great discontent among the German bishops. The clergy were outraged by the influence of the brothers on the Slavic lands. They believed that by translating liturgical texts, the Slavs were retreating from long-rooted traditions. It was under the influence of the German clergy that Equal-to-the-Apostles Cyril and Methodius began to be considered heretics. Afterwards they began to demand their arrival at the papal throne.

Pope Andrian the Second received the people and relics of Saint Clement. The Pope allowed Methodius and Cyril to conduct services in the national language among the Slavic peoples and lands.

In this small illustration we can see how Cyril and Methodius come to receive Pope Andrian II. Photo: ruistor.ru

Christian service

Kirill flatly refused a secular career, although such an opportunity was provided. Marriage to the goddaughter of an official of the royal chancellery in Byzantium opened up dizzying prospects - leadership of the region in Macedonia, and then the position of commander-in-chief of the army. However, the young theologian (Konstantin was only 15 years old) chose to take the church path.

Saints Cyril and Methodius. Miniature from the Radziwill Chronicle, 15th century

When he was already teaching at the university, the man even managed to win a theological debate over the leader of the iconoclasts, the former Patriarch John the Grammar, also known as Ammius. However, this story is considered simply a beautiful legend.

The main task for the Byzantine government at that time was considered to be the strengthening and promotion of Orthodoxy. Missionaries traveled along with the diplomats who traveled to cities and villages where they negotiated with religious enemies. This is what Konstantin became at the age of 24, setting off on his first important task from the state - to instruct Muslims on the true path.

Icon of Cyril and Methodius

At the end of the 50s of the 9th century, the brothers, tired of the bustle of the world, retired to a monastery, where 37-year-old Methodius took monastic vows. However, Cyril was not allowed to rest for a long time: already in 860, the man was called to the throne of the emperor and instructed to join the ranks of the Khazar mission.

The fact is that the Khazar Kagan announced an interreligious dispute, where Christians were asked to prove the truth of their faith to Jews and Muslims. The Khazars were already ready to go over to the side of Orthodoxy, but they set a condition - only if the Byzantine polemicists won the disputes.

Kirill took his brother with him and brilliantly completed the task assigned to him, but still the mission was a complete failure. The Khazar state did not become Christian, although the Kagan allowed people to be baptized. On this trip, a serious historical event happened for believers. Along the way, the Byzantines looked into Crimea, where, in the vicinity of Chersonesos, Cyril found the relics of Clement, the fourth holy Pope, which were then transferred to Rome.

The brothers are involved in another important mission. One day, the ruler of the Moravian lands (Slavic state) Rostislav asked for help from Constantinople - they needed teacher-theologians to tell the people about the true faith in an accessible language. Thus, the prince was going to escape the influence of the German bishops. This trip became significant - the Slavic alphabet appeared.

Cyril and Methodius with their students

In Moravia, the brothers worked tirelessly: they translated Greek books, taught the Slavs the basics of reading and writing, and at the same time taught them how to conduct divine services. The “business trip” took three years. The results of the labors played a big role in preparing for the baptism of Bulgaria.

In 867, the brothers had to go to Rome to answer for “blasphemy.” The Western Church called Cyril and Methodius heretics, accusing them of reading sermons in the Slavic language, while they can only talk about the Most High in Greek, Latin and Hebrew.

Temple of Cyril and Methodius in Saratov

On the way to the Italian capital, they stopped in the Principality of Blaten, where they taught the people the book trade. Those who arrived in Rome with the relics of Clement were so happy that the new Pope Adrian II allowed services to be held in Slavonic and even allowed the translated books to be distributed in churches. During this meeting, Methodius received the episcopal rank.

Unlike his brother, Kirill only became a monk on the verge of death - it was necessary. After the death of the preacher, Methodius, surrounded by disciples, returned to Moravia, where he had to fight the German clergy. The deceased Rostislav was replaced by his nephew Svyatopolk, who supported the policy of the Germans, who did not allow the Byzantine priest to work in peace. Any attempts to spread the Slavic language as a church language were suppressed.

Cyril and Methodius

Methodius even spent three years in prison at the monastery. Pope John VIII helped to free him, who imposed a ban on liturgies while Methodius was in prison. However, in order not to escalate the situation, John also prohibited worship in the Slavic language. Only sermons were not punishable by law.

But the native of Thessaloniki, at his own peril and risk, continued to secretly conduct services in Slavic. At the same time, the archbishop baptized the Czech prince, for which he later appeared in court in Rome. However, luck favored Methodius - he not only escaped punishment, but also received a papal bull and the opportunity to again conduct services in the Slavic language. Shortly before his death he managed to translate the Old Testament.

In 869, Saint Constantine took monastic vows

Soon such a life greatly undermined Konstantin’s health. In 869 he became very ill. It was then that he took monastic vows with the name Cyril. He told his brother to continue their great work. He was buried that same year.

After the death of Cyril, Methodius and his disciples began to travel around the Slavic lands, continuing their ministry. At that time, the influence of the German priesthood increased in the territory of Moravia. In 872, Methodius was captured and imprisoned in a German fortress. But Pope John the Third ordered the release of him and other Greek captives.

884

Saint Methodius died this year

Since 884, Methodius and his disciples began to live in the capital of Moravia - Velehrad. It was here that Methodius’ earthly journey ended. The saint's funeral service took place in three languages.

An icon was written to Equal-to-the-Apostles Cyril and Methodius

An icon was painted to Cyril and Methodius. The icon depicts the saints in old age. One of the brothers, Cyril, is holding a scroll with the Slavic alphabet in his hands, and Methodius is holding the Holy Scripture. Photos of Cyril and Methodius can be seen below.

Icon of Saints Cyril and Methodius. Photo: s41.radikal.ru

What do they pray to the icon of Cyril and Methodius? They pray to the saints:

about adding intelligence;
about successfully passing exams;
about admonishing children;
in acquiring new skills and professions.

Reverence

The brothers Methodius and Cyril began to be venerated in the first years after their death. Soon they were glorified as holy men equal to the apostles by the still unified Christian Church.

Icon of Saints Cyril and Methodius

In the modern Orthodox tradition, the days of their commemoration are:

February 27 - death of Kirill;
April 19 - death of Methodius;
May 24 is the general date for the commemoration of the Equal-to-the-Apostles brothers, established at the end of the 19th century. Holy Synod.

On a note! May 24 - in many countries of Eastern Europe is the day of the holiday of Slavic culture and writing.

Prayer chants are performed in front of the icon of Cyril and Methodius

Prayer chants are performed in front of the icon of Cyril and Methodius. A canon was written to Cyril and Methodius, which is celebrated on the eve of the day of remembrance of the saints. Anyone can read the Canon at home. Also, do not forget that you can always turn to the saints in your own words for help. The most important thing is that your words are sincere.

Canon:

Voice 4

Song 1

Irmos:

I will open my mouth and be filled with the Spirit, and I will vomit the word to the Queen Mother, and I will appear, brightly triumphant, and I will sing, rejoicing, those miracles.

Chorus:

Reverend Father Kirill, pray to God for us.

Putting your lips to the cup of Divine wisdom, you will be filled with the saving drink, showing light with your mind with your tongue, and an ax that cuts through all hostile flattery.

Having enlightened you like a light, the Light-Giver Christ our God has revealed you to the whole world as a teacher and ambassador to teach the dark books of the Western languages with the Books of Law.

Glory to the Father, and the Son, and the Holy Spirit.

The Holy Spirit extracted from the abyss with the word of God to the whole world the teacher of good faith, wise, precious beads, God's law with the Books, blessed one, sanctify the tongues.

And now and forever, and forever and ever. Amen.

Theotokos: A red mind is given to the heavenly powers, for God’s was your spiritual temple, when you bore our God in your womb, the Virgin, the most holy mountain.

Song 3

Irmos:

From the heights you descended by will to the earth above all beginnings, and you lifted up the humble human nature from the underworld of hell: there is nothing more holy than You, O Lover of Mankind.

Chorus:

Reverend Father Kirill, pray to God for us.

By the word and heart and tongue of Christ, the Son of God, preaching, wisdom and power and the Word incarnate, blessedly, with streams of inflowing waters, put to shame the trilinguals.

The tsevnitsa of the tributary is truly holy, blessed Kirill, the voice of salvation for us with a holy, spiritual sound, ringing beautifully, you drove away flattery.

Glory to the Father, and the Son, and the Holy Spirit.

About the fiery mind, about the good trumpet, about the song of glory, about the golden-speaking gusset, about the tongue that sweetens honey in parables, Cyril the Wise, remember us all.

And now and forever, and forever and ever. Amen.

Theotokos: By the advice of the Father, the Beginningless Son, like the Word in Thy falsehood, by the overshadowing of the Holy Spirit, O Theotokos, indwelt and was born in the flesh from Thee, saving our souls.

Lord, have mercy, three times.

Sedalen, voice 8

Like the dawn, having enlightened the whole earth, the heretics are persecuting, sought out in the east and west and north and south: the trilinguals correct, preaching to the countries, speaking to them in their tongues and betraying the Books. Having reached Rome, lay down your body, blessed one, betraying your soul into the hand of the Lord: have good faith in the teacher, pray to Christ the God of sins to leave taxes to those who honor your holy memory with love.

Song 4

Irmos:

Seated in glory on the throne of the Divine in a light cloud, the Divine Jesus came, with an imperishable Hand, and those who called for salvation: glory, O Christ, to Thy power.

Chorus:

Reverend Father Kirill, pray to God for us.

Another Abraham, blessedly, was you from your fatherland, with the desire of Great Wisdom, as if you were adorned with golden monists, shining brightly with bright rays.

With a copy of your words, as if you pierced Zamri, the Midian heresy, bitterly attached to the bodily image of those who appeared in the flesh of Jesus.

Glory to the Father, and the Son, and the Holy Spirit.

You preached the equi-essential power of the Holy Spirit to the Father and the Son of the Trisolar Light, in Whom we are by the giving of sons to the Light and the truths of the heir.

And now and forever, and forever and ever. Amen.

Theotokos: Having been delivered from the first condemnation of Adam by You, the Maiden, you found unspeakable joy, for you gave birth to a blessing to all, the Son of God in our image.

Song 5

Irmos:

Now I will rise, - God prophetically spoke, now I will be glorified, now I will ascend, the fallen received from the Virgin, and lift up My Divinity to the Intelligent Light.

Chorus:

Reverend Father Kirill, pray to God for us.

I have adorned you with my ointment, O blessed, kind, grace has poured out into your lips, O spiritual wisdom, and the ungodly depths have been flooded with your words.

Standing strong, helping by faith, wisdom, flattery, cutting off stumbling blocks with your word, making the Divine path equal to the faithful, guiding the obedient into the city of Christ.

Glory to the Father, and the Son, and the Holy Spirit.

Floating wondrously across the abyss with your words and parables, Blessed Kirill, from the filthy winter you entered into the silence of the Highest abodes with good faith.

And now and forever, and forever and ever. Amen.

Theotokos: Saving men, the Son of Man is equal to the Father: from You, Most Pure One, the flesh of the earthly God was created and the Kingdom of Heaven made mankind.

Song 6

Irmos:

I came to the depths of the sea, and a storm of many sins drowned me: but as God raised up my belly from the depths, O Omni-merciful One.

Chorus:

Reverend Father Kirill, pray to God for us.

The host is dying, having venerated Hagaryan, like the living serpent, in your parables the Trisolar and One Divinity is exhausted by the power.

Like an arrow chosen by a heretic enemy, shot in the holy body, as it is prophetically written, kept by the Divine and shot at enemies.

Glory to the Father, and the Son, and the Holy Spirit.

Having loved Wisdom from a young age, you accepted a sister for yourself and, having become wise by God, blessedly, you appeared as a philosopher.

And now and forever, and forever and ever. Amen.

Theotokos: Ezekiel saw Thy gates, in whose image the One Most High God passed through, Thy false saint passed through the flesh, the Most Pure One, and left them not open to eat.

Lord, have mercy, three times. Glory, and now

Kontakion, tone 2

With firm and God-inspired teaching, enlightening the world with bright dawns, flowing around the universe like lightning, Blessed Cyril, scattering the bright word of God in the west, and north, and south, enlightening the world with miracles.

Ikos

Having loved the bright life, wisely, with the dawns of the Trisolar Deity, it was illuminated, like lightning, it passed through the universe, enlightening the northern and southern countries, but the light did not reach the western ones. Likewise, having driven away the darkness of sin, O blessed one from above, ask me to send spiritual grace: for I have the boldness to pray to God unceasingly for everything.

Song 7

Irmos:

Having not served the creation of God's Wisdom more than the Creator, but having overcome the fiery rebuke manfully, I rejoice and sing: O venerated Lord and God of the Fathers, blessed art thou.

Chorus:

Reverend Father Kirill, pray to God for us.

With verbal squeaks, O blessed one, calling the sheep into the holy enclosures, with wise parables, with the beauty and sweetness of your words.

Not being afraid, the teacher, as one warrior, brought into the Jewish regiment, but opened up all their people with wisdom, like He of Canaan with prophetic parables.

Glory to the Father, and the Son, and the Holy Spirit.

To you the gift of a spring is signified to all the true faith, blessed one, always feeding the sons of good faith with sweet waters and filling the Church of the Lord with flow like a river.

And now and forever, and forever and ever. Amen.

Theotokos: God, who has made the widest heavens, has made the Lord, who is unskilled in marriage, and has dwelled in Thy falsehood, O Most Pure One, and I also pray to Thy, who suffer from sins, deliver me through the breadth of my repentance.

Song 8

Irmos:

The pious youths in the cave, the Nativity of the Theotokos was saved, then the formed, now active, raises up the whole universe to sing to You: Sing to the Lord, O deeds, and exalt Him to all ages.

Chorus:

Reverend Father Kirill, pray to God for us.

Having submitted himself to the Light, the light appeared to the attention of the hedgehog from God, O philosopher, for Paul, having found himself in virtues, spread throughout the whole earth among the nations, brighter than the shining sun, crying out in the word of your teaching: Sing to the Lord, O deeds, and exalt Him to all ages.

As the host of Jews was overcome by the sharpness of your words, blessed one, in the town of Seversky in Kozarekh, venerate you. You have cut down many, holy teacher, like Goliath’s David, in filth.

Glory to the Father, and the Son, and the Holy Spirit.

Great is the stronghold and firmament of the Pannonian land, blessed, who destroys heretical errors with Books and trilinguals, firmly taught by you, and we glorify you, the wise teacher, who always remembers Christ.

And now and forever, and forever and ever. Amen.

Theotokos: Through the books of the teachings of the saints, the prophet, the Virgin, the Mother of God we preach Thee by faith, for Thou gavest birth to the Child, the Ancient of Days, like a new Man, and we also sing and exalt Thee, the Most Holy One.

Song 9

Irmos:

Because of the illness of disobedience, Eve instilled an oath: You, Virgin Mother of God, through the vegetation of womb and the blessing of the world, you have flourished, therefore we all magnify You.

Chorus:

Reverend Father Kirill, pray to God for us.

Like a shining light, Christ has honorably placed you, shining in the ends, wisdom, in the crown of the church, for whose sake you labored to the death, increasing the education of the faithful through reason and fasting.

You were a disciple of Paul the Divine, following his followers, you went to the ends of the West, scattering the word among the nations (in Kaon), and in Rome you gave your spirit into the hands of your God.

Glory to the Father, and the Son, and the Holy Spirit.

Like the sun rising on the earth, teacher, everywhere with parables, rays of God’s voice, enlightening, singing to you by faith and about the race of those standing your body, remember, blessed, your disciples.

And now and forever, and forever and ever. Amen.

Theotokos: With the rays of Your light, Most Pure One, now enlighten my soul as it lies in the ditch of destruction, raise it up, crushing enemies, constantly insulting my soul and prompting me to sin.

Svetilen

As Christ is the lamp of the world and the teacher of the universe, most blessed Cyril, the branch of Thessalonica, we, who remember your honorable memory, ask mercy from Him.

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Prayer to Saint Cyril Equal to the Apostles

About the glorification of the language of the Slovenian teachers and educators, the saints equal to the apostles Cyril and Methodius! To you, as children of your father, enlightened by the light of your teachings and writings and to the faith of Christ, we now earnestly resort to you and pray in contrition of our hearts. If also your covenant, as disobedient children, was not kept, and about pleasing God, as if you had purified it, carelessly, and from like-mindedness and love, even in words, as to brothers in faith and in the flesh, you bequeath goodness, to the fallen: both, as in ancient times In your life, you do not turn away the ungrateful and unworthy, but reward evil for evil, so now you do not turn away your sinful and unworthy children from your prayers, but as those who have great boldness towards the Lord, diligently pray to Him, that He may instruct and turn us to the path of salvation, while discord and may the discords that arise among the brothers of the same faith be pacified, those falling away again brought into unanimity, and unite us all with unity of spirit and love in the one, holy, catholic and apostolic Church: we know, we know that the prayer of the righteous can do much to the mercy of the Lord, even and about sinful people it is offered: do not forsake us, your sad and unworthy children (names), for whose sin your flock, gathered by you, is divided by enmity and seduced by temptations from the Gentiles, has diminished, and its Slovenian sheep, scattered from mental wolves, admire: Give us, through your prayers, zeal for Orthodoxy, so that we are kindled by it, we will preserve the traditions of our fathers well, we will faithfully observe the statutes and customs of the church, we will run away from all strange false teachings, and so we will prosper in a life pleasing to God on earth, we will be worthy of heavenly life in heaven, and there with Together we will glorify the Lord of all, in the Trinity, one God, forever and ever. Amen.

The Equal-to-the-Apostles educator devoted his entire life to the opportunity to accept the knowledge left by previous generations through translations and sermons. That is why his works should not remain in vain and be forgotten in the modern world.

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