Feodosij
Pecherskij (icon)
Преподобный Феодосий Печерский с житием в 14 клеймах. w:ru:Государственный Русский музей (http://www.obraz.org/index.php?menu=iconography&base=20&struct=420&icon_id=658)
Saint Théodose de Kiev
Abbé (+ 1074)
Théodose de Petchersk
La conversion des populations des bords du Dniepr entraîna la conversion du
peuple russe. Les moines, inspirés par Byzance, où le saint prince Vladimir
avait été chercher l'Église de son baptême, s'employèrent à évangéliser le
pays. Saint Théodose fut de ceux-là. Il était originaire de Koursk et, après
plusieurs fugues de jeunesse, il se fixa dans les cavernes de Kiev à Petchersk.
Ce fut le premier monastère de la terre russe, la Laure des Grottes, qui devint
le prototype de tous les autres. C'était un homme doux, patient,
miséricordieux. Il fut aussi un organisateur de génie.
Près de Kiev en Russie,
l'an 1074, saint Théodose, abbé, qui fonda la laure des Cryptes et y établit,
dit-on, la vie cénobitique.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1088/Saint-Theodose-de-Kiev.html
Saint Théodose des
Grottes, était le Père du Monachisme en Russie. Il est né à Vasilevo, non
loin de Kiev. Depuis sa jeunesse, il se sentait un attrait irrésistible
pour la vie ascétique, et a mené une vie ascétique tout en restant dans sa
maison parentale. Il dédaigne jeux enfantins et attractions, et
constamment allé à l'église. Il a demandé à ses parents de le laisser
étudier les livres saints, et par sa capacité et son zèle rare, il a rapidement
appris à lire des livres, de sorte que tout le monde a été surpris par son
intelligence.
Quand il avait quatorze ans, il a perdu son père et est restés sous la
surveillance de sa mère, une femme stricte et autoritaire qui aimait beaucoup
son fils. Plusieurs fois, elle a réprimandé son fils pour son désir
d'ascèse, mais il est resté fermement attaché à sa trajectoire.
À l'âge de 24 ans, il a secrètement quitté la maison de ses parents et
Saint-Antoine des Grottes de Kiev le Monastère lui a donné la bénédiction de
recevoir la tonsure monastique avec le nom de Théodose. Après quatre ans,
sa mère lui trouve et avec larmes, le supplia de rentrer à la maison, mais le
Saint l'a persuada de rester à Kiev et à devenir religieuse dans le Monastère
de Saint-Nicolas au cimetière Askold.
St Théodose a travaillé au Monastère plus que d'autres, et il a souvent pris
sur lui une partie du travail des autres frères. Il portait l'eau, le bois
haché, broyé le grain, la farine et exécuté à chaque moine. Les nuits
froides il a découvert son corps et le laisser servir de nourriture pour les
moucherons et les moustiques. Son sang a coulé, mais le saint lui-même
occupé de l'artisanat, et a chanté les Psaumes. Il est venu à l'église
avant tout le monde et, debout au même endroit, il n'avait pas le laisser
jusqu'à la fin des services. Il a également écouté les lectures avec une
attention particulière.
En 1054 St Théodose fut ordonné hiéromoine un, et en 1057 il a été choisi
higoumène. La renommée de ses exploits a attiré un certain nombre de
moines au monastère, où il construit une nouvelle église et des cellules, et il
a introduit la règle cénobitique du monastère Stoudion, une copie dont il a
commandé à Constantinople.
Comme higoumène, saint Théodose continua ses fonctions ardues au
monastère. D'habitude, il ne mangeait que du pain sec et de légumes verts
cuits sans huile, et passait ses nuits en prière sans sommeil. Les frères
souvent remarqué, bien que le saint a tenté de dissimuler ses efforts des
autres.
Personne n'a rien vu, quand saint Théodose somnolait légèrement, et le plus
souvent il se reposa tout en restant assis. Pendant le Grand Carême le
saint se retira dans une grotte près du monastère, où il a lutté invisible par
n'importe qui. Son costume était un cilice grossier porté à même le
corps. Il ressemblait tellement à un mendiant qu'il était impossible de
reconnaître dans ce vieil homme l'higoumène de renom, profondément respecté par
tous ceux qui le connaissaient.
Une fois, saint Théodose revenait de visiter le Grand Prince Izyaslav. Le
cocher, pas le reconnaître, d'un ton bourru: «Vous, moine, sont toujours en
vacances, mais je suis constamment à l'œuvre. Prenez ma place, et laissez-moi
monter dans la voiture." The Elder sainte docilement obéi et a
conduit le serviteur. En voyant comment les nobles le long du chemin
s'inclina devant le moine de conduire les chevaux, le serviteur prit peur, mais
le saint ascète calmé, et lui donna un repas au monastère. Confiant dans
l'aide de Dieu, le saint n'a pas gardé une grande quantité de nourriture au
monastère, et donc les frères étaient dans le besoin de leur pain
quotidien. Grâce à ses prières, cependant, bienfaiteurs inconnus apparu au
monastère et fourni les nécessités pour les frères.
Les grands princes, en particulier Iziaslav, aimait à écouter les discours
spirituels de saint Théodose. Le saint n'a pas eu peur de dénoncer les
puissants de ce monde. Ceux injustement condamné toujours trouvé un
défenseur en lui, et les juges en revue les questions à la demande de
l'higoumène. Il était particulièrement inquiet pour les plus
démunis. Il a construit une cour spéciale pour eux au monastère où
n'importe qui dans le besoin puissent recevoir de la nourriture et des
boissons. Sentant l'approche de la mort, saint Théodose tranquillement
endormi dans le Seigneur en l'an 1074. Il a été enterré dans une grotte où
il a creusé, où il s'enfermait pendant des périodes de jeûne.
Les reliques de l'ascète ont été trouvées intactes en l'an 109, et il a été
glorifié comme un saint en 1108. Parmi les écrits de saint Théodose six
discours, deux lettres à la Grande-du-Prince Izyaslav, et une prière pour tous
les chrétiens ont survécu jusqu'à notre époque.
La Vie de saint Théodose a été écrite par saint Nestor le Chroniqueur (Octobre
27), un disciple du grand Abba, que 30 ans après son repos, et il a toujours
été l'une des lectures favorites de la nation russe. St Théodose est également
commémoré le 2 Septembre et 28.
Published by
Jean-Théophane
SAINT THEODOSE
Higoumène de la Laure des grottes de Kiev et fondateur du cénobitisme en
Russie.
16/05 - 03/05
Notre Saint Père Théodose
naquit à Vasiliev, ville proche de Kiev, de parents chrétiens qui
s'installèrent ensuite à Koursk. Dès son enfance il fuyait les rires et les
jeux pour se consacrer à la méditation des Livres Saints et à la prière. Âgé de
treize ans à la mort de son père, il entreprit de mener une vie plus
strictement conforme aux enseignements évangéliques. Désirant imiter le
Seigneur qui s'est abaissé jusqu'à la condition d'esclave, il allait travailler
aux champs avec les serviteurs et se faisait de bon gré le dernier de tous. Sa
mère était fort irritée par cette conduite et considérait qu'il jetait ainsi le
discrédit sur sa lignée en se mêlant aux gens de basse condition. Malgré les
corrections répétées, l'esprit de Théodose n'en restait pas moins attaché au
souci de plaire à Dieu, et il nourrissait le désir ardent de faire un
pèlerinage aux Lieux Saints. Un jour, il quitta de nuit, secrètement, la maison
familiale pour suivre un groupe de pèlerins en marche vers la Terre Sainte. Dès
qu'elle s'aperçut de sa fugue, sa mère s'élança à leur poursuite. Les ayant
rejoints, elle attrapa son fils par les cheveux et, après l'avoir frappé à
coups de pieds, elle le ramena à la maison comme un criminel. Théodose promit
de ne plus la quitter tant qu'il pourrait travailler au salut de son âme, et il
reprit sa vie pieuse, assistant chaque jour à la Liturgie et confectionnant
lui-même les prosphores. Au bout de quelque temps, craignant les railleries de
leurs proches, sa mère voulut lui interdire de s'abaisser ainsi à la tâche de
boulanger ; mais Théodose lui montra, à l'aide de citations tirées de la Sainte Écriture, qu'il n'y a pas de plus noble activité que de préparer les offrandes
pour le Saint Sacrifice, et elle le laissa en paix. Une année plus tard, persécutions
et mauvais traitements recommencèrent contre le serviteur de Dieu, et sa mère
le rudoya plus violemment encore lorsqu'elle découvrit la ceinture de fer qu'il
portait serrée autour de son corps et qui avait laissé des traces de sang sur
sa chemise.
Finalement, à l'âge de
vingt-trois ans (1032), il s'enfuit à pied vers Kiev et, guidé par Dieu,
atteignit la grotte où vivait Saint Antoine. Tombant aux pieds de l'Ancien avec
larmes, il le -supplia de le recevoir comme disciple. Antoine essaya d'abord de
dissuader le jeune noble, en lui évoquant les difficultés de ce genre de vie,
mais voyant son ardent amour de Dieu, il l'accepta et chargea Saint Nicon (cf.
23 mars) de le revêtir du Saint Habit angélique. Théodose commença aussitôt de
grands combats ascétiques, jeûnant strictement et veillant toute la nuit.
Lorsque sa mère le retrouva après de longues recherches et demanda à le voir,
Théodose refusa de la recevoir. Comme elle menaçait de se donner la mort sur
place, il sortit de la grotte et lui dit : « Mère, si tu veux me revoir, reste
à Kiev et prends le voile dans un des couvents de la ville, ainsi tu pourras
faire ton salut. » Ayant d'abord opposé de fortes résistances, elle réalisa
ensuite la vanité des choses de ce monde et devint Moniale au Monastère de
Saint-Nicolas à Kiev, où elle trouva le repos.
Après le départ de Saint
Nicon, Saint Théodose fut ordonné Prêtre de la communauté, qui comptait alors
douze Moines ayant Saint Barlaam pour Higoumène. Ils menaient une vie très
rude, travaillaient de leurs mains et priaient sans cesse. Au matin ils se
réunissaient dans l'église de fortune pour l'Office, puis ils retournaient
quelque temps au travail ou à la lecture avant la Liturgie, et, après avoir
mangé un peu de pain sec, ils reprenaient en silence leur travail jusqu'aux
Vêpres. Théodose surpassait tous les frères, non seulement par ses labeurs
ascétiques, mais surtout par sa douceur et son amour fraternel. Il passait
fréquemment toute la nuit en prière ou à lire le Psautier en plein air,
indifférent aux piqûres des moustiques, et il ne prenait de repos qu'assis sur
un siège. D'autres fois, pendant que les autres Moines étaient assoupis, il
moulait le grain pour leur épargner de la peine, et à l'aurore, il se trouvait
le premier à l'église qu'il était le dernier à quitter.
Lorsque Saint Barlaam fut
transféré dans un autre Monastère, les frères choisirent unanimement Théodose
pour les diriger, sous la conduite paternelle de Saint Antoine. La communauté
prit alors une grande extension, de sorte qu'il devint nécessaire de construire
de nouvelles cellules et une église à quelque distance des grottes. Grâce à
l'aide du prince de Kiev, Iziaslav, l'entreprise put être menée à bien, et le
nouveau Monastère fut inauguré en 1062.
Il n'était cependant plus
possible de garder pour cette importante communauté la liberté et la souplesse
de vie du premier groupe d'ascètes des grottes. Une règle de vie cénobitique
était nécessaire. C'est pourquoi Saint Théodose chargea le Moine Éphrem, qui
avait entrepris un pèlerinage aux Lieux Saints et à Constantinople, de
s'informer sur les usages des Monastères byzantins et de rapporter en Russie
une copie du Typikon de l'illustre Monastère du Studion. Le Monastère des
Grottes de Kiev garda le titre de Laure, en mémoire du groupement semi-érémitique
initialement réuni autour de Saint Antoine, mais il s'agissait en fait
désormais d'un véritable Cénobion, fidèle héritier du Monachisme byzantin, qui
allait servir de prototype à tous les autres Monastères de Russie au cours des
siècles. Le bon ordre et l'harmonie y régnaient et faisaient du Monastère une
image du Royaume des cieux et un modèle de vie pour tous les amis de la vertu.
Le prince Iziaslav avait une grande vénération pour Saint Théodose, et il
venait souvent lui rendre visite pour solliciter ses conseils. Un jour qu'il
arriva après la fermeture des portes, le portier refusa de lui ouvrir en disant
que l'Higoumène avait donné l'ordre de n'ouvrir à personne une fois la nuit
tombée, même s'il s'agissait du prince. Il laissa donc le souverain dehors et
alla prévenir le Saint. Cet épisode édifia fort le prince qui, loin de
s'irriter, montra encore plus de respect envers Saint Théodose et son
Monastère. Lorsque le prince Svyatoslav de Tchemikov chassa son frère Iziaslav
du trône de Kiev, Saint Théodose lui reprocha ouvertement son acte et refusa de
commémorer l'usurpateur dans les litanies.
Pendant le Grand Carême,
le Saint avait coutume de se retirer dans la grotte où ils avaient commencé
leur vie ascétique, et il ne réapparaissait que le vendredi avant la Grande
Semaine, pour instruire les frères. Il endurait dans cette grotte de nombreuses
attaques des démons, mais les repoussait bravement par le jeûne et la prière,
et en ressortait triomphant pour célébrer la résurrection du Seigneur.
Il enseignait surtout par
l'exemple : travaillait souvent lui-même à la boulangerie ou à la cuisine, et
entreprenait sans murmure les travaux que d'autres frères avaient refusé
d'accomplir. S'il apprenait que le repas avait été préparé sans la bénédiction
d'usage de l'Higoumène, ou si quelque querelle avait eu lieu lors de sa
préparation, il ordonnait de jeter toute la nourriture au feu. Lorsqu'en
visitant les cellules des Moines, il y trouvait des objets inutiles, de
l'argent ou de la nourriture, il les brûlait aussitôt et leur rappelait qu'un
vrai Moine ne doit rien posséder en particulier.
Saint Théodose montrait
aussi un grand amour pour les pauvres et avait fait construire une hôtellerie
près du Monastère, où l'on accueillait tous les nécessiteux qui se présentaient.
Chaque samedi, le Saint envoyait une cargaison de pains aux détenus dans les
prisons de Kiev. Ayant acquis par sa charité et par sa persévérance dans la
prière une grande faveur auprès de Dieu, il chassait les esprits impurs,
guérissait les malades et avait acquis le don de clairvoyance.
Une nuit, des voleurs
voulurent dérober les objets précieux dans l'église, mais chaque fois qu'ils
s'approchaient, ils étaient repoussés par des voix angéliques venant de
l'intérieur et qu'ils croyaient être celles des Moines. Lorsqu'au matin les
Moines vinrent pour célébrer l'office, les voleurs voulurent se précipiter dans
l'église et les massacrer, mais à leur grande stupeur ils virent soudain
l'église s'élever dans les airs. Ils prirent la fuite et, quelque temps plus
tard, leur chef et trois de ses compagnons vinrent demander pardon au Saint et
lui apprendre ce qui était arrivé, car aucun des Moines ne s'était rendu compte
de ce miracle.
La communauté ne cessant
de croître, Saint Théodose pria pour que Dieu permît l'agrandissement du
Monastère et la construction d'une église de pierre. Peu de temps après, quatre
bâtisseurs grecs venus de Constantinople se présentèrent au Monastère, en
disant qu'ils avaient été engagés par la Mère de Dieu elle-même, pour construire
l'église dont Elle leur avait montré en vision le modèle. Ils étaient porteurs
de Reliques de Saints Martyrs, destinées à être placées dans les fondements, et
d'une icône miraculeuse de la Toute-Sainte. L'endroit ayant été révélé par
Dieu, on mesura les proportions de l'édifice à l'aide d'une ceinture en or
donnée par le prince des Varègues, Simon ; et ce fut le prince de Kiev,
Sviatislav, qui commença lui-même les travaux de fondations. La même année
(1073), Saint Antoine remit son âme au Seigneur et, un an plus tard, Dieu
révéla à Théodose son prochain départ. Le Saint higoumène convoqua les frères
et leur demanda de choisir un successeur. Saint Etienne ayant été élu, Théodose
lui donna sa bénédiction, embrassa paternellement chaque frère, puis il s'endormit
en paix (1074). Par la suite, le tombeau du Saint fondateur du monachisme
cénobitique russe devint une source de miracles
Saints Antoine et
Théodose ne cessèrent pas de veiller sur le Monastère ; et, dix ans plus tard,
ils apparurent à des iconographes de Constantinople pour leur commander d'aller
procéder à la décoration de l'église de la Laure (3), laquelle une fois
achevée, fut inaugurée en 1089 par Jean, Métropolite de Kiev.
SOURCE : https://www.histoire-russie.fr/icone/saints_fetes/textes/theodose_kiev.html
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Палата трапезна з церквою
Антонія і Феодосія, Київ, Лаврська вул., 9
The Refectory
Church (Ukrainian: Трапезна церква, Trapezna
tserkva; Russian: Трапезная церковь, Trapeznaya
tserkov) is a refectory and an adjoining church of Saint Anthony and Theodosius of the medieval cave
monastery of Kyiv Pechersk Lavra in Kyiv, the capital
of Ukraine.
The building was constructed in 1893-1895 at a time when more than a thousand
monks were living within the monastery
Комплекс Києво-Печерської Лаври (Національний
заповідник Києво-Печерська Лавра), Київ, Лаврська вул., 21
Kyiv-Pechersk
Lavra[1][2] or Kyivo-Pechers’ka
Lavra[3][4] (Ukrainian: Києво-Печерська лавра, romanized: Kyievo-Pecherska lavra; Russian: Киeво-Печерская
лавра, romanized: Kiyevo-Pecherskaya lavra),
also known as the Kiev Monastery of the Caves
Venerable Theodosius,
Abbot of the Kiev Far Caves Monastery, and Founder of Coenobitic Monasticism in
Russia
Commemorated on May 3
Saint Theodosius of the
Caves, was the Father of monasticism in Russia. He was born at Vasilevo, not
far from Kiev. From his youth he felt an irresistible attraction for the
ascetic life, and led an ascetic lifestyle while still in his parental home. He
disdained childish games and attractions, and constantly went to church. He
asked his parents to let him study the holy books, and through his ability and
rare zeal, he quickly learned to read the books, so that everyone was amazed at
his intellect.
When he was fourteen, he
lost his father and remained under the supervision of his mother, a strict and
domineering woman who loved her son very much. Many times she chastised her son
for his yearning for asceticism, but he remained firmly committed to his path.
At the age of
twenty-four, he secretly left his parents’ home and Saint Anthony at the Kiev
Caves monastery blessed him to receive monastic tonsure with the name
Theodosius. After four years his mother found him and with tearfully begged him
to return home, but the saint persuaded her to remain in Kiev and to become a
nun in the monastery of Saint Nicholas at the Askold cemetery.
Saint Theodosius toiled
at the monastery more than others, and he often took upon himself some of the
work of the other brethren. He carried water, chopped wood, ground up the
grain, and carried the flour to each monk. On cold nights he uncovered his body
and let it serve as food for gnats and mosquitoes. His blood flowed, but the
saint occupied himself with handicrafts, and sang Psalms. He came to church
before anyone else and, standing in one place, he did not leave it until the
end of services. He also listened to the readings with particular attention.
In 1054 Saint Theodosius
was ordained a hieromonk, and in 1057 he was chosen igumen. The fame of his
deeds attracted a number of monks to the monastery, at which he built a new
church and cells, and he introduced cenobitic rule of the Studion monastery, a
copy of which he commissioned at Constantinople.
As igumen, Saint
Theodosius continued his arduous duties at the monastery. He usually ate only
dry bread and cooked greens without oil, and spent his nights in prayer without
sleep. The brethren often noticed this, although the saint tried to conceal his
efforts from others.
No one saw when Saint
Theodosius dozed lightly, and usually he rested while sitting. During Great
Lent the saint withdrew into a cave near the monastery, where he struggled
unseen by anyone. His attire was a coarse hairshirt worn next to his body. He
looked so much like a beggar that it was impossible to recognize in this old
man the renowned igumen, deeply respected by all who knew him.
Once, Saint Theodosius
was returning from visiting the Great Prince Izyaslav. The coachman, not
recognizing him, said gruffly, “You, monk, are always on holiday, but I am
constantly at work. Take my place, and let me ride in the carriage.” The holy
Elder meekly complied and drove the servant. Seeing how nobles along the way
bowed to the monk driving the horses, the servant took fright, but the holy
ascetic calmed him, and gave him a meal at the monastery. Trusting in God’s
help, the saint did not keep a large supply of food at the monastery, and
therefore the brethren were in want of their daily bread. Through his prayers,
however, unknown benefactors appeared at the monastery and furnished the
necessities for the brethren.
The Great Princes,
especially Izyaslav, loved to listen to the spiritual discourses of Saint
Theodosius. The saint was not afraid to denounce the mighty of this world.
Those unjustly condemned always found a defender in him, and judges would
review matters at the request of the igumen. He was particularly concerned for
the destitute. He built a special courtyard for them at the monastery where
anyone in need could receive food and drink. Sensing the approach of death,
Saint Theodosius peacefully fell asleep in the Lord in the year 1074. He was
buried in a cave which he dug, where he secluded himself during fasting
periods.
The relics of the ascetic
were found incorrupt, and he was glorified as a saint in 1108. Of the written
works of Saint Theodosius six discourses, two letters to Great Prince Izyaslav,
and a prayer for all Christians have survived to our time.
The Life of Saint
Theodosius was written by Saint Nestor the Chronicler (October 27), a disciple
of the great Abba, only thirty years after his repose, and it was always one of
the favorite readings of the Russian nation. Saint Theodosius is also
commemorated on September 2 and 28.
Translation of the relics
of Venerable Theodosius of the Kiev Far Caves
Commemorated on August 14
Saint Theodosius of the
Caves was the Father of monasticism in Russia. He was born at Vasilevo, not far
from Kiev. From his youth he felt an irresistible attraction for the ascetic
life, and led an ascetic lifestyle while still in his parental home. He
disdained childish games and attractions, and constantly went to church. He
asked his parents to let him study the holy books, and through his evident
abilities and rare zeal, he quickly learned to read the books, so that everyone
was amazed at his intellect.
When he was fourteen, he
lost his father and remained under the supervision of his mother, a strict and
domineering woman who loved her son very much. Many times she chastised her son
for his yearning for asceticism, but he remained firmly committed to his path.
At the age of
twenty-four, he secretly left his parental home and Saint Anthony at the Kiev
Caves monastery blessed him to receive monastic tonsure with the name
Theodosius. After four years his mother found him and with tearfully begged him
to return home, but the saint persuaded her to remain in Kiev and to become a
nun in the monastery of Saint Nicholas at the Askold cemetery.
Saint Theodosius toiled
at the monastery more than others, and he often took upon himself some of the
work of the other brethren. He carried water, chopped wood, ground up the
grain, and carried the flour to each monk. On cold nights he uncovered his body
and let it be food for gnats and mosquitoes. His blood flowed, but the saint
occupied himself with handicrafts, and sang Psalms. In church he appeared
before others and, standing in one place, he did not leave it until the end of
services. He also listened to the readings with particular attention.
In 1054 Saint Theodosius
was ordained a hieromonk, and in 1057 he was chosen igumen. The fame of his
deeds attracted a number of monks to the monastery, at which he built a new
church and cells, and he introduced the cenobitic rule of the Studion
monastery, a copy of which he commissioned at Constantinople. As igumen, Saint
Theodosius continued his arduous duties at the monastery. He usually ate only
dry bread and cooked greens without oil. He spent his nights in prayer without
sleep, and the brethren often took notice of this, although the chosen one of
God tried to conceal his efforts from others.
No one saw when Saint
Theodosius dozed lightly, and usually he rested while sitting. During Great
Lent the saint withdrew into a cave near the monastery, where he struggled
unseen by anyone. His attire was a coarse hairshirt worn next to his body. He
looked so much like a beggar that it was impossible to recognize in this old
man the renowned igumen, deeply respected by all who knew him.
Once, Saint Theodosius
was returning from Great Prince Izyaslav. The coachman, not recognizing him,
said gruffly, “You, monk, are always on holiday, but I am constantly at work.
Take my place, and let me ride in the carriage.” The holy Elder meekly complied
and drove the servant. Seeing how nobles along the way bowed to the monk
driving the horses, the servant took fright, but the holy ascetic calmed him,
and gave him a meal at the monastery. Trusting in God’s help, the saint did not
keep a large supply of food at the monastery, and therefore the brethren were in
want of their daily bread. Through his prayers, however, unknown benefactors
appeared at the monastery and furnished the necessities for the brethren.
The Great Princes, and
especially Izyaslav, loved to listen to the spiritual discourses of Saint
Theodosius. The saint was not afraid to denounce the mighty of this world.
Those unjustly condemned always found a defender in him, and judges would
review matters at the request of the igumen. He was particularly concerned for
the destitute. He built a special courtyard for them at the monastery where
anyone in need could receive food and drink. Sensing the approach of death,
Saint Theodosius peacefully fell asleep in the Lord in the year 1074. He was
buried in a cave which he dug, where he secluded himself during fasting
periods.
The relics of the ascetic
were found incorrupt in the year 1091. Saint Theodosius was numbered among the
saints in 1108. Of the written works of Saint Theodosius six discourses, two
letters to Great Prince Izyaslav, and a prayer for all Christians have survived
to our time.
The Life of Saint
Theodosius was written by Saint Nestor the Chronicler (October 27), a disciple
of the great Abba, only thirty years after his repose, and it was always one of
the favorite readings of the Russian nation. The Life of Saint Theodosius is
found under September 28.
Alypius of the Caves: SS. Anthony
and Theodosius with the Theotokos Panachranto, icon, 11th century,
Svensky Monastery (http://en.wikipedia.org/wiki/Svensky_Monastery)
THE FATHERS OF RUSSIAN
MONASTICISM
St.
Anthony of the Kiev Caves (July 10)
St. Theodosius of the Kiev Caves
(May 3)
After the seeds of Divine grace had been planted
through the Mystery of Baptism, it was the early growth of a native monasticism
with its intense cultivation of spiritual life which most effectively
encouraged the Gospel teaching to take root among the peoples of Rus’, The
first of these native monasteries, the Kiev Caves Lavra, has been called “the
cradle of Russian Christianity,” and its founders, Sts. Anthony
and Theodosius, are appropriately venerated as the father s of Russian
monasticism. Together with their disciples, they shone forth upon the Russian
land as spiritual luminaries, dispelling the darkness of paganism and calling
people, by example, into Christ’s marvelous light.
St. Anthony of the Kiev
Caves
Commemorated July 10
At the time of the Baptism of Rus’ in 988, there lived
in the town of Liubech a young boy by the name of Antip. He
was educated by his parents in Christian piety, and upon coming of age he set
out for the Holy Mountain of Athos to observe for himself the life of the monks
whose ascetic struggles were extolled by Greek missionaries at work among the
peoples of the Kieran princedom, Inspired by the monastic ideal, the youth
chose to follow this angelic path himself and was soon tonsured with the name Anthony.
He settled not far from the monastery of Esphigmenou in a small cave
overlooking the sea.
The zealous young ascetic had been there only a few
years when the abbot, prompted by Divine revelation, sent him back to his
native land in order that his example might serve to draw others from among the
recently enlightened people to embrace the monastic life.
Arriving in Kiev, Anthony made the rounds of the
various Greek monasteries there, but finding none of them to his liking –for he
was accustomed to the more austere, Athonite tradition–he discovered a small
cave not far from the city and there resumed his life of solitary struggle.
His peace, however, was interrupted by the fratricidal
turmoil which followed upon the death of Great Prince Vladimir in 1015 and the
seizure of the throne by his ruthlessly ambitious son Svyatopolk, and Anthony
decided to return to Athos, But as soon as this time of troubles passed, the
abbot sent him back once again to Kiev with the blessing of the Holy Mountain, encouraging
him with the prophecy that many monks would join him.
On his return, Anthony discovered another cave where
the ascetic priest Hilarion had been wont to retire for prayer before his
appointment as first Metropolitan of Rus’. Enlarging it just enough
to make it habitable, Anthony settled there as a hermit. Some kind people, on
learning of his presence there, supplied him with the scant provisions he would
accept. He subsisted almost exclusively on bread and water.
The Saint’s life of solitude was short lived, as
people began coming to ask his blessing and counsel. Soon,
there came also those who desired to share his way of life. One of the first to
join the Saint was the priest Nikon (March 23) who later tonsured another
newcomer and Anthony’s closest disciple, Theodosius.
From the beginning, the emerging monastic community
enjoyed the favor of the royal household, although it was not always a smooth
relationship. When the son of a wealthy boyar gave up his worldly
goods for a monastic life of voluntary poverty, his father complained to the
Prince. Soon thereafter a favorite among the Prince’s retinue followed suit and
was likewise tonsured by Nikon. Prince Izyaslav angrily demanded that Nikon
persuade the two to abandon their new way of life, threatening Nikon with his
wrath. “Do with me as you will,” replied Nikon calmly, “but I cannot take
soldiers away from the King of Heaven.” The Prince’s anger unabated, St.
Anthony decided it would be expedient for him to depart for a season which he
did until the Prince, assuaged by his wife, the pious Maria Casimirovna,
requested his return.
When the number of brothers reached twelve, Anthony
expressed his desire to retire into solitude. “God has gathered
you and there rests upon you His blessing and the blessing of the Holy
Mountain. Now live in peace; I am appointing for you an abbot, for I wish to
live alone as before.” And he began digging for himself a new cave, some 200
yards from the old one, which later came to be known as the “Far Caves.”
The first abbot, Barlaam (Nov. 14), was soon called by
Prince Izyaslav to head the monastery of St. Demetrios which he had newly
established at the gates to the city. When the brethren asked
St. Anthony to designate a new abbot, the choice fell upon Theodosius whom he
particularly loved for his meekness and obedience.
As more new brethren joined the community and
conditions became crowded, Anthony requested from the Prince the hill in which
the caves were located. When this was granted, the monks built
there a wooden church and some cells, and encircled the area with a fence.
But even with Theodosius as abbot, St. Anthony
continued to guide the community. In his humility
Theodosius did nothing without going first to St. Anthony’s cave to ask his
advice and his blessing. And others came, for St. Anthony was widely recognized
as a holy man rich with the gifts of healing, of clairvoyance and spiritual
discernment.
Once, as Prince Izyaslav and his brothers were
preparing to fight the Kumans, they came to ask Anthony’s blessing. The
Saint foretold that because of their sins they would suffer defeat, but that
the Viking prince Shimon, who had taken refuge with the princes of Rus’ after
having been expelled from his native Scandinavia, would survive and return to
Kiev where he would live for many more years, “and you will be buried in a
church that you will build.” Both these prophecies were precisely fulfilled.
It was not long after this ill-fated campaign that
Kiev became the stage of a rebellion which forced Izyaslav into exile. He
suspected Anthony of sympathizing with his opposition and intended, on his
return, to banish him. But before he could act on this design, his brother
Svyatoslav, Prince of Chernigov, arranged for the Saint to be brought secretly
to Chernigov. There St. Anthony dug for himself a cave, and thus laid the
foundation, as it were, of the Yeletsk Monastery which was later established on
that site.
Finally Izyaslav was persuaded of the Saint’ s
innocence and asked that he return to Kiev. Shortly thereafter
Izyaslav’s reign came to an end; he was overthrown by his brothers and
Svyatoslav became Grand Prince.
In view of the steadily increasing number of monks,
Sts. Anthony
and Theodosius purposed to build a large stone church. Certain miraculous signs
confirmed God’s blessing upon this undertaking. Many people saw a bright light
at night over the proposed site of the new church. And when the Viking Prince
Shimon returned from fighting the Kumans, he related that as he lay wounded on
the field of battle, he saw a vision of a magnificent church set in the midst
of the Caves Lavra. He had had a similar vision before setting sail from his
native land. He was praying before an image of the Crucified Lord when the Saviour
Himself appeared and told him that in that far away land which would receive
him, a church would be built. He instructed Shimon to take from the crucifix
the gold crown and gold belt with which it was adorned; the crown was to be
hung above the altar of the new church, and the belt was to be used in fixing
the dimensions of its foundation–30 times its measurement in length and 20
times in breadth. As he sailed away, Shimon saw in the night sky a church set
in a blaze of light. St. Anthony reverently accepted the gold crown and belt,
and the church was built according to the measurements so wondrously revealed
to the Viking prince.
The venerable Anthony, however, did not live to see
the church completed. In 1073, soon after blessing its
foundation, he peacefully gave his soul to God, having spent 90 years on this
earth in fruitful spiritual labors. Before his departure he called his monks
together and comforted them with the promise that he would always remain with
them in spirit and would pray the Lord to bless and protect the community. He
also promised that all those who stayed in the monastery in repentance and
obedience to the abbot would find salvation. The Saint asked that his remains
be forever hidden from the eyes of men. His desire was fulfilled. He is said to
have been buried in the cave where he reposed, but his relics have never been
found. However, multitudes came to pray in his cave, and there, many who were
sick found healing.
The Life of St. Theodosius, St. Anthony’s closest
disciple and co-founder of the Kiev Caves Lavra, forms a valuable chapter in
early Russian hagiography. Preserved in the Kiev Caves
Patericon, it was written by the chronicler Nestor about ten years after the
Saint’s repose in 1074, and is based on accounts of contemporaries; the
description of his youth comes from the Saint’s own mother.
St.
Theodosius of the Kiev Caves
Commemorated
May 3
Theodosius, whose name means “gift of God,” grew up in
the small cities of Vasilkov and Kursk where his father was a judge. Although
his parents were Christian and gave him an education directed primarily at the
study of Scripture, they were astonished to see his heart so completely
overtaken by love for God.
His father died when I heodosius was 13, and this
caused the boy to retreat still further from the world common to one of his age
and social rank. He gave away his good clothes, preferring
to dress like the poor, and found pleasure in helping the peasants with their
work. He often went to church, and when he learned that Divine Liturgy was
sometimes not celebrated due to a lack of prosphora, he undertook to bake them
himself. His mother loved him dearly, but she did not share her son’s
life-encompassing Christian outlook; she was very conscious of her social
standing and felt that by engaging in such lowly occupations Theodosius brought
shame upon the family. She tried cajoling, then threatening and even physically
beating him to make him change his ways, but Theodosius stood firmly on the
path of the Gospel commandments.
His zeal for the things of God inspired Theodosius to
slip away with a band of pilgrims bound for the Holy Land. Three
days later his mother tracked him down, berated the pilgrims for having taken
the boy along, and dragged Theodosius home where she kept him in chains until
the youth promised not to leave her again.
The humility of the youth and the sufferings he
endured at the hands of his mother came to the attention of the governor who
requested that the youth attend him in church. This served to
calm the domestic drama, but Theodosius’ heart yearned for a more concentrated
spiritual atmosphere, for monastic life. Standing in church one day, he was
struck by the words of the Gospel: “He who loves father or mother more than Me
is not worthy of Me.” With fixed resolve, he took advantage of his mother’s
departure into the country for a few days to set out for Kiev, taking with him
nothing but some bread for the road. The monks in the established monasteries,
however, turned him away because he had no money. Then he heard about the
righteous Anthony. Coming to his cave, Theodosius fell to his knees and begged
the holy ascetic to accept him.
My son ,” said Anthony, “you see my cave; it is
cramped and dismal, and I fear you will not endure the difficulties of life
here.” “Know,
O blessed father,” replied Theodosius. “that God Himself has led me to your
holiness that I might find salvation. I shall do all that you enjoin.”
Foreseeing his future greatness, the blessed Anthony accepted the determined
aspirant and bade the priest monk Nikon tonsure him. Theodosius was 23 years
old.
It was a few years before his distraught mother
finally discovered her son’s whereabouts. With great reluctance
Theodosius went out to her. At first she vowed that she would die if he did not
come home with her. But gradually God softened her heart and she came to see
the wisdom of her son’s patient admonitions. Following his advice she entered
the St. Nicholas convent there in Kiev where she ended her days in peace.
When Theodosius became abbot, he saw need for a common
rule to unite the growing community–which by that time was living above the
ground; only a few hermits were left in the caves–and he sent one of his monks
to Constantinople to copy out the rule of the Studite Monastery. The
rule governed the daily life of the monk: it set the hours of prayer and work;
monks were forbidden to have any personal possessions, everything was held in
common; all monks were together for common meals: time, apart from prayer, was
to be spent in working; all activity was begun with a blessing from an elder
and with prayer. The monks were to reveal their thoughts to the abbot, a
practice which roused them to constant spiritual vigilance and helped to check
manifestations of the passions before they took root in the heart.
Above all things, have
fervent charity among yourselves. (I Peter 4:8)
It was St, Theodosius’ choice of the Studite Rule,
with its emphasis on the duty of charity and the common good, which served to
revive the ancient ideal of strict cenobitism and gave Russian monasticism its
characteristic warmth. “What is principally necessary,” taught
Theodosius, “is that the youngest should love their neighbor and listen to
their elders with humility and obedience. The elders should lavish on the young
love and instruction; they should teach them and comfort them.” This attitude created
an atmosphere eminently suitable for missionary work, and it was thanks to the
monasteries that Christianity was so successfully propagated in Russia.
Of a strong constitution, Theodosius was a model of
industriousness. Even as abbot, he felled trees, carried
water, and ground wheat, often helping the other brethren with their
obediences. Once, the cook came to ask if he would assign a monk to cut
firewood, as the kitchen supply was depleted. “I am idle,” replied the Saint,
and he set to chopping wood himself. He worked through the dinner hour and the
brethren, when they came out and saw their abbot hard at work, were inspired to
do likewise.
Knowing the great benefit of good books upon the soul,
Theodosius instituted the reading of spiritually profitable texts during meals,
and sought to augment the number of such books in the monastery. Books
were still a rarity at that time, and one of the valued occupations of the
monastery was the copying and binding of manuscripts. Theodosius himself helped
in this work.
At first, life in the Caves Monastery was very austere
indeed. The
monks lived principally on rye bread and water with the addition of a few
vegetables which they cultivated themselves; they wove their own cloth and
sewed their own garments. When the brethren murmured about some deficiency,
Theodosius exhorted them to place their trust in the Lord Who knew their needs.
And his faith was often miraculously rewarded.
The reputation of the monks as ‘angels on earth’ began
attracting pilgrims; princes and peasants ca me for spiritual counsel and left
donations. Grand Prince Izyaslav, who became very attached to St.
Theodosius and frequently came to visit him, was a great benefactor of the
monastery, as also was the Viking Prince Shimon who was baptized into the
Orthodox Church together with his entire household, numbering some 3,000
members.
With increased mean s, Theodosius was able to build a
guest house for pilgrims where the poor and sick also found refuge. No
beggar was ever turned away from the monastery without being given a meal.
Weekly a cart was sent from the monastery laden with bread to be distributed
among those in prison.
The Saint’s compassion was boundless. Once
there were brought to him some robbers who had been apprehended in the act of
stealing monastery property. With tears the Saint entreated them to mend their
ways. Then, having fed them, he let them go. The robbers were so moved by the
Saint’s mercy that they repented and became honest, God-fearing men.
Like St. Anthony, Theodosius also endured the effects
of the princes’ quarrels. At the same time he maintained his
independence and did not fear risking the displeasure of his royal benefactors
if he felt called as a spiritual father to admonish them. When, for example,
Svyatoslav unjustly took the throne from Izyaslav, the Saint wrote a strong
letter to Svyatoslav, reproving his action and urging him to restore power to
his older brother. This angered Svyatoslav, and Theodosius was warned of
possible consequences, but he calmly replied: “Nothing could be better for me
in this life than to suffer for the sake of the truth.” Mindful of the Saint’ s
popularity, Svyatoslav took no action against him and even went to visit him.
He was surprised when Theodosius received him with the respect due to one of
authority. “I was afraid you’d be angry with me,” said the Prince. “Our duty,”
replied the Saint, “is to say what is beneficial for the soul’s salvation; and
you would do well to listen.” Although Svyatoslav could not be persuaded to
give up the throne and Theodosius continued to commemorate the pious Izyaslav
as the lawful ruler, their relationship was peaceful and it was Svyatoslav who
gave land for the building of the new stone church.
Work had just begun on this church when St. Anthony
reposed. Neither did St. Theodosius live to see its completion.
It was his custom to retire to a cave for the course of Great Lent, and it was
during this time, in 1074, that the Lord revealed to him his imminent departure
from this world. On Bright Week, having joyfully celebrated the radiant feast
of Pascha in the monastery, he fell ill. Summoning the brethren, he informed
them that his time had come, and foretold the very day and hour of his repose.
By common consent of the brotherhood, he blessed his disciple Stefan to take
his place as abbot, exhorting him not to change the tradition s of the
monastery, “but follow in all things the law and our monastic rifle.”
May 3,1074. The divinely
appointed hour arrived and the bright soul of the Saint took leave of its
earthly tabernacle. As he had willed, his body was laid to rest in the cave
which alone with the angels had witnessed his ascetic labors.
Eighteen years after the Saint’s blessed repose, the
monastery brethren decided to transfer his relics to the new cathedral church. The
abbot, together with monk Nestor the chronicler, went to the cave to dig up the
relics and discovered them to be incorrupt. Accompanied by a large crowd of
people, the relics were solemnly transferred to the Dormition Cathedral on
August 14, 1092. And in 1106
Saint Theodosius was added to the list of canonized saints.
True to their promise, the holy founders of the Caves
Monastery continued to watch over its existence even after their repose. There
is, for example, the story–written by Bishop Simon (+1226), a former monk of
that monastery and principal author of the Kiev Caves Patericorn of
how the stone church was completed.
Sts. Anthony and Theodosius had been gone from this
world some ten years when a group of Greek iconographers came to the Caves
Lavra demanding to see the two monks who had hired them to adorn the new church
with frescoes. They were rather angry inasmuch as the
church standing before them was considerably larger than they had been led to
believe and would consequently require more work than was covered by the sum of
gold they had received there in Constantinople upon signing the agreement.
Abbot Nikon, confessing his ignorance of the matter, asked who it was that had
hired them. “Their names were Anthony and Theodosius,” “Truly,” said the abbot,
“I cannot summon them, for they departed this life ten years ago. But as you yourselves testify, they continue to care
for this monastery even now.”
The Greeks, scarcely believing this possible, called
some merchants traveling with them, who had been present at the signing of the
agreement, and asked that they be shown an image of the deceased. When
this was done the Greeks bowed low, for they recognized in the saints the exact
likeness of the two men who had commissioned them to paint the frescoes and
given them the gold. Acknowledging the supernatural power of the saints, they
decided not to cancel the agreement after all, and set about with heightened
inspiration to embellish the church. The iconographers never returned to
Constantinople; they became monks and ended their days there in the Caves
Monastery.
The Dormition Church, rebuilt in l470, was destroyed
in 1941 by an explosion which the Soviets attribute to the Germans. Witnesses,
however, state that it was the communists themselves who set delayed action
explosives just before the German occupation of the city.
SOURCE : https://www.roca.org/oa/volume-viii/issue-78/the-fathers-of-russian-monasticism/#StTheodosius
Theodosius
of the Caves Church. - Lavrska Street, Pechersk Raion, Kiev. - Pechersk
Saint Theodosius of the
Caves
Saint
Theodosius of the Caves (Святий Теодосій [Феодосій] Печерський; Sviatyi
Teodosii [Feodosii] Pecherskyi), b ca 1036 in Vasylkiv,
in the Kyiv region,
d 3 May 1074 in Kyiv. He studied in Kursk until
1055, when he traveled to Kyiv and
joined Saint
Anthony of the Caves as one of the first monks of
the Kyivan
Cave Monastery. A gifted leader, he became hieromonk and then hegumen of
the monastery (1062),
succeeding Varlaam.
In 1070 he introduced a strict Studite Typicon and
reformed the monastic life. He initiated the construction of the Dormition
Cathedral of the Kyivan Cave Monastery in 1073 (completed in 1089) and
of various buildings and catacombs, and presided over the impressive
development and growth of the monastery.
Theodosius also used his
authority to influence secular affairs and served as an adviser to a number
of princes.
He opposed Sviatoslav
II Yaroslavych, who illegally seized the throne, and wrote a defense of his
older brother, Iziaslav
Yaroslavych. In total, some 15 works are commonly attributed to him,
including several sermons in
which he chastised monks for
indifference and preoccupation with personal well-being.
Theodosius was buried in
the Kyivan
Cave Monastery catacombs, in a section known as Theodosius's Caves or
the Far Caves. His relics were transferred to the Dormition
Cathedral of the Kyivan Cave Monastery of the monastery in
1091. The major source of information on Theodosius is the life written
by Nestor
the Chronicler ca 1080 and included in the Kyivan
Cave Patericon. Prince Sviatopolk
II Iziaslavych had Theodosius canonized in 1108. His feast is
celebrated on 16 May.
BIBLIOGRAPHY
Dublians’kyi, A. Ukraïns’ki sviati (Munich 1962)
Čyževskyj, D. A History of Ukrainian Literature (From the 11th to the End of the 19th Century) (Littleton, Colo 1975)
Bosley, R. ‘A History of the Veneration of ss Theodosij and Antonij of the
Kyivan Caves Monastery from the Eleventh to the Fifteenth Century,’ PH D diss,
Yale University, 1980
A. Zhukovsky
[This article originally
appeared in the Encyclopedia of Ukraine, vol. 4 (1993).]
San Teodosio di
Pecersk
Vasilev, Kiev, 1029 - 3
maggio 1074
Teodosio fu, dopo
Barlaam, il secondo successore di sant'Antonio Peciersckij. È ritenuto, però,
il vero fondatore del più importante monastero russo, la «lavra» di Kiev, e il
promotore della vita cenobitica in Russia. Nato nel 1029 nei pressi di Kiev da
famiglia agiata, dopo aver tentato un pellegrinaggio in Terra Santa si fece
monaco. Fu uno dei primi discepoli di Antonio e, poi, igumeno del monastero.
Con lui la comunità si allargò e assunse una regola. Morì nel 1074. Riposa
nella basilica dell'Assunzione, da lui fatta costruire. (Avvenire)
Martirologio
Romano: A Kiev nell’odierna Ucraina, san Teodosio, abate, che fondò il
monastero ‘delle Grotte’, nel quale si tramanda che abbia dato inizio alla vita
cenobitica in questa regione.
Dopo S. Antonio Peciersckij, il sucessore di Barlaam fu San Teodosio.
San Teodosio viene considerato come il vero fondatore del più grande monastero Russo (la detta Lavra) e come promotore della vita cenobitica nella Chiesa Russa in generale. I particolari della sua biografia si conoscono grazie alla Vita che venne composta una decina di anni dopo la sua morte, verso il 1084, dal monaco del monastero delle Grotte, il celebre cronista russo medievale San Nestor. Qualche notizia sulla vita di S. Teodosio venne inserita anche nella ben nota Cronaca dei tempi antichi, composta sempre da Nestor.
Teodosio nacque nel 1029 a Vasilev, nelle regione di Kiev, come figlio di una famiglia benestante. Già negli anni giovanili egli dimostrava la sua propensione per la vita religiosa e contemplativa. Rimasto orfano del padre, ancora giovane, egli veniva trattato con grande severità da parte della madre. Dopo un tentativo mal riuscito di intraprendere un pellegrinaggio nella Terra Santa, raggiunse la località nelle vicinanze di Kiev, ove si trovava il famoso santo Russo Antonio e così diventò uno dei suoi primi discepoli. Qui egli venne accolto benevolmente ed ebbe la tonaca monastica, verso l'anno 1055, dal sacerdote Nikon.
Ritiratosi S. Antonio a vivere in solitudine, Teodosio passò alcuni anni sotto il governo spirituale del suo successore l'egumeno Barlaam. Nel 1062 egli stesso diventò egumeno della comunità monastica. Il periodo del suo egumenato fu caratterizzato da una vera fioritura del giovane centro del monachesimo Russo. Aumentati di numero, i membri della comunità monastica non vivevano più nelle grotte. Il monastero ebbe ormai i suoi possedimenti, i suoi edifici ed anche una chiesa, costruita di pietra e dedicata all'Assunzione della Vergine Maria, facendo venire per le costruzioni anche maestri bizantini da Costantinopoli. Una delle innovazioni più decisive fu l'introduzione nella vita monastica della regola di S. Teodosio Studita secondo la redazione del patriarca costantinopolitano Alessio Studita (1025-1043).
Teodosio ricevette da un monaco studita di Costantinopoli il testo della regola, lo fece tradurre; essa ormai fu destinata a governare tutta la vita cenobitica del monachesimo Russo. La vita e la dottrina di S. Teodosio furono caratterizzate da principi di un ascetismo austero, di spirito di semplicità e di amore verso la povertà e la vita laboriosa. Nei suoi rapporti con i "potenti del mondo", Teodosio dimostrava la medesima austerità delle sue concezioni e la tendenza di osservare fedelmente l'Ortodossia Bizantina. Assai dimostrativa sotto questo aspetto è la sua seconda epistola, indirizzata al principe di Kiev, Izjaslav Iaroslavich (1024-1078) sul problema della fede cristiana e della fede dei Latini. Scrisse: "Voi Latini avete rigettato la fede degli Apostoli e dei Santi Padri e avete accolto la fede ingiusta, piena di perdizione. Perciò siete respinti da noi. Perciò non è possibile servire insieme la Liturgia e partecipare nella Comunione".
S. Teodosio morì il 3 maggio 1074. Nel 1091 le sue reliquie furono scoperte e trasportate nella basilica dedicata all'Assunzione della Vergine. Fu canonizzato nel 1108.
Autore: Cyril Ivanov
