Testimony of a resident of the village Olgino Tumakova Varvara Vasilievna, born in 1925, or as everyone in the village affectionately calls her: Baba Varya.
Approximately at the beginning of the twentieth century, there was an amazing case at the Holy Spring "Skoryzh". My father, Krivchenkov Vasily Matveyevich, born in 1894, - says Baba Varya, - directly communicated with the priest who served in the church to which "Skoryzh" was assigned and the deacon who lived on Olgovka. So they told their father about a very surprising case.
Since the Holy spring "Skoryzh" from the moment of its formation was revered by local people as a source in the Name of the Most Holy Trinity, then on the Feast of the Most Holy Trinity, or Pentecost, there were especially many praying people at the source. There was a Chapel on Skoryzha, and a temple in the neighboring village of Lugan, where all the Olgovskys went to services. On the Feast of the Holy Trinity from this nearest church in the neighboring village of Lugan and made to the spring "Skoryzh" Procession. There was a church service at the source and then people stood under the waterfall.
It was the day of the Holy Trinity. After the service, the deacon who lived on Olgovka invites a priest to his home, for the sake of such a Great Holiday. The priest came to visit the deacon, the deacon's wife set the table. The sexton also tells his wife to go to the source for fresh water. The wife took a jug, because at that time they went to Skoryzh with jugs for water, and went. And when she came to a steep hill, at the bottom of which the Holy Spring flows and the Chapel stands, she heard church singing coming from the source. The woman was very surprised, because she thought to herself: "Who can serve, because the priest and the deacon are in her house." She began to go down to the source, and when she went around the bend of the mountain and the bushes, which had not made it possible to see who was singing it, she was so stunned.
He sees three old men standing by the well with white, white and long beards. And from that they all themselves seemed white. The elders stood at the log house of the well, facing west, and from this they were visible to the waist. A thick candle burned in front of each elder, and each held a book in his hands. This singing frightened and surprised the deacon's wife, and it echoed in the sky both fear from him and tenderness. She remembered only the words that the elders sang: "Glory to God in the highest, and on earth peace, goodwill towards men ...".
The three elders did not even look at her. Stepping back from fright, the woman went around the spring behind the bushes, where the water flows into the river, scooped up water with a jug and hurried home to tell the priest and the deacon about everything. When she came and told about everything, everyone hurried to "Skoryzh". And when they ran to the source, the elders were no longer there, but three candles remained burning on the log cabin of the well, and next to each candle there was a book that each elder read.
And looking into the well, they saw the icon of the Most Holy Trinity lying at the bottom, but after a moment the icon was not visible.
What were the names of the priest, sexton and his wife is still unknown.
The mentioned words are heard in the church hymn called "Great Doxology". To better imagine the solemnity of the event described, listen to this hymn performed by the Fraternal Choir of the Holy Dormition Svyatogorsk Lavra.
In the pious popular consciousness, the Monk Alexander of Svir is revered as the "New Testament Abraham", for he was honored with the appearance of the Holy Trinity in the form of the Three Angels. He was canonized already 14 years after his righteous death, and his life was written, as they say, “in hot pursuit” and is particularly reliable.
The Monk Alexander of Svirsky was born on June 15, 1448, into a family of poor peasants in the Ladoga village of Mandera on the Oyat River (a tributary of the Svir River), Stefan and Vasilissa (Vassa). Elderly parents already had two adult children, but they prayed for the gift of another child, since their childbearing stopped for a long time. One night, a heavenly voice announced to them the birth of a son. The saint's birthday coincided with the memorial day of the prophet Amos, whose name was given to the boy at baptism.
When the boy grew up, he was sent to study, but he studied "stiffly and not soon." Hardly experiencing this, Amos often prayed to God for help. Once, during a prayer in front of the icon of the Mother of God, the youth heard a voice: “Arise, do not be afraid; but if you asked, you imashi perceive. Since then, Amos began to excel in learning and soon outstripped his peers. After that, he began to visit the temple every day, ate only bread, and even then not enough, he slept little.
When Amos matured, his parents wanted to marry him, but his ascetic inclinations became so strong that he decided to leave the world altogether. The young man aspired to the Valaam monastery, stories about which he had heard. Once he met the monks who arrived from Valaam in his native village on monastic business. He told one of them - already an old man - about his desire to reach Valaam and received advice not to delay in fulfilling his spiritual need, "until the evil sower sowed a weed in his heart ...".
Secretly leaving the parental home, he went on a long journey. Having crossed the Svir River, on the shore of Lake Roshchinsky, the Monk heard a mysterious voice, announcing to him that he would create a monastery in this place. And a great light overshadowed him. Thanking God, the young man was about to move on, but he did not know the way to the monastery, and the Lord sent him an angel in the form of a random traveler to the very monastery gates.
Amos spent seven years as a novice in the Valaam Monastery of the Transfiguration of the Savior, astonishing the strictest Valaam monks with the severity of his life. During the day he carried water and firewood from the forest, worked in a bakery, and at night he prayed, betraying his body to mosquitoes. In the morning I was the first to go to church. He ate bread and water. His clothes, thin and dilapidated, hardly protected from the winter and autumn cold. When the parents found out about the whereabouts of their son, the father came to the monastery. Amos did not want to go out to him, saying that he had died to the world. And only at the request of the abbot, he talked with his father, who wanted to persuade his son to return home, but after the refusal of his son, he left the monastery in anger. Secluded in his cell, Amos began to pray fervently for his parents, and through his prayer the grace of God descended on Stephen. Returning home, he took the vows at the Vvedensky Monastery with the name Sergius, and Amos's mother took the vows with the name Varvara.
On August 26, 1474, Amos took monastic vows with the name Alexander and retired to a secluded island, later called Saint, and spent 10 years there. On the Holy Island there is now the Alexander-Svirsky Skete of the Spaso-Preobrazhensky Valaam Monastery, where they show a damp cave, in which only one person can hardly fit, and his own grave dug by the hands of the saint. The fame of his deeds spread far and wide. Wanting to avoid people's rumors, the Monk Alexander decided to retire to unknown forests, but at the request of the hegumen he remained. Once, during a night prayer, the blessed one heard a heavenly voice commanding him to go to the place that had been indicated before. Opening the window, Alexander saw a great light pouring from the southeast near the banks of the Svir River. Having learned about the vision, the hegumen blessed the Monk Alexander on his way.
Alexander came to Lake Roshchinskoye and settled in the desert, not far from the Svir River. In the depths of an impenetrable forest, he set up a small hut and indulged in solitary exploits. He lived here for seven years, without seeing a human face, without eating bread and eating only the fruits of the forest, undergoing many hardships from cold, hunger, disease and devilish temptations. But the Lord did not leave the ascetic. Once, when the monk was seriously ill and could not even raise his head from the ground, he hummed psalms lying down. Suddenly, a “glorious husband” appeared before him, put his hand on the sore spot, overshadowed him with the sign of the cross, and healed the righteous man. On another occasion, when the monk was going to fetch water and loudly singing prayers, he heard a voice predicting the coming to him of many people who were to be received and instructed.
In 1493, the boyar Andrey Zavalishin came across the hermit's dwelling while hunting a deer. He was very happy about this meeting, as he had long wanted to visit the place over which he had repeatedly seen a pillar of light. From that time on, Andrei Zavalishin began to visit the holy hermit frequently, and then, on his advice, he took monastic vows on Valaam with the name Adrian. Subsequently, he founded the Ondrusovsky Monastery on the eastern shore of Lake Ladoga and became famous for the conversion of many robbers to the path of repentance. From the robbers, the Monk Adrian Ondrusovsky accepted a martyr's death.
The rumor about the hermit spread in the vicinity and reached the brother of Alexander - John. With joy he ran to the desert to share the hardships of hermitage. Having resigned himself, the blessed one received his dear guest, remembering that at the beginning of his solitary life there was a suggestion from above to him: not to shy away from those who yearn for salvation and to lead them. John, however, did not learn humility and brought much grief to his brother, now boldly teaching, now refusing to build cells for those who came.
With tearful nightly prayers, Alexander overcame irritation and annoyance in himself, and finally acquired an all-conquering love for his neighbor and great peace in his soul. Soon, John died, and his brother buried him in the desert, but Alexander began to gather thirsty to dwell under the shadow of his prayer. The monks cleared the forest, landscaped the arable land, sowed bread, which they fed themselves and served to those who asked. The Monk Alexander, out of love for silence, secluded himself from the brethren and arranged for himself a "waste desert" 130 sazhens from his former place, by Lake Roschinsky. There he met many temptations. The demons took on animal form, whistling like a snake, forcing the monk to flee. But the prayer of the saint, like a fiery flame, burned and dispersed the demons.
In the year 1508, in the 23rd year of the monk's sojourn in the commanded place, he had a divine manifestation of such power that it could not be compared with any other rapture of his spirit — the manifestation of the Life-Giving Trinity.
The monk prayed at night in the wilderness. Suddenly, a strong light shone, and the monk saw Three Men come in to him, dressed in light, white clothes. Sanctified by Heavenly glory, They shone with purity, brighter than the sun. Each of them held a rod in His hand. The monk fell in fear, and, having come to his senses, he bowed to the ground. Lifting him by the hand, the Muzhi said: "Trust, blessed, and do not be afraid." The monk received a command to build a church and arrange a monastery. He again fell on his knees, crying out about his unworthiness, but the Lord raised him up and commanded him to do what was indicated. The reverend asked in whose name the church should be. The Lord said: “Beloved, as you see Him speaking to you in Three Persons, so build a church in the Name of the Father and the Son and the Holy Spirit, the Consubstantial Trinity. I leave you peace and My peace will give you." And immediately the Monk Alexander saw the Lord with outstretched wings, as if walking on the earth, and He became invisible. In the history of the Russian Orthodox Church, this Divine descent is known as the only one. A chapel was later built on the site of the appearance of God the Trinity, and to this day the human soul shudders at this place, thinking about the closeness of God to His people.
After the appearance of the Holy Trinity, the monk began to think about where to build the church. An Angel of God appeared to him in a mantle and a doll and pointed out the place. In the same year, a wooden church of the Life-Giving Trinity was built (in 1526 a stone church was erected in its place). 
Soon the brethren implored the monk to accept the priesthood, and then the abbess. Having become igumen, the monk became even more humble than before. His clothes were covered in patches, he slept on the bare floor. He cooked his own food, kneaded the dough, baked bread. Once there was not enough firewood and the steward asked the abbot to send those who are idle from the monks to get firewood. “I am idle,” said the monk, and began to chop wood. Another time he also began to carry water. And at night, when everyone was asleep, the monk often ground bread for others with hand millstones. At night, the monk went around the cells and, if he heard vain conversations somewhere, lightly knocked on the door and left, and in the morning he instructed the brethren, imposing penance on the guilty.
Many people flocked to him for spiritual advice, and in communication he showed extraordinary insight: he did not accept gifts from a certain Gregory, accusing him of insulting his mother; he gave important advice to the rich villager Simeon, who did not follow it, he died on a certain day; boyar Timofey Aprelev instructed, for the sake of the birth of his son, to imitate the hospitality of Abraham and Sarah, and a year later Timofey received what he asked for. For his spiritual children, Blessed Alexander was a true healer of souls and healer of ailments. Through the prayer of the monk, the fisherman multiplied his catch, and the merchant multiplied his estate.
Visitors made donations to feed the brethren and build the monastery. Grand Duke Vasily Ivanovich knew about the monk and sent skillful craftsmen and a lot of material to build cells for the brothers and the stone Trinity Church.
Kelia Rev. Alexander Svirsky in the Intercession Church. 1909
At the end of his life, the monk wished to build a stone church in honor of the Intercession Holy Mother of God, again, not without royal participation and heavenly help. Grand Duke Vasily Ivanovich again provided effective assistance, sent an architect, craftsmen and the necessary materials, which could not be obtained in the Olonets region. When the foundation of the temple was laid, the Mother of God appeared to the monk in the place of the altar with the Infant, surrounded by many Angels. The Queen of Heaven promised to fulfill the prayers of the righteous for the disciples and the monastery. The monk fell prostrate before Her and heard a comforting promise that Her protection over the created monastery would not fail even after his repose. At the same time, the monk saw many monks, who later labored in his monastery. At the same time, the disciple Athanasius lay as if dead from a wonderful vision.
In extreme old age, when Alexander had already approached the Lord along the spiritual ladder of his virtues, the monk gathered the brethren, entrusted them to the intercession of the Mother of God, and appointed four hieromonks, so that Saint Macarius would choose an abbot from among them. Until the very moment of his departure, he incessantly instructed the brethren to keep humility and poverty.
Before his death, the Monk Alexander of Svirsky said to the brethren: “Tie my sinful body at the feet with a rope and drag it into the swampy wilds and, burying it in moss, trample it with your feet.” But the brethren did not agree. Then he asked that his body be buried not in the monastery, but in the "waste desert" near the Church of the Transfiguration of the Lord. The Monk Alexander reposed on August 30, 1533, at the age of 85.
In 1545, his disciple Herodion (Kochnev), at the direction of the Archbishop of Novgorod Theodosius, compiled the life of St. Alexander.
All-Russian veneration of the saint began shortly after his death, in 1547, during the reign of Ivan the Terrible, probably on the initiative of Metropolitan Macarius, who personally knew him. At the direction of the king, one of the chapels of the Church of the Intercession-on-the-Ditch (St. Basil's Cathedral) was dedicated to the memory of the saint. This is explained by the fact that on the day of memory of St. Alexander Svirsky, Russian troops won an important victory over the Kazan prince Epancha in 1552. His image on the famous miraculous icon with 128 stamps telling about his life, and painted at the behest of the Moscow Metropolitan Macarius in connection with the canonization of the saint, is located in the Assumption Cathedral of the Kremlin.
Locally, his memory is celebrated on the day of the discovery of the relics, and on the feast of Pentecost, in remembrance of the "Three-sunshine" - the Holy Trinity.
Up to 15 students of Rev. Alexander Svirsky, famous Russian Orthodox Church.
Holy Trinity Alexander Svirsky Monastery
The Alexander-Svirsky Monastery became one of the most significant monasteries in the north of Rus' along with the Valaam and Solovetsky monasteries. The monastery was of great help in 1703 at the foundation of St. Petersburg. The monastery, founded by the Monk Alexander Svirsky, was of exceptional importance for preserving the integrity of the Russian state and the inviolability of its borders in the north. During the invasion of Lithuania, during the Northern War with the Swedes, during Patriotic War 1812, the monastery contributed huge cash and food supplies "for military people" and in general "for the sovereign's business." AT better times the monastery had 8 churches, a rich sacristy, expensively decorated icons, a rich book depository with ancient manuscripts, scrolls and books. Historians of the 19th century called the monastery the Northern Lavra, 27 monasteries and the desert of this region were subordinate to it.
History of finding relics
The weak human nature of St. Alexander Svirsky was strengthened by the power of God, and, as his disciple, hegumen Herodion wrote in his life, “his body was tempered so that it was not afraid even of a stone impact.” This is the flesh of the holy chosen one of God preserved in an unprecedented imperishable form. The relics of the saint were found April 17, 1641. They were placed in a gilded silver reliquary in the Church of the Transfiguration of the Savior, where they rested until 1918, giving many healings to all who "flow with faith" to them. The further fate of St. relics is so unusual that it is worth a detailed narration.
Raka Rev. Alexander Svirsky. Gift from Tsar Mikhail Feodorovich
With the fall of tsarist power in Russia, a terrible turmoil began. The relics of St. Alexander Svirsky were the first in the sad chain of shrines desecrated by the Bolsheviks. It is no coincidence that after the seizure of power in the north (January 5, 1918), the atheists the very next day (January 6) were at the relics of the saint. However, six (!) times the Bolsheviks approached St. relics and could not endure the shrine - apparently, they were fettered by fear of it.
As Soviet propaganda reported, on October 22, 1918, during the registration (i.e., confiscation) of the property of the Alexander Svirsky Monastery, “a wax doll was found in a cast cancer weighing more than 20 pounds of silver instead of the imperishable relics of Alexander Svirsky ". The abbot of the monastery, Archimandrite Eugene, who was present during the opening of the shrine, courageously testified against the official version of the authorities, arguing that the true remains of the saint were in the shrine. It was worth about. Eugene of life - a few days later he was shot by the Bolsheviks. All the brethren of the monastery also accepted martyrdom.
On December 21, 1918, they were still able to take out the relics: they were seized and were under the close supervision of Zinoviev himself. It was at his suggestion that a special commission was created, which established that the relics are not a “wax doll” and not a “skeleton in slippers”, but genuine imperishable holy flesh. Then the Bolsheviks began a campaign to hide the relics of the saint and secretly sent them to the Military Medical Academy of St. Petersburg, where they were kept under the tag of an “unnamed exhibit”, not registered in the meticulously compiled catalogs of the anatomical museum. Everything was done to hide the relics. There were more than 10,000 anatomical preparations in it, so the relics would have flowed in there without attracting anyone's attention. Probably, not only the evil will of the Center, but also the good will of the head. the chair of Vladimir Nikolaevich Tonkov, who, according to his convictions, was not a "militant atheist", and he could try to make sure that they simply forgot about the relics. And surprisingly, not a single employee was arrested at this department, while arrests were commonplace at that time.
In 1997, the search for the relics of the saint began. After a thorough study of all kinds of archives, the organizer of the search, nun Leonida, went to the Military Medical Academy - the Military Medical Academy, a museum at the Department of Normal Anatomy - the oldest of the medical museums (it is about 150 years old). Amazing details have come to light. By chance, it became known that Chekists from the NKVD came to the VMA more than once to pick up the relics, and then they hid the “exhibit” between the closet and the wall so that the Chekists would not take it. They were hidden by Vladimir Nikolayevich Tonkov himself with a nurse who also knew who needed to be hidden.
On August 19, 1997, they were officially handed over to the monastic brotherhood of the Alexander-Svir monastery. Historical, archival and forensic research, which ended in St. Petersburg, established that the “mummified remains of an unknown person” located in the anatomical museum of the Military Medical Academy since 1919 belong to the founder of the Alexander Svirsky Monastery. The remains were identified by specialists of the Forensic Medical Expert Service of St. Petersburg, while it was noted that “the natural mummification of such a high state of preservation modern science inexplicable."
Immediately after receiving the conclusion, a moleben to the saint was served in the X-ray room. Those present "became witnesses of the beginning of the myrrh-streaming of relics, accompanied by a strong fragrance." Especially the relics of St. Alexander streamed myrrh when he was placed in the temple after a long confinement, on the days of the first Divine Liturgies for the saint. The myrrh-streaming and fragrance was so strong that this smell of flower honey attracted bees from nowhere, they swarmed around the feet of the Reverend, crawled along the windowsill, located next to the shrine. This fact caused great surprise among the television operators who filmed this story for the NTV channel. The aroma of the myrrh was in the altar, and three bees even got into the Chalice with Communion - they had to be saved.
The relics of St. Alexander Svirsky are unique: the body is completely undecayed, which happens extremely rarely! And, perhaps, this is the only case when even those parts of the face that ordinary people undergo decay in the first place are not touched by smoldering - the soft tissues of the lips, nose and ears. The researchers were able to conclude: “The similarity of the person under study with the early iconographic images of St. Alexandra". “Not only life-time modeling has been preserved, but also the skin of the face - not wrinkled and dried up, but very smooth and elastic; skin color is light, with a yellowish-amber tinge. Thus did the Lord honor the relics of His witness and seer.
Troparion, tone 4
From youth, God-wise, having moved into the desert with a spiritual desire, you wished for the one Christ, diligently walking in the footsteps of the footprint. At the same time, repair the angels who see you, wondering how with the flesh to the invisible wiles, having struggled with wisdom, you defeated the regiments of passions with abstinence, and you appeared equal to the angels on earth, Reverend Alexandra. Pray to Christ God, may our souls be saved.
Kontakion, tone 8
Like a many-light star today in the Russian countries, thou father shone, having settled in the wilderness, follow Christ's feet zealously desired, and that holy yoke on your Ramo, take an honest cross, mortified the labors of your bodily leaps. The same cry to you: save your flock, if you gathered it wiser, let us call you: rejoice, reverend Alexandra, our father.
Documentary film "Alexander Svirsky" (2006)
Twice in the entire history of mankind, the Trinity God was revealed to the bodily human gaze - the first time to Saint Abraham at the Mamre oak, signifying the great mercy of God to the human race; the second time - on Russian soil to the holy reverend Alexander Svirsky ... What this phenomenon meant to the New Testament saint - we will not dare to answer. We will only strive to honor this land, that monastery that was erected in the north of the Russian land at the behest of God the Trinity and the most “New Testament Abraham” - our reverend father and miracle worker Alexander. Saint Alexander is one of the few Russian saints who was canonized shortly after his righteous death - namely, 14 years later. His disciples and many of his admirers were still alive, so the Life of St. Alexander was written, as they say, "in hot pursuit" and is particularly reliable, it does not contain "pious schemes", it reflects the unique face of holiness "of all Russia the miracle worker Alexander." At the holy relics of St. Alexander of Svir, many miracles and healings take place. His body is fragrant, myrrh emanates from the foot of the monk, the smell of which is always present in the temple.
Documentary film "Alexander Svirsky"
Year: 2006
Production: Karelian television company Nika
Director: Ilona Rumyantseva, Leonid Shilovsky
Text read by: Vladimir Moikovsky
A Brief Life of St. Alexander of Svir the Wonderworker.
Compiled by the monk Athanasius. 1905 July 12 days. Alexander-Svirsky monastery in Olonets province.
Rev. Alexander Svirsky miracle worker Born St. Alexander on June 15, 1448 in the village of Mandera on the Oyat River on Novgorod land, opposite the Ostrovsky Vvedensky Monastery. They named him Amos. His parents Stefan and Vassa were poor, pious peasants; they gave their children a Christian upbringing. When Amos came of age, his parents wanted to marry him, but he only thought about leaving the world for the salvation of his soul. Early on he learned about the Valaam Monastery and often thought about it, and finally, by the will of God, he met the Valaam monks. Their conversation went on for a long time about the holy monastery, about their charter, about the three kinds of life of monastics. And so, inspired by this conversation, he decided to go to "Northern Athos." Having crossed the Svir River, on the shore of Lake Roshchinsky, the Monk heard a mysterious voice, announcing to him that he would create a monastery in this place. And a great light overshadowed him. When he came to Valaam, the abbot received him and tonsured him with the name Alexander in 1474. He was then 26 years old. Zealously, the novice monk began ascetic labors, obedience, fasting and prayer. Then his father came to Valaam looking for him; The monk succeeded not only in calming the irritated father, but also in persuading him to take the veil as a monk along with his mother. And the parents obeyed their son. Stefan cut his hair with the name Sergius, and his mother with the name Barbara. Their graves are still venerated in the current Vvedenoy-Oyatsky Monastery.
Alexander continued to labor on Valaam, amazing the severity of his life of the most strict monks of Valaam. At first he labored in a hostel, then in silence on the island, now called the Holy One, and spent 10 years there. On the Holy Island, a narrow and damp cave is still preserved, in which only one person can hardly fit. The grave dug by the Monk Alexander for himself has also been preserved. Once, while standing in prayer, Saint Alexander heard a divine voice: “Alexander, get out of here and go to the place that was shown to you before, where you can be saved.” The great light showed him a place in the southeast, on the banks of the Svir River. This was in 1485. There he found "the forest is red and green, this place was forests and the lake is full and red from everywhere and no one there from a person before alive." The Reverend set up his hut on the shore of Lake Roshchinsky. Half a verst from it is Lake Svyatoye, separated from it by the Stremnina Mountain. Here he spent several years in complete seclusion, eating not bread, "but the potion that grows here." God opened his lamp to the boyar Andrei Zavalishin, and through him later to many people. The monastery began to grow, and the fame of the gift of insight and healing of bodily and spiritual ailments, given to its abbot, soon spread around all the surrounding lands. Even during his lifetime, the Orthodox people appeased Alexander Svirsky as a saint.
Appearance of the Holy Trinity Alexander Svirsky
In the 23rd year of the settlement of the Monk in the desert, a great light appeared in his temple, and he saw three men who entered him. They were dressed in bright clothes and illuminated with the glory of heaven "more than the sun." From their lips, the saint heard the command: “Beloved, as if you see in the Three Persons Who speaks with you, build a church in the name of the Father and the Son and the Holy Spirit, the Trinity of One Essence ... But I leave My peace and I will give My peace to you.”
A chapel was later built on the site of the appearance of God the Trinity, and to this day the human soul shudders at this place, thinking about the closeness of God to His people. In the Life of St. Alexander, it is striking that despite the great abundance of divine visitations given to him, he always remained a humble monk, desiring to serve the brethren in everything and the simple villagers who came to the monastery.
A few years before the death of the Reverend God put in his heart a good idea to create a stone church in honor of the Intercession of the Most Holy Theotokos with a meal. And then one night, when the laying had already been completed, at the end of the usual prayer rule, the Reverend saw an extraordinary light that illuminated the entire monastery, and at the base of the Intercession Church, on the altar in royal glory, the Most Pure Mother of God with the Pre-eternal Child was sitting on the throne, surrounded by a host of incorporeal forces heavenly. The monk fell face down on the ground before the majesty of Her Glory, as he could not contemplate the radiance of this inexpressible light. Then the Most Pure Lady ordered him to get up and consoled him with the promise to be persistent from the Monastery and to help in all needs those who live in it, both during the life of the Reverend and after his death.
“A year before his death, the Reverend, having called to himself all the brethren and announcing to them that the time would soon come for his repose from this temporary sad and mournful life to another eternal, painless and always joyful life, he appointed after himself four priestly monks: Isaiah, Nicodemus, Leontius and Herodion for the election of one of them to the abbot. Then, until his death, he did not stop instructing his brethren on a charitable life. The Monk Alexander died on August 30, 1533, at the age of 85, and, according to his dying testament, he was buried in a waste desert, near the Church of the Transfiguration of the Lord, on the right side of the altar. In 1547 he was canonized as a saint.
All those who had various ailments, coming to his honest tomb and falling down to him with faith, received abundant healing: the blind received their sight, the weakened were strengthened in their members, those who suffered from other diseases received a perfect recovery, demons were chased out of the possessed, childbearing was given to the childless.
Our All-Good God, marvelous in His Saints, glorifying His Pleasant in this temporal life, working signs and wonders with his hand, was pleased and after death his incorruptible, honest and holy body, like a great luminary, to put in His Church, so that it would shine there with its glorious miracles."
Icon of the Holy Trinity - what is depicted on it? We will talk about this by considering the issue using the example of the ten most famous icons depicting the Holy Trinity.
The Holy Trinity
One of the founding fathers of ancient philosophy, and with it the entire European civilization, the ancient Greek philosopher Aristotle said: "Philosophy begins with surprise." The same can be said about Christian dogma - it cannot but cause surprise. The worlds of Tolkien, Ende and Lewis, with all their fabulous mysteries, do not even draw a shadow of the mysterious and paradoxical world of Christian theology.
Christianity begins with the great mystery of the Most Holy Trinity - the mystery of God's Love, manifested in this one incomprehensible unity. V. Lossky wrote that in the Trinity we see the unity in which the Church exists. Just as the Persons of the Trinity are not mixed, but constitute the One, we are all gathered into the one Body of Christ - and this is not a metaphor, not a symbol, but the same reality as the reality of the Body and Blood of Christ in the Eucharist.
How to portray a mystery? Only through another secret. The joyful mystery of the Incarnation made it possible to portray the Indescribable. The icon is a symbolic text about God and holiness, manifested in time and space and existing in eternity, just as the fairy-tale forest from Michael Ende's "The Neverending Story", created in the imagination of the protagonist, begins to exist without end and beginning.
We can comprehend this eternity thanks to another, far from the last mystery in the world of Christian theology: God Himself enlightens every Christian after the Apostles, giving Himself - the Holy Spirit. We receive the gifts of the Holy Spirit in the Sacrament of Chrismation, and it permeates the whole world, thanks to which this world exists.
So, the Holy Spirit reveals to us the mystery of the Trinity. And therefore the day of Pentecost - the Descent of the Holy Spirit on the apostles - we call the "Day of the Holy Trinity."
The Trinity and “Hospitality of Abraham” - the plot of the icon of the Life-Giving Trinity
The indescribable can be depicted only to the extent that it has been revealed to us. On this basis, the Church does not allow the image of God the Father. And the most correct image of the Trinity is the iconographic canon "Hospitality of Abraham", sending the viewer back to the distant Old Testament times:
And the Lord appeared to him at the oaks of Mamre, when he was sitting at the entrance to his tent, during the heat of the day.
He lifted up his eyes and looked, and behold, three men stood before him. Seeing, he ran towards them from the entrance to the tent [his] and bowed to the ground, and said: Lord! if I have found favor in Your sight, do not pass by Your servant; and they will bring some water and wash your feet; and rest under this tree, and I will bring bread, and you will refresh your hearts; then go [on your way]; as you pass by your servant. They said: do as you say.
And Abraham hurried to the tent to Sarah and said to [her], quickly knead three sats of the best flour and make unleavened bread.
And Abraham ran to the flock, and took a tender and good calf, and gave it to the boy, and he hastened to prepare it.
And he took butter, and milk, and a calf that had been cooked, and set it before them, and he himself stood beside them under a tree. And they ate.
The story of a hospitable elder who recognized God in three men is in itself touching and instructive for any believer: if you serve your neighbor, you serve the Lord. We meet the image of this event very early.
Mosaic on the triumphal arch of the Basilica of Santa Maria Maggiore in Rome created in the 5th century. The image is visually divided into two parts. At the top, Abraham runs out to meet three men (one of them is surrounded by a radiance symbolizing the glory of the Godhead). At the bottom - the guests are already sitting at the laid table, and Abraham serves them. Sarah stands behind Abraham. The artist conveys the movement by depicting the old man twice: here he is giving instructions to his wife, but he turned around to put a new dish on the table.
By the 14th century, the canon "Hospitality of Abraham" had already fully developed. Icon "Trinity Zyryanskaya", which, according to legend, belonged to St. Stephen of Perm - a slightly modified version of it. Three angels are seated at the table, under it lies a calf, and Abraham and Sarah are at the bottom left. In the background is a building with a turret (Abraham's house) and a tree (Mamvrian oak).
Images may change, but the set of symbols and characters remains the same: three angels, a couple serving them, below - a calf (sometimes with a youth slaughtering him), oak, Abraham's chambers. 1580, icon " Holy Trinity in existence”, surrounded by stamps with images of events related to the phenomena of the Trinity. An interesting detail: Abraham and Sarah are not just serving at the table, but also sitting at it. The icon is located in the Solvychegodsk Historical and Art Museum:
More typical, for example, is an icon of the 16th century from the Trinity Gerasimov Church in Vologda. Angels are in the center of the composition, behind them are Abraham and Sarah.
The icon is considered the pinnacle of Russian icon painting. Trinity, written by Reverend Andrei Rublev. Minimum symbols: three angels (Trinity), a chalice (Atonement sacrifice), a table (the Lord's meal, the Eucharist), a reverse perspective - "expanding" from the viewer (the space of the icon, describing the world above, is immeasurably larger than the world below). Of the recognizable realities - an oak (Mamre), a mountain (here is the sacrifice of Isaac, and Golgotha) and a building (Abraham's house? Church? ..).
This image will become a classic for the Russian icon, although there may be some discrepancies in the details. For example, sometimes a cross appears on the middle angel on a halo - this is how Christ is depicted on icons.
Icon of the Holy Trinity, XVII century
Another example: Simon Ushakov depicts the meal in more detail.
The canon "Hospitality of Abraham" is optimal for depicting the Holy Trinity: it emphasizes the unity of essence (three angels) and the difference of hypostases (angels are present in the space of the icon "autonomously" from each other).
Therefore, a similar canon is used when depicting the appearance of the Trinity to the saints. One of the most famous images Apparition of the Holy Trinity to the Monk Alexander of Svir:
Non-canonical images
However, there have been attempts to portray God in the Trinity and otherwise.
It is extremely rare in Western European and Russian temple painting to come across an image used in the iconography of the Renaissance, where three faces are combined in one body. In church painting, it did not take root due to obvious heresy (mixing Hypostases), and in secular painting - because of unaesthetic.
Image by Hieronymus Cosido, Spain, Navarre
But the image Trinity New Testament” is common, although there is another extreme in it - the division of the Essence of the Divine.
The most famous icon of this canon is “ Fatherland» Novogorodskaya school (XIV century). The Father sits on the throne in the form of a gray-haired old man, on his knees is the Child Jesus, holding a circle with the image of the Holy Spirit in the form of a dove. Around the throne are seraphim and cherubim, closer to the frame are saints.
No less common is the image of the New Testament Trinity in the form of the Elder-Father, on the right hand - Christ the King (or Christ holding the Cross), and in the middle - the Holy Spirit also in the form of a dove.
XVII century., Museum of Old Russian Art. Andrey Rublev
How did the canon of the "New Testament Trinity" appear, if the image of God the Father, Whom no one has seen, is forbidden by the council? The answer is simple: by mistake. The book of the prophet Daniel mentions the Old Denmi - God:
The Ancient of Days sat down; His garment was as white as snow, and the hair of His head was like a pure wave. (Dan. 7:9).
It was believed that Daniel saw the Father. In fact, the apostle John saw Christ in exactly the same way:
I turned to see whose voice was speaking to me; And turning around, he saw seven golden lampstands, and in the midst of the seven lampstands, like the Son of Man, clothed in a robe, and girded around his chest with a golden sash: His head and hair were as white as a white wave, like snow ...
(Rev. 1:12-14).
The image of the "Old Denmi" exists in itself, but is the image of the Savior, not the Trinity. For example, on the fresco of Dionysius in the Ferapontov Monastery, a halo with the Cross is clearly visible, with which the Savior is always depicted.
Two more interesting images of the "New Testament Trinity" came from the Catholic Church. They are rarely used, but also worthy of attention.
Adoration of the Holy Trinity by Albrecht Dürer(the picture is kept in the Vienna Museum of Art History): at the top of the composition is the Father, below Him is Christ on the Cross, and above them is the Spirit as a dove. Worship of the Trinity is rendered by the Heavenly Church (angels and all saints with the Mother of God) and the Earthly Church - the bearers of secular (emperor) and church (pope) power, priests and laity.
Image " Coronation of the Mother of God”is associated with the Theotokos dogmas of the Catholic Church, but due to the deep veneration of the Most Pure Virgin by all Christians, it has also become widespread in Orthodoxy.
Virgin on the images of the Trinity, Prado, Madrid
The Virgin Mary is depicted in the center of the composition, the Father and the Son hold a crown over Her head, and a dove depicting the Holy Spirit soars above them.
Abraham is given a new name: Abraham is the father of a great crowd. In the Holy Scriptures, there are several examples of how a person's name is changed. The meaning of this event is at least threefold: the first is that someone wants to show his power, as, for example, Pharaoh changes the name of Eliakim to Joachim, the second is to indicate some purpose, as, for example, the Lord Jesus Christ says to Simon, “ you will be called Keefa”, and the third - in memory of an event, for example, after some mysterious duel, Jacob is given a new name Israel. So it is here: as a sign of Abraham's obedience to God and in memory of the conclusion of this covenant, and as a sign of the future fate of Abraham's descendants, this new name is given to him. Sarah becomes Sarah, which means "lady".
“I will bless her and give you a son by her; I will bless her, and nations will come from her, and kings of nations will come from her. And Abraham fell on his face, and laughed, and said to himself: Will there be a son from a hundred years old? and Sarah, ninety years old, will she really give birth? And Abraham said to God: Oh, that Ishmael might live before You! But God said: it is Sarah, your wife, who will bear you a son, and you will call his name: Isaac; and I will establish my covenant with him for an everlasting covenant [and] to his offspring after him” (Genesis 17:16-19). These words have features reminiscent of the Annunciation. Before the miraculous birth of a son, a name is already given and an eternal covenant is promised.
2.8. The sixth appearance of God to Abraham. Revelation of the Holy Trinity
The sixth epiphany took place at the oak forest of Mamre (that is, belonging to Mamre, an Amorite, an ally of Abraham - Gen. 14:13), where Abraham settled after his separation from Lot.
“And the Lord appeared to him at the oaks of Mamre, as he sat at the entrance to the tent, during the heat of the day. He lifted up his eyes and looked, and behold, three men stood before him. Seeing, he ran towards them from the entrance to the tent and bowed to the ground, and said: Lord! if I have found favor in Your sight, pass not by Your servant” (Genesis 18:1-3). During this apparition, Abraham receives confirmation that it is from Sarah that a son will be born in less than a year.
St. Ambrose of Milan believed that the three persons of the Holy Trinity appeared in the form of three angels - this seems to be the only such patristic opinion. Blessed Augustine believed that they were just three angels. And, finally, a number of fathers - this is Justin the Philosopher, Irenaeus of Lyons, St. John Chrysostom - believed that this was the appearance of two angels and the Son of God. One of the main arguments in favor of this opinion is that after this Epiphany it is said that two husbands “let's go to Sodom; Abraham was still standing before the Lord.”(Gen. 18:22). And yet, that it is with the Second Person of the Holy Trinity - with the face of the Son in the Scriptures that the name of the angel is associated. We will see some confirmation of this in subsequent books.
St. Philaret of Moscow says that “the custom of the Church to represent on icons the mystery of the Holy Trinity in the form of three angels who appeared to Abraham shows that pious antiquity is exactly in including these angels believed the symbol of the Holy Trinity, for, however, in their faces one cannot look for this symbol, the pelik of God the Father and God the Holy Spirit has never been represented in the form of angels. It is no coincidence that on the well-known icon of St. Andrei Rublev, the similarity of the faces of three angels is noted, so interpreters sometimes offer different explanations of which angel represents which person of the Holy Trinity. This fact confirms the validity of the opinion of St. Philaret.
2.9. The circumstances of the death of Sodom and Gomorrah
In connection with the history of the death of Sodom and Gomorrah, I would like to make the following remarks. “And the Lord said: will I hide from Abraham what I want to do!”(Gen. 18:17). These words shed light on the mystery of the prophetic ministry. Why not hide? This is His will. "For the Lord God does nothing without revealing His secret to His servants the prophets"(Amos 3:7). “I no longer call you slaves, for the slave does not know what his master is doing; but I have called you friends because I have told you all that I have heard from my Father.”(John 15:15). So Abraham is a friend of God.
Pay attention to one more circumstance. When God is about to slay Sodom and Gomorrah, He seems to show some hesitation and ignorance of all the circumstances of the case. This should no longer surprise us, since this is not the first time such a situation occurs on the pages of the book of Genesis. And each time it is connected with the fact that a person is thus given some new opportunity. In this case, thanks to this "indecision" Abraham gets the opportunity to act as an intercessor for God's mercy. He prays to the Lord to spare the city, and for the sake of the ten righteous, the Lord agrees to have mercy on Sodom and Gomorrah, but even ten are not there, although the cities, it would seem, were large. So each of us must take care of his own righteousness, in case he turns out to be the very tenth one who will not be enough.
In Sodom and Gomorrah, even ten righteous people were not found. Only Lot escaped from there with his daughters, from whom the Moabites and Ammonites originate.
The Holy Trinity
The revelation of the trinitarian dogma is the main theological idea of the feast of Pentecost. To express it in an image, the Orthodox Church adopted the icon of the Holy Trinity, which conveys the biblical scene of the appearance of three wanderers to the forefather Abraham at the oak of Mamre. As an indication of their belonging to the mountain world, they are depicted as three winged angels. This image, based on a specific historical event, conveys the first appearance of God to man, which marks the beginning of the promise of redemption. Both iconography and worship connect the beginning of this promise with its completion on the day of Pentecost, when the final revelation of the Holy Trinity is given. In other words, the icon of the Trinity, as it were, unites the beginning of the Old Testament Church with the establishment of the New Testament Church.
In the fifth book of the Gospel Proof by Eusebius of Caesarea, quoted by St. John of Damascus in the third word in defense of the holy icons, regarding the words “God appeared to Abraham at the oak of Mamvriysk”, there is a message that the image of the Holy Trinity in the form of three angels existed from ancient times at the site of the appearance of three wanderers to Abraham. This image arose in connection with the special veneration by both Jews and pagans of the place of appearance at the oak of Mamre, where pagan sacrifices were also performed.
Holy Trinity. Andrei Rublev. 1408–1412 or around 1425 Tretyakov Gallery
What character this image had, we do not know. In any case, since antiquity the Holy Trinity has been depicted as a historical biblical scene with angels sitting at a meal under an oak tree, Abraham and Sarah serving them, and Abraham's mansions in the background. In the foreground is often placed a servant killing a calf. The arrangement of the angels, with the apparent uniformity of the scene being presented, varied depending on the interpretations that were applied to this biblical event, and the dogmatic thought that needed to be emphasized. So, for example, some holy fathers understood the visit of Abraham by three wanderers as a manifestation, albeit indirect, of the entire Holy Trinity, while others understood it as the manifestation of the Second Person of the Holy Trinity, accompanied by two angels.
Hospitality Abraham. Painting of the catacomb on Via Latina. Rome. 4th century
The appearance of angels to Abraham. Hospitality Abraham. Mosaic of the Basilica of Santa Maria Maggiore. Rome. 430–440 AD
Such an interpretation does not change the understanding of this event as a manifestation of the Trinity, because since each of the Persons of the Holy Trinity possesses the fullness of the deity, the presence of the Son with two angels can be understood as an image of the Trinity. In this sense, this phenomenon is interpreted by liturgical texts, which definitely speak of it as a manifestation of the Holy Trinity: “Anciently accepts the Deity of the One Trihypostatic sacred Abraham…”. In connection with the teachings of the Church and the interpretation of the fathers, the depicted angels are sometimes arranged according to the principle of isocephaly, that is, sitting next to the table as equal in dignity to each other, which emphasizes the equality of the Hypostases of the Holy Trinity when they are not mixed (for example, in the mosaic of the Church of Santa Maria Majora in Rome, 5th century, or in the Cotton Bible of the same time in the British Museum in London). In addition, this equality is sometimes emphasized by the uniform color of the clothes of angels (for example, in the mosaic of the Church of San Vitale in Ravenna, 6th century) and their attributes. In other cases, the composition is built pyramidally, with the middle angel highlighted as the main one among the others.
The image of three biblical wanderers in the form of angels for many centuries was the only iconography of the Holy Trinity, and in the Orthodox Church it still exists as the only iconography that corresponds to its teaching.
The image of the Trinity found the most complete correspondence to the teachings of the Church in the greatest work, both in its content and in artistic expression, known as the Trinity by Rublev, written by St. Andrew for the Trinity-Sergius Monastery, believed to be between 1408 and 1425 and currently located in the Tretyakov Gallery in Moscow. As on other, earlier icons of the Trinity, three angels are depicted here, but the circumstances of their appearance are passed over in silence. The mansions of Abraham, the oak and the mountain are represented, but Abraham and Sarah themselves are absent. Without abolishing the historical aspect of the event, St. Andrei reduced it to a minimum, thanks to which it was not the biblical event as such that acquired the main significance, but its dogmatic meaning. Distinguishes this icon from others and the main form of its composition is a circle. Passing along the upper part of the nimbus of the middle angel and cutting off partially at the bottom of the foot, this circle includes all three figures, barely noticeable in their outlines. Such a composition of the Trinity is found before, but only on panagias, small round icons, and on the bottoms of sacred vessels. However, there this composition is determined by the very form of the object and the lack of free space, and not by dogmatic thought. Having placed the figures of angels in a circle, St. Andrey combined them in one common, smooth and sliding movement along the line of the circle. Due to this, the central angel, although superior to others, does not suppress them and does not dominate them. The nimbus of his bowed head, deviating from the vertical axis of the circle, and the feet, shifted to the other side, further enhance this movement, in which both the oak and the mountain are involved. However, at the same time, this halo tilted to one side and the feet shifted to the other side restore the balance of the composition, and the movement is delayed by the monumental immobility of the left angel and the mansions of Abraham above him. And yet, “wherever we turn our gaze, everywhere we find echoes of the main circular melody, linear correspondences, forms that arise from other forms or serve as their mirror reflection, lines that lead beyond the edges of the circle or intertwine in its middle - an inexpressible words, but a symphonic richness of forms, volumes, lines and color spots that captivates the eye.
Fatherland with selected saints. Novgorod. Early 15th century GTG
Sothrone (New Testament Trinity). Moscow. Early 18th century GIM
In the icon at Andrey - and action, expressed in gestures, and communication, expressed in the inclinations of heads and turns of figures, and motionless, silent peace. This inner life, which unites the three figures enclosed in a circle and communicates with what surrounds them, reveals all the inexhaustible depth of this image. He seems to be repeating the words of St. Dionysius the Areopagite, according to whose interpretation “the circular movement means the identity and simultaneous possession of the middle and the final, that which contains and that which is contained, as well as the return to Him (God. – Ed.) what comes from Him." If the tilt of the heads and figures of the two angels, directed towards the third, unites them with each other, then their hand gestures are directed towards the Eucharistic Chalice with the head of a sacrificial animal standing on a white table, as if on a throne. Representing the voluntary sacrifice of the Son of God, she draws together the movements of the hands of angels, indicating the unity of the will and actions of the Holy Trinity, who made a covenant with Abraham.
Almost the same faces and figures of angels, emphasizing the unity of the nature of the three Divine Hypostases, at the same time indicate that this icon in no way claims to depict specifically each Person of the Holy Trinity. Like other icons, earlier, this is not an image of the Trinity itself, i.e., the three Persons of the Divine, since the Divine in its essence is not depictable. This is the same historical scene (albeit with a historical aspect reduced to a minimum), which, in the manifestation of the Trinitarian action in the world, Divine economy, symbolically reveals the unity and trinity of the Deity. Therefore, with the uniformity of angels, they are not impersonal, and each of them has definitely expressed its properties in relation to its action in the world.
The angels are placed on the icon in the order of the Creed, from left to right: I believe in God the Father, the Son and the Holy Spirit. The complete indescribability of the first Hypostasis, to which only stingy and restrained expressions are devoted in the Creed, corresponds to the uncertainty and restraint of the colors of the outer clothing of the left angel (a pale pink cloak with brown and blue-greenish reflections). The exposition of the second Hypostasis, which is extensive in comparison with others and accurate up to historical indication (“under Pontius Pilate”), corresponds to the clarity and clarity of the colors of the middle angel, whose clothes have the usual colors of the incarnated Son of God (purple tunic and blue cloak). Finally, the main color of the third angel is green, the color of his cloak, which, according to St. Dionysius the Areopagite, means "young, in full strength", definitely indicates the properties of the third Person of the Holy Trinity that renews everything and revives to new life. The subtly felt harmony of the colorful relationships of the icon of the Trinity of St. Andrew is one of her main charms. Particularly striking is the extraordinary strength and purity of the cornflower blue color of the cloak of the middle angel in combination with golden wings, the color of ripe rye. The clear and distinct color characteristic of the middle angel is contrasted with the soft colors of the other two angels; but bright spots of blue burst into them too, shining like precious stones. Combining all three figures in terms of color, he, in turn, points to the unity of the nature of the Persons of the Holy Trinity and gives the whole icon a calm and clear joy. Thus, in the colorful combinations of this icon, the same life that permeates its images, forms and lines resounds. “Here there is a selection of the center, and color contrasts, and the balance of parts, and complementary colors, and gradual transitions that take the eye away from the saturated color to the shimmer of gold (background. - L. U.), and above all this is the radiance of a calm, like a cloudless sky, pure stuffed cabbage. This icon, with its inexhaustible content, harmoniously balanced composition, majestically calm figures of angels, light, summer-like joyful colors, could only be created by a person who calmed anxieties and doubts in his soul and enlightened by the light of divinity.
Holy Trinity. Russia. 15th century timing
Icon of St. Andrew remains to this day a classic example of the iconography of the Holy Trinity. Both its main tones and individual details of the composition and drawing are preserved. Another remarkable image of the Holy Trinity reproduced here (see p. 305) is an obvious copy from the Rublev icon. This icon is in the Russian Museum in Leningrad (St. Petersburg. - Ed.) and is considered to have been written no later than the end of the 15th century. Here are the same poses and figures of angels, but they are no longer arranged in a circle, but almost in a straight line with a barely noticeable highlight of the middle one. Almost shoulderless figures are even more feminine than on the original. The composition is more static, and the figures of angels are connected to each other more in tone than in movement. The main colors of the clothes preserved here are muted and highly generalized. The general tone of this icon is not fresh and clear, like Rublev's, but restrained and warm. Thanks to the enhanced value of the background, the whole scene becomes, as it were, closer to the earth, and the opened prp. Andrey, in its incomprehensible grandeur, the image here acquires more accessibility, intimacy and warmth.
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