Why Dimitrievskaya parent's Saturday. Dmitrievskaya Saturday: history of the day
The traditions of the Orthodox Church, unlike Protestant denominations, recognize the legitimacy of prayers for the dead. Therefore, the presence in the calendar of days specially set aside for prayerful commemoration of deceased ancestors is not accidental within the framework of the orthodox tradition. As a rule, they are tied to Saturday, and therefore are called parental Saturdays. There are seven of them in total, plus one day, the ninth of May, which has no connection with Saturday or any other part of the week. One of these days, which will be discussed below, is called Dmitrievskaya Saturday.
The history of the establishment of Demetrius Saturday
Not all days of remembrance of the deceased were established at the same time. Some of them are much older than others. Dmitrievskaya memorial Saturday, for example, had a well-known reason for its establishment. At first, on this day, only the soldiers killed in that battle were commemorated. But over time, the memory of the fallen defenders of the fatherland began to fade, and as a result, they began to commemorate all the deceased Orthodox Christians.
As such, Dmitrievskaya Saturday was established by Prince Dmitry Donskoy, from whom it received its name. This did not happen right away, of course, and not by some official order of the ruler. The development of this tradition took place gradually. But the starting point is 1380, when Mamai’s army was defeated. For the victory, Dmitry Donskoy visited the Trinity-Sergius Lavra, where he had previously received a blessing for this battle from the founder and abbot of the monastery St. Sergius Radonezhsky. Along with thanksgiving prayers in memory of the murdered comrades, a funeral service was held, which became a tradition to repeat annually. It was not by chance that the Dmitrievskaya Saturday acquired such a scale - tens of thousands of soldiers from the Russian side alone died on the battlefield, which, compared with the level of the population of that time, represents a very large number. Many families have lost loved ones - fathers, husbands, brothers. Therefore, the joy of victory in this battle inevitably merged in Rus' with the bitterness of loss.
The date for this memorial day was chosen to be the Saturday before October 26 according to the old style, or November 8 according to the new style, that is, before the feast of the Great Martyr Demetrius of Thessalonica (this saint is the heavenly patron of Prince Dmitry Donskoy). Thus, last year Demetrievskaya was celebrated on November 1, and this year it falls on Soon, the new tradition was supported in all dioceses of the Russian Church, and it firmly became part of the liturgical tradition.
Customs of commemoration
Like any memorial day, Demetrius Saturday is celebrated with memorial services, funeral prayers, visits to cemeteries and special memorial meals. The folk tradition of Demetrius Saturday also imprinted the former pre-Christian customs of the Slavs associated with the cult of ancestors. So, for example, in addition to church funeral prayers, on Saturday eve it was customary to leave people in the bathhouse clean water and new brooms for the souls of the departed. In a similar way, a specially prepared dinner was left on the table at night so that the visiting ancestors could be satisfied. Treats for the deceased were also taken to the cemetery. In general, the very scope and scale of celebrating this day in Rus' testifies to the merging of two traditions - the pagan holiday of ancestors and the Christian day
Church commemoration
Regarding the purely church ritual, Dmitrievskaya Memorial Saturday does not stand out in anything special. The day before, on Friday evening, the so-called parastas is served in churches - a memorial evening service. And on Saturday itself, in the morning, a funeral liturgy with a memorial service is celebrated. On this day, it is customary to take food to the temple as a donation, with the exception of strong alcoholic drinks and meat.
Personal commemoration
Talking about what Demetriev's Parental Saturday is, the church's sermon also draws attention to the need for personal, and not just church, commemoration of the dead. First of all, this concerns the closest deceased relatives. Actually, that’s why memorial Saturdays are called parental Saturdays - first of all, they pray for the repose of parents (if they have died) and other loved ones. To do this, to help believers, church prayer books offer special rites of funeral prayers.
Saturday before the Day of Remembrance of the Great Martyr. Demetrius of Thessaloniki (October 26, Art.), when the remembrance of the dead is performed, despite the fact that in the liturgical charter this day is not marked as a funeral day. Happy Birthday. With. certain folk traditions are connected, probably rooted in pre-Christ. past.
Autumn commemoration of the dead among non-Slavic peoples
Among the ancient Celts, one of the main holidays of the year was Samhain - the celebration of the end of the warm season. On this day, according to the beliefs of the Celts, the usual barriers between the mortal world and the other world disappeared, so that people could visit the afterlife, and spirits could come to earth and even interfere in the affairs of mortals. Certain important events in the Celts were associated with this day. mythology and history. The idea of special closeness to the inhabitants of the other world became the basis for combining Samhain with the commemoration of the dead (see, for example: Shirokova, 2004). Such customs are also known among other peoples of Eurasia. Thus, among the Chuvash, October (yupa) is considered the month of special commemoration of deceased ancestors, the time of holding “yupa irterni,” i.e., wakes (see: Magnitsky, 1881; Denisov, 1959).
In the 8th century in Rome, and from the 9th century. everywhere in the West 1 Nov. began to be celebrated as All Saints' Day. In 994-1048 Abbot of the Cluny Monastery of St. Odilo pinned for 2 Nov. commemoration of all the departed faithful; This tradition became widespread in Lat. Churches. Mn. researchers see in the establishment of these memories an attempt to churchize the pagan traditions of Europe. peoples
D. r. With. in Slavic countries
In Russian manuscripts of D. r. With. rarely mentioned, not noted in translated liturgical books (Typikon, Menaia) and only occasionally indicated in the original Russian. monuments - cathedral Officials and monastic Obikhodniki, reflecting the features of the real liturgical practice of ancient Russia not described in the Typikon. cathedral churches and mon-ray (see: Golubinsky. 1909. Part 1. Note 64).
One of the first mentions of D. r. With. as the day of remembrance of all the dead is contained in a collection of Novgorod origins of the 15th century. (see: Meletius, archim. Historical description stauropegial Solovetsky Monastery. M., 1881. P. 7. No. 10), but the tradition of commemoration on this day is probably much older.
In the monastic Obikhodniki D. r. With. is the day of remembrance of the deceased brethren. So, the dining room of the Trinity Lavra, 1st floor. XVI century orders to offer “monastic food to all the brethren in this monastery of the deceased, and they feed on Saturday on Dmitrovskaya” (Leonid (Kavelin). 1890. Ch. 5), the Charter of the Volokolamsk Monastery of the same time says that “on Saturday on Dmitrovskaya Reverend our father, the ruler of this holy monastery, Abbot Joseph and all the brethren" (RGB. Vol. No. 681. L. 16 vol.). D. r. With. also mentioned in the decree on the meal of the Tikhvin Monastery, written in 1590 (DAI. T. 1. P. 222. No. 135), in the Obikhodnik of the Holy Trinity Lavra of 1645 (RGB. Trinity. No. 249) and in the consolidated Charter of the Holy Trinity and Kirill Belozersky monasteries, beginning. XVII century (GIM. Sin. No. 534; see: Gorsky, Nevostruev. Description. Dept. 3. Part 1. P. 380).
Outside Mont Rey D. r. With. was perceived as a day of funeral prayer for all the faithful departed. Tsar Ivan IV the Terrible ordered in D. r. With. “to sing dirges and serve mass in all churches and give general alms and provide food” (Corinthian, 1901, p. 450). In the Official of the Moscow Assumption Cathedral on October 23. contains the following entry 2nd floor. XVII century: “Before the memory of the Holy Great Martyr Demetrius, on Friday evening there is a pannikhida for all Orthodox Christians” (DRV. T. 10. P. 68). In the Old Believer manuscripts there is a compilation of the Daily Rules and Charters dedicated to D. r. With. with the title: “It is appropriate to know about the Sabbath before the feast of the Great Martyr Demetrius of Thessaloniki” (see: BAN. Druzhin. No. 457, 50-70s of the 18th century; Works of Old Believers writers of the 1st half of the 18th century. St. Petersburg ., 2001. P. 286).
In the 17th century D. r. s., in all likelihood, has not yet been associated with the commemoration of the soldiers who died in the Battle of Kulikovo. So, in the Synodic of the RSL. Trinity No. 818, XVII century, on l. 196-197 the names of the monks of the Trinity Monastery who died in the Battle of Kulikovo are written down, but this commemoration is not linked to D. r. With. The legends about the Battle of Kulikovo also do not contain instructions about the establishment of D. r. With. blgv. book Dimitry Donskoy. Only in the Cyprian edition of “The Tale of the Massacre of Mamayev,” created in the middle. XVI century and which has come down to us as part of the Nikon Chronicle, it is narrated that Blgv. The prince turned to St. Sergius with the words: “And so that you may sing in praise and serve mass for all those who were beaten. And so it happened, and you gave alms, and fed the venerable abbot Sergius, and all his brethren” (Tales and stories about the Battle of Kulikovo. L., 1982. P. 71), but even in these words D. r. With. is not associated with the Battle of Kulikovo. It can be assumed that the association of D. r. With. with the commemoration of those who fell on the Kulikovo field appeared only in the 18th or even 19th centuries. There is a known spiritual verse of late origin, published by several collectors of spiritual verses of the 19th century. (see: Bessonov P. A. Kaliki passers-by. M., 1861. Issue 1. No. 156), entitled “Poem about Dimitrov’s parental Saturday, or the Vision of Dimitri Donskoy” (beg.: “On the eve of Dimitrov’s Saturday...” ). The verse describes the vision of the blessed. book Demetrius Donskoy during the Divine Liturgy: the prince sees the Russians fallen on the battlefield. and Tatars. warriors, hears predictions about his death and about the tonsure of the princess as a monk. The verse ends with the words: “And in memory of the wondrous vision, he set Dmitrov Saturday.” Thus, even this verse, which is considered an argument in favor of establishing D. r. With. as the day of remembrance of the soldiers who fell on the Kulikovo field, interprets D. r. With. otherwise.
St. Filaret of Moscow wrote in a letter to A.N. Muravyov dated November 26. 1845: “I don’t know the decree about Demetrius’ Saturday, except our Russian tradition. Perhaps St. Sergius’s commemoration of those fallen in the Battle of Mamaeva was the beginning of a general commemoration? Memorial Day, perhaps, was determined by the first convenience upon returning from the campaign. Or, perhaps, after the death of Dmitry Donskoy, on the next Saturday near his angel (the usual day of remembrance of the dead in the week, because on this day our Lord abided in the departed) they decided to remember him and his companions, and, like everyone else, it was opportune remember their relatives, then the commemoration became universal” (Letters of Philaret, Metropolitan of Moscow, to A. N. Muravyov (1832-1867). K., 1869. S. 167-169). In the 19th century opinion about the connection between D. r. With. with the Battle of Kulikovo it gradually spread and became dominant. Aug 22 1903 was published by imp. decree (TsVed. 1904. No. 6), which prescribes in military units to carry out in D. r. With. memorial services for the deceased soldiers, “for the faith, the Tsar and the Fatherland, who laid down their lives on the battlefield” (Bulgakov. Handbook. 1993. [Part 1]. P. 428). According to the statements of some contemporaries, even before the publication of this decree, “the Russian army honored the memory of all those who fell in the Battle of Kulikovo” in D. r. With. (see: Galkin. 1909). On the establishment of blgv. book Dimitri D. b. With. is said in a number of teaching aids XIX-XX centuries in liturgics. Nevertheless, already at the beginning. XX century E. E. Golubinsky based on evidence from the Middle Ages. rus. monuments pointed to a different origin of D. r. With. in the works of “St. Sergius of Radonezh and the Trinity Lavra created by him" and "History of the Russian Church".
In Rus', among the people, D. r. With. (another name is Grandfather's Saturday) was considered one of the main memorial days, which is probably associated with paganism, when mid-autumn, like spring, was one of the most important moments annual cycle. Both spring and autumn had great importance for the cult of ancestors, reflected in folk traditions and rituals on D. R. With. V.I. Chicherov clarifies that D. r. With. was also associated with “feeding” mother earth (Chicherov, 1957). In Rus', traditionally in D. r. With. A rich meal was prepared for the funeral; in some places, during the meal, spoons were placed on the table for the dead. In terms of significance, this commemoration is usually placed somewhat lower than the memorial days of springtime (ecumenical funeral Saturdays, etc.).
Happy Birthday. With. Some Russians are connected. proverbs: “The dead in Rus' celebrate Dmitri’s Day - they watch over the living”, “Parents will rest during Grandfather’s Week” (“Grandfather’s Week” is the traditional name of the week before Dmitry’s Day; the proverb refers to the belief that the souls of the departed will receive a rest if there is a thaw in the week before the D. r.), “Popov’s work”, “It is not always Dmitri’s Saturday for the priest’s guys” (these proverbs contain irony about the numerous ordered funeral services and the abundance of offerings to the church in D. r. . With.). In the period between the feast of the Kazan Icon of the Mother of God and the day of remembrance of the Great Martyr. Dimitri or D. r. With. did not perform weddings to avoid an unfavorable outcome. In the Russian North in D. r. With. They remember suicides and other “uncleanly dead” (drowned people, hanged people - Drannikova, 2002), although Trinity Saturday is called such a special day.
In Belarus, the autumn commemoration of the dead was called “Vosenskiya Dziady” (autumn grandfathers) or “Dzmitrovka”. On this day, a wake was held; there were traditions of “inviting” the deceased to the table, putting cutlery for them or setting aside some of the food for the dead. During the meal, relatives talked about ancestors, from the ancient to the recently deceased. Funeral meal in D. R. With. was called “dinner for parents” in contrast to the meal on Radonitsa (“dinner for parents”) and on Trinity Saturday (“afternoon tea for parents”). In ancient times in Belarus, the Vosensky dziads were determined not from the memory of the martyrs. Demetrius, and on the Feast of the Intercession - the 3rd Saturday after the Intercession. In 1992, an official was adopted. Day of Remembrance of the Dead - November 2, obviously under the influence of Catholics. traditions. Currently Vosenskaya Dzyady is primarily a day that people spend with their families; visiting the graves of their ancestors is rarely celebrated on this day (Kruk. 2003).
In Bulgarian Orthodox Church, which switched to a new style in 1968, the autumn commemoration of the dead began to take place before the day of remembrance of the arch. Michael (in the old days, the Day of Remembrance of the Dead was celebrated before the Day of Remembrance of the Great Martyr Demetrius). Such a day may be called “Archangel’s Assassination” (November 8 coincides with the day of remembrance of the Great Martyr Demetrius according to the Old Art.). In the Serbian Orthodox Church D. r. With. takes place before the day of remembrance of the Great Martyr. Demetrius and is called “Saturday before Mitrovdan” or “Mitrovsk zadushnitsa”.
Charter of worship
It is extremely rare in written monuments; usually only the funeral service the day before is mentioned. In Obikhodnik of the 17th century. (RGB. Und. F. 310. No. 149. L. 76) it is prescribed: “And say troparia at the hours and at matins to the saint,” which indicates a service with “God is the Lord.” Thus, according to this Obikhodnik, the commemoration of the dead was limited to a memorial service. In the “Divine Service Instructions” published by the Moscow Patriarchate in the 50s. XX century, on D. r. With. it was determined to perform such a service as on Meat Saturday, which elevated the status of commemoration to ecumenical Saturdays; the same practice is recorded in certain manuals on liturgical regulations. In modern traditions of the Russian Orthodox Church in D. r. With. the funeral service is performed in accordance with Chapter 13. Typicon (about the service with “Alleluia” on Saturday). This charter can formally be applied in many ways. Saturdays of the year, but in practice D. r. With. remained the only day of the year when worship is performed according to this chapter; 2 Ecumenical Saturdays and 3 Memorial Saturdays of Lenten have their own charter, described in Chapter 49. Typikon, and on other Saturdays the service with “Alleluia” is practically not sung anywhere. In case of coincidence D. r. With. with a holiday (for example, October 22, the day of remembrance of the Kazan Icon of the Mother of God), the commemoration of the dead is transferred to the previous Saturday. In 1895, 1900 and 1906, when D. was born. With. coincided with October 21 - the day of the accession to the throne of the Emperor. Nicholas II, the Holy Synod moved the commemoration to Friday, October 20 - the day of the death of the emperor. Alexandra III.
In the liturgical practice of the Old Believers-bespopovtsy on D. r. With. a service is performed according to the charter of the universal parental Saturday, the observance of the Menaion is canceled, the hymns of the Octoechos and the temple are sung (see, for example: Calendar of the Ancient Orthodox Pomeranian Church for 2006 [M., 2005]. P. 183). If it coincides with the feast of the Kazan Icon of the Mother of God, the funeral service is postponed if the festive service of the Mother of God is performed (see: Calendar of the Ancient Orthodox Pomeranian Church for 2000 [M., 1999]. P. 124). Particular importance is attached to the entire week before the New Year. p., which is called “(Dimitrievskaya) parental week”, no weddings are celebrated on these days (except for D. r.s. such parental weeks are celebrated only before 2 ecumenical Saturdays).
In the liturgical practice of other Old Believer agreements (accepting the priesthood) on D. r. With. a funeral service may be performed according to the chapter of the charter on “Alleluia” on Saturday (see, for example: Ancient Orthodox calendar. Novozybkov, 1995. P. 49).
Lit.: Zabylin M. Russian people: Its customs, rituals, legends, superstitions and poetry. M., 1880, 1992r; Magnitsky V. TO . Materials for the explanation of the old Chuvash faith. Kaz., 1881; Leonid (Kavelin), archimandrite. Applications // Gorsky A. V., prot. Historical description of the Holy Trinity Lavra of St. Sergius. M., 189010; Korinfsky A. A . People's Rus'. M., 1901; Galkin M. Dmitrov Saturday in the Russian army // Aleksandrovets: Zhur. 1909. No. 5(13); Golubinsky E. E. Venerable Sergius of Radonezh and the Trinity Lavra he created. M., 19092; Bulgakov S. V., priest. Handbook for priests and church ministers. Kh., 19133. M., 1993. 2 hours; Chicherov V. AND . Winter period rus. agricultural calendar of the 16th-19th centuries. M., 1957; Vetelev A., prot. Commemoration of the Dead: On the Day of Dimitrievskaya Parental Saturday // ZhMP. 1959. No. 12. P. 44-48; Denisov P. IN . Religious Beliefs Chuvash. Cheboksary, 1959; Rybakov B. A . Paganism of the ancient Slavs. M., 1981; Afanasy (Sakharov), priest, bishop. On the commemoration of the dead according to the Orthodox Charter. Churches. St. Petersburg, 1995; Nefedov G., prot. Sacraments and rituals Orthodox. Churches. M., 1999; Pankeev I. A . Customs and traditions of Russian. people. M., 1999; Tereshchenko A. IN . Life Russian people. M., 1999. Part 2-3; Levkievskaya E. IN . Myths Russian people. M., 2000; Drannikova N. IN . Results of the Pinega folklore expedition Oct. 25 - Nov. 2. 2000 // Ecology of culture: Inf. Bulletin Arkhangelsk, 2002. No. 3(28). pp. 106-117; Kruk Ya. Symbols of Belarusian folk culture. Minsk, 2003; Shirokova N. WITH . Myths of the Celtic peoples. M., 2004.
Dimitry Donskoy before the Battle of Kulikovo
What day is this? Who should be remembered on this day? Why do Orthodox Christians pray for the dead? Answered by priest Vladislav Shestakov, cleric of the Holy Cross Church of Gorlovka.
On the so-called Dimitrievskaya Parental Saturday, the Orthodox Church performs a special commemoration of all deceased Orthodox Christians. Dimitrievskaya Saturday was established by Grand Duke Dimitri Donskoy. Having won the famous victory on the Kulikovo field over Mamai on September 8, 1380, Dimitri Ioannovich, upon returning from the battlefield, visited the Trinity-Sergius monastery. The Monk Sergius of Radonezh, abbot of the monastery, had previously blessed him for the battle with the infidels and gave him two monks from among his brethren - Alexander Peresvet and Andrei Oslyabya. Both monks fell in battle and were buried near the walls of the Church of the Nativity Holy Mother of God in the Old Simonov Monastery.
At the Trinity Monastery they commemorated the Orthodox soldiers who fell in the Battle of Kulikovo, with a funeral service and a common meal. Over time, a tradition developed to perform such a commemoration annually. More than 250 thousand soldiers who fought for the Fatherland did not return from the Kulikovo field. Along with the joy of victory, the bitterness of loss also came to their families, and this private parent’s day became, in fact, a universal day of remembrance in Rus'.
Since then, on the Saturday before October 26 / November 8 - the day of remembrance of St. Demetrius of Thessalonica (the name day of Demetrius of Donskoy himself) - funeral services were performed everywhere in Rus'. Subsequently, on this day they began to commemorate not only the soldiers who laid down their lives on the battlefield for their faith and Fatherland, but also all deceased Orthodox Christians.
In general, the tradition of commemorating deceased relatives dates back to ancient, Old Testament times. The prayer of the prophet Baruch, Judah Maccabee clearly demonstrates the benefits of prayer for the dead and remembrance of them (Bar. 3: 4-5; 2 Mac. 12: 43-45). For prayerful remembrance of the departed, meals were arranged and alms were given (Sir. 7:36; Tov. 4:17). So, the teaching about prayer for the dead existed even in the Old Testament Church, among the Jews, as can be seen from Deut. 26:14, which says that from the tithe for orphans and widows one cannot give for the dead, therefore, from the remaining nine parts of the produce of the land one can also give for the dead.
The Word of God commands us “pray for one another”, “for all people”(James 5:16), both for the living and for the dead, for with the Lord "Everyone is alive"(Luke 20:38). The fact that dead people can receive forgiveness of some sins is evident from the Savior’s words about forgiveness in this age and in the future (Matthew 12:32). The Apostle Peter talks about the Lord's preaching “in the dungeon of spirits”, “once disobedient”, and also about "the gospel that came to the dead" implying here the preaching to the dead or St. John the Baptist (who proclaimed the good news of God revealed in the flesh in hell), or the preaching of Christ during His descent into hell (1 Pet. 3:18-20; 1 Pet. 4:6).
It is worth remembering how the Creator relates to His creation. If we wish salvation for a loved one who is already beyond this life, then all the more does our Lord loving Father. “When all the people and the sacred cathedral stand with their hands stretched out to Heaven and when the Terrible Sacrifice is presented, how can we not appease God by praying for them (the dead)?”- says St. John Chrysostom. And elsewhere: “There is still, truly there is an opportunity if we want to ease the punishment of a deceased sinner. If we make frequent prayers for him and give alms, then even if he was unworthy in himself, God will hear us. If for the sake of the Apostle Paul He saved others and for the sake of some He spared others, then how can He not do the same for us?
Dying Orthodox Christians do not cease to be members of the Church, maintaining with Her and with all the rest of Her children the most valid, real, living communication. Archbishop Afanasy Sakharov writes that “worship and prayer are primarily the sphere where believers enter into the closest, most noticeable for external senses, and at the same time the most sublime and mysterious unity with the Holy Church and with each other. Prayer is the main force of this unity.” It is prayer — this is the bridge that tangibly connects two worlds - material and spiritual. In this regard, one cannot fail to mention the benefits that the funeral prayer provides to the person praying.
The service associated with the death of a Christian does not begin when the person has come to the inevitable end. No, this service begins every Sunday in the ascension of the Church to heaven, when “all worldly cares” are put aside; it begins on every holiday, but most deeply it is rooted in the joy of Easter. We can say that all church life is the sacrament of our death and resurrection, because all of it is the proclamation of the Lord’s death and the confession of His Resurrection.
The Orthodox Church guides its children into the afterlife with the sacraments of Repentance, Communion and Blessing of Anointing, and, in addition, in the moments of separation of the soul from the body, it performs a prayer service over it for the outcome of the soul. In the person of the priest, the Church comes to the bedside of the dying, first of all making efforts so that he does not have any forgotten or unconfessed sin or malice towards any of his loved ones on his conscience.
And if you listen carefully to the words of the chants of a memorial service or burial rite, you will notice that most of of them is addressed specifically to living people who pray for the dead. The purpose of this is to remind us that this life is a temporary life, and that we are only “strangers and strangers” on this earth.
“For we were created from the earth, and we will go to the same earth, as you commanded, He who created me, and you told me: as you are earth and you went to earth, and even all men will go...”(we, mortals, were created from the earth and will go to the same earth, as You commanded, having created me and saying to me: “You are earth, and to the earth you will go,” - where all of us, mortals, will go...) - it is sung in funeral icos.
We also pray for forgiveness of our own sins: “I am the image of Your ineffable glory, even though I bear the wounds of sins; have mercy on Your creation, Master, and cleanse with Your compassion..."(I am an image of Your ineffable glory, although I also bear the wounds of sins: have pity on Your creation, O Lord, and cleanse me according to Your mercy...).
In addition, by praying for our deceased relatives and friends and doing alms for them, we express our care and love for them. In this way we fulfill the main commandment of the Savior.
Di-mit-ri-ev-skaya ro-di-tel-skaya sub-bo-ta - one of the main-new-minal-days of the Russian Right-to-slav-no- go ka-len-da-rya.
In general, every Saturday is a special day for Christianity. By Saturday, according to the Biblical West-West, the creation of the world was completed, and she became “in the daytime” "- that's why we call this - the last day of the week (hell-ki-vayu - the last!) several of -a non-Jewish word Shab-Baht). But on the same day, Christ, who had fallen asleep in his flesh, completed the restoration of this “about-the-vet-shav-she-go” - the-vet-ho-za-vet-but -world and, having descended into hell, began a new life. Do you remember the three guys from the Pascal Hours? "In the grave pl O tski (flesh), in A Where's the shower? e yu (duh-shoy), I to (as) God, in ra And (to paradise) with no one, and on the throne was the EU And , Christ e , with Father e m and the Spirit, all full I I'm not op And dignified."
That's why on every Saturday there are a number of departed people who haven't abandoned us at all. where, but were patiently waiting for the next day of the general Resurrection. Among these days, you-de-la-have special public-church-annual - “ro-di-tel-sub-bo-you”, called They are so in such a way that every Christian prays first of all for his relatives.
Di-mit-ri-ev-skaya sub-bo-ta got its name from the name of the holy ve-li-to-mu-che-ni-ka Di -mit-ria, ko-men-dan-ta of the Greek city of So-lu-ni (or Fes-sa-lo-nik), kaz-nyon-no-go for use- the birth of Christianity in 306 (its commemoration is October 26 / November 8). He was a military man - and for some reason he is considered a warrior, and on the icons he is depicted bra-zha-et-sya in armor and with a spear. This day was established, in accordance with the pre-yes, another Di-mitriy - our glorious Great Prince Di-mitriy Donskoy - according to after the famous battle of Ku-li-kovo, which happened on September 8, 1380, that is, on the holiday of the Birth of the Great Saint Bo-go-ro-di-tsy (according to Yuli-an-sko-mu ka-len-da-ryu).
“And the great prince remained behind the Don in that place for seven days,” from the summer, “until then, were they unable to separate Christians from the ungodly ta-tars? after all, this was finally accomplished by God’s judgment. And the great prince ordered the holy ones to sing funeral songs over the murdered ones, and the holy ones sang Eternal memory to all the right-glorious Christ-sti-a-us, killed ta-ta-ra-mi on the Ku-li-ko-vom, between the Don and Me-chey. And the great prince himself with his brother and remaining in-and-on-me spoke in a loud voice with a cry and behind many eternal memories" (Tales and news about the Battle of Ku-likovskaya. L., 1982, p. 194) .
Since then, every year the Saturday preceding the day of remembrance of Di-mit-riy So-lunar is dedicated to the Christian-sti-an-sko-mu according to the departed, first of all - according to the mi-no-ve-niy of the vo-i-nov, “on the side of the bra- not for the Fatherland’s life.”
Yuri Ru-ban
Ph.D. ist. na-uk, cand. bo-go-word-via
For the repose of the Apostolic reading
I cannot do anything on my own: as I hear, so I judge, and My judgment is just; because I do not seek My will, but the will of the glorious Me [the Father].”
Notes
I’d like to remind you that in the 14th century, September 8th in July, ka-len-da-ryu, so-from-vet-va-lo 16 On September 3, according to Gri-go-ri-an-sko-mu (although this calendar itself was introduced later). That's what it is is-to-ri-che-ski unconditional yes, Ku-li-kovsky battle. That's why we're trying to note this event at the present time on September 21, coinciding with the holiday The birth of Bo-go-ro-di-tsy, based on the element-men-tar-noy chro-no-lo-gi-che-skoy without-gram-mot-no-sti . (The birth of Bo-go-ro-di-tsy is coming on September 21st according to Gri-go-ri-an-sko-mu ka-len-da-ryu only to in the XX-XXI centuries; in the XXII century it will shift to September 22, etc.)
For the sake of justice, a clarification should be made. This sub-bo-ta is our national-minal day, based on the pre-da-niy. That's why the Di-mit-ri-ev-skaya sub-bo-you is neither Greek nor even in Russian official-tsi-al-nom Church charter (Ti-pi-kone). The direct participation in his establishment of Dimitriy of the Don is also subject to the same conditions with me. As the well-known author writes many times, but re-from-da-va-she-go-xia-ru-ko-vo-stva according to God-service-zhe-zhe- but according to the statute, “Di-mit-riy Donskoy, after the burial of those killed in the-most-is-shche, ordered-the-hall to perform there pa-ni-hi-doo for them. Then, returning to Moscow on September 21 (September 29 according to Gri-go-ri-an-sko-mu ka-len-da-ryu. - Yu. R .), ordered all churches to tell her about the murdered people. Finally, upon arrival in Tro-i-tse-Ser-gi-e-vu lav-ru, came to the hall and there performed pa-ni-hi-du ( Russian Le-to-pis' according to Niko-nov's list, ed. Imp. In the le-to-pi-syah it was not said that Di-mit-riy Donskoy would indicate the hall for po-mi-no-ve-niya in-and-new sub-bo-tu before Dmit- this afternoon<…>“, that is, before the day of his name. “It’s natural to think that after his death on the Saturday before Di-mit-ri-e-day for po-mi-no- venerations of the deceased" ( Nikol-sky K., pro-to-e-rey. A guide to the study of the Charter of the Divine Service of the Right-Glorious Church. M., 1995, p. 506, approx. 1)
When determining whether you are a Di-mit-ri-ev-sky sub-bo-bo, in a specific year, you should learn the following ka -len-dar-but-bo-go-servants-in-right (in-be-zha-nie pu-ta-ni-tsy, yes-now all yes-you - on new style). If the memory of Di-mit-riy So-lunar (November 8th) comes to Sunday, then we will I eat the latest Di-mit-ri-ev-Saturday - November 7th. If the memory of Di-mit-riy So-lunar comes to the sub-bo-tu, then this sub-bo-ta cannot be a parent -skoy - and pa-ni-hi-da per-re-no-sit-sya on the previous Saturday (November 1). But if with Saturday in front of St. Di-mit-riya sov-pa-da-et the holiday of the Kazan icon of God Ma-te-ri (November 4), then Di-mit-ri-ev The sub-bo-ta is just one more week earlier. Based on these rules, one can easily determine that the earliest Di-mit-ri-ev-skaya sub-bot can be 28 ok -tyab-rya.
“By the Word of the Lord under him” in the Ancient Church, the call is made from the re-ch-niya of the churches of the prophets. The most important issues and in the process of for-mi-ro-va-niya Pre-da-niya became mis-si-o -ner-ski-mi or li-tur-gi-che-ski-mi for-mu-la-mi. (Bla-go-da-ryu for this clarification ar-hi-mand-ri-ta Ian-nu-a-riya . - Yu. R.)
We know well the Greek word cr And sis translated as “division”, “judgment”, “court”, “pri-go-vor”, “dispute”, “choice”, “window”, “breaking moment”, “crisis”. First of all, one-meaning-but from-ri-tsa-tel-no-mu me-schan-sko-mu meaning (“oh, when will this next damned crisis end and the desired stability»!), reasonable chri-sti-a-nin always remains in co-stan-i-niya kri-si-sa - that is, in a state of spiritual sobriety and judgment over one’s thoughts, desires and actions -ka-mi. So he is getting ready to ensure that the last and final Last Judgment (= Terrible Crisis!) of God does not become unexpected for him -given and “terrible” in the direct sense of this word.
Saturday in Holy Scripture is a special day. In the Old Testament it is a day of rest, and in the New Testament it is a day of forgiveness and remission of sins. And it is no coincidence that Saturday was chosen by the Church for the cathedral commemoration of the heroes of the Battle of Kulikovo. On the eve of the holiday - Sunday, when, according to custom, all Christians should be in church, believers gathered to pray for the repose of the souls of brothers in faith.
On Varvarka
…That day was a day of great joy and great sadness. The messenger of Prince Dimitri reached the gates of Moscow in a matter of days, and by the time the militia returned, the residents - priests, monks and laymen, old and young - with icons and banners went to the outskirts of the city, to the place, below Yegoryevskaya Hill, from where the street leading to The Kremlin and big trade. Now it is called Varvarka (in honor of the Church of St. Great Martyr Barbara, built later, at its very beginning).
From Kulishki one could see the domes of the temple in honor of the Holy Great Martyr and Victorious George - “Egoria”, as it was popularly called. Along this very street, asking for a blessing from the patron saint of Moscow, the Russian militia marched to the Battle of Kulikovo.
It was decided to go back along the same street. The road of hope, prayer, thanksgiving and tears - that’s what it became for the militia and townspeople.
Wives, mothers, children and elders were eagerly awaiting theirs. “The messenger brought the news that the losses were enormous. “They went out to meet the prince and the squad, knowing that a great many carts with the wounded and dead were following them. Shouts of joy, crying, glorification of God, and over this entire sea - a heartfelt prayer for the repose of the souls of the Orthodox soldiers killed on the Kulikovo field.
…110 thousand
Never before had the Russian army known such a victory. It was similar to the holy wars from the history of the Old Testament, when God Himself fought on the side of ancient Israel, when victory was given not by numbers and military skill, but by faith in His undoubted and close help.
Just as King David, still a youth, came out to meet the giant with a sling in his hand, and with the invocation of the Name of God crushed the wicked, so this time the monk Alexander Peresvet rode out of the timid camp towards Chelubey, dressed in heavy armor, with only a spear in his hands. On September 8, 1380, a similar miracle was witnessed by a Russian army of many thousands. Having struck the enemy with one blow, the monk fell dead and betrayed his soul to God, but this was enough for the Russian regiments to come forward with prayer.
On that day, the word of St. Sergius of Radonezh was fulfilled, who foreshadowed victory for Prince Demetrius Ioannovich, but victory at a high price. Of the 150,000 militias, only 40,000 returned to Moscow. However, from that moment on, Rus' began to live with the hope of liberation from the Horde yoke.
Debt of memory
Immediately upon his return, Prince Dimitri ordered memorial services to be served for those killed in all churches and monasteries. Lists of the dead were immediately compiled and distributed to parishes and monasteries. Many warriors remained forever unknown, and in those days the Orthodox Church unitedly prayed for the forgiveness of sins and for the repose of all Russian warriors, known and unknown, who laid down their lives for Rus', for the Orthodox faith.
The city lived with one sigh of prayer. In front of the altars, in the light of chandeliers and under the arches of monastic cells, in the boyars' chambers and in cramped huts, by the lights of penny candles, the Gospel and Psalter were read with the memory of the fallen governors, thousands and centurions and all Orthodox militias. People who did not know how to read and write prayed from the heart with tears and bows to the ground in front of dark images and on the porches of churches.
In memory of those who died, at the very place from which the Russian army marched to battle the Tatars, a temple was founded in honor of All Saints - the heavenly patrons of Russian warriors who fell during the battle. This is how one of the most ancient Moscow churches appeared - the Church of All Saints on Kulishki. The temple acquired its modern appearance at the turn of the 16th-17th centuries. It was built on the masonry of a former wooden church from the 14th century.
And in 1386, the mother of the hero of the Battle of Kulikovo, Prince Vladimir Andreevich the Brave of Serpukhov, Princess Maria, in gratitude for the fact that the Lord saved the life of her son, founded a monastery in Moscow in honor of the Nativity of the Blessed Virgin Mary and she herself took monastic vows there with the name Martha. There is no consensus on the place of its original location: according to one version, it was originally founded in the Kremlin and was called the monastery “on the ditch” and stood until 1484; according to another, it was founded in its current location, on the left bank of the Neglinnaya, not far from Trubnaya Square. There is evidence that the monastery was built by princely decree. Its first nuns were widows of Russian militias. Those who lost their breadwinners in the battle on the Kulikovo Field found shelter there.
Every year on the same autumn Saturday, Prince Demetrius established a memorial service in memory of those killed.
Over time, the established custom changed somewhat: the prayer for fallen soldiers began to be joined by prayer for deceased relatives and for all Orthodox Christians who have died from time to time. It was then that “Dimitrovskaya Saturday” - as it was called in memory of Prince Dimitri Donskoy - began to be called “parental”. Since ancient times, in the Russian Orthodox Church it has been a day of common prayer for the departed, a day of hope for God’s mercy.
The custom established in the Church since the time of Prince Dimitri Ioannovich turned out to be the “connecting thread” that united many generations of Russian people with a sense of conciliarity and church unity. After the expulsion of the remnants of Napoleonic army from Russia, on Dimitrovskaya Saturday, the Church also prayed for the soldiers “who laid down their lives for the faith, the Tsar and the Fatherland” during the years Patriotic War 1812 – 1815 She also called upon the mercy of God for all the lost Orthodox Christians in the years Crimean War. During the reign of Alexander III, Russian soldiers were also commemorated who gave their lives for the liberation of their brothers in faith in the Balkans. The sounds of cathedral prayer did not subside on Dimitrovskaya Saturday and during the First World War and the Great Patriotic War.
In the coming week, Saturday is one of the most important days in the world. church calendar. This is a day of remembrance and prayerful communication between living and deceased Christians.