Saint Isaac of Dalmatia with a dog's head. Isaac (venerable Dalmatian). St. Isaac's Dalmatian and St. Isaac's Cathedral
By God's mercy, Isaac fell into the thorns as if onto a soft bed. Then two bright men in shining white clothes appeared to him, took him out of the abyss and immediately transported him healthy and unharmed to Constantinople, leaving him in the middle of the agora, where the emperor had just arrived. In extreme amazement, Valens asked if it was the one in front of him whom he ordered to be thrown into the abyss. The saint answered him: “Unlock the temples, and then you will rejoice. If you don’t listen to me, know that even though you save your life by running away, you are destined to die from your enemies on a heap of straw.” The king, although he was shocked by such a prediction, nevertheless did not heed it and ordered the dignitaries Satornik and Victor to keep Isaac in bonds until his return.
The battle that took place near Adrianople on August 9, 378 resulted in the defeat of the emperor’s troops. Valens managed to get out of the battlefield and hid in a pile of straw with his adviser. The barbarians, who set out in pursuit of him, found him there and set him on fire. This is how the tyrant died ingloriously, this is how the prophecy of St. Isaacia.
Some warriors who survived the battle, returning, wanted to test Isaac and told him: “Get ready to answer for your words, for the emperor is returning.” And the saint answered them: “Seven days ago the smell of his burnt bones reached me.”
When Theodosius the Great took power, he, knowing the role the holy monk played in the events, freed him and immediately issued an edict according to which churches were returned to the Orthodox after a forty-year break.
Isaac decided that since his mission was completed, all he could do was return to the Syrian desert. However, Satornik and Victor tearfully begged the saint to stay in the city in order to facilitate the restoration of monastic life, undermined during the Arian persecution. He finally relented on the condition that he would have a cell in a secluded and quiet place where he could end his days in silence. Both dignitaries, who became the spiritual sons of Isaac, competed in zeal in offering him such a place. The ascetic chose the Satornik estate, located outside the then city fence, in the Psamathia (Samatya) quarter, near the Xirolof Gate. There he settled in a small cell and began to lead the angelic life of a hermit.
Every morning, both dignitaries, before getting down to business, came to him for a blessing. More and more pious people visited Isaac for conversations about true faith and spiritual life. Emperor Theodosius himself visited the hermit, asked for advice and to intercede before the Lord for him and for the empire. Many Christians invited him to their place, and the saint, rejecting the spirit of vanity, sometimes left his cell and visited them.
The circle of his students gradually expanded. The place where he labored soon became the first monastery of Constantinople (382). Under his influence, other monastic communities numbering up to one hundred and fifty monks arose both in the city itself and in its environs, among which was the community of St. Hypatia in the Rufinian Monastery. To support their spiritual zeal, St. Isaac regularly visited all the monks. Despite the fact that he did not have any official power, he was revered as the father of all the capital's monks.
When he learned that someone was in dire need, if he himself could not help, he turned to wealthy Christians, and they provided food and clothing to those in need. So St. Isaac became not only a mentor in faith and spiritual life, but also in works of mercy and charity.
When St. John Chrysostom became Bishop of Constantinople (398); he, seeing that a large number of monks were walking around the city and visiting the houses of the townspeople, took measures against such violations, ordering everyone not to leave the monasteries. In addition, he began to reorganize charity, in particular, he created a hospital, for which he appointed himself responsible. Such important pastoral measures overshadowed the affairs of St. Isaac, and many monks felt alienated.
Archbishop Theophilus of Alexandria hastened to skillfully take advantage of their discontent. He arrived in Constantinople and, trying to direct against Chrysostom the accusations that were brought against himself, attracted Isaac and his monks to his side. And the old hermit, unfortunately, took an active part in the Council under the Oak, being among the accusers of St. John (403). Chrysostom was overthrown and sent into exile. However, such a verdict caused such a stormy protest that the holy bishop was soon restored to the throne, but, alas, not for long.
From then on, St. Isaac no longer interfered in church affairs and lived the rest of his life peacefully in his monastery. Having received a Divine revelation about the imminent end of his earthly life, he gathered his disciples, ordered them to be firm in the true faith and appointed Dalmatian as his successor, and then departed to the Lord (406).
The whole people, led by the emperor, mourned him. After the memorial service in the cathedral, which was celebrated by the patriarch, the procession with his remains headed to the monastery. But Aurelian, one of the important palace dignitaries and an ardent admirer of the saint, blocked the road, sending out a military detachment. The soldiers took possession of the shrine and laid the body of St. Isaac in the crypt of the church built by Aurelian in honor of St. Sebastiana. Forced to come to terms with such pious violence, the monks returned to the monastery, deprived of the consolation of the relics of their spiritual father.
Compiled by Hieromonk Macarius of Simonopetra,
adapted Russian translation - Sretensky Monastery Publishing House
The Monk Isaac lived in the 4th century, having taken monastic vows, he labored in the desert. During the reign of Emperor Valens (364 - 378), a zealous supporter of the Arius heresy, persecution of the Orthodox began, churches were closed and destroyed. Having learned about the persecution, the Monk Isaac left the desert and came to Constantinople to console and strengthen the Orthodox. At this time, the barbarian Goths who lived along the Danube went to war against the empire. They captured Thrace and headed towards Constantinople. When Emperor Valens was leaving the capital with his army, the Monk Isaac, turning to the emperor, loudly exclaimed: “Tsar, open the churches to the Orthodox, and then the Lord will help you!” But the emperor, not paying attention to the monk’s words, confidently continued on his way. The monk repeated his request and prophecy three times. The angry emperor ordered the Monk Isaac to be thrown into a deep ravine overgrown with thorny thorns. At the bottom of the ravine there was a swamp, it was impossible to get out of it. But the monk remained alive with the help of God, went out, caught up with the emperor and said: “You wanted to destroy me, but the holy Angels brought me out of the abyss. Listen to me, open churches to the Orthodox and defeat your enemies. If you don’t listen to me, then you will not return alive, but you will perish in the fire." The emperor was surprised at the elder’s courage and ordered his associates Saturninus and Victor to take the monk and keep him in prison until his return.
Soon the saint's prophecy came true. The Goths won and began to pursue the Greek troops. The emperor, together with his Arian military commander, took refuge in a barn with straw and were burned by the attackers. After the news of the death of the emperor, the Monk Isaac was released and began to be revered as a prophet of God. When the holy king Theodosius the Great (379 - 395) was elected to the throne, he, on the advice of Saturninus and Victor, called the elder to himself, met him with great honor, asked for holy prayers and fulfilled all his instructions: he expelled the Arians from Constantinople and returned the churches to the Orthodox. The Monk Isaac wanted to return to the desert, but Saturninus and Victor begged him not to leave the city and protect it with prayers. On the outskirts of Constantinople they built a dwelling for the saint, where monks gathered to visit him. This is how the monastery arose, in which the Monk Isaac was the abbot and spiritual mentor. He also cared for the laity and helped the poor and suffering a lot. Having reached a very old age, the Monk Isaac appointed the Monk Dalmat (August 3) as abbot, after whom the monastery began to be called. The Monk Isaac died in 383, his memory is also celebrated on March 22.
The Most Eminent Isa-a-kiy came “from the vo-sto-ka,” in all likelihood from Syria. He hovered in the desert until he heard a voice from heaven, ordering him to go to Kon-stan-ti-no-pol. Arriving there, the saint found himself engulfed in a hundred-cent heresy of the Ari-an-stva, of which he was a believer. -tor Valent (364-378). When im-per-ra-tor decided to go to war with the var-va-ra-mi, St. Isa-a-ky came up to him several times with a warning, asking him to open the church and stop the persecution against right-of-glorious. For this, his close wives were killed by the saint, and Valent ordered to throw him into the evil-smelling bo- Well, not a single creature came out of it alive. But 2 an-ge-la in a miraculous way because of the ba-vi-li St. Isa-a-kiya from gi-be-li. Coming to him for the last time, he told him he would die in the war and die in the fire. The once-angry im-pe-ra-tor ordered to abandon the movement in the dark until his return. According to the sacredness of the army, Va-len-ta was raz-bi-ta var-va-ra-mi, and im-per-ra-tor, spa-sa- fleeing, he burned down in the woody am-ba-re, after the burnt pre-v-te-la-mi.
About the meeting of St. Isa-a-kiya with Val-len-t and pre-s-say-za-nii on-ra-zhe-niya and gi-be-be-they-per-ra-to-ra co-communicate like this same church is-to-ri-ki blzh. , and some others. In the synak-sar-nom Life of St. Isaac in connection with these co-would-have-been-on is-to-ria, not met in other re-daks -tsi-yah: the saint learned about the gi-be-li-im-pe-ra-to-ra even before the news reached Kon-stan-ti-no-po-la, for he I miraculously felt the smell of a burnt body that had evaporated from the scene of the battle. This story was subsequently re-written by the storyteller John Zo-na-roy.
After the death of im-per-ra-to-ra Va-len-ta, im-per-ra-tor Fe-o-do-siy I the Great (379- 395). Having heard about the pro-ro-che-ness of the holiness, the im-per-ra-tor ordered to let him out of the dungeon and with honor took me to the palace. After this, St. Isa-a-kiy, according to the Life, participated in the II Universal So-bo-re (381) (one of the lists of participants So-bo-ra he is not ot-me-chen). Then the saint wanted to return to the desert, but the good lords Sa-tur-nin and Viktor pro-si-li you can’t leave him Kon-stan-ti-no-pol and don’t leave your spiritual children. Having heeded their entreaties, St. Isa-a-kiy asked to build a cell for him. Each of the nobles built a dwelling for him on his estate, and the saint chose a modest cell built by Sa-tur. no. She was in the village of Kon-stan-ti-no-po-la, behind the city walls. Many people from the city came to the saint, he visited the residents at their requests to pray sit with them and bless them at home. Emperor Fe-o-do-siy also invited him to the palace more than once. St. Isa-a-kiy always strived to help the poor, and if someone, having met him on the road, asked for mercy, no, then he took off his cloak and gave it to the beggar. If he was returning from the city and the gate was already closed, then after the prayer and the sign of the cross From the holy place, they always miraculously opened up. After some time, a mo-na-styr was founded around the cell of Isa-a-kiya, subsequently called Dal-ma-ta mo-na -styr, which was considered the most ancient in Kon-stan-ti-no-po-le; The saint lived there until the end of his days.
Feeling like death is approaching, St. Isa-a-kiy called the disciples, instructed them in the right faith and chose one among them, named Dal-mat, who -the-ro-go-to-meant to his pre-em-no-one.
After the death of the holy one, the hall came to perform the ceremonial ceremony with the process -to the church of St. Iri-ny (who once was a ka-federal council of Kon-stan-ti-no-po-la). The brotherhood can-sta-rya and the teachings of the saint are-pro-si-si-li-the-resolution to put the stay of Isa-a-kiya in the church -vi St. Ste-fa-na, built not far from the Dal-mat-sko-go mo-na-sta-rya. St. Isaac was buried in the altar of this temple, to the right of the holy table.
Based on the text of the Life of Isa-a-kiya, the year of his death should be considered the 383rd. However, other sources do not exactly confirm this. According to the Life of Dal-ma-ta, Isa-a-kiy lived during the reign of the arch-episcop At-ti-ke (406-425). Kal-li-nik, author of the Life of St. Ipa-tia Ru-fi-ni-an-sko-go, also agrees that St. Isa-a-kiy was alive back in 406, when St. Hyp-tia in his mo-na-sty-re. At the same time, another version of the Life of Dal-ma-ta, given by M. Ge-deon, confirms the year 383 as the date of the end of the saints -to-go, one-on-ko himself from-da-tel kri-ti-che-ski from-no-sit-xia to the yes-ti-rov-kam of this-go-chi-ne-niya, uka -calling for various inconsistencies, encounters in the text.
I have investigated this question more than once, and, according to the general opinion, 383 cannot be solved consider the year of death pre-extra-excellent. At the present time, the generally-recognized phenomenon of his death is the result of 406 Some studies more specifically determine the year of death of St. Isa-a-kiya. So, A. Kameron dates his end to 416 on the basis of data about the church of the first martyr. Ste-fa-na, in which there were the same powers of Isa-a-kiya. There is an opinion that the saint died in 424 or 425.
In agreement with O. May-nar-du-su, parts of the mighty saints. Isa-a-kiya and Dal-ma-ta are kept in the monastery of New Thebe-i-da on Athos.
Po-chi-ta-nie St. Isa-a-kiya in Russia is connected with the personality of Peter I, the birthday of someone (May 30 ) coincided with Saint's Day. The emperor considered him his heavenly godfather, and Isa-a-ki-evsky was erected in honor of the saint cathedral in St. Petersburg.
See also: in the book of St. Di-mit-ria of Ro-stov.
See also: "" in the text of St. Di-mit-ria of Ro-stov.
Notes
We are talking about po-ho-de-against ve-st-go-tov 378.
Theodoret. Hist. eccl. IV 34
Sozom. Hist. eccl. V 40
There are two versions of the Life of St. Isa-a-kiya. The more complete one (BHG, N 956) was kept in the Vat manual. gr. 1671 (X century) and from-da-na bol-lan-di-sta-mi (ActaSS. Mai. T. 7. P. 247-258). Its translation into the Slavic language is contained in the Su-p-rasl collection (XI century), and is also included under March 21- that in VMC Metr. Ma-ka-ria (Joseph, arch-chem. Contents of the VMCH. P. 37; Iva-no-va K. Bibliotheca Hagiographica Balcano-Slavica. Sophia, 2008. P. 493). The author, in all likelihood, was a monk of Dal-ma-ta mo-na-sta-rya. They usually research this Life of the 6th-8th centuries. (Dagron. 1970. P. 231; Lenski. 2004. P. 108). The short version (BHG, N 955) remains unpublished, lat. the re-watering was carried out by A. Lip-po-man and published along with the full version of the Life (ActaSS. Mai. T. 7. P. 258-260). A short synak-sar life of St. Isaac (BHG, N 956b), containing some information, not found in other versions, was from F. Al-ken in 1948 N. Len-ski said that both editions of the Life, as well as the short si-nak-sar-noe Life goes back to one ar-he-ti-pu (Lenski. 2004. P. 108). Research-do-va-tel F. But he mentions the existence of another version of the Life of Isa-a-kiya - in ru-ko- pee-si Paris. gr. 1453 (XII century). Fol. 225v - 226 and brings from it a small excerpt, but the full text still remains unpublished (Nau F. Sur les mots ΠΟΛΙΤΙΚΟΣ et ΠΟΛΙΤΕΥΟΜΕΝΟΣ et sur plusieurs texts grecs relatifs à Saint Étienne // ROC 1906. Vol.
Additional information about Isa-a-kiya and Dal-ma can be gleaned from the Life of St. Hypatia Ru-fi-ni-an-sko-go (Callinicos. Vie d "Hypatios / Introd., texte crit., trad. et not. G. J. M. Bartelink. P., 1971. (SC; 177)), to -that, in my opinion, is the most accurate from the historical point of view - ki vision with-no-thing, because it was created soon after the description of my events; but one should turn to this Life in case of doubtful questions.
Venerable Isaac of Dalmatia lived in the 4th century, took monastic vows, and labored in the desert. During the reign of Emperor Valens (364-378), a zealous supporter of the Arius heresy, persecution of the Orthodox began, churches were closed and destroyed. Having learned about the persecution, the Monk Isaac left the desert and came to Constantinople to console and strengthen the Orthodox. At this time, the barbarian Goths who lived along the Danube went to war against the empire. They captured Thrace and headed towards Constantinople. When Emperor Valens was leaving the capital with his army, the Monk Isaac, turning to the emperor, loudly exclaimed: “Tsar, open the churches to the Orthodox, and then the Lord will help you!” But the emperor, not paying attention to the monk’s words, confidently continued on his way. The monk repeated his request and prophecy three times. The angry emperor ordered the Monk Isaac to be thrown into a deep ravine overgrown with thorny thorns. At the bottom of the ravine there was a swamp, it was impossible to get out of it. But the monk remained alive with the help of God, went out, caught up with the emperor and said: “You wanted to destroy me, but the holy Angels brought me out of the abyss. Listen to me, open churches to the Orthodox and defeat your enemies. If you do not listen to me, you will not return alive, but you will perish in the fire." The emperor was surprised at the elder’s courage and ordered his associates Saturninus and Victor to take the monk and keep him in prison until his return.
Soon the saint's prophecy came true. The Goths won and began to pursue the Greek troops. The emperor, together with his Arian military commander, took refuge in a barn with straw and were burned by the attackers. After the news of the death of the emperor, the Monk Isaac was released and began to be revered as a prophet of God. When the holy king Theodosius the Great (379-395) was elected to the throne, he, on the advice of Saturninus and Victor, called the elder to himself, met him with great honor, asked for holy prayers and fulfilled all his instructions: he expelled the Arians from Constantinople and returned the churches to the Orthodox. The Monk Isaac wanted to return to the desert, but Saturninus and Victor begged him not to leave the city and protect it with prayers. On the outskirts of Constantinople they built a dwelling for the saint, where monks gathered to visit him. This is how the monastery arose, in which the Monk Isaac was the abbot and spiritual mentor. He also registered the laity and helped the poor and suffering a lot. Having reached a very old age, the Monk Isaac installed himself as abbot (information about him was posted on August 3), after whom the monastery began to be called. The Monk Isaac died in 383, his memory is also celebrated on May 30 († May 30, 383).
St. Isaac was a Syrian hermit. He lived in the desert during the anti-Christian persecution of Emperor Valens (364-379). In 378, when the emperor was preparing for a military campaign against the Goths, who stood in large numbers on the banks of the Danube, threatening Constantinople, St. Isaac, by Divine revelation, appeared before Valens and said: “King! Open the churches for the Orthodox, and then the Lord will prosper your path.” But the ruler disdainfully dismissed the hermit. The next day the blessed elder appeared before him again, but Valens again did not listen to his words. And on the third day the ascetic approached the king. Taking his horse by the bridle, Isaac began to exhort even more earnestly and ask the king to open the temples. When they reached a deep abyss overgrown with thorns, the irritated emperor ordered the guards to throw the saint there.
By God's mercy, Isaac fell into the thorns as if onto a soft bed. Then two bright men in shining white clothes appeared to him, took him out of the abyss and immediately transported him healthy and unharmed to Constantinople, leaving him in the middle of the agora, where the emperor had just arrived. In extreme amazement, Valens asked if it was the one in front of him whom he ordered to be thrown into the abyss. The saint answered him: “Unlock the temples, and then you will rejoice. If you don’t listen to me, know that even though you save your life by running away, you are destined to die from your enemies on a heap of straw.” The king, although he was shocked by such a prediction, nevertheless did not heed it and ordered the dignitaries Satornik and Victor to keep Isaac in bonds until his return.
The battle that took place near Adrianople on August 9, 378 resulted in the defeat of the emperor’s troops. Valens managed to get out of the battlefield and hid in a pile of straw with his adviser. The barbarians, who set out in pursuit of him, found him there and set him on fire. This is how the tyrant died ingloriously, this is how the prophecy of St. Isaacia.
Some warriors who survived the battle, returning, wanted to test Isaac and told him: “Get ready to answer for your words, for the emperor is returning.” And the saint answered them: “Seven days ago the smell of his burnt bones reached me.”
When Theodosius the Great took power, he, knowing the role the holy monk played in the events, freed him and immediately issued an edict according to which churches were returned to the Orthodox after a forty-year break.
Isaac decided that since his mission was completed, all he could do was return to the Syrian desert. However, Satornik and Victor tearfully begged the saint to remain in the city in order to facilitate the restoration of monastic life, undermined during the Arian persecution. He finally relented on the condition that he would have a cell in a secluded and quiet place where he could end his days in silence. Both dignitaries, who became the spiritual sons of Isaac, competed in zeal in offering him such a place. The ascetic chose the Satornik estate, located outside the then city fence, in the Psamathia (Samatya) quarter, near the Xirolof Gate. There he settled in a small cell and began to lead the angelic life of a hermit.
Every morning, both dignitaries, before getting down to business, came to him for a blessing. More and more pious people visited Isaac for conversations about true faith and spiritual life. Emperor Theodosius himself visited the hermit, asked for advice and to intercede before the Lord for him and for the empire. Many Christians invited him to their place, and the saint, rejecting the spirit of vanity, sometimes left his cell and visited them.
The circle of his students gradually expanded. The place where he labored soon became the first monastery of Constantinople (382). Under his influence, other monastic communities numbering up to one hundred and fifty monks arose both in the city itself and in its environs, among which was the community of St. Hypatia in the Rufinian Monastery. To support their spiritual zeal, St. Isaac regularly visited all the monks. Despite the fact that he did not have any official power, he was revered as the father of all the capital's monks.
When he learned that someone was in dire need, if he himself could not help, he turned to wealthy Christians, and they provided food and clothing to those in need. So St. Isaac became not only a mentor in faith and spiritual life, but also in works of mercy and charity.
When St. John Chrysostom became Bishop of Constantinople (398); he, seeing that a large number of monks were walking around the city and visiting the houses of the townspeople, took measures against such violations, ordering everyone not to leave the monasteries. In addition, he began to reorganize charity, in particular, he created a hospital, for which he appointed himself responsible. Such important pastoral measures overshadowed the affairs of St. Isaac, and many monks felt alienated.
Archbishop Theophilus of Alexandria hastened to skillfully take advantage of their discontent. He arrived in Constantinople and, trying to direct against Chrysostom the accusations that were brought against himself, attracted Isaac and his monks to his side. And the old hermit, unfortunately, took an active part in the Council under the Oak, being among the accusers of St. John (403). Chrysostom was overthrown and sent into exile. However, such a verdict caused such a stormy protest that the holy bishop was soon restored to the throne, but, alas, not for long.
From then on, St. Isaac no longer interfered in church affairs and lived the rest of his life peacefully in his monastery. Having received a Divine revelation about the imminent end of his earthly life, he gathered his disciples, ordered them to be firm in the true faith and appointed Dalmatian as his successor, and then departed to the Lord (406).
The whole people, led by the emperor, mourned him. After the memorial service in the cathedral, which was officiated by the patriarch, the procession with his remains headed to the monastery. But Aurelian, one of the important palace dignitaries and an ardent admirer of the saint, blocked the road, sending out a military detachment. The soldiers took possession of the shrine and laid the body of St. Isaac in the crypt of the church built by Aurelian in honor of St. Sebastiana. Forced to come to terms with such pious violence, the monks returned to the monastery, deprived of the consolation of the relics of their spiritual father.
Compiled by Hieromonk Macarius of Simonopetra, adapted Russian translation - Sretensky Monastery Publishing House
From the book “Synaxarion: Lives of the Saints of the Orthodox Church,” published by the Sretensky Monastery Publishing House: http://www.pravoslavie.ru/sm/49630.htm
http://www.pravoslavie.ru/put/54198.htm