Venerable Daniel, abbot of Pereslavl. Venerable Daniel of Pereyaslavl, Archimandrite Daniel of Pereyaslavl Archimandrite

To the table of contents: St. Nicholas Convent

St. Nicholas Convent.
6. The power of God is made perfect in weakness.
Venerable Daniel, abbot of Pereslavl.

Reverend Daniel, Abbot of Pereslavl, miracle worker, was born in Pereslavl-Zalessky around 1460. Since childhood, he prepared himself for monastic feat. At the age of 18, he took monastic vows at the Pafnutev Borovsky Monastery. Returning to Pereslavl as a monk experienced in spiritual life, he settled first in Nikitsky and later in Goritsky Monastery, where he was ordained hieromonk. Here he carried out the feat of burying unknown wanderers: at night he collected the bodies of the dead and transferred them to the city “skudelnitsa” (“Bozhedomye”), where he held a funeral service and then commemorated them during the service of the Liturgy. With the assistance of Prince Vasily Ioannovich III, in 1508 the monk built the Church of All Saints at the Bozhedomye, and in 1530-1532 - a stone church in the name of the Life-Giving Trinity, around which a monastery gradually developed. After 30 years of service in the Goritsky monastery, the Monk Daniel was transferred as abbot to this new Holy Trinity Monastery.

Venerable Daniel of Pereslavl. Icon of a letter from the sisters of the Nikolskaya monastery. 1997

The spiritual father of Grand Duke Vasily III, in 1530 he became the godfather of his son, John. The monk was distinguished by his extraordinary love of poverty and mercy towards the sick and suffering; until his last days he himself performed the dirtiest and most difficult monastic work. During his lifetime, he was awarded the gifts of clairvoyance, working miracles, and had the power to cast out demons. He reposed in the Lord on April 7/20, 1540 at the age of more than 80 years and was buried in the Danilovsky chapel of the Trinity Cathedral of his monastery. In 1653, the discovery of the relics of the saint and his canonization followed. After the closure of the monastery in 1923, the holy relics of St. Daniel were kept in the historical museum of Pereslavl. On April 20, 1994, the relics were transferred to the Annunciation Church of the St. Nicholas Convent.

The holy relics of St. Daniel consecrated the monastery with their presence for two years, until on April 20, 1996 they were transferred to the place of their permanent residence in the newly opened Pereslavl Holy Trinity Monastery of St. Daniel.

Through the prayers of St. Daniel and all the Pereslavl saints, through the intercession of their patron saint, Saint and Wonderworker Nicholas, the St. Nicholas monastery was quickly revived.

By the beginning of 1995, there were already ten nuns. During the Dormition Fast, on August 14, 1995, the reading of the incessant Psalter was introduced. In 1995, bells were donated from the Yaroslavl Icon Society and a temporary belfry was built.

When the walls and vaults in the Annunciation Church were washed away, perfectly preserved paintings were discovered under a layer of lime and dirt. They were cleared, strengthened and restored by restoration artists from St. Petersburg Galina Yakovtseva, Alexey Lebedko and Nikolai Golubtsov.

At the expense of the monastery benefactor Viktor Ivanovich Tyryshkin - our chronicle tells about the meeting with this wonderful man and its significance below - a gilded four-row iconostasis decorated with carvings was built in the Annunciation Church. The icons for the iconostasis were painted by graduates of the Icon Painting School at the Trinity-Sergius Lavra under the guidance of Abbot Luke (Golovkov) and other teachers. All icons comply with canonical icon painting traditions. At the same time, the five domes of the Annunciation Church were restored and gilded crosses were raised.

For her diligent work for the good of the Church, the abbess of the monastery, nun Evstolia, was awarded the rank of abbess, to which she was elevated on August 1, 1997, on the day of memory of the reverend

From a young age he discovered his love for asceticism and imitated the exploits of St. Simeon the Stylite (September 1/14). The youth was sent to be raised in the Nikitsky Monastery by his relative Abbot Jonah, where he fell in love with the monastic life and decided to become a monk himself. Fearing that his parents would interfere with the fulfillment of his intentions, he, together with his brother Gerasim, secretly went to the monastery of St. Paphnutius of Borovsky (May 1/14). Here, having taken monastic tonsure, the Monk Daniel, under the guidance of the experienced elder St. Leukia lived 10 years.

Having gained experience in spiritual life, the monk returned to Pereyaslavl to the Goritsky Monastery, where he received the priesthood. Through the strict, godly life and tireless labors of St. Daniel attracted everyone's attention; Many began to come to him for confession and for spiritual advice. No one left the Monk Daniel unconsoled.

A special ascetic manifestation of love for neighbors was the saint’s care for the dead beggars, homeless and rootless people. If he heard about a person who died from robbers, about a drowned person, or about someone who froze to death on the road and had no one to bury, then he tried in every possible way to find the dead body, carried it in his arms to the skudelnitsa (a burial place for the homeless), buried it, and then commemorated it. at the Divine Liturgy.

On the site of the poor woman, the saint built a temple in honor of All Saints, so that prayers could be offered in it for the repose of unknown dead Christians. Around him, several monks built their cells, forming a small monastery, where in 1525 the Monk Daniel became abbot. One of the main commandments taught by the new abbot called for accepting all strangers, the poor and the poor. He admonished the brethren and guided them on the path of truth not by force, but by meekness and love, setting everyone an example of pure life and deep humility.

Many miracles happened through the prayers of the Monk Daniel: he turned water into healing kvass, healed the brethren from illnesses; freed from danger. During a famine, when there was little bread left in the monastery granary, he gave it to a poor widow with children. And from then on, as a reward for the saint’s mercy, the flour in the granary did not become scarce throughout the famine.

Anticipating the approach of his death, the Monk Daniel accepted the great schema. The blessed elder reposed in the 81st year of his life, on April 7, 1540. His incorrupt relics were found in 1625. The Lord glorified His saint with numerous miracles.

(Dimitri Konstantinovich; c. 1460, Pereslavl-Zalessky - 04/7/1540, Trinity Danilov Monastery), St. (memorial April 7, Dec. 30, July 28, May 23 - in the Cathedral of Rostov-Yaroslavl Saints), Pereslavsky, founder and abbot. Pereslavl-Zalessky Danilov in the name of the Holy Trinity Monastery.

Basic information about D. is contained in the Life of the saint; certain facts of his biography are also reflected in the Lives of St. Gerasim Boldinsky, blessed. Cassian the Barefoot (all of these works were created in the 2nd half of the 16th century), in the chronicles of the 16th century.

D.'s life was written, apparently, by the confessor of Tsar John IV Vasilyevich, Archpriest. Annunciation Cathedral of the Moscow Kremlin by Andrei (subsequently Metropolitan Athanasius), a student and spiritual son of D., who until 1550 served as a priest in the Transfiguration Cathedral of Pereslavl-Zalessky (for the authorship of Archpriest Andrei in relation to 2 editions of the Life of D., see: Smirnov, Life, pp. IX-XV, XXII-XXVI). The original (lengthy) edition of the Life was created by order of Tsar John IV and Metropolitan. St. Macarius no earlier than 16 years after the repose of the saint (apparently in 1556-1561). The main sources for the Life were D.’s stories, the memories of the elder’s disciples, etc. persons The author, by his own admission, sought to write “simply and uncomplicatedly... for the sake of memory” (Smirnov. Life. P. 6), therefore the Life is distinguished by its simplicity of presentation and contains a lot of factual information. (Smirnov also noted the influence on the Life of a number of hagiographic texts - the Lives of the Venerable Joseph of Volotsky, Euphrosynus of Pskov, Euphrosynus the cook, Blasius Mnich; see: RSL. F. 280. K. 9. No. 3. L. 12 vol., 13 vol. , 22 rev. - 23, 37 rev., 47 rev., 48 rev., etc.)

D.'s life has survived in 4 editions: the original (senior list - State Historical Historical Museum. Sin. No. 926, 2nd half of the 16th century), abridged ("A Brief Tale of the Venerable Elder Daniel of Pereyaslavl" in the "Book of the Powerful Royal Genealogy", compiled c. Syn. No. 804. L. 299-328 volume (mid-17th century) and in other collections), prologue (compiled on the basis of the “Tale in Brief...” in the 17th century; 1st ed.: Prologue . M., 1689. L. 196-197) and revised (compiled in the late 17th century by Alexander, abbot of Kirzhach in honor of the Annunciation of the Blessed Virgin Mary of the monastery, based on the original edition). Important for clarifying the biography of the monk, set out in detail in the original Life, is the “Tale in Brief...”, which is not only an abbreviated, but also a corrected edition in relation to the original Life, complements and clarifies the information of the latter.

Probably, soon after D.'s death, the “Sermon on the exhaustion of the Monk Daniel in the church and on the teaching of the brethren” was compiled. In the 50s XVII century a story was written about the discovery of D.'s relics and about the miracles from them, the author of which was apparently Archimandrite. Trinity Danilov Monastery Tikhon. A fragment of the Life of D. with an added introduction became an independent Life of the Blgv. book Andrei Smolensky, Pereyaslavsky (Dorokhova V.V. On the question of the history of the creation of the Life of the Holy Blessed Prince Andrei Smolensky: (On the material of NIOR RSL) // Rumyantsevskie Readings M., 2005. P. 78-81).

Biography

D.'s parents were the small service landowner Konstantin and Thekla (after the death of her husband, she took monastic vows with the name Theodosius). D.'s father with his wife and children left Mtsensk earlier in 1437 together with the Mtsensk governor Grigory Protasyev, who transferred to serve in Moscow by order of the leader. book Moskovsky Vasily II Vasilievich. D.'s family settled in Pereslavl-Zalessky, where he was born. saint, named Demetrius in Baptism. Even in adolescence, he showed ascetic inclinations. Having once heard the reading of the Life of St. Simeon the Stylite and deciding to imitate the saint, the boy secretly wrapped the body with a rope, which he cut off from the boat of the Tver merchants, standing on the bank of the river. Trubezh. The rope dug into the body, but it was removed from Dimitri only when the wounds festered, the boy fell ill, and the cause of his suffering was revealed to his parents. For the sake of mortification of the flesh, the youth also refused to wash in the bathhouse.

After finishing learning to read and write, Dimitri lived for some time “as a punishment for good customs” in the Pereslavl-Zalessky monastery in the name of the Great Martyr Nikita with his relative, abbot, who also moved from Mtsensk. Jonah, whose pious life he knew about. book John III Vasilyevich, who benefited from the elder’s instructions. In the Nikitsky monastery, apparently, the young man’s desire to accept monasticism was finally formed. Together with his brother Gerasim, Dimitri left Pereslavl and, hoping to become a student of St. Pafnutiy Borovsky, went to Pafnutiyev Borovsky in honor of the Nativity of the Most Holy. Mother of God husband monastery, but did not find the founder of the monastery alive (St. Paphnutius died on May 1, 1477). Demetrius took monastic vows at the Borovsky monastery with the name Daniel and was in obedience to the saint. Leukia of Volokolamsk. D. lived in the Borovsky monastery for 10 years, then together with St. Levkiem retired to the Uspenskaya emptiness founded by the latter. on the river Ruza (see Levkiev monastery in honor of the Dormition of the Blessed Virgin Mary), where he lived for another 2 years (this is reported by the “Tale in Brief ...”, the original Life says that D. remained in the Borovsky monastery and lived there for another 2 years after the removal of St. Leukia, Uspenskaya is empty). The brethren loved D. and were surprised that at such a young age he surpassed many. peers in the pursuit of virtue. Afterwards D. was perceived as a student of St. Paphnutius, as evidenced by the 2nd edition of the Life of St. Gerasim Boldinsky, charter from the Ryazan and Murom bishops. Leonidas to Tsar Theodore Ioannovich 1584-1585. (AI. T. 1. P. 410).

OK. 1489 D. “By the will of God” he left the monastery. Like St. Joseph Volotsky, D. “walked around many of the monastery, heeding the good customs and following the virtuous life of the father” (Smirnov. Life. P. 11), then returned to Pereslavl (according to legend, from the Borovsk monastery he brought with him a copy of the Tikhvin Icon of the Mother of God, which was subsequently kept in the Trinity Cathedral of the Danilov Monastery). By that time, the saint's father had died, and his mother had taken monastic vows. In Pereslavl, D. first served as a sexton in the Nikitsky monastery, then moved to Pereslavl-Zalessky Goritsky in honor of the Dormition of the Most Holy One. Mother of God husband monastery, whose abbot Anthony was a relative of the saint. This happened shortly before 1495 (the saint labored in the Goritsky monastery for 30 years; in 1525 he was already abbot of the Danilov Monastery). The saint's brother Gerasim served as a deacon in the Goritsky monastery and soon died; another brother, Florus, took monastic vows here with the name Theodore. At the Goritsky Monastery, D. was initially engaged in baking prosphoras, but with the blessing of the abbot he soon accepted the priesthood. In some years, the saint served the Liturgy daily, and he often spent his nights in prayer vigil. Many lay people began to come to confession to D., the saint acted on the conscience of the penitents with meekness and affection.

Homeless people repeatedly found shelter in D.'s cell. He voluntarily took upon himself the work of caring for the burial of those who died without repentance and communion (killed by robbers, frozen on the road, etc.). Following According to popular superstition, the bodies of such “hostage” dead were not buried, but were left to be devoured by animals and birds. Picking up nameless bodies at night, D. carried them on his shoulders to the poor house at Bozhedomye (see Bozhedomka), at that time located outside the city limits, to the southeast of Pereslavl, where he performed a funeral service and buried them. After the former D. and abbot. Nikolsky Monastery of Pereslavl-Zalessky Nikifor, seeing a vision of many burning candles on the skudelnitsa, the monk decided to found a temple here to commemorate the dead with a white priest, but, according to the Life, on the advice of 3 hermits from the Volga region, he postponed the execution of his plan for 3 years.

The construction of the temple was facilitated by the boyars Ivan and Vasily Andreevich Chelyadnin (this family had long maintained ties with the Goritsky monastery). The Chelyadnins, who were in disgrace in 1508 and lived in their estate with. Pervyatina, 34 versts from Pereslavl-Zalessky (see: Zimin A. A. Formation of the boyar aristocracy in Russia in the 2nd half of the 15th - 1st third of the 16th century. M., 1988. P. 173), invited D ... to serve the liturgy in their village, immediately after which a messenger from the leader arrived. book Vasily III Ioannovich with the news of the return of the sovereign's favor to them. (Later I. A. Chelyadnin became an equerry, in 1510 he participated in the liquidation of the Pskov veche, was the Pskov governor, was captured in the battle of Orsha in 1514 and died in Lithuania in the 20s of the 16th century, V. A. Chelyadnin served as a great butler, † until Feb. 1516.) In gratitude to D., through whose prayers they received the “former honor,” the boyars promised to assist the saint in building a temple at the Divine House. Returning to Moscow, the Chelyadnins told about D. and his plan to Vasily III, who ordered that the reverend be given a charter “to be taken over... so that no one would own that place, lower than the minister of that church, except Danil” (Smirnov. Life. With 23; the letter has not been preserved) and alms. D., having arrived in Moscow, was received by Metropolitan. Simon († 1511), who gave the saint a blessed charter for the construction of the temple. In addition, D. received funds from people whose relatives were buried at the Bozhedomye. According to the life story, 100 pieces of silver were given to the saint by one of the Pereslavl women, a certain fisherman and a local peasant. Soon the resettled man brought. book To John III Vasilyevich from Novgorod, the merchant Fyodor turned to the saint with a request to build not a secular church, but a monastery on the scudelnitsa. Fyodor wanted to build himself a cell there and take monastic vows. The saint agreed, seeing God's will in this.

The wooden church at the Divine House, which laid the foundation for the Trinity Monastery of Danilov, was consecrated in the name of All Saints in 1508 in the presence of many. townspeople (on the old wooden shrine of D. there was an inscription: “Hegumen Daniil started the monastery on July 7016 at 15 days” - Filaret (Gumilevsky). P. 26). Gradually, many people began to settle near the temple. the laity, with the blessing of the monk, took monastic vows, a refectory was built with a c. in honor of the Praise of St. Mother of God. The brethren elected an abbot (a certain Job became him), 2 priests and a deacon served in the temple. According to D.'s plan, the inhabitants of the monastery were supposed to bury the dead in poor places and pray for them, feed the hungry, and treat the sick. The inhabitants of the monastery erected crosses for poor women in the vicinity of Pereslavl, and memorial services were often served before them. (In the monastery, for more than 100 years after D.’s repose, the custom established “according to the legend of the venerable” was preserved to bury the strange and wretched in the monastery’s poor room, as indicated by D.’s miracle about Autonomous; see: Smirnov. Life. P. 109.)

D. himself, while remaining a hieromonk of the Goritsky monastery, every day went to the church at the Divine House to teach the brethren. The monk with his own hands built cells for the brethren, plowed a small plot of land for the monastery, “he was very hardworking.” Initially, a special charter was adopted in the Danilov Monastery. The monastery had no land holdings, and the monks “were in poverty and poverty... and they all fed on handicrafts, whoever knew how, and many Christ-loving men visited them with alms.” Many of the brethren were burdened by the difficult life in the monastery. Taking monastic vows, they believed that the saint “having a lot of property, established a monastery,” and hoped for a comfortable life, but now they were going to give up monasticism. Once, due to a conflict with the brethren, D. even wanted to go to “his tonsure” - to the Paphnutian Monastery, but remained, yielding to the insistent requests of his nun mother. The saint was often annoyed by the surrounding landowners, who “with weapons and weapons... drove Danil himself and the brethren away from the arable land, and did not allow them to leave the monastery.” They accused the saint of having established a monastery on their land and wanted to possess all their lands and villages (“here and afterward,” adds the hagiographer, meaning the receipt and acquisition of monastery land holdings) ( Ibid., pp. 32, 33).

Some time later, after Archimandrite. Goritsky Monastery Isaiah, due to old age, retired to the Paphnutian Monastery, D., yielding to the requests of the monks and boyars of the Chelyadnins, became the archimandrite of the Goritsky Monastery. The saint strictly monitored the observance of the monastic rules, ruling the brethren “not through need, but through gentleness and spiritual love” (Ibid. p. 40). He forbade leaving the monastery without a blessing to go to the markets and houses of the laity, as well as to collect alms, he forbade letting their lay relatives into the monks’ cells and organizing “feasts” there, and the baths in the monastery were destroyed. After 10 months, D. left the abbotship, wanting to asceticize in silence, but continued to live in the Goritsky monastery, regularly visiting the monastery for divine services.

When he led book Vasily III visited Pereslavl on a pilgrimage (apparently in the fall of 1510; see: PSRL. T. 8. P. 251), he was very pleased with the order in Danilov Monastery and personally with D. Vel. The prince granted the landless monastery a grain supply. Thanks to this support of D., with the blessing of Metropolitan. Varlaam built new, more spacious churches in the monastery to replace the old ones (the former All Saints Church was moved to the Goritsky Monastery), as well as additional cells, since by this time approx. 70 inhabitants. On his next visit to Pereslavl (apparently in 1523; see: PSRL. T. 24. P. 222) led. the prince persuaded D. to become the abbot of the monastery he founded and introduce a cenobitic charter in it (according to N.V. Sinitsyna, this happened in 1511; see: PE. T. 7. P. 119).

Already during D.'s lifetime, the monastery began to acquire land property. By April 1-2. 1525 refers to the deed of sale of D. on p. Art. Budovskoe in the Nersk camp of Pereslavl district. (Svirelin. 1860. P. 112-114; Dobronravov. Appendix No. 38). The village was purchased with a contribution given to the monastery by the brother of Vasily III, the Uglich prince. Dmitry Ivanovich Zhilka († February 14, 1521), who venerated the saint. 2 Apr. 1525 The Korsakov brothers, who sold the village, made a contribution to the monastery - 140 rubles. (RGADA. F. 281. Op. 21. No. 15020). On June 20, 1525, Vasily III issued a grant, preferential, non-conviction and reserve charter on the village. Art. Budovskoye (RGADA. F. 281. Pereslavl. No. 62/8786), July 11, 1526 - on the village. New Budovskoe, purchased in the same year by Mon-Rem from the Korsakov brothers (deed of sale: Ibid. No. 79/8803; the charter was confirmed by Grand Duke John IV Vasilyevich on February 11, 1534 - Ibid. No. 68/8792). June 1, 1526 Met. Daniel issued a letter of complaint to Tarkhanno-no-conviction c. St. Nicholas the Wonderworker in the village. Art. Budovskoe (RGADA. F. 281. Op. 21. No. 15021; the letter was confirmed by Metropolitan Joasaph on March 12, 1539 and Metropolitan St. Macarius on June 8, 1542). July 14, 1538 led. book John IV gave the monastery a grant and a non-judgmental charter for the villages of Vorgush and Troitskoye and the village. Karpovo in Nikitsky camp (RGADA. F. 281. Pereslavl. No. 102/8826). 30 Nov 1548 John IV confirmed the unpreserved charter of Vasily III to Danilov Mon-Rue for duty-free trade and an annual payment of 5 rubles. “for butter” (AAE. T. 1. No. 222. P. 211-212). By 1538-1539 refers to the deed of purchase of D. for the local village. Borisovskaya in the Kiuchersky camp of the Pereslavl district. Investors in the monastery during Danilov's lifetime were representatives of prominent boyar families - the Buturlins, Saburovs, Zabolotskys, Nagikhs, Chelyadnins - mentioned in the synodics of the Danilov monastery (PZIKHMZ. No. 4288, 4185).

In con. 1528 Vasily III and Vladimir. Kng. Elena visited Danilov Monastery during a trip to the north. monasteries for prayer for the birth of an heir. According to legend, through D.'s prayer, he led. The prince's son was born - bud. Tsar John IV Vasilyevich. D. (along with the elder of the Joseph Monastery of Volokolamsk, Blessed Cassian Bosy and the elder of the Trinity-Sergius Monastery Job (Kurtsev)) was the successor of Prince John when he was baptized in the Trinity-Sergius Monastery on September 4. 1530 In Op. “Thanksgiving and praise for the joyful birth of a son due to the infertility, granted by prayer from God ... to the divinely crowned Tsar and Grand Duke Ivan,” included in the Litsy Chronicle (Shumilovsky volume) under 7038/1530, D. is spoken of as a priest, “who for many years reverently stood before the altar of the Lord, who from the foundation erected a great monastery in Pereyaslavl in the name of the Holy Trinity, and the Most Pure Mother of God, and all the saints; Be diligent in the virtues of all the saints, for you put to rest all the strange and helpless with dignity and buried the dead, but in everything you were quiet and meek” (PSRL. T. 13. P. 50; cf.: Rozov N.N. Eulogies of the Grand Duke. Vasily III // AE for 1964. M., 1965. P. 284-285). In honor of the birth of his son, Vasily III donated money for the construction of the 1st stone church in Danilov Monastery - the Trinity Cathedral (1530-1532) with a chapel in the name of St. John the Baptist - St. patron saint of Prince John. Soon a church was also built in stone in the monastery. in honor of the Praise of St. The Virgin Mary with the refectory. 3 Nov 1532 in Epiphany Church. at the Trinity Compound in Moscow D. together with the abbot. Trinity-Sergius Monastery Joasaph (Skripitsyn) baptized the second son of Vasily III - George (Yuri).

Proximity to the ruler’s family did not in any way affect D.’s way of life, which was characterized by “extended prostration in prayer and angerless wisdom, humble meek love and excellent diligence in work” (Krushelnitskaya, p. 217). D. taught the monks to be diligent in prayer, both in church and in their cells, and commanded strict silence after the evening rule. The holy abbot worked on all monastic obediences - he cleaned the stables, participated in the construction of the monastery fence and fraternal cells, and cultivated the vegetable garden. With the blessing of D., the Trinity Monastery received and fed the poor, hungry and sick people. When going somewhere on business (his repeated visits to Moscow and Uglich are known), the saint always walked, even if the monks accompanying him rode in a cart. Traveling in 1533 to Novgorod to see Metropolitan. St. Macarius, who had spiritual love for the monk, while looking for icons for the newly erected church, D. was attacked by robbers near the city of Kashin, was robbed, and later, during the trial, he forgave the attackers and refused to demand compensation for damage.

During his lifetime, the monk became famous for working miracles: through his prayer, 2 monks were delivered from a grave temptation, the voivode boyar I. S. Vorontsov, who was defending Smolensk, was healed, the priest of the “great church ... of the city of Pereyaslavl” was saved from robbers - apparently the author of the Life and “Tales in brief...” prot. Andrey. In Oct. 1539 D. became the initiator of the discovery of the relics and canonization of the Blessed Virgin Mary. book Smolensk Andrei Pereyaslavsky, after being expelled from his city, he lived in Pereslavl and was buried near the church. St. Nicholas the Wonderworker. D.'s students were natives of Pereslavl-Zalessky, rector of the Transfiguration Cathedral Andrei (future Metropolitan of Moscow and All Rus' Afanasy), founder of several. Mon-Ray on the Smolensk land, St. Gerasim Boldinsky (perhaps during D.'s abbot he was the treasurer of the monastery - treasurer Gerasim is mentioned in the acts of the Danilov Monastery of 1525-1526/27), as well as the monks of the Trinity Monastery, known for their ascetic life: Nil (or Daniil) , “German by birth”, Mark, Misail (Ustinov), Feodosius Skudobradatiy.

Before his death, D. asked John IV to appoint his tonsure and disciple Elder Hilarion as the new abbot of the monastery (already in the rank of archimandrite). The tsar granted the abbot's request by issuing a letter of grant to Danilov mon-ryu on June 17, 1539 (AAE. T. 1. No. 186. P. 163). Shortly before his death, the saint made an attempt to secretly go to the place of his tonsure - Pafnutii Monastery, but was begged and remained in Pereslavl. Having accepted the great schema, D. died at the age of more than 80 years (according to the testimony of the “Tales in Brief ...”) in the monastery he founded; before his death, he had a vision of 3 “wonderful monks”, who once visited him in the Goritsky monastery . D.’s death occurred during a partial solar eclipse: “... I am dying and leaving the sun, like a new month of three days” (Smirnov. Life. P. 72-73; see also: Svyatsky D. Astronomical phenomena in Russian chronicles from scientific -critical point of view, Pg., 1915, p. 50). The saint was buried near the Trinity Cathedral, from the north. sides.

Reverence

Local veneration of D. was established in Pereslavl-Zalessky immediately after his death. By order of the Pereslavl governor, Prince. A. A. Alabyshev (Olenkin), requiem services were served at the saint’s tomb, and a “shroud” was placed on the coffin, over which they built an “entrance plinthian tomb” (Smirnov. Life, p. 74). In May 1545 he led. book John IV “went to Pereslavl to pray as a miracle worker” (PSRL. T. 13. p. 147, 446), which probably speaks of veneration as a miracle worker not only of St. Nikita the Stylite, but also D., perhaps also St. book Andrei (in the report about the tsar’s trips to Pereslavl in 1557 and 1564, only the Nikitsky monastery is mentioned; in 1565, Ivan the Terrible traveled “to other monasteries” in Pereslavl; see: Ibid. p. 397). In 1552, during the siege of Kazan by the troops of John IV, the tsar’s confessor, Archpriest. Andrei (the most likely compiler of the Life of D.) prayed to the monk for the gift of Russian. army of victory and was informed in a dream vision that his prayer had been heard, and also that in the future he would accept monasticism.

D.'s relics were found on November 17. 1652, 30 Dec. By order of Patriarch Nikon, they were examined by Metropolitan. Rostov and Yaroslavl Jonah (Sysoevich), archimandrite. Goritsky monastery Ermogen, archimandrite. Tikhon and others. “And the relics, sir, of the Venerable Abbot Daniel lie together,” wrote Archimandrite. Tikhon to Patriarch Nikon, - and the clothes, sir, he is wearing are monastic, entwined with a mantle and swaddled with weaves, and on the head is a doll, and that, sir, clothes are worn” (AAE. T. 4. No. 330. P. 493) (doll, in which D. was buried, is currently kept in the Pereslavl-Zalessky State Historical, Architectural and Art Museum-Reserve). By letter dated November 2. 1653, the patriarch ordered to celebrate the day of D.'s repose on April 7. and the day of witnessing of his relics is December 30. (However, in a handwritten hagiographic collection of 1663, originating from the Danilov Monastery - RGB. Und. No. 301. L. 125 volume - it is said that the repose of the saint “is celebrated on the second week of Easter on Tuesday, whenever it happens "(quoted from: Krushelnitskaya. P. 343).)

In 1653, over the burial of D., the north was consecrated in his honor. chapel of the Trinity Cathedral, across several. years, at the expense of pilgrims, a new chapel was built on this site, consecrated in 1660. There, the relics of the saint rested in a specially constructed shrine. Oct 16 In 1716, the relics of D. were transferred into a new silver-plated copper shrine, in memory of which in 1782 with the blessing of the Bishop of Pereslavl. Theophylact established the celebration of this day. In 1811, the canopy was restored over the shrine, on August 10. In 1813 the chapel was re-consecrated. On July 28, 1816, the relics of the saint were transferred to a new silver shrine, built at the expense of the merchant K.V. Krestovnikov and placed high above the floor of the church in the arch between the main space of the temple and the chapel. To the south wall built in 1687 stone c. A crypt was built for all the saints, “made in memory of the fact that in this place and in the same crypt the Monk Daniel prayed, listening to the Divine service in the window” (IRI. Part 6. P. 446).

After the abolition of the Trinity Danilov Monastery in the beginning. In 1923, the shrine with D.’s relics was transferred to the local history museum. In 1923-1926. it was exhibited in the Goritsky Monastery, which was abolished and transferred to the museum in the department of church antiquities, in the 60-70s. XX century exhibited in the pre-revolutionary historical department, from the beginning. 1978 was kept in the museum's funds. Apr 20 1994, the shrine with D.’s relics was transferred to Nikolsky’s wife. mon-ru, in 1996 she returned to the renewed Trinity Danilov Monastery, where she is currently located. time in the same place.

In the letter of Archim. The Trinity Danilov Monastery Tikhon to Patriarch Nikon in 1652 says: “And the image of him, the miracle workers, was written from ancient times, and the canon, and the troparion, and the life, and the stichera” (AAE. T. 4. P. 493). However, in the Trefologion, published in Moscow in 1638, D.’s service is absent. In 1780, the new service was compiled by the rector of the monastery, Archimandrite. Joseph (Bykov) (Service in memory of our Venerable Father Daniel, Abbot of Pereaslavl, Wonderworker. M., 1782). The akathist to the saint was written by the caretaker of the Pereslavl-Zalessky educational institution, priest. A. I. Svirelin (Service and akathist to our Venerable Father Daniel, the Wonderworker of Pereslavl. M., 1890). D.'s name is included in the Council of Rostov-Yaroslavl Saints, the celebration of which was established on March 10, 1964 on the initiative of the Yaroslavl and Rostov Archbishop. Nicodemus (Rotov).

Source: Ponomarev A. AND . Monuments of ancient Russia. church teaching literature. St. Petersburg, 1898. Issue. 4. pp. 64-67; Smirnov S. AND . Life of St. Daniel, Pereslavl miracle worker. The story of the discovery of relics and its miracles. M., 1908; PSRL. T. 8. P. 274, 281; T. 13. P. 46, 48, 50, 51, 53, 66; T. 21. Part 1. P. 40, 56; Part 2. P. 607, 615-627 [“The Tale in Brief...” as part of the Degree Book], 645; Krushelnitskaya E. IN . Autobiography and Life in Old Russian. lit-re. St. Petersburg, 1996. P. 210 [testament-charter of Rev. Gerasim Boldinsky], 216-220, 266-268; Old Russian Patericon: Kiev-Pechersk Patericon. Volokolamsk Patericon / Ed. prepared by: L. A. Olshevskaya. M., 1999. P. 216 [Life of the Blessed One. Cassian the Barefoot].

Lit.: IRI. Part 6. pp. 442-449; Svirelin A. I., priest. Historical-stat. description of the Pereslavl Trinity Danilov Monastery. M., 1860; aka. About the beginning and establishment of the Pereslavl Danilov Monastery. M., 1863; aka. Life of St. our father Daniel, the Pereslavl wonderworker. Pereslavl-Zalessky, 1894; Filaret (Gumilevsky). RSv. Apr. pp. 23-31; Stroev. Lists of hierarchs. Stb. 667, 696; Barsukov. Sources of hagiography. Stb. 146-148; Description about Russian saints. pp. 88-89; Leonid (Kavelin). Holy Rus'. pp. 180-182; Dimitry (Sambikin). Monthsword. April. pp. 34-37; Golubinsky. Canonization of saints. pp. 130-131, 551-552; Dobronravov V. G . History of the Trinity Danilov Monastery in Pereslavl-Zalessky. Serg. P., 1908; Smirnov S. AND . Merciful ascetic Daniil Pereyaslavsky: (On the occasion of the 400th anniversary of his monastery) // BV. 1908. No. 7/8. pp. 569-576; Budovnits I. U. Mon-ri in Rus' and the struggle of peasants against them in the XIV-XVI centuries: (According to the lives of saints). M., 1966. S. 336-341; Belobrova O. A . Life of Daniil Pereyaslavsky // SKKDR. Vol. 2. Part 1. pp. 257-258; Markelov. Saints Dr. Rus'. T. 2. P. 93; Macarius (Veretennikov), archimandrite. Spiritual exploits of St. Daniil of Pereyaslavsky and his veneration in Rus' // He. Moscow Metropolitan Macarius and his time. M., 1996. S. 143-164; Sukina L. B. Trinity Cathedral of the Danilov Monastery in Pereslavl-Zalessky. M., 2002. P. 3-11; she is the same. Trinity-Sergius Lavra and Trinity Danilov Monastery in Pereslavl-Zalessky // Trinity-Sergius Lavra in the history, culture and spiritual life of Russia. Serg. P., 2004. P. 7-19; Lucky you are . WITH . About the title of the Life and Miracles of St. Daniil Pereyaslavsky: (In the original and Alexander’s editions) // Irinarkhovskie readings, 7th. Borisoglebsky, 2004. Vol. 4. pp. 54-57.

V. V. Gorshkova, L. B. Sukina

Iconography

D. is one of the most revered saints in Pereslavl-Zalessky, but not many images of him have survived. Although already in the 40s. XVI century he was locally glorified as a miracle worker (Smirnov M.I. Pereslavl-Zalessky: Historical essay 1934. Pereslavl-Zalessky, 1996. P. 130), and in the 50-60s. XVI century His Life was compiled, about the existence of icons of the saint from this period to the present day. time is unknown. The earliest images of D. are associated with the discovery of his relics and the establishment of officialdom in 1653. local celebration.

A life-size image of D. is placed in the painting of the Trinity Cathedral of the Danilov Monastery in Pereslavl-Zalessky, made in 1668 by the artel of the Kostroma master Gury Nikitin. D. is depicted in the bottom row of the north-west. pillar, on the other 3 sides of which the Venerable Nikita of Pereslavl, John Climacus, and Simeon the Stylite are represented. D. is dressed in a brown-cherry mantle, an ocher cassock, belted with a yellow belt with a cherry ornament, a greenish-blue paraman, in his left hand - an unfolded scroll (Sukina. Trinity Cathedral of Danilov Monastery. P. 38, 67-68. Table. 3; aka Pereslavl-Zalessky. P. 82). This iconography, but with a rolled scroll, is used on the icon of the con. XX - beginning XXI century, made in the TSL workshop, from the local row of the new iconostasis of the chapel church in the name of D. in Danilov Monastery.

The image of D. is in the cartouche of the headpiece on the page with the record of the venerable family in the synod of Danilov Monastery in 1672 (PZIKHMZ). Despite the miniature size of the image, the saint is presented in full-length, against a green ornamented background, the soil is not painted over. Dressed in a brown robe and green cassock, a black doll on his shoulders (Sukina. Pereslavl-Zalessky. P. 58).

In iconographic originals of the 18th-19th centuries. on April 6 or 7 There are 2 options for depicting the saint - without a schema and in a schema (doll?), his appearance is likened to St. To Nikon of Radonezh: “Sed, the brad is sharp at the end, bifurcated, from Nikon, without a schema, the right hand is blessing, in the left is a scroll” (IRLI. Peretz. 524. L. 144, 30s of the 19th century); “Old, brada with Nikon, at the end of the sharp, venerable robe and in the schema, the right hand is blessed, in another scroll” (RNB. Pogod. 1931. L. 136, 20s of the 19th century - see also: Filimonov . Iconographic original. P. 85, 314; Bolshakov. Iconographic original. P. 87). The same tradition of depiction is preserved in the “academic” reference book of 1910: “Russian-type, an old man with a beard of more than average size, sharp and forked at the end, simple hair, monastic robes and epitrachelion; in his hands is a model of the monastery, since he was the builder. In the charter he can write words from the Patericon for this day...” ( Fartusov Bakhlychev, commissioned by the Usol peasant Stefan Dengin (Kochetkov. Dictionary of icon painters. P. 77-78). D. etc. Sergius is depicted full-length, slightly turned towards the center, praying to the Most Holy. Trinity in the clouds. Perhaps this iconography was supposed to emphasize the commonality of the monastic feat of the saints especially revered in Pereslavl-Zalessky, who founded monasteries in the name of the Holy Trinity.

Together with other famous saints - St. Joseph Volotsky D. is depicted on the icon of Ser. XVIII century, occupying the extreme place to the right of the royal doors in the local row of the iconostasis of the Assumption Cathedral of the Goritsky Monastery in Pereslavl-Zalessky. D., who took monastic vows at the Paphnutius Borovsky Monastery, when St. Petersburg was still living there. Joseph is depicted with a book - a monastic charter, compiled for the Pereslavl Goritsky and Trinity monasteries, modeled on similar texts from the Volotsk saint. Probably, the appearance of this iconography in the main church of the bishop's house of the Pereslavl and Dmitrov diocese is associated with the implementation by the icon painters of the New Jerusalem Resurrection Monastery of the original program of the iconostasis, in which the archbishop took part in the preparation. Ambrose (Zertis-Kamensky) (Malitsky M. V. History of the Pereslavl diocese // Tr. Vladimir UAK. Vladimir, 1911. Book 13. pp. 192-196).

From ser. XVIII century D.'s image is present on icons depicting a host of Pereslavl wonderworkers. Aug 14 In 1749, a decree of the Pereslavl Spiritual Consistory was issued (with a postscript: “with the permission of the Synod”) with an order to remember local saints at all services in the churches of Pereslavl-Zalessky - the Venerables Daniel, Nikita the Stylite and Blessed Virgin Mary. book Andrei (Svirelin A.I., priest. Description of the Pereslavl Nikitsky Monastery. M., 1878. P. 71). In the Vladimir Cathedral of Pereslavl-Zalessky there is an icon “Pereslavl Wonderworkers” made in an academic manner. XVIII century (?), in the cut D. is depicted full-length, on the far right. In the 19th century St. was introduced into the ranks of the local saints. Cornelius of Pereslavl, and in new versions of this excerpt D. was depicted 2nd from the left, between St. Nikita Stylite and Blgv. book Andrei Pereyaslavsky (PZIKHMZ; icon above the D. shrine in Danilov Monastery).

In compositions of the 18th-20th centuries. The monk was depicted full-length, in monastic robes, and not in a schema; the color of the cassock varied depending on the coloristic objectives. In the 90s XX century icons appeared, on which, in addition to local ones, all-Russian icons are represented. saints historically associated with Pereslavl-Zalessky: bgv. book Alexander Nevsky, Rev. Dimitry Prilutsky and Gerasim Boldinsky. In modern work from the workshop of MDA D. 2nd from the right, between St. Nikita Pereslavsky and Blgv. book Andrey (Sukina. Pereslavl-Zalessky. P. 43). Among modern Among the images, the icon from 1997, written by the nun Ekaterina (Omelchenko) (private collection), stands out - the saint is depicted shoulder-length, with a doll lowered to his shoulders, in the margin of the icon on the left - St. Macarius of Moscow, on the right - blgv. book Andrey (Soikin I.V. A Word about Pereslavl: Land of Russian Holiness. M., 2004. P. 97).

The image of D. is included in the Russian Councils. saints, in particular, on icons of Pomeranian writing: con. XVIII - beginning XIX century (MIIRK), 1814 letters from Pyotr Timofeev from the former. Meetings of TsAM SPbDA (State Russian Museum - Markelov. T. 1. P. 453), 1st half. XIX century from the village Chazhenga, Kargopol district, Arkhangelsk region. (TG) - a saint with a doll on his head, the first in the 4th row of the left group of saints. Erroneously in the bishop's robe and white hood, with a round beard and the inscription on the halo: “St. Daniil Pere[s]” - D. is presented 2nd from the left in the 4th row on the icon of a similar version of the beginning. XIX century from Chernivtsi region (NKPIKZ). In a group of ascetics of the 16th century. D. is present in the painting of the gallery leading to the cave center. St. Job of Pochaevsky in the Pochaev Dormition Lavra (painting of the late 60s - 70s of the 19th century by hierodeacons Paisius and Anatoly, renewed in the 70s of the 20th century). Among other Russian His image of saints was also included in the painting program of the 70s. XIX century (artist M. S. Bashilov) chapel of the bldg. book Alexander Nevsky Cathedral of Christ the Savior (Mostovsky. P. 81). On the icon “All the saints who shone in the Russian land” con. 20's - early 30s XX century letters mon. Juliania (Sokolova) (sacristy of TSL) and in her repetitions D. in a doll is placed among the Pereslavl miracle workers (Aldoshina N. E. Blessed Work. M., 2001. P. 231-239).

Currently At the time, icon painters working on local orders mostly painted half-length images of D. in monastic attire, with a doll on his shoulders, a blessing right hand and an unfolded scroll in his left hand with the text: “Brothers, be an intercessor for the orphans and widows, comforters for the grieving, treasures for the poor” ( icons from private collections).

Lit.: Maslenitsyn S. AND . Pereslavl-Zalessky. L., 1975. P. 103. Table. 78; Markelov. Saints Dr. Rus'. T. 1. P. 452-453; T. 2. P. 93; Mostovsky M. WITH . Cathedral of Christ the Savior / [Comp. conclusion parts B. Disputes]. M., 1996p; Lives of Pereslavl saints. Pereslavl-Zalessky, 1998. P. 193, 210; Sukina L. B. Pereslavl-Zalessky: Chapters on the history and culture of the city. M., 2002. S. 43, 58, 82; she is the same. Trinity Cathedral of the Danilov Monastery in Pereslavl-Zalessky. M., 2002.

L. B. Sukina

(c. 1460 - 1540), Rev. Commemorated on April 7 (April 20) on the day of death, on May 23 (June 5) in the Cathedral of Rostov-Yaroslavl Saints, on December 30 (January 12) on the day of the transfer of the relics.

In the world - Dimitri, born around 1460 in the city of Pereyaslavl Zalessky from pious parents. From a young age he discovered his love for asceticism and imitated the exploits of St. Simeon the Stylite. The youth was sent to be raised in the Nikitsky Monastery by his relative Abbot Jonah, where he fell in love with the monastic life and decided to become a monk himself. Fearing that his parents would interfere with the fulfillment of his intentions, he, together with his brother Gerasim, secretly went to the monastery of St. Paphnutius of Borovsky. Here, having taken monastic tonsure, the Monk Daniel, under the guidance of the experienced elder St. Leukia lived 10 years.

Having gained experience in spiritual life, the monk returned to Pereyaslavl to the Goritsky Monastery, where he received the priesthood. Through the strict, godly life and tireless labors of St. Daniel attracted everyone's attention; Many began to come to him for confession and for spiritual advice. No one left the Monk Daniel unconsoled.

A special ascetic manifestation of love for neighbors was the saint’s care for the dead beggars, homeless and rootless people. If he heard about a person who died from robbers, about a drowned person, or about someone who froze to death on the road and had no one to bury, then he tried in every possible way to find the dead body, carried it in his arms to the skudelnitsa (a burial place for the homeless), buried it, and then commemorated it. at the Divine Liturgy.

On the site of the poor woman, the saint built a temple in honor of All Saints, so that prayers could be offered in it for the repose of unknown dead Christians. Around him, several monks built their cells, forming a small monastery, where in 1525 the Monk Daniel became abbot. One of the main commandments taught by the new abbot called for accepting all strangers, the poor and the poor. He admonished the brethren and guided them on the path of truth not by force, but by meekness and love, setting everyone an example of pure life and deep humility.

Many miracles happened through the prayers of the Monk Daniel: he turned water into healing kvass, healed the brethren from illnesses; freed from danger. During a famine, when there was little bread left in the monastery granary, he gave it to a poor widow with children. And from then on, as a reward for the saint’s mercy, the flour in the granary did not become scarce throughout the famine.

Anticipating the approach of his death, the Monk Daniel accepted the great schema. The blessed elder reposed in the 81st year of his life, on April 7, 1540. His incorrupt relics were found in 1625. The Lord glorified His saint with numerous miracles.

Kontakion 1

The chosen saint of God, Daniel, from your youth you took the Cross on your frame, and through many monastic labors and labors, you erected a red monastery for the glory of the Most Holy Trinity, in which you abided after your dormition, and offered up our prayers to God; We, honoring your holy memory, cry out to you with faith and love:

Ikos 1

Your reverend life is like an angel, from childhood you appeared, and you were an honorable vessel of God’s grace. It is worthy to bless you:
Rejoice, having devoted everything to the Lord from your youth.
Rejoice, great zeal for honor and hearing from the Divine Scriptures.
Rejoice, thou who crucified thy flesh with its passions and lusts.
Rejoice, for God's sake leave your home and parents and brothers.
Rejoice, you who observe the will of God in everything.
Rejoice, you who demonstrated the strict feat of piety in a monastic image.
Rejoice, without will and blessing, the elder of monks created nothing.
Rejoice, for you went to monastic services with all zeal.
Rejoice, for you continued unceasingly in your labors, vigils and fasting.
Rejoice, like a tree springing to the springs, hastening to church singing.
Rejoice, you who diligently preserve spiritual and physical purity.
Rejoice, for as a young man, more than a peer, you have flourished in many virtues.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 2

Seeing the vain worldly life, and hearing one from the nobles reading the life of Simeon the Divnogorets, how he humbled the lust of his flesh, and gave up his body to suffering, you yourself, reverend, wanted to imitate that life, and suffer in the same way as that one, so that you glorify God in his body, singing to Him: Alleluia.

Ikos 2

You were filled with spiritual intelligence from your youth, reverend: from your youth you were jealous of the difficult and sorrowful example of the mortification of sinful flesh. For this reason we cry out to you:
Rejoice, thou who entered very early on the narrow and sorrowful path.
Rejoice, you who zealously bore the yoke of Christ.
Rejoice, never absent from fasting and prayer.
Rejoice, unfading flower of chastity.
Rejoice, diligent ones offering prayers to God with reverence and fear.
Rejoice, for you have been taught the law of the Lord day and night.
Rejoice, for I will continue in my labors and vigils.
Rejoice, for you showed unfeigned love for everyone.
Rejoice, for you have pleased everyone with your brethren and in everything.
Rejoice, teaching everyone humility, purity and abstinence.
Rejoice, you who lift up your heart and lift up your grief.
Rejoice, you did not receive the grace of the priesthood in vain.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 3

The power of the Most High autumn took you like a yoke in your youth, but the parents did not imagine that there was a disease for the child; But you, mortifying your flesh for the salvation of your soul, so that you may be pleasing to God, sang to him in spirit incessantly: Alleluia.

Ikos 3

Having every diligence for every good deed to be ready, the venerable one walked around the monastic monastery, and heeded the good customs and wisdom of the holy ascetics: when he came, follow to the monastery of the Most Holy Theotokos, even on Goritsy, where by the will of God he settled, not for his own sake, but for the sake of salvation many. Honoring the exploits of the Venerable Daniel, let us glorify him blatantly:
Rejoice, through prayers and wise words to punish husbands and wives.
Rejoice, immersed in despair from many sins, like a skilled physician who heals.
Rejoice, having taught many to stop sin and turned them to repentance.
Rejoice, you who walk without order and bring truth into the mind.
Rejoice, O wanderer of all kinds, and especially for those who were cast down at the crossroads and who diligently provided for them.
Rejoice, thou who soughtst in the wilds that died from scum, and from the slain robbers, like Tobit.
Rejoice, you who brought the dead to be devoured by beasts, bringing them on your shoulders to the poor house.
Rejoice, thou who kissed the face of those who died in vain with great lamentation.
Rejoice, you who offer up church singing to God over them.
Rejoice, having celebrated the Divine Liturgy of their blessed memory all day long.
Rejoice, for you worked diligently to create the Church of God in the poor for the sake of remembering those buried there.
Rejoice, O lover of strangers, nourisher of the poor, friend of those who died in vain.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 4

Dispelling the storm of doubtful thoughts by trusting in the Providence of God, and remaining in night vigils, the monk left his cell, looking at the place of the poor; Having seen some wondrous sign over it, you were touched by the glorification of that place from God, and cried out to Him with tears: Alleluia.

Ikos 4

Hearing from the Holy Scriptures that there is great benefit to the souls of the dead when a holy and terrible sacrifice is made for them, constantly praying to God and all the days destined for Daniel to build the temple of God in the poor. We also cry out to him:
Rejoice, you have combined love for God with love for your neighbor.
Rejoice, you who extended equal love to your neighbors, to the living and the dead.
Rejoice, most diligently for those who died a vain death.
Rejoice, for those whose names are unknown to anyone, you bring out prayers.
Rejoice, for you had firm faith in the prayers of the Church for their repose.
Rejoice, you who through your prayers delivered them from eternal death.
Rejoice, having performed bloodless sacrifices, may the Lord place the deceased in a place of light and peace.
Rejoice, consolation to those who grieve and cry for them.
Rejoice, prayer book for the rich and the poor, the poor and the wanderer.
Rejoice, zealous caretaker for all the dead.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 5

Like a godly star, the venerable advice of three strange men was accepted, not to begin building a church before three years, so that not human will, but God’s will works, and having surrendered everything to God, crying out to Him: Alleluia.

Ikos 5

Seeing the boyars, who were in the disgrace of their kingdoms, how the wrath of the kings was quickly turned to mercy by the prayers of the venerable one, and how they were brought to their former honor and rank, I marveled at the power of his prayers, and cried out:
Rejoice, angel of God in the flesh, giving good news to those in sorrow.
Rejoice, quenching the wrath of kings with your prayers.
Rejoice, strong intercessor and faithful man of prayer.
Rejoice, fragrance of Christ, secretly joyful to sorrowful hearts.
Rejoice, do good to everyone, and ask for nothing in return.
Rejoice, thou who receivest the gifts of the Holy Spirit, and distribute them unto thee.
Rejoice, rich one who has acquired poverty of spirit.
Rejoice, do not impute anything to yourself, but always give glory to God in everything.
Rejoice, having taught in time and time to believe in God and keep His commandments.
Rejoice, turn the souls of your neighbors to one need.
Rejoice, both in sorrow and in joy, lead those who exist to repentance.
Rejoice, directing everyone from the seed of life to the eternal life.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 6

Preachers of the power of prayers of the holy saint, the boyars promise to fulfill the desire of his heart, and to implore the autocrat and the high priest to put the church on the poor, and let the funeral hymn be sung in this place: Alleluia.

Ikos 6

A new light has risen to the desire of the venerable one, when the boyars promised to provide for a church building: follow and go to the reigning city, and ask for a charter from the princess to build a new church. For this reason we cry out:
Rejoice, for you are diligently concerned about the Church of God.
Rejoice, for even because of the weakness of the flesh you did not abandon deeds pleasing to God.
Rejoice, for with joy you completed the difficult procession to the reigning city.
Rejoice, for even before the face of the king you provided for the blessing and salvation of the departed.
Rejoice, for you have the same concern before the High Hierarch of the Russian Church, for the church building.
Rejoice, for you accepted both the blessing of the high priest and the king’s commandment with humility.
Rejoice, for having nothing to do with the creation of the church, you moved towards it in trust in God.
Rejoice, as a father who provides for his children and the dead.
Rejoice, zealous prayer book for those whose names have been forgotten.
Rejoice, having appeared as an enlightener of the place where they lived.
Rejoice, joy of the dead.
Rejoice, consolation and joy to those living on earth.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 7

I wanted to find a place for the monk to build a church on, when his wife saw him, crying for her parents and relatives, who had been placed in poverty, and gave him pieces of silver, praying that he would create a memory of them; The venerable one, understanding that this beginning came from the Lord, cried out to Him: Alleluia.

Ikos 7

Hearing a new miracle from a fisherman, the monk heard the same miracle from the lake many times over the poor women, when there was a shining light in the night, and when there were many burning candles, he was amazed at God’s providence. We, hearing the miracle, cry out:
Rejoice, guided by the Providence of God.
Rejoice, thou who hast been granted wondrous visions of the Church of God.
Rejoice, God fulfills his desire.
Rejoice, joyful in the dispensation of the Church by God's permission. Rejoice, obey the will of God in everything.
Rejoice, receive every good thing for your benefit, Thanking God.
Rejoice, perform with love the remembrance of the dead at the request of the living.
Rejoice, do not seek bribes, praying for them, being zealous for their salvation.
Rejoice, having no greater joy than to create and hear the remembrance of the departed in church.
Rejoice, promote the salvation of the living and the eternal repose of the dead.
Rejoice, who are your friends, both those who are here and those who have departed from here.
Rejoice, you who contain the living and the dead in your heart.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 8

A certain warrior told the monk a strange vision: how he was always rushing to the marketplace before the morning light, hearing in the poor women the sound of someone singing; The monk, realizing that the Most Holy Trinity blesses the desire of his heart, cried out with tears the song: Alleluia.

Ikos 8

Having put on all the armor of God, as if you are able to resist the wiles of the devil, with all humility, begin to create the Church of God in the poor. We, seeing the glorious church, will cry out:
Rejoice, you who drove out demons with the sign of the cross and the name of Christ.
Rejoice, destroyer of the enemy's deceit.
Rejoice, you have built a church in the name of All Saints, so that the names of those buried in the sukdelnitsa are remembered.
Rejoice, you who erected a church in the name of the Praise of the Most Pure Mother of God, for through Her intercession God’s help has come to you.
Rejoice, in memory of the three visions and the three first victims, you created a temple for the glory of the Most Holy Trinity.
Rejoice, having established a monastic monastery not by your own will, but by the will of God.
Rejoice, as a good shepherd, caring for the order of the monastery.
Rejoice, strict guardian of the liturgical rites and monastic rules.
Rejoice, who labored in unceasing labor for the good of the monastery.
Rejoice, who joyfully endured insults and persecution, and who prayed for those who hate, that God may tame their hearts.
Rejoice, who consoled the brethren in the monasteries for their poverty, and inspired them to trust in the Providence of God.
Rejoice, in times of spiritual confusion, you listened to your mother’s advice, giving your child an example of obedience to your parent.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 9

Taking every care for the organization of the monastery, the monk was consoled by the visions of the two elders of that monastery, who saw in their nights a multitude of luminous candles, and a multitude of the sacred order of people singing and burning incense. Having heard this, he glorified God, crying out: Alleluia.

Ikos 9

The oracles of multi-proclamation will not be able to sing of all your deeds, reverend: for this old man grieved for the monastery of the great, and gave everything to the worldly people, even for the benefit of the soul; but as far as we have will, let us sing to you:
Rejoice, vigilant guardian for your monastery and for the repose of your brethren.
Rejoice, as you are a great one, a servant and a humble servant to all.
Rejoice, for while bearing the infirmities of others, you did not lay an unbearable burden on the weak.
Rejoice, splendor of the elders, and decorum of the priests.
Rejoice, monks possessed by old age, tenderness.
Rejoice, abound in the riches of the simplicity of your heart.
Rejoice, the boyars and princes listened to his conversations with delight.
Rejoice, receiver from the holy font of the king’s son.
Rejoice, good feeder of all those who are hungry during famine.
Rejoice, teach the church prayer with fear.
Rejoice, you who know the secret deeds of people and expose them to correction.
Rejoice, preacher of immortality and the inheritance of the eternal life.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 10

Having achieved salvation for himself, he saved the Monk Daniel and his brethren, and all who came to him, in a word, by immaculate life, by love, by faith, by purity, so that they all glorify God and cry out to Him: Alleluia.

Ikos 10

You were the wall, reverend, to all those who mourn and suffer, calling for your help: for God has shown you to heaven and earth the temple of the Holy Spirit, so that we may learn to proclaim to you:
Rejoice, faithful teacher of the monastic, and helper to them in every need of their souls, even unto salvation.
Rejoice, with your prayers you drive away the machinations of the enemy that confuse the monks in their pious lives.
Rejoice, transforming simple foods into sweets with your prayers and blessings.
Rejoice, as a friend of kings, freeing those guilty from death.
Rejoice, thou who deliverest those who travel from vain death.
Rejoice, thou who have terrified the robbers, such as through thy prayers, for with the army we drove away the demon.
Rejoice, physician of incurable diseases.
Rejoice, grant healing to those in sorrow and the soul of the soul.
Rejoice, you who give joy to parents by healing their children from illnesses.
Rejoice, give joy to your children by healing their sick parents.
Rejoice, speedy intercession of the offended.
Rejoice, consolation to those who fear the hour of death.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 11

We bring you songs of praise, reverend one, but with meager songs we praise you: for whether your adolescence, whether your youth, or your old age, are all filled with the essence of good deeds and love, even towards God and your neighbor, they all proclaim one song of God: Alleluia.

Ikos 11

We see a light-receiving candle for you, reverend, shining with the rays of God’s grace, even though your strength is diminishing, and the light of this temporary life has disappeared for you: for by your providence the holy relics of the blessed Prince Andrea have been revealed. For this reason we rejoice and cry out:
Rejoice, zealous worshiper of God, who is wondrous in His saints.
Rejoice, expansion of the Kingdom of God's grace.
Rejoice, glorification of the saints.
Rejoice, for thunder has terrified those who tempt the Holy Spirit.
Rejoice, accuser of doubtful thoughts.
Rejoice, bring from unbelief to undoubted faith.
Rejoice, and in your old age you are kinder than anyone else when you come to church singing.
Rejoice, for the rest of your life, teach me to keep the divine commandments and traditions of the saints, father.
Rejoice, you who have provided care for the weak, the poor and the strange until the last hour of death.
Rejoice, the gifts of God's grace are abundant.
Rejoice, for even after your death, you promised to never be excommunicated from your monastery.
Rejoice, preacher of God's grace, which will forever be in the monastery.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 12

The grace of God is visible in the honest and multi-healing relics of the saint, let us glorify the faithfulness of God, marvelous in the saints, and cry out to Him: Alleluia.

Ikos 12

Singing the venerable life of the saint, let us also glorify the wonderful deeds which he accomplished at his death, and which were bestowed upon him from his venerable relics:
Rejoice, and after your death appear for the benefit of many people.
Rejoice, with your prayers help Tsar John to conquer the city of Kazan to the Russian power.
Rejoice, grant healing from illnesses to those who honor your holy relics.
Rejoice, you who heal those who drink with faith the water from the well that you dug with your own hands.
Rejoice, give health to the sick youth.
Rejoice, you deliver from the diseases of the fierce fire and shaking.
Rejoice, saving the possessed from death, and giving them meaning.
Rejoice, appear to those who have forgotten the vows given to God, and encourage them to fulfill them.
Rejoice, give help and strength to the ministers and shepherds of the Church.
Rejoice, saint of God, miracle worker Daniel.

Kontakion 13

O most wonderful and glorious servant of God, Reverend Daniel, accept now this little prayer of ours, and as promised, look mercifully from the heights of heavenly glory upon your monastery and those praying in it, so that we may all live in this present age for the glory of the Most Holy Trinity, and in the future together with you, having seen with your revealed face the Glory of the Lord, we sing to God forever: Alleluia.

This kontakion is read three times, then ikos 1st and kontakion 1st

Prayer to St. Daniel of Pereyaslavl

O reverend and God-bearing Father Daniel, we humbly fall before you and pray to you: do not depart from us in your spirit, but always remember us in your holy and auspicious prayers to our Lord Jesus Christ; pray to Him, so that the abyss of sin will not drown us, and may we not be an enemy who hates us, to joy; may Christ our God forgive all our sins through your intercession for us, and by His grace establish unanimity and love among us, and may He deliver us from the snares and slander of the devil, from famine, destruction, fire, all sorrow and need, from mental and physical illnesses and from sudden death; May He grant us, flowing to the race of your relics, to live in true faith and repentance, achieve a Christian, shameless and peaceful end to our life, and inherit the Kingdom of Heaven, and glorify His most holy name with the Beginning Father and the Most Holy Spirit forever and ever. Amen.

Troparion to St. Daniel of Pereyaslavl

Troparion

voice 3

From your youth, blessed one, having laid everything on the Lord for yourself, you began to obey God, and resisted the devil, and you conquered the passions of sin. Thus, having become the temple of God, and having erected a red monastery for the glory of the Most Holy Trinity, and having God-preserved the flock of Christ gathered in it by you, you reposed in the eternal monastery, Father Daniel. Pray to the Trinitarian God in the one being for our souls to be saved.

Kontakion

voice 1

From self-knowledge we have come to the knowledge of God and through piety towards Him we have received the beginning of our inner feelings, and have captivated our minds into the obedience of faith; Thus, having fought a good fight, you have achieved the perfect fulfillment of Christ to the measure of age, as God’s effort, God’s building, you did in a good way, not perishing, but in a good way, abiding in eternal life. May all the plantings of the Lord be unanimous in glory, pray, blessed, of the One Lover of Mankind, God.

Kontakion

voice 8

The bright luminary of the non-evening Light, enlightening everyone with the purity of life, you appeared, Father Daniel, for you were the image and ruler of a monk, a father to orphans, and a nourisher to widows. For this reason, we, your children, cry out to you: Rejoice, our joy and crown; Rejoice, you who have much boldness towards God; Rejoice, great affirmation of our city.

Greatness

We bless you, Reverend Father Daniel, and honor your holy memory, teacher of monks and interlocutor of angels.

In the world - Dimitri, born around 1460 in the city of Pereyaslavl Zalessky from pious parents. From a young age he discovered his love for asceticism and imitated the exploits of St. Simeon the Stylite (September 1/14). The youth was sent to be raised in the Nikitsky Monastery by his relative Abbot Jonah, where he fell in love with the monastic life and decided to become a monk himself. Fearing that his parents would interfere with the fulfillment of his intentions, he, together with his brother Gerasim, secretly went to the monastery of St. Paphnutius of Borovsky (May 1/14). Here, having taken monastic tonsure, the Monk Daniel, under the guidance of the experienced elder St. Leukia lived 10 years.

Having gained experience in spiritual life, the monk returned to Pereyaslavl to the Goritsky Monastery, where he received the priesthood. Through the strict, godly life and tireless labors of St. Daniel attracted everyone's attention; Many began to come to him for confession and for spiritual advice. No one left the Monk Daniel unconsoled.

A special ascetic manifestation of love for neighbors was the saint’s care for the dead beggars, homeless and rootless people. If he heard about a person who died from robbers, about a drowned person, or who froze to death on the road and had no one to bury, then he tried in every possible way to find the dead body, carried it in his arms to the skudelnitsa (a burial place for the homeless), buried it, and then commemorated it. at the Divine Liturgy.

On the site of the poor woman, the saint built a temple in honor of All Saints, so that prayers could be offered in it for the repose of unknown dead Christians. Around him, several monks built their cells, forming a small monastery, where in 1525 the Monk Daniel became abbot. One of the main commandments taught by the new abbot called for accepting all strangers, the poor and the poor. He admonished the brethren and guided them on the path of truth not by force, but by meekness and love, setting everyone an example of pure life and deep humility.

Many miracles happened through the prayers of the Monk Daniel: he turned water into healing kvass, healed the brethren from illnesses; freed from danger. During a famine, when there was little bread left in the monastery granary, he gave it to a poor widow with children. And from then on, as a reward for the saint’s mercy, the flour in the granary did not become scarce throughout the famine.

Anticipating the approach of his death, the Monk Daniel accepted the great schema. The blessed elder reposed in the 81st year of his life, on April 7, 1540. His incorrupt relics were found in 1625. The Lord glorified His saint with numerous miracles.