The Alphabet of Spiritual Wisdom: The spiritual, when distributed, multiplies even more.
This book was originally called “Miracles …” and was later published as “Irrigated Fleece”.
With his sermons, Dimitri toured not only Ukrainian lands, but also Belarusian ones. It is known that in 1677 he spent a long time in Slutsk, from there he went to other cities. He traveled in Volhynia, lived in Vilnius, in the Holy Spirit Monastery.
In January 1679 he returned to Ukraine, and in February, at the request of Hetman Ivan Samoilovich, he settled in Baturyn, then the hetman’s capital.
At the request of the brothers in March 1681 he was appointed abbot of the Maksakivsky monastery in the Chernihiv region, from where a year later he moved to Baturyn again as the abbot of the local Nikolaev monastery. But as early as October 1683, he voluntarily renounced the abbotship in order to devote himself entirely to monastic exploits and writing.
In May 1684 he moved to Kyiv, where, at the request of the newly elected Archimandrite of the Kyiv-Pechersk Monastery, Barlaam Yasynsky, he agreed to become a preacher at this Orthodox shrine. At the same time, the archimandrite invited Abbot Demetrius to write The Lives of the Saints, to which he gladly agreed.
The saint worked on this work for about 20 years. Various obstacles interfered with the normal writing process. Thus, in 1686 he had to return to Baturyn again: to head, at the request of Metropolitan Gideon Sviatopolk-Chetvertynsky and Hetman Ivan Samoilovich, the governorship of the local monastery.
The saint continued to work fruitfully and in July 1687 carried out the first part of the plan (September – October – November), which was printed in the Kiev-Pechersk Monastery in 1689.
In 1692 he left the abbotship in Baturyn and settled in a separate cell for quiet writing. In 1693, the second part of the work (December – January – February) was completed, which was published in 1695.
From June 1694 to January 1697, the saint also had to perform administrative functions, to be the abbot of the Glukhiv Monastery, and from January to June 1697 – the abbot of the Kirillov Monastery in Kyiv.
In July 1697, at the request of Archbishop Ivan Maksymovych, Demetrius moved to the Yelets Chernihiv Monastery and received the title of Archimandrite, and soon became Archimandrite of the Novgorod-Siversky Spassky Monastery.
Despite numerous deeds that constantly distracted him from his main literary work, the saint continued to work with inspiration, and in 1700 the third volume of The Lives of Saints was published in Kyiv (March-April-May).
For twenty years Dimitri had to be the abbot of many monasteries in Ukraine, to move from place to place. This is explained by the fact that various monasteries wanted to see him as their abbot and have a good preacher and mentor in his person, although the saint himself never sought glory or honor for himself.
The following year, 1701, was a turning point in the life of St. Demetrius. By order of Tsar Peter I, he was summoned to Moscow, and in February he left Ukraine for good. In March 1701 he was ordained Metropolitan of Tobolsk, but due to illness he was unable to go to Siberia, and in January 1702 he was reappointed to the chair of Metropolitan of Rostov in Russia.
The saint stayed at this ancient episcopal chair, which was part of the Kyiv metropolitanate during the princely times and where one of the first bishops were Ukrainians, Saints Leontius and Isaiah, for more than seven years.
Here he completed his ascetic work on the publication and published in 1705 the fourth volume of The Lives of the Saints (June-July-August). But the restless heart did not want to know rest. Demetrius begins to write “The Chronicler” – a kind of biblical history, which, however, did not have time to finish.
The saint’s deteriorating health could not cope with another attack of the disease, especially frequent in recent years. Demetrius died on the night of October 27-28, 1709, in prayer, kneeling. Thus, the prayer accompanied that the saint all his life did not leave him even at the time of his death.
Among all the works of the saint, the “Life of the Saints” or “Chetyi Minei” (monthly readings) occupy a prominent place. The publication of this complete edition was a remarkable event in the life of our church and glorified its name throughout Christendom.
Taking this plan, the saint felt not only great responsibility, but even some confusion. There was a desire to abandon him altogether, only the fear of the sin of disobedience stopped and eventually forced him to submit to the demands of Barlaam.
With hopes and prayers for God’s help, with inner trembling, in June 1684 Demetrius began his feat. His soul, mind, creative imagination were full of images of saints, whose biographies he studied. Prophetic dreams, visions, which he liked, supported and guided him on the ascetic path of creation.
He once recalled how on a memorable Monday, August 10, 1685, when he heard the gospel before dawn, he did not return to his usual service, but, falling into some insurmountable drowsiness, slept until the reading of the Psalms.
And all this time he had a vision before him: it seemed that he was instructed to look after some cave where the holy relics rested. Examining the coffins of the saints with a candle, he saw there the holy great martyr Barbara. Stepping closer to the coffin, he saw her lying on her side, and at the age of the coffin he noticed some rot.
Wanting to clean the coffin, he removed its relics from the cancer, transferred them to another place. After clearing the cancer, he approached the holy urine again and, picking it up, transferred it to the previous place, but suddenly saw that St. Barbara was alive.
“Holy Great Martyr Barbara, my benefactress! Pray to God for my sins!” Exclaimed Demetrius.
The saint answered him as if she had some doubts about him:
“I don’t know if I can pray, because you pray in Roman …”
Hearing these words, the saint became agitated and upset, because, paying special attention to the writing, he somewhat weakened the prayer rule, prayed briefly and occasionally, like a Roman. So, it was not a simple reminder, but a kind of order to return to the usual pious life.
More than once, images of saints appeared, which miraculously prevented him from losing heart, inspiring and adding strength and understanding for the successful completion of age-old work.
Alphabet of spiritual wisdom:
The spiritual, when distributed, multiplies even more. The love of the soul for spiritual expressions is a sign of its health. Nothing serves peace of mind more than freedom from worries and fuss. God is not in the merciless soul. The deeds themselves – without a word – are not enough to learn. The roots and sources of things are reflections. Good deeds will be great when we do not consider them great
07/08/2011
The second coming of Christ. Abstract
The purpose of earthly existence is to prepare for eternity. The second coming of our Lord Jesus Christ. “The coming of the Lord is at hand” (James 5: 8-9). The expectation of a speedy return of the Lord in early Christianity. Perception of the Savior’s coming as a joyful encounter, not a judgment and a report. Signs of intimacy lab reports written for you on this day. The appearance of false prophets and false messiahs. The return of the Jewish people to Christ. intensification of evil and lawlessness. The growth of mutual enmity and hatred. Bloody wars and various misfortunes in nature. The coming of the antichrist. Signs of the Son of Man. The purpose of the second coming
The purpose of our earthly existence is one: to prepare for eternity. Christian wisdom is to make the most of the precious talent of the time to secure a future life. The Lord Jesus Christ in a number of teachings exhorted His disciples to cherish time and live in constant readiness to stand before God for account of their affairs (a description of God’s judgment in Matthew (25: 31-46); the Savior’s parables of the tares) (Matt. 13: 24-30), about the slaves who are waiting for the master (Luke 12: 35-40), about the unfaithful steward (Luke 16: 1-13), about those called to the wedding feast (Luke 14: 16-24), about talents (Matt. 25: 14-30); about workers who received equal pay (Matt. 20: 1-16); about ten virgins (Matt. 25: 1-13) and others). “Watch therefore,” the Savior repeated, “for you do not know on what day your Lord will come” (Matt. 24:42), that is, in the most unexpected moment.
All people are more or less afraid of death. However, the apostles instructed Christians to remember the future encounter with God, because thinking about it helps to correct lives. “The coming of the Lord is at hand,” wrote the apostle. Jacob, he is the Judge standing at the door! “(James 5: 8-9).
Early Christian writing shows that since apostolic times, Christians have longed for the speedy return of the Lord Jesus Christ to earth. This expectation was supported, on the one hand, by the atmosphere of persecution and martyrdom that surrounded their lives. The intensity of the persecution was sometimes reminiscent of the Savior’s prophecy of the last days, when no day of peaceful existence could be vouched for.
Suffice it to mention Archdeacon Stephen, the Apostles Peter and Paul, the martyrs Faith, Hope, Love and their mother Sophia, the great martyr Barbara, Victor the Conqueror, and other martyrs to see that the lives of believers in the first centuries of Christianity were constantly in danger. In the Roman emperors Nero, Domitian, Decius, and Diocletian, and similar persecutors, Christians saw the image of an apocalyptic beast.
On the other hand, many early Christians were so burning with faith and diligence in righteous living that Christ’s return to earth was seen not as a time of judgment and account, but as a joyful encounter with the Savior, whom they loved with all their hearts … They really wanted Christ to come soon.
With the catastrophe of paganism at the beginning of the 4th century and the cessation of persecution, the burning of the spirit weakened in Christians, and the anticipation of the second coming of Christ became less intense. A more systematic study of the Scriptures convinced theologians that certain spiritual and social processes must be completed in the life of mankind before the great “day of the Lord.”
Without revealing the exact date of the second coming of Christ, the Scriptures, however, report a number of definite signs by which the relative nearness of this day can be judged. At the end of his conversation about the end of the world, the Lord Jesus Christ said, “Learn a parable from the fig tree: when its branch is already tender and leaves leaves, you know that summer is near.
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