Locally venerated saints

Local Honored Saints From Wikipedia, the free encyclopedia Jump to navigation Jump to search (!) This article or section describes the situation as applied to only one region, possibly violating the rule on balance of presentation. You can help Wikipedia by adding information to other countries and regions.

Daniel Achinsky (local honored in the Krasnoyarsk-Yenisei diocese ) Locally holy - a historical churches holy, cannonicalized within separate diocese , or read only in a specific region [1] and without churchwide veneration [2] [3].

Contents 1	Concept 2	History 3	Procedure for canonization in the ROC 4	Famous locally honored saints 5	See also 6	Notes The concept of Historically, in the Christian church, the saints differed not only by their faces ( reverend, pious , saints , etc.), but also by the prevalence and extent of their veneration: among them stood the “local church”, “local church” and “national” [2] [ 4].

In the Russian Orthodox Church, the canonization of the local church and local diocesan saints was carried out by the ruling bishop with the knowledge of its head (first Metropolitan, later - Patriarch of All Russia). The act of canonization could be limited only by an oral blessing to venerate a local ascetic, and therefore there are quite a large number of saints, the commencement of veneration of which does not have a written definition, but is actually revered [2].

The monastic veneration of the ascetics could begin by the decision of the council of the monastic elders, who were later asserted by the local bishop [2].

The division of locally honored saints into those honored within the entire diocese and revered only in one monastery or parish at the time of the academician and historian of the Russian Church, E. E. Golubinsky, was part of the living church life [5], but nowadays only eparchial variant of local worship [6].

The nature of the veneration of locally venerated and general church saints is the same. Ask the help of the holy church in public and private prayers in their honor up prayers in the name of their consecrated thrones and temples, hosts an annual festival (memory), honored their relics and icons [7].

The emergence of the category of locally-venerable saints, researchers associate with the following:

In the area of ​​the cult of the saints, two factors can be distinguished in constant interaction: on the one hand, the people with uncontrollable desire to render religious veneration to people who differed in their popular conviction, holy life, on the other - church power, or other considerations. ... more often it happened that the church authorities prevailed and she managed to eliminate the cult of the deceased that had already begun, which the people considered to be a saint; finally, in other cases, compromises between the two parties were established, so to speak, the result of such compromises can be seen in the cult of the revered departed, and partly in the canonizations to local celebration [8].

History In the early church, the veneration of saints, for the most part, began as a local celebration of the memory of saints "in each individual diocese" [2].

In the Middle Ages in Russia, locally venerated saints could be venerated in one monastery or in one parish church, and in some cases liturgical celebration[ clarify ] the locally venerated saints did not even receive the sanction of the local bishop [9].

In the Synodal period from 1721 to 1894, the canonization of the locally venerable saints completely ceased. For the most revered of them, church worship was established ( Kiev-Pechersk saints and a number of other locally venerated saints).

The massive closure of small monasteries and deserts gradually led to the oblivion of local celebrations of their founders. During this period, the celebrations of the three local “ Cathedrals ” (the Cathedral of the Volyn Saints, the Cathedral of the Novgorod Saints , the Cathedral of the Vologda Saints ) were established, which were also called upon to revive the diocesan veneration of the saints.

In the 18th century, a number of locally venerated saints “decanonized,” but in the 19th century, the veneration of many locally venerated saints was restored [10].

By order of the Synod and the diocesan bishops, the celebration of some of the locally venerated saints was terminated:

OK. 1721 - 1723 - Rev. Cornelius Pereyaslavsky ; 1722 - blessed Simon of Yuryevets, miracle worker , for the sake of Christ the fool ; 1745 - Blessed Prince Vladimir and Princess Agrippina Rzhevsky ; November 20, 1746 - the blessed prince of the martyrs Theodore Starodubsky, the miracle worker ; 1746 - the martyr Vasily Mangazeysky, Siberian first martyr; 1778 and 1849 - Rev. Savvaty of Tver ; 1801 - righteous Prokopy of Ustiansky, miracle worker. In some cases ( Vladimir and Agrippina Rzhevsky [11], Theodore Starodubsky [12] ) the tombs of the saints were destroyed after deanonization.

The saints deanonized by the Synodal Church continued to be revered as Old Believers [13].

Procedure for canonization in the ROC

Alexander Schmorel, the German hero of the Resistance. Glorified by the ROCOR as a venerable saint in 2007 [14]. The rules that guided the Russian Church in the canonization of devotees were inherited from the Church of Constantinople. The right to canonize church saints belonged to the head of the church, the metropolitan (later the patriarch of all Russia) of all Russia, with the participation of the Council of Russian hierarchs. The right of canonization of local church and local diocesan saints belonged to the ruling bishop with the knowledge of the metropolitan or patriarch and could be limited only by verbal blessing to venerate the local ascetic [3].

At present, the following order has been established for canonizing locally venerated saints in the Russian Orthodox Church [15] :

conciliar decision of the ruling bishop, clergy and laity of the diocese; the positive decision of the materials presented by the diocese by the Commission of the Holy Synod on the canonization of saints; with a positive decision of the commission - the approval of the Patriarch. At the same time, the criteria for canonization (impeccable faith, Christian virtues, revealed by God miracles through man [16] ) for local saints are analogous to general church saints.

The veneration of the relics, the compilation of prayers, the writing of icons of locally venerated saints is possible only after their canonization (this rule applies to general church saints). Regarding the liturgical aspect of veneration in 1993, the Holy Synod of the Russian Orthodox Church made the following definition:

In the event that there are troparion and kontakion to a locally honored saint, and there is no service, then it is possible to perform services to this saint on the Common Mine. In the event that there is no locally-venerated holy troparion and kondak, then common troparians, kondaks and services can be used according to the nature of his asceticism. As for the compilation of new tropari, kondak and services to this ascetic, this initiative may come from the ruling bishop, who must appeal to His Holiness the Patriarch with a draft of the relevant services or with a request to compile such into the Worship Service [4].

In some cases, after local glorification, the saints are canonized for general church worship and send the names of the newly glorified saints to the primates of other local Orthodox churches for inclusion in holy calendar [17].

Known locally honored saints King of England Edward the Confessor (revered in the Diocese of Sourozh ) Daniil Achinsky (revered in the Krasnoyarsk Diocese ) Locally honored saints who became general church Luka (Voyno-Yasenetsky) Philaret (Amphitheater) Maria Diveevskaya [18] Sophia of Suzdal (Vel.KN. Solomonia Saburova) Trifon Vyatsky Dmitry Donskoy Peter Tomb Yaroslav the Wise Sofia Slutskaya Dalmat Iset Pavel Taganrog Fedor Ushakov