June 13. Saint Anthony of Padua, priest and Doctor of the Church. Memory

Anthony the Great
(c. 251 - 356), hermit of the Egyptian desert, founder of hermit monasticism, venerable Memory January 17

Born in the city of Kom (now Kumans, Egypt) around 251 from noble and wealthy parents who raised him in the Christian faith. At the age of eighteen, he lost his parents and was left alone with his sister, who was in his care. One day he was going to church and thinking about the holy apostles, how they left everything to follow the Lord. He enters the temple and hears the gospel words: “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in Heaven, and follow Me” (Matthew 19:21). These words struck Anthony, as if they were spoken by the Lord personally to him. Soon after this, Anthony renounced the inheritance from his parents in favor of the poor inhabitants of his village, but was perplexed as to whom he would leave his sister to. Concerned with this thought, he enters the temple another time and hears there again the words of the Savior addressed to him: “Do not worry about tomorrow: tomorrow will take care of itself; Sufficient for each day is your own care” (Matthew 6:34). Anthony entrusted his sister to Christian virgins known to him and left the city and home to live in solitude and serve the Lord alone.

The departure of the Monk Anthony from the world did not happen suddenly, but gradually. At first he stayed near the city with a pious elder who lived in solitude and tried to imitate him in everything. He also visited other hermits who lived in the vicinity of the city and took their advice. Already at this time he became so famous for his exploits that he was called “the friend of God.” Then he decides to move on. He calls the old man with him, and when he refuses, he says goodbye to him and settles in one of the remote caves. One of his friends brought him food from time to time. Finally, Saint Anthony leaves completely from inhabited places, crosses the Nile River and settles in the ruins of a military fortification. He brought with him bread for six months, and after that he received it from his friends only twice a year through a hole in the roof.

He suffered from hunger and thirst, from cold and heat. But the most terrible temptation of the hermit, according to Anthony himself, is in the heart: this is longing for the world and agitation of thoughts. To all this were added temptations and horrors from demons. Sometimes the holy ascetic became exhausted and was ready to fall into despondency. Then either the Lord Himself appeared or sent an angel to encourage him. “Where have you been, good Jesus? Why didn’t you come to end my suffering first?” - Anthony cried when the Lord, after one severe temptation, appeared to him. “I was here,” the Lord told him, “and I waited until I saw your feat.”

One day, amid a terrible struggle with thoughts, Anthony cried out: “Lord, I want to be saved, but my thoughts won’t let me.” Suddenly he sees someone similar to him sitting and working, then he got up and began to pray, then he sat down to work again. “Do this and you will be saved,” the angel of the Lord told him.

Anthony had already lived twenty years in his solitude, when some of his friends, having learned of his whereabouts, came to settle around him. For a long time they knocked on his door and asked him to come out to them from his voluntary imprisonment; They finally decided to break down the doors when Anthony opened them and went out. They were surprised to find no traces of exhaustion in him, although he subjected himself to the greatest hardships. Heavenly peace reigned in his soul and was reflected on his face. Calm, reserved, equally friendly to everyone, the elder soon became the father and mentor of many. The desert came to life: in the mountains all around there appeared abodes of monks; many people sang, read, fasted, prayed, worked, and served the poor. Saint Anthony did not give his disciples any specific rules for monastic life. He cared only about instilling in them a pious mood, instilling in them devotion to the will of God, prayer, renunciation from everything earthly, and tireless work.

But Saint Anthony, in the desert itself, was burdened by the crowds and sought new solitude. “Where do you want to run?” - there was a voice from the sky when he was waiting on the banks of the Nile for a boat to get away from people. “To the upper Thebaid,” answered Anthony. But the same voice objected to him: “Whether you sail up to Thebaid, or down to Bucolia, you will have no peace either there or here. Go to the inner desert." This was the name of the desert that lay near the shores of the Red Sea. Anthony went there, following the passing Saracens.

After three days of travel, he found a wild, high mountain with a spring of water and a few palm trees in the valley. He settled on this mountain. Here he cultivated a small field, so that now no one needed to come to him and bring bread. From time to time he visited the brethren. The camel carried bread and water to maintain his strength during these difficult journeys through the desert. However, admirers of Saint Anthony also discovered his last solitude. Those who sought his prayers and instructions began to come to him in large numbers. They brought the sick to him; he prayed for them and healed them.

Saint Anthony had lived in the desert for about seventy years. Against his will, the proud thought that he was older than everyone here began to confuse him. He asked God to remove this thought from him and received a revelation that one hermit had settled in the desert much earlier than him and was serving the Lord more than him. Anthony got up early in the morning and went to look for this ascetic unknown to the world. I walked the whole day and did not meet anyone except desert animals. An immense space spread out before him, but he did not lose his hope. Early in the morning he went again. A she-wolf flashed before his eyes, running towards the stream. Saint Anthony approached this stream and saw a cave near it. At the sound of his footsteps, the door to the cave closed tightly. Until noon, Saint Anthony called out through the door to the unknown ascetic and asked to show him his face. Finally, the door opened and a very old man, completely white with gray hair, came out to meet him. It was Saint Paul of Thebes. He had already lived in the desert for about ninety years.

After the brotherly kiss, Paul asked Anthony: “What is the condition of the human race? What kind of government is there in the world? Are there still idolaters left? The end of persecution and the triumph of Christianity in the Roman Empire was good news for him, but the emergence of Arianism was bitter news. While the elders were talking, a raven came down to them and laid down some bread. “The Lord is generous and merciful,” Paul exclaimed. “This is how many years I have received half a loaf of bread from Him every day, but now for the sake of your coming He has sent a whole loaf of bread.”

The next morning, Paul revealed himself to Anthony that he would soon depart from the world; therefore, he asked Anthony to bring to him the mantle of Bishop Athanasius in order to cover his remains with it. Anthony hastened to fulfill the desire of the holy elder. He returned to his desert in great excitement and to the questions of his brother monks he could only say: “Sinner, I considered myself still a monk! I saw Elijah, I saw John, I saw Paul in heaven." On the way back to Saint Paul, he saw him ascending to heaven among a host of angels, prophets and apostles.

“Why, Pavel, didn’t you wait for me? - Anthony exclaimed. “I recognized you so late and you are leaving so early!” However, when he entered Paul's cave, he found him silent and motionless on his knees. Anthony also knelt down and began to pray. After several hours of prayer, he was convinced that Paul was not moving because he was dead. He reverently washed his body and wrapped him in the mantle of St. Athanasius. Suddenly two lions appeared and with their claws dug a rather deep grave, where Anthony buried the holy ascetic.

He died at a very old age (106 years old, in 356) and for his exploits earned the title of the Great. A monastery was founded on the site of his exploits.

In the “Lives of the Saints” of St. Demetrius of Rostov it is mentioned that the relics of St. Anthony were discovered and transferred to Alexandria in 561 under Emperor Justinian, then around 635 they were transported to Constantinople. In 980 they were transferred to the city of Arles in Gaul (present-day France), to the church of St. Juliana. However, in the monastery of St. Anthony they believe that the relics of this saint of God were not discovered, and are now hidden in the monastery church named after him [1].

The Monk Anthony founded hermit monasticism. Several hermits, under the guidance of one mentor - Abba, lived separately from each other in huts or caves (monasteries) and indulged in prayer, fasting and labor. Several monasteries united under the authority of one abba were called a monastery. But even during the life of Anthony the Great, another kind of monastic life appeared. The ascetics gathered in one community, carried out joint labors, each according to their strength and abilities, shared a common meal, and obeyed the same rules. Such communities were called cenovia or monasteries. The abbas of these communities began to be called archimandrites. The Monk Pachomius the Great is revered as the founder of cenobitic monasticism.

ANTONY THE GREAT

St. Anthony the Great. Fresco c. Panagia Arakou in Lagoudera (Cyprus). 1192

St. Anthony the Great. Fresco c. Panagia Arakou in Lagoudera (Cyprus). 1192 (Egyptian) [Copt. ; Greek ̓Αντώνιος ὁ Μέγας] (c. 251 - c. 356, Middle Egypt), St. (mem. January 17), founder of the Orthodox Church. monasticism. Information about it is contained in chap. arr. in the life written by St. Athanasius the Great, presumably in 357, in Greek. versions of Apophtegmata Patrum, in Copt. collection of sayings by A.V., in “Lavsaik” and “History of the Monks”, in the work of the blessed. Jerome “On Famous Men”, in the church historians Socrates and Sozomen, as well as in the Arab-Jacobite synaxar.

A.V. b. in the village Koma (modern Kiman el-Arous, near the city of El-Wasta) in a family of wealthy pious Coptic Christians. From childhood, A.V. visited the temple and listened carefully to everything that was read and sung in the temple. According to St. Afanasy, A.V. refused to learn to read and write (Athanas. Vita Antonii // PG. 26. Col. 841) and lived in his parents’ house, not wanting to get close to any of his peers. At the age of 18 or 20, he lost his parents and was forced to take care of his younger sister. One day in the temple he heard Christ’s words about spiritual perfection addressed to a rich young man: “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come and follow Me” (Matthew 19:21 ) - and did as he was told: he gave the inherited land plot of 300 aur (over 80 hectares) to the residents of his village, sold his property and distributed the money to the poor, leaving a small part for his sister. Having heard in the temple the Savior’s commandment not to worry about tomorrow (Matthew 6.34), A.V. distributed the remaining property and assigned his sister to be raised by “famous and faithful virgins” (Greek γνωρίμοις καὶ πισταῖς παρθένοις - Athanas. Vita Antonii / / PG. 26. Col. 844), and he himself began to lead a monastic lifestyle near his village. At the same time, A.V. visits the “zealots” (σπουδαῖοι) and learns from them the life of an ascetic, noting the special merits of each of them in the class. virtues and spiritual activity: non-anger, prayer, vigil, knowledge of the Holy. Scriptures, etc. By “zealots” we most likely should understand the generation of ascetics preceding A.V., who labored near the villages. Then A.V. retires to the tomb, which was apparently located not far from his native village. In the 9th chapter. Life, the hagiographer describes in detail how A.V., asceticizing in this tomb, struggles with demonic obsessions. OK. 285 A.V. settles in an abandoned fortification (παρεμβολὴν ἔρημον) on the opposite bank of the Nile and lives there as a recluse for 20 years. St. Athanasius reports that many wanted to imitate his asceticism, and some of his acquaintances came to him and “forcibly broke and opened the door” to his home. A.V. was forced to break his seclusion. Gradually, on Mount Pispir (modern Deir el-Meymun) a colony of hermits is formed around A.V. (c. 305), he visits the brethren living in Arsinoe. A.V. came to Alexandria twice: during persecution under the emperor. Maximina (c. 308), when he, himself ready to accept martyrdom, visited and strengthened Christians imprisoned, and during the Arian persecution in 337/38. Describing the 2nd visit of A.V. Alexandria, St. Afanasy seeks to emphasize the increased social significance of the ascetic. It was probably then that A.V. visited Nitria and, together with St. Ammon of Nitria founded a monastic settlement in Kellia. OK. 313 A.V. with 2 disciples, according to “Lavsaik”, with Makarios and Amatas, moved to the mountainous region in the so-called. Eastern desert, most likely at the foot of Mount Kulzum, 30 km from Red Cape, where the monastery named after A.V. (modern Deir el-Qaddis Antwan) is now located. St. Athanasius calls this place the “inner mountain” (τὸ ἔνδον ὄρος), considering Pispir an “external” mountain, which A.V. often visited, instructing the monks who labored there. It is known from life that representatives of all layers of Egypt came to A.V. society: from the poor to the state. high-ranking officials, in Chapter 81. life of St. Afanasy mentions the correspondence of the ascetic with the emperor. Constantine and his sons Constantius and Constantius. Together with Macarius and Amatas, A.V. lived in the “inner mountain” for another 40 years and bequeathed to his disciples to bury him secretly.

Venerable Anthony the Great and Paul of Thebes. Painting of the Cathedral of St. Monastery. Anthony the Great. Egypt. XII century

Venerable Anthony the Great and Paul of Thebes. Painting of the Cathedral of St. Monastery. Anthony the Great. Egypt. XII century

Currently time in zap. science is generally accepted that A.V. was not the first monk and he can be considered the father of monasticism only conditionally, Ch. arr. thanks to the subsequent wide dissemination and popularity of his life. St. Athanasius does not talk about A.V. as the first monk and mentions that before A.V. “there were still few monasteries in Egypt, and the monk did not know the great desert at all” (Chapter 9), probably meaning under the “monasteries” are the cells of individual ascetics. At this time there were other groups of monastics, for example. so-called sarabaitae and remnuoth, which are known from the denunciations of their asceticism by the blessed. Jerome (Epist. 22.34) and St. John Cassian (Collationes. XVIII 3. 2). In a papyrus dated 324 (P. Coll. Youtie 77), a certain mon is mentioned. Isaac, who labored in the village. Karanis (Middle Egypt) or near it. There, on Wed. In Egypt, not far from Pispir, there was a community of Melitian monks, with whom A.V., according to his life, did not maintain any contact, considering them schismatics.

The name of A.V. “became a link that connected all the individual hermits who wandered in unknown places into fraternal communities” (Lobachevsky, p. 17), his life became a role model for numerous ascetics both in Egypt and abroad. It is known that after the death of A.V., the disciples labored in the monasteries of N. Egypt, among them was St. Macarius of Egypt, founder of monastic life in the Skete (modern Wadi en-Natrun).

St. Anthony the Great. Mosaic of the Cathedral of Pammakaristos Monastery (Fethiye Jami) in K-pol. OK. 1315

St. Anthony the Great. Mosaic of the Cathedral of Pammakaristos Monastery (Fethiye Jami) in K-pol. OK. 1315

The great spiritual authority that A. V. enjoyed in subsequent generations of monks is attested to by later hagiographical sources, for example, in “Lavsaik” it is said that when the Alexandrian youth Eulogius turned to the ascetics living in his neighborhood with questions , they told him: “The Great is still alive, go to him,” meaning by “Great” A.V. In the life of Shenoute (chap. 68-69) Egypt. mon. Shenoute is asked: “Are there monks in this generation like Blessed Anthony?” - and he answers that even if all the monks of this time come to one place, they will not make up one A.V.St. Athanasius wrote that “a rumor reached Spain, Gaul, Rome and Africa about a man who was hiding and living in the mountain” (Ch. 93). Blzh. Augustine in his Confessions gives an example of how 2 Rom. An official in Treveri (modern Trier) read a book in which the life of A.V. was described, and it changed their lives (Confess. VIII 14-15). The life of A.V. played a certain role in turning to Christ. faith and the blessed one himself. Augustine (Ibid. 29).

Historical value of the main sources about A.V., ch. arr. life, has long been questioned by the app. scientists. So, according to G. Weingarten, this is a later work, depicting not real events, but a monastic ideal. It was emphasized that rhetorical figures are used in the life (Ch. 74-80), the teaching of A.V., set out there, has parallels with the treatises of St. himself. Athanasius, and the saint expresses his views here. However, St. Athanasius in his treatises could convey what he heard in conversations from A.V. The opinion was expressed that the author of the life was St. Serapion of Tmuis, and St. Afanasy later revised the text of the life (M. Tetz). But the attribution of this text to St. Serapion was not supported. The fact of writing the life of A.V. St. Athanasius is attested by the ancient patristic tradition; he is mentioned, in particular, by Saints Gregory the Theologian, John Chrysostom, Blessed. Jerome, St. Ephraim the Syrian. G. Durris, who compared evidence about A.V. from Apophtegmata Patrum and the Life and discovered discrepancies between these sources, tried to show the subjectivity of St. Athanasius in the image of A.V. But the discrepancies found may be associated with the genre originality of the life, as well as with the fact that St. Afanasy, who knew A.V. well, could update certain points that were not reflected in other sources. Sire. the version of the life of A.V. in a number of places diverges from the Greek. life It was assumed that Sire. version was translated from the now lost Copt. (T. Barnes) or, rather, from the Greek. text (R. Drage), written for Copts. population of Egypt and containing a significant number of “copticisms”. Drage and Barnes insisted on sire priority. version in relation to the “Life” of St. Afanasy, however, this t.zr. did not find serious support; Louise Abramovsky, R. Lawrence, D. Brakke and others opposed it. Preserved in the Said dialect of Copt. the version of the life of A.V., published in 1949 by J. Garitt, is very close to the famous Greek. the text of the life, and the pre-Metaphrast edition. However, there are Copts. fragments of the life of A.V., also published by Garitt, which contain another version of the life. Unpublished Arabic works are also known. and Ethiopian. versions of the life, which, according to preliminary research, go back to a different tradition than the well-known life of A.V. St. Afanasia. In cargo. traditions, there are 4 editions of the life of A.V. The oldest brief one is preserved in a manuscript of the 9th century. and is presumably a translation of the Greek. original earlier than the 8th century. (published in Tbilisi in 1994). 2nd short edition, known from a 10th century manuscript, presumably translated from Greek. in the 8th century (not published). The 3rd lengthy edition is known from an 11th century manuscript. (published in Tbilisi in 1975). The 4th (Metafrast) edition was preserved in a manuscript of the 12th/13th century. and is a translation of the life of A.V., made by St. Euthymius Svyatogorets (XI century) (not published).

To the glory. The language of A.V.’s life was presumably translated in Bulgaria approx. 900 Researchers explain the appearance of the translation of the life of A.V. primarily by the anti-Aryan episodes that are present in it, and compare it with the translation of words against the Arians by St. Athanasius of Alexandria, made by Konstantin Preslavsky. The name of the translator of the life is probably John, since the afterword of the life is in Serbian. list of the 14th century (GIM. Khlud. No. 195) is entitled “John, the unworthy presbyter, who changed this.” It also says that the author was encouraged to begin the translation by John, “who was the patriarch of the Bulgarian land.” Dr. the lists in the afterword talk about the archbishop. John and do not contain the name of the translator. Most likely, the initiator of the translation should be understood as John the Exarch. In Bulgaria written monuments A.V. is also mentioned in the Eulogy to Cyril and Methodius (Kliment Ohridsky) and in the “Conversation” of Kozma the Presbyter (10th century). In Rus', the life of A.V. was already known by the 2nd half. XI century and is believed to have served as a model for the writing of St. Nestor's Lives of St. Theodosius of Pechersk. A.V. is also mentioned in PVL (1074). He knew well the life of A.V. and Ephraim, the author of the Life of Abraham of Smolensk. The translation of the life of A.V. John the Presbyter is included in the VMC Met. Macarius on January 17 However, there is another translation of the life of A.V. in the lists of the Yuzhslavs. and Russian origin XIV-XVII centuries, made in the 2nd half. XIV century In Bulgaria. Another, abbreviated version of the life of A.V. is placed in the “Book of Lives of Saints” by St. Demetrius of Rostov. Dr. a version of the abbreviated version of A.V.’s life was published by I. Franko. There is also a known translation of a short life into Western Russian. language (“prostu movu”), possibly drawn from Latin or Polish, as part of the Menaion of Chetya, written in 1669 for abbots. Kuteinsky Monastery of Job (Vilnius. BAN. Lithuania. f. 19. No. 82).

Several people have reached us under the name A.V. creations. In Arab. version, a corpus of 20 messages translated in the 17th century has been preserved. in lat. language of the Maronite Abraham of Echelen. Of these, only the first 7 messages can claim to be the authorship of A.V., since the rest correspond to those preserved in Greek. and sire. messages of Ammonas, a student of A.V. (F. Klein). However, there is no consensus regarding the authorship of these 7 messages, although most scientists speak in favor of the authorship of A.V. The 7 messages were known under the name A.V. Jerome, who in his op. “On Famous Men” names A.V. as their author. Lat. (XV century) and cargo. (published in 1955) translations of the messages were probably made from the now lost Greek. text. There are Copts. version of the messages, containing the full text of one message, and fragments of 2 more (the beginning of one and the end of another). Quotes from the messages of A.V. were found in the works of the monks Shenoute and Besa. In addition to mentions from the bl. Jerome and St. Athanasius, there is also indirect evidence of the epistolary heritage of A.V. So, in Greek. life of St. Pachomius reports that A.V. gave a letter to St. Athanasius through 2 Pachomian monks who went to Alexandria. “The Epistle of Amun” contains the text of A.V.’s message to Theodore, which was originally written in Coptic. St. Athanasius mentions A.V.’s letter to the stratilate Valerius (Duc of Egypt in 340-345) in his life, and in the “History of the Arians” about A.V.’s letter to the Arian bishop. Gregory (Hist. arian. 14).

The main problem in interpreting the messages of A.V. is the fact that their author was familiar with the ideas of Origen. However, this issue has not been studied well enough, as has the question of other traditions in this corpus. In addition, the messages, according to some researchers, were written by a philosophically educated person, which does not agree with the image of A.V., known from the life of St. Athanasius and Apophthegmata Patrum. S. Rubenson expressed the opinion that the messages really belong to A.V., while the image of A.V. given in his life and Apophtegmata Patrum is greatly distorted. But the last 2 sources have enjoyed and enjoy much greater authority than the messages, the authenticity of which has been disputed for centuries. Based on an analysis of the vocabulary of the messages, V. Myshor attempted to establish a connection between them and the Gnostic library from Nag Hammadi, but this opinion did not receive universal recognition.

Under the name A.V., the Rules of Monastic Life in Arabic were also preserved. version, from which they were later translated into Lat. These Rules belong to A.V. modern. science denies it, but what remains indisputable is that this was not a set of recommendations, but a valid charter that regulated, for example, the life of the semi-hermit community of the Deir en-Nakloun monastery in Fayoum, the excavations of which were carried out by the Polish. archaeological expedition in 1986-1993.

The authorship of the chapters of the Greek remains an unresolved problem. "Philokalia", attributed to A.V. Rus. “The Philokalia”, in addition to the sayings of A.V. and certain messages attributed to him, contains a translation of the Rules of Anthony the Great, a chapter from the Greek. “Philokalia”, etc. “Questions from the disciples and the elder’s answers about some of the sayings of St. Anthony the Great,” the origin of which is also not entirely clear.

Source: life of A.V.: Athanase d'Alexandrie. Vie d'Antoine / Introd., texte crit., trad., notes et ind. par GJM Bartelink. P., 1994. (SC; N 400); trans.: Athanasius, St. Creations. T. 3. P. 178–289; Garitte GS Antonii Vitae versio sahidica. (CSCO; Vol. 117–118). Louvain, 1939–1967 [Copt. version]; Draguet R. La Vie primitive de S. Antoine conservée en Syriaque. (CSCO; Vol. 417–418). Louvain, 1980 [sir. version]; PG. 26. Col. 833–976; P.L. 73. Col. 125–170; Vita di Antonio/Ed. GJM Bartelink, trad. P. Citati e S. Lilla. Mil., 1974 [lat. version]; Apocrypha and legends from Ukrainian manuscripts / Arranging and explaining Iv. Franco. Lviv, 1896. T. 1. P. 191–197; Angelov B. From the Starata of Bulgarian, Russian and Serbian Literature. Sofia, 1967. Book. 2. pp. 106–129 [excerpts of glory. versions]; Le Synaxaire arabe jacobite (réd. copte) / Éd. R. Basset (PO. T. 11. Fasc. 5). P., 1904. P., 661–666 [ment. in the Arabic-Jacobite synaxar]; Apophthegmata Patrum, sayings of A.V.: PG. 65. Col. 75–88 [Greek alf. version]; Transl.: Memorable tales. pp. 11–18; Amélineau É. Histoire des monastères de la Basse-Égypte // Annales du Musée Guimet. [T.] 25. P., 1894. P. 15–45 [Copt. Sat. sayings of A.V.]; Transl.: Palladium, archim. Newly discovered sayings of St. Anthony the Great: (According to the Coptic collection of legends about the saint). Kaz., 1898; messages: PG. 40. Col. 999–1066, 1075–1080 [lat. lane Arab. housing]; Lettres de S. Antoine: Version géorgienne et fragments coptes / Éd. et trad. G. Garitte. (CSCO; Vol. 148–149). Louvain, 1955 [cargo. and Copt. versions]; Halkin F. Epistula Ammonis episcopi. Brux., 1932. P. 97–121 [Message of A.V. in the Epistle of Ammon]; Rules of monastic life: Mokbel A. La Règle de Saint Antoine le Grand // Melto. Recherches/Univ. Sainte-Esprit. Kaslik. 1966. 2e année. P. 207–227 [arab. text]; PG. 40. Col. 1065–1074 [lat. transl.]; Hieronymus. Devir. Illust. 88; translation of extracts from works: Philokalia. M., 1895, 1992 r. T. 1. pp. 9–154

Lit.: Kazansky P. History of Orthodox monasticism. M., 1854. Part 1. P. 43-109; Weingarten H. Der Ursprung des Mönchtums im nachconstantinischen Zeitalter. Gotha, 1877. P. 10-22; Izvekov M. St. Anthony the Great // Kh. 1879. Part 2. pp. 66-130, 272-317; Arkhangelsky A. S. Creations of the Church Fathers in Old Russian. writing: Extracted. from manuscripts and experiments in historical-lit. studies. Kaz., 1889. T. 1. P. 1-8; Barsov N. Essays on the history of Christian preaching: Representatives of the moral-ascetic type of preaching in the East // ViR. 1889. T. 1. Part 1. pp. 247-255, 513-522; Shulthless F. Probe einer syrischen Version der Vita St. Antonii. Lpz., 1894; Troitsky I. Review of the sources of the initial history of Egyptian monasticism. Serg. P., 1906. P. 354-397; Stefan (Lobachevsky), priest. St. Anthony the Great: (His life, writings and moral and ascetic teaching). Od., 1906; Amélineau É. Saint Antoine et les commenсements du monachisme chrétien en Égypte // Rev. de l'histoire des religions. 1912. T. 65. P. 16-78; Reitzenstein R. Das Athanasius Werk über das Leben des Antonius: Ein philos. Beitr. z. Geschichte d. Mönchtums. Heidelberg, 1914; Bardy G. Antoine (Saint) // DSAMDH. T. 1. Col. 702-708; Klejna F. Antonius und Ammonas: Untersuchung über Herkunft und Eigenart der ältesten Mönchsbriefe // ZKTh. 1938. Bd. 61. P. 309-348; Antonius Magnus Eremita 356-1956 / Ed. B. Steidle. R., 1956. (Studia Anselmiana; 38); Dörries H. Die Vita Antonii als Geschichtsquelle // Wort und Stunde. Gött., 1966. Bd. 1. S. 145-224; Curly V., priest. St. Anthony the Great, his life, ascetic deeds and spiritual instructions: Course. op. / MDA. Zagorsk, 1969. RKP.; Anthony (Kostov), ​​bishop. Provatsky. St. St. Anthony the Great: Hagiological research: Cand. dis. / MDA. Sofia, 1970. Rkp.; Anthony (Temnikov), abbot. Anthropology St. Anthony the Great: Course. op. / MDA. Zagorsk, 1971. RKP.; Marsha Bayde Mariam, deacon. The ideal of Christian life according to the teachings of St. Anthony the Great in connection with the teaching of St. Athanasius on deification: Course. op. / LDA. L., 1975. RKP.; Chitty DJ The Letters of St. Anthony: Transl. Oxf., 1975; Adams HWJ Saint Anthony of Egypt // Cistercian Studies Quarterly. 1979. Vol. 14. P. 156-170, 269-279; Santos Otero A. de. Die altslavische Überlieferung der Vita Antonii des Athanasius // ZKG. 1979. Bd. 90. S. 96-106 [242-252]; Bulanin D.M. Life of Anthony the Great // SKKDR. Vol. 1. pp. 132-135; Filaret (Gumilevsky). Teaching. Part 2. pp. 28-30; Myszor W. Antonius-Briefe und Nag-Hammadi-Texte // JAC. 1989. Bd. 32. S. 72-88; Guillaumont A. Anthony of Egypt, Saint // CoptE. Vol. 1. P. 149-151; Brakke D. The Greek and Syriac Versions of the Life of Antony // Le Muséon. 1994. T. 107. P. 29-53; Sidorov A.I. Ancient Christian asceticism and the origin of monasticism. M., 1998. S. 121-134; Khosroev A. On the authenticity of Anthony’s “Epistle” // aka. From the history of early Christianity in Egypt. M., 1997. S. 286-311; Rubenson S. The Letters of St. Antony: Monastisism and the Making of a Saint: (Revised and Enlarged Version). Minneapolis, 1995; Voitenko A. A. “Life of St. Anthony the Great" St. Athanasius of Alexandria and the beginning of Christian monasticism // VV. 2001. T. 60. P. 83-98.

A. A. Voitenko

Hymnography

In the Typikon of the Great Church. IX-X centuries (Mateos. Typicon. T. 1. P. 200) placed the troparion of A.V. according to the 50th psalm “Tὸν ζηλωτὴν ̓Ηλίαν τοῖς τρόποις μιμούμενος” ( ), which indicates special veneration of A.V. in the K-field. Studite Typicons - Studite-Alexievsky 1034 (GIM. Syn. 330. L. 135, 12th century) and Evergetid 1st half. XII century (Dmitrievsky. Description. T. 1. P. 393-394) - they are prescribed to perform A.V. service similar to the sixfold one (see Signs of the holidays of the month). The South Italian version of the Studite Rule - the Messinian Typicon of 1131 (Arranz. Typicon. P. 109) - indicates a service similar to the doxology, but with entrance at Vespers; at Matins, instead of the 2nd kathisma, 3 antiphons are indicated: “ ” (Ps 91), “ ” (Ps 96), “ ” (Ps 111). In the Jerusalem Typikons - in ancient copies (Dmitrievsky. Description. T. 3. P. 284), in the first printed Russian of 1610, in the one now accepted in the Russian Orthodox Church (Typikon. T. 1. P. 419-421), Athonite monasteries rey - memory of A.V. is designated as vigilant.

The following of A.V. has remained largely unchanged since the time of the Studio Charter. The Troparion “” is already contained in the Typikon of the Great Church, and it is also placed in the Menaions, arranged both according to the Studite and Jerusalem types. The canon of Theophanes A.V. of the 4th plagal, i.e. 8th, voice with the acrostic “̓Αντώνιον τὸν θεῖον εὐφημεῖν θέμις” (Anthony of the divine should be praised) is the same as and in studio Typicons and Menaions (for example: State Historical Museum Syn. 163. L. 161, 12th century - Gorsky, Nevostruev. Description. Dept. 3. Part 2. P. 46). The body of stichera as a whole has also not changed since the time of the Studite Charter, however, in the Jerusalem Menaions there are several stichera. more; among those contained only in the Jerusalem Menaion, stichera 2 have the inscriptions - “Anatolia” (in Russian Menaion - the hymn to the Lord who cried out little vespers; in Greek - the 4th stichera on the litia) and “Studitovo” (1st stichera on the litia) . The kontakion with the ikos of the 2nd voice “Τοὺς βιωτικοὺς θορύβους ἀπωσάμενος” ( ) of the Jerusalem Menaion does not correspond to the kontakion with the ikos of the Studite Menaion. The saddle body is not the same in Greek. and Russian Jerusalem Menaia; the studio Menaion contained only one sedalion A.V. Brought into Greek. printed Menaia 3 exapostilaria do not coincide with what is in Russian. Menaions, and differ from those contained in the studios. The sequence now accepted in the Russian Orthodox Church contains the canon of the Mother of God, St. John of Damascus in the 2nd tone with the acrostic “ ”, which is absent both in the ancient Studite and in the Greek now accepted. Churches Menaiah.

Other hymnographic texts of A.V. have been preserved in the manuscripts - the canon of the 2nd tone with the 2nd canto, without an acrostic (“Μοναστῶν ὑπέρλαμπρος φωστὴρ” - “The most shining luminary of the monks”; canon of the 4th plagal, i.e. 8- th, voice with the 2nd song, without an acrostic (“Τὸν πολιστὴν τῆς ἐρήμου” - “Founder of the desert”, with numerous variant readings; kontakion and ikos (“̓Εν τῷ ὕψει Κύρι ος" - "On high the Lord"), etc. ( AHG. T. 5. P. 279-308).

E. P. Tillless

Iconography

A.V. is depicted as an old man with a gray forked beard, leaving his chin open, dressed in a cassock and mantle, under the robe a Analav is often visible, a doll on his head, a scroll in his left hand, the right one raised in a gesture of blessing. Iconography of the saint in Copts. art different from tradition. Eastern Christian - A. is represented with a round beard. This type of image is stable and is found until the 18th century. (for example, an icon from the monastery of St. Anthony the Great).

The earliest image, presumably of A.V., is on a terracotta ampoule of the 4th-6th centuries. (British Museum. London). Among the venerables he is represented in the c. St. John the Baptist (No. 4) in Gülü Dere and Ayvalı Kilis in Goreme (Cappadocia), between 913 and 920; in New Tokali Kilise (Cappadocia), con. X century; in the naos of the katholikon of the Hosios Loukas monastery in Phokis (Greece), 30s. XI century - with a scarf on the head instead of a cockle; in the narthex c. Nea Moni on Chios, 1049-1055; in c. Asinu (Panagia Forviotissa) in Nikitari (Cyprus), 1105/6; in the Episcopal Church on the island of Thira, beginning XII century; in the Palatine Chapel in Palermo (Sicily), 50-60s. XII century; in the Cathedral in Montreal (Sicily); in c. Panagia Arakou in Lagoudera (Cyprus), 1192; in c. Holy Physicians in Kastoria (Greece), con. XII century; in the nave of the Enklystra of the Monastery of St. Neophyte in Paphos (Cyprus), 1196; in the narthex c. Ascension of Christ in Mileshevo (Serbia), before 1228; in c. Holy Apostles in Erdemli (Cappadocia), XIII century; in c. St. John Chrysostom in Geraki, con. XIII - beginning XIV century; in the monastery of Pammakaristos (Fethiye-jami) in K-pol, approx. 1315; to the south wall c. Vmch. George in Staro Nagorichino (Macedonia), 1317-1318; in c. Our Lady of Hodegetria in Pec (Yugoslavia, Kosovo and Metohija), c. 1337; to the south wall in the west parts c. St. Clement in Ohrid (Macedonia), 1378, etc.

A.V. is depicted on icons from the VMC monastery. Catherine in Sinai, ca. 945 and XIII century; on icons by Michael of Damascus, 16th century. (Byzantine Museum. Athens), 2nd half. XVI century, Crete (GIM), etc.; on miniatures of manuscripts from the Stavronikita monastery on Athos (43. fol. 10, 10th century); in the Minology of Basil II (Vat. gr. 1613. fol. 90, 321, 327; 976-1025); in the Barberini Psalter (Vat. gr. 372. Fol. 187, late 11th century); in the Lectionary (Vat. gr. 1156. fol. 187, 11th century); in the Synaxarion of Zechariah of Valashkert (Kekel. A. 648, 1030); in Minology 1034-1041. (Baltim. Cod. 16), etc.

Scenes from the life of A.V. are presented: in the Minology of Vasily II (Vat. gr. 1613. 976-1025), in the subjects “The Dormition of St. Ammon" (fol. 90), "The Dormition of St. Paul of Thebes" (fol. 321), "The Dormition of St. Anthony" (fol. 327); in the atrium c. Santa Maria Antiqua in Rome, 10th century. (2 scenes “The Temptation of St. Anthony”); in c. Sant'Angelo in Formis, last. Thursday XII century, “The Temptation of St. Anthony", "Visit to St. Anthony St. Paul of Thebes”, “Breaking of Bread by Saints Anthony and Paul of Thebes”, “Ascension of the Soul of St. Pavel of Thebes"; in c. San Sepolcro in Barletta (Italy), 12th century; in c. Our Lady of Matejce (Macedonia), 1355-1360; on the hagiographic icon by Fragias Kaverdzas, 17th century. (Collection of P. Kanelopoulos).

In the post-Byzantine period. In art, A.V. was often depicted with a staff in his right hand and an open scroll in his left, for example: on the icon by Andreas Pavias, 2nd half. XV century, from Kefalonia (B-ka Korgialenos); on an icon from the Dionysiates monastery, 17th century; on the icon “Saints Anthony, Euthymius and Savva” from the New Skete monastery on Mount Athos, 1766

Iconography of A. V. in Old Russian. painting follows Byzantium. samples: in c. Savior on Nereditsa in Novgorod, 1198-1199; in the painting of St. Andrei Rublev, 1408, on a pillar in the west. parts of the Assumption Cathedral in Vladimir; in the Nativity Cathedral of Savvin Storozhevsky Monastery near Zvenigorod, beginning. XV century; on the fresco of the Assumption Cathedral of the Moscow Kremlin, 1481; on the icon of the 3rd quarter. XVI century, Moscow (State Historical Museum), etc. The image of A.V. among the selected saints is often found in Russian. icons, for example: “Saints Anthony the Great, Constantine and Helen, Paraskeva Pyatnitsa, unknown martyr and the image of the Mother of God “The Sign””, middle - 2nd half. XV century (GRM); “Saints Euthymius the Great, Anthony the Great, Savva the Consecrated,” 15th century, Novgorod (Museum-apartment of P. D. Korin); “Selected Saints”, 1498, Novgorod, province (Russian Russian Museum); "Saints Nicholas, Anthony the Great and Athanasius of Athos", ser. XVI century, Rostov-Novgorod (CMiAR). The image of A.V. is presented on the hem of the “small” sakkos of Metropolitan. Photia, ser. XIV century (GMMC).

“Erminia” by Dionysius Furnoagrafiot, beginning. XVIII century, describes A.V. as an old man “with a short forked beard, but without hair under the lower lip to the chin, in a doll, holding a charter with the words: “Let not the satiety of the belly deceive you, monk; obedience with abstinence conquers demons” (Part 3. § 13. No. 1).

In Western Europe. In art, A.V. is depicted as an old man in monastic robes, often with a staff in his hand, for example. in the works of the Siena master “Madonna Enthroned with Saints Anthony and Catherine”, ser. XIV century (Pushkin Museum), and H. de Ribera “St. Anthony the Hermit”, 1647 (Pushkin Museum). Dr. attributes of A.V. are a book, a bell, for example. in the painting “St. Anthony" (metal carving), ca. 1470 or 1480 (Higher Polytechnic School. Zurich). Particularly popular were stories devoted to the theme of A.V.’s temptations, for example. in the works of Giovanni di Stefano (Sassetta) “Saint Anthony Tormented by the Devil,” 1400-1450. (National Pinacoteca. Siena), and Grunewald “The Temptations of St. Anthony" (right wing of the altar), 1512-1515. (Unterlinden Museum. Colmar, France), etc.

Lit.: Sauser E. // LCI. Bd. 5. Sp. 205-217.

N. V. Gerasimenko

Calling of God

After the death of his parents, Anthony remained the eldest. Caring for the household and his little sister fell on his shoulders. By that time he was quite an adult (according to ancient sources he was between 18 and 20 years old). A few months after he was orphaned, an incident happened to him that dramatically influenced his future life. One day, Anthony, according to custom and the desire of his heart, went to the temple. Along the way, I gave myself over to thought: I remembered the apostles who left everything and followed Christ, I remembered those believers who, when selling their property, brought the funds they had handed over and humbly laid them down before the Lord’s disciples.

St. Anthony the Great - feats and miracles

No sooner had he entered the threshold of God's temple than he heard words that sounded as if from the lips of the Redeemer Himself. These were words from the Gospel addressed to a rich young man, spoken by Jesus Christ (Matthew 19:21) and which formed the basis of one of the most important monastic vows - non-covetousness. Anthony took the meaning of these sublime words - whoever wants to be perfect must sell what they have and follow the Savior - as closely as if they were addressed to him personally. Leaving the temple, he immediately sold everything that he inherited from his deceased parents (and this was a lot: tens of hectares of fertile land alone), distributed part of the funds to local residents so that neither his sister nor himself would be disturbed, he left part of it to his sister, and He gave some of it to the poor.

St. Anthony the Great - feats and miracles

What happened next

Once again entering the temple of the Lord (shortly after what happened), Anonius heard other words from the Gospel that were based on Providence (Matthew 6:34) and again took them to himself. He immediately returned, distributed the remains of his property to the poor, entrusted his sister to the care of the virtuous virgins who lived in the monastery, and, settling down near his home, devoted himself to solitude and prayerful deeds. Hermitage Having barely embarked on the path of strict ascetic life, the Monk Anthony did not have the proper spiritual experience and needed the advice of wise people. For the sake of these advice, from time to time he left his place of solitude and went in search of those whom he had heard of as guardians of truth and virtue. Having received wise instruction from one or another righteous man, he returned and continued to practice asceticism. Step by step, enriching his experience with grains of taught wisdom and careful observations of the lifestyle of God's saints, he replenished it by observing himself: he listened to his own thoughts, thoughts, desires. At the same time, the Monk Anthony was engaged in physical labor. This is how he earned food and donated the surplus to those in need. Residents of the surrounding area, seeing Anthony's virtue, treated him with respect and love.

St. Anthony the Great - feats and miracles

Miracles through the prayers of the monk

Many of those present then received healing, and demons were cast out of some. In addition, with an inspired speech, the ascetic consoled those suffering and reconciled those in a quarrel; convinced someone to take the monastic path. From that time on, those who wanted to take the monastic path began to settle in the local mountains, and monasteries began to appear. Anthony, moved by the will of God, took spiritual leadership over them. Monasteries were mostly becoming obsolete in the same way as monasteries.

The ascetic exploits of the monk

Gradually, Anthony accustomed himself to more difficult feats. He often spent entire nights in prayer vigil. He ate once a day after sunset, but it also happened once every two days, and even once every four days. The only food he served was bread and salt, and he drank only water. As a rule, he slept right on the bare ground and covered himself with matting. Deciding to aggravate the feat of solitude, Saint Anthony retired to the tombs. Then, choosing one from several, he imprisoned himself in it, blocking the entrance with a large stone. He previously agreed with an acquaintance that he would bring him bread. While in the tomb, the saint experienced many temptations, but with help from above he managed to overcome them and not only remained on the path of salvation, but also became stronger in spirit and grew in spiritual age.

St. Anthony the Great - feats and miracles

According to some estimates, the Monk Anthony labored in the tombs for about 15 years, then, in 285, he retired to a mountain located east of the Nile. There he lived and worked, glorifying God, for 20 years. When he was still looking for where to set up his home, he discovered a fenced-in, completely neglected place. People haven't lived there for a long time; the place was filled with reptiles. But as soon as this deserted place became the place of residence and exploits of the monk, the reptiles left, as if some powerful force had expelled them from there.

Anthony, having taken care of food in advance and having with him a six-month supply of bread (he ate extremely poorly), took refuge inside (he got drinking water right there). Subsequently, bread was brought to him twice a year.

From time to time people came to him looking for a meeting, but they were not allowed inside the fence. Sometimes they spent several days outside. If it was God's will, Anthony talked with those coming through a small window. One day, regular visitors, without expecting it, heard a strange noise coming from behind the fence, as if there was a large crowd in the interior: knocking, screaming, groaning. Among this strange uproar, quite distinct words could be heard: someone urgently demanded that the saint get away from the desert and quickly. Having peered into the wall hole and not finding anyone outside the fence, those who heard realized that those knocking and screaming were demons. Frightened, the people naturally began to shout, calling Saint Anthony, and he, approaching the door from the inside, advised them to rely on God, not to fall into fear, and to leave. Over time, more and more people began to reach out to Anthony. Many sought to imitate his life and wanted to settle near him. One day, wanting to meet the holy pilgrim, people broke down the locked doors. And then Anthony went out to the crowd. By that time, he had spent about 20 years in voluntary captivity (in the fortress).

During the years of persecution

Around 308, under Maximian, another persecution of the Church was launched: Christian blood began to flow. When the holy martyrs were led to Alexandria, the Monk Anthony followed them. He was ready to die for Christ, but did not want to provoke the authorities on his own, contrary to Providence. During this period, he courageously served the confessors kept in prisons and mines. He supported those drawn to the judgment seat with words, calling for steadfastness in faith and zeal.

The judge, seeing the valor of Saint Anthony and the monks who were with him, ordered that they not appear at the court, and even leave the city altogether. Many then considered it best to hide. Anthony washed his clothes and the next day, as if challenging his tormentors, he appeared before the hegemon in everything clean. But God was not pleased with his quick death. After the martyrdom of Bishop Peter of Alexandria, the Monk Anthony left Alexandria and, secluded, devoted himself to asceticism in his monastery. Meanwhile, many sought a meeting with him: some for guidance, some for healing, some for other reasons. Seeing that people were walking and walking, he, seeking peace and not wanting to be thought highly of, decided to move to Upper Thebaid, where no one knew or expected him. But when he was sitting on the shore waiting for a passing ship, the Lord turned to him and said that if he really seeks peace, let him go to the inner desert. Due to the fact that Anthony did not know the way to the appointed place, the Lord commanded him to approach the Saracens, which he did. After three days of travel, Anonius saw a mountain surrounded by a plain on which several palm trees grew; Under the mountain there was a spring with cool and clean water. He liked the place; he realized that this was the very place that the voice from above had pointed to. Here Anthony stayed, set up a cell for himself, and devoted himself to prayer, contemplation of God and work. Subsequently, this mountain became known as Inner or Antonieva. The Saracens, passing along this route, delivered bread to Anthony. Over time, in order not to burden anyone with the delivery of food, Anthony cultivated a plot of land and sowed wheat. But people still came. Then he began to grow vegetables so that those who came after a difficult journey could strengthen their strength. When wild animals began to bother the monk with frequent damage to the garden, he, mercifully catching one, commanded him in the name of the Lord to tell the others so that they would no longer approach the crops and beds and cause harm. After this incident, the animals, all as one, began to avoid the gardens.

At sunset

When Anthony grew old and weak in flesh, the pious brethren begged him for permission to bring him vegetables, oil and olives once a month. According to the Life of the Saint, he gave to those who brought (as if paying) baskets that he made with his own hands. One day the brethren asked Anthony to visit their monastery, and he agreed. Along the way, they ran out of water and died of thirst. And then God, through the prayer of the saint, created a miracle: in the place where he prayed, a source of drinking water appeared. After spending a short time among the monastics, Anthony returned to the Inner Mountain and continued to perform his exploits there. However, from time to time he left this place for various reasons, for the sake of pleasing God. Gradually, more and more people began to turn to Anthony. He healed some, gave instructions to others. Over time, rumors about the great ascetic reached the ears of Tsar Constantine the Great and his sons. Those, wanting to receive wise instruction from the ascetic, wrote messages to him. Anthony refused to accept these letters, explaining to those present that one should be surprised not at the attention of the king and his sons who wrote the letters, but at God, who wrote the law and revealed himself through the Only Begotten Son. And only through the intervention of the monks, who represented to Anthony that those kings were helping Christians, but could be tempted if the messages were ignored, did Anthony send a response. Anthony learned about the approach of death in advance. Before his blessed death, he visited the monks who lived on the “Outer Mountain”, warned them that he would soon leave this world and gave them his last parting words. They began to tearfully beg him to stay and accept death in their monastery. But he refused and returned to the Inner Mountain. A few months later he fell ill, and just before his death he called two monks who lived with him (due to his extreme old age) and served him, said goodbye to them in a Christian way and bequeathed to bury his body in the ground. In 355 or 356 (memory day: January 17), the Monk Anthony peacefully departed to the Lord.

Spiritual heritage

Anthony the Great was not a church writer in the traditional sense of the word. Despite this, many of his teachings, compiled by one or another good-lover, have reached us. Other benefits include: Instructions of St. our father Anthony the Great about life in Christ, Questions from St. Sylvester and answers from St. Anthony, A Word about the vanity of the world and the resurrection of the dead, Messages to the brethren living everywhere, The Rule of Hermit Life, About good morality and holy life, in 170 chapters, Letters, Sayings of St. . Anthony the Great and legends about him.