Job of Pochaev, Rev. Holy Reverend Job of Pochaev and the Pochaev Lavra

Some people hear the call of God in their hearts from childhood. Such was the Monk Job of Pochaev, who went to the monastery as a ten-year-old boy. Truly, it was a life entirely dedicated to the Lord.

Biography of Job Pochaevsky

The future saint (before monasticism he bore the name Ivan Zhelezo) was born in Ukraine, little is known about his parents - they were small landowners who led a pious life. There were priests in the family.

For a short stay in the Ugornitsky monastery, the young monk earned the love of the brethren, was appointed abbot. At the age of 30, he was ordained a priest. The fame of him spread throughout the region, people reached out to the monk for help and advice.

Job of Pochaevsky gave soul-saving advice to everyone. In the middle of the 16th century at the request of Prince Ostrozhsky, Job was transferred to the Exaltation of the Cross Monastery. After serving there as abbot for several years, the saint began to be weary of his duties.

Prayer feats

The day came when the monk secretly moved to the Pochaev Monastery. There he retired to his favorite cave, where he spent several days - on his knees he prayed for all sinners. The Monk Job of Pochaevsky was elected abbot in his new place. He had to combine monastic exploits with public duties. He did not shy away from the hard physical labor: planted trees, strengthened the dam. At the same time, he wore chains (metal rings on his legs).

For more than half a century, he ruled the holy Pochaev monastery. However, he still found time for monastic solitude. Even during the earthly life of Job Pochaevsky, miracles happened around him. So, once he was in a cave for prayer, at that time the icon, placed at the entrance, began to radiate a beautiful radiance, which lasted for several hours. In the cave, traces of kneeling prayer are still visible.

Not a single idle word escaped the monk's lips; all his thoughts were occupied with the unceasing Jesus Prayer and the good of others. Meek, merciful, he always showed love for his brothers in the monastery.

Departure from life

Saint Job of Pochaev died at the age of more than a hundred years. He managed to predict his day of death in advance, like many righteous people. The death was quiet, painless. His body had been in the ground for several years. Then they began to notice a glow over the grave, and Job Pochaevsky himself appeared in a dream to the Metropolitan of Kyiv and asked to open the relics.

During the gathering of many people, the incorruptible body was removed from the tomb, it was transferred to the temple Life-Giving Trinity. In the life, which his disciples began to compose immediately after the death of the saint, there are many testimonies of healings. And today he gives blessed miracles to those who ask in faith.

The Orthodox Church sings the troparion to Job of Pochaevsky three times a year, serves him a litia - on the day of his death, the finding of relics and glorification. On this day, the canon and other prayers to the reverend are read. It is believed that it is on holidays that an appeal to a saint will have special power.

Miracles near the relics

Job of Pochaevsky is still known for many miraculous deliverances from ailments.

• The abbot of the monastery where the monk lived fell ill with an incurable disease. The saint appeared to one of the pilgrims, passed through her a cloth saturated with the world. Having attached the shrine, hegumen Dosifey became healthy.
• A large monetary donation to the monastery was recorded, which was made by Ivan Lobos - he was healed after praying at the tomb of the saint.
• Not only Orthodox, but also Catholics came. A strong fever left the Polish Count Yavorsky; G. Volyansky's rheumatism stopped, and I. Ligurri, a gunsmith from Italy, also received healing.

According to the monastery chronicles, only from 1719 to 1830. more than 500 miracles were performed. They happen even today.

What do they pray to Saint Job

What do parishioners pray to Job Pochaevsky? Everyone brings their own trouble. Many ask for healing from bodily infirmities. The saint helps to achieve spiritual perfection, to arrange worldly life, if it is pleasing to the Lord, and delivers from grave temptations. The cave where he prayed is still preserved.

The relics of the saint are in cave temple, under the Cathedral of the Assumption Holy Mother of God. This is where pilgrims flock to. Today there is an opportunity for visitors to stay for a couple of days in a hotel at the holy monastery. This is done so that you can confess and take communion in a holy place, pray longer about your troubles. The sums taken are small, but the spiritual benefit from such a trip will be very large - after all, the Mother of God herself appeared in the Pochaev Lavra. God bless you!

Prayer to the Monk Job of Pochaev

O Reverend Father Job, God-wise mentor of the monks of a hard-working life, meekness and abstinence, purity and chastity, brotherly love and poverty, patience and vigilance from early youth to late old age, tireless ascetic, great zealot and unstoppable champion of the Orthodox faith, the lands of Volyn and Galicia shone with divine light and invincible defender of the holy Pochaev monastery! Look with the eye of your mercy on us unworthy of your children, who diligently resort to you all the days and to these God-loving people, gathered before your spirit-bearing and multi-healing relics and reverently fall down to those, and ask for your intercession to the Almighty Lord of them and to us all, even to belly and piety, useful and useful: heal the sick, encourage the faint-hearted, console the grieving, intercede for the offended, strengthen the weak and those who are downcast, raise up, all of you, given grace to you from God, grant according to every need and need, for the salvation of the soul and for the health of the body . Offer up, servant of God, your almighty prayer, may peace and silence, piety and prosperity be taken out in our country, truth and mercy in the courts, wisdom and good progress in councils, may fidelity be affirmed in good people, but fear and fear in evil , in a hedgehog stop them from evil and do good, so that in our country the Kingdom of Christ grows and multiplies, and may God be glorified in it, wondrous in His Saints: to Him alone is due all glory, honor and worship to the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever. Amen.

(Iron (Zalezo) Ivan Ivanovich, in the schema John; c. 1551, place Otynia (modern Kolomysky district of Ivano-Frankivsk region, Ukraine) - 10/28/1651, Pochaev monastery), St. (commemorated on May 6, August 28, October 28, October 10 - in the Cathedral of the Volyn Saints, on the 3rd Week after Pentecost - in the Cathedral of the Galician Saints), Pochaevsky, hegum. Pochaev in honor of the Assumption of St. Virgin Mon-rya.

In con. 18th century (according to N. I. Petrov, c. 1791, according to the priest V. Levitsky, c. 1773) in anticipation of the canonization of I. catholic. The Church of Pochaev's Basilians published (undated) the Life of I. The publication reports that the Life was compiled by the disciple I. hieromonk. Dositheus, who was brought up under the spiritual guidance of the reverend. One of the sources of the printed Lives of Life was the manuscript “The Book of Miracles, with the images of the miraculous Mother of the Most Pure and others, also with the relics of the blessed elder Job Iron, which occurred, confirmed by an oath, both ancient and those that in past years, by the will of God, were accomplished.” For the first time, the "Book of Wonders ..." is mentioned in the instructions dated August 30. 1695, given to those named to the Lutsk cathedra, ep. Dionysius (Zhabokritsky), then still Orthodox, during his arrival in Pochaev to the rector of the Pochaev monastery Joseph (Dobromirsky). Dionysius (Zhabokritsky) insisted that all miracles entered into the book be confirmed under oath. Recent events, noted in the collection, are dated 1726 (at the end of the 19th century, the lists of the “Book of Miracles ...” were kept in the archive of the board of the Volyn Palace of Justice). The most important source Biography I. is an anonymous Uniate. Sat. "Mount Pochaevskaya ..." ("Góra Poczajowska ..."), dedicated to Ch. arr. history of the miraculous Pochaev Icon of the Mother of God. The collection, first published in 1742, was reprinted several times with additions and minor changes in Church Slavonic and Polish. languages, latest edition appeared ca. 1815-1820 In this book, I. is mentioned in connection with the history of the Pochaev Icon of the Mother of God, as well as in the story of the ark with the relics of the military center. Varvara, donated to the monastery by the Lutsk-Ostroh Uniate. ep. Iosif Vygovsky (1712-1737) and placed next to the cave by I.

Materials related to the management of I. Pochaev Monastery are contained in the archive of the Pochaev Lavra (IR NBUV, State Administration of the Ternopil region). Documents related to the litigation of the Pochaev monastery, when the monastery was ruled by I., are in the archives of the Lutsk and Kremenets city courts (TSGIAK. F. 22, 25, 26, 28), a number of court cases are stored in the Ternopil region. archive. This source for the study of I.'s biography was first used by archim. Ambrose (Lototsky) and prot. Andrey Khoynatsky. A number of documents related to the life and work of I. were published by N. I. Teodorovich and the priest. V. Levitsky.

Biography

The saint came from a small gentry family. From the monument of the Pochaev Monastery, it is known that I.'s father was called Ivan, his mother was Agafia, they lived not far from Kolomyia (TsGIAL. F. 201. Op. 4b. D. 271. L. 1-2; record of I. The commemoration book dates from 1641, probably compiled by I. himself). According to some testimonies, the parents of the monk at one time lived near the villages. Ugorniki (on the site of the modern Novoselki tract; see: Khavlyuk. 1996. P. 15). It is generally accepted that the homeland of I. was places. Otynia (Otynia) near Kolomyia. In the family of I. there were persons of the clergy. When I. headed the Pochaev monastery, in the parish Christmas-Bogoroditskaya (Prechistenskaya) church. in St. Pochaev was served by a priest. Jacob Iron, who experienced harassment from local magnates and by 1642 was deprived of his place.

At 10 years old, i.e. approx. 1561, I. Zhelezo entered the Ugornitsky Preobrazhensky Monastery. There are different opinions about the location of the monastery. It could not be the Ugornitsky monastery in modern times. With. Ugorniki (Kolomyisky district), since the monastery in the name of St. Archangel Michael in the village was founded by St. Job (Knyaginitsky) in 1603. The version of the existence of a monastery in Ugorniki at an earlier time cannot be completely ruled out, but nothing is known about such a monastery. At a considerable distance from Ugorniki, on the border of Galicia and Bukovina, on the banks of the river. Seret, between the city of Terebovlya and modern. With. Podgora (Terebovlyansky district, Ternopil region), there was a Ugornitsky (Podgoryansky) Preobrazhensky husband. mon-ry, to-ry at the turn of the XVI and XVII centuries. referred to as old. Historians attribute its foundation to the middle. 16th century In 1635-1639. it was rebuilt in stone (Yavorsky G. Ternopil encyclopedic vocabulary. Ternopil, 2004. T. 4. S. 481-482). Apparently, initial period ministry I. (c. 1561-1571) is associated precisely with this mon-rem near the places. Terebovlya, the center of a separate eldership. Two more cloisters of the 16th-17th centuries are known. with similar names: Ugrinovsky Preobrazhensky husband. a monastery (mentioned under 1611 in the Life of St. Job (Knyaginitsky), was located in the modern village of St. Ugrinov, Kalush district, Ivano-Frankivsk region) and the Ugrian Trinity husband. monastery (located in the modern village of Ugorsk, Shumsky district, Ternopil region). In the 19th century there was a legend that I. for some time labored in the Ugrian Trinity Mon-re and dug caves there with his own hands (Dermansky mountains, Antonovets forest and stack-like hills of the Kremenets mountains // Volyn GV. 1868. No. 74/75).

As reported in the Life of I., the rector of the Ugornitsky monastery received Ivan with love and instructed the ecclesiarch to teach him "church obedience", that is, liturgical reading and singing. However, the saint was not satisfied with this obedience and tried to "serve each of the least monastic workers", thanks to which he gained universal love. In the 2nd year of his life in the Ugornitsky monastery, 11-year-old Ivan "for his good morals" was tonsured a monk by the abbot with the consent of the brethren. According to Fr. A. Khoynatsky, I. was ordained a priest after reaching the age of 30, according to common in Western Russian. monks of tradition. Over time, the saint took the great schema with the name John. The fame of the ascetic spread throughout Galicia and Volhynia, attracting many people to the Ugornytsya Monastery who wished to receive instruction from the monk. Among the visitors were simple and noble, poor and "deliberate grandees" who turned to the monk "for the benefit of the soul."

hymnography

I.'s first services are believed to have been composed immediately after his canonization. According to Prot. A. Khoynatsky, who referred to the archive of the Pochaev Lavra, in the beginning. 10s In the 18th century, during the Orthodox period in the history of the Lavra, a small printing house operated in it, publishing prayer chants in honor of I. ( Khoynatsky A.F., prot. Western Russian church union in its worship and rituals. K., 1871. S. 35; Ambrose (Lototsky). 1878. S. 32-33; modern researchers A. A. Romanova, Yu. Tikhovsky question the existence of the Orthodox Church. printing house in Pochaev Mon-re). After the monastery fell into the union, these sheets were reprinted by the Basilians in the printing house of the Pochaev Monastery, founded in the beginning. 30s 18th century Not later than 1773, the Pochaev Uniate monk Dubyna-Knyazhinsky compiled a service and an akathist to I., which were kept in handwritten form in the archives of the Lavra in con. 19th century As Prot. A. Khoynatsky, in its spirit and style, the service of I. is “completely Orthodox” (Khoynatsky. Western Russian Church Union. 1871, pp. 435-437). In 1820, the Pochaev Basilians compiled a new Akathist I. (IR NBUV. F. 1. No. 4072. L. 40).

A number of prayer songs are known in honor of I. Nesk. hymns, composed in 1736, 1755 and 1768, were included in the collection. "Book of Wonders...". Chant of 1768 in Ukrainian. bookish language, according to the priest. V. Levitsky, may have Orthodoxy. origin. There are 3 songs dedicated to the miraculous rescue of the Pochaev Monastery from the Turks on July 23, 1675 (in Ukrainian): “Sing merrily, hit with your forehead ...” (published: “Mount Pochaevskaya”. Pochaev, 1742), “The entire universe countries ”(published: Songs about the Most Holy Theotokos. Pochaev, [c. 1773]; Bogoglasnik: Reverent Songs. Pochaev, 1790-1791, 1805, 1825); in several editions of Sat. "Góra Poczajowska..." 18th century the song “Shepherds Grazed the Sheep on the Mountain” is placed, in which the appearance of I. in 1675 is also mentioned.

According to legend, the first Orthodox Akathist I. was written by an unknown monk of the Pochaev Lavra in the 30s. XIX century, but was not approved by the hierarchy and was read by the monks in private. Perhaps, we are talking about the use of the inhabitants of the Uniate Lavra. akathist 1820 New, Orthodox in content, the akathist and service I. wrote Fr. A. Khoynatsky. The Holy Synod twice sent the texts for revision, after which, on July 27, 1883, a blessing was received for their publication and use (Popov A.V. Orthodox Russian akathists. Kaz., 1903. S. 327-331). In 1884, the akathist and the service were first printed in the printing house of the Pochaev Lavra, and republished there in 1889 with the addition of the Life of I. As noted by F. S. Spassky, the author strove to follow South Russian. traditions. Later, the Volyn and Zhytomyr archbishops made changes to the texts. Anthony (Khrapovitsky), for this reason, some historians (bishop Nikon (Rklitsky), E. Nikolsky and others) called him the author of the service I.

Arch.: NBUV IR. F. 231. D. 31; D. 38. L. 163-165; D. 47. L. 2-3; D. 65; GA Ternopil region F. 258. Op. 3. D. 1178. L. 1-6 rev.; F. 258. Op. 3. D. 12. l. 17 vol.; TsGIAL. F. 201. Op. 4b. D. 271. L. 1-2; TsGIAK. F. 22. Op. 1. D. 42; F. 25. Op. 1. D. 176, 177; F. 26. Op. 1. D. 41; F. 28. Op. 1. D. 78, 87.

Source: Mount Pochaevska, with the foot and miraculous image of the Blessed Virgin Mary, is honored, bright and clear to the whole world. Pochaev, 1742, 1757, 1793; Gora Poczajowska, słodką cudownie z niej wypływającą wodę, i obraz cudowny Marii Panny w Poczajowie. Poczajow, 1767, 1773, 1778, 1807, b. d. [ca. 1815-1820]; Life of St. Job (Iron). Pochaev, b. d. [ca. 1773-1791]; Service with an akathist to St. Job, the schema-monk John (Zhelez), hegumen and miracle worker of St. laurels of Pochaev: From adj. cr. his life, from his disciple heigum. Dositheus decommissioned. Pochaev, 1889; Alphabet by name and subject matters of the archive of the Pochaev Assumption Lavra for the time from 22 September. 1557 to 10 Oct. 1831 / Comp.: novice Lev. Pochaev, 1908; Materials on the history of the Pochaev Lavra / Ed.: V. Levitsky. Pochaev, 1911; Teodorovich N. I. Archive of the Pochaev Lavra. Pochaev, 1915. Vol. 1; Letters to Pochaivskoy Mother of God. Seeing a friend 1773 p. / Transcription, comment. Acknowledgments: Yu. Medvedik. Lviv, 2000.

Lit .: Muravyov A.N. The life of blzh. Job (Iron), hegumen of the Pochaev Lavra. Pochaev, 1860; Khoynatsky A.F., prot. Rev. Job, abbot of Pochaev, his life and glorification. Kamenets-Podolsky, 1871; he is. Genus Rev. Job, hegumen and miracle worker of Pochaev, in Pomyannikah of the Pochaev Lavra // Volyn EV. 1878. Ch. unofficial. No. 6. S. 252-256; he is. Materials for the biography of St. Job, abbot of Pochaev // Ibid. No. 17; he is. Rev. Job Pochaevsky and schema. Job (Knyaginitsky) // Ibid. 1879. No. 13; he is. From the memoirs and notes of a former novice of the Pochaev Lavra under the Basilians [Fr. Valerian] // Kholmsko-Warsaw diocese. vestn. 1879. No. 6. S. 95-98; No. 8. S. 135-142; he is. Orthodoxy in the West of Russia in its closest representatives, or Patericon of Volyn-Pochaev. M., 1888. S. 127-210; he is. Pochaev Lavra: East. description. Pochaev, 1897; Kulish P. A. On the meaning of St. Job, Pochaev abbot, in the history of Russian. life. M., 1876; Ambrose (Lototsky), archim. The legend of the Pochaev Assumption Lavra. Pochaev, 1878; Petrov N. I. Prp. Job (Iron), igum. Pochaevsky as a Spiritual Writer // Wanderer. 1883. No. 9. S. 3-22; No. 10. S. 179-204; No. 11. S. 373-381; he is. Ukrainian old times: Rev. Iov (Zalizo), hegumen of the Pochaivskyi, and priest of the saints of the Ukrainian church // Word: Gas. K., 1918. No. 35; Levitsky V. Life and work of St. Job (Iron) for the benefit of the Pochaev Lavra // Volynskie EV. 1914. No. 13. S. 205-208; Karvovsky I., prot. Rev. Iov (Zhelizo) // Spiritual Siyach. Kremenets, 1930. No. 19-22; Teodorovich T.P., prot. Pochaev Assumption Lavra and its shrines: East. feature article. Warsaw, 1930; Znosko K., prot. Life of St. Job, abbot and miracle worker of Pochaev. Warsaw, 1932; Lozov "yuk I. Long-standing Dubno monasteries. Dubno, 1994; Khavarivskiy B.V. Archive of the Pochaiv Monastir as a source of historical truth // Pochaiv Monastery in the context of the history of Ukrainian spirituality. people. Ternopil, 1995. S. 94-97; Havlyuk M. Ugornitsky monastery. Kolomiya, 1996; Zelinsky V., priest. Embrace of the Father. Pochaev, 2000; Savchuk P. O. Dubensky Khrestovozdvizhensky monastery. Rivne, 2002; Saukh P. Yu. Prince Vasil-Konstyantin Ostrozky. Rivne, 2002; Filvarkiv I. Oblogs of the Pochaiv Monastery by the Turks 1675 i coronation of the icon of the Mother of God of Pochaivskoy on engravings at the viddili of the LNB ministry im. V. Stefanik NAS of Ukraine // Zap. LNB. Lviv, 2003. VIP. 11. S. 381-394; Shkrab "yuk P. V. The monastic rank of the father of Basilians in the national life of Ukraine. Lviv, 2005; Kiselov R. Genre repertoire of Ukrainian vidans of the Pochaiv Assumption Monastery of the XVIII - 1st third of the XIX century // Visnik of Lviv University. Ser. " Bibliography". 2006. VIP. 1. S. 72-88; Onufry (Berezovsky), Met. Pastoral ministry of St. Job, abbot of Pochaev. K., 2007; Sobol W. A. ​​The ancient anonymous work "Preslavna gora Pochaivska" // Slavia Orientalis. 2007.vol. 56. No. 3. p. 387-398; Dudar V. L. Gromadsko-political and cultural impact of the Pochaiv monastery on the population of Volyn (XIX - mid-XX centuries): AKD. Pereyaslav-Khmelnitsky, 2008; Holy Dormition Pochaev Lavra: A Look Through the Ages. Pochaev, 2008; Bochkovska V.G. // Manuscript of that booklet of the Spadshchina of Ukraine: Archeographic heritage of unique archival and library funds. K., 2009. VIP. 13. C. 22-35; Gumenyuk S. M. Influx of the creativity of Iov Zheliz (Pochaivsky) on the molding of the moral and religious image of the Renaissance culture // Days of Science Philos. fak-tu, 2010: Mizhnar. Sciences. conf. (April 21-22, 2010): Are there any additional facts? K., 2010. S. 144-145.

V. G. Pidgaiko

Iconography

I. began to take shape after the acquisition in 1659 of his imperishable relics. The earliest known portrait of I., accepted by the Orthodox in 1831 from the Uniates after they surrendered the monastery, was dated to the end. XVII - beginning. 18th century (presumably kept in the sacristy of the Pochaev Assumption Lavra). It was first described in 1978 by P. N. Zholtovsky ( Zholtovsky P. M. Ukrainian painting of the XVII-XVIII centuries. K., 1978. S. 203). There was an inscription on the image: “Look more curiously at this icon, and weigh, whose person it is. Behold, he is Job, Spoke Iron, holy life, blessed after death ”(O. Conf. Lutsk, July 31 - 1 leaf fall 2002. Lutsk, 2002. P. 138-139).

Above the entrance to the cave c. in the name of I. in the Pochaev Assumption Lavra, a picturesque image of the monk, described by Archpriest. A. Khoynatsky, with a poetic inscription (verse) in 8 lines: "/" According to archpriest. A. Khoynatsky, it is this image that is the oldest ( Khoynatsky A., priest. Guide to Mount Pochaevskaya. Pochaev, 18954, p. 125; Holy Dormition Pochaev Lavra. 2007, p. 99). Stylistically, this is a copy of the 1st third of the 19th century. from an earlier (living?) portrait: I. is shown to the waist, half turned to the right, in a black monastic robe with 2 stars and with a light underside, a rounded dark cockle with a star on his head, Golgotha ​​on the paraman, a staff in his left hand, in his right - an expanded scroll with the inscription: "()" The saint has small, deep-set eyes, a large straight nose, sunken cheeks with wrinkles, a short gray beard. The personal is executed picturesquely, with black and white modeling, a halo in the form of an ocher contour was added later; grayish background.

Early engraved images of I. In the Uniat are known. period, a board was made for printing the image of the saint (woodcut print), transferred in 1880 from the Pochaev Lavra to the museum at the KDA (now in the NKPIKZ; see: Popov P. M. Woodcut doshki of the Lavra Museum. K., 1927 No. 1. Table XXXI; Catalog of Savings Memories. 2002. S. 68. No. 525). According to O. Shpak, this engraving board was carved at the end of the 18th century by the Uniate engraver Teodor Strelbitsky (Strzhelbitsky) ( Shpak O. Pochaivsky woodcut estampi mid XVIII - early XIX century // Volinska icon: past and restoration: Mat-li X international scientific conference Lutsk, 17-19 spring 2003. Lutsk, 2003. P. 138- 139; see also: Rovinsky Dictionary of Engravers, Stb. 639, No. 6. According to another version, the authors were the engravers Joseph and Adam Gochemsky, who worked in the 40-70s of the 18th century in the Pochaev Monastery ( Turchenko, 1964, pp. 262-265). The NIMU collection contains a collection of engravings of the 2nd half of the 18th - 1st half of the 19th centuries, which came from the printing house of the Pochaev Lavra to the TsAM KDA (Catalogue of saving memories. 2002. S. 64 No. 399-506).

Descriptions of I.'s external appearance were not found in the icon-painting originals. The surviving icon-painting images of I. belong to Ch. arr. to the 2nd floor. 19th - 20th century They are mainly found in the monasteries and temples of Ukraine, Volhynia, South Russian. lands (Belgorodskaya, Voronezh diocese). The most common recension, formed after 1831, consists of full-length or half-length rectilinear images of a saint with a small grayish beard, in a mantle and schema with a cockle on his head; with his right hand he blesses or holds the abbot's staff, in his left - an unfolded scroll (text: Ps 15.10). As a rule, the icons of I. are made in an academic manner, on a landscape or gold background with engraved ornaments, many of them are probably the work of the icon-painting workshop of the Pochaev Lavra. This type includes, for example, the full-length icon of the saint from the iconostasis of the Lavra cave c. in the name of I. (60-80s of the 19th century, the work of the Pochaev master hier. Paisius?); horse icons. XIX - beginning. 20th century above entrance doors(the monk against the background of the landscape and the monastery) and when descending the stairs to the cave church; half-length image on the gonfalon con. XIX - beginning. 20th century from the Assumption Cathedral (the scroll in I.'s hand is folded); growth image of the post. thurs. 19th century on canvas (on a blue background) from the Zagaets Monastery in the name of St. John the Merciful; waist analog image of the beginning. 20th century from the sacristy of the Danilov Monastery in Moscow and others (see also: Holy Dormition Pochaev Lavra. 2009, pp. 4, 12). On icons, the monk is usually called the abbot of Pochaev, the miracle worker.

Relatively early is the half-length image of the saint, half-turned to the right, with an unfolded scroll and a staff in his hands (30-50s of the XIX century, the altar of the Assumption Cathedral of the Pochaev Lavra), closed with a salary of the 70s. 20th century On a full-length icon (c. 1861) from the local row of the iconostasis of the Assumption Cathedral of the Pochaev Lavra (artists V. V. Vasiliev, K. A. Gorbunov, N. A. Lavrov; a gift from Emperor Alexander II) I. has a rosary in his left hand . The same iconographic version (with lowered hands) is found on his picturesque image against the backdrop of the monastery (c. 1869?, Renovated in the 20th century) in the north. wall of the Lavra bell tower (on the south wall above the entrance - the Pochaev Icon of the Mother of God). On the growth icon of the 2nd floor. 19th century from the Assumption Cathedral (in a separate icon case, on the sides of the image of the Volyn saints) I. holds a rod and a rosary in his hands. Half-turned to the left, in prayer, with the right hand on his chest and with a rosary in his left hand, I. is depicted to the right of the Pochaev Icon of the Mother of God, with selected images of the Mother of God in the margins (end of the 19th - beginning of the 20th century, copybooks of the 20th century?), Assumption Cathedral of the Pochaev Lavra), on the contrary - St. Theodor Ostrozhsky. With a hand lying on his chest (cf. the iconography of St. Seraphim of Sarov), I. is written on a woven banner of the 20th century. from the Zagaets Monastery in the name of St. John the Merciful.

By order of the head of the printing house of the Pochaev Lavra, archim. Vitaly (Maximenko), no later than 1906, the icon “Reverend Job the Printer” was created (I. blessing in traditional iconography, on the left in the background behind the printing press), which was in the building of the Lavra printing house until it was closed in 1917 ( currently in the Trinity Monastery in Jordanville, USA (see also Holy Dormition Pochaev Lavra, 2007, p. 123). Similar in composition, a large icon (to the left of I. - a printing press, to the right - printed books and an unfolded scroll, a troparion to the reverend is written in the margins) is placed in the southeast. pillar of the Trinity Cathedral of the Pochaev Lavra. Various icons I. con. XIX - beginning. 20th century are available in many temples and chapels of the Lavra and the Holy Spirit Skete.

In the beginning. 20th century a number of images of I. appeared, made in the style of Old Russian. icon painting of the 16th century, in particular in the Trinity Cathedral of the Pochaev Lavra. On a full-length icon in a basmen frame from the local row of the iconostasis (c. 1911, workshop of O. S. Chirikov), I. is represented straight-faced, in a pointed doll, with a broad and pointed beard with graying at the end, blessing with two fingers with his right hand, holding a scroll in his left . Small differences in the details of the iconography - on the banner with the image of I. in basma, created simultaneously with the decoration of the temple in the beginning. 10s 20th century (contribution of Archim. Timolay; I. is depicted waist-deep with a slightly wavy, grayish beard of medium length). The half-figure of I. in a medallion is painted on the wall of the stairs leading to the choirs of the cathedral (painting in the early 10s of the 20th century based on the sketches of the artist V.S. Shcherbakov, renovations - late 70s of the 20th century), large growth image - to the east. edge of the north-east. pillar (end of the 70s of the XX century, a team of craftsmen under the guidance of the restorer V. V. Filatov).

Dr. The version represents I. in prayer before the Pochaev Icon of the Mother of God. It is possible that some iconographic images of this type dated back to the woodcut of Pochaev’s work (I. is presented in full growth; see: Rovinsky. Folk Pictures. Book 3. P. 620. No. 1504), to book illustrations (Psalter Pochaev, 1872 - AOKM; on sheet 1v. engraving by L. Seryakov, see: The Heritage of the Solovetsky Monastery in the Museums of the Arkhangelsk Region: Cat. / Comp.: T. M. Koltsova. M., 2006. P 139-140 Cat. 245), and in con. XIX - beginning. XX century - to the chromolithography of this time (one of the copies is in the church of St. John the Merciful Zagayets Monastery): left hand the standing saint is raised to his chest, with his right hand he leafs through a book. On some icons, the kneeling figure of I. with arms spread apart is located on the left, and the image of the Mother of God is on the right above the lectern in the church interior. A relatively early pictorial image on canvas (ca. mid-19th century; on the left hand of the saint is a rosary, in front of him is an open book) is kept near St. relics of I., other icon - inside the cave of the monk. A feature of the octagonal icon (2nd half of the 19th century, Trinity Cathedral of the Lavra) is the image of I. with an uncovered head (a similar belt image is in the upper left cartouche next to the miraculous Kiev-Pochaev Icon of the Mother of God in the southern part of the Assumption cathedral). On the composition in the wall painting after. thurs. XIX - beginning. 20th century (with updates of the last third of the 20th century) in the sowing. in the passage to the Assumption Cathedral, the standing saint is turned to the left, his left hand is on the pages of a book lying on the lectern, the right hand is stretched towards the Pochaev Icon of the Mother of God. On the icon of the beginning 21st century in ancient Russian style (a cave grotto near the shrine of the saint), praying I. is depicted bowing to the ground before the Savior in a cloudy segment, in front of him is the Pochaev icon of the Mother of God, in the background are hills, buildings of the monastery and a water source emanating from the footprint of the Mother of God.

In con. XIX - beginning. 20th century in the Pochaev Lavra I. wrote together with other saints, for example. together with Rev. Seraphim of Sarov (after 1903, a gallery in front of the cave church of St. Anthony and Theodosius of the Kiev Caves), with St. Theodore Ostrozhsky (end of the 19th - beginning of the 20th century, chapel of the Resurrection in the choirs of the Trinity Cathedral), with the locally venerated Venerable. Methodius Pochaevsky (see, for example: Embraces of the Father ...: Essays on the history of the Pochaev Lavra / Compiled by: Priest V. Zelinsky. Pochaev, 2000. P. 6). Figures I. and St. Sergius Radonezhsky, Anthony and Theodosius of the Kiev-Pechersks are inscribed in separate sashes of a high fold-screen cone. XIX - beginning. 20th century (at the cave church in the name of I.). In the sacristy of the Lavra, the image of I. is kept together with St. Nicholas the Wonderworker and with St. Dosifeem and several. icons of a 19th century saint On a mosaic ca. 1911 app. facade of the Trinity Cathedral I. (with an open palm of his right hand) is depicted in the left group of the Volyn wonderworkers, the upcoming Pochaev Icon of the Mother of God. In present time, images of I. became widespread along with St. Amphilochius of Pochaev against the background of a lavra (an icon from the local row of churches in the name of I. and St. Amphilochius of Pochaev in the Pochaev Palace of Culture, c. 2006), new iconography was developed. So, in modern The picturesque icon depicts the Pochaev shrines and the Pochaev wonderworkers against the backdrop of a view of the Lavra, St. Amphilochius and I. support the Pochaev Icon of the Mother of God (Holy Dormition Pochaev Lavra, 2009, p. 3).

The image of I. is included in the composition "The Appearance of the Mother of God and the Monk Job of Pochaev during the siege of the Pochaev monastery by the Turks in 1675." The earliest samples - engraving on copper early. 18th century (at the direction of D. A. Rovinsky, 1704) Nikodim Zubritsky (Zubrzhitsky) (Turchenko. 1964. P. 291; see also: Rovinsky. Folk Pictures. Book 4. P. 722; He. Dictionary of engravers. Stb. 267. No. 69; the engraving board was kept in the Kiev-Pechersk printing house), print by A. Gochemsky. A large painting on this subject was created by Bishop. Anatoly (Martynovsky) at the beginning. 40s 19th century (At the entrance to the stairs to the cave church, a copy is kept “from a dilapidated original written by Bishop Anatoly”; see: Holy Dormition Pochaev Lavra. 2009, p. 5). Obviously, this picture was used by the artist. V. V. Vasiliev in the painting of the North. walls of the Assumption Cathedral of the Lavra (1874, renovations of the last third of the 20th century; see: Holy Assumption Pochaev Lavra. 2007. P. 68), and in the 80s. 19th century Pochaev priest. Paisios - in the mural above the entrance to the cave grotto with St. the relics of I. The saint is represented in the schema, standing in the clouds at the right hand of the Rev. Mother of God stretching the omophorion over the Pochaev monastery.

The plot “The siege of Pochaev by the Turks” is also found in one of the hallmarks illustrating miracles on pictorial and engraved repetitions of the Pochaev Icon of the Mother of God. These include, for example, a rare engraving on silk con. XVII - beginning. 18th century (Bochkovska V. Ridkysna engraving on a seam // Sacred Mystery of Volyn: Nauk. Zb. Lutsk, 2008. P. 152-154); xylographic board of the 18th century, received from the Pochaev Lavra to the TsAM KDA (NKPIKZ; see: Catalog of Preservation Memories. 2002. P. 66. No. 512); Volyn icon of the 2nd half of the 18th century from the workshop of the Pochaev Lavra (renewed in 1913 through the efforts of the church elder A. N. Orlenko and his wife, NKPIKZ; see: Orthodox icon Russia, Ukraine, Belarus: Cat. vyst. M., 2008. S. 124-125); engraving con. XVIII - beginning. 19th century (TsAK MDA; see also copies of the 2nd half of the 18th century, 1830 and others: Rovinsky. Folk Pictures. Book 3. S. 518-519); icon of the 1st floor. 19th century in salary from Russian c. Protection of the Holy Virgin Mary in Helsinki. Here I., as a rule, is presented in a bow to the ground, with his hands spread apart, his head is not covered.

The first shrine made of beech, in which St. relics of I., in 1842 was replaced by a silver one, presumably built by the St. Petersburg master F. A. Verkhovtsev (donated by A. A. Orlova-Chesmenskaya). However, on its different parts, only the hallmarks of the St. Petersburg master D. Andreev (in the middle of the 19th century he had his own workshop and worked for the imperial court) and the assayer D. I. Tverskoy with the date “1842” were found ( Postnikova-Loseva M. M., Platonova N. G., Ulyanova B. L. Gold and silver business of the XV-XX centuries: (Territory of the USSR). M., 1995. S. 178, 181. No. 1171-1172, 1269). On the lid of the shrine there is cast a relief full-length image of I. in a mantle and schema, with arms folded crosswise on his chest, naturalistically worked out hands, cockle on his head, eyes closed; on a halo the inscription: "

In 1875, in a cave above the shrine I., a canopy covered with sheet gold by A. Prokofiev was placed. Later, in 1889, a majestic canopy (canopy with 4 twisted columns) made of white Carrara marble (the work of the Italian artist L. Menzione) was installed over the relics, which has survived to this day. The former canopy was then transferred to the Assumption Cathedral of the Lavra along with the old wooden shrine of I., but in 1905, in connection with the expansion of the Dubensky Holy Cross Monastery and the desert related to it in the name of I. on Dubensky Island (they were attributed to Pochaev Lavra) at the request of the governor, hierom. Stephen (Tverdynsky), an old shrine with a canopy was transferred to the temple in the name of I. at this monastery (From the modern chronicle of the monastery in Dubno // Volynsky EV. 1905. No. 20. P. 670). The Dubensky monastery was severely damaged during the First World War and the Great Patriotic Wars; the location of the original shrine and canopy is unknown.

Along with images of Pochaev shrines and saints, the image of I. is present on the largest Lavra bell, cast in 1886 in Moscow by master Ioakim Vorobyov (Holy Dormition Pochaev Lavra. 2007. P. 106-107), also on modern. bell, made in 2005 in honor of the 765th anniversary of the apparition of St. Virgin on Mount Pochaevskaya. Relief images of I. adorn other works of decorative and applied art, for example. candlesticks standing in the grotto near the shrine of the saint (plates with the figure of I. were obviously made in the late 80s - early 90s of the 20th century).

In the internal and external monumental paintings of the last. third of XIX - early. 21st century various buildings of the Lavra, the Holy Spirit Skete and the surrounding churches and chapels have many traditions. I. images in an academic manner. The most interesting are the hagiographic compositions in the murals of the 80s. 19th century hierodeacons Paisius and Anatoly (renovations - 1976, novice of the Pochaev Lavra Alexander Koretsky) at the entrance to the cave grotto with the shrine I.: the miraculous appearance of I. in a thin dream of Metr. Dionysius (Balaban), finding the relics of the monk, healing the igum. Dosithea (Holy Dormition Pochaev Lavra. 2007, p. 61). Twice - at the beginning of the gallery leading to the cave church (late 60s - 70s of the 19th century; renovations - 70s of the 20th century), and at the entrance to the grotto - the plot “St. Job of Pochaevsky with angels at prayer, seen by the maiden Anna ”(there is an icon of the 20th century similar in composition in the grotto): the figure of I. is placed between the images of 2 standing angels. The murals of the Assumption Cathedral include the composition “St. Job of Pochaevsky with the brethren, praying before the Pochaev Icon of the Mother of God ”(70s of the XIX century; see: Ibid., p. 78) - I. in kneeling prayer in front of the icon and an analogion with an open book, followed by a group of monks .

In the iconography of the XX century. the image of I. (in a rounded doll) is present in the group of Volyn wonderworkers on the icons “All the Saints, Shining in the Russian Land” letters of Mon. Juliania (Sokolova) 1934, beg. 50s, con. 50s 20th century (Trinity Cathedral and sacristy of TSL, SDM; see: Aldoshina N. E. Blessed work. M., 2001. S. 231, 236, 239). In the preparatory drawings of the Mon. Juliania to the Facial Saints Rus. saints 1959-1962 (private collection; see: Juliania (Sokolova), nun. Russian Saints = Holy Rus' / Ed. N. Aldošina. , 2000. p. 41) under 28 Oct. the image of I. is given full-length, in a doll, with a staff in right hand and with an unfolded scroll in the left, against the backdrop of a many-domed temple. In a host of Russian saints praying to the Lord Almighty on the throne, I. is represented in the bottom row on the icon of 1948 (metropolitan chambers of the TSL), presented to Patriarch Alexy I in memory of the 500th anniversary of the autocephaly of the Russian Orthodox Church "from the Russian people in Yugoslavia." Draw a growth image I. traditional. iconography created for Menaion MP Fr. Vyacheslav Savinykh and N. D. Shelyagina (Images of the Mother of God and Saints of the Orthodox Church. M., 2001. P. 50).

Images of I. are found in modern. murals of churches in Ukraine and Russia, for example. in the murals restored after the fire in 1987-1988. c. Intercession of the Mother of God MDA (on the western wall), in the Cathedral of the Transfiguration in Belgorod (1999-2005, A. S. Rabotnov; inscription on the scroll: “ "). Frontal half-figure I. with a blessing right hand and a scroll in his left hand, executed in Byzantine. manner, placed in one of the medallions in the painting of the Trinity Cathedral of Pahomiev Nerekhtsky Sypanova wives. monastery of the Kostroma diocese (2005, A. V. Alyoshin). Some images and plots of the Life of I. are included in the painting of the seminary church. in the name of I. and St. Amphilochius of Pochaev in Pochaev (“St. Job Lets the Thief Go”, c. 2006).

Together with Rev. Amphilochius Pochaevsky I. is represented on the icon of the letter of E. I. Nikolaeva (2009, Cathedral in the name of Faith, Hope, Love and Sophia in Ternopil, Ukraine), as part of selected saints - on the lower field of the icon “St. Sergius of Radonezh, with selected saints "(2005, collection of archim. Luke (Golovkov); see: Traditions are true: Works of students, graduates and teachers of the Icon-painting school at the MDA / Ed.-Comp.: Archim. Luke (Golovkov). Serg. P., 2010. S. 55, 77). Belt icons I. con. XX - beg. 21st century, oriented to the Old Russian style, are stored in a grotto near the relics of I., in the sacristy of the TSL and others. I. is depicted on the modern. icons "Cathedral of the Volyn Saints" (1996, M. Konsky - church in honor of the Cathedral of All Saints of the Volyn land in Lutsk, Volyn region; after 2006 - church in the name of I. and St. Amphilochius of Pochaevsky in the Pochaev Palace of Culture). In addition, I.'s icons are in churches and monasteries dedicated to him (for example, in Munich, Germany).

Lit .: Rovinsky. Folk pictures. Book. 3. S. 518-519, 620. No. 1295, 1296, 1504; Book. 4. S. 721-722. No. 1276-1296; Turchenko Yu. Ya. Ukrainian print. K., 1964; Catalog of saving memories "of the Kiev TsAM, 1872-1922 pp. / NKPIKZ. K., 2002; Holy Dormition Pochaev Lavra: A look through the centuries: True storytelling in words and images. Pochaev, 2007; Holy Dormition Pochaev Lavra: Anniversary ed. Pochaev, 2009.

Ya. E. Zelenina, V. G. Pidgaiko

After the Tatar invasion, all of southwestern Rus', devastated and devastated, was almost depopulated. A hundred years later it was occupied Lithuanian troops. And when at the end of the 15th century the Union of Lublin was proclaimed and Poland and Lithuania were united, then for the native Russian Orthodox population hard times of oppression of the Orthodox faith came.

In 1559, the Greek Metropolitan Neophyte arrived in Volhynia and brought with him the miraculous icon of the Mother of God. By suggestion from above, he left her in the house of the pious landowner Anna Goyskaya.

In 1596 over Orthodox faith, by the permission of God, a terrible misfortune broke out: the fact was that, persecuting the Orthodox, the Polish government tried to make sure that episcopal chairs were replaced by persons who were not steadfast in Orthodoxy, and these bishops agreed to recognize the authority of the pope at the council convened in Brest-Litovsk .

The Orthodox rite was preserved, but those who agreed to this union, or union, became Catholics. And the people, who remained faithful to Orthodoxy and did not recognize the Union of Brest, the Catholics began to press and oppress even more.

Then many began to leave for the steppes and the Zadneprovsky rapids, and there they formed a free Cossack army, which many times raised an uprising to defend the Orthodox faith.

Others began to unite in church brotherhoods or become under the protection of nobles who remained faithful to Orthodoxy. The most prominent of them was Prince Konstantin Ostrozhsky, around whom a circle of scholars formed. He founded a theological academy and a printing house in his city of Ostrog, and they wrote a lot in defense of Orthodoxy.

The very next year after the announcement of the union, Anna Goiskaya, in order to strengthen Orthodoxy, handed over the miraculous icon she kept to the hermit monks who labored on the mountain called Pochaevskaya, and since then this holy icon has been called the Pochaev Icon of the Mother of God.

Pochaevskaya Gora was located near the estate of Anna Goyskaya and became famous a long time ago, during the time of the Tatar invasion in 1240. The Most Holy Theotokos herself appeared to the shepherds on it, and in memory of this she deigned to leave a trace of Her foot, which is also called the “Foot of the Most Holy Theotokos”. Since then, hermits began to labor on this mountain, and the monks of the destroyed Kiev-Pechersk monastery found refuge on it. Since the transfer of the miraculous icon of the Mother of God to the Pochaev Hill, a monastery has been founded there.

Rev. Job lived through these difficult times. He was born in 1550 in Galicia and was called in the world John Iron. At the age of ten, he entered the Ugornitsky Monastery. At this early age, he succeeded in monastic deeds so much that at the age of 12 he was already tonsured into the mantle with the name of Job, upon reaching the perfect age he was elevated to the priesthood, and for thirty years he was awarded the great schema, and the name John was returned to him. He especially loved this name and always signed it, but he was canonized with the name of Job.

At the request of Prince Ostrozhsky, Rev. Job was transferred to the Dubensky monastery, which was in his possession, where he became the abbot and wrote a lot in defense of Orthodoxy. However, the thirst for an ascetic solitary life forced him to go to St. Mount Pochaevskaya, but even there he was elected rector. For deeds of prayer, he retired to a stone cave: his legs were covered with wounds so that bones were exposed.

He was the doer of the unceasing Jesus Prayer - "Lord, Jesus Christ, have mercy on me, a sinner", bringing the ascetic to high spiritual degrees. Here is what his disciple and associate Dositheos tells about him, who after his death became his successor as abbess. “Once, when the monk was praying in that cave, his light suddenly shone grace of God that shone throughout the church for two hours unceasingly. But when I saw him, I fell to the ground in great horror, defeated by such a wonderful vision.

What power the holy elder achieved over the sinful human soul is shown by the following incident: one day, having come at night to the threshing floor of the monastery, he saw a thief who wanted to put a sack of grain on his back. The reverend helped him raise this sack, but reminded him of the answer to terrible Judgment Christ. Shocked short word saint, the sinner fell at his feet with a plea for forgiveness.

In the monastery of Rev. Job introduced the cenobitic charter. With the help of the pious landowners Theodore and Eva Domashevsky, he surrounded the monastery with a fence and erected the Holy Trinity Cathedral, and then six more smaller churches. He created the Pochaev printing house and continued to write in defense of Orthodoxy. One of his books has been preserved under the title "The Book of Job Iron, Abbot of Pochaev, written by his domineering hand." In 1889 it was published under the title Pochaevskaya Bee.

Printing house Job, renewed at the beginning of this century by Archimandrite Vitaly (Maximenko), was taken abroad by him after the Russian revolution and now continues to exist in America, in the Holy Trinity Monastery, serving the spiritual needs of the Russian emigration.

Rev. brought many sorrows. Job the heir of Anna Goiska, Lutheran Firlei. Op took possession of the monastery lands and even the miraculous icon. But St. the icon was returned to the monastery after the wife of Firlei was punished by God for blasphemy against her, and the lands were returned by the court shortly before the death of the monk.

In his spare time, Rev. Job loved gardening and planted a beautiful garden in Pochaev.

In 1620, he took part in the Kiev Council, which condemned the union and decided to stand firmly for Orthodoxy. Under this decision there is a signature: "John Zhelezo, Abbot of Pochaev."

Rev. died. Job October 28th, 1651. His relics were discovered in 1659 after his three appearances to Metropolitan Dionysius of Kyiv. Shortly thereafter, Eva Domashevsky came to the monastery on a pilgrimage. At night, she saw that the light was shining in the Trinity Church and heard singing. Her servant, the maiden Anna, went to find out what kind of service was being performed, and to her horror she saw that the church doors were open, and in the middle of the church, between two angels, she was praying in an unusually bright robe of St. Job. Turning to the girl, he ordered her to call the abbot Dositheus, who at that time was hopelessly ill, and gave her a cloak dipped in myrrh for him. The patient, having received this plat, anointed himself with it and received healing.

In 1675 the Tatars laid siege to the Pochaev Monastery. On the third day of the siege, during the reading of the Akathist, the Queen of Heaven Herself appeared above the monastery. The Tatars tried to shoot arrows at the celestial manifestation, but the arrows came back and hit them themselves. Then the Tatars fled.

In 1721, the Pochaev Monastery was taken over by the Uniates. miraculous icon They honored the Mother of God, but access to the relics of the monk was closed for believers. However, after 20 years, the miracles of the monk forced them to admit believers to them.

In 1831, the Uniates were reunited with Orthodox Church. The relics of the monk were again solemnly opened, and the Pochaev Monastery was declared a Lavra.

The Monk Job was born in 1550 in Galicia and was called in the world John Iron. At the age of ten, he entered the Ugornitsky Monastery. From a very young age, he was so successful in monastic deeds that already at the age of 12 he was tonsured into a mantle with the name of Job, then, upon reaching adulthood, he was elevated to the priesthood, and at thirty years old he was honored with the great schema. At the same time, the name John was returned to him, but he was canonized under the name of Job.

The years of the life of the Monk Job fell on hard times for Orthodoxy in his homeland. After the Union of Lublin, the reunification of Poland and Lithuania, under pressure from the Polish government, the Orthodox bishops agreed to recognize the authority of the pope at the Council in Brest-Litovsk. The parishioners who went to the union became saved Orthodox rite Catholics, those who remained faithful to Orthodoxy endured various persecutions and oppressions. Many went to the steppe and formed a Cossack army, while others united in church brotherhoods under the protection of the nobles who remained Orthodox. The most prominent of them was Prince Konstantin Ostrozhsky, who founded the Theological Academy and a printing house in his city. It was with this outstanding figure that the fate of St. Job.

At the request of the prince, the monk was transferred to the Dubensky monastery, which was in his possession, where he became rector and wrote extensively in defense of Orthodoxy. AT early XVII in. in search of solitude for an ascetic life, the monk withdrew to Pochaev Hill and settled in a cave not far from the ancient Dormition Monastery, famous for its miraculous Pochaev Icon of the Mother of God, but here, too, the brethren, having fallen in love with the holy hermit, chose him as igumen.

The Monk Job was an unceasing doer of the Jesus Prayer: "Lord Jesus Christ, have mercy on me, a sinner," bringing the ascetic by the grace of God to the highest spiritual perfection. Here is the testimony of Dositheus, a disciple of the monk, the compiler of his life: “Once, when the monk was praying, the light of the grace of God suddenly shone on him, shining throughout the church for two hours without ceasing.” Simultaneously with the harsh ascetic life, the monk took great care of the monastery, he introduced a cenobitic charter, erected the Holy Trinity Cathedral, and then six smaller churches, created the famous Pochaev printing house and continued to write in defense of Orthodoxy. One of his books has been preserved with the title: "The Book of Job Zhelezo, hegumen of Pochaev, written by his domineering hand." (The printing house of the Pochaev Monastery was resumed at the beginning of the 20th century, after the revolution it was taken to America, to the Holy Trinity Monastery.)

Actively participating in the defense of Orthodoxy, St. Job was present at the Kiev Council of 1628, convened against the union. Rev. died. Job in 1651, having lived for more than 100 years, after 50 years of management of the Pochaev monastery. His relics were discovered in 1659 after his three appearances to Metropolitan Dionysius of Kyiv. In 1721, the Uniates took possession of the Pochaev Monastery, they honored the miraculous icon of the Mother of God, but closed access to the relics of the saint for believers. However, the miracles that proceeded from the relics forced them to admit believers to them twenty years later. In 1831, when the Uniates were reunited with the Orthodox Church, the relics of the monk were again solemnly opened, and the Pochaev Monastery was declared a Lavra.

, reverend

Once, having come at night to the threshing floor of the monastery, he saw a thief who wanted to put a sack of grain on his back. The monk helped him raise this sack, but reminded him of the answer at the terrible Judgment of Christ. Shaken by the short word of the saint, the sinner fell at his feet with a plea for forgiveness.

In the monastery of Rev. Job introduced the cenobitic charter. With the help of the pious landowners Theodore and Eva Domashevsky, he surrounded the monastery with a fence and erected the Holy Trinity Cathedral, and then six more smaller churches. Zealously fulfilling the position of rector, he was meek and affectionate with the brothers, he himself worked hard, planted trees in the garden, strengthened the dams near the monastery.

He created the Pochaev printing house and continued to write in defense of Orthodoxy. One of his books has been preserved under the title "The Book of Job Iron, Abbot of Pochaev, written by his domineering hand." In the year it was published under the title "Pochaev's Bee". Printing house Job, renewed at the beginning of the century by Archimandrite Vitaly (Maximenko), was taken abroad by him after the Russian revolution and now continues to exist in America, in the Jordanville Trinity Monastery, serving the spiritual needs of the Russian emigration.

Many sorrows were brought to the Monk Job by the heir of Anna of Goyskaya, the Lutheran Firlei. He took possession of the monastic lands and even the miraculous icon. But the holy icon was returned to the monastery, after the wife of Firlei was punished by God for blasphemy against her, and the lands were returned by the court shortly before the death of the monk.

In the year he took part in the Kiev Council, which condemned the union and decided to stand firmly for Orthodoxy. Under this decision there is a signature: "John Zhelezo, abbot of Pochaev".

Sometimes he completely closed himself in the cave for three days or for a whole week. The Jesus Prayer was the unceasing work of his meek heart. According to the disciple and compiler of the life of the Monk Job Dositheus, once during the prayer of the monk the cave was illuminated by heavenly light.

He died on October 28, after fifty years of ruling the Pochaev monastery, having lived a little over 100 years.

Relics and veneration

His relics were opened by Metropolitan Dionysius of Kyiv and Archimandrite Feofan (Krekhovetsky) and with the brethren on August 8, after his three appearances to the metropolitan. On August 28 of the same year, the glorification of the Monk Job took place.

Shortly thereafter, Eva Domashevsky came to the monastery on a pilgrimage. At night, she saw that the light was shining in the Trinity Church and heard singing. Her servant, the maiden Anna, went to find out what service was being performed, and to her horror she saw that the church doors were open, and in the middle of the church, between two angels, the Monk Job was praying in an unusually bright robe. Turning to the girl, he ordered her to call the hegumen Dositheus, who at that time was hopelessly ill, and gave her a robe dipped in myrrh for him. The patient, having received this plat, anointed himself with it and received healing.

At the beginning of the 18th century, the Pochaev Monastery was taken over by the Uniates. They honored the miraculous icon of the Mother of God, but access to the relics of the saint was closed for believers. However, after 20 years, the miracles of the monk forced them to admit believers to them.

In the same year, the Uniates were reunited with the Orthodox Church, after which, on August 28, the relics of St. Job were re-consecrated and solemnly opened for general worship. In the year the Holy Synod determined on this day to carry the holy relics of St. Job around the Assumption Cathedral of the Pochaev Lavra after the Divine Liturgy.

Prayers

Troparion, tone 4

Having acquired long-suffering forefather, / becoming likened to the baptismal abstinence, / partaking of divine zeal with both, / you were worthy of accepting those names / and the true faith was a fearless preacher; / the same way you brought many monks to Christ, / and all the people in Orthodoxy confirmed you , / Job reverend our father, / pray that our souls be saved.