While Vladimir the Great was smashing the statues of Perun and other Slavic gods – a thousand years before our day – the Gospel message was steadily conquering and occupying the land of Russia. (2)
فقد كانت العبادة الوثنية هناك هي السائدة إلا ّأن فيض النعمة الالهية المتدفق بلا إنقطاع قد تفوّق عليها مذ وزّع الروح القدس مواهبه بسخاء. فبرز للعيان رجال لامعون متوشحون بالله “أناروا الشعب الجالس في ظلمة”.
One of these men was the righteous Theodosius of Kyiv, who founded the Lavra Monastery. (3) Known as Kiavo-Ptser-Skaia, the cave monastery of Kiavo. His life, full of spirit and power, was a continuous occupation of every peak that appeared on the spiritual horizon.
فإن أعماله البطولية في طفولته، ورحيله إلى مغاور كياف واعتزاله فيها، وإختباره الأحزان، وتمتعه بفيض من الفرح، وصراعه مع أعداء منظورين، وأعداء غير مرئيين، وسموّ تواضعه وحبّه، وإنشاءه دير اللافرا العظيم، وما أصابه من مجد بعد وفاته، كل هذا جعل منه شخصاً أبوياً في المرتبة الأولى، و “عاموداً في هيكل الله”.
The character of a person is evident in his person and work. His practice of a life of seclusion is consistent with his collective monastic activity, his isolation (asceticism) is in harmony with his love for others, and his lack of interest in worldly matters of life - which is characteristic of the ascetic life - is in harmony with his interest in the people and his involvement in social issues.
His spiritual father, the ascetic Anthony, confided in him the secret of the origins of the life of seclusion on Athos, the Holy Mountain, that seclusion which he himself had experienced and lived in for a long time. The Monastery of Astudios presented to him (4) His strict system of communal monastic life. The great fathers of Palestinian monasticism inspired him to be active in charitable work for humanity.
بهذه كلها قامت الإعجوبة التي دعيت بإسم “لافركيافو – بتسير سكايا”. فإن هذا الدير قد غدا بتأثير ثيوذوسيوس وإيحائه المبدع، الكرمة حاملة الحياة التي كانت تغذي أرثوذكسية الشمال بعناقيد حياة، كما أمسى مركز انطلاق إلى المراقي الروحية والنهر الذي أفاض مياه التقوى على كل براري روسيا العطشى.
وسنستعرض إلى جانب شخصية ثيوذوسيوس شخصيات أخرى عجيبة، كالبار أنطونيوس شيخ ثيوذوسيوس أحد كبار عاشقي الله، الذي كان يعزز بقداسته المتحررة من قيود المادة عمل تلميذه ويثبته سراً والبار نيكون صاحب النفس الطيبة التي تكرّست لله، وكثير غيره من ذوي الفضل من رهبان ورؤساء أديرة وأساقفة وسواهم…
We will also learn about unknown aspects of the life of the state of Kyiv, the customs and traditions of that era. We will also meet the faces of the people, the great men, the fugitives (persons who were members of the prince's advisory council) and the great leaders of Kyiv, a whole world, far removed from our present world.
The credit for this translation goes to the righteous historian Nestorius, who lived between 1050 and 1116 AD. He deserves our appreciation and gratitude because it is the fruit of his work.
Nestorius was ordained a monk when he was not yet eighteen years old, in the monastery of Ptsyrskaya. He lived and socialized with the righteous. Therefore, what was written about him is worthy of credibility.
ولئن بدت للبعض حوادث فائقة للطبيعة على شيء من المبالغة، فإنه أحرى بأن يضعوا في إعتبارهم أن التدخلات الإلهية تكون أقوى وأشد وقعاً في عصور “ترك الناس فيها حديثاً عبادة الأوثان وكانت أذهانهم ما زالت أضعف عجزاً عن الإدراك… فلا يفهمون ما هي النعمة المعقولة.. ” ( من العظة الأولى للقديس يوحنا الذهبي الفم في عيد العنصرة) (5).
So the life story of the Righteous Theodosius is published in the book of the Fathers of the Kyiv-Ptsyrskaya Lavra, which is written in Slavonic. It was compiled in the 13th century by an anonymous writer and includes biographies of the Lavra saints and other related matters.
The compiler of the Book of the Fathers has comments, sometimes brief or lengthy, on what Nestorius wrote, for further clarification.
Its translator into Greek made an effort to preserve the expression of the original text.
إن الكرمة التي غرسها الله بواسطة البار ثيوذوسيوس، قد لقيت في عصرنا محناً لم يسبق أن تعرّضت لها من قبل. فإنك لا ترى هناك عيداً ولا بخوراً ولا تقدمة…
We, along with the readers of this book, must raise our supplications to God, asking Him to visit this vineyard with His mercy and rebuild it with His power.
أخوية “المعزّي”
In Athens
سيدي وربي يسوع المسيح. أشكرك لأنك أهلتني أنا غير المستحق لكي أعلن وأذيع سير عبيدك القديسين والآن أجدني في حاجة إلى القيام بهذا العمل، أعني ترجمة حياة البار ثيوذوسيوس برغم تجاوزها قواي. إذ أني لا أملك من الكفائة والثقافة ما يجعلني لذلك أهلاً. غير أني ذكرت قولك يا رب “إن كان لكل إيمان مثل حبة الخردل لكنتم تقولون لهذا الجبل إنتقل من هنا إلى هناك فينتقل، ولا يكون شيء غير ممكن لكم” ( مت 17: 20 ). فسلحتّني هذه الأفكار أنا الخاطىء نسطور، بالإعتقاد بأن كل شيء يمكن إتمامه بعونك.
Thus I set out to write down the story of our righteous father Theodosius, the God-bearer, who was hegumen of the Monastery of the Most Holy Theotokos in Petsersk and the first archimandrite in Russia.
When I began this work, I began to write down daily the elements of the translation of the life of the righteous Theodosius, and I was beseeching God for the proper handling of this subject, so that any monks who come after may know this man and thus receive support in their ascetic struggle, and glorify God and honor His servant.
وإن لظهور عبد الله المختار أخيراً في وطننا أهمية مميّزة؛ وهنا يدخل كلام الرب مجال التطبيق “كثيرون آخرون يصيرون أولين”. فلئن كان قد ظهر متأخراً، إلا أنه في مرتبة الآباء الأولين. فهو لم يماثل أبا الرهبنة الروسية قديسنا أنطونيوس من بتسيرسك وحسب، بل إنه ليشبه أيضاً القديس المصري أنطونيوس الكبير، والقديس ثيوذوسيوس سميّه رئيس الدير الجماعي، أرشمندريت أورشليم (6).
These fathers lived with the same ascetic spirit. They all served the Lady Theotokos and received the same reward that God gave to each of them, and they always pray for us, their children.
The books of the Fathers say that times will be bad in the last generation. Nevertheless, in these days the Lord has brought forth a great shepherd of speaking sheep, a leader and teacher of monks, who from his early childhood was distinguished by the purity of his life, by his angelic conduct, by his deep faith and his enlightened mind. I am about to present the biography of this man from his childhood. My brothers, pay attention to the story and you will reap great benefit.
تغاضوا عما تجدونه عندي من نقص، فإني قد اضطررت إلى وضع هذا الكتاب بدافع حبي العميق للبار، وخشيتي أن أسمع قول الرب: “أيها العبد الشرير الكسلان. كان ينبغي أن تضع فضتي عند الصيارفة، فعند مجيئي كنت آخذ الذي لي مع ربا” ( مت 25: 27 ).
فليس من اللائق ترك عظائم الله مستورة في الخفاء، طالما أن الرب ينصحنا: “الذي أقوله لك في الظلمة قولوه أنتم في النور، والذي تسمعونه في الأذن نادوا به على السطوح” ( مت: 10: 27).
Another thought that motivated me to tell this story was that those who read it will be motivated to glorify God for His greatness, and thus reap a reward.
***
بعد هذه المقدمة ينطلق المؤرخ المغبوط نسطور إلى سرد سيرة القديس…
Obstacles in the way of God
The parents of the righteous Theodosius were pious Christians who lived in the town of Basiliev or Basilkov near Kiev. Not eight days after the birth of this blessed one, they took him to a priest to give him a name. The priest, looking at him, saw with his eyes what he would be like in the future, and knew that he would be dedicated to God from his infancy. So he named him Theodosius (Gift of God), and he was baptized when he was only forty days old. The child grew up surrounded by the tenderness of his parents, and at the same time the grace of God overshadowed him.
After a while, his parents were forced to move far away to the city of Kursk. (7), as a result of an order issued by the governor. This was by the providence of God, so that the young Theodosius might shine in it with a life of virtue. He began to grow in this city physically, as he also grew spiritually in wisdom and love of God. He used to beg his parents to let him read the Holy Scriptures. They allowed him to do so. It was not long before he became acquainted with the entire Holy Scriptures, and he amazed those who knew him with his wisdom, his good understanding, and his quick learning. He used to visit the church of God every day and listen to the reading of the Holy Scriptures with full attention. He was reluctant to associate with his peers as is usually the case. Therefore, he kept away from them and found their games abhorrent. He would not be content to adorn himself with provocative clothes, but he was content to wear the simplest clothes.
وفي الثالث عشر من عمره حرمه الموت والده. فزاد من ذلك الحين من زهده وتقشفه. وكان يذهب وخدام بيته إلى الحقول ولم يستنكف القيام بأي عمل، بتواضع عميق. وكانت أمه توبّخه على هذا المسلك وتطلب منه أن يرتدي أجمل الثياب ويعاشر أقرانه ويلعب معهم. وكانت تقول له: “انك بهذا السلوك تجلب المهانة لنفسك ولأرومتك”.
But Theodosius would not heed these words, but was more eager to be one of the poor. This infuriated his mother and inflamed her anger to the point that she often beat him mercilessly.
وفي هذه الأثناء كان يفكر في طريقه يجد فيها خلاصه، وقد أمسى هذا هاجسه وشغله الشاغل. وسمع ذات يوم كلام عن الأماكن المقدسة، حيث مشى الرب “بالجسد” متمماً عمل الخلاص، فاشتهى السفر إلى هناك للسجود فيها. وكان يرفع التضرع إلى الرب قائلاً يا ربي يسوع المسيح، استجب لصلاتي، وأهلني لأن أحجّ إلى أماكنك المقدسة.
While he was insisting on this prayer before pilgrims to Kursk, he saw them and as soon as he saw them he came to them joyfully, prostrated himself before them, kissed them humbly and asked them where they had come from and where they were going. They replied: We have returned from Jerusalem, the holy city, and we very much desire - if God wills - to make a pilgrimage to it again.
The blessed man begged them to take him with them, and when they promised to satisfy his longing, he almost flew with joy, and returned to his home happy.
وحان موعد سفر الحجاج، فاتصلوا به وأبلغوه، فما كان منه إلا أن قام في هدأة الليل خفية متحاشياً أن يشعر أحد بتحركه، وخرج من بيته دون أن يحمل معه شيئاً ما عدا ملابسه الضرورية ولحق بالحجاج. غير أن الله الكلي الصلاح لم يشأ له أن يبتعد عن أرض روسيا، فهي التي عيّنه لها ( من بطن أمه ) ليكون راعياً للأغنام الناطقة التي ستنخرط في السلك الملائكي.
Three days later, his mother realized that he had left with the pilgrims, so she began to chase after him. She began to watch those who had taken her youngest son and to trace their steps. She soon caught up with them after a long and arduous journey and snatched the saint from them. She was seized with intense anger and animalistic frenzy, and as soon as she reached her son, she seized his hair and pulled it violently, threw him to the ground and kicked him with her feet. Then she savagely rebuked the pilgrims and returned with her son after she had tied him up. She was dragging him in front of her like a criminal. Her anger was so intense that she did not hesitate to beat him in the house until she was tired of beating him.
Then she dragged him into a room and locked the door behind him while he was tied up. This gentle, blessed young man accepted everything with joy and prayed, thanking God.
After two days she released him from the chains and gave him food to eat. But her anger had not yet subsided. She bound his feet with a heavy iron chain and made sure to watch him constantly so that he would not escape from her again.
The prisoner spent many days in this manner. Finally, she took pity on him and begged him fervently not to run away from her again. She loved him more than she loved his brothers. She could not bear to be separated from him.
As for him, he promised her not to leave her if it was of any use. So she removed the iron chains that were around his legs and allowed him to move freely.
The blessed Theodosius returned to his former asceticism. He used to go to the temple of God every day. However, he was deeply saddened by the impossibility of holding the Divine Liturgy many times because of the lack of the bread of the Eucharist. So, with his humble mind, he came up with an idea that he carried out. He bought wheat, ground it, kneaded it, made a bread offering from it, and presented it to the church. He sold a little of it to save some money to buy wheat and make the Eucharist in succession. As for the rest of the money, he distributed it to the poor.
Such an act pleased God because it provided the church with pure offerings made by the hands of this pure young man.
He continued to practice this honorable work in this manner for more than two years. During this period in particular, the children in his year were faced with insults, curses, mockery, and hostility. The blessed one bore all of this with joy and silence.
But the enemy of goodness did not rest, since he saw himself defeated, and defeated by the humility of that hard-working young man. So he tried to distract him from his work that pleased God by encouraging his mother against him, so that she would dissuade him with her screams from continuing this work. And if she could not bear to see her son engaged in this humiliating task - in her eyes - which occupied his time, she would say to him lovingly:
– أتوسل إليك يا ولدي أن تتوقف عن هذا العمل. لأنك به تجلب العار لجيلك. أمّا أنا فما عدت لأقوى على تحمّل الإهانات من الجميع. وإن هذه الأفعال غير لائقة بولد مثلك.
And the blessed Theodosius would humbly reply to his mother, saying:
– ألتمس منك، يا أمي، أن تستمعي لي. إن اللاب إلهنا يسوع المسيح أراد أن يصير فقيراً ووضيعاً، فأعطانا بذلك مثالاً نحتذيه فنصير متواضعين لأجله. وقد تلقى الشتائم، وتقبل الإهانات واللطمات وتحمّل كل شيء لأجل خلاصنا. فكم بالحري يجب علينا الآن أن نتحمل نحن أيضاً من أجله؟
واسمعي ما أقوله، بشأن عملي الذي أقوم به: إن ربنا يسوع المسيح أخذ بيديه، في العشاء السرّي، الخبز وباركه، ووزّعه على التلاميذ قائلاً: “خذوا كلوا هذا هو جسدي الذي يكسر من أجلكم لغفران الخطايا”. فبما أن الرب قد أسمى ذلك الخبز جسده، أفليس من الواجب عليّ أن أفرح أنا أيضا إذ صرت مستحقاً أن أصنع الخبز الذي يتحوّل في سرّ الافخارستيا الإلهية إلى جسد المسيح؟
سمعت أمه هذه الكلمات فأعجبتها كلمة ولدها، فتركته. غير أن العدوّ ( الشيطان ) لم يدع هذه الأم. فكان يقودها الى مشاكسته، بسبب هذا العمل “الوضيع”.
A year passed. One day she saw her son with the smoke from the oven on his face and clothes. She was very angry and felt sorry for him, and then she began to scold him again, sometimes calmly, sometimes with threats. She would also resort to using a stick to beat him to stop him from doing this. The young man was very upset by his mother's treatment of him. He did not know what he had to do, but he soon decided to escape. He slipped out of his house and fled, one dark night, to another town not far from Kursk, where he stayed with a priest he knew. There he resumed his usual work.
His mother searched for him all over the city but could not find him. She was overcome with grief. After a while she learned where he was and ran to him in a fit of rage. When she found him in the priest's house, she beat him violently and dragged him back. She warned him, saying:
From this moment on, you will never leave me again. If you try to escape again, I will return you to your course in chains.
This pious young man resumed his daily going to church as usual, praying regularly. He gained the love of the governor of Kursk with the humility and obedience he showed to everyone. He noticed his humility, devotion to the church, and his attachment to it. He appreciated him so much that he asked him to visit his own church, and gave him a beautiful vestment to wear when he came to church.
The blessed man wore this garment for a few days, and then felt that it was a burden that weighed him down, so he gave it to the poor and appeared in the church in his humble clothes.
When the ruler saw him in this state, he gave him a new garment, better than the first one, and asked him to wear it. However, the blessed one again gave this garment to the poor as well. The ruler again gave him other garments and others. As for him, he did not hesitate to give them to the poor. This behavior of his increased the ruler’s attachment to him, his love for him, and his admiration for his extreme humility.
Among his exploits - apart from what I have mentioned - is that he went to a blacksmith and commissioned him to make him an iron belt. When the blacksmith finished making it, he took it and put it on his body and never took it off. The belt was tight on his body, putting severe pressure on him and causing him excruciating pain, which the righteous man endured with patience and endurance, as if nothing bad had happened to him.
One day the governor held a banquet in his palace, to which he invited the city's notables. Theodosius had to go to the palace to perform the service. His mother forced him to put on his fine suit. When he started to put it on, he could not hide from his mother nor avoid her piercing gaze that was watching him. She saw blood stains on his undercoat. She approached him to examine it, but she had hardly noticed that the bleeding was from nothing but the pressure of the iron belt when the fire of evil and anger ignited within her. She attacked him madly. She began to beat him, tore his undercoat and pulled off his belt.
As for him, he put on his clothes calmly as if nothing had happened to him. He then went in peace, heading to the palace to perform the service.
سمع البار ثيوذوسيوس الرب ذات يوم يقول في الإنجيل: “إن من أحب أباً أو أمّا أكثر منّي فلا يستحقني” (متى 10: 37) … “إنّ أمي وإخوتي هؤلاء هم الذين يسمعون كلمة الله ويعملون بها…” (لو 21:8).
وسمع أيضاً أقوالاً أخرى: “تعالوا إليّ يا جميع المتعبين والثقيلي الأحمال وأنا أريحكم… إحملوا نيري عليكم وتعلّموا منّي، لأني وديع ومتواضع القلب فتجدوا راحة لأنفسكم” (متى 28:11-29). فأشعلت هذه الكلمات قلب ثيوذوسيوس، هذا القلب الذي أناره الرب، وفيما هو يلتهب بالعشق الإلهي أخذ يفكر يوماً في إيجاد وسيلة تمكنّه من الفرار خلسة بعيداً عن أمّه لكي ينخرط في سلك الرهبنة ويرتدي الإسكيم الرهباني المقدس (8). وغابت أمه عن البيت بتدبير إلهي لبضعة أيام في القرية. فقدم الشاب صلاته إلى الله وقلبه مفعم بالفرح ثم غادر المنزل سراً ولم يحمل معه شيئاً سوى ملابسه التي كان يرتديها، وقليلاً من الخبز “درءاً لوهن الجسد”، وتوجه صوب كياف، لأنه سبق له أن سمع عن الرهبان العائشين هناك.
Not knowing the way, he begged God to send someone to accompany him and guide him to his destination. God answered his prayer. By His providence, a group of merchants appeared before him carrying their goods on carts. They were heading on the same road to Kiaf. When the blessed man knew their destination, his soul rejoiced and he glorified God, who fulfilled his heart’s desire and followed them from afar without them noticing. When they stopped on the road to spend the night and rest from the fatigue of the journey, he too would stop walking close to them so that they would not disappear from his sight. He would rest and he had no one to rely on except God who watched over him.
ودامت المسيرة ثلاثة أسابيع بين كورسك وكياف العاصمة. وما إن وصل إليها حتى أقبل على زيارة أديرتها ولم يكن آنئذ قد تمّ تنظيمها تنظيماً حسناً … وأعرب عن شديد رغبته في أن يصير راهباً. وكان يتوسل إلى الرهبان لي يقبلوه. أمّا هم فلم يبدوا ميلاً إلى قبوله بينهم إذ رأواه فتى صغيراً مهلهل الثياب وينم مظهره على البؤس والشقاء.
ولكن الله أراد أن يذهب إلى ذلك المكان الذي كان قد أعدّ له (من بطن أمّه). وهو الأمر الذي تمّ في ما بعد …
At that time, the righteous Anthony heard about the hermit and the strict asceticism he practiced in the caves. His spirit was delighted and he immediately set off there. As soon as his eyes fell on the righteous old man, he bowed down before him to prostrate himself before him and pleaded with him with tears, asking to be accepted as a monk. Then the righteous Anthony said to him:
– ألا ترى يا ولدي ما هي عليه هذه المغارة من ضيق وضغط. أمّا أنت فلن تقوى على تحمّل الإقامة في هذا المكان الضيق.
The righteous man did not say this to test him, but he had a prophetic vision of what Theodosius would do in the future by expanding this place and building a famous monastery in which he would gather many monks. As for Theodosius, enlightened by God, he responded to him with supplication, saying:
– إعلم أيها الأب الكريم أن المسيح إله جميع البشر والسابق تدبيره لأمورهم قد أرشدني إلى قدسك لكي أخلص، وإني لعلى أتم الإستعداد أن أنفذ ما تطلبه منّي.
Then the righteous Anthony said to him: My son, may the name of God be blessed, for it is He who strengthens you in these trials. And here is the place that is yours, so stay in it.
Blessed Theodosius returned to kneeling before the old hermit, asking for his blessing. He blessed him. Immediately, he asked Blessed Nikon, who was a priest, to cut his hair and dress him in the monk's habit. The priest came forward, took Theodosius, and cut his hair according to the order of the holy fathers. (9) He dressed him like a lamb without blemish and dressed him in a monk's habit. He was then twenty-three years old, during the reign of the all-pious Yaroslav Vladimirovich. (10)
Our righteous father Theodosius surrendered with all his heart to God and to his God-bearing elder Anthony. He engaged himself in great asceticism, and showed that he bore the yoke of monastic life with ease.
وكان يكرس لياليه لتمجيد الله مستغنياً عن راحة النوم. أمّا في النهار فكان يعوّد نفسه على التقشف الصارم بالإمساك والصوم والعمل اليدوي، ذاكراً على الدوام قول صاحب المزامير: “انظر إلى تواضعي وجهدي واصفح عن كل خطاياي” (مزمور 18:25) وكان يقهر نفسه ويذلها بالتواضع والصوم ويرهق بدنه بالسهر والعمل اليدوي. فحاز إعجاب البار أنطونيوس ونيكون المغبوط، لما كان يتحلىّ به من حكمة وتواضع وطاعة وشجاعة وقدرة على التحمل على الرغم من صغر سنّه، وكانا يشكران الله على ذلك.
mother's pain
His mother looked for him everywhere in the city and its suburbs. But she could not find him. She began to beat herself and mourn for him as if he were dead, and announced throughout the country that she would give a generous reward to anyone who would see him and tell her about him. Some people came from the city of Kiaf and told her, saying:
– لقد شاهدناه من أربعة أعوام تقريباً في مدينتنا كياف يسأل عن أحد الأديرة لكي ينخرط في سلك الرهبنة.
No sooner had his mother heard this than she set off quickly towards Kiaf, not caring about the effort of the long distance. When she set foot there, she searched for him in all the monasteries. Finally, she was told that he was staying in the caves with the sheikh. (11) Anthony. As soon as she arrived there, she began to ask about the whereabouts of that famous ascetic and addressed the monks, saying:
– قولوا للبار إني قد حضرت من مكان بعيد جداً لكي أسجد له وأتقبل بركته.
When the spiritual sheikh heard the news of her arrival, he came out of his cave. She came forward and prostrated herself before him, bowing deeply to the ground and seeking his blessing. The spiritual sheikh prayed for her and blessed her, then he received her so that she could speak to him. She spoke to him about many things and revealed to him the reason for her coming and added:
– على هذا أتوسل إليك يا أبتي أن تقول لي الحقيقة، هل إبني هنا لديك؟ ولدي الذي تألَّمت كثيراً من أجله دون أن أعلم إن كان لا يزال على قيد الحياة.
That innocent old man did not realize what evil she was hiding, so he revealed the truth to her.
– إن ولدك حيّ فلا تتضايقي ولا تتوجعي من أجله. إنه موجود هنا.
The mother said:
– هل لي أن أراه؟ بعد أن قطعت هذه المسافة الطويلة حتى أصل الى هنا. ما أوده هو أن أراه فقط ثم أعود.
The Sheikh replied:
– من مبادئه أن لا يرى أحداً. فإذا شئت أن تقابليه فاذهبي الآن وعودي غداً عند الفجر. أما أنا فسأخبره.
The woman bowed down before the old man and walked away, hoping to meet her son the next day, while the old man entered the cave and told the blessed Theodosius what had happened. He was very sad when he learned that his mother had found him.
Before dawn broke, his mother came. But Theodosius refused to meet her despite the insistence of his righteous spiritual sheikh, Anthony. So he said to the woman:
– لقد توسلت إلى بنكِ كثيراً لكي يأتي ويقابلك فرفض… إنتفضت المرأة لدى سماعها هذا الكلام – وهي التي كانت حتى تلك اللحظة ذليلة – فهاجت وخرجت عن رصانتها وطار صوابها وصرخت بصوت مليء بالغضب:
– أوه ! أأسأل أنا هذا الشيخ بالذات؟ وهو الذي أخذ ولدي وأخفاه في الكهف، ولا يريني إياه؟
هيّا أرني ولدي. فإني أموت، وما عدت لأطيق تحمل شيء آخر ما لم أره. فإمّا أن تحضر لي ولدي أو أنتحر هنا على مدخل الكهف…
The righteous spiritual elder was upset and hurried to Theodosius to plead with him again.
Theodosius did not want to sadden his elder, so he obeyed him and left the cave in submission.
When his mother saw him, thin, emaciated and pale-faced, from the severity of his austerity, she fell on his neck for a long time, shedding abundant tears.
Then she gradually came to her senses, wiped away her tears, and begged him fervently and insistently, saying:
– عد يا ولدي إلى بيتك، فإن ما تفعله هنا لأجل نفسك تقدر على تحقيقه في البيت أيضاً. تعال لكي تكون معي، وتدفن جسدي بيديك يوم يحين الحين وأرحل عن هذه الدنيا. وبعدها تعود إلى هذا الكهف. لأني يا ولدي لا أقوى على العيش بدون رؤية وجهك.
فـأجابها ابنها المغبوط قائلاً: حسناً” يا أمي إن شئت رؤيتي فابقي هنا في كياف. انخرطي في سلك الرهبنة وصيري راهبة في دير للنساء” لكي تتمكني من مقابلتي بين الحين والآخر وتضمني خلاصك. فإن لم تعملي بقولي هذا”أؤكد لك أنك لن تريني مرة أخرى.
وتوالت زياراتها لابنها عدة أيام” كان خلالها ينصحها ويحاول إقناعها.
But she did not want to hear anything about the monastery.
وكان إذا تركته وابتعدت دخل الكهف وإستغرق بكليته في الصلاة والتضرع الحار. وكان يتوسّل إلى الله بخشوع ولجاجة طالباً إليه أن يحوّل قلب أمه” لكي تقبل نصائحه الخلاصة.
وقد استجاب الله لتوسلات عبده وفقا لقول النبي: “الرب قريب لكل الذين يدعونه. الذين يدعونه بالحق” (مزمور18:145). فتمّ له ما تمنى. ولم يمض قليل من الوقت حتى بدأت أمه تغيّر موقفها وقد بادرته معلنة له عزمها وقالت له:
– أجل ياولدي. لقد عزمت على تحقيق ما طلبته مني. فلن أعود إلى البيت. وبما أن الله هكذا ارتضى فإني سأقيم في دير للنساء أعيش فيه كراهبة في ما تبقى لي من عمر. ولقد أقنعتني كلماتك فأدركت جيداً أن هذا العالم وقتيّ.
This statement delighted the soul of her blessed son, so he hurried to his spiritual sheikh, Anthony, to give him the good news of his mother’s intention to enter the monastic order.
فمجّد أنطونيوس البار الله على هذا التحوّل وهرول من الكهف ليقابل الأم ويوجّه لها بعض نصائحه المفيدة. وبعد ذلك ذهب إلى الأميرة لتسهل دخولها إلى دير القديس نيقولاوس للنساء. هناك جرت خدمة صلاة قصِّ شعرها وسميت راهبة” وقد عاشت بالتوبة بقية حياتها. ومدًّ الله في عمرها فعاشت طويلاً إلى أن رقدت في الرب.
The elements of the biography of our righteous father Theodosius the Blessed from his youth until now were sourced from his mother herself. She told them to the monk Theodosius, the treasurer of the provisions in the Monastery of Saint Theodosius. The blessed Nestorius heard them in Theodosius and recorded them in a book - as he himself says - so that they might be preserved and benefit those who read them.
أمّا الأخبار التالية التي تذكر بقية سيرة حياة هذا القديس” فإن الفضل في تسجيلها يعود إلى نسطور الذي دونها” إذ كان شاهد عيان لحياته.
[Before we conclude this page, we would like to add that the Orthodox Church commemorates the saint Nestorius on October 27, in addition to the common feast of the Fathers of the Monastery of the Caves in Kiev on September 28. To read a glimpse of the saint’s life, please read the link here]
(1) This book was translated from Greek by Professor Germanos Lotfi at the request and direction of His Eminence, Metropolitan Elias, Metropolitan of Beirut and its dependencies.
(2) Vladimir the Great was the prince of Kiev and a saint of the Russian Church. He took over the rule of Kiev in 972 AD. He converted to Christianity and destroyed the idols of the pagan gods that the Russian people worshipped. He built many churches and was interested in educating the youth on Christian principles. He died in 1015 AD. In the thirteenth century he was considered a saint equal to the apostles, and to the apostle Paul in particular, because in his youth he was a persecutor of Christianity and then, like him, he turned into a fervent believer in Christ (translator).
(3) Lavra is a term that was used in the fourth century AD, especially in Palestine, to refer to the coexistence of monks in one village. The Lavra Monastery means a group of monks’ cells, each independent from the other, separate from it, in which the monk lives his ascetic life separately; however, he shares with his fellow monks in worship and the practice of the sacraments in the church of the group and is subject to one leadership. The Lavra Monastery differs from the collective monasteries established by Saint Pachomius, in which the monks lived in one building, ate their meals at a common table, performed collective work, and were subject to a strict system (translator).
(4) The Monastery of Astudio was founded in Constantinople in 463 AD. It was founded by Astudius, one of the most important officials in Byzantium, on his land, and it was named after him. He built a church next to it in the name of Saint John the Baptist; and he gathered monks in it who never slept, praying to God in a continuous and fervent manner. This monastery soon became one of the greatest monasteries [To read more information about the monastery, see the biography of the saint Marcellos of Apamei, head of the Monastery of Those Who Do not Sleep..(الشبكة)]. وكان له أثر كبير في الدفاع عن العقيدة الأرثوذكسية، وفي تقدم العلوم اللاهوتية، والحياة الليتورجية وفن الرسم الكنسي. ولقي رهبانه إبان حرب تحطيم الأيقونات الكثير من العذاب وقد قتل بعضهم وسجن آخرون. وهدم الدير في عهد الملك قسطنطين الخامس محارب الأيقونات. ثم عاد إلى نشاطه بعد المجمع المسكوني السابع سنة 787. وتولى إدارته سنة 798 م، البار ثيوذوسيوس أحد كبار المثقفين في العهد البيزنطي وكان غيوراً على الإيمان فجمع حوله مئات الرهبان ونسخ المخطوطات التراثية. وعلّم رهبانه الفلسفة وعلوم اللاهوت وأنمى حركة الشعر والترنيم الديني والرسم الكنسي وأسس مدرسة للناشئة. وكان مركزاً للنهضة الأدبية والفنية في القرن التاسع. وعرف التاريخ العديد من كبار رهبانه القديسين، وكان له أثر كبير في الرهبنة في الكنيسة الشرقية عموماً ومنها الرهبنة الروسية. وقد تفرح رهبانه على أثر الفتح [الغزو والاحتلال] التركي للقسطنطينية سنة 1453. وحوّلت كنيسته إلى جامع… (المترجم)
(5) نقل هذه العظة إلى العربية المرحوم الأرشمندريت توما ديبو المعلوف (مجلة النعمة، مجلة البطريركية الأنطاكية الأرثوذكسية – دمشق السنة الثالثة عدد أيار 1912، ص 978-992).
(6) حاشية للمترجم: كلمة أرشمندريت معناها رئيس الصيرة (الروحية) أو رئيس الدير. يذكر أبيفانيوس في كتابه ضد الهرطقات (80، 6) أن هذا اللفظ أُطلق أولاً في بلاد ما بين النهرين لأن الصيرة (الماندرة أو المنطرة كما تستعمل اليوم في سوريا ولبنان ونحتت منها كلمة الناطور) هذه الكلمة كانت تطلق في القرن الرابع الميلادي على الدير في سوريا وأضيفت إليها كلمة (آرخي – من أرخيفوس اليونانية) فأصبحت أرخمندريت. اي رئيس المنطرة (الصيرة = الدير) ثم شاعات في الكنائس الشرقية وتبلورت فيما بعد فصار معناها الأب -الرئيس- ثم أخذ هذا الاصطلاح من القرن السادس إلى رتبة رهبانية أعلى من رتبة رئيس دير امتدت وظيفة الأرشمندريت إلى رئاسة عدة أديرة. ثم أخذت رتبة الأرشمندريت تتضاءل إلى أن اصبح من بعد القرن العاشر لقباً إكرامياً في بعض الأماكن يُعطى للاكليروس الأعزب تقديراً لخدماتها في حقل الرب.
(7) كورسك مدينة كبيرة في الجانب الجنوبي لروسيا المركزية. وهي وطن البار المشهور سيرافيم ساروف ومركز تجاري وصناعي هام. راجع “سيرافيم ساروفسكي”، منشورات النور 1982.
(8) الأسكيم كلمة منحوتة عن “سخيما” اليونانية وهي الثوب الخارجي الذي يلبسه الراهب (الجبة) وهو نوعان: 1) الإسكيم الصغير الذي يلبسه الراهب في بدء حياته الرهبانية ويعطى له مع الصليب، 2) الاسكيم الكبير وهو الثوب الذي يُعطى عادةً للكاملين من شيوخ الرهبان الذين مارسوا أنواع الرياضة النسكية (المترجم).
(9) (Translator's note) Cutting the hair: It is cutting the hair of the head in the shape of a cross superficially upon entering the clergy (cutting the hair of the anagnost, i.e. the reader in the church) and cutting the entire hair upon entering monasticism or joining it permanently. It symbolizes submission and complete obedience to God.
وكان الوثنيون القدامة إذا ما اشتروا عبداً قص سيده شعر عبده للدلالة على تجريد الشخص العبد عن إرادته وخضوعه التام لسيده. وقد أُدخلت هذه العادة في حفلة صلاة تكريس الرهبان. فيقص فيها شعر رأس المتقدم إلى الرهبنة، للدلالة على أنه أصبح تحت تصرف تام لديره تاركاً كل علاقة له مع العالم ومتجرداً من إرادته الذاتية. ولهذا جاء في خدمة صلاة تكريس الراهب عند لبس الإسكيم الصغير والكبير دعاء لرئيس الدير يقول فيه -: “انزع عنه كل شهوة جسدية، ونهضة بهيمية، حتى أنه بقص شعر رأسه، العادم الحس، يطرح معه جميع الأفكار البهيمية ويستحق أن يتخذ نيرك الصالح، وحملك الخفيف، ويحمل الصليب، ويتبعك أيها السيد…” (انظر كتاب الأفخولوجي الكبير نقله الاسقف رافائيل هواويني عن اليونانية والسلافية. طبع في بيروت مجدداً سنة 1955 صفحة 208-209) (المترجم).
(10) Yaroslav was the son of Vladimir the Great who officially introduced Christianity to Russia in 988. He was a powerful and active ruler (1017-1054) and was called the Wise. He strengthened and consolidated Christianity. He built the Cathedral of the Holy Wisdom in the Metropolitanate. His reign was a period of prosperity for the Kievan state.
(11) It is customary for senior monks to be called gerunds. In monastic custom, the gerund is the spiritual father charged with guiding those who are applying to the monastic order. They must obey him completely and reveal to him the secrets of their lives so that he can in turn guide them on the path to salvation (translator)