According to legend, the icon “Recovery of the Lost” became famous in the 6th century in the Asia Minor city of Adana.
In a certain bishop's house there served as a housekeeper - a very honest and pious man. And suddenly he was accused of being dishonest and kicked out. The monk was so angry that he grumbled against God and the Mother of God and entered into an alliance with the devil, signing a charter with him. And now, on the verge of death, he was horrified by what he had done, came to his senses and began to think about what to do. Then he shuts himself in the temple, does not order anyone to be allowed in, and desperately prays in front of the image. Mother of God, calling Her “Recovery of the Lost.” The prayer was so fervent, the grief so desperate, and the repentance so deep and sincere that the Queen of Heaven heeded the requests of Theophilus (that was the name of the monk) and, announcing the forgiveness of sins, returned the terrible charter he had signed. Monk Theophilus, later reached the highest spiritual perfection and was glorified by the Church in the ranks of the saints.
In Russia, the earliest image is considered to be one that was once located in the St. George Church in the city of Bolkhov, Oryol province, painted, according to legend, in 1707.
The icon became famous later, in the middle of the 18th century. In the village of Bor there lived one pious peasant, Fedot Alekseevich Obukhov, who loved to donate money to decorate his native church. One day, on the day of the Epiphany, he was overtaken on the way by a terrible blizzard with severe frost. Soon the road was completely covered with snow. The horse was exhausted and stopped at an impassable ravine. Seeing no means of salvation, he unharnessed his horse, wrapped himself up, lay down in the sleigh and began to fall asleep, not realizing that he was freezing. But even in these terrible moments, he managed to pray to the Mother of God, mentally vowing to paint Her icon “Seeking the Lost.” In a neighboring village there lived a peasant, a friend of Obukhov. And then, in the howling of the blizzard, he suddenly heard someone’s voice under the window: “Take it.” Leaving the house, he saw his old friend Fedot Obukhov in the sleigh. Who brought it and how remains a mystery. Upon recovery, Obukhov immediately began to fulfill his vow. Fedot turned to the artist from Bolkhov, Gurov, with a request to write a copy of the icon. He agreed to paint the image, but assigned it too high price, however, he was enlightened by the blindness that overtook him. Having promised to do the work for any price offered, Gurov began to see the light. A special feature of this icon was the image in its upper part of the “Baptism of the Lord” in memory of the salvation of the peasant Obukhov on this holiday. When the icon was ready, Obukhov first brought it to his parents' house, and from there “he carried it on his head to his native temple. The Bor icon became famous for its grace-filled signs and wonders.
After some time, other images of “Recovery of the Dead” became known in Russia. One of them was painted by an Italian master and belonged to a Moscow noble family. According to legend, the owner of this icon was a widow and raised 3 daughters alone. His prayers before the image Holy Mother of God the well-being of the daughters was heard: they were happily married, and the grateful father, as indicated to him in a dream vision, transferred the family shrine to his parish Church of the Nativity in Palashi. During the devastation of Moscow by the French in 1812, the icon was broken into pieces and thrown along with other church property. After its acquisition, it was restored through the efforts of the artist T. G. Myagkov. After the revolution, the parishioners miraculously managed to save the rich robe of the icon - they brought whatever valuables they had from home and paid off the requisition. Currently, the icon is in the Church of the Resurrection of the Word on the Assumption Vrazhek. One day, the wife of an arrested priest, who was left with three young children, miraculously received help from this icon. And she was overcome by thoughts of suicide, and she was stopped by the glance of the Mother of God from the icon and the subsequent prayer to Her. And the next day, mother found a bundle with gold ducats in her bag.
The peculiarity of the Moscow image is that the hair of the Mother of God is not covered with either a scarf or a maforia, in violation of iconographic canon. It is possible that it was in front of this image that Lermontov composed his brilliant “Prayer of the Wanderer.”
Other lists of icons are also known, for example: in St. Petersburg in the Intercession Church in Marienburg, in Samara in the Intercession Cathedral.
“Seeking the Lost” is an icon of fathers and mothers praying for their children, an icon that consoles parental grief. It is also called “Deliverance from the troubles of the suffering.”
Before the image of “Seeking the Lost,” they pray for all the lost and lost, for those traveling, for loved ones, separation from whom is inevitable.
Troparion tone 7
Rejoice, Blessed Virgin Mary, / who bore the Eternal Child and God in Your arms. / Ask Him to give peace to the world / and salvation to our souls. / For the Son, O Mother of God, proclaims to You, / that all Your requests will be fulfilled for good. / For this sake and we cringingly pray to Thee/ and he who trusts in Thee, may we not perish,/ your name we call:/ You are, O Lady,/ The seeker of the lost.
Kontakion voice 6
The intercession of Christians is shameless, / intercession to the Creator is immutable, / do not despise the voices of sinful prayers, / but advance, as the Good One, to the aid of us, / who faithfully call Thee: / hasten to prayer and strive to entreat, / ever interceding, the Mother of God, those who honor Thee .
Source: hram-troicy.prihod.ru
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Prayer 1 Prayer 2 |
Akathist to Our Most Holy Lady Virgin Theotokos in honor and memory of the venerable icon of Her, called “Recovery of the Lost”
Matronushka icon
One day Matrona asked her mother to tell the priest that in his library, in such and such a row, there was a book with the image of the icon “Recovery of the Lost.” Father was very surprised. They found an icon, and Matronushka said: “Mom, I will write out such an icon.” The mother was saddened - how to pay for her? Then Matrona says to her mother:
“Mom, I keep dreaming about the icon “Recovery of the Dead.” The Mother of God asks to come to our church.” Matronushka blessed the women to collect money for the icon in all villages. Among other donors, one man gave a ruble reluctantly, and his brother gave one kopeck out of laughter. When the money was brought to Matronushka, she sorted through it, found this ruble and a kopeck and said to her mother: “Mom, give it to them, they are ruining all my money.”
When we collected the required amount, we ordered an icon from an artist from Epifani. His name remains unknown. Matrona asked him if he could paint such an icon. He replied that this was a common thing for him. Matrona ordered him to repent of his sins, confess and partake of the Holy Mysteries of Christ. Then she asked: “Do you know for sure that you will paint this icon?” The artist answered in the affirmative and began to paint. A lot of time passed, finally he came to Matrona and said that nothing was working out for him. And she answers him: “Go, repent of your sins” (with spiritual vision she saw that there was still a sin that he did not confess). He was shocked how she knew this. Then he went to the priest again, repented, took communion again, and asked Matrona for forgiveness. She told him: “Go, now you will paint the icon of the Queen of Heaven.”
With the money collected from the villages, with the blessing of Matrona, another icon of the Mother of God “Seeking the Lost” was commissioned in Bogoroditsk.
When she was ready, she was carried in a procession with banners from Bogoroditsk to the church in Sebino. Matrona went to meet the icon four kilometers away, they led her arm in arm. Suddenly she said: “Don’t go further, it’s already soon, they’re already coming, they’re close.” The woman who was blind from birth spoke as if she were sighted: “In half an hour they will come and bring the icon.” Indeed, half an hour later a religious procession appeared. A prayer service was served, and the procession headed to Sebino. Matrona either held onto the icon, or was led by the arms next to it. This image of the Mother of God “Seeking the Lost” became the main local shrine and became famous for its many miracles. When there was a drought, they took him out to a meadow in the middle of the village and served a prayer service. After it, people did not have time to reach their homes before it began to rain.
In the Holy Dormition Monastery of the Tula Diocese in the city of Novomoskovsk there is another icon “Seeking the Dead,” painted with the blessing of the Matrona of Moscow.
The famous miraculous idea of “Recovery of the Lost” was first dedicated to the Most Holy Theotokos. The composition itself is figurative. The power possessed by creation does not resurrect the dead. The roots of perfect miracles go back to the 17th century.
According to legend, Theophilus, repenting in the city of Adana, called the icon on which he placed his hopes “Seeking the Lost.” This is far from the only salvation for hopelessly affected believers who have already embarked on the slippery path of aversion from religion.
History of the image and legends associated with it
The first miracles associated with the icon helped create legends about it. People became convinced of its extraordinary nature in the 6th century, when they had the opportunity to witness the incredible, embodied by the Holy Image.
The slandered monk Theophilus was expelled from the house where he served. He stopped hoping and experienced hatred, beginning to wish evil on his enemies. He dared to turn away from God and the Virgin Mary. He made a deal with the unclean.
Spiritual death awaited him. But he realized that he had committed terrible sins and was afraid. His appeal to the Virgin Mary was sincere; he asked for salvation. He was accompanied by the image of the Mother of God, which the worshiper called “Seeking the Lost.”
Patron, understanding. that the appeal was sincere, accepted the sinner’s repentance. He was granted forgiveness and the devil could not obtain it. Then the monk turned the rest of his life into serving God.
In 1770, the village of Malizhina revealed an icon that defeated the cruel cholera three times. A little later, in 1835, legends inspired people to create a temple named after the icon “Recovery of the Lost.” Ordinary people are not deprived of attention either.
Brides turn to her, whom she brings to their husbands. She protects lost drunks. bringing them back to life if they believe. Beggars who are faced with life's troubles and feel the strength to continue the battle pray to her for salvation.
The image is so strong that it is not wounded in every place. Prayer icons that have become history require special treatment which is what they receive. “Strong” shrines are kept only in holy places where services are held and where believers can witness a miracle.
The meaning of appearance, its help
The icon of the Search for the Lost, covered in legends, personifies loving parents who tirelessly pray for their children. Their consolation was the inspired bright face of the protectress. Its second name is “Deliverance from the troubles of the suffering.”
The support of the Queen of Heaven concerns primarily the believers who turn to her in the language that the saints understand. In the form of a martyr, the hopes of those who already seemed hopelessly buried under troubles were revived.
The dead are not dead people. They call him someone who no longer sees anything bright in his life. The hopeless darkness surrounding him allows him to be given this status.
For them, the icon finds new strength. The icon of the Holy Mother of God wages a constant battle for believers. This divine face has special meaning for them.
Prayer text
Is it possible to find the look in Moscow?
The icon wears special meaning. She is worshiped in all cities. In the capital of Russia, there is an analogue of the Bor variation in the Church of St. Nicholas in Kuznetsy. You can pray to famous faces found on a simple Muscovite. His family was in dire straits, and salvation was a miracle. He kept the patroness who saved him from troubles in his apartment.
When his wife left him, he began to drink, found himself poor, and his three daughters needed his slop. One day it became clear to him that his affairs were sad, but there was no one to take care of his children. He began to passionately pray for the “Recovery of the Lost,” and soon everything changed. He stopped depending on the harmful product and got a job. The daughters successfully found spouses.
The Muscovite felt deep gratitude. It became clear to him that the miraculous image could not be in a simple apartment. He visited the Church of the Nativity of Christ, where he left creation. In 1812, the French attacked the shrine. The remains of the icon - three parts - ended up in a pile of rubbish. But even after passing such tests, the bright image worked miracles.
Holiday Recovering the Dead
During the celebrations of Epiphany, Fedot Obukhov saw another miracle. He was unable to continue his journey in the bitterest frost. The horses were forced to stop, losing their strength.
He had to stop in the cold hallway, where he realized that he was about to freeze. he no longer had anything to hope for. Already falling asleep forever, he promised everyone who heard him that he would make a miraculous icon for his parish.
His promise was heard by the protector of the people. One of the peasants heard a mysterious call and, without knowing why, checked the seemingly uninhabited house. There the traveler, who had already said goodbye to his life, barely waited for him. The peasant saved Obukhov and himself believed in miracles.
The promise was kept. The saved one ordered icons from the St. George Church in the city of Obukhov. The celebration is traditionally held on February 18th.
(celebration on February 5), several are known under this name. miraculous icons. Service with akathist “V. P." compiled in the 2nd half. XIX century based general service Rev. Theotokos, prayers and services for the feast of the Presentation of the Lord; The prayer is taken from Russian. the text of the story “On the repentance of Theophilus, the steward of the church, in the city of Adana” (VII century), known in Rus' since the 17th century, where the epithet “Recovery of the Lost” first appears in relation to the Mother of God. The plot goes back to the 4th century: the monk Theophilus, who served at the bishop's house, was slandered and expelled from there. Out of injustice, he grumbled against the Lord and entered into an alliance with the devil, signing a charter with him. Repenting of his apostasy, the monk vigilantly prayed to the Mother of God in front of Her icon for forgiveness, calling the Mother of God “Seeker of the Lost.” Theophilus' prayer was heard, and Presv. The Mother of God, having announced the forgiveness of sins, returned the charter he had signed. There are no reports about the iconography of the image in front of which Theophilus prayed.
The veneration of an icon with this name in Russia began in the 18th century, when several people became famous for their miracles. images associated with the story “On the Repentance of Theophilus” only by the epithet of the Mother of God.
"IN. P." from c. St. George, Bolkhov, Oryol province,
according to legend, it was written in 1707 (size approx. 210´ 120 cm). Currently the time location of this icon, the earliest known image with this name, is unknown; The temple was transferred to the Russian Orthodox Church in 2003 and is being restored.
"IN. P." from the village Bor Tarussky district
Kaluga province. (now Zhukovsky Kaluga district region) became famous in the 1st half. XVIII century Peasant Fedot Alekseevich Obukhov from the village. Vyazovny in the parish of the village. Bor, who was buying hemp and hemp seed, was caught on the way to the village. Goldaevo was hit by a blizzard and lost his way, finding himself on the edge of an impassable ravine. Exhausted, he unharnessed the horse, tied it to the sleigh, and lay down in it. Feeling that he was freezing, he prayed for help to the Mother of God and vowed to write a copy of Her icon located in St. George’s Church. Bolkhov, for the temple of his village. Inexplicably, a horse and sleigh with Fedot lying unconscious in them ended up at the gate of the peasant of the Rydan inns Generalchikov, who, while in the hut, heard a voice: “Take it.” Fedot was found and, warmed up, brought back to life. Fedot turned to the artist from Bolkhov, Gurov, with a request to write a copy of the icon. He agreed to paint the image, but set a too high price, but was admonished by the blindness that had overtaken him. Having promised to do the work for any price offered, Gurov began to see the light. Obukhov, having fulfilled his vow, donated the icon he painted to the church. in the name of St. Nicholas, Archbishop Mirliki village Bor. In 1798, a stone church was erected at the expense of pilgrims who came to the icon. The place of its construction was indicated by the Mother of God in subtle sleep church elder. One of the chapels was consecrated in honor of the icon of the Mother of God “Joy of All Who Sorrow”, ca. In 1780, “V.” was moved there. P.". In 1849-1853 in gratitude for deliverance from cholera, a new stone church was erected and consecrated in the name of the icon of the Mother of God “V. P." (not preserved; the last rector, Fr. Mikhail Vinogradov, was arrested in 1937).
A special feature of this icon (size approx. 200´ 125 cm) was the image in its upper part of the “Baptism of the Lord” in memory of the salvation of the peasant Fedot Obukhov on this holiday. It was decorated with a silver and gilded chasuble weighing more than 16 kg (lost). The icon was also known under the name “Borskaya Intercession”, because unlike other icons “V. P." Rev. The Virgin Mary was depicted on it in tradition. maforia.
The archives of the Kaluga Theological Consistory contain evidence of miracles from the icon. In June 1850, the gardens of the village. Gosteshev Tarussky district were delivered from the invasion of caterpillars (“worm”) through a prayer petition brought from the village. Boron way. In memory of this event, an annual religious procession was established with miraculous icon. In 1868, in front of the icon brought to the village. Tatyaninskoye Tarussky district, a prayer service was served for deliverance from the drought. On the same day, it rained and the residents decided to organize an annual religious procession with the icon in the village; in the 4th year, for failure to keep this vow, hail fell, devastating the fields and meadows. The icon showed a miracle in 1848, leading away from the villages of Tarussky district. cholera epidemic. In 1871, employees of the Konshin factory in Serpukhov received permission from the Moscow Metropolitan. Innocent (Veniaminov) and Kaluga Archbishop. Grigory (Mitkevich) to bring to the city “V. P." to get rid of cholera. Aug 29 A religious procession was held around the city, after which the epidemic subsided. Grateful residents of Serpukhov donated a cast silver and gold cross and an altar Gospel in the same frame with the image of “V. P." and a memorial inscription.
Originally a celebration of an icon from the village. Bor fell on March 7, from 1857 on February 5. (after agreeing on the day of honoring the icons of the same name, originating from different places). The fate of the icon after 1917 is unknown.
List of icons from the village. Bor, obviously carried out in the end. XIX - early XX century, was in c. Resurrection of Christ c. grove. After its closure in the 60s. was moved to the Assumption Church. With. Istomin, where he was until the church was closed in 1975. February 4. 1985 list from the Borovskaya icon “V. P." was transferred to the center. Resurrection of Christ in Tarusa by unknown donors. The closeness of this icon to its original is evidenced by its size (210´ 120 cm), the inclusion of the composition “Nativity of Christ” and the inscription in the lower part: “Similarity of the miraculous icon called the Recovery of the Lost, located in the church of the village of Bora, Tarussky district. Kaluzh. diocese." Until 1975, the icon was decorated with a chasuble (location unknown).
On the iconography of icons from the village. Bor also ascends the revered image of “V. P." from Moscow center St. Nicholas in Kuznetskaya Sloboda. According to some information (Bogoslovsky, p. 55), the list was also in the c. Peter and Paul on Preobrazhenskaya Square. (demolished in 1964).
"IN. P." from Rakovsky Monastery in the name of the Holy Trinity
revered in the Samara region and the Volga region from the beginning. 60s XIX century The main source of information about her is an essay by the Samara priest. Peter Albitsky, compiled in 1896 on behalf of Bishop. Samara and Stavropol Guria (Burtasovsky). Priest P. Albitsky used handwritten materials sent in 1893 by the abbess of Rakovsky in the name of the Holy Trinity of Women. mon-rya. abbot. Anatolia (Theis), who was an eyewitness to many for 23 years. miracles from the icon. Among the 5 manuscripts dedicated to “V. “, one was written down from the words of the owner of the icon, Anna Ivanovna Kadysheva, “the first priest of the Rakovsky community,” the other was copied by Kadysheva’s daughter “from her mother’s handwritten notebook.” Another manuscript is entitled “The case on the petition of the abbess of the Rakovskaya Holy Trinity women's community for permission to wear St. icons of the Mother of God “Recovery of the Lost” in the villages of the Samara diocese of the Buguruslan and Stavropol districts. Began on November 9, 1862." The manuscripts contain tales of miracles from the icon that occurred in 1861-1895. (37 miracles are described: healing from diseases, deliverance from drought and locusts).
"IN. P." was a family shrine of the noble family of the Kadyshevs. According to family legend, she sailed along the Volga to Saratov and was revealed to the local governor Kadyshev in 1666 (Albitsky, p. 123) or in the 2nd half. XVIII century (“A trip to the Rakovskaya women’s hermitage...” P. 441). The discovery of the icon was marked by the healing of the governor and the miraculous denunciation of the thieves of church property. After the death of her husband, A.I. Kadysheva decided to devote her life to God. Since 1859, she became the organizer and superior of the wives. monastic community near the village. Rakovka, Samara province, where she brought with her a miraculous icon. According to the testimony of one of the sisters of the Rakovsky monastery, M. V. Tikhanova, who accompanied Kadysheva during her stay in St. Petersburg, after the water blessing prayer in front of the icon “V. P." the 11-year-old son of gr. Sheremetev. The news of this reached Metropolitan. Moscow Filaret (Drozdov), who wished to see the icon. At the expense of gr. Sheremetev, who decided to decorate the icon in gratitude for the healing of his son, according to the drawing of St. Philaret created a silver gilded icon case in the form of a radiance, with angels cast on the sides and crowns of precious stones over the heads of the Virgin and Child. In 1866, a silver chasuble with decorations made of enamel, diamonds, turquoise and pearls was made. It is probably this precious piece of clothing that adorns the icon today. time.
Initially "V. P." was located above the royal doors in the Holy Trinity warm house church. the abbot's corps; for worshipers to worship, it was lowered on cords. From May 20, 1895 to summer time The icon was transferred to the new stone Holy Trinity Church. Since 1862, it was brought from the monastery to the city of Stavropol (modern Togliatti, Samara region), Melekessky plant (modern Dimitrovgrad, Ulyanovsk region), to the villages of Samara, Stavropol and Buguruslan districts for prayers. At the request of Samara residents Holy Synod permission was given to deliver the icon to the city for veneration every year for 2 months.
In 1924, the nuns of the monastery refused to hand it over to the renovationist archbishop. (to the chairman of the diocesan administration) Alexander Anisimov (?), what is he talking about on September 17. the same year wrote in a report to representatives local authorities(GA of the Samara region. F. R-857. Op. 5. D. 62. L. 4). After the closure of the Rakovsky Monastery in 1928, the icon was probably preserved in a nearby village, in the apartment of the surviving nuns. According to contemporaries, in the 30s. in the Church of the Intercession of the city of Samara (in 1935-1991 Kuibyshev), which then belonged to the renovationists, and in 1941 became the cathedral of the Kuibyshev and Syzran diocese, there was an icon “V. ", but, according to the conclusion of Bishop. Kuibyshevsky Jerome (Zakharov), it was latest list from the miraculous icon. According to the order of Bishop. Jerome, in 1953/54 in Pokrovsky Cathedral the icon “V. ", preserved by the Rakov nuns, it remains in the cathedral to this day. time. On Tuesdays, an akathist is sung before the icon; on the day of its celebration, a solemn prayer service and procession are held; The icon participates in the event held annually in September. Sep. procession around the city.
The icon is painted on a board without the ark. Its dimensions (31.7´ 23.9 cm) are close to those described by the priest. P. Albitsky. The Mother of God is dressed in a dress of red-brown tones, the scarf on Her head and the tunic of the Child are richly trimmed with gold. On top of the author's layer of tempera painting, rough inscriptions were made in the area of the eyes, nose and lips. The nature of the personal writing and the iconography of the icon indicate its closeness to monuments made under Western influence. (Italian or Cretan) samples in the end. XVIII century
In the manuscripts of the Rakovsky Monastery, a miraculous change in the appearance of the icon was recorded: usually it was dark and the features of the faces were barely distinguishable; sometimes the image became illuminated (“as if rays and radiance were emanating”), which was seen as a harbinger of a joyful event. There are known cases of droplets of peace appearing on the face of the Mother of God, the face and hands of the Baby, for example, from May to October. 1895, during the consecration of the new Holy Trinity stone monastery church, the chapel of which was dedicated to “V. etc.,” and prayers were held in front of the icon in the homes of residents of the surrounding villages.
According to Kadysheva, in the beginning. 60s XIX century, during her stop in N. Novgorod on the way from St. Petersburg, Nizhny Novgorod bishop. Nektary (Nadezhdin) wished to have a copy of the icon, which was made by a nun of the Diveyevo Monastery. It was located in the Nizhny Novgorod Spassky (Fair) Cathedral. Dr. a copy written by the abbess of the Rakovsky monastery. Anatolia, was kept in the cross church of the Samara Bishop's House, near the right choir. The fate of these 2 lists is unknown.
In the Samara Church of the Apostles Peter and Paul there is a copy written, as it says on the back, “in likeness and measure,” by a peasant from the village. Utyovka Buzuluksky u. Samara province. Grigory Zhuravlev 13 Feb. 1888. This list, like all other icons, was completed by Zhuravlev, a disabled person by birth, deprived of arms and legs, holding the brush with his teeth.
In the 50s XX century in the Marienburg district of Gatchina, Leningrad region. The icon “V. p.", in Soviet years former part pedestrian bridge decking. From the inscription on the icon it is known that it was “built” on October 31. 1888, through the zeal of the abbess of the Holy Trinity Rakovsky Monastery, Samara province. and the same county abbot. Anatolia and her sisters in memory of the miraculous deliverance of the Emperor. Alexandra III and his family “from danger in a train crash” (October 17, 1888 near Borki station). Currently time this image is in c. Protection of the Mother of God in Marienburg. 17 Feb 1994 at the all-night vigil on the eve of the celebration of “V. P." the image began to flow myrrh.
"IN. P." from the village Malizhin Bogodukhovsky U.
Kharkov province, According to legend, it was found ca. 1770; glorified by the healing of the landowner Lesnitskaya and the threefold deliverance of this area from cholera. Dr. There is no information about the icon.
"IN. P." c. Nativity of Christ in Broadswords in Moscow
(currently in the Church of the Resurrection spoken on the Assumption Enemy) dates back to 1802 (see: The Russian Icon of the Mother of God of the 16th - early 20th centuries rejoices in You: M., 1995. P. 62. Cat. 50) . According to legend, the owner of this icon was a widow and raised 3 daughters alone. His prayers before the image of the Most Rev. The Mother of God heard about the well-being of her daughters: they were happily married, and the grateful father, as indicated to him in a dream vision, transferred the family shrine to his parish Church of the Nativity in Palashi. During the devastation of Moscow by the French in 1812, the icon was broken into pieces and thrown along with other church property. After its acquisition, it was restored through the efforts of the artist. T. G. Myagkova. In 1815 in the Rozhdestvenskaya Church. on the site of the former Pokrovsky chapel, at the request of parishioners, a chapel was built and consecrated in honor of “V. ", where the icon was located until the destruction of the temple (1935-1937). The image was then transferred to a short time first in c. Resurrection of the Word on M. Bronnaya Street. (dismantled in 1935, demolished in 1938), then in the center. Ascension of Christ (“Little Ascension”) on B. Nikitskaya Street. (closed in 1937), presently time "V. P." is located in the center. Resurrection of the word on the Assumption enemy. In 1981, a fire started from an abandoned candle and the icon case was damaged, but the image remained unharmed. In 1982, after updating the icon case, “V. P." was moved to the solea, to the left of the royal doors of the main chapel.
The image is painted in oils in the Western European tradition. painting. On the margins are depicted saints - the heavenly patrons of the previous owners: martyr. Mamant, ap. Philip is right. Anna, St. Nikolai Mirlikiysky, prmts. Paraskeva, VMC. Catherine.
On the day of the celebration “V. P." In the Pashevo church, the liturgy was performed by Moscow metropolitans or suffragan bishops; Patriarch St. Tikhon. The tradition of celebrating the liturgy on February 5. the bishop's rank was preserved even after the icon was transferred to the Resurrection Church. on the Uspensky enemy; on Sundays an akathist is read before the icon.
In the Assumption Cathedral of the Novomoskovsk Holy Dormition husband. mon-rya
Tula region (since 1992), to the left of the iconostasis, next to the ark with a particle of the relics of the blessed one. Elder Matrona, the icon case contains the image of “V. p.”, written at her request and previously located in the c. Dormition of the Mother of God in the village. Sebine, Tula region. On the margins of the icon are depicted St. Nikolai Mirlikiysky and martyr. Laurel. The icon is decorated with a chased silver chasuble. On Sundays, a prayer service is performed before it with the reading of a combined akathist to the icon and the saint. Matrona (another image, also created by the will of the old woman, currently resides in the Moscow women's monastery in honor of the Intercession of the Blessed Virgin Mary).
Features of iconography
Under the name "V. P." 2 versions are known, dating back to different revered protographers. Their similarity is limited to the position of the Infant Christ standing on the right, full-length, with his left hand encircling the neck of the Mother of God, and with his right hand touching the neck of her dress. The positions of the heads of the Mother of God and the Child differ: on the icons repeating the Bolkhov pattern (icons from the villages of Bor and the city of Tarusa, from the Moscow Church of St. Nicholas in Kuznetsy), the faces do not touch; in another version (icons from the Rakovsky monastery, from the Moscow Church of the Nativity of Christ in Broadswords, etc.) the Child nuzzles the cheek of the Mother of God. The differences also concern the position of the Mother of God’s hands, which is a characteristic distinguishing point for the 2nd type of interpretation: the hands of the Mother of God encircle the Baby in a ring, the fingers are tightly clasped together; in type 1, the hands holding the Baby are located close to each other, but do not touch, maintaining a prayer gesture. In the 2nd edition, the Mother of God is depicted sitting, so that the Baby, both legs of Whose (the left one is pulled back) are visible from under the tunic, stands on Her right knee (or knees); in the 1st version, the Baby rests his feet on a kind of parapet, on the front of which there is a dedication inscription. On the icons of the 1st type on the head of the Virgin Mary there is a tradition. maforium; on icons similar to the image of the Rakovsky monastery, Her head is covered by a shawl that goes down to her shoulders to the middle of her chest, and strands of hair are visible from under it; on the Moscow icon, the hair of the Mother of God is not covered and falls freely onto her shoulders.
The iconography of the Virgin Mary images of the 1st type has been known since the 12th century. (mosaic of the Church of St. Francesca in Rome, 1130-1143, relief in the Zen Chapel in the Cathedral of San Marco in Venice, XIII century) and became widespread in Rus' with the veneration of Feodorovskaya (last third of the XIII century), Tolga (late 13th century) icons of the Mother of God. Despite the fame in Russian. traditions of this iconography, its appearance in the 18th century. in option "B. P." may be due to the influence of zap. artistic culture, including perceived through Ukrainian. iconography. ABOUT indirect influence zap. the sample in the 1st type version can be judged by the characteristic images of cherubs on the sides of the Mother of God and Child; not typical for traditions. iconography and a fluttering fabric thrown from the Baby’s legs over His shoulder, vaguely reminiscent of a himation. This influence is more clearly expressed in the icons of other works, in the painting of the clothes of the Mother of God and the landscape, which is visible through the window of the architectural portico.
Hymnography
In modern rus. Less for Feb. (Minea (MP). Feb. pp. 175-189) the polyeleos sequence “V. P.". It includes, among other things, the following elements: 2 troparions, 7th tone (“ 
") and 4th voice (" 
"); canon of the 4th tone (irmos: "", beginning: " 
"); in the following the general kontakia of the Mother of God in the 6th tone are used: “ 
" And " ".
Arch.: GA Kaluga region. F. 33. Op. 2. D. 2209. L. 34.
Lit.: Rozhdestvensky A., priest. The legend about the icon of the Mother of God “Seeking the Lost, which is in the village. Bor" // Kaluga EV. 1864. No. 24. P. 436; Trip to Rakovskaya women. empty Samara province. // DC. 1882. Aug. pp. 432-443; Livanov I., priest. Transformation of the Holy Trinity Rakovskaya women. communities in the monastery // Samara EV. Ch. unofficial 1887. No. 4. P. 65-76; Albitsky P., priest. Historical information about the icon of the Mother of God, called “Seeking the Lost,” located in the Holy Trinity Rakovsky women. mon-re Samara bishop. and the district (1666-1895) // Ibid. 1896. No. 3. P. 103-107; No. 4. P. 122-138; Kremensky E. V., priest. Icons of the Mother of God, called “Seeking the Lost.” M., 1898, 19033; Nikolsky V., priest. The miraculous icon of the Mother of God “Seeking the Lost”, which is located near Moscow. Nativity of Christ Church in Palashakh. M., 1900; Bor Icon of the Mother of God “Seeking the Lost” // Kaluga Antiquity. Kaluga, 1903. T. 3. P. 1-3; Kondakov N. P . Iconography of the Mother of God: Greek connections. and Russian icon painting from Italian. painting of the early Renaissance. St. Petersburg, 1910. S. 54-67, 201; Sokolov P., priest. Icon of the Mother of God, called “Seeking the Lost.” M., 1912; Nikolskaya Yu. "Recovery of the dead." M., 1914; Troitsky V., prot. Icon of the Mother of God “Seeking the Lost.” Tver, 1914; Bogoslovsky T. M. Icon of the Mother of God “Seeking the Lost” // ZhMP. 1945. No. 5. P. 54-56; Prave L. Icon of the Mother of God “Seeking the Lost” // Ibid. 1980. No. 2. P. 24-26; Antonov V. Church of the Intercession of the Holy Mother of God in Marienburg // St. Petersburg EV. 1991. Issue. 8. Oct. P. 87; Morozova-Utenkova E. Seventh beginning: The history of the restoration of the Church of the Resurrection of Christ in Tarusa, Kaluga bishop. Tarusa, 1998. pp. 53-57. Il. us. 52; Orthodox shrines of the Samara region. Samara, 2001. P. 63; Rakovsky Holy Trinity women. mon-ry (1859-1927) // Mon-ry of the Samara region (XVI-XX centuries). Samara, 2002. pp. 65-70.
E.V. Shevchenko, nun Veronica (Goryacheva)
The miraculous icon of the Mother of God Seeking the Lost is a divine image of the intercessor who consoles people in all sorrows. This icon is also called “Deliverance from the troubles of the afflicted.” The celebration in honor of the face of the Virgin Mary is held annually on February 18 (old style - February 5).
Why is this image called that?
Believers are interested in why this image of the Most Holy Theotokos is called “Seeking the Lost”? In fact we're talking about not about dead people. It is customary to call the dead those who have stopped seeing anything good in their lives, have lost hope, have lost support; it is these people who pray to this icon for these people.
The Mother of God gives strength to the one who asks and to the one for whom they ask. Blessed Virgin I am ready to grant forgiveness, that is, to exact, for everyone who is on the verge of death, literally or figuratively. The main meaning of the icon is the return to faith of those people who have drowned in vices or poverty, or suffer from illnesses. The image of “Recovery of the Lost” is the last hope for those who have fallen into despair and cannot help themselves. This face is also a support for parents praying for their children. The Most Holy Theotokos is considered the patroness and intercessor of minors.
Iconographic features of the image
In this icon, the Mother of God is depicted sitting. Little Jesus stands on her knees and puts his arms around his mother’s neck, pressing his left cheek to her cheek. The hands of the Holy Virgin form a ring around the figure of the infant Christ, her fingers are clasped. Although the image does not violate the canons of iconography, this type of shrine is one of the rarest.
There are several variants of this image: with the covered and uncovered head of the Virgin Mary, with clasped or unclasped hands. Sometimes the composition includes additional elements, for example, an image of saints or a window with a landscape. Thus, on the Moscow icon, the Virgin Mary is depicted surrounded by saints and with her head uncovered.
On the Bor icon, in the upper part, the baptism of Christ is depicted. This is due to the fact that the peasant Obukhov, according to popular belief, was miraculously saved from death on the feast of Epiphany. The dimensions of this image are also unusual: its height exceeds 200 cm and its width is 125 cm.
Now the shrine can be seen in many temples. She is present in such monasteries as:
- Cathedral of the Resurrection of the Word (Moscow)
- Temple of the Placing of the Robe of the Lord (Moscow).
- Church of the Resurrection of Christ (Tarus).
- Vysotsky monastery(Serpukhov).
- St. Nicholas Cathedral (Serpukhov).
- Intercession Cathedral (Samara).
- Church of the Intercession of the Mother of God (Marienburg).
It should be remembered that not only the original image, but also many copies from it have miraculous power.
How does the Holy Face help?
The main question that Orthodox Christians ask when they learn about the existence of this image is: what do they pray for to the icon of the Search for the Lost? The image of the Mother of God is addressed if those praying or their loved ones:
- turned away from the Lord, lost Faith in everything good and hope for a happy future;
- want to receive protection for themselves or their loved ones during hostilities;
- want to get rid of various ailments: headaches, fever, eye diseases, various serious diseases;
- hope to free themselves from harmful addictions (alcohol, drugs);
- they hope to successfully start a family, find happiness in relationships, learn wisdom and patience (most often young girls make such requests);
- they want their marriage to be strong and happy;
- want to repent and receive forgiveness for their sins;
- want their children to grow up healthy and happy;
- hope to alleviate the condition of hopeless patients.
Our Lady will help everyone who turns to her. The main thing is that the prayer comes from a pure heart and is performed with absolute faith in God. The stronger a person’s faith, the faster he will receive help and intercession from the Virgin Mary.
How to address the image of the Blessed Virgin?
You can pray to the Mother of God using the canon or in your own words. It happens that a person begins to address the image using the text of the canon, but as the prayer progresses, his own words begin to escape, coming from the heart. In this case, you need to say everything your soul wants, and then continue reading the canon. It is best to address the Most Holy Theotokos in front of the icon in the temple.
We Orthodox Christians most often pray to the Virgin Mary using two prayer texts. There is also an akathist (church singing of praise) to the image of the Mother of God. The akathist contains 13 kontakia and ikos. It highlights some of the events associated with the appearance of this icon and its praise. The canon also contains requests to the Mother of God for help and protection; at the end of the appeal, a final prayer is read for the deliverance of all people from troubles.
History of the image and legends associated with it
The first mention of the icon of the Mother of God “Seeking the Lost” refers toVI century, it was then that people first saw miracles created by the Holy Image. According to legends, the monk Theophilus, who served as church steward in Adana, was slandered and then expelled from the bishop’s house. He harbored a strong resentment in his soul against those who did this to him, and turned away from God and the Virgin Mary. Then he made an alliance with the devil.
But finding himself on the threshold of spiritual death, Theophilus was very frightened by everything that he had managed to accomplish. He sincerely and fervently asked the Virgin Mary to save him. He prayed to the image of the Mother of God, which he called “Seeking the Lost.” The Mother of God, having heard the sincere prayer, accepted Theophilus’ repentance. She gave him forgiveness and freed him from his obligations to the devil. After this, the monk dedicated his life to serving God.
The first miracles performed by the Holy Face in Rus'
The first mention of the icon “Seeking the Lost” on the territory of Rus' is in church records in 1548. This image was in the Moscow Church of the Resurrection of the Word, presumably belonging to the brush of an Italian artist.
According to legends, in 1666, the governor of the city of Saratov, Kadyshev, was wounded, but was healed after he saw the miraculous image of the Virgin Mary in the Volga. 200 years later, his descendant Kadysheva founded a convent in the village of Rakovka and became its first abbess. Main value This monastery had an icon “Seeking the Lost,” which healed many believers. Count Sheremetyev ordered a gilded icon case decorated with jewelry for this image. He did this out of gratitude for the healing of his son.
Acts of the Bor (Tarus) image
Most famous miracle, created by the Bor Icon of the Mother of God, is the salvation of the peasant Fedot Obukhov. He left home at severe frost and got lost along the way, by the evening the peasant was exhausted and very cold, after which, with a feeling of hopelessness, he lay down in the sleigh and began to pray to the Virgin Mary.
He promised the Holy Intercessor that if he remained alive, he would order a copy of the icon of the Mother of God “Seeking the Lost” and give it to the parish church. Miraculously, Obukhov’s sleigh ended up at one of the peasant huts. The owner of this hut heard a woman’s voice who said: “Take it!” He went outside and saw Fedot freezing in his sleigh.
After his recovery, Obukhov did not forget about his vow and turned to the icon painter Gurov with a request to draw an icon. But the icon painter demanded from the peasant a sum of money that he did not have. As soon as Obukhov walked out the door, the icon painter went blind. Then he realized that he had received punishment for his greed. After this, Gurov promised Fedot to write an account at any price, and his sight returned.
The icon, commissioned by Fedot Obukhov, was donated to the church in the village of Bor. Many people came to worship this image and ask for its intercession. With donations from parishioners it was then erected new temple. And again a miracle happened. The church elder saw in a dream where this icon would be located, and then a decree came from the Synod to build a temple in this very place.
In 1871, the holy image saved the city of Serpukhov from a cholera epidemic. The icon also helped heal a mute and paralyzed boy. In gratitude for the miracles performed, the city residents presented the Bor church with a Gospel, on which an icon was depicted and a record was made of the miracles that had happened.
This image was lost during the Soviet period, but in 1985 a copy of this icon was given to the Church of the Resurrection of Christ in the Tarusa region. The fact that this is a copy of the revered Face is evidenced by the inscription on the image.
Miracles of the image from the Church of the Resurrection of the Word
According to legend, the Face of the Mother of God, now located in the Church of the Resurrection of the Word, was transferred from the Church of the Nativity of Christ in Palashevsky Lane.
The last owner of the icon became a widower and found himself on the verge of poverty. He fervently prayed to the Most Holy Theotokos, asking her to save him from despair and arrange the fate of three his daughters. The Virgin Mary responded to the man’s prayers and helped his daughters get married successfully. The owner considered himself unworthy to keep this miraculous image at home and gave it to the temple.
In 1812, the French plundered the Palashevsky Temple. Believers then found the icon among the rubbish; it was split into three parts. But even in this form, the miraculous face performed many healings. Brides approached him on the eve of the wedding asking for happy marriage, as well as people dying from poverty, drunkenness, and disease. Mothers came to the icon asking for intercession for their children.
The restored temple worked until 1934, and then it was closed. Icons and utensils from the temple were transferred to various monasteries and churches. I chose the image “Recovery of the Dead” for myself new house. When they tried to transport the icon to the Pimenovskaya Church, the cart did not budge.
Then people decided that the Mother of God herself did not want to be there, and chose a new place for the shrine - the Resurrection Church, which was located on Malaya Bronnaya. The carriage was literally flying to its destination. After the church was demolished, the image was moved to the Church of the Resurrection of the Word.
The history of the holy face from the Vysotsky Monastery
Every year, starting from 1892, the miraculous icon was delivered to the city of Serpukhov for the solemn ceremony. Procession of the Cross. Every Orthodox Christian had the opportunity to venerate this shrine and ask the Mother of God for help. The opportunity to take this image for prayer at home was considered especially lucky.
The custom stopped after the October Revolution, and the temple where the icon was kept was destroyed. But believers continued to worship the shrine and carefully preserved its copies. One of these copies was in the Trinity Church, but it was closed in 1961, and the icon was no longer available to believers; for 35 years it was in the storage of the Serpukhov Historical and Art Museum.
The holy image reappeared in the city in 1996; it was placed in the Elias Church for prayers. This day became a real holiday for the city residents. The final return of the “Recovery of the Dead” occurred on May 18, 1997, when the icon was transferred by the Historical and Art Museum to the Vysotsky Monastery. Now the Holy Face is available to believers and continues to perform miracles.
The Legend of the Miracles of the Image from the Pskov Monastery
The appearance of the Divine Image in the Pskov Monastery is covered in legends. According to legend, Blessed Matrona of Moscow told her mother that she kept dreaming that the Queen of Heaven was asking to come to their church. After this, Matrona blessed the women to collect money from all villages to make the shrine.
Some believers brought generous donations, while others were stingy. So, one man reluctantly gave one ruble, but his brother laughed and gave only one kopeck. When the donations were brought to Matrona, she sorted through them, found the same ruble and kopeck, and asked to return them back, because they spoiled all the other money.
When the required amount was collected, Matrona turned to the artist and asked if he could make the image. He replied that this was a common thing for him. Matrona ordered him to confess and receive communion at the Holy Mysteries of Christ, and only after that begin work. The artist did so, but after a while he returned to Matrona and said that he could not paint the image.
The blessed one felt that the icon painter had one unconfessed sin left. She informed him about this. The artist was shocked and again went to repentance and communion. He also asked for forgiveness from Saint Matrona. After this, the preacher told him that now he could paint an icon. He was actually able to make it. Matrona did not part with this Holy Face until her death. Now the image is kept next to the relics of the blessed one.
Other famous images
Miraculous events are associated not only with the above icons, but also with other images of the “Recovery of the Lost.” Thus, the Face, which is kept in the Church of the Intercession of the Mother of God in the city of Marienburg, was painted in 1888 by nuns from the Rakovskaya convent.
After the October Revolution, the Holy Image was lost, but was miraculously found in the 50s of the last century. For a long time it was used as a plank on a footbridge. Then he was placed in the Church of the Intercession of the Mother of God, after which miracles began to happen. The face began to stream myrrh on the eve of the celebration of the Remembrance Day of this icon in February 1994.
According to the surviving ancient manuscripts, the icon from the Rakovsky Monastery changed its appearance several times: usually it was dark, with barely visible images, but sometimes the image brightened and began to glow from within. Believers considered this to be God's message about upcoming joyful events. The case of the appearance of drops of myrrh on the hands of the Virgin Mary and Jesus is also described. This happened from May to October 1895, that is, in the first months after the consecration of the new Holy Trinity Monastery.
And the miraculous image “Recovery of the Dead” from the village of Malizhina, Kharkov province, which appeared in 1770, delivered three times local residents from cholera.
People who are physically or spiritually close to death turn to the icon. Christians send their petitions to the Most Pure One for the strength of will necessary to cope with sorrows and not to desecrate the commandments of the Lord. They pray in front of the miraculous icon and for their loved ones, asking for the health of relatives or friends who are near death. They ask to grant healing for their children and others. In times of war, pilgrims came to the miraculous shrine of the Mother of God “Seeking the Dead,” begging the Intercessor to save everyone who went to the front.
The image is revered for unmarried girls, because it helps to convey wishes to the Queen of Heaven for a happy family life.
The icon is especially revered among people who have wasted all their strength from physical ailments or mental pain, since it is the only hope for the perishing. They appeal with deep and pure faith to the Mother of God, asking her to help where they cannot cope without holy help.
As they say in spiritual literature, the image of the Most Holy Theotokos, known as “Seeking the Lost,” was painted back in the 6th century; several centuries later, copies of it appeared in Rus'. However, only from the 18th century the icon began to enjoy special veneration among Orthodox Christians. This is due to the many miracles that happened after prayers in front of the shrine. In those days, the image of “Recovery of the Lost” was considered a symbol of the mercy of the Mother of God, before whose actions all obstacles recede.
In 1548, the first mentions of the icon “Recovery of the Dead” appeared. As for the author of the creation, it is assumed that it was an Italian master who created the image of the Mother of God for a family of Russian nobles. The head of the family remained a widower, but this was not the only misfortune that befell him. Soon he and his children found themselves on the verge of poverty.
The nobleman did not see any other salvation except prayers to the Most Holy Theotokos. Days and nights he cried out to the Intercessor so that she would save his family from their fate. And his prayers were heard. The sufferer’s affairs began to grow upward, money appeared in the family, but most importantly, harmony and great joy settled in his heart. To thank the icon for its miracles, the man gave the shrine to the Church of the Nativity of Christ, which was located in Palashi. The rumor that the saint’s image was capable of miracles soon began to circulate throughout the city.
Even those people who were completely desperate began to come to the “Recovery of the Dead.” And only here did hope return to the believers, and their prayers were so sincere that the Mother of God could not help but fulfill the requests of Christians.
When Napoleon came to these lands in 1812, the Church of the Nativity of Christ was completely destroyed and plundered (although later Christians took care of its restoration). The icon “Recovery of the Dead” was desecrated by the invaders and cut into several pieces. After this, people’s faith in the icon and its miracles only increased, and Christians began to say that the Mother of God was now suffering along with the Russian people. Even when the image was cut, believers did not stop coming to it, and miracles continued to happen. Later the icon was restored.
Many miracles happened after prayers in front of the icon. One of them was told by the wife of a priest who was arrested during the revolution. A woman was left with three children in her arms, her strength was running out. Exhausted, she decided to resort to terrible sin- suicide. Before this, the woman still decided to pray in last time in front of the icon “Recovery of the Lost”. And suddenly she felt how the Queen of Heaven drove away bad thoughts and instilled in the sufferer the confidence that tomorrow everything would be fine. And so it happened. The poor woman found gold coins in her bag the very next day.
In 1934, the temple in which the icon was located was closed. They planned to move the “Recovery of the Dead” to the Pimenovskaya Church. But it didn’t happen as expected. The driver urged the horse, which was harnessed to the cart with the shrine, for a long time, but the animal did not move a single step. The gathered Christians decided that the Queen of Heaven herself did not like this idea, and decided to take the icon to the Resurrection Church on Malaya Bronnaya, and the miraculous image went there without any problems. However, the shrine did not stay there for long, as the church was destroyed. After the “Recovery of the Lost” it was moved to the Temple of the Resurrection of the Word.
Not so long ago, in the 1980s, another miracle associated with the icon happened. The Church of the Resurrection of the Word was damaged by fire. Everything that was there burned to the ground. And only “Recovery of the Dead” survived.
Located in the Church of the Resurrection of the Word on the Assumption Vrazhek, Moscow.
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