Holy priest Stefan Fedo-ro-vich Gra-chev was born on December 30, 1886 in the village of Trost-naya Sev-sko district of the Oryol province (now Ko-ma-rich district of the Bryansk region) in a peasant family. Ro-di-te-him Fedor Iva-no-vich and Eli-za-ve-ta Pro-ho-rov-na Gra-che-you had what-you-rekh son-no-vey and Wha-you-rekh do-whe-ray. Fedor Iva-no-vich served in Al-ta-re from the age of 14, and then until my death he served as a temple-monger in the name of St. -that Ar-hi-stra-ti-ga Mi-ha-i-la in the neighboring village Bob-rik. The family would be blissful, and everyone would pro-vo-di-li at God’s services in Bo-go-ro-dits-koy Plo-shchanskaya Pu-sta-ni, five versts from the house. Three-of-their children Gra-che-you from-da-to-re-p-ta-nie in the mo-na-sty-ri: the daughter of Elena was in-listening to Bryansko -go Pet-ro-Pav-lov-go-go-de-vi-whose mo-na-sta-rya, daughter Pe-la-gia - in Sev-sky Tro-it-whose de-vi-whose mo-go -na-sta-re, and son Stefan - in Plo-shchanskaya Pu-sta-ni. He entered the monastery at the age of ten, having been brought up in the order and goodness of the on the Styr-skih elders, helping their father in the village on all rural work, and when they reach perfection -tiya in 1904 was enlisted in the brotherhood of the monastery after listening to no one. In 1914, he was drafted into the army and took part in battles near Vilno and Grodno. He received a junior officer rank, and for his services to the Ro-di-noy and unparalleled bravery he was awarded two Ge- or-gi-ev-skih crosses. After de-mo-bi-li-za-tion from the army in 1918, he again entered his native monastery, and served there until until the closure of the obi-te in 1921. Since the listeners in the monasteries do not give other vows, after some time Stefan Gra-chev nil-sya on Ana-sta-siya Ser-ge-evna Ki-ri-len-ko-voy, originally from the village of Gav-ri-lo-va Gu-ta, which has a paradise ear -li-va-la in Pu-sty-ni for cattle.
Since 1924, Stefan began to serve as a dog-breaker. In March 1929, the Bishop of Bryansk and Sevsk Mat-fe-em (Temple-tse-vym, † 1931) he was married to dia-ko -on to the temple Ve-li-ko-mu-che-ni-ka Ni-ki-you se-la Ar-ki-no Ko-ma-rich-paradise-o-na. On March 23, 1930, in the church in honor of the Resurrection of Christ in Bryansk, Vladyka Mat-fei ru-ko-lo-lo-lived him to the rank of priest to the temple in honor of the Blessing of the Most Holy Bo-go-ro-di-tsy of the village of Kra-piv-na Nav-lin-go paradise -in the Bryansk district.
On June 2, 1930, Priest Ste-fan was transferred to the village of Khol-mets-kiy Khu-tor of Bra-sov-sko-rayon. The temple of the village was built by the local Step-pa-no-vi-chem Aprak-si-in in 1797 for the residents of the village Cool. The central altar of the temple was consecrated in the name of the Most Holy Ma-kariya of Egypt, the northern side-chapel in the name of St. -tykh without-sre-ren-nik-kov Kos-we and Da-mi-a-na, and the southern one - in the name of Mu-che-ni-kov Adri-a-na and Na-ta-lia. The stone temple was covered with a hundred-year-old iron, the heads and crosses were gilded, the interior was well-decorated. shen. By-me-shchik Aprak-sin da-d-ril the old Tikh-Vin-skaya icon of God Ma-te-ri as he walked. The people revered this icon as miraculously creative, and they walked with it in the Procession of the Cross through all the neighboring villages and villages. Yum.
Ple-myan-ni-tsa from Ste-fa-na, Pe-la-geya Ego-rov-na Mi-ti-na, writes about him: “According to his character, he was very strict. We kids all loved him very much, respected him and loved him. He never scolded the children. We could climb onto the stove, play, make noise, we would ring the bell, we would have our own small lo-kol-chi-ki, sing the spiritual kan-you, and he didn’t interfere with us in this. Father Stefan always wore a cassock. He also had his own farm. He went to cut grass for the cattle, chopped wood. He had no servants, and did all the work himself. He knew how to pee, whittle, make spoons... Us,<де-тей>, Father Stefan woke up at Communion, when all the Hours had already finished, or when the Gospel would be read. Ma-tush-ka from-tsa Ste-fa-na us bu-di-la...
In the de-dush-ki's house in Trost-naya there was no need to say too many words. The de-shower himself was very strict. I would be alone with my mother. And the third brother who died had six children, and the grandfather took them all to raise. In the end there were seven of us all. We sat at the table in Trost-noy without any noise. De-shower, would-be, sits down at the table, and only he coughs, and we already knew that there should be complete ti-shi-na. Father Stefa-n and Khu-to-re Khol-mets-kom had the same kind of things. Ba-tyush-ka ate with us. We all prayed together before meals, and when it was necessary, on our knees. But for the coming sleep we prayed only with mother, and father prayed already late, separately, when we everything's alright. According to his character, he was very restrained and few words... he knew the musical notes well, re-cla-dy- shaft on but-you-church-songs-no-singing. And what he needed to write and understand, he tried to sing it with us, with the children. Once upon a time, he would take a violin, play a tune, and force us to sing it. And we sang to the sound of a violin.
Father Stefan lived not very poorly, but the food was ordinary, de-re-Ven-skaya, porridge, kar-tosh, mo-lo-ko , testicles, bacon. After the collection, they began to live poorer, and they lived in the persecution and were all alone. I don't care. But all the time, ma-tush-kor-kor-la of all the beggars, Father Stefan said, so as not to give up on anyone. She led the beggars into the house and gave them food.
Father Stefan, if you come to him or talk to him about pain, he won’t bother anyone. shaft, and then, when the go-no-nos began. One day they invited him to Bra-so-vo for a be-se-dy, he then came late in the evening to Trost-naya, so- Why should he go closer than to Khu-tor Khol-mets-kiy. Father Ste-fa was kept in Bra-so for the whole day, but he had a long way to go home, and he - went to his father. We kids have already gone to bed. Father Stefan came all wet... He drank the iron stove, it was already cold. It was raining and snowing, and outside the window it was October. How about drying clothes and shoes? The fact that we, the children, could hear what Father Stefan told his grandfather about how he was asked to renounce his life -ry. “You are a peasant’s son,” they told him, “we offer you any kind of work, we need educated people.” -di". And he answered them: “I can’t do this.” They asked him: “Did you serve in the Tsar’s army, are you supposed to stay there?” He replied: “This is not my calling. I returned to the monastery.” They asked him: “Do you know what will happen to you in the future, and do you agree with this?” Then he said: “Yes, I will carry my Cross to the end.”
One of the residents of the village of Khol-mets-ky Khu-tor remembers: “Ba-tyush-ka was good, he kept an eye on everything, clean it was good... Everyone in the house loved him very much, everyone liked him. Ka-ra-ul-ka, where Stephan’s father’s family lived, was very cramped. There was a hundred font there, in which he baptized the children. I remember well that the font was yellow. We, children, say that she is golden. The arrival was large, there were a lot of children being baptized. What-you-re-rev-ni: Khol-sword, Khu-tor, Kru-pets, Gav-ri-lov-ka with three-sel-ka-mi: Yash-ki-na Pa-se -ka, So-ko-ly, Dob-ro-vol-sky - several thousand people. On national holidays, he barely stayed in the temple, but on Easter he didn’t even stay in the fence. There are more than a hundred women in the temple, but so are the men, there are a lot of children. The choir was large... After the arrest, you drove away the holy place, and closed the temple.”
June 2, 1932 Bishop of Bryansk and Sevsk Da-ni-il (Tro-its-kiy, † 1934) “for the diligent and useful service of the Church Bo- live" on-gra-dil the priest Ste-fa-na on-bed-ren-no-one. According to the bla-go-chin-no-go, pro-to-e-reya Alexy So-ko-lo-va, “for zealous service and blessing -moral behavior" for the day of Holy Easter 1935 Bishop of Bryansk and Sevsk Joasaph (Shish-kovsky-Drylevsky, † 1935 ) na-gra-dil o. Ste-fa-na ka-mi-love-koy. Stephan's father's family lived in the parish village. There was no farm, only a cow, but because of it, an excessive tax was imposed on the sale of milk. lo-ka, and after some time they took it away.
In November 1935, it became known that from the church in which Fr. Stefan, so-bi-ra-yu-t-sya take off the co-lo-co-la. You called him to the administration of the collective farm, where they announced the new government about the removal of the collective farm. fishing from temples. They offered to sign a letter about responsibility for possible unrest in the church parish. Father Stefan said that it would be better for him to be arrested than to call on parishioners to remove their cap at the command of the Vladislav. -sti. When asked to give the keys to the temple, he said that he did not have the keys, but the pre-se-da-te-la re-vi-zi-on. Noah commission, which soon came to the temple, but to give the keys to the hall. That's when the authorities broke into the lock in the temple and you brought a co-lo-co-la. A few months later, the Holy Hi-bishop of Smo-lensk Sera-fim (Ost-ro-umov), in the from December 30, 1935, the Bryansk Diocese was occupied by the parish priest -to whom, through a noble cir-cular letter, in which he convinced not to pro- act -to represent-thee- lyam of power when removing the stakes, since it was more important to prevent the closure of the temple than to preserve the stake - ringing ringing.
In 1936 there was a za-su-ha, when the ho-zhan more than once asked Father Ste-fa-na to make a prayer for nis-po-sla -nii until-rain. Then they tried to make a mo-le-ben on the fields. In accordance with the long-standing local custom, which has been revered in the area since time, a temple was built in the village of Khol-mets. cue Khu-tor, in the summer the Procession of the Cross with the Tikh-Vin-skaya icon of the God Ma-te-ri was completed for relief from the elements -new disasters, pas-de-zha of cattle and crop failure, with obligatory visits to the houses of parishioners. Father Stefan offered to live before the church of the temple in the name of the Most Holy Ma-ka-ria Ve -whether someone should go to the village council and get permission to proceed with mo-leb-na. The chairman of the village so-ve-ta sleep-cha-la with-gla-sil-sya, but the next day he changed his dis-position -nie, and the prayer failed.
On August 26, 1936, priest Stephan was arrested for alleged involvement in anti-Soviet propaganda and for key to the prison in the city of Bryansk. “When Father Stefa-na went to prison for the first time,” recalls Pe-la-geya Ego-rov-na Mi-ti -na, - my dear Fedor Iva and I wanted to see him. We've got a note that we're looking for Ste-pa-na Gra-che-va, and can we send him a message? This is not the case. We decided to give him a message on the street. When you were in prison at work, and that was very early, at five o'clock in the morning, there were hundreds of them. there are two-by-twenty rows and you're on the Des-river, there's a load of stuff there. Then there was a water branch from the station. There was stone, firewood for the city. And we stood in a high place so that everyone could be seen. There used to be a shout in the crowd: “Daughter, give up the bread, we’ll give it to Father Ste-fa.” And Father Stefan will see us, cough (and we always recognized him by his cough) and tell us: “We’re going to work.” We didn’t actually see him, but we heard that he was walking in this crowd. I threw bread into the crowd. The package usually contained a piece of bread and a piece of bacon. And another time he asked to give a por-chan. So we sent messages to him several times.”
Three months later, my father Stefan Gra-chev was released due to a lack of evidence about nia.
According to the recollection of Pe-la-gia of Yego-rovna, Father Stefan, after God’s release from imprisonment, came to his -his brother Ego-ru, who lived in Bryansk. He said that in prison he was forced to renounce his faith, but he replied that he would bear his Cross to the end. His relatives suggested that he leave the parish and go to his brother Ego in Bryansk, but Father Stefan showed up, repeating that the Cross He will carry his own to the end.
On September 4, 1937, Alexey So-kolov was arrested. Having learned about this, Father Stefan told his wife to get ready for his arrest and su-shi-la su-ha-ri for him. Before this, sensing arrest, he concurred with Hiero-mo-na-hu Ana-to-liya (Dan-shi-nu), who served for him when you go with a dog, pick up your things and go to Moscow, to the Holy Trinity-Ser-gi-e-howl Love- re. One day ago, on July 20th. Ba-tyush came to his father Fe-do-ru Iva-no-vi-chu in the village to say goodbye.
As Pe-la-geya Ego-rov says, on the day before his arrest in the temple where Priest Stefan served, he clearly heard This is a human cry. People came into the church fence, went into ma-tush’s house and said: “Ba-tyush-closed someone “In the church, someone is crying there.”
Father Stefan himself went to open the temple together with the people. They went around everything inside and didn’t find anyone.
On September 5, 1937, at midnight, they came for the priest Stephan Gra-che. My family was locked at this time. According to the memories of those close to us, the co-operation of the NKVD, they took everything from the house absolutely, leaving the family without funds to the essence. In the red corner, under the icons in the house of Stephan’s father, there was a chest of drawers with books; che-nie and Da-ro-no-si-tsa. In the morning, some villagers came, opened the door for ma-tush-ku and the children, and brought whatever they could. Seven Father Ste-f-na, you-are-you-from-the-church-wall, and the temple-windows have been closed. One military man gave shelter to the relatives of the priest on Khu-to-re Khol-mets-kom, who served in Be-lo-rus-siyu. The Gra-che family lived in this house until the summer of 1943.
Priest Stefan was taken into custody in a prison in Bryansk. Pe-la-geya Ego-rov-na Mi-ti-na remembers about the second arrest of Father Stephan: “My de-dush-ka and I came<к тюрь-ме>at that moment when you are locked up at work. Snow and slush, it was the end of October. The same voice that spoke to us a year ago, this time said that Father Stefan was not with them, but he had I'd like to find out where he is. My grandfather and I came to the same place two days later. The same voice told us to look in another place, he is not in this prison.”
Father Stefan ot-r-tsal about-vi-ne-nie in counter-re-vo-lu-tsi-on-noy de-ya-tel-no-sti. At the time of the Special Troika under the NKVD Directorate for the Oryol Region on November 29-30, 1937, he was in charge -to be shot with the confis-ka-tsi-her personally, but with-over-his property.
Priest Stefan Grachev received a great death on February 7, 1938 in the city of Bryansk. On August 4, 1989, he was re-a-bi-li-ti-ro-van Pro-ku-ra-tu-roy of the Bryansk region.
On the basis of the research works of co-workers from the Department of Agio-logia of the Bryansk Epar-hi-al- of the No-th Administration were there any ma-te-ri-a-ly in the office of Priest Stephan in the Si-no-distant co-mis -this according to the ka-no-for-tion of the Saints.
Definition of the Holy Si-no-da of the Russian Orthodox Church on July 17, 2006 by Priest Stefan Gra-chev number to the ranks of the Saints - included in the Council of No-vo-mu-che-ni-kovs and Is-po-ved-niks of the Russian XX century.
Holy-but-mu-chen-nothing from-whether Ste-fane pray to God for us!
In 1999, a theological school was opened in the Moscow Sretensky Monastery - the Sretensky Higher Orthodox School, which was later transformed into a theological seminary. SDS teachers and students talk about their choice of life path and the years spent within the walls of the seminary.- Father Stefan, where did you study?
After graduating from school, I first studied to become a pharmacist. Then he entered Kiev University and received a degree in chemistry. I loved chemistry very much, but the Lord judged otherwise. While still studying at the university, I met people who aroused my interest in philosophy and art, and I began to search for the truth. At the same time I became acquainted with serious books, such as, for example, “Never-Evening Light” by Father Sergius Bulgakov and others. I realized: I don’t just need science, it’s more important for me to find the meaning of life, to get to the bottom of the truth. And I started going to church. But I didn't have the Gospel. The priests gave it to me, and I copied it by hand.
- Father, when did you decide to study at a theological seminary?
Over time, I made believing friends, and we discussed religious topics together. I still remember that we then perceived the Church as a beautiful flower, which everyone passing by tried to grab and break. But we wanted to protect the Church and work for its good. So, I made the mature decision to study at a seminary in order to receive a theological education and be ordained during my student years.
- Father Stefan, what do you remember about your years of study at theological school?
When I was studying, all the students were overwhelmed with inspiration: some were constantly learning notes, others were conducting theological debates. We read the Bible together in the evenings, went to Father Kirill (Pavlov), the Lavra confessor, to listen to the reading of the rule and the Gospel. We made sure to go to St. Sergius in the morning. There was such enthusiasm, because it was mostly adults who entered the seminary. They made their decision, they were ready for all the difficulties of service, for many trials. They prepared their souls for temptation. It was a difficult time, everyone, willingly or unwillingly, thought: “Lord, who will I serve with, who will support me?..”. And therefore they were looking for a life partner who would become their right hand. Everyone wanted their wife to not only run the house, but also help in the parish. And most importantly, she could share the labors and sorrows of her husband.
- How did you meet your mother?
I, like my comrades, understood that mother would be my first assistant in the parish. My future wife sang in the church choir.
- What can you advise seminarians about choosing a future wife?
A very difficult question. Nowadays there are many girls who are unchurched and non-believers. And if feelings arise, then the seminarian can lead his chosen one to God, if, of course, she herself shows love and obedience. But, unfortunately, there are cases when the bride, being non-church, shows the appearance of churchliness in order to achieve her goal - to get married. And in the future she will not be a reliable assistant to the priest, she will not be able to give the children an Orthodox education. In other words, the future clergyman must still marry a believer and churchgoer. Spouses must mutually enrich each other and follow the same path. And here you cannot rely on chance: this is very fraught. Father Kirill told the students in confession: “Guys, don’t forget that there is fire and gunpowder. Here you are - fire. If you bring it to gunpowder, it will ignite. Therefore, be careful in your relationships with the female sex.”
- Father Stefan, who taught you at Moscow theological schools?
We had many prominent teachers, representatives of the old school. Father Alexander Vetelev is a very interesting teacher. He had lively communication with students. He taught homiletics and loved to engage his audience with questions. The teacher of dogmatic theology, monk Vasily (in the world Dmitry Savichev), had a very great influence on me. This is a real professor. And his teaching style is academic. For about twenty minutes he and I always repeated the material we had covered, and then he started a new topic. He read the quotes and explained them very subtly and accurately. Professor Alexey Ilyich Osipov is a very enthusiastic teacher with a deep knowledge of Orthodoxy. I especially remember how he correlated philosophy with the patristic understanding of St. Ignatius (Brianchaninov).
- Who were your classmates?
I will name Father German (Chistyakov), Archimandrite Dionysius (Shishigin).
- When did your ordinations take place?
In seminary, 2nd year. It was 1975. On the Transfiguration I was ordained a deacon, and on November 30 - a priest by the rector of the seminary, then Archbishop Vladimir (Sabodan).
- Father, and then you immediately began serving in the parish or were you left at the Lavra?
I was given the obedience of a tour guide in the church-archaeological office of the MDA. He was also an assistant inspector. And then I was offered to teach the Holy Scriptures of the New Testament at the seminary in the 4th year. I loved this subject very much and seriously studied the Epistles of the Apostle Paul.
- How did your service at the parish begin?
At first I was assigned to the Church of Peter and Paul on Novobasmannaya. And we did a lot there. We managed to remove the institute from there, we restored the church from ruins. Then I was transferred to the temple of Panteleimon. Now I am the rector of the Church of the Nativity of Christ in Mitino.
- Father, how did you start collaborating with Sretensky Theological Seminary?
Of course, I heard a lot about the Sretensky Monastery, and about its abbot and rector of the Sretensky Theological Seminary, Archimandrite Tikhon (Shevkunov), as well as about the large Orthodox publishing house at the monastery. I learned about the seminary from my son Nikon, who began singing in the monastery choir. Then Nikon was offered to lead the choir and teach. And then they invited me too.
- Father, what subjects do you teach at Sretensky Seminary?
I teach the New Testament in the 4th year: The Epistles of the Apostle Paul and the Apocalypse. What I was interested in while still being a seminarian.
How do you think the New Testament Scriptures should be taught? What needs to be done to ensure that the material is absorbed better?
Of course, I try to ensure that students understand the material better. This year we are writing one or two homework assignments for each Message. In them, seminarians, based on the interpretations of Bishop Theophan the Recluse, present and illustrate the main themes. The letters of the Apostle Paul require thoughtful analysis. Yes, we must accept their literal meaning, but we are also obliged to give a critical analysis: explain, interpret. It is necessary to show historical conditions, textual features, etc.
- How do you conduct exams?
During exams, you have to tell what remains in your soul. After all, when students are preparing, they still worry and remember. During the exam, I ask specific questions that allow me to find out how the seminarian understands this or that passage from the Apostle Paul, and what practical conclusions he can draw.
- Father Stefan, what should modern seminarians be taught?
I would say this: seminarians must learn to live Orthodoxy. So that their young energies are not wasted, but go to churching. In addition, students of theological schools simply need practical skills. And it’s good that Sretensky seminarians have the opportunity to communicate with a wide audience, for example, at the Polytechnic Museum. I am sure that if a young man lives a genuine church life, he will be able to understand and resolve the problems that inevitably arise in later life, including in pastoral service.
- What problems of seminary life can you note?
This is now a problem for all young people, not just seminarians - lack of interest in knowledge. There is no light. It seems that both the Internet and books are available, but it is obvious that things are cooling down. When we were studying, books and textbooks were in short supply, and they were expensive. We studied a lot in libraries, read periodicals, for example, Theological Bulletin. We spent a lot of time on each test we wrote, and it was enriching. And now the time is different... But still the students are very pure, spontaneous, truthful. And it makes me so happy! They absorb knowledge like a sponge, because they will then serve and bring the word of God to the people.
- Father, say a few words about the graduates of the Sretensky Theological School.
I remember our graduate, and now a teacher, Father Irinei (Pikovsky). I was very struck by its seriousness. Deacon Alexander Slesarenko graduates this year and personifies hard work. Deacon Anthony Novikov is a very attentive student.
Father Stefan, what can you say as your parting words to students on the occasion of the tenth anniversary of Sretensky Theological Seminary?
I really want our students to worthily bear the title of student of Sretensky Seminary. After all, the relics of St. Hilarion rest in the Sretensky Monastery; we are all inspired by his creations. Students must understand: the seminary has existed for ten years, and it is already known not only in Russia, but also abroad. Such popularity comes with great responsibility. And finally, I repeat that seminarians need to remember: if their life is churched, if it is truly given to God and the Church, they will certainly be able to prove that they are right and defend their faith.
And in the Council of New Martyrs and Confessors of the Russian Church
Upon reaching adulthood in the year Stepan was enrolled as a novice in the desert.
In March of this year, he was ordained a deacon at the Church of the Great Martyr Nikita in the village of Arkino, Komarichsky district. On March 23 of this year he was ordained a priest by Bishop. Bryansk Matthew (Khramtsev) to the Annunciation Church in the village of Krapivna, Navlinsky district, Bryansk district.
On June 2 of the year he was transferred to the Church of Macarius the Great in the village of Kholmetsky Farm, Brasovsky District.
Father Stefan's niece, Pelageya Egorovna Mitina, writes about him:
“He was very strict by nature. We children all loved him very much, respected him and were afraid of him. He never scolded children. We could climb onto the stove, play, make noise, we rang the bells, we had our own small bells, sang spiritual cants, and he did not interfere with us in this. Father Stefan always wore a cassock. He also had his own farm. He went to cut grass for the cattle and chopped wood. He had no servants and did all the work himself. He knew how to saw, plane, make spoons...
In my grandfather’s house in Trostnaya it was not customary to say unnecessary words. Grandfather himself was also very strict. I was alone with my mother. And the deceased third brother had six children, and grandfather took them all in to raise him. In the end there were seven of us children. We sat at the table in Trostnaya without any noise. Grandfather used to sit down at the table, and only he would cough, and we already knew that there should be complete silence... By nature, he was very reserved and taciturn... he knew musical notation well, transcribed church hymns onto notes... "
At first, Father Stefan lived not very poorly, the food was the most ordinary, rustic, porridge, potatoes, milk, eggs, lard. After collectivization, they took away the cow, began to live poorer, and during persecution they lived entirely on alms. But at all times, mother fed all the beggars; Father Stefan said not to refuse anyone.
Father Stefan, if they came to him to give communion or give unction to a sick person, did not refuse anyone, even when the persecution began. Once he was invited to Brasovo for a conversation, then he came late in the evening to Trostnaya, because it was closer to him to go than to Kholmetsky Khutor. Father Stefan was then kept in Brasovo for the whole day, and he had a long way to go home, so he went to see his father. We children have already gone to bed. Father Stefan came all wet... Grandfather lit the iron stove, it was already cold. It was raining and snowing, and it was October outside the window. They began to dry Father’s clothes and shoes. What we, the children, could hear while lying down was what Father Stefan told his grandfather, how he was asked to renounce his faith. “You are a peasant’s son,” they told him, “we will offer you any job, we need educated people.” And he answered them: “I can’t do this.” He was asked: “You served in the tsarist army, were you offered to stay there?” He replied: “This is not my calling. I returned to the monastery." He was asked: “Do you know what will happen to you in the future, and do you agree with it?” Then he said: “Yes, I will carry my Cross to the end.”
Father Stephen's family lived in the parish gatehouse. There was no farm, they only kept a cow, but because of it they imposed an unaffordable tax on the donation of milk, and after a while the cow was taken away.
In November of the year it became known that from the church in which Fr. Stefan, they're going to remove the bells. He was summoned to the board of the collective farm, where they announced a government decree on the removal of bells from churches. They offered to sign a statement of responsibility for possible unrest in the church parish. Father Stefan replied that it was better for him to be arrested than to call on parishioners to remove the bells by order of the authorities. When asked to give up the keys to the temple, he said that he did not have the keys, but the chairman of the audit commission, who soon came to the temple, but refused to give up the keys. Then government officials broke the lock in the temple and took away the bells.
There was a drought that year, and parishioners more than once asked Father Stefan to perform a prayer service for the sending of rain. Then they asked to perform a prayer service in the fields. According to a long-standing local custom, revered in the area since the construction of the church in the village of Kholmetsky Farm, in the summer a religious procession was held with the Tikhvin Icon of the Mother of God to get rid of natural disasters, livestock deaths and crop failures, with obligatory walking from house to house of parishioners. Father Stefan suggested that the chairman of the church council of the temple go to the village council and get permission to hold a prayer service. The chairman of the village council initially agreed, but the next day he canceled his order, and the prayer service could not be held.
On August 26 of the year, priest Stefan was arrested on charges of anti-Soviet agitation and imprisoned in the prison of the city of Bryansk. After three months of interrogation, the accused father Stefan Grachev was released due to lack of proof of the charge. According to the recollections of his niece, Pelagia Yegorovna, in prison the priest was forced to renounce his faith, but he replied that he would bear his Cross to the end. His relatives suggested that he leave the parish and go to his brother Yegor in Bryansk, but Father Stefan refused.
On the night of September 5, he was arrested on charges of counter-revolutionary activities and placed in Bryansk prison. He pleaded not guilty.
According to the recollections of relatives, NKVD officers took absolutely everything from the house, leaving the family without a livelihood. Father Stefan's family was evicted from the church gatehouse, and the temple was permanently closed. Shelter was given to the priest's relatives on the Kholmetsky farm by a military man who was transferred to serve in Belarus. The Grachev family lived in this house until the summer of 1943.
Moscow Theological Seminary
Correspondence education sector
Archpriest Stefan Zhila
MANAGEMENT
TO STUDYING THE MESSAGES
SAINT APOSTLE PAUL
AND APOCALYPSE
Textbook for 4th grade students
Sergiev Posad
INTRODUCTION 11
1. Biographical information about the Apostle Paul 13
1.1. Life path of Saint Apostle Paul 13
before the start of his missionary activity 13
1.2. Missionary activity of the Apostle Paul. His first journey (45-46 years) (Denia, 13, 4-14, 27) 14
1.3. Apostolic Council of the year 51 (Acts 15, 1-29) 14
1.4. Second missionary journey of the Apostle Paul (52-54) (Acts 15, 36-18, 22) 15
1.5. Third missionary journey of the Holy Apostle Paul (54-58) (Acts 18, 23-23, 35) 15
1.6. The first Roman bonds of the Holy Apostle Paul (61-63) (Acts 27, 1-28, 16) 16
1.7. The fourth missionary journey of the Holy Apostle Paul (64-66) 16
2. The Epistles of the Holy Apostle Paul, their authenticity, quantity, internal and external features and the order of their arrangement and study 17
Review Questions Introduction 19
ROMANS 20
1. General information about the Roman Church 20
2. Time and place of writing Epistle 20
3. Reason and purpose of writing Epistle 21
Main Theme and Summary of Romans 21
Dogmatic part (1.18–3.20) 22
1. The sinfulness of all humanity (1.18–3.20) 22
2. The doctrine of justification by faith (3.21-4.25) 22
3. Actions or fruits of justification (5.1-8.39) 22
4. Unbelief of the Jews, its causes and consequences (chapters 9-11) 22
Moral part (12.1-15.13) 23
1. Introduction (1.1–17) 24
2. The dogmatic part of the message (1.18–11.36) 25
2.1. The sinfulness of all mankind (1.18–3.20) 25
2.4. Unbelief of the Jews. The Reasons and Meaning of This Unbelief (Chapters 9-11) 38
3. Moral part 44
3.1. General Rules of Christian Life (Chapter 12) 44
3.2. On paying tribute to authorities and loving one's neighbors (Chapter 13) 47
3.3. On condescension to the weak in faith (chapter 14) 49
3.4. About serving others (15.1-13) 50
4. Conclusion (15.14–16.24) 50
Review Questions for Romans 52
1 CORINTHIANS 56
1. Founding of the Corinthian Church 56
2. Reason for writing message 56
3. Place and time of writing message 57
4. The main theme and general content of message 57
4.1. Bridging Divisions Among the Corinthian Christians (Chapters 1-4) 57
4.2 Reproof of the Corinthians for communicating with infidels (chapters 5-6) 57
4.3. Instructions for Believers (Chapters 7-11) 57
4.4. About spiritual gifts (chapters 12-14) 58
4.5. About the resurrection of the dead (15th chapter) 58
4.6. Conclusion (Chapter 16) 58
1. Stopping divisions among Corinthian Christians (1 Corinthians 1:1-4:21) 59
1.1. Cause of division in the Corinthian Church (1:1-17) 59
1.2. Preaching the cross of Christ (1:18-31) 60
1.3. Apostle Paul's assessment of his sermon (2:1-13) 61
1.4. Soulful, spiritual and carnal man (2.14-3.4) 62
1.5. Christ is the foundation of the Church (3, 5-23) 63
1.6. Instructions on how to judge the apostles themselves (chapter 4) 65
2. Exposing the moral shortcomings of the Corinthian Christians (chapters 5-6) 66
2.1. Denunciation of the Corinthians for communicating with an incestuous person (chapter 5) 66
2.3. Refutation of gluttony and fornication (6.12–20) 67
3. Instruction for Believers (Chapters 7-11) 68
On marriage and celibacy (chapter 7) 68
About eating something sacrificed to idols (chapter 8) 70
Rights and Duties of an Apostle (Chapter 9) 71
On moving away from idol sacrifices (chapter 10) 72
On the behavior of men and women in the Church (11:1–16) 73
Denouncing the riots at the Lord's Table (11:17–4) 74
4. About the gracious gifts of the Holy Spirit (chapters 12-14) 75
4.1. The Wealth of the Charismatic Gifts of the Ancient Church (Chapter 12) 75
4.2. The Gift of Love (Chapter 13) 77
4.3. The Gift of Prophecy and the Gift of Tongues (14th Chapter) 79
5. The Doctrine of the Resurrection of the Dead (Chapter 15) 79
5.1. The certainty of the fact of the resurrection of Christ (15, 1-11) 79
5.2. Belief in the resurrection of the dead (15.12–34) 80
5 3. Image of the resurrection (15.35-58) 82
6. Conclusion (Chapter 16) 83
Review Questions for 1 Corinthians 84
SECOND CORINTHIANS 87
1. Reason for writing message 87
2. The purpose of writing message 88
3. Time and place of writing message 88
4. Dividing the message 88
1. Preliminary explanations of the apostle (1.1-2.11) 88
1.1. Consolations in sorrows (1.1-11) 88
1.2. Reason for changing travel plans (1.12-24) 89
1.3. Forgiveness of a repentant incest (2.1-11) 89
2. Theoretical part of the Epistle: the height of the Christian Revelation (2.12-7.16) 90
2.1. Properties and actions of Revelation (2.12-4.6) 90
a) Effectiveness of Revelation (2.12-3.6) 90
b) The superiority of the New Testament ministry over the Old Testament (3.7-4.6) 91
2.2. The power of God is made perfect in human weakness (4.7-5-10) 93
a) The power of faith - in trials (4.7-15) 93
b) Hope of faith (4, 16-5, 10) 93
2.3. The Christian's duty to the apostolic gospel (5:11-7:1) 94
a) “If anyone is in Christ, he is a new creation” (5, 11-6, 2) 94
b) Overcoming the test with the power of Christ (6.3-7.1) 95
c) The apostle’s testimony of his love for the Corinthians (7:2-16) 96
3. Practical part of message 97
3.1. On collecting alms for the Jerusalem Church (8-9 chapters) 97
4. Defensive part: Apostle Paul’s defense of his apostolic ministry (chapters 10-12) 98
4.1. Refuting the Slanders of False Teachers (Chapters 10–12) 98
4.2. Unselfishness in preaching the Gospel (11:1-15) 100
4.3. Works and suffering for the sake of Christ (11, 16-32) 101
4.4. On the rapture of the Apostle “to the third heaven” (12:1-21) 101
5. Conclusion (Chapter 13) 103
Review Questions for 2 Corinthians 104
GALATIANS 106
1. Founding of the Galatian Church 106
2. Reason for writing message 106
3. Time and place of writing message 106
4. Division and summary of message 107
1) Protective part (1.2-2.21) 107
2) Doctrinal part (3, 1-5, 12) 107
3) Moral part (5.13-6.10) 107
ANALYSIS OF THE CONTENTS OF GALATIANS 108
1. Welcome and preface (1.1-10) 108
2. The defensive part of the letter: Paul's proof of his apostolic authority (1:2-2:21) 108
2.2. Approval of the gospel of the Apostle Paul by the “pillars of the apostles” (2:1-10) 109
2.3. Reproof of the Holy Apostle Peter (2:2-21) 110
3. Dogmatic part (3, 1-5, 12) 111
3.1. Justification by faith and not by works of the law (3:1-29) 111
a) The non-binding nature of the Law of Moses in the matter of salvation (3:1-14) 111
b) The law is a teacher to Christ (3.15-29) 112
3.2. Slavery of the Law and Freedom of the Gospel (4, 1-5, 13) 114
a) Man under law and under grace (4, 1-7) 114
b) Reproaching the Galatians for their inconsistency (4:8-20) 114
c) Types of the sons of slavery and the sons of freedom (4, 21-31) 115
d) Freedom in Christ (5.1-12) 115
4. Moral part: exhortation to Christian life on the basis of freedom from the law (5.13-6.10) 117
4.1. General beginning of Christian life (5.13-26) 117
4.2. The rule of behavior of the spiritually perfect towards the weak (6, 1-10) 118
5. Conclusion 119
Review Questions for Galatians 120
EPHESIANS 122
1. Foundation of the Ephesian Church 122
2. Reason, place and time of writing message 122
3. Division and summary of message 123
1. Dogmatic part of message 124
1.1. Revealing the general plan of the economy of salvation (1.3-23) 124
1.2. Salvation of the Gentiles through the Church (2:1-22) 126
1.3. Revelation of the mystery of the Church (3:1–23) 128
2. Moral part of the message (4.1–6.18) 129
2.1. The general structure of a Christian’s life (4.1-32) 129
a) Unity of faith 129
b) Putting on the new man 130
2.2. Encourages to spiritual life (5,1-21) 131
2.3. Family and civic responsibilities of Christians (5.22–6 9) 132
a) The mystery of Christian marriage (5.22-23) 132
b) Mutual responsibilities of children and parents (6.1-4) 133
c) Mutual duties of slaves and masters (6.5-9) 133
2.4. Spiritual Christian armor (6.10-18) 134
Review Questions for Ephesians 136
COLOSSIANS 137
1. Founding of the Church at Colosse 137
2. Reason for writing and purpose of message 137
3. Time and place of writing message 137
4. Division and summary of message 138
ANALYSIS OF COLOSSIANS 139
1. Introduction (1, 1- 8) 139
2. Dogmatic part (1.9–2.23) 139
2.1. Image of the Divine Majesty of Jesus Christ (1.12–23) 139
a) Jesus Christ is the Son of God and God (1.13-15) 140
b) Jesus Christ is the creator of the visible and invisible world (1.16) 140
c) Jesus Christ – Provider of the world (1.17) 141
d) Jesus Christ is the head of the Church (1.18-19) 141
e) Reconciliation with God in Christ (1:20-23) 141
2.2. Apostle Paul's ministry to the church (1:24-29) 141
2.3. Warning to the Colossians against false teachers (2:1–23) 142
a) The need for true knowledge of God to cut off false teachings (2.1–8) 142
b) In Christ - the fullness of the Divinity bodily (2.9-15) 143
c) Warning against false teachers (2:16-23) 144
3. Moral part (3.1–17) 144
3.1. Exhortations to the Sanctity of Life (3.1–17) 144
3.2. Instructions regarding family life (3.18-21) 146
3.3. Instructions to slaves and masters (3.22-4.1) 146
3.4. Exhortation to Prayer and Watchfulness (4:2-6) 147
4. Conclusion (4, 7-18) 147
PHILIPPIANS 149
1. Foundation of the Church at Philippi 149
2. Reason for writing message 149
3. Time and place of writing the message 150
4. Distinctive features of the message 150
Division and content of the message 150
1. The meaning of the bonds of the Apostle Paul (1.1-26) 150
2. Exhortations to unanimity and humility (1.27-2.30) 151
3. Warning against false teachers (3.1–21) 153
Conclusion (Chapter 4) 154
Review Questions for Philippians 155
FIRST THESSALONIANS 156
1. Foundation of the Church in Thessalonica 156
2. Reason, purpose, time and place of writing the message 156
1. Historical part (chapters 1-3) 157
1.1. Gratitude for the faith and perseverance of the Thessalonians (1:1-10) 157
1.2. The Apostle's recollection of his sermon among the Thessalonians 158
and its fruits (2, 1-20) 158
1.3. The desire of the Holy Apostle Paul to see the Thessalonians (3, 1-13) 158
2. Moral part (4.1-5.24) 159
2.1. Call to holiness and brotherly love (4:1-12) 159
2. About the resurrection of the dead and the second coming of the Lord (4.13-5.28) 159
Review Questions for 1 Thessalonians 162
SECOND THESSALONIANS 163
Reason for writing message 163
1. Praise for the patience of the Thessalonians (chapter 1) 163
2. Signs of the second coming of the Lord (2.1-14) 163
3. Various exhortations (2.15–3.15) 165
Review Questions for 2 Thessalonians 167
1 TIMOTHY 168
1. Information about the Holy Apostle Timothy 168
2. The reason and purpose of writing the message 169
Division and content of the message 169
1. Instructions to Timothy as a guardian of the faith (chapter 1) 169
2. Instructions to Timothy as head of the Church (2, 1-3, 13) 170
a) Regarding church prayer (2, 1-8) 170
b) On the behavior and participation of women in church meetings (2.9-15) 171
3. About the Church hierarchy (3.1-13) 172
4. General instructions to shepherds (3.14-4.16) 173
a) What constitutes the highest doctrinal truth (3, 14-16) 173
b) About false teachers of the “end times” (4, 1-10) 174
c) The shepherd as an example for the faithful; nature of shepherding (4.2-16) 174
5. Instructions to Timothy concerning church government (chapter 5) 175
a) Relations with elders, old women and widows (5.1-16) 175
b) Showing honor to elders; their trial (5.17-25) 176
6. Instructions to Timothy concerning civic duties and others (chapter 6) 177
a) Instructions to slaves and masters (6.1-2; 17-19) 177
b) About false teachers and the roots of false teachings (6:3-16) 177
c) Reproof of the rich (6.17-21) 177
Review Questions for 1 Timothy 179
SECOND TIMOTHY 181
1. Reason and purpose of writing message 181
2. Time and place of writing message 181
Division and analysis of the contents of Message 181
1. Exhortations to rekindle the gift of episcopal ministry (1, 6-18) 181
2. An exhortation to stand firm in the faith (2:1-26) 182
3. About the last difficult times (3.1-4.5) 183
a) The corruption of morals in recent times (3.1-9) 183
b) A call to perseverance in persecution for the faith (3:10-17) 184
c) Call to unceasing preaching (4.1-5) 185
4. Conclusion (4.6-22) 185
Review Questions for 2 Timothy 186
EPISTLE TO TITUS 187
1. Information about Saint Titus 187
2. Information about the Church of Crete 187
3. The reason and purpose of writing the message 187
Division and content of the message 188
1. Testament to Titus to establish the Church in Crete (Chapter 1) 188
2. Instructions for the proper origin of pastoral ministry (2, 1 -3, 14) 189
a) What should a pastor teach in dependence 189
depending on the age and condition of the listeners (2, 1-10) 189
b) About the manifestation of God's grace into the world (2.11-3.7) 189
c) On the attitude towards false teachers (3, 8-14) 190
Review Questions for Titus 191
EPISTLE TO PHILEMON 192
1. Information about Philemon and the circumstances of writing the message 192
Review Questions for Philemon 194
HEBREWS 195
1. Writer of Message 195
2. Place, time of writing and addressee of the message 195
3. Reason for writing and purpose of the message 196
4. Division and content of the message 196
1. Dogmatic part (1.1-10.8) 198
1.1. Superiority of Jesus Christ over the Prophets, 198
angels and Moses (1.1-4.13) 198
a) The superiority of Christ over the prophets (1:1-3) 198
b) The superiority of Jesus Christ over the angels (1.4-2; 18) 198
c) The superiority of Jesus Christ over Moses (3.1-4.13) 199
1.2. The Excellence of Christ's High Priestly Ministry 200
before the Levitical service (4.14-6.20) 200
a) Characteristics of the high priesthood of Jesus Christ (4:14-5:10) 200
b) Reproaching the Jews for their inertia and lack of understanding 201
Christian truths (5.11-6.20) 201
1.3. High Priest according to the order of Melchizedek (7.1-8.6) 202
a) High Priesthood of Melchizedek (7:1-10) 202
b) The High Priesthood of Jesus Christ (7, 11-8, 6) 203
1.4. Comparison of the two Testaments (8.7-10.18) 203
a) Jeremiah's prophecy about a better covenant (8:7-13) 203
b) The educational significance of the Old Testament tabernacle and its victims 204
c) The New Testament Tabernacle and the Perfect Sacrifice of Jesus Christ 205
d) The excellence of the perfect sacrifice of Jesus Christ (10:1-18) 206
2. Moral part (10.19-13.19) 206
2.1. Exhortations to the Acceptance of Faith (10:19-39) 206
2.2. Definition and meaning of faith (11.1–3.6) 207
2.3. Examples of faith (11.4–40) 208
a) Examples of the faith of the ancients, before the flood (11.4-7) 208
b) Examples of faith of Abraham and Sarah (11:8-19) 209
c) Examples of the faith of Isaac, Jacob and Joseph (11:20–22) 210
d) Example of faith of Moses (11.23-29) 210
e) Examples of faith after Moses (11:30-40) 211
2.4. Exhortation to patience and steadfastness in faith (12.1-13.17) 212
a) Exhortation to imitate the faith of the witnesses (12:1-4) 212
b) The meaning of punishments (12.5-11) 212
c) Exhortation to Holiness (12:12-17) 213
d) Warnings against apostasy (12:18-29) 213
e) Call to a virtuous life (13.1-7) 214
f) Instructions for those seeking the future city (13.8-16) 214
g) Exhortations to obey your teachers (13:17-21) 215
Afterword (13.22-25) 215
Review Questions for Hebrews 216
REVELATION OF SAINT JOHN THE THEOLOGIST 219
1. Information about the book of Revelation and its writer 219
2. Time and Place of Revelation 219
3. The Purpose of Writing Revelation 219
4. Notes on the Interpretation of Revelation 220
1. Appeal to the Seven Churches of Asia Minor (Chapters 1-3) 221
2. Picture of the coming disasters of the world (chapters 4-18) 221
2.1. Vision of the Lord Almighty as a Lamb (chapters 4-5) 221
2.2. Opening of the seven seals by the Lamb (6.1-8.1) 222
(First septenary of visions) 222
2.3. Seven angelic trumpets (8.2-11.19) (second week of visions) 222
2.4. Seven signs (12.1-15.4) (Third septenary of visions) 223
a) The first sign: the woman clothed with the sun and the dragon (chapter 12) 223
b) Second sign: image of the beast coming out of the sea (13:1-10) 224
c) Third sign: the beast coming out of the earth (13:11-18) 224
d) Fourth sign: Lamb on Mount Zion (14, 1-5) 224
e) Fifth Sign: Three Angels Proclaiming to the World 224
approach of great events (14.6-13) 224
f) Sixth sign: Son of Man with the sickle (14:14-20) 224
g) The seventh sign: seven angels with bowls of wrath (chapter 15) 225
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Stephen III the Great is one of the most prominent rulers of the Principality of Moldova. He headed this state for 47 years, and today historians say about him: “He took over a fragile clay country, but left a strong stone principality.” He strengthened the central government and very successfully resisted powerful enemy powers - the Ottoman Empire, Poland and Hungary. At the time when the biography of Stephen the Great was written, the Principality of Moldova had become a significant political force in Eastern Europe. His image is one of the most popular and beloved in Moldavian folklore and literature.
Stephen III the Great | Belgorod-Dnestrovsky
History has not preserved the specific birthday of the future great ruler, but it is known for sure that the biography of Stephen III the Great dates back to 1429. He was born in the village of Borzesti, today a town in the Romanian region of Bacau. Stefan, or as Stefan the Great is often written, was a descendant of a huge dynasty of rulers of the Moldavian principality, who bore the common surname Mushaty, which means “beautiful”. His father Bogdan II led the country until 1451. The mother of the future legendary ruler was Oltja Doamna.
Stephen III the Great | Comisarul Before Stefan ascended the throne, his uncle Peter III Aron sat there, who on the above date won the principality from his brother. He cut off the head of Bogdan II, shedding brotherly blood. Like many of his predecessors, Peter Aron thought more about entertainment and amusements, spent the treasury on his own interests and ultimately brought the country to such a beggarly state that even the meager tribute from Turkey turned out to be an unbearable burden for Moldova. Stephen III the Great gathered an army of six thousand people and attacked a relative whose army exceeded that of the attacking side. However, on April 12, 1457, the nephew defeated his uncle, becoming a sort of Moldavian Hamlet. Peter fled to Poland, and the Assembly of the Moldavian Country proclaimed Stephen the new ruler.
Lord of Moldova
Having ascended the throne, Stephen set about strengthening the country. He limited the influence of the boyars on the economy and began to buy up their lands. It is important to note that he dealt harshly with those who showed dissatisfaction, once executing 40 feudal lords at the same time. It was under the new ruler that the Moldavian peasants received the status of “free”, although first of all Stephen III the Great did this not for their own sake, but for the sake of strengthening his army, since serfs did not have the right to perform military service. He also built a number of new fortresses and strengthened the power of existing ones.
Thanks to changes in the economy, agriculture began to improve, crafts developed, and trade flourished. It is curious that in that era the Moldavian fleet, which previously did not have any great importance, was constantly present even in the Mediterranean Sea, and Moldavian ships reached Venice and Genoa.
Ruler of the Moldavian principality from 1457 to 1504 | Moldovenii But even more successful was the foreign policy of Stephen III the Great. Actually, it was for the successful conduct of battles that he received this high-profile title. In 1465, the ruler recaptured the Kiliya and Belgorod fortresses, which today are located on the territory of the Odessa region. The Hungarian invaders were also defeated in the battle near the city of Bailly, which was a big surprise for the enemies of the Moldavian principality. And when, 10 years later, the Ottoman Empire decided to regain its lost lands and carried out a punitive campaign, the Ottomans were defeated at the Battle of Vaslui. By the way, in the village of Kobylnia, Sholdanesti district, a giant oak tree, where, according to legend, Stefan the Great rested, still grows.
Moldova MARE But the lack of support from European states forced Stephen to agree to pay tribute to the Turks. The fact is that in the last decade of the 15th century, Moldova waged a war against Poland and Lithuania, and it was difficult for a small principality to be torn into two sides. In order to strengthen his position, Stephen III the Great even agreed to an alliance with Russia, which he had previously avoided. This peace agreement contributed to improved relations with the Crimean Tatars and helped defeat the Poles in the battle near the Kozminsky forest.
Famous fresco: the ruler with the church in his hands | Fresca, Icoane, Arta Monumentala Thanks to Stefan's skillful rule, Moldova achieved economic prosperity, although it never stopped endless wars. By the way, it was this ruler who came up with the idea of the Moldavian chronicle, known today as the “Anonymous Chronicle of Moldova.” Also under him, many Orthodox churches and cathedrals were built and local icon painting developed.
Personal life
Information about the personal life of Stephen the Great has reached us orally, so there are some inconsistencies among various sources. Sometimes the first wife of Stephen III the Great is called a certain Marushka, although there is no information about their marriage and this woman should rather be considered a concubine. But what is known for sure is that on July 5, 1463, he married Evdokia of Kyiv, granddaughter. His wife gave Stefan III three children: Alexander, Peter and Elena. Daughter Elena would later become the wife of Ivan the Young, the son of Tsar Ivan III.
Stefan with his wife | Adevarul Four years after the wedding, Evdokia died. It is known that Stefan grieved very much, and he decided to marry again only five years later, which at that time was quite a long time, especially for royalty. But Evdokia of Kiev remained the main woman in life for Stephen III the Great. The other wives occupied less importance in his heart. In 1472, the ruler married Maria Mangupskaya, who came from the imperial family of Palaiologos and the Bulgarian royal dynasty of Asans. This marriage was strategic: as a relative of the Turkish Khan, Maria contributed to strengthening the position of the Moldavian Principality. In this marriage, Stefan had sons Bogdan and Ilya, the second of whom died at an early age.
Maria Voykitsa - the last wife of Stephen the Great | Adevarul The third wife of Stephen III the Great was Maria Voykitsa. She gave her husband the future successor Bogdan III Krivoy, who sat on the throne after his father, as well as daughters Anna, who went to a monastery, and Maria Princess. The last wife had a great influence on Stephen, mainly manifested in the increased spread of Orthodoxy. It was under her that the ruler began to be depicted on icons, and the famous portrait appeared where Stephen the Third the Great holds in his hands a model of the church, symbolizing submission to Jesus Christ.
Vlad III Tepes - Stefan's best friend and prototype of Count Dracula | Atheist website of Belarus It should be added that Stephen had another son, Peter IV Rares, who led the country in 1527. History is silent about who the mother of this child was, so Peter is most often called illegitimate. It is noteworthy that the best friend and faithful ally of the legendary Moldavian ruler was the well-known Wallachian prince Vlad III Tepes, considered the prototype of the vampire Count Dracula from Bram Stoker’s novel of the same name. Together they won the principality for Stefan from his uncle and subsequently fought shoulder to shoulder many times.
Death
The cause of Stephen the Great's death is unclear. He died on July 2, 1504 at the age of 75 in the Suceava fortress, where he was once crowned. The ruler of Moldova was buried in the Putna Orthodox monastery that he built, named after the river flowing nearby.