Ivan Timofeev son of Semenov (Ivan Timofeevich Semenov, nicknamed Kol) (c. 1555–1631) - clerk, political and statesman, writer, religious and philosophical thinker.
Ivan Timofeev son of Semenov (Ivan Timofeevich Semenov, nicknamed Kol) (c. 1555–1631) - clerk, political and statesman, writer, religious and philosophical thinker.
For a long time it was believed that his name was Ivan Timofeev. Historian V.I. Koretsky established that Timofeev is the patronymic of the deacon, and his real name is Semenov. Therefore, the full one is Ivan Timofeevich Semenov or Ivan Timofeev, son of Semenov. However, historically, the use of the name Ivan Timofeev has already developed in the literature, therefore, in this case, we will use this name.
Ivan Timofeev (Semenov) Was a major political and statesman late 16th - early 17th centuries In 1598–1599 occupied the 17th place among the clerks of the clerks. He took the most Active participation in all political events of this time. His signature is on the electoral letter of Boris Godunov. In 1606–1617 by order of various Moscow governments, he was in the service in Novgorod, where he survived the Swedish occupation. Subsequently, Timofeev performed various services in Astrakhan, Yaroslavl, Nizhny Novgorod, Moscow. Died early March 1631.
His pen belongs to an essay entitled "Time Book for the Seventh Thousand from the Creation of Light in Osmo in the First Years", or, more briefly, "Time Book". Already among his contemporaries, Ivan Timofeev was revered as "a book reader and scribe of temporary books." And yet, "Vremennik" is the only work known to us by Ivan Timofeev.
"Vremennik" by Ivan Timofeev (Semenov) is one of the largest literary and philosophical monuments of the early 17th century, which contains interesting value judgments of the author, allowing one to judge the ideas of a Russian person of that time about the purposeful and semantic settings of the existence of Russia. The text of the monument itself was studied in some detail by many researchers, including O.A. Derzhavina, I.I. Polosin, Ya.G. Solodkin and others. The text of the monument was preserved in a single list (OR RSL, Muz. Sobr., No. 10692), which was made from a defective original by several scribes and underwent editorial correction in the 30s. 17th century, and after two or three decades it was replenished with separate notebooks, sheets, again edited and bound. According to modern researchers, "Vremennik" was originally written in the form of separate sketches and articles, I.I. Polosin counts 64 fragments in the text. Work on the text began at the end of the 16th century and continued during the Time of Troubles. A significant part of the work was written in Novgorod in "Swedish captivity". Work on the text continued until Timofeev's death, but was never completed. That is why the overall composition of "Vremenik" is complex and inconsistent, and the language is very difficult. The most complete publication was made by O.A. Derzhavina in 1951
However, Timofeev himself did not seek to create a kind of consistent historical description of the events of the late 16th - early 17th centuries, for Timofeev reflects more than tells about what happened. main topic of the entire narrative - reflections of the author shocked by the events of the Time of Troubles over the causes of the "ruin" of Russia.
In itself, the shock that Ivan Timofeev experienced is quite understandable. He was confident in the special, God-given destiny of Russia, he believed that Russia would forever and unshakably stand under heaven. And it is not for nothing that in various places of his book he writes that Russia is "like a different Rome", it is "a part of the universe under the sky", which embodies "all the piety" of the world. Consequently, the "devastation" of the "other Rome" (in other words, the "Third Rome") could be accomplished only by the will of God. In the title of the introductory chapter, Timofeev calls Russia itself "New Israel", later this naming is repeated several more times. In general, "Vremennik" is completely imbued with apocalypticism, the expectation of the end of the world, and the Old Testament analogies associated with these ideas. Even the name itself - "seventh thousand from the creation of light in Osmos in the first years" - testifies that the Time of Troubles, according to Ivan Timofeev, is proof of the truth of a long-standing belief: the eighth thousand from the creation of the world is the time of the reign of the Antichrist.
Therefore, the religious and mystical basis of the "ruin" is clear to Ivan Timofeev - Russia is punished by the Lord "for our sins." Timofeev attaches a comprehensive meaning to the very concept of sin, for everything is guilty Russian society, from the baby to the elders have sinned: "For having sinned from head to foot, from the greatest to the smallest, that is, from the saint and the king, the monk and the saints."
Only such a universal guilt of the entire Russian people before the Lord could become, according to Timofeev, the cause of global disasters. And it is not for nothing that he writes: "It was not strangers who ruined our land, but we ourselves are the consumers of that."
The main sin, of course, lies in the fact that the Russian people, in their "crazy pride" lost the "fear of God" and deviated from the path set by the Lord: "For the sake of us, who have known His will and do not do it, first of all God's answer came out in anger and to Himself, and He punish us, as if feeding, turning His ways from error.
However, Timofeev does not stop only at affirming the general moral imperfection and moral impoverishment of the Russian people. Unlike other thinkers of the Time of Troubles, he seeks to determine the degree of guilt of various sections of Russian society. Thus, Timofeev shifts the emphasis from the moral sphere to the area of social relations.
The common people, having ceased to be afraid of God, lost, according to Timofeev, the basis of any well-ordered society - true "self-obedience." Forgetting about the "fear of God", the people began to fear only their rulers, showing them an honor "almost equal to God." However, such "self-obedience" to rulers, i.e. the same people, contrary to God. After all, such a "self-obedient" people, like "silent fish" corrupts the rulers, because with its "wordless silence" it justifies all kinds of arbitrariness. And throughout his entire work, Ivan Timofeev repeatedly emphasizes the more than pernicious role of the “wordless silence” of the people in various specific historical events Troubles: "hidden by wordless silence," "for us, from lack of courage, kept silent indisguise," "is it not wordless for the sake of silence."
In turn, the rulers, accustomed to the unconditional obedience of the people and also forgetting the "fear of God", began to arbitrarily change the ancient orders, institutions, good customs. Forgetting about the needs of the state and the people, they pursued only their own interests. And thus they increasingly lost authority in the eyes of their subjects. As a result, the whole society lost a common love union among themselves ("friend friends with a love union we separate") and found itself in a state of "discord and unfraternal separation": but the old and the dishonest of the honest, the servants of their masters."
A similar situation, which Timofeev considers as a social cause of "ruin," led to the fact that throughout Russian society "the fire of the temptation of autocracy" flared up - "to act in everything according to one's own insane desire." As a supporter of true, ancient "self-obedience", Timofeev sharply condemns "autocracy", especially when ordinary people are subject to this temptation. Indeed, in this case, the mob, deprived of reason, who decided to govern themselves, is likened to cattle and plunges the state into an even more terrible abyss of disaster.
In his reasoning, Timofeev tries to identify the specific culprits of the "ruin". This gives rise to another cross-cutting theme of the entire "Vremennik" - the role of the individual in history. And it is not for nothing that Timofeev is interested in depicting the complexity, inconsistency, and variability of the human character, and his work turns into a collection of characteristics of figures from the Time of Troubles. At the same time, the author deliberately avoids monotonous characteristics, tries to give multidimensional portraits of various people, to find the true motives of human actions, weighing good and evil in the souls of his heroes on the scales of justice.
It is quite clear that Timofeev pays the most attention to the personalities of the "rulers" - the Russian tsars, who are the leading participants in Russian history and, therefore, bear special responsibility for their deeds. The beginning of the tragedy of Russian society, according to Timofeev, was laid by Ivan the Terrible, whose behavior during the oprichnina, Timofeev interprets as a terrible game of people - "playing like God's people." The discord in society somewhat subsided under Fyodor Ivanovich, who was distinguished by piety and virtue. However, as Timofeev writes, “If the sovereign Theodore is pious and reigns brighter then, but because of his virtues he alone is rich, our impoverishment of all, hedgehog of good barrenness, in those who have found it in abundance cannot be honored; the same way it can be then, as a single virtue cannot hide sin for all people.
Both Ivan the Terrible and Fyodor Ivanovich Timofeev does not subject him to harsh condemnation. The reason is that he considers them "legitimate", ie. true God-given sovereigns who received the throne by right of inheritance. But after the death of Fyodor Ivanovich, when the Rurik dynasty came to an end, one after another, illegal rulers were on the throne. These sovereigns ascended to power solely due to the “wordless silence” of the people, and even as boyars themselves, they remained “slaves”: “Let the head rise from the Singlite ranks to the kingdoms.”
Timofeev places the main personal blame for all subsequent events on Boris Godunov, the first who illegally seized the royal throne. Therefore, noting the many virtues of this ruler, the author of Vremennik, at the same time, angrily condemns Boris for pride, cruelty, deceit, exorbitant lust for power. Even under Fyodor Ivanovich, Boris Godunov stained himself with many ungodly deeds, and especially with the murder of Tsarevich Dmitry. The unworthy deeds of Boris also multiplied during his reign. All this, in the end, led to the final disintegration of Russian society and the birth of the Time of Troubles. And as if emphasizing that Boris Godunov was not worthy of the royal title, Timofeev gives him a derogatory characterization - "worker tsar".
Reflecting on the causes of the disasters that befell Russian state, Ivan Timofeev, of course, is trying to determine the way out of this situation. And there is only one way out - to recognize sins, repent of them and return what was lost: faith, unanimity, social harmony, ancient customs of social organization. As Timofeev writes: "And if brotherly love is near, if, according to the Scriptures, we are worthy, we will not copulate, if ours in other things slander and overcome us, they will not stop."
However, Timofeev himself, who was under the influence of the Time of Troubles, expresses serious doubts about the possibility of a new unification of the entire Russian society: “Our division into a joint addition to us all over our world into opposites and until now it is firm not to have good composition, rather than overcome the unblessed with fear.” Even the election by "the whole world" of a new tsar, Mikhail Fedorovich Romanov, whom Timofeev himself extols in every possible way, does not remove his doubts. He no longer believes in the ability of the general "big meeting" of the Russian people to find a solution that suits everyone: "Such is the fear of the impossible copulation in us ...".
However, at the same time, Ivan Timofeev understands something else - there is no other way but to unite. Therefore, he ends his narrative with a call for unity, once again warning his readers: "If they are in other things, we are not already living for that, but about the universal destruction of the earthly before God in the future, the unanswered answer will come."
Summing up, it must be said that Ivan Timofeev's "Vremennik" became one of the few literary and philosophical works of the Time of Troubles, in which the most important reasons for the "ruin" of the Russian land were comprehended so deeply and consistently. Bringing to the fore, in full accordance with tradition, reasons of a religious and mystical nature, Timofeev, at the same time, was able to introduce a certain amount of historical pragmatism into his work. This historical pragmatism manifested itself primarily in the fact that Timofeev sought to comprehend the actions of people as the causes of certain historical events.
According to the portal WORD
S. V. Perevezentsev
until February 29, 2004 - Bishop
Archbishop John(in the world Ivan Ivanovich Timofeev; January 20, Kazan) - Bishop of the Russian Orthodox Church, Archbishop of Yoshkar-Ola and Mari.
Biography
After graduation high school accepted as a novice at the Pskov-Caves Monastery.
In 1978 he entered the Moscow Theological Seminary, in 1981 - the Moscow Theological Academy, from which he graduated in 1985 with a Ph.D. Nile of Sinai", and sent to the Kazan diocese.
On November 4, 1987, he was ordained a deacon by Bishop Panteleimon (Mitryukovsky) of Kazan and Mari.
On April 23, 1989, Bishop of Kazan and Mari Anastasy (Metkin) was tonsured a monk.
On February 15, 1990, he was ordained a hieromonk and appointed secretary of the Kazan diocesan administration.
By the feast of Holy Pascha in 1991, he was awarded the rank of abbot by Patriarch Alexy.
On June 11, 1993, by a decree of His Holiness the Patriarch and the Holy Synod, Abbot John (Timofeev) was determined to be Bishop of Yoshkar-Ola and Mari upon elevation to the rank of archimandrite.
On June 28, 1993, in the Assumption Cathedral of the Moscow Kremlin, Patriarch Alexy II elevated him to the rank of archimandrite.
On July 24, 1993, in the Church of the Nativity of the Blessed Virgin Mary in the village of Semyonovka, the ordination of Archimandrite John as Bishop of Yoshkar-Ola and Mari was performed by His Holiness Patriarch Alexy II, Archbishops Varnava (Kedrov) of Cheboksary and Chuvash, Nikolai (Shkrumko) of Izhevsk and Udmurt, Bishops Anastassy of Kazan and Tatarstan (Metkin) and Istra Arseny (Epifanov).
On July 25, 1993, in the church in honor of the Nativity of the Most Holy Theotokos in the village of Semyonovka of the Republic of Mari El, the same bishops consecrated Bishop of Yoshkar-Ola and Mari.
On February 29, 2004, he was elevated to the rank of archbishop.
From January 5 to March 22, 2011, after the death of Metropolitan Khrisanf (Chepil), he temporarily ruled the Vyatka and Sloboda diocese. He supported the proposal of Deacon Mikhail Kazakovtsev, the personal secretary of the late Metropolitan, to rename the street bearing the name of the Bolshevik in honor of Metropolitan Chrysanth.
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An excerpt characterizing John (Timofeev)
Only the recognition of this feeling in him made the people, in such strange ways, from an old man who was in disfavor, elect him, against the will of the king, as representatives people's war. And only this feeling put him on that highest human height, from which he, the commander-in-chief, directed all his forces not to kill and exterminate people, but to save and pity them.This simple, modest and therefore truly majestic figure could not fit into that deceitful form of a European hero, supposedly controlling people, which history invented.
For a lackey there can be no great person, because the lackey has his own idea of greatness.
November 5 was the first day of the so-called Krasnensky battle. Before evening, when, after many disputes and mistakes of the generals, who went to the wrong place; after sending out adjutants with counter-orders, when it had already become clear that the enemy was fleeing everywhere and that there could not be and would not be a battle, Kutuzov left Krasnoye and went to Dobroe, where the main apartment had been transferred that day.
The day was clear and frosty. Kutuzov, with a huge retinue of generals who were dissatisfied with him, whispering after him, rode on his fat white horse to Good. All along the road crowded, warming themselves by the fires, lots of French prisoners taken this day (there were seven thousand of them taken that day). Not far from Dobry, a huge crowd of ragged, bandaged and wrapped with whatever prisoners buzzed in conversation, standing on the road near a long line of unharnessed French guns. As the commander-in-chief approached, the conversation fell silent, and all eyes stared at Kutuzov, who, in his white hat with a red band and a wadded overcoat, sitting with a hump on his stooped shoulders, slowly moved along the road. One of the generals reported to Kutuzov where the guns and prisoners were taken.
Kutuzov seemed to be preoccupied with something and did not hear the words of the general. He screwed up his eyes in displeasure and peered attentively and intently into those figures of prisoners who presented a particularly pitiful appearance. Most of the faces of the French soldiers were disfigured by frostbitten noses and cheeks, and almost all had red, swollen and festering eyes.
One group of Frenchmen stood close by the road, and two soldiers - the face of one of them was covered with sores - were tearing a piece of raw meat with their hands. There was something terrible and animal in that cursory glance that they threw at the passers-by, and in that vicious expression with which the soldier with sores, glancing at Kutuzov, immediately turned away and continued his work.
Kutuzov looked at these two soldiers for a long time; Wrinkling even more, he narrowed his eyes and shook his head thoughtfully. In another place, he noticed a Russian soldier, who, laughing and patting the Frenchman on the shoulder, said something affectionately to him. Kutuzov again shook his head with the same expression.
- What are you saying? What? he asked the general, who continued to report and drew the attention of the commander-in-chief to the French taken banners that stood in front of the front of the Preobrazhensky regiment.
- Ah, banners! - said Kutuzov, apparently with difficulty breaking away from the subject that occupied his thoughts. He looked around absently. Thousands of eyes from all sides, waiting for his word, looked at him.
In front of the Preobrazhensky Regiment he stopped, sighed heavily and closed his eyes. Someone from the retinue waved for the soldiers holding the banners to come up and place them around the commander-in-chief with flagpoles. Kutuzov was silent for several seconds and, apparently reluctantly, obeying the necessity of his position, raised his head and began to speak. Crowds of officers surrounded him. He scanned the circle of officers with a keen eye, recognizing some of them.
– Thank you all! he said, addressing the soldiers and again to the officers. In the silence that reigned around him, his slowly spoken words were clearly audible. “Thank you all for your hard and faithful service. The victory is perfect, and Russia will not forget you. Glory to you forever! He paused, looking around.
“Bend down, bend down his head,” he said to the soldier who held the French eagle and accidentally lowered it in front of the banner of the Transfiguration. “Lower, lower, that’s it. Hooray! guys, - with a quick movement of your chin, turn to the soldiers, he said.
- Hooray ra ra! roared thousands of voices. While the soldiers were shouting, Kutuzov, bent over in his saddle, bowed his head, and his eye lit up with a meek, as if mocking, gleam.
“That’s what, brothers,” he said when the voices fell silent ...
And suddenly his voice and facial expression changed: the commander-in-chief stopped talking, and a simple, old man spoke up, obviously wanting to tell his comrades something very necessary now.
There was a movement in the crowd of officers and in the ranks of the soldiers in order to hear more clearly what he would say now.
“Here’s the thing, brethren. I know it's hard for you, but what can you do! Be patient; not long left. We'll send the guests out, then we'll have a rest. For your service, the king will not forget you. It is difficult for you, but you are still at home; and they - see what they have come to, ”he said, pointing to the prisoners. - Worse than the last beggars. While they were strong, we did not feel sorry for ourselves, but now you can feel sorry for them. They are also people. So guys?
