Vladimir (Epiphany)

Born on January 1, 1848, in the family of Nikifor Bogoyavlensky, a priest ^{[b] from the} village of Malomorshevka, Morshansk district, Tambov province. Presumably, the fourth cousin of Archbishop Basil (Epiphany) ^[2] .

He graduated from the Tambov Theological Seminary ; in 1874 - Kiev Theological Academy with the degree of candidate of theology . Candidate's essay - "On the law of excommunication " ^[3] .

From 1874, he taught homotytic , liturgics and pastoral theology at the Tambov Theological Seminary. From 1875 he taught the Holy Scripture there . At the same time, he was a teacher of German at the seminary, and also was a teacher of geography, first in the diocesan women's college, and then in the women's gymnasium .

Priest and Monk

Left teaching for pastoral work. In 1882, he got married and on January 31, was Bishop of Tambov and Shatsk Palladium (Gankevich) ordained priest to the Pokrovsk cathedral church of the city of Kozlov . Since 1883 - rector of the Trinity Church of Kozlov, the dean of city ​​churches. He proved to be a talented preacher, conducted extra-liturgical talks with parishioners.

After the death of his wife and then the child, he took monastic vows at the Tambov Kazan monastery on February 8, 1886; February 9, was elevated to the rank of archimandrite , appointed abbot of the Kozlovsky Trinity Monastery . From October 6 of the same year - rector of the St. Anthony Monastery of Novgorod .

Bishop of Starorussia

On May 21, 1888, the emperor approved the report of the Holy Synod on “being to Archimandrite Vladimir” as the Bishop of Starorussky , Vicar of the Novgorod Diocese ^[4] . On June 3 of the same year, in the Alexander Nevsky Monastery, he was consecrated bishop by Metropolitan Isidore and other hierarchs.

He tried to organize widespread preaching in Novgorod and his diocese by bringing to him all the parish clergy. He attached great importance to priests' extra-liturgical talks with the people. When transferred from Tikhvin, the Old Russian Icon of the Mother of God in August-September 1888 participated in its meeting in Novgorod and Staraya Russa.

Bishop of Samara and Stavropol

From January 19, 1891 - Bishop of Samara and Stavropol . He resumed protivoskolnicheskie and antitecting interviews in parish churches and he attended them. Founded in Samara Alekseevskoy religious enlightenment fraternity; laid the foundation for spiritual and moral reading in the hall of the City Duma. Opened women's church schools. All-Russian fame brought his work during the cholera epidemic that swept the Volga region, coinciding with the famine due to poor harvest. At cholera cemeteries, he performed memorial services for the deceased, served in city squares, prayers for deliverance from disasters, and fearlessly visited cholera barracks in places covered by the epidemic. He was an honorary member of the Berlin Orthodox Prince-Vladimir Brotherhood .

The activity of the energetic archpastor and preacher was assessed by the chief procurator of the Holy Synod K. P. Pobedonostsev , whose attention was drawn, in particular, by the well-known lawyer A. F. Koni , who accidentally heard the word of Vladimir in the Samara cathedral ^[5] , which marked the beginning of his rapid moving up the church hierarchy.

Exarch of Georgia

From October 18, 1892 - Archbishop of Kartalinsky and Kakheti, Exarch of Georgia , member of the Holy Synod. During his ministry in Georgia , more than a hundred churches were built and more than three hundred parochial schools were opened, a missionary diocesan spiritual and educational fraternity was established. During cholera in the Caucasus, dining rooms for poor people were arranged at the Tiflis churches. As in Samara, great attention was paid to non-liturgical interviews. His co-worker at that time, priest John Vostorgov later recalled ^[6] that the exarch was the object of constant slanderous reports to St. Petersburg by the local Georgian clergy; Vostorgov also testified that in June 1895, on the day when the former priest Kolmakhelidze killed Archimandrite Nikolai Simonov in the synodal office in Tiflis , the exarch also became the object of a prevented assassination, from the psalm reader caught in the bushes outside the house of the Exarch with a dagger.

In 1897 he was elected an honorary member of the Kazan Theological Academy .

Metropolitan of Moscow and Kolomna

On February 21, 1898, he was appointed Metropolitan of Moscow and Kolomna , Holy Archimandrite of the Trinity-Sergius Lavra . Arrived in Moscow on March 27 of the same year; He was solemnly greeted at the Nikolaevsky railway station by the clergy, the people and the Governor-General of Moscow, Grand Duke Sergei Alexandrovich . The next day, he solemnly entered the pulpit of the Moscow hierarchs in the Assumption Cathedral of the Kremlin ^[7] .

In Moscow, he was engaged in missionary work among the workers, in controversy with Marxist ideas. In 1905, he actively supported the efforts of the Moscow Governor-General Fyodor Dubasov to fight the revolution . He paid special attention to the fight against national drunkenness. In 1911, the Russian anti-alcohol congress was held under his auspices. In the building of the Diocesan House built at his house, lectures, readings, conversations were held, a library with a reading room operated. He supported the church and charitable activities of Grand Duchess Elizabeth Feodorovna . In 1912, at the All-Russian Congress of Practitioners in the Fight Against Alcoholism, Metropolitan Vladimir delivered a report “Are the Bible against us, abstinents?” ^[8] .

May 30, 1912, Metropolitan Vladimir participated in the opening of the monument to Emperor Alexander III in Moscow and consecrated it. On the same day he was awarded the highest rescript .

Metropolitan of St. Petersburg and Ladoga

On November 23, 1912, he was appointed Metropolitan of St. Petersburg and Ladoga , Holy Archimandrite of the Holy Trinity Alexander Nevsky Lavra and the leading member of the Holy Synod. On December 3, he arrived in Moscow to bid farewell to the Moscow congregation (he passed the diocesan affairs to the vicar bishop Vasily (Preobrazhensky) on December 8; he was in Moscow until December 10), during which a number of visits and receptions took place ^[9] . On the same days, the right - the liberal Moscow newspaper Utro Rossii ^[10] printed a number of materials that spoke about the “familyhood” that flourished around Metropolitan ^[11] , as well as about the “sharp autocracy, with which Metropolitan Vladimir diocesan affairs and with which kept in his address to the shepherds subordinate to him ", adding that he" in the harsh penalties imposed by him was not considered either the dignity or the age of the clergymen "(the newspaper cited a lengthy list of Moscow priests" affected "by the metropolitan) ^[12] .

The highest rescript of February 21, 1913 (on the day of the celebration of the 300th anniversary of the Romanov dynasty ) gave him a cross for preaching in the priesthood ^[13] .

Protopresbyter George Shavelsky , a former member of the Synod in pre-revolutionary years, while in exile , assessed his activities as the preeminent member of the Holy Synod: “The pious and modest, kind, simple, honest and direct - he was not at all suitable for his post. He lacked the necessary mind and breadth of vision, quick acumen and the necessary efficiency. For any provincial pulpit he would have been a very worthy archpastor, but he was completely unsuitable for the leaders of the Russian Church, and even in such a stormy time: for this he lacked both authority and outlook, and tact, and even dexterity. <...> In the royal family, as in the highest circles, he did not enjoy honor; he could not win the love of the people. He could not lead the synodal work: the meetings of the Synod under his chairmanship were complicated and tedious. A completely different pilot for the Church and the Synod was needed ” ^[14] .

In January 1915, the press reported that during the debate in the Synod on the suit of divorce of one person because of her syphilis, her husband took the side of those who spoke out against giving a divorce, indicating, among other things, that “syphilis, regrettably, common among the people, and one should not create an extra precedent for claims for divorce ” ^[15] .

In 1915 he was awarded the degree of Doctor of Theology .

He opposed the influence of Grigory Rasputin on the synodal affairs, thanks to which, according to Shavelsky, “the unpopular and inconspicuous Metropolitan Vladimir immediately became popular and almost famous.” Antirasputinskaya position of Metropolitan Vladimir displeased the royal court. According to contemporaries, these circumstances determined that after the death of Metropolitan of Kiev Flavian , followed in early November 1915, Metropolitan Vladimir was removed from the capital's department by moving to Kiev . Instead, the Metropolitan Pitirim (Oknov) received the Petrograd pulpit, which had a strong reputation as a Rasputin ^[16] .

Metropolitan of Kiev and Galitsky

From November 23, 1915 - Metropolitan of Kiev and Galician, while maintaining the title of the preeminent member of the Holy Synod. Protopresbyter George Shavelsky wrote about this in exile: “Metropolitan Vladimir openly took the side of Rasputin's enemies. And then he made the main accuser of Rasputin's friend Bishop Barnabas <...> The translation of Metropolitan Vladimir in church circles was explained by two recent reasons. In Petrograd, already inflated by Rasputin's history, society, he caused a lot of rumors and fears — even riots among the people were afraid. The unpopular and inconspicuous Metropolitan Vladimir immediately became popular and almost famous. Of course, no riots happened. The rising storm was limited by excuses and complaints, disputes and conversations not so much about Metropolitan Vladimir, as about Rasputin and Bishop Barnabas, about which they talked a lot. Metropolitan Vladimir himself was shocked by his translation, but he fastened himself, trying not to discover his own experiences. ” ^[17]

According to the recollections of Prince Nikolai Zhevakhov , who was then Comrade Ober Prosecutor of the Most Holy Synod Nikolai Raev , on revolutionary days, at the “memorable” meeting of the Holy Synod on February 26, 1917 , when Petrograd was completely paralyzed by political strikes and demonstrations, rejected the prince’s proposal to appeal to the public, saying to him: “This is always the case. When we are not needed, then we are not noticed: but at the moment of danger, they turn to us first for help ” ^[18] . He recognized the Provisional Government , but resigned from the post of a member of the Synod, remaining on the Kiev department.

On August 15, 1917, he headed the liturgy in the Moscow Kremlin's Assumption Cathedral , which preceded the classes of the All-Russian Local Council , the honorary chairman of which he was elected (Metropolitan of Moscow Tikhon (Bellavin) was elected Chairman).

He spoke against autocephalist sentiments among the part of the Kiev Ukrainian clergy, which formed in the fall of 1917, with the support of the Central Rada Ministry of Confessions Mikola Bessonov (former Bishop Nikon), “All-Ukrainian Church Council” chaired by Archbishop Alexy (Dorodnitsin) , the former Vladimir, who opposed the Kiev Metropolitan ^{[3 ]} .

On December 28, 1917, with the blessing of Patriarch Tikhon, the All-Ukrainian Church Council opened in Kiev. The actual beginning of the sessions of the Council was held on January 8, 1918, chaired by Metropolitan Vladimir ^[19] . Patriarch Tikhon was represented at the cathedral by Metropolitan Plato . On January 19, 1918, the first session of the All-Ukrainian Council was closed; Metropolitan Vladimir was elected chairman of the commission for convening a new session of the Council, scheduled for May 1918.

Doom

Исторический контекст

На Всеукраинском Церковном соборе был поставлен вопрос об автокефалии Православной церкви на Украине. Митрополит Владимир твёрдо отстаивал единство Русской церкви. Лидер партии раскольников архиепископ Алексий, самочинно поселившийся в Лавре по соседству с митрополитом Владимиром, активно настраивал монахов Лавры против архипастыря и священноархимандрита. Обстановка на Соборе и вне его стен была конфликтной — позиции сторон определялись политическими пристрастиями, аргументами в споре участников Собора становилась вооружённая митингующая улица. В это время к Киеву приближались советские отряды под командованием Михаила Муравьёва . Собор, так и не приняв никакого решения, 18 января 1918 года был закрыт. 23—24 января советские войска (2-я революционная армия под командованием Рейнгольда Берзина ) овладели Печерском . Лавра оказалась в осаде ^{[21] [22]} .

Безвластие и революционный хаос, охватившие Киев в конце января 1918 года, создали благоприятные условия для активизации уголовников. Ещё ранее, сразу после Февральской революции, в Печерской лавре началось брожение среди рядовых монахов против монастырского руководства, вызванное преимущественно материальным неравенством. Ключевую роль в разжигании нетерпимой атмосферы в Лавре сыграл безудержный «церковный большевизм», возникший и усиливавшийся на фоне безвластия и анархии, охвативших революционную Россию. В монастыре проходили митинги, на которых раздавались требования демократизации церковного управления и протесты против митрополита Владимира, чьи методы управления считались деспотичными. Монахи, поддавшись революционным веяниям, даже избрали себе нового наместника, архимандрита Климента (Жератиенко). Моральный авторитет Владимира и благоговение к нему пали настолько низко, что среди лаврских насельников просто не нашлось тех, кто искренне стремился защитить его достоинство и жизнь. Вместе с тем исследователь Кабанец отметил, что национально-религиозные разногласия не играли ключевой роли в умонастроениях монахов, поскольку национальное сознание у них почти отсутствовало, и для подавляющего большинства насельников монастыря требования автокефалии не шли дальше представлений об экономической самостоятельности и самоуправлении ^[21] .

Поздно вечером 24 января 1918 года в дом наместника в Верхнем монастыре ворвались четверо вооружённых солдат в сопровождении женщины, одетой сестрой милосердия , потребовали накормить их ужином, а поужинав, тщательно обыскали дом. Позже стало известно, что нападавшие перед этим ограбили благочинного и лаврское казначейство, забрав даже обесцененные инфляцией кредитные билеты и боны на ничтожную сумму ^[21] .

Днём 25 января 1918 года красногвардейцы провели обыск в покоях митрополита. Монахи жаловались красногвардейцам, что они хотят устроить в монастыре такие же порядки, как у красных — с комитетами и советами , но митрополит не позволяет им ^[22] .

Murder

Вечером 25 января 1918 года к митрополиту, жившему в Киево-Печерской лавре , пришли пятеро вооружённых солдат во главе с человеком, на голове которого была надета бескозырка , поэтому очевидцы приняли его за матроса . Ранее монахами лавры, подстрекаемыми архиепископом Алексием, был пущен слух, что у митрополита хранятся деньги киевских храмов, и пришедшие требовали, чтобы он их отдал ^[22] . Затем Владимира забрали из его покоев якобы для того, чтобы отвести к коменданту. Но вместо этого митрополита вывели из лавры через Всехсвятские ворота и зверски убили между валов Старой Печерской крепости, неподалеку от Никольской (впоследствии Лаврской) улицы ^[21] .

Имевшаяся в лавре наёмная охрана — «специальная милиция» — набиралась из всяких проходимцев и не выполнила своих обязанностей по защите монастыря, чем фактически потворствовала разбойникам, чьё нападение заняло не больше 20-25 минут и было рассчитано исключительно на внезапность и решительность. Преступники очень спешили, опасаясь, что их разоблачат и схватят. Исполнявший в митрополичьих покоях послушание швейцара монах Фёдор подслушал обрывки разговора между Владимиром и пришедшими солдатами — речь шла о деньгах. По свидетельству очевидцев, в комнатах господствовал «полный хаос… всё ценное ограблено, в том числе и деньги, но сколько именно, неизвестно». Нападавшие не смогли предвидеть лишь то, что все финансовые средства епархии и владыки (122 996 рублей и 278 419 рублей процентными бумагами) хранились не в монастыре, а в кассе Софийского митрополичьего дома. Неудача очень обозлила грабителей, что повлекло расправу с митрополитом. На теле убитого было найдено шесть пулевых отверстий и несколько колотых ран ^[21] .

Свидетелями произошедшего были личные келейники, прислужники, секретарь Владимира и даже несколько высокопоставленных священнослужителей, в том числе прежний наместник Амвросий, епископ Прилуцкий, викарий Полтавской епархии и епископ Фёдор (Лебедев). Никто из них не оказал митрополиту никакой помощи. Более того, сохранилось воспоминание, что когда солдаты вели Владимира мимо Успенского собора, они столкнулись с большой группой монахов и паломников, но «все они отнеслись к уводу митрополита совершенно безучастно», и на призыв какой-то богомолки заявили, что происходящее «не их и не её дело» ^[21] .

29 января 1918 года для отпевания тело митрополита было перенесено в Великую Успенскую церковь лавры. Чин отпевания возглавил митрополит Тифлисский Платон (Рождественский) .

Reaction. Расследование. Ratings

Убийство митрополита Владимира стало первым в списке трагических смертей православного епископата на землях бывшей Российской империи в ходе революции 1917 года и Гражданской войны в России ^[21] . Большевистская пресса молниеносно откликнулась на убийство митрополита: уже на следующий день после убийства в « Известиях » появилось сообщение о трагической гибели митрополита Владимира Киевского «от рук неизвестных лиц» — эта же формулировка стала официальной версией убийства ^[21] .

Когда известия об убийстве митрополита Владимира дошли до Собора, заседавшего в Москве, была образована комиссия для расследования преступления под председательством архиепископа Тамбовского Кирилла. Киев к этому времени уже был отрезан от России начавшейся гражданской войной, комиссия так и не смогла попасть в Киев. 15 февраля 1918 года, открывая торжественное заседание Собора, посвящённое памяти священномученика Владимира, Патриарх Тихон сказал, что «мученическая кончина Владыки Владимира была… жертвой благовонною во очищение грехов великой матушки России». Митрополит Арсений добавил, что «такие жертвы, какова настоящая, никого не устрашат, а, напротив, ободрят верующих идти до конца, путём служения долгу даже до смерти!» ^[22]

Монахи лавры провели и опубликовали в виде отдельной брошюры самостоятельное расследование, которое, впрочем, не отличалось объективностью. В нём были допущены многочисленные искажения и преувеличения. Так, например, убийству приписывался ритуальный характер , в доказательство чего утверждалось, что «озверевшими сатанистами-изуверами» митрополиту было нанесено «свыше 20 колотых и свыше 30 огнестрельных ран» ^[21] .

Исследователь Кабанец отметил, что поведение «матроса», возглавлявшего банду грабителей, говорило в пользу того, что он неоднократно бывал в лавре в прошлом и лишь воспользовался появлением в Киеве советских войск как удобным поводом для разбоя; и напомнил о женщине, одетой сестрой милосердия, которая накануне убийства участвовала в обыске дома наместника. По мнению исследователя, она имела доступ к финансовым документам лавры и была наводчицей разбойников ^[21] .

По утверждению историка Михаила Елизарова , матросы, пришедшие в Киев вместе с войсками Муравьёва, безусловно принимали участие в расстреле. Так, по свидетельству назначенного комендантом лавры большевика Сергеева (местного жителя и унтер-офицера), расстрелы в лавре попыталась начать группа красногвардейцев в 20 человек во главе с матросами, но он, рискуя собственной жизнью, действия этой группы предотвратил. Однако затем некоторое число самосудов всё-таки произошло, кульминацией террора стало убийство митрополита. По словам Берзина, расположившегося со своим штабом в лавре, убийство было совершено не с политическими, а с уголовными целями. Причём Берзин и бывшие там матросы, узнав об аресте митрополита, сразу постарались его освободить, но не успели ^[23] .

Митрополит Евлогий (Георгиевский) , свидетельствовал:

Subsequently, I learned under what circumstances Vladyka was killed. Alexey Doroditsin also played his role in the crime , but his blood was also on the monks of Lavra. Doroditsyn created for Metropolitan Vladimir a difficult situation, which reached the point that he felt himself in the metropolitan chambers in Lavra, as in a besieged fortress. When Kiev was taken, the commander of the Bolshevik troops, Muravyov, came to the governor of Lavra with a warning: “I will live in a Lavra hotel, I have a telephone with you. If gangs rush into your house with a search, demand money, or something else happens, call me, ”he said. Soon during the day a gang of sailors came to the refectory of Laurels and demanded food. While the monks fed them, questions began: was the brethren satisfied with the bosses? Do the monks have any complaints? ... Novices, propagandized by the revolution and agitated by Doroditsyn’s agitation, began to complain about oppression: the people carry a lot of money to Lavra, and eat them “he” ... - and they pointed upstairs to where the chambers of the metropolitan were. The sailors broke into his apartment, shoved the old man-attendant, threatening him with a revolver, - and rushed into the bedroom. There they stayed for about two hours. What happened in the bedroom is unknown. Then they brought Vladyka Vladimir and headed with him to the back door. “Farewell, Ivan ...” - Metropolitan Metropolitan managed to tell the cell mate. They took the lord from the monastery unnoticed. The sailors killed him at the Lavra ramparts ... shot at point-blank range ... He lay half-naked when he was found. The murderers tore off the cross, panagia, even the knob from the staff, only they didn’t manage to take the fur coat off and threw it right there ... The monks who saw how they were taken away by the metropolitan, did not raise the alarm, did not ring the alarm, but did not say a sound to anyone. After a considerable time, someone caught up and called Muravyov. He sent his soldiers. Interrogations, inquiries: who? where are you taking? when? But it was too late, the atrocity was committed ... ^[24]

In the church environment, it was widely believed that Metropolitan Vladimir fell at the hands of the Bolsheviks who had seized Kiev; in this vein, in his hagiographic writings the priest Mikhail Polsky described the death of the metropolitan ^[25] .

A number of church leaders and researchers disagree. Thus, the archbishop of the Russian Church Abroad, Averky (Taushev), in 1974, in the word “on the Day of Russian Tribulation,” said:

... it is usually assumed that the Kiev Metropolitan Vladimir fell victim to the Bolsheviks. But the investigation showed that the Bolsheviks, as such, in this atrocity, in fact, did not even take any part. The Bolsheviks were massacred by the Bolsheviks and killed by some monks of the Kiev-Pechersk Lavra who were invited to Bolshevik propaganda and viciously slandered their Archpastor, as if he were "robbing" Laurus, which earns great profits from the pilgrims ^[26] .

According to researcher Ilya Nazarov , released on February 4, 2008 at a meeting of the Kiev Religious and Philosophical Society, he was able to find in the Kiev Regional State Archive materials of the investigative case No. 16102 regarding “members of the Ukrainian church council Marichev, Filippenko, Liperovsky” in connection with the murder of the metropolitan Vladimir ", held in the summer of 1918 and not completed due to the fall of the Ukrainian state . Based on these materials, the researcher concluded that “the Bolsheviks did not kill,” and the death of the metropolitan was beneficial to the supporters of autocephaly, who were behind the murderers. According to the materials found, the participant in the murder was “a peasant with. Ladino, Priluksky district, Trofim Kharitonov Netrebko ", demobilized soldier of the " Serdyuk mountain division " ^[27]

Researcher Kabanets does not agree with such conclusions, who believed that the allegations that Vladimir had been “given out” to the murderers by Lavra novices under the influence of agitation of autocephalists hardly correspond to reality. According to this scientist, the Bolsheviks really had nothing to do with the murder of the Metropolitan, and it was committed by members of the Free Association of Anarchists not from ideological and political, but from material and criminal motives. A special department at the hetman's headquarters, which acted in cooperation with the Sovereign Warta and the Ministry of the Interior, received an intelligence report shortly before the collapse of the Ukrainian state, which stated that “the murder of Kiev Metropolitan Volodymyr was accomplished in January by the leaders of the Kiev Association of Free Anarchists, headed by ... The civilian wife of Arsentieva, who served a month ago in the City Food Board, was standing ... The identity will be clarified. ” Kabanets noted that the Free Association of Anarchists skillfully used political slogans for criminal offenses, and suggested that the said “head of the association of free anarchists” and the sister of mercy, the lead soldier, is one and the same person. According to the scientist, although the murder was not committed on the direct instructions of the Bolshevik authorities, however, it was prepared and morally justified by all previous Bolshevik agitation and the Bolshevik declared program of fighting the church as a reactionary institution ^[21] .

According to the scientist, responsibility for what happened in the monastery is borne by all segments of Russian society during the period of revolutionary turmoil: as pastors of the church who lost trust and respect for ordinary citizens during the preceding era and thought only about preserving the old order, and excited parish clergy who sympathized with violently reforming the public and the church system, and, of course, corrupted by populist political slogans of the left-radical parties, an underclass and rabble intelligentsia, oschryavshaya common people of his inactivity and wait and see attitude in relation to the acts of violence ^[21] .

The All-Russian Local Council at its second session, “The Definition <...> of the events caused by the ongoing persecution of the Orthodox Church” dated April 5 (18), 1918, specifically, set to commemorate “on the day of January 25 or the next Sunday day ( in the evening) of all the departed in the present fierce year of the persecutions of confessors and martyrs ” ^[28] .

The place of death of the metropolitan began to visit the pilgrims. Soon a wooden cross appeared.

The Bishops' Council of the Russian Orthodox Church by the act of April 4, 1992 glorified Metropolitan Vladimir in the face of martyrs , and also established the celebration of the Council of the New Martyrs and Confessors of the Russian Church - Russian Saints of the 20th Century - “January 25 (old style, if it coincides with Sunday) ) or on the nearest Sunday after it ” ^[29] .

In the summer of 1992, the relics of the Holy Martyr Vladimir were found and are now in the Far Caves of the Kiev-Pechersk Lavra , in the cave church of the Annunciation of the Most Holy Theotokos .

On May 4, 2017, by the decision of the Holy Synod of the Russian Orthodox Church, was included in the Cathedral of the “Fathers of the Local Council of the Russian Church in 1917–1918” ^[30] .

In the name of the martyr Vladimir of Kiev, the thrones of temples in Moscow were sanctified (in South Butovo (main), aisle of the Life-Giving Trinity Church in Old Cheryomushki , in Sviblovo (main and chapel-temple), aisle of St. Nicholas the Wonderworker in Puzha , aisle of the Epiphany Cathedral of the former Epiphany, ), Zelenograd (with the SIZO No. 12, the main one), Podolsk (baptismal temple), Korolev ( main ), Novy Vyselky (main), Samara (main), Zhigulevsk (main), Morshansk (main).

Hymnography

• Prayer to the Holy Martyr Vladimir, Metropolitan of Kiev and Galician

About the Holy Martyr and Confessor of Christ Vladimir!
Hear the tearful prayers of your children, and sighing, with a contrite heart and a humble offering.
Behold, lawlessness is darkened, and for the sake of misfortunes, like clouds, obey.
But you, Saint Vladimir, bear supposedly our strong infirmities, do not part with us in spirit, and in the end we will not separate from the love of God.
Priesthood be merciful upon the coming and praying before your holy icon and fulfill all their petitions for good.
We believe Bo, as your suffering for the sake of the fatherland and the people of Russia, greatness and boldness to the Lord of the Imashi.
He was asked to be strengthened in Orthodoxy and unity of mind and unshakable even before the death of Christ’s confession, our country would be saved from civil war, our spiritual shepherd and jealous about the salvation of the flock, the ruler of the court and the truth, offended by the innocent soul, and teles healing.
We, sinners, are strengthened by your intercession, praise the Lord Jesus Christ, to Him, glory befits, honor and worship, with His Eternal Father and Sacred Spirit, now and ever and forever.
Amen.

• Troparion, the voice of the 2nd

The faith of the Orthodox Immaculate Observant of Christ and the commandments of Christ are zealous to the performer, the Holy Martyr Vladimir, Christ with all his heart having loved, your congregation to the d́bre saved the esi, unhappily martyred death accepted the esci. For the sake of everlasting glory abiding, pray for our souls to be saved.

• Kontak, the voice of the 4th

The image of Christ's mercy, revealing and protecting your congregation, was the eci, the saint of the Father Vladimir, in meekness of suffering, accepting, godless tormentors, blessing, forgiven eci. By the same and to us, we obtain the spirit of peace and goodness from Christ God.

• Speech at the first service in the Great Moscow Assumption Cathedral "Wanderer". SPb., 1898. Volume 2.
• Speech at the accession of Their Imperial Majesties to the Great Moscow Assumption Cathedral “Additions to Church News”. SPb., 1900. № 15-16.
• Speech at the handing of the baton to the Most Reverend Trifon (Turkestanov) on July 1, 1901, "Additions to Church News". SPb., 1901. № 29.
• The word of His Eminence Vladimir, Metropolitan of Moscow and Kolomna, uttered at a moleben before the beginning of the moral-religious readings for the workers' mountains. Moscow M., 1902.
• The word during the consecration of the chapel of St. John the Warrior in the Church of the Life-Giving Trinity, in Droplets, December 28, 1908 M., 1909.
• Speech to His Holiness Patriarch Tikhon on the day of his accession to the Patriarchal Throne of the All-Russian Orthodox Church, November 21, 1917 Pg., 1918.
• Conversations on the seven words of the Savior from the cross. SPb., 1899.
• Roman Amphitheater and the Christian martyrs. Sergiev Posad, 1900; Petrograd, 1915.
• On labor and property. (1905).
• To the rich and the poor. (1906).
• The social task of the family. (1906).
• The suffering of Christ and the suffering of the Church. SPb., 1907.
• About the work issue. Based on the Gospel parable of the workers and the vineyard (Matt. 20, 1-16.). (1907).
• Evening interviews between a peasant, a worker and a priest: Modern religious issues. Sergiev Posad. 1908.
• Our pastoral task in the fight against social democratic propaganda. (1909).
• The unbelief of the scribes and Pharisees of ancient and our time, its imaginary grounds and real reasons. (1909).
• Two heavenly gifts of God in humanity. M., 1912.
• A word against socialism. (1913).
• The gospel of childhood. A gift to children. (1912).
• On the law of church excommunication, or anathematizing.
• Finding God (evidence of the existence of God).
• Are we (abstinents) against the Bible? A report by Metropolitan Vladimir (Bogoyavlensky), read at the anti-alcohol Congress in Moscow on August 6, 1912.
• Pastoral conversations with children. M., 1912; Petrograd, 1915.
• Our Father. Conversations on the Lord's Prayer

• Order of St. Vladimir of the 1st degree (1915)
• Order of St. Alexander Nevsky (May 6, 1907)
• Diamond Signs to the Order of St. Alexander Nevsky (May 6, 1911)
• Order of St. Anne 1st Class (1893)
• Serbian Order of Saint Sawa 1st Degree
• Montenegrin Order of Prince Daniel I 1st Class

1. ↑ Dates in the article are given according to the old style , unless otherwise specified.
2. ↑ The father, like the son, subsequently accepted a martyr's demise ^[1] .

• Archbishop Averky Taushev . Satanic nature of rebellion. (To the day of the Russian Tribulation) . - Jordanville, 1976.
• Met. Anastasius Gribanovsky . A word of praise (to the metropolitan Vladimir and Benjamin), to the new holy martyrs of the Russian Church . - Jordanville, 1949.
• Met. Arseny Stadnitsky . Speech at the ceremonial meeting of the Sacred Council, dedicated to the memory of Metropolitan of Kiev Vladimir (Epiphany), martyr’s deceased, February 15 (28), 1918 // Additions to the Church. statements. - PG., 1918. - № 9-10.
• His Eminence Vladimir, Metropolitan of Moscow and Kolomna. // Mosk. churches statements. - March 15, 1898. - № 11. - p. 141-145.
• His Eminence Metropolitan Vladimir of Kiev. (Некролог) // Прибавления к Церк. ведомостям. — Пг., 1918. — № 5.
• Галкин А. К., Дамаскин (Орловский), игум. Владимир (Богоявленский) // Православная энциклопедия . — М. : Церковно-научный центр «Православная энциклопедия» , 2004. — Т. VIII. — С. 629—634. - 752 s. - 39 000 copies — ISBN 5-89572-014-5 .
• Игумен Дамаскин (Орловский). Краткое житие священномученика Владимира, митрополита Киевского // Жития новомучеников и исповедников Российских ХХ века. Январь. — Тверь, 2005. — С. 221—272.
• Лютова С. Н., Серженко И. И. К вопросу о родословии митрополита Владимира (Богоявленского) и архиепископа Василия (Богоявленского) . // Вест. ПСТГУ. — 2017. — № 2 (75). — С. 11—21.
• Иерей Николай Крикота. «Я готов отдать свою жизнь за церковь». Жизнеописание священномученика Владимира Киевского. — М. : Изд-во им. святителя Игнатия Ставропольского, 2002.
• Священный собор 1917—1918 гг. и мученическая кончина митрополита Киевского и Галицкого Владимира // Вестник ПСТГУ. II: История. История Русской Православной Церкви. — 2008. — Вып. II:1 (26). — С. 106—127.
• Тихон, патр. Московский . Речь на торжественном собрании Священного Собора Российской Православной Церкви, посвященном памяти мученически скончавшегося высокопреосвященного Владимира (Богоявленского), митр. Киевского и Галицкого, 15 (28) февраля 1918 года // Прибавления к Церк. ведомостям. — Пг., 1918. — № 9—10.

• Протопресвитер Михаил Польский . Новые мученики Российские. Первое собрание материалов. Ch. 1. Владимир, Митрополит Киевский и Галицкий . — Jordanville, 1949.
• Biography
• Владимир (Богоявленский Василий Никифорович) на сайте Православного Свято-Тихоновского богословского института.
• Последний день жизни митрополита Владимира (Богоявленского)
• Крестный путь священномученика Владимира (Богоявленского)
• Martyr Vladimir Kievsky and Galitsky in the Orthodox calendar.