Sophia is a very beautiful ancient name of Greek origin. In the church tradition, it is associated with Sophia - the Wisdom of God (the meaning of the name Sophia is wisdom), as well as with a number of saints, which will be discussed below in connection with the issue of determining name days.
A name day is a personal holiday of a person, superimposed on a church celebration in honor of a particular saint and projected by this celebration. In fact, a person’s name day is celebrated on the day when the church honors the memory of the saint in whose honor he was given his baptismal name. Thus, name day (including Sofia) is a purely church holiday, and only those who are baptized in the Christian church have the right to celebrate it.
About choosing a name day
A person who goes to be baptized at a conscious age chooses a new name for himself. It may be the same as the name on your passport, or it may be different. The only requirement is that the name be listed in the calendar, that is, it belongs to one of the saints of the church. The chosen namesake saint becomes the patron saint of the person. Of course, when a child is baptized, the parents make this choice for him. Therefore, often when a baby grows up, he loses information about his patron and chooses him again. In this case, the church is allowed to choose its namesake saint, guided simply by its preferences. If a person has difficulties with this, then a formal calendar calculation procedure is carried out, according to which the patron saint will be the one whose memorial day according to the calendar is closest to the person’s birthday. All this is the cost of the traditional church, in which the sacraments, including baptism, are taught to almost everyone according to tradition. Often, people turn out to be not believers at all, and, of course, do not think about choosing a patron saint. Believers, churchgoers, take this more seriously and much more consciously.
Below we will talk about some of the saints in whose memory Sophia’s name day is celebrated. In addition to the dates of celebration according to the calendar, we will very briefly touch on their lives. It’s worth saying right away that many women glorified by the church will not be mentioned here, since there is no complete detailed list of saints.
28th of February. Venerable Martyr Sophia (Selivestrova)
Prpmchts was born. Sofia in 1871 in the Saratov province. Her mother died early, and until the age of 20 the girl was raised in an orphanage at a convent. She then moved to St. Petersburg, where she took art lessons and earned her living by working as a servant. In 1989, she decided to enter a monastery, which she did, becoming one of the sisters of the Strastnoy Monastery in Moscow. When the monastery was disbanded in 1926, she and three nuns settled in one of the basements on Tikhvinskaya Street. However, in 1938, she was arrested and sentenced to death on charges of counter-revolutionary activities. The sentence was carried out that same year. Glorified in 2001. According to the church calendar, Sofia’s name day is also celebrated on January 26. This date, however, is not her resident memory, but belongs to all Russian new martyrs and confessors.
April 1st. Princess Sofia Slutskaya
On April 1, Sofia's name day is celebrated, named in honor of the princess of the same name, who was born in 1585 in the family of Slutsk Prince Yuri Yuryevich. A year after her birth, she remained an orphan and formally became Princess of Slutsk. In life she had a reputation as an opponent of Uniateism and actively opposed the preaching of supporters of Rome. She died at the age of 26 during childbirth. Sofia's daughter was also stillborn. According to the church calendar, Sofia's name day is also celebrated on June 15, the Day of Remembrance of Belarusian Saints.
June 4. Martyr Sophia
A martyr who was a doctor during her lifetime. Sofia's name day on this day is celebrated by women named in her honor. However, there is nothing to say about her life, there is no data, except that she accepted death for her faith.
June 17. Venerable Sophia
Little-known Venerable Sophia. Orthodox girls rarely celebrate name days in her honor, because practically nothing is known about who this woman was. We only know that she was distinguished by strict asceticism and abstinence in her monastic life.
September 30th. Roman martyr Sophia
This is perhaps the most famous of the Saint Sophias. Sophia, whose name day, angel's day and simply whose memory is revered by the entire Orthodox world, was the mother of the holy martyrs Faith, Hope and Love. For confessing Christ, her daughters were executed before her eyes. She herself was spared her life, but three days later she died at the grave of her daughters.
October 1st. Egyptian martyr Sophia
This woman was beheaded under Emperor Aurelian. The cause of the tragedy was the same confession of Christianity.
To the question Who is Saint Sophia? And why was a temple in Byzantium named after her? given by the author Anna Sergeyevna the best answer is
Answer from Signal[newbie]
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Answer from I-beam[newbie]
The Hagia Sophia in Byzantium was named not in honor of the martyr Sophia, but in honor of the Wisdom of God...
Answer from Special[newbie]
During the reign of Emperor Hadrian, there lived in Rome a widow, originally Italian, named Sophia, which translated means “wisdom.” She was a Christian and, in keeping with her name, she led her life prudently - according to that wisdom that the Apostle James praises, saying: “The wisdom that comes from above is first pure, then peaceful, modest, obedient, full of mercy and good fruits” (James . 3:17). This wise Sophia, living in an honest marriage, gave birth to three daughters, to whom she gave names corresponding to three Christian virtues: she named the first daughter Faith, the second Hope, and the third Love. And what else could have come from Christian wisdom if not virtues pleasing to God? Soon after the birth of her third daughter, Sofia lost her husband. Remaining a widow, she continued to live piously, pleasing God with prayer, fasting and almsgiving; She raised her daughters as a wise mother could do: she tried to teach them to demonstrate in life those Christian virtues whose names they bore.
As the children grew, their virtues also increased. They already knew the prophetic and apostolic books well, were accustomed to listening to the teachings of their mentors, diligently read, and were diligent in prayer and in household chores. Obeying their holy and wise mother, they succeeded in everything and rose from strength to strength. And since they were extremely beautiful and sensible, everyone soon began to pay attention to them.
The rumor about their wisdom and beauty spread throughout Rome. The governor of the region, Antiochus, also heard about them and wanted to see them. As soon as he saw them, he was immediately convinced that they were Christians; for they did not want to hide their faith in Christ, did not doubt their hope in Him and did not weaken in their love for Him, but openly glorified Christ the Lord before everyone, abhorring the godless pagan idols.
Antiochus informed King Hadrian about all this, and he did not hesitate to immediately send his servants to bring the girls to him. Fulfilling the royal command, the servants went to Sophia’s house and when they came to her, they saw that she was teaching her daughters. The servants announced to her that the king was calling her and his daughters to him. Realizing for what purpose the king was calling them, they all turned to God with the following prayer:
Answer from Daria Kravtsova[newbie]
She is a great martyr who sacrificed herself for the sake of faith in Christ!
Answer from Eva Hanina[newbie]
She is a great martyr who sacrificed herself for the sake of faith in Christ!
Answer from Sergei Yakunin[guru]
In the 2nd century, during the reign of Emperor Hadrian (117-138), the pious widow Sophia lived in Rome (the name Sophia means wisdom). She had three daughters who bore the names of the main Christian virtues: Faith, Hope and Love. Being a deeply religious Christian, Sophia raised her daughters in the love of God, teaching them not to become attached to earthly goods.
The rumor that this family belonged to Christianity reached the emperor, and he wished to personally see the three sisters and the mother who raised them. All four appeared before the emperor and fearlessly confessed their faith in Christ, risen from the dead and giving eternal life to all who believe in Him.
Holy martyrs Faith, Hope, Love and their mother Sophia
Surprised by the courage of the young Christian women, the emperor sent them to a pagan woman, whom he ordered to convince them to renounce their faith. However, all the arguments and eloquence of the pagan mentor were in vain, and the Christian sisters, flaming with faith, did not change their convictions. Then they were again brought to Emperor Hadrian, and he began to insistently demand that they make a sacrifice to the pagan gods. But the girls indignantly rejected his order.
Then the angry Adrian ordered the children to be subjected to various tortures. Saint Sophia was not subjected to physical torture, but she was doomed to even more severe mental torment from separation from the tortured children. The sufferer buried the honest remains of her daughters and did not leave their grave for two days. On the third day, the Lord sent her a quiet death and accepted her long-suffering soul into the heavenly abodes. Saint Sophia, having endured great mental anguish for Christ, together with her daughters was canonized by the Church.
They suffered in 137. The eldest, Vera, was then 12 years old, the second, Nadezhda, was 10, and the youngest, Lyubov, was only 9 years old. Thus, three girls and their mother showed that for people strengthened by the grace of the Holy Spirit, lack of bodily strength does not in the least serve as an obstacle to the manifestation of spiritual strength and courage. The relics of the holy martyrs have rested in Alsace, in the church of Escho, since 777.
Answer from Masha Pinocchio[newbie]
Martyrs Faith, Hope, Love and their mother Sophia
The holy martyrs Faith, Hope and Love were born in Italy. Their mother, Saint Sophia, was a pious Christian widow. Having named her daughters after three Christian virtues, Sophia raised them in love for the Lord Jesus Christ.
Martyr Sophia
Saint Sophia and her daughters did not hide their faith in Christ and openly confessed it before everyone. The governor Antiochus reported this to Emperor Hadrian (117 - 138), and he ordered them to be brought to Rome. Understanding why they were being taken to the emperor, the holy virgins fervently prayed to the Lord Jesus Christ, asking Him to send them strength not to be afraid of the upcoming torment and death. When the holy virgins and their mother appeared before the emperor, all those present were amazed at their calmness: it seemed that they were invited to a bright celebration, and not to torture. Calling his sisters one by one, Adrian convinced them to sacrifice to the goddess Artemis. The young maidens (Vera was 12, Nadezhda - 10 and Lyubov - 9 years old) remained adamant. Then the emperor ordered them to be cruelly tortured: the holy maidens were burned on an iron grate, thrown into a red-hot furnace and into a cauldron with boiling resin, but the Lord preserved them with His Invisible Power. The youngest, Lyubov, was tied to a wheel and beaten with sticks until her body turned into a continuous bloody wound. Enduring unprecedented torment, the holy virgins glorified their Heavenly Bridegroom and remained steadfast in their faith. Saint Sophia was subjected to another, most severe torture: the mother was forced to watch her daughters suffer. But she showed extraordinary courage and all the time convinced the girls to endure torment in the Name of the Heavenly Bridegroom. All three girls joyfully met their martyrdom. They were beheaded.
To prolong Saint Sophia’s mental suffering, the emperor allowed her to take the bodies of her daughters. Sophia put their remains in an ark and took them with honors in a chariot outside the city and buried them in a high place. For three days Saint Sophia, without leaving, sat at the grave of her daughters and, finally, there she gave up her soul to the Lord. The believers buried her body in the same place. The relics of the holy martyrs have rested in Alsace, in the church of Escho, since 777.
The pious Christian widow Sophia lived in the century, during the reign of Emperor Hadrian (117-138), in Italy. Having named her daughters, Vera, Nadezhda and Love, after three Christian virtues, Sophia raised them in love for the Lord Jesus Christ.
Saint Sophia and her daughters did not hide their faith in Christ and openly confessed it before everyone. The rumor that this family belonged to Christianity reached the emperor, and he ordered them to be brought to Rome. Understanding why they were being taken to the emperor, the holy virgins fervently prayed to the Lord Jesus Christ, asking Him to send them strength not to be afraid of the upcoming torment and death. When the holy virgins and their mother appeared before the emperor, all those present were amazed at their calmness: it seemed that they were invited to a bright celebration, and not to torture. Calling the sisters in turn, Hadrian convinced them to sacrifice to the goddess Artemis. The young maidens (Vera was 12, Nadezhda - 10 and Lyubov - 9 years old) remained adamant.
Then all three were subjected to severe torture. Enduring unprecedented torment, the holy virgins glorified their Heavenly Bridegroom and remained steadfast in their faith. Saint Sophia was subjected to another, most severe torture: the mother was forced to watch her daughters suffer. But she showed extraordinary courage and all the time convinced the girls to endure torment in the Name of the Heavenly Bridegroom. All three girls joyfully met their martyrdom. They were beheaded, this happened in the year. Sofia was not put to the test, perhaps because of the calculation that by leaving her life, they would also leave her hopeless grief over the loss of her children.
The emperor allowed Saint Sophia to take the bodies of his daughters. She put the remains in an ark and took them outside the city and buried them in a high place. For three days Saint Sophia, without leaving, sat at the grave of her daughters and, finally, there she gave up her soul to the Lord. The believers buried her body in the same place.
Saint Sophia, who endured great mental anguish for Christ, together with her daughters, was canonized by the Church.
Prayers
Troparion, tone 4
The Church of the Firstborn triumphs,/ and the mother of the same name rejoices in receiving her children,/ like the wisdom of the same name/ with the triple theological virtue of equal race./ You are with the wise maidens You see the Bridegroom, God the Word, who has become ignorant, / with her and we spiritually rejoice in their memory, saying: / Trinity champions,/ Faith, Love and Hope, // strengthen us in faith, love and hope.
Kontakion, tone 1(Similar to: Thy Sepulcher, Savior:)
Sophia's most sacred branches, Faith and Hope and Love, appearing,/ wisdom covered with Hellenic grace,/ both the sufferer and the victorious one appeared,/ an imperishable crown// from all the Lords of Christ got stuck.
Relics of the Holy Martyr Sophia in Alsace
In honor of St. Sophia, the monastery in Esho became known as the Abbey of St. Sophia.
The relics of the holy martyrs attracted many pilgrims, so in the year of Abbess Cunegunda she decided to set up a “hotel for pilgrims coming from all sides” on the ancient “Roman road” leading to the village of Esho, which had grown around the abbey.
In the rich past of Belarus there are events and persons, without which it is impossible to understand the deep currents of the spiritual and political history of this region, and even more so - the existence of the Orthodox Belarusian Church.
An appeal to the bright personality of Saint Righteous Sophia, Princess of Slutsk, is an attempt, based on the scrupulous collection and classification of documents of a different nature, to reconstruct her paternal and maternal genealogy, her biography, her spiritual appearance, to show the very essence of her religious feat. This is also relevant because today, when there is an active search for further ways of development of Belarus in the conditions of a tough confrontation between the spiritual and anti-spiritual, the development of correct life guidelines by each person is impossible without deep knowledge and assimilation of what was achieved by the best representatives of the Belarusian people in ancient times
The Princes of Slutsk (Olelkovichi) were an ancient Orthodox family, the roots of which went back to the Baptist of Rus', Holy Equal-to-the-Apostles Prince Vladimir and Holy Equal-to-the-Apostles Princess Olga. Representatives of this family founded many Orthodox churches and monasteries within Kyiv and White Rus'. The princes donated lands, funds for the maintenance of churches, church utensils, and liturgical books. Prince Yuri III Yuryevich Olelkovich, rewrote the Holy Gospel with his own hand and donated it to the Slutsk Trinity Monastery.
In the family of the Orthodox Prince Yuri III Yuryevich Olelkovich and Varvara Nikolaevna Kishka, on Thursday, May 1, 1586, a daughter was born. The newborn girl was named Sophia - “Wisdom of God”, as if in commemoration of her future wisdom and diligent care for Orthodoxy, preserved by the family of the Olelkovich princes throughout its existence. Several documents were found in the National Historical Archives confirming the birth of Princess Sophia in 1586 (previously the birth date was mistakenly considered 1585).
History has not preserved documents that would say anything about the circumstances of the princess’s baptism, however, according to some later evidence, she was baptized by the confessor of the Slutsky princes, the rector of the St. Barbara’s Church in the city of Slutsk, Orthodox priest Malofey Stefanovich.
On May 6, 1586, after a serious illness, her father, Yuri III Yuryevich Olelko, dies. Until about 1588, Sophia lived with her mother.
In 1588, Varvara Nikolaevna Kishka married the Gomel headman Andrei Sapega. In this marriage, Varvara Nikolavena Kishka had a daughter, Eleanor.
In accordance with the norms and established practice that existed in the magnate families of the Grand Duchy of Lithuania, children after the death of the father were in the care of the mother if she remained widowed. If she remarried, the children were transferred to the care of guardians.
In this situation, the actions of all parties were subject to the letter of the law: the Slutsk princes transferred several estates and money to Princess Varvara; Before her marriage, she was raising her daughter, but after her marriage she lost the right to raise her daughter, as a result of which relatives took custody of the young Sophia.
The National Historical Archives of Belarus contains a document - “The Testament of the Gomel elder Barbara (Varvara) Nikolaevna Kishchanka Andreeva Sapezhina,” written on April 12, 1596. In it, Barbara Kiszka bequeaths to bury her on her estate in Botki in the Botkovsky Church. In her will, she leaves no inheritance either to her daughter Sofia Yuryevna Slutskaya, or to her mother, or to her brother, or to her sister.
The activation of the testament took place on February 4, 1597. The testament was entered into the Act Book immediately after death, which means she died after a long illness in early February or late January 1597, when Sofia Slutskaya was almost eleven years old. Andrei Sapieha married Elzbieta Radziwill in 1606. At the beginning of the 17th century, Gomel elders Andrei and Pavel Sapieha were active supporters of the union.
Over the course of several years, Princess Sofia's paternal uncles, Alexander Yuryevich (d. 06/28/1591) and Ivan-Semyon Yuryevich (d. 03/9/1592), died. They had no children, so Sofia received all other possessions of the Olelkovich family. According to the will of her grandfather, Yuri Semenovich Olelkovich, Sofia also became Princess Kopylskaya. Orphaned Sophia received the third part of the family fortune.
The question of guardianship arose. Zhmudsky elder Yuri Khodkevich took custody of Sofia, which was fully in accordance with the law. The Khodkevichs are the closest remaining relatives along the line of the princes of Slutsk. Yuri Yuryevich Khodkevich (Sofia's first guardian) and his brother Hieronymus Yuryevich Khodkevich (Sofia's second guardian) were the natural sons of the castellan of Troka, Yuri Alexandrovich Khodkevich (1524-1569) and Princess Sofia Yuryevna Princess Slutskaya (d. 1571) - daughter of Yuri I Semenovich, Prince of Slutsky and Elena Nikolaevna Radziwill. Yuri and Jerome Khodkevich are also descendants of the Slutsky princes. They are the grandchildren of Yuri I Semenovich, Prince of Slutsky and Elena Nikolaevna Radziwill.
The Statute stated that children of “minor years” should remain under guardianship until adulthood. After the ward reaches the appropriate age, the guardian is obliged to report about the guardianship “to the unlikely zemstvo or kgrodsky.” In case of improper guardianship, the children, upon reaching adulthood, could recover damages caused to the estate.
However, the situation could be different, when claims for the obligations of parents could be brought against children. Children must pay their financial obligations through a guardian from the income from their estates. This is exactly what happened in the cases of Righteous Sophia, when the father owed significant sums of money - at least 50,000 zlotys. The debts of her deceased uncles also fell on her: 14 thousand zlotys of Prince Alexander and 200 thousand Polish zlotys of Prince Ivan-Semyon (Jan-Simeon). But the amounts coming from the estates were not enough. This is one of the reasons why the Chodkiewicz family had debts on their trustee estates. After accepting guardianship, creditors of the Slutsk princes began to sue Yuri Khodkevich, as a guardian. Khodkevich was drawn into numerous lawsuits related to the huge debts of the previous owners of the Slutsk principality.
Article 10 limited the right of guardians to dispose of the property under their care. Thus, the guardians did not have the right to sell or otherwise lose property, and also could not demarcate between estates. Otherwise, the children had the right to recourse.
The statute prohibited guardians from using ward property to pay off their debts. Therefore, the prevailing opinion that the Khodkiewicz decided to pay off their debts at the expense of the dowry of the young princess can be considered unfounded. No court of the Grand Duchy of Lithuania would have made a decision that violated the law.
The actions of Princess Sofia's relatives were subject to the letter of the law.
The Khodkevichs decided to find a worthy match for Sofia. It was customary to take care in advance about the future of children in marriage. Her rich dowry attracted the attention of many magnates, including Christophe Radziwill. Guardian Yuri Khodkevich married Christoph Radziwill's niece, Sophia. One of the conditions of Chodkiewicz's marriage was a promise to marry the Slutsk princess to Janusz Radziwill. Christophe's wife was Sophia Slutskaya's grandmother Ekaterina Tenchinskaya, with whom he had children, and Janusz himself was the great-grandson of Alexandra Semyonovna Olelkovich, so Christophe Radziwill believed that he had great rights to Sophia's possessions and betrothed his son from Janusz's previous marriage to Sophia. The Khodkevichs also believed that a groom from such a noble family would be a worthy match for Sofia. Kinship and dynastic ties were highly valued. To strengthen the position of the Olelkovich family, on January 18 (October) 1594, two friends: Sofia's guardian Yuri Chodkiewicz (her father's cousin) and Janusz's father, Vilna voivode Prince Christoph Radziwill Perun, entered into a written agreement to marry Sofia Slutskaya to Janusz Radziwill. The agreement stated: the marriage could take place if the princess, having reached adulthood, herself wanted to marry Prince Janusz.
The guardian, Yuri Khodkevich, was of the Orthodox faith, and Orthodox traditions were preserved in his house. In Brest, a beautiful temple was built with his money, and he himself spent a lot of time in prayer. Several years before his death, Yuri Khodkevich went to all services every day, had little contact with people, “he believed so zealously.”
In addition, the conditions of guardianship probably took into account the Orthodoxy of Princess Sofia’s father and his desire to see his daughter Orthodox.
After the death of Yuri Khodkevich, at the beginning of July 1595, his brother the Vilnius castellan, the Brest elder Hieronymus Khodkevich, became Sophia's guardian.
On July 31, 1595, in Berestovitsa, an agreement was signed between the current guardian of Sophia and Christoph Radziwill. The act was signed by “the Rusyn Alexander Golovchinsky, who supported the Radziwills..., Jan Trizna and Peter Strabovsky, the Triden elder.”
By this act, Chodkiewicz pledged to give the young princess as a wife to Janusz Radziwill on February 6, 1600, if she herself voluntarily wanted it. In the guardianship contract, it was forbidden to take Sofia abroad, and if the Khodkevichs left, Khodkevich’s sister Halshka Shemet had to stay with her.
Kashtelyan was obliged to transfer the Slutsk principality to the young couple, along with the rest of the Olelkovich possessions, within 3 weeks after the marriage. In case of failure to fulfill this agreement, Jerome paid the Radziwills 100,000 kopecks of Lithuanian groschen (250,000 Polish gold).
The nephews of Varvara Ieronimovna Khodkevich, the grandmothers of St. Sophia Slutskaya, Alexander and Jan Karol Khodkevich, who did not receive any financial benefits from this marriage, also became Sofia’s guardians.
The inclusion of an important condition - the mandatory receipt of the consent of the "manna" for the marriage - allowed Khodkiewicz to agree to this agreement. The general military-political situation in the country also pushed for the conclusion of the agreement.
But in 1595 there was an anti-feudal uprising by Severin Nalivaika. The Cossack uprising affected most of the lands of the Slutsk and Kopyl principalities.
But on November 6, Nalivaiko took Slutsk. It remains a mystery to researchers how the Cossacks could take an almost impregnable city. It is assumed that someone treacherously opened the city gates. The Nalivaykovites took 12 cannons, 80 arquebuses, 700 muskets, ammunition, and took a “tax” from rich townspeople in the amount of 5 thousand kopecks.
Concerns about the fate of the city and the Slutsk principality are expressed in letters from Hieronymus Chodkiewicz to Christophe Radziwill. Detachments were created to monitor the Cossacks.
The concerns of the Chodkiewicz and Radziwiłł princes were justified.
Nalivaika's army broke through to Rogachev, reached Petrikov, and in February 1596. approached Kopyl.
Christophe I Nicholas Radziwill managed to gather an army of three thousand to defend the city. Radziwill “extorted with you” that “...the same people hurried to his mercy; The governor of Novokgrodsky and other gentlemen came for you and showed off in the field of fate on the 15th day of 1596...”
It is not known for sure whether the wedding contract was the price that Hieronymus Chodkiewicz paid for Christoph Radziwill's promise of military assistance.
After the attack by the Cossacks, it was necessary to restore the city and the principality. Most likely, the Khodkevichs had to do this. This is another reason why the Chodkiewicz family incurred large expenses during their guardianship.
The Khodkevichs tried to fulfill their obligations.
Confirmation of the care and guardianship of the Chodkiewicz can be traced in a letter from Hieronymus Chodkiewicz to Christoph Radziwill dated January 30, 1595 about financial issues and the return of 40,000 zlotys to Princess Sophia. .
Hieronymus Khodkevich sought not only to preserve, but also to increase the number of estates and lands for the Slutsk princess. He entered into a legal dispute about the division of Myadel estates, which once belonged to Sofia Slutskaya’s great-great-grandmother Elizaveta-Anna (Elzhbetta) Nasilovskaya - Sakovich (d. 1546/1547), who married Nicholas (Mikola) III Radziwill (1470- 01.1522).
In 1598, litigation began between the relatives and descendants of Elzbetta Nasilowska-Sakowicz-Radziwill.
In 1598 Hieronymus Radziwill took part in legal proceedings with the princes of Zbarazh about the estates of Popizhany and Lepeikashki for Sofia. The trial continued for eleven years: “January 16. Argument of call in the case of Mr. Geronim Chodkiewicz, Castellan of Vilnius and Mrs. Zofya Olelkovna, Prince. Slutskaya with Princess Barbara Zbarazhskaya and guardian Pyotr Vladislav Zbarazhsky."
The advantages of such guardianship for Sofia in this case are obvious - the girl was nevertheless raised by people close to her, who ensured the protection of her personal and property rights.
Sofia's infancy and childhood took place in Berestye, Slutsk, Vilna, Novogrudok and Timkovichi. Sofia was raised in a family of guardians, so she was under Catholic influence. Hieronymus Chodkiewicz is a Catholic representative of an ancient Orthodox family who in the past provided great assistance to the Orthodox Church. There was even a chaplain assigned to Sofia.
But while in Slutsk, Sofia found herself in the world of Orthodoxy; on almost every street they saw Orthodox churches built by her ancestors. She visited the Orthodox Suprasl Annunciation Monastery more than once. This monastery was founded in 1498 by the Orthodox ancestor of the Khodkevichs - Voivode Novogrudok and Marshal of the Grand Duchy of Lithuania Alexander Khodkevich. The Chodkiewicz remained generous founders of Orthodox churches. They took Sofia to the Suprasl Monastery to join the Orthodox faith of her fathers. . In the surviving synod of the Suprasl Monastery (from 1631), the names of the Olelkovichs, including Sofia Slutskaya, are included.
The main shrine of the monastery was the miraculous icon of the Mother of God of Suprasl. Without a doubt, Sophia venerated this icon more than once and offered her prayers to the Most Holy Theotokos.
There is information about another Orthodox icon of the Mother of God associated with the family of the Slutsky princes - this is the icon of the Intercession of the Mother of God. The power of God is perfected in weakness: the Heavenly Father and Mother of God did not abandon the orphaned Sophia - the princess kept the icon of the Protection of the Mother of God in a rich robe, as part of the family inheritance, with her until the end of her life. Unfortunately, the icon has not survived to this day.
The Khodkevichs raised Sofia together with their children, gave her a decent education, they had the best teachers and educators. Orthodox traditions were also preserved in the Khodkiewicz house. In addition, the conditions of guardianship probably took into account the Orthodoxy of Princess Sofia’s father and his desire to see his daughter Orthodox.
Sofia was raised by the court lady and housekeeper of Mrs. Wlodskaya, Sofia Meletskaya, the widow of Ivan-Semyon (Jan-Simeon) and the second wife of Hieronymus Chodkiewicz, Anna Tarlo. Mrs. Wlodskaya was a Catholic. The strict housekeeper prayed together with the Catholic women, and Sophia prayed “separately and at other times, because she is of the Orthodox faith.” Young maids were also assigned to Princess Sofia.
To prepare her for marriage, Prince Janusz was allowed to see her in the guardian's house in Berestye and in the Vilna house of the Chodkiewicz family.
Gradually their meetings became rare. Janusz was often absent - he studied at the Universities of Strasbourg and Basel, and traveled extensively in Germany, the Czech Republic, Hungary and Austria. The Khodkevichs also had to move frequently from city to city. The Principality of Slutsk, the cities of Berestye and Vilno required great attention, because Sophia’s guardian Jerome Khodkevich was the castellan of Vilna, the headman of Brest.
Representatives of the noble families of Chodkiewicz, Olelkovich, Radziwill and Ostrozhsky were related to each other through marriages. From time to time, questions of inheritance arose between them.
In 1600, a conflict occurred between the Radziwills and Chodkiewicz, which almost led to war. When the date of Princess Sophia's marriage to Prince Janusz Radziwill approached, these claims reached their climax. Litigation continued, aggravating the confrontation between the two families, aggravated by the fact that they were already talking about a wedding, the agreement for which was concluded on a cash deposit. And although the litigation began between the Radziwills and Jan-Karol Chodkiewicz, the guardian of Princess Sophia, Hieronymus Chodkiewicz, was involved in the conflict.
In 1596, after a trial in the Lithuanian Tribunal, the Kopys estate passed to Christophe Radziwill. The Khodkevichs were offended. Jan Karl Chodkiewicz and the Trotsky governor Alexander advised Hieronymus Chodkiewicz to deny the Radziwills the hand of Sophia. Hieronymus Chodkiewicz decided to terminate the contract.
In turn, Christoph Radziwill appealed to the Nowogrod court in 1599, accusing Chodkiewicz of conspiring with relatives to violate the marriage contract of 1595. Chodkiewicz was awarded a fine of 10,000 zlotys and an amount from the trustee lands of 100,000 kopecks of Lithuanian groschen. If the money was not paid, they threatened to deprive him of guardianship rights over Sofia, put him in prison or expel him from Lithuania.
At the end of January 1599, Janusz was denied meetings with Sophia.
Then Christoph Radziwill decided to take his son’s bride by force.
At the end of October 1599, he begins to prepare for an armed campaign against Vilna, where the marriage was to take place. The Radziwills gathered 2,000 infantry and 4,000 cavalry to conduct military operations against Chodkeviya.
The Khodkevichs began to prepare for defense. On February 4, 1600, Jan Karol Chodkiewicz led 1,600 armed horsemen and 600 infantry to his stone palace on Savicz Street, providing them with 24 cannons, turning his castle into a fortress.
Some residents of Vilna began to leave the city, fearing to be harmed during the hostilities.
Calvinist Andrei Volan and Uniate Metropolitan Hypatiy Potey called on the parties to conclude a peace agreement. But neither requests nor persuasion yielded the desired results.
Then Ipatiy Potey, on January 17, 1600, addressed the rector of the Slutsk Orthodox monastery Isaiah Sobolevsky and all the priests of the Slutsk principality with the announcement of a three-day fast with prayer services in all churches and monasteries of the principality.
In January 1600, Radziwill's army headed to Vilna, where Hieronymus Chodkiewicz and Princess Sophia lived in the "kamenica" of John Karol.
News of the military confrontation reached the king of the Polish-Lithuanian Commonwealth, Sigismund III Vasa. He understood that the conflict threatened the integrity of the state. To resolve the situation, the king sent four senators to the warring parties: Marshal of the Grand Duchy of Lithuania Christoph Dorogostaisky, voivode of Mstislavsky Jan Zawisza, podskarby of the Grand Duchy Andrei Zawisza and biskup (bishop) of Zhmud Melchior Gedroits, who headed this delegation. They brought a message from the king with a recommendation “that it would be better to solve everything through legal means, or through comradeship, but without an army.” The delegation had not only letters to both sides, but also a verbal order, “so that they would not cause any destruction in the Polish-Lithuanian Commonwealth, but would resolve their dispute in private, legally or amicably.”
The appointed wedding day arrived - February 6, 1600. On this day of the upcoming wedding or upcoming battle in Slutsk, prayer services began in all churches.
The Radziwill troops stood in great tension and waited for an order, but it still did not come.
And in the Khodkiewicz palace there was deep silence. The gates were closed, the windows were boarded up, and the vents were blocked. No one went out into the city, and no one went inside from the city.
“And the princess? Oh, this was a hard day for her! In a black mourning dress, she had been kneeling in front of the icon of the Intercession of the Mother of God since the morning and praying. Her eyes were red from tears, she could barely see the icon and the lamp above it. She raised her hands to the icon, the prayer book was lying on the floor... she ran to the window, as soon as the clang of a weapon or some noise was heard, she looked, listened, returned, knelt down again, began prayer and again ran to the window... The maids prayed with her, sometimes Mrs. Vlodskaya would peek timidly through the slightly open door.”
Radziwill failed to intimidate the Chodkiewicz, and he did not want to shed blood.
In the morning, the peacekeeping royal delegation visited both the Chodkiewicz and Radziwills with exhortations. On this day, both parties took the first steps towards fulfilling the prenuptial agreement.
Despite the confrontation, the appearance of not only the delegation, but also Janusz Radziwill was still expected at the Chodkiewicz castle.
On February 6, 1600, the marriage of Janusz and Sophia did not take place. Janusz Radziwill did not appear at the wedding ceremony, although the Chodkiewicz family confirmed their intention to fulfill the agreement, subject to the consent of the bride.
The bloodshed, which some say may have involved up to 20,000 people, was hours away. For his part, Hieronymus Chodkiewicz stated: “I am ready to fulfill my promise and am waiting for Prince Janusz and his friends. I will give him the princess, whom I did not force or dissuade from marriage, and as God instructs her to answer, so be it.”
For the sake of safety, Princess Sofia was transferred to rooms in the back of the house. “In the morning - prayers, then a cheerless walk through the rooms, short conversations with Mrs. Vlodskaya, lunch, work on the shelves, prayer again - and a long evening, and a long sleepless night. And above all this is the shadow of war and murder. This haunted the orphan’s heart, because because of her, a war could begin, which was getting closer every day...”
And the princess expressed her will about the marriage, for there was no other hope of avoiding war and many casualties. Sophia tirelessly prayed to God to stop the inevitable bloodshed and civil unrest, of which she had become the unwitting cause.
The Lord did not allow senseless bloodshed.
There are several versions explaining the motives for Princess Sophia’s consent to marry Janusz Radziwill.
The princess understood what a temptation her wealth was. She obediently submitted to her guardians. “Everything that is commanded to me,” she said, “I will accept everything obediently and with respect. The will of the guardians will be my will. I am obedient, I know my duties, I have eternal gratitude to you.”
It is possible that even before February 1600, the young princess exhorted the prince to refuse this marriage, wanting to become the Bride of Christ.
Princess Slutskaya, caring about the fate of the region and her people, in the name of peace, accepted the feat of bearing the cross in marriage, preventing bloodshed.
Janusz was most pleased with the princess’s consent. He persuaded his father to withdraw the troops .
The parties refused to conduct hostilities. After long negotiations, the Chodkiewicz and Radziwills entered into a new settlement agreement on the following conditions: the Radziwills forgave the debt to the Chodkiewicz and transferred to them an additional 360,080 zlotys and 500 pln of land, and the Chodkiewicz in return did not interfere with the marriage of Janusz and Sofia. The Khodkiewicz cases in court were dismissed, and the claim for payment for the hiring of soldiers was satisfied.
After the trial, the Khodkevichs were given certificates of the correct conduct of the guardianship of the estate of Princess Sofia, which refuted the slander of ill-wishers about the abuses of the guardians. In her will, the “voluntary list” of the transfer of inheritance on October 31, 1600, Sofia will write: “... to me, Sofya Yuryevna Slutskaya, from His Grace Pan Yaronim Khodkevich, castellan of Vilna, headman of Beresteysky, was transferred from guardianship and returned, nothing was left for myself and for the descendants.”
On April 10, 1600, on Sunday, with mutual exchanges of rings, the betrothal of Sophia and Janusz took place. The guardians promised Janusz that the marriage would take place on August 20, 1600. It soon became clear to everyone that by this date there would not be enough time to complete all legal formalities.
The close relationship between Janusz and Sophia was considered one of the reasons preventing marriage.
On July 20, 1600, Janusz Radziwill turned to the Pope with a request for permission for him, for the adoption of the Roman Catholic rite, to marry his relative with Princess Sophia of Slutsk and for his obligations to his bride, who remained in Orthodoxy: so that all Orthodox churches belonging to Sophia, remained with their privileges.
Two days later, on July 22, 1600, Hieronymus Chodkiewicz writes a letter to Christoph Radziwill in which he says that it is necessary, with the permission of Princess Sofia Slutskaya, to make a “dyspensu” from the Pope for the marriage of Sofia Slutskaya with Janusz Radziwill, which should take place on October 1, 1600 .
The Khodkiewicz guardians made efforts to obtain the dispensation, but despite the efforts of the relatives, it was not issued
The consanguinity of Janusz and Sophia in the fourth degree was not allowed by the Statute of the Grand Duchy of Lithuania in 1588 (Section 5, Article 22). But in practice these norms were not followed. At the end of the 16th century, almost all princely families were related to each other.
According to the norms of the Roman Catholic Church, dispensations are not issued to blood relatives up to the level of cousins.
The form of marriage established in the Roman Catholic Church must be observed if at least one of the parties to the marriage belongs to the Catholic Church. Due to the fact that in order to obtain a marriage license, Janusz Radziwill was ready to accept the Catholic faith, we can conclude that the other party, represented by Sofia Slutskaya, did not belong to the Roman Catholic Church, but professed the Orthodox faith. If Princess Sophia were of the Catholic faith, a dispensation from the Pope would not be required for marriage.
In the norms of the Roman Catholic Church on the Sacrament of Marriage, there is one more condition under which dispensation is necessary - if a person has publicly renounced the Catholic faith. The transition to another faith also required a renunciation of the previous faith publicly. A document has been preserved confirming Sofia’s renunciation of conversion to the Catholic faith and wedding in the church. After her death, the Catholic priest refused to perform the funeral service: “ Prince Janusz Radiwill, the podchashy, invites Lev Sapega to the burial of his wife and warns that the monks have been “distanced” from the body, justifying this by some kind of renunciation of the church of the deceased princess...»
Sofia Yurievna asserted that under no circumstances would she betray the faith of the Olelkovich family, who had long been the support of Orthodoxy in the Slutsk principality, and set an immutable condition - to baptize future children in the Orthodox faith. On the issue of the indispensable upbringing of children in the Orthodox faith, correspondence was conducted between the Patriarchate of Constantinople and the Pope of Rome. Janusz had to agree to these conditions, although the heirs usually accepted the faith of their father. Janusz's consent shows his sincere attitude towards Sophia and respect for her will.
They decided to celebrate the wedding in Berestye (Brest). As already mentioned, the family icon of the Slutsky princes was the icon of the Intercession of the Mother of God, the celebration of which fell on October 1, 1600 according to the old style, and the wedding was scheduled for this day.
Based on the facts of renunciation and failure to receive a dispensation, it would be impossible to hold a wedding in a Catholic church. Another document was found that confirms Sophia’s excommunication from the Catholic faith, from which we learn that Sophia’s renunciation was accompanied by the drawing up of a corresponding act: “... and Princess Sophia herself, soon after the wedding, for thisexcommunication(excommunication), ...died, as writes Konstantin Koyalovich, who lived around this time. He lies in Slutsk in one of the churches of the schismatics, which I myself know well.
According to the information of the Polish historian K. Bartoshevich, who referred to the manuscript he had in his possession, the marriage of Princess Sofia Yurievna and Prince Janusz Radziwill took place according to the Orthodox rite. This can only be explained by the fact that Sofia herself wanted it.
The wedding took place in the Orthodox Cathedral of St. Nicholas - the castle church of Brest. Despite the fact that in 1596 a council was held in St. Nicholas Cathedral that prepared the formalization of the Union of Brest, until 1604 an ancient Orthodox cathedral brotherhood operated at the cathedral, then it continued its activities as a Uniate brotherhood.
On October 31, 1600, Princess Sophia draws up a will - a “voluntary sheet” of transfer of inheritance, in which she writes down all her lands and fortunes in the Novogrudok court to her husband.
The vast possessions of Sofia, including 7 fortresses and palaces and about 32 villages, went to her husband, the Radziwill family.
On the same day, Janusz and Sofia, at a session of the Lithuanian tribunal, wrote gratitude to the Chodkevichs in the tribunal book for raising Sofia, and gave the guardians a receipt for leaving guardianship and receiving inherited estates: “who, having me in their guardianship, for all those years from my youth My not only gave me a conscientious upbringing appropriate to my position at great expense. But even after marrying me off with considerable human praise, my hereditary property Slutsk<…>not only without losses, but on the contrary, with an increase in income, I gave away"
Sofia had a great influence on her husband; he respected her views and took into account her opinion. Sofia appreciated the care and love of her husband. This is confirmed in Sophia’s own will, where the princess rejects “human nagging” and speaks of “the kind attitude of His Grace, spousal and supportive care for health and all kindnesses.”
Holy Righteous Sophia of Slutsk lived in a difficult time for the Orthodox, when folk culture, language and the Orthodox faith itself were supplanted by Polish culture and Catholicism. Catholicism was the official dominant denomination of the Polish-Lithuanian Commonwealth.
Righteous Sophia was the last of the extinct family of princes Olelkovich. She alone had the responsibility for fulfilling the covenant of her ancestors, according to which the heirs must always remain in Orthodoxy. While under age, the princess donated a gift to the Catholic church in Bronowice. But after the marriage, Sofia annulled it as carried out by a minor. This was done “at the insistence of her husband and with the consent of the princess herself (and judging by how her relations with the Orthodox Church developed, then at her sincere desire).”
The princess showed loyalty to Orthodoxy and devoted herself entirely to the defense of the fatherly faith and Orthodox shrines from Uniate violence, to the defense of the rights of the Orthodox, which were especially cruelly trampled upon after the declaration of church union.
After the death of Metropolitan of Kyiv Michael Ragoza, the guardian of the princess of Slutsk, the Vilna castellan and the elder of Brest, Jerome Khodkevich, with his grant of December 28, 1599, transferred the Slutsk archimandry together with the Trinity Monastery to the Uniate Metropolitan Hypatius Potey “to his belly.” Sofia had to fight for the return of the Trinity Monastery to Orthodoxy. Her most faithful and closest assistant was her husband Janusz Radziwill. Literally a month after their marriage, at the end of 1600, the prince “took” the Trinity Monastery and its estates from the Uniates, removed his “servant” from him and gave the monastery to the Orthodox. The residents of Slutsk supported their prince and princess. They mocked the Uniates and made efforts “to prevent Potey from being not only an archimandrite, but also a metropolitan.”
In a letter to Nikolai Radziwill Sirotka, Uniate Metropolitan Hypatiy Potey complained about the fall of “Catholic jurisdiction over the numerous churches there,” the revival of the “damned schism” in Slutsk and the disfavour of Janusz Radziwill towards him, believing that this was due to the enormous “influence of his young wife ".
Potey did not think of giving up ownership of Slutsk monasteries and churches. The Uniate metropolitan was preparing to file a protest against Janusz and report this to the king. He believed that Prince Janusz Radziwill could not treat him so unceremoniously - take away what had recently been granted to him, hoping that there would be proceedings at the legislative level. But Prince Radziwill, as the “hereditary patron of the Slutsk Monastery,” only briefly informed Metropolitan Potey of his decision: “Meanwhile, Janusz spared even half a sheet of paper to notify Potey of his decision regarding the Slutsk Monastery.”
Thanks to the courageous actions of Princess Sofia Slutskaya and Prince Janusz Radziwill, the Slutsk Trinity Monastery returned to Orthodoxy.
In 1606, Janusz Radziwill took an active part in the Zebrzydowski Rokosz (also known as the Sandomierz Rokosz). Rokosh lasted from 1606 to 1609. The Slutsk prince became one of the leaders of the rokosh. It was thanks to Janusz Radziwill that a universal was published accusing Sigismund III of violating the rights and freedoms of the gentry. A special rocoche article “On Greek religion” was introduced, the rights of which were ensured by a general article on freedom of conscience. The rokosh article “On the Greek Religion,” although in a shortened form, was included in the Diet constitution of 1607.
When the constitution of the Sejm of 1607 appeared in print, many things were changed and redone in it. Many good and necessary provisions have been omitted, and many harmful points have been introduced. “Many things that were previously well written have been distorted due to a small increase.” The Rokoshans refused to recognize Sigismund as king. The Act of Detronization of Sigismund III was drawn up. Rokosh was announced to the king.
Prince Janusz Radziwill decided to take a further decisive step. He scheduled a congress near Warsaw for August 5 to prepare for the election of a new king. Both warring sides were preparing to settle the conflict by armed means.
This confrontation led to an armed clash. On August 6, 1607, near Guzov, not far from Radom, a battle took place with the royal army, during which Janusz led the left wing of the Rokoshans. The royal army was led into battle by Jan-Karol Chodkiewicz. The regular one won. The Battle of Guzov ended in the complete defeat of the Rokoshans.
The rebels were not successful, but the king still had to compromise. The Rokoshans, in turn, promised not to make further attempts to overthrow him.
By virtue of the constitutions of 1607 and 1609, the Orthodox Church was legally recognized.
The Orthodox Church in the Polish-Lithuanian Commonwealth became a legal entity. Presumably, after this event, Princess Sophia convinced her husband to petition the Polish king for a letter prohibiting the Orthodox from being forced into union and not allowing the closure of their churches. Such a charter was issued by the king. With this, the princess provided legal protection for the Orthodox of her principality from coercion into union. Thanks to the efforts of the pious zealot of Orthodoxy, Slutsk has preserved the purity and inviolability of Orthodoxy, being the only stronghold of the Orthodox faith in the region. Thanks to Princess Sophia, during her lifetime there were 15 churches in Slutsk. Janusz, together with Sophia, confirmed the previously issued donations for churches and received from the Patriarchate of Constantinople the right to appoint priests to Orthodox parishes.
Church brotherhoods played a major role in supporting Orthodoxy in the Polish-Lithuanian Commonwealth. The brotherhoods founded schools, printing workshops, hospitals, and published polemical letters and liturgical books.
In 1606, through the efforts of Prince Janusz Radziwill and St. Sophia, the Slutsk Transfiguration Brotherhood, founded in 1586 by Yuri III, was renewed. It was under him that the fraternal Transfiguration Monastery began to exist. Righteous Sophia took an active part in the activities of this brotherhood. A hospital, a printing house, and a school were opened under the brotherhood. In addition to Preobrazhensky, the Assumption Brotherhood also operated.
Under Princess Sophia and Prince Janusha, the Ilyinsky Monastery, which had operated since 1515, became a convent in 1611. The monastery had a main altar in honor of the Entry of the Lord into Jerusalem. On Lazarus Saturday, a united religious procession of all churches in the city of Slutsk from the Holy Trinity Monastery took place at this monastery. Probably, the Slutsk princes more than once took part in this crowded religious procession.
Prince Janusz, under the influence of Princess Sophia, gradually expelled all Uniate priests, and after Sophia's death in 1612, he got rid of Uniate monasteries and churches.
Princess Sophia and her husband took an active part in church affairs, Prince Janusz Radziwiel issued letters in support of Orthodoxy, deeply respecting the will of Princess Sophia.
In Pavel Mikhailovich Shpilevsky, writer-ethnographer, publicist, candidate of theology, we find the name of Sophia Slutskaya’s confessor - Orthodox hieromonk Prokofy. The text says that after the death of Sophia, Janusz Radziwill, on the advice of her confessor, Hieromonk Prokofy and Slutsk Archimandrite Veniamin, built churches - Sophia at the castle, and on the Novomeysky suburb - in the name of St. Isidore. The presence of Sofia Slutskaya’s Orthodox confessor, Hieromonk Prokofy, is another evidence of the princess’s Orthodoxy.
Orthodox Princess Sophia and her husband generously donated to the churches of God, as evidenced by the letters of the Radziwill couple.
The princess personally embroidered priestly vestments in gold and silver as gifts to churches, which were preserved until the twentieth century. With her own hands, Sophia wove the epitrachelion and embroidered with gold thread a robe-phelonion made of self-woven silver brocade, on the phelonion a cross and a custodian made of forged pure silver, gilded, with garnets in the middle.
Sofia Yurievna built an Orthodox church in honor of the Nativity of the Blessed Virgin Mary at Mir-mountain in the Yazyl parish of Bobruisk district at her own expense. In 1866, the temple was reconsecrated in honor of the Intercession of the Virgin Mary.
It is assumed that in the village of Sorogi, during the life of Saint Righteous Sophia of Slutsk, the Church of the Holy Great Martyr George the Victorious was founded in honor of her ancestors from the Olelkovich family.
As a pilgrim, despite the dangers of the journey, together with pilgrims on the days of patronal holidays, the princess went on foot to other distant churches. Orphaned, oppressed, persecuted co-religionists from various estates, persecuted for their steadfastness in Orthodoxy, flocked under her protection.
In 1604, great grief happened in the family - son Nicholas XII Radziwill died in infancy, and in 1608 daughter Catherine Radziwill died in infancy. Saint Sophia endures sorrows and losses steadfastly, consoled by prayer and work. In marriage, the princess is an excellent example of the life of a pious Christian. Adversity brought the spouses closer together.
Sofia was often sick. It is known that many of the Olelkovich family died at an early age due to illness. Perhaps the diseases were the result of repeated consanguineous marriages over several generations. Many documents have been preserved where representatives of the genus complain of poor health, weak lungs and “dryness”. Sofia also often turned to the services of doctors.
Her husband took care of her health. In 1602, Janusz Radziwiłł invited Daniil Naborovski to the position of princely physician and secretary. On July 27, 1609, the princess, accompanied by her husband, went to Switzerland for treatment in Basel. There Janusz left his wife under the tutelage of Captain David Zald (and, probably, under the tutelage of Daniil Naborovsky), and he himself returned to the court of King Henry IV. The Radziillas returned to their homeland in November 1610.
In 1611, the princess was again expecting a child. Her health was so bad that she began preparing a will with dispositions for personal property.
Sofia Yuryevna died on March 9, 1612 in the village of Omelno (Omelyanets) (modern Pukhovichiy district) near the town of Igumen (Cherven), at the birth of her third child, daughter Catherine. The village of Omelno (modern Pukhovichiy district) at that time was part of the Slutsk principality. This was a small village in which there was no princely house. There was a road between Slutsk and Igumen, which then went to Vilna. In the Slutsk principality, it passed through the settlements: Hegumen - Turin - Novoselki - Maryina Gorka - Kresty - Nivki - Omelno - Gorelets - Khotlyany - Slutsk. The road twisted, in places it ran through swampy areas, through rivers on which there were no dams or bridges.
It can be assumed that Sofia Yuryevna was heading to Vilna to give birth to a child. Her husband was there at that time. The Igumen Road then went to Vilna, so the princess was passing through Omelno. Perhaps due to shaking on bad roads, Sofia Yuryevna went into premature labor, and she had to stop in this village. The outcome of the birth was tragic.
In all the churches of the cities and villages of the Slutsk principality, bells rang mournfully, announcing the death of the beloved princess.
Several documents were found in the archives of the Radziwills confirming the death of Sofia Yurievna on March 9, 1612 (previously, the date of death was mistakenly considered March 19, 1612).
Before her death, the princess wrote in her will to her husband: “I would like, while there is time, to dispose of my property, which I give to you and write down. Please pray for Sophia's soul. Give me the note you were told to make, I’ll sign it.”
The upper echelons of society, relatives, friends, acquaintances and residents of the entire principality were notified about the death of the princess. The Kiev Central Historical Archives contains a letter from Janusz Radziwill to Chancellor Lev Sapieha with an invitation to come to Slutsk on May 28 for the funeral of his wife, Princess Sophia of Slutsk, with a note about her burial in the monastery. On the back of the document there is a note: Prince Janusz Radiwill, the podchashy, invites Lev Sapega to the burial of his wife and warns that the monks have been “distanced” from the body, justifying this by some kind of renunciation of the church of the deceased princess. Therefore, I will have to send the burial to the monastery. 1612. "
In connection with Princess Sophia's renunciation of the Catholic Church. The Slutsk princess was forbidden to perform the funeral service according to the Catholic rite and “ the monks were removed from the body“- if Sofia were a Catholic, such prohibitions would not exist.
These documents are further evidence of Princess Sophia’s Orthodoxy.
Princess Sophia was buried on May 28, 1612 in the Orthodox Cathedral of the Assumption of the Blessed Virgin Mary in Slutsk, next to the place where her father, Prince Yuri III Yuryevich, rested. Then the relics were transferred to the monastery of St. Elijah, Spassky Church of the Trinity Monastery.
Immediately after her death, Sophia began to be revered as the patron saint of sick women preparing to become mothers, women in labor, babies, children, orphans. They began to turn to her in prayers for family life, childbirth, protection from hunger, strife and fires. Saint Sophia is revered as a healer of headaches, patroness of pious marriages, intercessor in litigation with the authorities and peacemaker. The relics are glorified by their incorruptibility; miracles of healing have occurred and continue to occur from them.
The Russian Orthodox Church canonized Saint Sophia, Princess of Slutsk, with the blessing of Bishop Pimen in the Cathedral of Belarusian Saints on April 3, 1984. The basis for inclusion in the Council was the report of Metropolitan Philaret of Minsk and Slutsk.
The Council of Bishops of the Russian Orthodox Church in 2016 blessed the church-wide veneration of six saints of God included in the Council of Belarusian saints: St. Elisha of Lavrishevsky, St. Martin of Turov, St. Mina, Bishop of Polotsk, Holy Blessed Prince Rostislav (baptized Michael) of Smolensk, St. Simeon, Bishop Polotsk, the first bishop of Tver, the holy righteous princess Sophia of Slutsk. The names of locally revered saints are included in the monthly calendar of the Russian Orthodox Church.
On March 31, 2012, His Eminence Philaret Metropolitan of Minsk and Slutsk, Patriarchal Exarch of All Belarus, in front of a large crowd of people, consecrated the monument to Saint Righteous Sophia, Princess of Slutsk. Addressing the audience, Metropolitan Philaret said: “The example of her service convinces that even in times of turmoil one can maintain purity of life, fidelity to gospel ideals and devotion to one’s parental faith.” Happy is the people in which faith in God and His saints is strong. Blessed is the people who, according to their religious convictions, resort to those heavenly patrons whom the Lord sends to them. The great fruit of Christian deed was revealed by the Saint! He is “love, joy, peace, long-suffering, kindness, goodness” (Gal. 5:22).
Our holy righteous mother Sophia, pray to God for us!
AFTERWORD
In the line of the Slutsk princes, Holy Righteous Sophia was the last of the Olelkovich family.
Thanks to inter-magnate marriages, the Olelkovichs were related by kinship to many powerful magnate dynasties of the Grand Duchy of Lithuania.
The ancestors of the glorious Olelkovich family were the great princes of Lithuania - Olgerd, Keistut, Vitovt, Gediminas; Rurikovich - Dmitry Donskoy, Alexander Nevsky, Grand Duke Vladimir - the baptist of Rus' and Grand Duchess Olga ... to Rurik, Radziwill, Tenchinsky, princes of Kyiv - Vladimir Olgerdovich and Alexander Vladimirovich.
But the Olelkovich family did not end there. In the process of research, it was possible to establish that the Olelkovich family continued through the female line from the Slutsk Princess Alexandra, daughter of Prince Simeon Mikhailovich Olelkovich (1460-1503) and Princess Anastasia Ivanovna Mstislavskaya.
Princess Alexandra married the famous Prince Konstantin Ivanovich Ostrozhsky. From him was a son, Konstantin Konstantinovich Ostrozhsky, a great guardian and defender of Orthodoxy. The daughter of Konstantin Konstaninovich Ostrozhsky, Catherine, married Christoph Radziwill, from whom was born a son, Janusz Radziwill, the future husband of the holy righteous Sophia of Slutsk. Janusz and Sofia were relatives - they have common relatives starting from their great-great-grandfather Semyon Mikhailovich Olelkovich and Anastasia Ivanovna Mstislavskaya.
After the death of his first wife Sophia, Princess of Slutsk, Janusz Radziwill remarried Countess of Brandenburg Sophia Elzbette of Hohenzollern, from whom were born: Elizabeth, Sophia, Ivan and son Boguslav. Boguslav married his niece Maria Anna, and they had a daughter, Ludovika-Karolina Radziwill. This family marriage united the Radziwills (from their great-grandfathers Olelkovich) with the Tenczynskis for the second time, because The great-grandmother in the 2nd generation of Louis-Carolina is Ekaterina Tenchinskaya - the grandmother of the holy righteous Sophia of Slutsk.
Louis-Caroline Radziwill married Carl Philip, Prince of the Palatinate of Neuburg. It was with Caroline-Louis that the Olelkovich-Radzivil family connection with the royal families of Europe began. Later, representatives of this family married or were married to princes and princesses of royal families. They became princesses and duchesses of Leuchtenber (France), kings and queens of Sweden and Norway, kings and queens of Belgium. Currently, their descendants live in Brazil, the USA, Australia, France, and Germany.
Representatives of the royal families of Sweden, Belgium, Norway, Brazil (Lorenzen), France are descendants of the Grand Dukes of Lithuania: Gediminas, Olgerd, Keistut, Vytautas; the princes of Slutsk Olelkovich, the princes of Ostrog, the princes of Mstislavsky, Tenchinsky, Radziwill and Rurikovich, from whose family came many Orthodox saints of God.
As a result, according to the documents, the exact date of death of Princess Slutskaya was established - March 9 (old style). Previously, it was believed that Sofia died on March 19 (old style).
Kraszewski J.I., Ostatnia z xiążąt słuckich.., op.cit., t.III, s. 150. Cited from: Mironovich A.V. Sofia Slutskaya.
Kiev Central Historical Archive F.48.Op.1 D. 497. P.114 vol.
Kyiv Central Historical Archive F 48.Op.1. D.497. P. 114.
Determination of the Consecrated Council of Bishops of the Russian Orthodox Church on the church-wide glorification of a number of locally revered saints, II.1.
Archpriest Mikhail Veigo. The Holy Blessed Princess Sophia is the heavenly patroness of the Slutsk region. Transfiguration. No. 5/2003 p.8.
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Icon painter: Yuri Kuznetsov
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Remembrance Day was established by the Orthodox Church on September 18/October 1.
Sofia Slutskaya, princess Princess Sophia lived at the end of the 16th - beginning of the 17th centuries. She was the last princess of the Slutsky family, a once powerful family that originated from the Rurik family. In infancy, Sofia lost her parents, she was raised by distant relatives who took out guardianship and sought not only to pay off their financial debts at the expense of the rich inheritance of the princess, but also to increase their fortunes. While still a girl, she was betrothed to Prince Janusz Radziwill, whose family her relatives owed a decent amount of money. The difficulty was that the Radziwill princes were Catholics. Raised in the Orthodox faith, the young princess managed to insist on preserving her faith and even on the fact that children born in marriage must be Orthodox.
When Sofia reached adulthood, Janusz sent a petition to the Pope for permission to marry an Orthodox princess. Their inter-tribal and inter-confessional union was concluded in 1600 according to the Orthodox rite. Life was not easy for Princess Sofia under the tutelage of selfish relatives, and it did not get any better after her marriage. She found joy and salvation in her faith - in love for the Lord. But another test awaited the young princess. In the Western Russian region, a church union with Rome was declared, which meant the establishment of Catholicism as the state religion.
Since at the time of the adoption of the union Slutsk belonged to her, the holy righteous princess Sophia directed all her forces to protect Orthodox shrines and Orthodox residents. This is how the Slutsk Transfiguration Brotherhood was formed, in which she became a model of moral principles, its spiritual and material basis. Being the wife of a Catholic, through incredible efforts, she managed, through her husband, to beg from the Polish king for Slutsk a charter protecting citizens who professed Orthodoxy from the violence of the Uniates. Thus, Slutsk became the only city in the North-Western region that has preserved the purity and integrity of Orthodoxy. Thanks to this, it gradually became a religious and church-administrative center, around which the Orthodox forces of White Rus' (Belarus) began to unite, and Princess Sophia was deeply revered as a saint by the people. Her incorrupt remains still rest in the Minsk Cathedral
Sofia (in the world Grand Duchess Solomonia) of Suzdal, reverend
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(The name of St. Sophia of Suzdal was included in the month book with the blessing of His Holiness Patriarch Alexy II on March 27, 2007)
Reverend Sophia, in the world Solomonia, Grand Duchess, was the daughter of the boyar Yuri Konstantinovich Saburov. In 1505, she was chosen as the heir to the throne, the future Grand Duke Vasily Ioannovich. Their marriage was not happy, since Solomonia turned out to be barren. In order to have an heir, Grand Duke Vasily Ioannovich decided to marry a second time (to Elena Glinskaya) and on November 25, 1525, he ordered Solomonia to be tonsured a nun. Forcibly tonsured with the name Sophia, Solomonia was sent into custody to the Suzdal Intercession Monastery, where through her exploits she expelled worldly thoughts from her heart and devoted herself entirely to God. Prince Kurbsky calls the blessed princess “venerable martyr.” In handwritten calendars she is referred to as “The Holy Righteous Princess Sophia, a nun, who was a virgin in the Intercession Monastery, a wonderworker.” Under Tsar Theodore Ioannovich she was revered as a saint. Tsarina Irina Feodorovna sent to Suzdal “a velvet cover with the image of the Savior and saints to the Grand Duchess Solomonida, and to the monastery Sofia.” Patriarch Joseph wrote to Archbishop Serapion of Suzdal about singing dirges and prayers over Sofia. Venerable Sophia reposed before God in 1542. In his description of Suzdal, the sacristan Anania cites several cases of miraculous healings at the tomb of St. Sophia.