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← Sermon on Law and Grace (Slovo o Zakone i Blagodati)/Book 1 · Слово о Законе и Благодати
Chapter 9IlarionZakon.1.9

Похвала кагану нашему Володимеру

A Ruler from a Renowned Land

Ilarion compares Vladimir’s inheritance to the apostolic founders of other lands and recalls his noble lineage and reign.

The Roman land praises with voices of praise Peter and Paul, through whom they came to believe in Jesus Christ, the Son of God; Asia, Ephesus, and Patmos praise John the Theologian; India, Thomas; Egypt, Mark. Every country and city and people honor and glorify each their own teacher, who taught them the orthodox faith.1 So let us too, as far as we are able, with our small praises honor the one who did great and wondrous things—our teacher and guide, the great kagan of our land, Vladimir, grandson of old Igor and son of the glorious Sviatoslav, who in their own day, while they ruled, were famed in many lands for manhood and valor, and are still remembered and celebrated for their victories and strength.23 For they did not rule in a poor and unknown land, but in Rus', which is known and heard of in all four corners of the earth. This glorious man was born of the glorious, noble from the noble—our kagan Vladimir. From childhood he grew up and grew strong; and when he came of age still more, maturing in fortitude and power, he advanced in courage and good sense. And when he became the sole ruler of his land, he brought the surrounding countries under his control—some through peace, and the unsubmissive by the sword.

The Conversion and Baptism of the Kagan

Divine visitation leads Vladimir to despise idols, hear about the Greek faith, and receive baptism, stripping off the old man and putting on Christ.

And so, while he lived out his days and shepherded his land with justice, courage, and good sense, the visitation of the Most High came upon him: the all-merciful eye of the good God looked on him, and understanding shone in his heart, so that he might see the vanity of the idols' deceit and seek the one God who made all creation, visible and invisible.4 And above all, he had always heard about the Orthodox land of the Greeks—Christ-loving and strong in the faith—how they honor and worship the one God in the Trinity; how powers and wonders and signs are worked among them; how the churches are filled with people; how the villages and cities, all Orthodox, stand in prayer, all standing before God.✦5 And when he heard this, he longed for it in his heart and burned in spirit, that he and his land might become Christian.✦ And so it came to pass, God having so willed it and having loved human nature. So then our kagan stripped himself also of the garments of the old man; he laid aside what is corruptible, shook off the dust of unbelief, and entered the holy font.✦6 And he was born of the Spirit and of water; baptized into Christ, he put on Christ, and came out of the font shining white, a son of incorruption, a son of the resurrection.7 He received an eternal name, renowned from generation to generation—Basil—by which he was written in the book of life in the heavenly city, the incorruptible Jerusalem.8

The Baptism of All Rus

Vladimir commands the universal baptism of his people, and the land is transformed as idols fall, churches rise, and Christ is glorified.

And when this happened, he didn't stop the work of the true faith there, nor did he show the love for God that was in him only through that. But he pressed on even further, commanding that throughout the whole land people be baptized in the name of the Father and of the Son and of the Holy Spirit, that the Holy Trinity be glorified clearly and with a loud voice in every city, and that all become Christians—the small and the great, slaves and free, young and old, boyars and common people, rich and poor. And not a single person opposed his pious command: even if someone came not out of love but out of fear of the one who commanded them, they were baptized, because his true faith was joined with authority.9 And all at once our whole land glorified Christ with the Father and with the Holy Spirit. Then the darkness of idols began to leave us, and the dawn of the true faith appeared; then the gloom of demon-worship vanished, and the gospel word lit up our land.10 Pagan shrines were being torn down, and churches were being raised; idols were being smashed, and icons of the saints were appearing; demons were fleeing, and the cross was consecrating the cities.11

The Church Flourishes and Christ Is Praised

Ilarion depicts the full flowering of church life—clergy, liturgy, monasteries, and the triumphant acclamation of Christ’s victory—followed by a doxology.

The shepherds of Christ's rational sheep—the bishops—stood before the holy altar, offering the unblemished sacrifice; priests and deacons, and the whole clergy, adorned the holy churches and clothed them in beauty.12 The apostolic trumpet and the gospel thunder rang through every city; incense, rising up to God, sanctified the air. Monasteries rose on the mountains; monks appeared.13 Men and women, the lowly and the great, all the people filled the holy churches and gave glory, saying: “One is holy, one is the Lord, Jesus Christ, to the glory of God the Father. Amen!✦14 Christ has conquered! Christ has prevailed!15 Christ has begun to reign! Christ has been glorified! You are great, Lord, and wonderful are your works! Our God, glory to you!16 .17

The Wonder of Vladimir's Faith

Ilarion asks how he can adequately praise Vladimir and then poses a series of rhetorical questions marveling at the mystery of his conversion.

But how can we praise you, honorable and glorious among earthly rulers, most valiant Basil?18 How can we marvel at your excellence, and at your strength and power?19 What thanks can we give you, since through you we came to know the Lord and escaped the deceit of idols, and by your command Christ is glorified throughout all your land? Or what more can we say of you, lover of Christ, friend of righteousness, dwelling place of understanding, nest of almsgiving?20 How did you come to believe? How did you catch fire with love for Christ? How did an understanding higher than that of earthly sages settle in you—to love the Invisible One and be stirred toward the things of heaven? How did you seek out Christ, and how did you give yourself over to him? Tell us, your servants—tell us, our teacher! Where did the fragrance of the Holy Spirit reach you from?21 Where did you drink the sweet cup of the memory of the life to come from? Where did you taste and see that the Lord is good from?

Blessed Faith Without Sight

Ilarion compares Vladimir to the Apostle Thomas and stresses that he believed without seeing miracles, receiving the blessing of those who believe unseen.

You didn't see Christ; you didn't walk after him — so how did you become his disciple? Others saw him and didn't believe; but you, without seeing, believed.✦ Truly the blessedness of the Lord Jesus spoken to Thomas came upon you: "Blessed are those who have not seen and yet have believed." So with boldness and without hesitation we call you: O blessed one! — for the Savior himself named you so.22 You are blessed, because you believed in him and did not take offense at him, according to his true word: "And blessed is the one who does not take offense at me."23 For those who knew the Law and the Prophets crucified him; but you, who had read neither the Law nor the Prophets, bowed down before the Crucified One.24 How was your heart opened? How did the fear of God enter into you? How did you cling to His love? You didn't see an apostle come into your land and, by his own poverty and nakedness, by hunger and thirst, bend your heart toward humility.25 You didn't see demons cast out in the name of Jesus Christ, the sick made well, the mute speaking, fire turned to coolness, the dead rising.26 Without having seen any of this, how did you believe? What a wonderful miracle! Other kings and rulers, seeing all these things done by holy men, didn't believe, but instead handed them over to torments and sufferings. But you, O blessed one, without any of these things, ran to Christ, understanding only from good sense and keen insight that there is one God, Creator of the invisible and the visible, of the heavenly and the earthly, and that for the sake of salvation He sent His beloved Son into the world.27 And having thought this through, you entered the holy font.28 And what seems folly to others was counted as the power of God for you.

The Merciful King

Ilarion details Vladimir’s abundant almsgiving and mercy, citing Daniel’s counsel and scripture on the power of mercy.

And who can count all the alms you gave by night and your generosity by day—all you did for the poor, for orphans, for the sick, for debtors, for widows, and for everyone who needed mercy? For he had heard the words Daniel spoke to Nebuchadnezzar: “Let my counsel be acceptable to you, King Nebuchadnezzar: cleanse your sins with alms and your injustices with generosity to the poor.”✦29 When you heard this, honored one, you didn’t stop at merely hearing it, but brought it to completion in action—giving to those who ask, clothing the naked, feeding the hungry and giving drink to the thirsty, sending every comfort to the sick, redeeming debtors, and granting freedom to those enslaved. For your generous gifts and alms are remembered even now among people—and still more before God and his angel. And for the sake of this almsgiving so dearly loved by God, you have great boldness before him, as Christ's own servant.30 The saying helps my words: "Mercy triumphs at the judgment."31 And: "A man's alms are like a seal with him." Still more trustworthy is the word of the Lord himself: "Blessed are the merciful, for they will be shown mercy."

The Salvation of the Whole Realm

Ilarion applies James’s promise to the one who turns a sinner from error to Vladimir, who turned not one person but the entire land to Christ.

Moreover, let's bring even clearer and more trustworthy testimony about you from the Holy Scriptures—the word spoken by the apostle James: "Whoever turns a sinner from the error of his way will save a soul from death and cover a multitude of sins."✦ So if the one who turns a single person receives such a great reward from the good God, then what salvation have you found, O Basil?✦ How you scattered the burden of sin—not by turning one person from the error of idolatrous deceit, nor ten, nor a city, but this whole realm.✦

Confession and the Likeness to Constantine

Ilarion recalls Christ’s promise to those who confess him before men and shows how Vladimir—and his grandmother Olga—imitated Constantine the Great in spreading the faith.

Christ the Savior himself shows us and assures us of the glory and honor he has granted you in heaven, saying: "Whoever confesses me before people, I also will confess before my Father who is in heaven."✦ So if someone who has only confessed him before people receives a confession about himself from Christ before God the Father, how greatly will you be praised by him—you who not only confessed that "Christ is the Son of God," but also established his faith, not in one council alone, but throughout this whole land, and built churches for Christ, and brought in ministers to serve him.✦✦32 Oh, likeness of the great Constantine—equal to him in mind, equal in love of Christ, equal in the honor you show his servants! He, with the holy fathers of the Council of Nicaea, laid down the law for the people; but you, often gathering with our new fathers the bishops, deliberated with great humility on how to establish the law among these people who had only recently come to know the Lord. He made the kingdom of the Greeks and Romans subject to God; you did the same in Rus'—for already, both among them and among us, Christ is called King. He and his mother Helen brought the cross from Jerusalem and spread it throughout his entire realm, and the two of them established the faith; but you and your grandmother Olga brought the cross from the new Jerusalem, the city of Constantine, and set it up throughout all your land, and the two of you established the faith.33 And so, because you are his likeness, the Lord has made you a participant with him in the same glory and honor in heaven, for the sake of the true faith you held during your lifetime.34

Witnesses and the City's Joy

Ilarion points to the Church of the Tithes and Vladimir’s son Yaroslav as witnesses, then describes Yaroslav’s building of Saint Sophia and the Annunciation Church, ending with a joyful greeting to Kiev.

The holy church of the Holy Mother of God Mary, which you built on an orthodox foundation—where your valiant body now lies, awaiting the archangel's trumpet—is a good witness to your true faith, O blessed one.35 And your son George is a very good and faithful witness, whom the Lord made your successor to your rule—not tearing down your statutes but confirming them, not diminishing what you laid down for the true faith but rather adding to it, not spoiling it but setting it in order.36 He finished what you left unfinished, as Solomon finished David’s work: he built the great holy house of God, the church of His Wisdom, for the holiness and consecration of your city, and adorned it with every beauty—with gold and silver, with precious stones, and with sacred vessels.37 This church is wondrous and glorious to all the surrounding lands; no other like it exists in all the northern half of the earth, from east to west.38 And he encircled your glorious city of Kiev with greatness as with a crown, and entrusted your people and the holy city, O most glorious one, to the Most Holy Mother of God, who is swift to help Christians—and for her he also built a church at the Great Gates in the name of the first feast of the Lord, the holy Annunciation, so that the greeting the archangel gave the Virgin might also be for this city.39 For to her: "Rejoice, O highly favored one! The Lord is with you!" And to the city: "Rejoice, O faithful city!40 The Lord is with you!"

Read the original Church Slavonic

Хвалить же похвалныими гласы Римьскаа страна Петра и Паула, имаже вѣроваша въ Исуса Христа, Сына Божиа; Асиа и Ефесъ, и Патмъ Иоанна Богословьца, Индиа Фому, Египетъ Марка. Вся страны и гради, и людие чтуть и славять коегождо ихъ учителя, иже научиша я́ православнѣи вѣрѣ. Похвалимъ же и мы, по силѣ нашеи, малыими похвалами великаа и дивнаа сътворьшааго нашего учителя и наставника, великааго кагана нашеа земли Володимера, вънука старааго Игоря, сына же славнааго Святослава, иже въ своа лѣта владычествующе, мужьствомъ же и храборъствомъ прослуша въ странахъ многах, и побѣдами и крѣпостию поминаются нынѣ и словуть. Не въ худѣ бо и невѣдомѣ земли владычьствоваша, нъ въ Руськѣ, яже вѣдома и слышима есть всѣми четырьми конци земли.

Сии славныи от славныихъ рожься, благороденъ от благородныих, каганъ нашь Влодимеръ, и възрастъ и укрѣпѣвъ от дѣтескыи младости, паче же възмужавъ, крѣпостию и силою съвершаяся, мужьствомъ же и съмыслом прѣдъспѣа. И единодержець бывъ земли своеи, покоривъ подъ ся округъняа страны, овы миромъ, а непокоривыа мечемь.

И тако ему въ дни свои живущю и землю свою пасущу правдою, мужьствомь же и съмысломъ, приде на нь посѣщение Вышняаго, призрѣ на нь всемилостивое око благааго Бога, и въсиа разумъ въ сердци его, яко разумѣти суету идольскыи льсти и възыскати единого Бога, сътворьшааго всю тварь видимую и невидимую.

Паче же слышано ему бѣ всегда о благовѣрьнии земли Гречьскѣ, христолюбиви же и сильнѣ вѣрою, како единого Бога въ Троици чтуть и кланяются, како въ них дѣются силы и чюдеса и знамениа, како церкви людии исполнены, како веси игради благовѣрьни вси въ молитвах предстоять, вси Богови прѣстоять. И си слышавъ, въждела сердцемь, възгорѣ духомъ, яко быти ему христиану и земли его.

Еже и бысть, Богу тако изволившу и възлюбившу человѣчьское естьство. Съвлѣче же ся убо каганъ нашь и съ ризами ветъхааго человѣка, съложи тлѣннаа, оттрясе прахъ невѣриа и вълѣзе въ святую купѣль. И породися от Духа и воды, въ Христа крестився, въ Христа облѣчеся, и изиде от купѣли бѣлообразуяся, сынъ бывъ нетлѣниа, сынъ въскрѣшениа. Имя приимъ вѣчно, именито на роды и роды, Василии, имже написася въ книгы животныа въ вышниимъ градѣ и нетлѣннѣимъ Иерусалимѣ.

Сему же бывьшу, не доселѣ стави благовѣриа подвига, ни о том токмо яви сущую въ немь къ Богу любовь. Нъ подвижеся паче, заповѣдавъ по всеи земли и крьститися въ имя Отца и Сына и Святаго Духа, и ясно и велегласно въ всѣх градѣх славитися Святѣи Троици, и всѣмъ быти христианомъ малыим и великыимъ, рабомъ и свободныим, уныим и старыим, бояромъ и простыим, богатыим и убогыимъ. И не бы ни единого же противящася благочестному его повелѣнию, да аще кто и не любовию, нъ страхом повелѣвшааго крещаахуся, понеже бѣ благовѣрие его съ властию съпряжено.

И въ едино время вся земля наша въслави Христа съ Отцемь и съ Святыимъ Духомъ. Тогда начатъ мракъ идольскыи от нас отходити, и зорѣ благовѣриа явишася; тогда тма бѣсослуганиа погыбе, и слово евангельское землю нашю осиа. Капища разрушаахуся, и церкви поставляахуся, идолии съкрушаахуся, и иконы святыих являахуся, бѣси пробѣгааху, крестъ грады свящаше.

Пастуси словесныихъ овець Христовъ епископи сташа прѣд святыимъ олтаремь, жертву бескверньную възносяще; попове и диакони, и весь клиросъ, украсиша и въ лѣпоту одѣша святыа церкви. Апостольскаа труба и евангельскы громъ вси грады огласи; темианъ, Богу въспущаемь, въздух освяти. Манастыреве на горах сташа, черноризьци явишася. Мужи и жены, и малии, и велиции, вси людие, исполнеше святыя церкви, въславиша, глаголюще: «Единъ святъ, единъ Господь, Исус Христос, въ славу Богу Отцу, аминь! Христос побѣди! Христос одолѣ! Христос въцарися! Христос прославися!

Великъ еси, Господи, и чюдна дѣла твоа! Боже нашь, слава тебѣ!» .

Тебе же како похвалимъ, о честныи и славныи въ земленыих владыках, прѣмужьственыи Василие? Како добротѣ твоей почюдимся, крѣпости же и силѣ? Каково ти благодарие въздадимъ, яко тобою познахомъ Господа и льсти идольскыа избыхомъ, яко твоимъ повелѣниемь по всеи земли твоеи Христос славится? Ли что ти приречемь, христолюбче, друже правдѣ, съмыслу мѣсто, милостыни гнѣздо?

Како вѣрова? Како разгорѣся въ любовь Христову? Како въселися въ тя разумъ выше разума земленыихъ мудрець, еже Невидимаго възлюбити и о небесныихъ подвигнутися? Како възиска Христа, како предася ему? Повѣждь намъ, рабомъ твоимъ, повѣждь, учителю нашь! Откуду ти припахну воня Святааго Духа? Откуду испи памяти будущая жизни сладкую чашу? Откуду въкуси и видѣ, «яко благъ Господь»?

Не видилъ еси Христа, не ходилъ еси по немь, како ученикъ его обрѣтеся? Ини, видѣвше его, не вѣроваша; ты же, не видѣвъ, вѣрова. Поистинѣ бысть на тебѣ блаженьство Господа Исуса, реченое къ Фомѣ: «Блажени не видѣвше и вѣровавше». Тѣмже съ дрьзновениемь и несуменно зовемь ти: о блажениче! — самому тя Спасу нарекшу. Блаженъ еси, яко вѣрова къ нему и не съблазнися о немь, по словеси его нелъжнууму: «И блаженъ есть, иже не съблазниться о мнѣ». Вѣдущеи бо законъ и пророкы распяша и́; ты же, ни закона, ни пророкъ почитавъ, Распятому поклонися.

Како ти сердце разверзеся? Како въниде въ тя страхъ Божии? Како прилѣпися любъви его? Не видѣ апостола,пришедша въ землю твою и нищетою своею и наготою, гладомъ и жаждею сердце твое на съмѣрѣние клоняща. Не видѣ бѣсъ изъгонимъ именемь Исусовомъ Христовомъ, болящиихъ съдравѣють, нѣмыихъ глаголють, огня на хладъ прилагаема, мертвыих въстають. Сихъ всѣхъ не видѣвъ, како вѣрова?

Дивно чюдо! Ини царе и властеле, видяще вся си, бывающа от святыихъ мужь, не вѣроваша, нъ паче на мукы и страсти прѣдаша ихъ. Ты же, о блажениче, безъ всѣхъ сихъ притече къ Христу, токмо от благааго съмысла и остроумиа разумѣвъ, яко есть Богъ единъ творець невидимыимъ и видимыим, небесныимъ и земленыимъ, и яко посла въ миръ спасениа ради възлюбенаго Сына своего. И си помысливъ, въниде въ святую купѣль. И еже инѣмь уродьство мнится, тобѣ сила Божиа въмѣнися.

Къ сему же кто исповѣсть многыа твоа нощныа милостыня и дневныа щедроты, яже къ убогыимъ творяаше, къ сирыимъ, къ болящиимъ, къ дължныимъ, къ вдовамъ и къ всѣмь требующимъ милости? Слышалъ бо бѣ глаголъ, глаголаныи Данииломъ къ Науходоносору: «Съвѣтъ мои да будеть ти годѣ, царю Науходоносоре, грѣхы твоа мшюстинями оцѣсти и неправды твоа щедротами нищиихъ». Еже слышавъ ты, о честьниче, не до слышаниа стави глаголаное, нъ дѣломъ съконча, просящиимъ подаваа, нагыа одѣвая, жадныа и алчныа насыщая, болящиимъ всяко утѣшение посылаа, должныа искупая, работныимъ свободу дая.

Твоа бо щедроты и милостыня и нынѣ въ человѣцѣхъ поминаемы суть, паче же пред Богомъ и ангеломъ его. Ея же ради доброприлюбныа Богомъ милостыня, много дръзновение имѣеши къ нему, яко присныи Христовъ рабъ. Помагаеть ми словеси рекыи: «Милость хвалится на судѣ». И: «Милостыни мужу, акы печать съ нимъ». Вѣрнѣе же самого Господа глаголъ: «Блажени милостивии, яко ти помиловани будуть».

Ино же, яснѣе и вѣрнѣе послушьство приведемь о тебѣ от Святыихъ писании, реченое от Иакова апостола, яко: «Обративыи грѣшника от заблуждениа пути его спасеть душу от смерти и покрыеть множество грѣховъ».

Да аще единого человѣка обративъшууму толико възмездие от благааго Бога, то каково убо спасение обрѣте, о Василие? Како брѣмя грѣховное расыпа, не единого обративъ человѣка от заблуждениа идольскыа льсти, ни десяти, ни града, нъ всю область сию.

Показаеть ны и увѣряеть самъ Спасъ Христос, какоя тя славы и чьсти сподобилъ есть на небесѣхъ, глаголя: «Иже исповѣсть мя прѣд человѣкы, исповѣмь и́ и азъ прѣд Отцемь моим, иже есть на небесѣх». Да аще исповѣдание приемлеть о собѣ от Христа къ Богу Отцу исповѣдавыи его токмо прѣд человѣкы, колико ты похваленъ от него имаши быти, не токмо исповѣдавъ, яко «Сынъ Божии есть Христос», нъ и вѣру его уставль, не въ единомь съборѣ, нъ по всеи земли сеи, и церкви Христови поставль, и служителя ему въведъ.

Подобниче великааго Коньстантина, равноумне, равнохристолюбче, равночестителю служителемь его! Онъ съ святыими отци Никеискааго Събора закон человѣкомъ полагааше, ты же съ новыими нашими отци епископы сънимаяся чясто, съ многымъ съмѣрениемь съвѣщаваашеся, како въ человѣцѣхъ сихъ ново познавшиихъ Господа законъ уставити. Онъ въ елинѣхъ и римлянѣх царьство Богу покори, ты же — в Руси: уже бо и въ онѣхъ и въ насъ Христос царемь зовется. Онъ съ материю своею Еленою крестъ от Иерусалима принесъша и по всему миру своему раславъша, вѣру утвердиста, ты же съ бабою твоею Ольгою принесъша крестъ от новааго Иерусалима, Константина града, и сего по всеи земли своеи поставивша, утвердиста вѣру. Егоже убо подобникъ сыи, съ тѣмь же единоя славы и чести обещьника сътворилъ тя Господь на небесѣх благовѣриа твоего ради, еже имѣ въ животѣ своемь.

Добръ послухъ благовѣрию твоему, о блажениче, святаа церкви Святыа Богородица Мариа, юже създа на правовѣрьнѣи основѣ, идеже и мужьственое твое тѣло нынѣ лежит, жида трубы архангельскы.

Добръ же зѣло и вѣренъ послухъ сынъ твои Георгии, егоже сътвори Господь намѣстника по тебѣ твоему владычьству, не рушаща твоих уставъ, нъ утвержающа, ни умаляюща твоему благовѣрию положениа, но паче прилагающа, не казяща, нъ учиняюща. Иже недоконьчаная твоя наконьча, акы Соломонъ Давыдова, иже дом Божии великыи святыи его Премудрости създа на святость и освящение граду твоему, юже съ всякою красотою украси: златомъ и сребромъ, и камениемь драгыимъ, и съсуды честныими. Яже церкви дивна и славна всѣмь округьниимъ странамъ, яко же ина не обрящется въ всемь полунощии земнѣѣмь ото въстока до запада.

И славныи градъ твои Кыевъ величьствомъ, яко вѣнцемь, обложилъ, прѣдалъ люди твоа и градъ святыи, всеславнии, скорѣи на помощь христианомъ Святѣи Богородици, еи же и церковь на Великыихъ вратѣх създа въ имя первааго Господьскааго праздника — святааго Благовѣщениа, да еже цѣлование архангелъ дасть Дѣвици, будеть и граду сему. Къ онои бо: «Радуися, обрадованаа! Господь с тобою!» , къ граду же: «Радуися, благовѣрныи граде! Господь с тобою!»

Scripture echoes

  1. ↩Acts.2.22 — Men of Israel, listen to these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs, which God did through him in your midst, as you yourselves know.
  2. ↩Acts.18.25;Luke.24.32 — This man had been instructed in the way of the Lord, and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, knowing only the baptism of John. Luke.24.32 — They said to one another, "Was not our heart burning within us while he spoke to us on the road, while he opened to us the Scriptures?"
  3. ↩Eph.4.22;Col.3.9 — you were taught to put off your former way of life, the old self, which is being corrupted according to the desires of deceit; Col.3.9 — Do not lie to one another, since you have put off the old self with its practices,
  4. ↩1Cor.8.6;Phil.2.11 — yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. Phil.2.11 — and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
  5. ↩John.20.29 — Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen and yet have believed."
  6. ↩Dan.4.27 — The king answered and said, "Is this not great Babylon, which I have built as a royal house by the strength of my power and for the glory of my majesty?"
  7. ↩Jas.5.20 — Let the one who turns a sinner from the error of his way know that he will save a soul from death and cover over a multitude of sins.
  8. ↩Jas.5.20 — Let the one who turns a sinner from the error of his way know that he will save a soul from death and cover over a multitude of sins.
  9. ↩Jas.5.20 — Let the one who turns a sinner from the error of his way know that he will save a soul from death and cover over a multitude of sins.
  10. ↩Matt.10.32;Luke.12.8 — So then, everyone who acknowledges me before others, I also will acknowledge before my Father who is in heaven. Luke.12.8 — And I tell you, everyone who acknowledges me before others, the Son of Man also will acknowledge before the angels of God.
  11. ↩Matt.10.32;Luke.12.8 — So then, everyone who acknowledges me before others, I also will acknowledge before my Father who is in heaven. Luke.12.8 — And I tell you, everyone who acknowledges me before others, the Son of Man also will acknowledge before the angels of God.
  12. ↩Matt.16.16 — Simon Peter answered, "You are the Christ, the Son of the living God."

Notes

  1. 1 ↩православнѣи вѣрѣ rendered as "the orthodox faith" (right-believing/correct faith), not later confessional "Orthodoxy" as a denominational brand name.
  2. 2 ↩каганъ kept as "kagan" (the source title), not modernized to "prince" or "king."
  3. 3 ↩иже ... владычествующе / поминаются / словуть is plural and most naturally refers to Igor and Sviatoslav (the ancestors just named), not to Vladimir alone.
  4. 4 ↩пасущу is the pastoral image of a ruler shepherding his land; rendered as 'shepherded' to keep the force of pastoral care, not bare governance.
  5. 5 ↩Source compact spelling игради read as и гради (“and cities”), the expected parallel with веси (“villages”).
  6. 6 ↩ветъхааго человѣка keeps the Pauline 'old man' (put-off-of-the-old-self) image rather than a freer paraphrase such as 'former life.'
  7. 7 ↩бѣлообразуяся rendered as 'shining white' for the baptismal white-garment image; lit. 'taking white form / appearing white.'
  8. 8 ↩Василии is Vladimir's baptismal name (Basil); kept as the Christian name by which he is enrolled in the book of life.
  9. 9 ↩благочестному повелѣнию: rendered 'pious command' (godly/orthodox decree); could also be 'devout command' without change of sense.
  10. 10 ↩благовѣрие rendered as 'true faith' (the good/orthodox confession of the faith), not generic 'piety' alone; бѣсослужение as 'demon-worship' for ritual service to demons.
  11. 11 ↩капища = pagan shrines/temples (not Christian churches); идолии = idols; иконы святыих = icons of the saints; imperfects keep the progressive force of the conversion scene.
  12. 12 ↩«словесныихъ овець» is the standard patristic phrase for the Christian flock (rational/spiritual sheep, cf. λογικὰ πρόβατα); kept as “rational sheep” rather than flattened to generic “flock.” «жертву бескверньную» is the eucharistic unblemished sacrifice offered at the altar.
  13. 13 ↩«черноризьци» literally “black-robed ones,” the ordinary Slavonic designation for monks; rendered “monks.” «на горах» may mean hills or mountains; “mountains” preserves the elevated monastic landscape of the source.
  14. 14 ↩The quoted acclamation is the liturgical formula from the Divine Liturgy (Εἷς Ἅγιος…); the source opens the speech here and continues through the following Christ-victory cries and into the next section.
  15. 15 ↩«одолѣ» (from одолети) is near-synonymous with «побѣди» but stresses overcoming/prevailing rather than the simple act of conquest; kept distinct from s5.
  16. 16 ↩Closing quotation mark (») continues and closes the congregational acclamation begun in IlarionZakon.1.9.8.s4.
  17. 17 ↩Source unit is a bare period, almost certainly residual punctuation after the closed quotation rather than a full sentence.
  18. 18 ↩Василие (Basil) is Vladimir’s baptismal name; прѣмужьственыи is a superlative of manly courage/valor.
  19. 19 ↩доброта here is moral/princely excellence rather than physical beauty; крѣпость and сила are near-synonyms of fortitude and might.
  20. 20 ↩милостыни is almsgiving/works of mercy; the image гнѣздо (‘nest’) is kept as a metaphor for his settled practice of charity.
  21. 21 ↩припахну / воня: olfactory image of scent wafting toward someone; rendered as 'fragrance… reach you' rather than a more literal 'wafted to you' for natural modern English.
  22. 22 ↩Absolute construction: the Savior himself is the one who named/called Vladimir 'blessed' (via the beatitude of Jn 20:29 applied to him).
  23. 23 ↩съблазнися / съблазниться: kept as 'take offense' for the scandal/stumbling sense of the Gospel saying, not mere annoyance.
  24. 24 ↩почитавъ taken as 'having read' (OCS почитати = to read), parallel to those who 'knew' the Law and the Prophets; the honor-sense is less likely in this contrast.
  25. 25 ↩Не видѣ is morphologically 2sg or 3sg aorist of видѣти; context of direct address (ти/тя/твое throughout the section) requires 2sg 'you did not see'.
  26. 26 ↩огня на хладъ прилагаема may mean literal fire changed to cool, or the fever-fire of illness cooled; rendered literally as 'fire turned to coolness' to preserve the source image.
  27. 27 ↩блажениче is vocative praise of Vladimir; rendered as 'O blessed one' to keep the laudatory address without archaism.
  28. 28 ↩святую купѣль is the baptismal font; 'holy font' preserves the liturgical specificity of baptism rather than a generic washbasin.
  29. 29 ↩Source reading «мшюстинями» is treated as a corruption of «милостынями» (with alms); the sense is fixed by context and by the Daniel citation that follows.
  30. 30 ↩дръзновение rendered as 'boldness' (confident access/parrhesia before God), not reckless daring; присныи as 'own' (true, intimate belonging).
  31. 31 ↩Quoted CS «Милость хвалится на судѣ» rendered with the familiar English sense of James 2:13 (mercy exalted/triumphant over judgment); хвалится is literally 'boasts/is praised.'
  32. 32 ↩съборѣ may mean 'council/synod' or 'assembly/gathering'; rendered 'council' in light of the chapter's later Constantine/Nicaea comparison, while the contrast with 'this whole land' still holds.
  33. 33 ↩Dual verbal forms (принесъша, утвердиста, etc.) pair Constantine with Helen and Vladimir with Olga as joint agents of cross and faith.
  34. 34 ↩благовѣрие rendered as 'true faith' (right belief/orthodox piety); could also be 'orthodoxy' or 'right belief' in a more technical register.
  35. 35 ↩Rendered as 'witness' (testimony/attestation), matching the parallel in the next section where George is called a good and faithful послухъ to Vladimir's legacy.
  36. 36 ↩«Георгии» is the baptismal name of Vladimir’s son Yaroslav (the Wise). «послухъ» continues the previous section’s sense of living witness/testimony to Vladimir’s true faith, not merely ‘obedience’ or ‘servant.’
  37. 37 ↩«дом Божии... его Премудрости» is the church of Holy Wisdom (Hagia Sophia) in Kyiv, built under Yaroslav; «Премудрости» is retained as Wisdom, the traditional dedication name.
  38. 38 ↩«полунощии земнѣѣмь» literally ‘the midnight/northern land(s)’; rendered as ‘the northern half of the earth’ for the Byzantine-facing geography of Rus’.
  39. 39 ↩всеславнии read as vocative address to Vladimir (O most glorious one), fitting the panegyric; it could also be taken as an epithet of the holy city.
  40. 40 ↩благовѣрныи rendered as 'faithful' in the sense of right-believing / orthodox Christian, not merely loyal or trustworthy.

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