2002 gmc safari cabin air filter

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Genuine GMC Safari Cabin Air Filter

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GMC Safari Filter,Water,Core

• Other Name : FILTER, A/C Evaporator; Air Filter, Filter
• 1990-2005 GMC Safari | VAN SAFARI | 4 Cyl 2.5L, 6 Cyl 4.3L

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2002 GMC Safari Cabin Air Filter

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OEM (Genuine) 2002 GMC Safari Filter, Water, Core

• Notes : Astro, Safari
• Other Names : Air Filter, Filter
• Item Dimensions : 12.5 x 11.6 x 3.7 inches
• Item Weight : 0.50 Pounds
• Fitment Type : Direct Replacement
• Part Description : 2002 GMC Safari Filter, Water, Core
• 2002 GMC Safari | Base, GT, SL, SLE, SLT, SLX | 4 Cyl 2.5 L GAS, 6 Cyl 4.3 L GAS

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Easy GMC Safari Air Filter Replacement: Essential Tips for Efficient Performance

Welcome to Mechanics News, where we bring you the latest insights and tips on all things mechanical! In this article, we’ll be diving into the world of GMC Safari air filter replacement, providing you with valuable information to keep your vehicle running smoothly. With our expert guidance and proven tips , you’ll learn how to effectively replace your air filter, ensuring optimal performance and improved air quality. Stay tuned for an in-depth guide that will help you master this essential maintenance task!

When should you replace your GMC Safari air filter?

Answer: Regularly inspecting and replacing the air filter in your GMC Safari is important for maintaining optimal engine performance. Typically, it is recommended to replace the air filter every 12,000 to 15,000 miles or every year, depending on driving conditions. However, if you frequently drive in dusty or polluted environments, it may be necessary to replace the air filter more frequently.

How to check if your GMC Safari air filter needs replacing?

Answer: Checking the condition of your GMC Safari’s air filter is a simple process. Start by locating the air filter housing, usually situated in the engine compartment. Carefully remove the housing cover and inspect the air filter. If the filter appears dirty, clogged, or discolored, it is a clear indication that it needs to be replaced. Additionally, if you notice reduced airflow or engine performance, it could be a sign of a worn-out air filter.

Tips for replacing your GMC Safari air filter

Answer: Replacing the air filter in your GMC Safari is a straightforward task that can be done with basic tools. Here are some tips to help you through the process: – Start by switching off the engine and allowing it to cool down. – Open the air filter housing and carefully remove the old filter. – Clean the housing before installing the new filter to remove any debris or dirt. – Ensure the new filter is properly seated and secured within the housing. – Close the housing cover and secure it tightly. – Finally, start the engine and check for any potential air leaks.

Benefits of regular GMC Safari air filter replacement

Answer: Regularly replacing your GMC Safari air filter provides several benefits for both the vehicle and its occupants. These include: – Improved engine performance: A clean air filter allows for better airflow, which enhances combustion efficiency and overall engine power. – Fuel efficiency: A clogged or dirty air filter restricts airflow, forcing the engine to work harder and consume more fuel. By replacing the filter, you can improve fuel efficiency. – Extended engine life: A clean air filter prevents harmful particles and debris from entering the engine, reducing the risk of internal damage and prolonging its lifespan. – Cleaner cabin air: The air filter also plays a crucial role in maintaining the air quality inside the cabin, filtering out dust, pollen, and other pollutants, providing a healthier environment for the occupants.

Different types of GMC Safari air filters

Answer: There are various types of air filters available for the GMC Safari, each with its own advantages: – Paper air filters: These are the most common type, featuring a paper or cellulose filter media. They are effective at removing dirt and debris, but may need more frequent replacement. – Synthetic air filters: These utilize synthetic materials that offer better filtration efficiency and longer service life, making them a popular choice for those looking for improved performance and durability. – Washable air filters: These filters are designed to be reusable by being washable. Although they require ongoing maintenance, they offer long-term cost savings and reduced environmental impact.

Remember to consult your vehicle owner’s manual or a trusted mechanic for specific recommendations on air filter replacement and to ensure you select the appropriate filter type for your GMC Safari.

Machine fanatics ask

How often should the air filter in a gmc safari be replaced are there any signs that indicate it needs to be replaced.

In the context of Popular Mechanics Magazine, it is recommended to replace the air filter in a GMC Safari every 12,000 to 15,000 miles or once a year, whichever comes first. However, it’s important to note that driving conditions can vary, so it’s always best to consult the vehicle’s owner’s manual for specific recommendations.

There are a few signs that indicate the air filter needs to be replaced. If you notice reduced airflow from the HVAC system or a decrease in engine performance, it might be time to check the air filter. Additionally, if the filter appears dirty, clogged, or discolored, it is a good indication that it needs to be replaced. Regularly checking and changing the air filter will help ensure optimal air quality and performance in your GMC Safari.

What are the steps involved in replacing the air filter in a GMC Safari? Are there any specific tools required for the job?

How to Replace the Air Filter in a GMC Safari

Replacing the air filter in a GMC Safari is a relatively simple task that can be done with a few common tools. Here are the steps involved:

1. Park the vehicle on a level surface and engage the parking brake for safety.

2. Open the hood and locate the air filter housing. It is usually a black plastic box located on the driver’s side of the engine compartment.

3. Undo the clips or screws holding the air filter housing cover in place. This will vary depending on the specific model year of your GMC Safari.

4. Lift off the air filter housing cover and carefully remove the old air filter. Take note of how the old filter is positioned so you can install the new one correctly.

5. Inspect the air filter housing for any debris or dirt buildup. If necessary, use a clean cloth or vacuum cleaner to remove any contaminants.

6. Take the new air filter and align it properly in the housing. Ensure that it fits snugly and securely.

7. Put the air filter housing cover back on and secure it with the clips or screws.

8. Double-check that the housing cover is properly secured to prevent any air leaks.

9. Close the hood and start the vehicle to test the newly installed air filter.

Tools Required:

– Depending on the model year of your GMC Safari, you may need a flathead screwdriver or a Phillips screwdriver to undo the clips or screws holding the air filter housing cover. – A clean cloth or a vacuum cleaner may also be handy to clean the air filter housing if needed.

Remember to consult your vehicle’s owner’s manual for specific instructions and recommendations.

Are there any aftermarket air filters available for the GMC Safari that offer better performance than the OEM filter? What are the benefits of using an aftermarket air filter?

Popular Mechanics Magazine provides information on a wide range of automotive topics, including aftermarket air filters for various vehicles like the GMC Safari.

There are several aftermarket air filters available for the GMC Safari that offer better performance than the OEM filter. Companies such as K&N, AEM, and Spectre offer high-performance air filters specifically designed for increased airflow and improved filtration. These aftermarket filters are typically made with high-quality materials and may feature advanced filtration technology , such as multiple layers of filtration media or oil-coated cotton gauze filters.

The benefits of using an aftermarket air filter include:

1. Improved airflow: Aftermarket air filters are designed to allow a higher volume of air to flow into the engine, resulting in improved engine performance and potential power gains.

2. Better filtration: Many aftermarket filters have advanced filtration media that efficiently capture dirt, dust, and other contaminants, providing cleaner air to the engine. This can help prolong the life of the engine and reduce the risk of damage.

3. Reusable and washable: Some aftermarket filters are reusable and washable, allowing for easy maintenance and cost savings in the long run. These filters can be cleaned and reinstalled, reducing the need for frequent replacements.

4. Longevity: High-quality aftermarket air filters are often built to last, with durable materials and construction. This can provide a longer service life compared to standard OEM filters.

5. Environmental benefits: Reusable aftermarket air filters contribute to reducing waste, as they eliminate the need for constant disposal and replacement. This makes them a more sustainable choice for vehicle maintenance.

When choosing an aftermarket air filter for the GMC Safari, it is important to consider factors such as compatibility, brand reputation, and specific performance requirements. Consulting with a trusted mechanic or doing thorough research can help ensure the right choice for individual needs.

Can a dirty or clogged air filter in a GMC Safari affect its fuel economy or engine performance? How significant is the impact?

Yes, a dirty or clogged air filter in a GMC Safari can definitely affect its fuel economy and engine performance. The air filter plays a crucial role in ensuring that clean air reaches the engine for combustion. When the air filter becomes dirty or clogged with dust, debris, or other contaminants, it restricts the airflow to the engine.

This restriction leads to reduced engine performance as the engine doesn’t receive the optimal amount of oxygen required for efficient combustion. The lack of oxygen can result in decreased power output and acceleration. Additionally, the engine may have to work harder to compensate for the restricted airflow, leading to increased fuel consumption.

The impact of a dirty or clogged air filter on fuel economy and engine performance can vary depending on the severity of the restriction and the driving conditions. In general, the negative effects may start becoming noticeable once the air filter is significantly dirty or clogged. Regularly replacing or cleaning the air filter according to the manufacturer’s recommendations can help maintain optimal fuel economy and engine performance in the GMC Safari.

Are there any additional tips or maintenance suggestions for keeping the air filter in a GMC Safari clean and functioning optimally?

Here are some additional tips and maintenance suggestions to keep the air filter in a GMC Safari clean and functioning optimally:

1. Regular Inspection: Check the air filter every 6,000 to 12,000 miles, or as recommended by the vehicle’s manufacturer. Look for signs of dirt, debris, or damage that might obstruct airflow.

2. Cleaning or Replacement: If the air filter is moderately dirty, you can clean it using compressed air or a vacuum. However, if it is heavily soiled or damaged, it is best to replace it with a new one. Consult the vehicle’s manual for specific instructions.

3. Dust Prevention: To minimize dust and debris buildup in the air filter, consider installing a pre-filter or an air intake scoop. These accessories can help extend the life of the air filter and improve its efficiency.

4. Avoid Off-Road Driving: If you frequently drive in dusty or off-road environments, it is advisable to check and clean the air filter more frequently. Fine particles and debris can accumulate faster in such conditions, leading to reduced performance.

5. Sealing: Ensure that the air filter housing is tightly sealed to prevent unfiltered air from entering the engine. Loose or damaged seals can allow contaminants to bypass the filter and cause engine damage.

6. Professional Maintenance: If you are unsure about performing air filter maintenance yourself, consult a professional mechanic. They can inspect, clean, or replace the air filter according to the manufacturer’s recommendations.

Remember, a clean and properly functioning air filter is essential for optimal engine performance, fuel efficiency, and longevity. Regular maintenance will help ensure that your GMC Safari operates at its best.

In conclusion, replacing the air filter in your GMC Safari is a simple and essential maintenance task that ensures optimal engine performance and longevity. By following the steps outlined in this article, you can easily complete the process at home without the need for professional assistance. Remember to choose a high-quality air filter and adhere to the recommended replacement interval to keep your vehicle running smoothly. Taking care of your air filter not only improves the air quality inside your Safari but also enhances fuel efficiency and reduces emissions. Don’t neglect this vital component of your GMC Safari’s engine! Regularly replacing the air filter will contribute to a healthier engine, better overall vehicle performance, and lower maintenance costs in the long run.

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About the Author

Mark Smith is a versatile individual with a unique combination of skills and expertise. As a journalist and mechanical engineer, he has made significant contributions to the field of automobiles and trucks. Mark's extensive knowledge in both journalism and engineering allows him to provide insightful and detailed analysis of various automotive topics. With a background in mechanical engineering, Mark possesses a deep understanding of the technical aspects of vehicles, including their design, functionality, and performance. His expertise in this area enables him to dissect complex engineering concepts and present them in a comprehensible manner to his audience. As a journalist, Mark excels at researching, investigating, and reporting on automotive news and developments. He has a keen eye for detail and a knack for storytelling, which enables him to deliver engaging and informative articles. Mark's writing style is characterized by his ability to present technical information in a way that is accessible to readers from different backgrounds, whether they are automotive enthusiasts or simply interested in staying updated with the latest industry trends.

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The Successors of St. Stephen of Perm

In memory of three holy hierarchs of perm.

Maria Marchenko

Here I am, O Lord, send me. Here I am, O God, in good time. And I shall glorify Thy Name, Here I am, O Lord, here I am.

Though the rays of Christ’s light did struggle through into the depths of the pagan forest, there were still many villages that, as before, had not yet heard the Gospel. Now, after the death of St. Stephen whom they hated, the pagan priests who were scattered across the Urals and had seemingly lost ground, hoped to get even with the newly-established Church of Perm. Among their plans were to bring their former flock back to the old beliefs, destroy the altars erected by St. Stephen, and resume their economic exploitation of the peace-loving Zyryans [“Zyryane”: the old-fashioned Russian name for the Komi—the people of what is now the Komi Autonomous Republic, belonging to the Finno-Ugric family.—Trans.]. Most of the shaman priests came from the Vogul people [“Voguly”: the obsolete name of the Mansi—the indigenous people living mainly in the Ob River basin in Western Siberia and related to the Finno-Ugric family; now most of them live in the Khanty-Mansi autonomous area within Russia’s Tyumen region.—Trans.] who converted to Orthodoxy very reluctantly.

The new diocese’s link to the Moscow Metropolis seemed (and was in many respects) nominal and illusory; in the late fourteenth century it was still extremely far from there to the Grand Prince (and the Metropolitan) of Moscow. The defenselessness of local clerics in the face of a hostile and often aggressive population frightened the newly-arrived priests and jeopardized the clergy who were Zyryan converts. Moreover, the new diocese needed not just priests but missionaries who were ready to put their lives at risk in open conflicts with the rebellious Ostyaks (the Khanty and the Mansi). It needed monks who were not bound to their families and children. This caused a shortage of clergy.

Another threat came from local government officials ( zemsky dyaks ) who as secular masters were gradually taking over the authority of bishops who governed the huge territory. This territory fell under the patronage of the Grand Prince of Moscow primarily under the auspices of the religious solidarity of Moscow and the newly-converted people of Perm, but the laws of the development of Muscovy demanded rendering to Caesar the things that are Caesar's, and sometimes these demands took cruel and even bloodthirsty forms.

The Archbishopric of Novgorod was indignant with Moscow, believing that the self-seeking Muscovites had lawlessly appropriated the territories that had belonged to the See of Novgorod from time immemorial 1 . Thus, some dishonest Church figures from among the ambitious lobbyists for Novgorod imperialism were ready to help the pagans who resisted the Muscovite expansion.

Thus St. Stephen’s work was threatened with serious danger. However, leaving the people of Perm physically, the holy hierarch had promised to remain with the Zyryans spiritually after his repose, provided they remain faithful Orthodoxy and keep their love for it. That is why after his repose, missionary work in his diocese was continued by three worthy successors: Sts. Gerasim, Pitirim and Jonah.

But Isaac, St. Stephen’s immediate successor in the diocese of Ust-Vym 2 , spent most his archpastoral ministry in Moscow, because being close to senior representatives of the Church hierarchy was his top priority as a hierarch. It is unknown whether his intercessions with the Metropolitan for the newly-converted Zyryans were successful; but what is known is that the name of Isaac was all but forgotten in the annals of Perm history, and his memory was almost erased and replaced by his immediate successors’ missionary exploits; because they preferred to share in the sorrows and joys of their flock in situ rather than send them exhortations from faraway Moscow.

St. Gerasim, the betrayed and murdered bishop

St. Gerasim’s self-sacrificing missionary endeavors, along with his consistent and energetic policy in the administrative sphere not only set the region’s development on the most progressive path but also provoked the envy of the less talented or charismatic functionaries of the state machine. The latter, wishing to get even with St. Gerasim who, in their view, exceeded his authority, decided to make use of the Vogul people’s deadly hatred for him. Officially, the local government officials who acted in collusion were right—St. Gerasim organized “groundwork at the bishop’s residence for the construction of a church” and entered into “conflict with the prince’s administration over disputed land ownership.” 5 In all probability, the bishop wanted to expand his estate (the bishop’s settlement [ vladychny gorodok .—Auth.] on the territory of which a bishop was equal to a feudal lord) without the secular authorities’ permission and get a part of the population involved in the work (compulsory but made to appear voluntary) on renovating a dilapidated church in Ust-Vym.

What made St. Gerasim firmly demand obedience to himself of the Prince of Moscow’s subjects in matters that were subject to Church jurisdiction? The fact is that the holy bishop presumed “in all fairness” Moscow government officials’ progress, along with cultural development and improvement in living conditions of inhabitants of humble Zyryan villages were the direct and immediate result of the success of Orthodox mission; and, therefore, there was nothing more important both for Moscow functionaries and local pastors than expanding the territory around the bishop’s residence and repairing the crumbling church.

But St. Gerasim’s opponents thought otherwise. Through slander they made a member of his household, a baptized Vogul, begin to hate him, and persuaded the man to murder the bishop for patriotic reasons, standing up for his people whom St. Gerasim supposedly persecuted. The most cynical thing about this treacherous murder was that it was committed by someone whom the saint had once taken into his home for care and for spiritual guidance. According to St. Gerasim’s plan, this Vogul would have eventually become a pastor and a missionary among his fellow-tribesmen.

On that fateful day, during a prayer service, the madman waited until St. German turned his back, grabbed his omophorion and strangled him with it. This is how the Vychegda-Vym Chronicle, written by the clergy of the Ust-Vym Monastery of the Archangel Michael in the late sixteenth century, recounts his tragic murder: “Bishop Gerasim of Perm has been murdered several stadia [an ancient measure of length, about 185 meters.—Trans.] from the bishop’s settlement, in the place called Mys 6 .”

St. Pitirim the Martyr

Chudov Monastery was known as the royal monastery, and its abbot would become a close advisor to the Grand Prince of Moscow. As abbot of Chudov Monastery St. Pitirim may have baptized the future Grand Prince Ivan III of Russia (1462—1505) in infancy, and after the news of the martyrdom of St. Gerasim of Ust-Vym had reached Moscow, the Metropolitan chose him as candidate, not without the influence of, or rather, on the initiative of the Grand Prince. St. Pitirim must have been shocked by St. Gerasim’s martyrdom; there was invisible warfare on the metropolia’s eastern frontiers, and representatives of the senior Moscow clergy were becoming its victims. By that time the fratricidal war between Princes Vasily II the Blind and appanage Prince Dmitry Shemyaka was already raging in Rus’. Its battlefront was precisely in Perm, and the bishopric couldn’t avoid “hostilities”. The future holy hierarch willy-nilly had to engage in bigtime politics. Well aware of this, he consciously and readily took the bishop’s duties on himself with humility and made his way to St. Gerasim’s bereaved flock.

In those first months, scrupulous analytical work to determine the strategy for future missionary work was carried out in the bishop’s office, St. Pitirim’s desk was covered with maps that he and his companions had drawn and marked. Long-time residents of the bishop’s quarters from among the clergy who had concelebrated with St. Gerasim reported to St. Pitirim what, when and how the people of Perm had been evangelized, in which districts of the region the inhabitants were the least enlightened by the missions of Sts. Stephen, Gerasim and their disciples, and where the pagan high priests whom St. Gerasim exposed had fled. It was finally decided to start a missionary campaign in the area of the Vashka basin, settled by the Udoren people. It was there, in the area called Udora, that the bastion of paganism (contemporary to St. Pitirim) was concentrated; it was there that the spiritual leaders of idol-worship and their followers had settled after being banished by St. Stephen several decades before.

By his personal example St. Pitirim instructed his priests how to find words that would reach the hearts of ordinary people. Those were the words of consolation and support, words that really staggered a populace who lived by the laws of vendetta and in the wildest pagan ways: “And he baptized and converted many, since those people were ignorant and notorious for their cruel customs; the blessed man enlightened and taught them in faith with great humility.” According to the Vychegda-Vym Chronicle, the success of the mission was full and unconditional: “Bishop Pitirim converted the Udoren people at the Vashka River to the holy faith, gave them abbots and priests, and erected holy churches there.”

Wandering across his diocese’s outlying districts, the holy bishop didn’t forget the people of Perm who made up the heart of his flock. St. Pitirim would often give targeted support to residents of Zyryan settlements, generously distribute alms from his private sources, and, most importantly, intercede with the Grand Prince to reduce the amount of tribute the people of Perm were obliged to pay.

Over his tenure the holy bishop visited Moscow several times to take part in the events that would be epoch-making for his contemporaries. The first of them was associated with the Synod of the Russian Bishop’s anathema of Prince Dmitry Shemyaka, who had blinded Grand Prince Vasily II of Moscow (1425–1462) in order to seize power and remove his most dangerous and legitimate rival from the political scene. It is remarkable with what unanimity Church figures (monks, like St. Gregory of Pelshem, as well as bishops) took Prince Vasily’s side in this political struggle.

Later, the modern historian Alexander Zimin (1920–1980) would say that Shemyaka fell victim to his own defeat. If the outcome of that conflict had been different, history with its historiographers would have taken his side 7 . However, the rigor of the hagiography’s heroes casts serious doubts on this hypothesis. The White Lake Monastery elders allowed Vasily to break his vow of not laying claim to Moscow, giving him full freedom to act. The Church hierarchs came to the capital occupied by Vasily to demonstrate their loyalty to him. One of the senior Church representatives of great authority who showed unconditional support for Vasily was Bishop Pitirim. He knew like no one else how much suffering Shemyaka’s ruinous campaigns had caused ordinary Russian people. Engaging the Perm Diocese’s most hardened enemies (the Vogul people and the inhabitants of Vyatka) for his purposes, Shemyaka scored repeated successes in his acts of banditry—blood was shed, and people in St. Pitirim’s flock were dying. Later Shemyaka took vengeance on the people of Perm by executing the Perm captains Emelka Luzkov and Euphemius Ezhvin for their willingness to fight on the side of the people of Veliky Ustyug, whose lands were being ravaged by his regiments 8 .

A few years later, Bishop Pitirim preached to the people of Vyatka who had cooperated with the rebellious prince’s excessive ambitions, and his words had a direct effect: Having laid siege to Ust-Vym in 1450, the Vyatchane’s army suddenly withdrew, leaving the town intact. The population of Perm remained indifferent to Dmitry’s calls. Everything seemed to indicate that the prince’s cherished ambitions were crumbling to dust, and the uncompromising and energetic Bishop Pitirim had largely contributed to that.

Shemyaka was determined to capture the bishop during one of his trips and by means of persuasion or promises force him to repeal the anathema against him. It remains unknown whether Dmitry hoped that psychological contact and mutual understanding might come during their talk tete-a-tete, or whether he believed in his own powers of persuasion, or had prepared some arguments which would justify his aggressive policy in the lands of Russia’s north, or perhaps meant to influence the bishop by threats and promises. 9 In any case, his main aim was to win St. Pitirim over.

This is how the Vychegda-Vym Chronicle describes this event: “In 6960 (1452) the cursed Shemyaka caught Bishop Pitirim on his way to Moscow, brought him to Ustyug, put him in jail and tortured him there; but the hierarch stood firm and did not repeal his anathema.” While in Ustyug in 1452, Dmitry followed all the movements of the Russian Church’s authoritative hierarch closely; and as soon as one of the prince’s spies reported St. Pitirim’s scheduled trip to Moscow, with the departure date and accompaniment (the bishop preferred to travel light, caring more about speed of travel than safety), Shemyaka didn’t fail to make use of such favorable circumstances.

St. Pitirim spent several months in confinement. Since the bishop yielded to no persuasion and flattering promises had no effect (Shemyaka saw in St. Pitirim a severe exposer of his heinous crimes, personal cruelty and dissoluteness), the prince’s arguments took another turn: he considered a prison cell, short rations, and threats of reprisal to be faster and safer means than heart-to-heart talks and attempts at self-justification. But that was in vain: St. Pitirim’s thoughts, words and deeds were only: “I am ready to die.” And St. Pitirim would have done his archpastoral duty and shown the cunning prince that he would not find the bishop to be a reed shaken with the wind (Lk. 7:24). However, this time God saved His servant’s life: The Muscovite army that was moving towards Uglich forced Dmitry to hastily retreat to Veliky Novgorod—the last bastion of anti-Moscow sentiment. St. Pitirim was released and resumed his archpastoral ministry with new enthusiasm.

The most important event St. Pitirim took part in was the Church Council of 1448 at which the Metropolitan of Moscow was elected and his appointment was confirmed without the Patriarch of Constantinople’s approval, for the first time in several centuries. In effect, the approval of the Synod of Russian Bishops of Bishop Jonah of Ryazan as the Metropolitan of Moscow meant the beginning of Russian autocephaly. This event seemed uncanonical to many hierarchs of the age, and the legitimacy of Jonah was questioned. Under the current circumstances (the falling away from Orthodoxy of Constantinople’s protégé Isidore, disorder in the Byzantine Empire) St. Pitirim couldn’t remain indifferent and expressed his stance with his characteristic straightforwardness and firmness: There shall be Russian autocephaly! With all the disadvantages that “breaking the cord” (connecting the Russian Church with Constantinople) entailed, now there was no alternative.

St. Pitirim’s life ended at the height of his archpastoral activity. Many years before, when he was being consecrated, standing by the gravestone of his predecessor in the Perm diocese St. Gerasim, St. Pitirim had been well aware that he could hardly expect a peaceful repose on his bed, surrounded by grateful disciples. The archpastoral ministry in a Perm that had not yet submitted to the Prince and the Metropolitan of Moscow was fraught with risks. On August 19, 1455, soon after a successful missionary journey to Great Perm and Cherdyn, after the end of the Sunday Liturgy at the Church of the Annunciation in Ust-Vym, St. Pitirim together with other clergymen and parishioners headed for a field between the Vym and the Vychegda to hold a prayer service 10 . But several miles away the Vogul Prince Asyka and his son Yushman were lying in ambush. Perhaps they decided to get even with St. Pitirim for baptizing the Vogul people living along the Pechora River, or they just seized the opportunity to make short work of their long-time antagonist in the person of the Bishop of Perm during another raid: “They were angry with the holy father because, contrary to their wishes, he tried his best to convert pagans to Orthodox faith and baptize them 11 .”

According to one version, some of the Vogul people found out about St. Pitirim’s plans by making inquiries with someone from a group of “heathen” who “had sailed up the Vychegda for a certain undertaking… in five days’ walk distance, in the place called Yur 12 .” When the whole procession appeared in the field of vision of Asyka’s detachment, the heathen rushed towards the defenseless worshippers from their hiding. Seeing the enemy, the holy bishop instantly ordered his companions to escape, hoping at the cost of his life to cover their retreat to the fortifications of Ust-Vym. St. Pitirim realized that he was the main target of the heathen attack and it was unlikely that his flock would be pursued. The holy hierarch met his death without murmuring, without making any attempts to defend himself: “And, seizing the saint with fury, they took turns beating him, tormenting him and putting the innocent man to death.” 13 The bishop’s body, which lay unburied for forty days, remained incorrupt, and his relics were enshrined at the Church of the Annunciation in Ust-Vym to the left of St. Gerasim’s shrine.

St. Jonah, baptizer of Great Perm

Over the course of St. Jonah’s tenure in the bishopric of Perm the political situation in the region considerably improved: Moscow, in the person of Vasily the Blind and his heirs, completely crushed the opposition of local pagan princelings who would gather savage hordes to lay waste to peace-loving Zyryan towns and villages, along with the envious raiding bands of Novgorodians 15 (in fact no less pagan) who threatened the region’s development. The prayers of the holy men were answered, and St. Jonah died in advanced old age with a sense of accomplishment: The clouds that had been gathering over St. Stephen’s legacy were scattered by the labors and prayers of the holy men. “What lies in store for Perm?” the venerable elder Jonah asked himself on his deathbed in 1472. But the answer didn’t come immediately: New Christians would be born; they too would pray to Christ in this land and in the churches consecrated by him and his predecessors, after his death, after the death of his successor, and so on till the end of time. St. Jonah’s remains were laid to rest in the shrine containing the relics of Sts. Gerasim and Pitirim.

The the ministry of these three holy hierarchs of Perm who contributed to the enlightenment of the pagan tribes in northeastern Russia’s border regions in the fifteenth century is a story of how at the right time and place, there were men found in the Russian Church who fearlessly answered the Lord’s call, Whom shall I send, and who will go for us?: Here am I; send me (Is. 6:8).

Maria Marchenko Translated by Dmitry Lapa

Pravoslavie.ru

1  In 1385, “the Bishop of Novgorod was very angry with Pimen: how dared he establish a diocese in Perm, the age-old dominion of Novgorod? And he sent soldiers to take the Perm Diocese by force of arms.”

2  The so-called “bishop’s settlement” at the confluence of the Vym and the Vychegda Rivers.

3  The Vychegda-Vym Chronicle, p. 25.

4  M.B. Rogachev. The Perm Diocese in the Fourteenth and Fifteenth Centuries. P. 45.

5  The Vychegda-Vym Chronicle, p. 25.

6  Ibid.

7  A.A. Zimin. A Knight at the Crossroads: the Feudal War in Russia in the Fifteenth Century. Moscow, 1991.

8  It was the danger of war from Dmitry Shemyaka, threatening Great Perm, that caused Vasily the Blind to introduce the institution of “chief officer of the local administration” (namestnik) on that territory In 1452, Princes Ermolai and Vasily of Vereya became the first chief officers of the local administration.

9  You can always offer a metropolitan diocese to an unduly ambitious bishop.

10  According to another version, the assault took place on his way back from one of his missionary journeys: “The saint was seized during a journey like a defenseless lamb.”

11  The Tale of the Bishops of Perm. P. 72.

12  Ibid, p. 71.

13  Ibid, p. 73.

14  The Vychegda-Vym Chronicle. P. 26.

15  The Vychegda-Vym Chronicle in a solemn manner announces the military campaigns of Grand Prince Ivan III and the success of the military commander (voevoda) Prince Daniel of Kholm as an event that was directly related to the lives of the people of Perm // The Vychegda-Vym Chronicle, p. 26.

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