The primates of the Orthodox Church left a special mark on the culture and spiritual life of the country. Their deeds and words influence the formation of personalities for several generations. One of the outstanding figures of the church is St. Ignatius Brianchaninov. He left behind an extensive legacy: spiritual and instructional literature, correspondence with famous theologians and statesmen of his time, and many followers.
Family and childhood
The future Bishop of the Caucasus and Black Sea was born into the eminent noble family of the Bryanchaninovs in early February 1807. At baptism he received the name Dmitry. Before his appearance, two babies died in the family, and the mother, trying to overcome despair and filled with faith, visited holy places around the family estate in the Vologda region. Through fervent prayers, a boy was born, followed by five more children. From childhood, Dmitry was a special child; he loved solitude and preferred reading to noisy children's games. My interest in monasticism was determined early.
All Brianchaninov children received their primary education at home. But it was so brilliant that it easily helped everyone enter educational institutions with the highest scores. According to the memoirs of his younger brother Peter, Dmitry never suppressed the younger ones with his authority or much knowledge. In the heat of games, jokingly starting children's battles, Dmitry always told the younger one: “Fight, don’t give up!” Saint Ignatius Brianchaninov carried this perseverance throughout his life.
Military school
At the age of 15, his father decided to send Dmitry to a military school. This was required by the status and position of the family in society. On a trip to St. Petersburg, to the place of study, the father asked his son what his heart was in. Dmitry, after some hesitation, asking his father not to be angry if the answer was unpleasant to him, said that he saw himself as a monk. The parent did not pay much attention to the answer, considering it to be a rash decision, and did not attach any importance to it.
The competition for admission to the St. Petersburg Military Engineering School was high: thirty students had to be selected from one hundred and thirty applicants. Dmitry Brianchaninov was accepted as one of the first to pass the exams. Even then, teachers predicted a wonderful future for him. Family ties and his own talents helped the young Brianchaninov become included in literary evenings hosted by the President of the Academy of Arts A.N. Venison. In the circle of bohemians, he made acquaintance with Pushkin, Krylov, Batyushkov, and he himself soon became known as an excellent reader.
During his years of study, Saint Ignatius Brianchaninov diligently studied science and was the best in his class, but his inner preferences lay in the area of spiritual interests. During this period, fate brought him together with the Valaam monks and monks of the Alexander Nevsky Lavra. In 1826 he graduated with honors from the educational institution with the rank of lieutenant, and immediately submitted his resignation request. His goal was to devote his future life to monasticism. This was prevented not only by relatives, but also by influential patrons in the capital. Dmitry Brianchaninov had to go to his place of service, but the Lord had other plans.
Novice at monasteries
Upon arrival at his place of duty, the Dinaburg fortress, the young military man became seriously ill. The illness did not go away, and after a year he again asked to be discharged from military service, and this time everything worked out in his favor. Freed from worldly duties, Dmitry went to Elder Leonid, who asceticised in where he became a novice at the age of 20. Due to circumstances, Elder Leonid soon moved first to the Ploshchanskaya Hermitage, from where he departed for the Optina Hermitage; novices, including Bryanchaninov, made the move with him.
Life according to strict canons had a bad effect on Dmitry’s health. He was forced to leave, the path lay home, where he was able to visit his sick mother at her insistent request. The time spent in the family circle was short-lived, and the novice went to the Kirilo-Novoozersky Monastery. The climate turned out to be almost disastrous, Dmitry became seriously ill, and fate, as if testing him for the strength of his decision, again returned the young man to his parents’ walls.
Having recovered in body, strengthened in spirit and received the blessing of the Vologda bishop, the future saint Ignatius Brianchaninov went as a novice to the Semigorsk hermitage, and then moved to the Dionysius-Glushitsa monastery. The time of novitiate is one of the most difficult tests, Dmitry was confirmed in his decision. At this time, he wrote his first work, “The Lamentation of a Monk.” On June 28, 1831, Vologda Bishop Stefan took monastic vows and monk Ignatius was born into the world; the name was given in honor of the saint and martyr Ignatius the God-Bearer. In the same year, the newly tonsured monk received the rank of hierodeacon, and a few days later - hieromonk.
Many works
The life of Saint Ignatius Brianchaninov was full of accomplishments, difficulties and intense spiritual work. Being young in age, he was appointed head of the Pelshem Lopotov Monastery. The monastery was already ready to close at the moment when Ignatius arrived at the place of service. I had to be not only a shepherd of a small brethren, but also a builder. In just two years of energetic activity, many buildings in the monastery were restored, divine services were streamlined, and the number of inhabitants of the monastery increased to thirty monks.
Strength of spirit and wisdom, rare for such a young age, earned the abbot respect among the brethren, veneration and unquestioning obedience even from older monks. Diligence and effectiveness served as the reason for the ordination of Hieromonach Ignatius to the rank of abbot of the monastery.
The successful and rapid restoration of the almost lost monastery amounted to the first glory. Vigorous activity, humility and perseverance in achieving goals turned into a new assignment: at the end of 1833, Abbot Ignatius was recalled to St. Petersburg, where he was entrusted with the care of the Trinity-Sergius Monastery. At the same time, the elevation to the rank of archimandrite took place.
Trinity-Sergius Hermitage
At the time of the adoption of the new monastery, Archimandrite Ignatius was twenty-seven years old. The Trinity-Sergius hermitage was in a deplorable state: among the thinned brethren there was confusion, laziness was observed, services were conducted with retreats. The courtyard was dilapidated, much had collapsed. For the second time, Saint Ignatius Brianchaninov accomplished the feat of restoring the spiritual and material life of the monastery entrusted to his work.
The proximity of St. Petersburg and the rector’s extensive acquaintances helped quickly put the premises in order. Spiritual life was filled and took the proper direction thanks to the leadership of Father Ignatius. Within a short time, services in the Trinity-Sergius Hermitage became exemplary. Particular attention was paid to chants. P. Turchaninov applied his works and concerns in the field of teaching church choirs. M.I., in the last years of his life, became interested in history and research into ancient scores, wrote several works for the local choir.
In 1834, Saint Ignatius Brianchaninov received the rank of archimandrite, and in 1838 he became dean of the monasteries of the entire St. Petersburg diocese. In 1848, tired of work and bouts of illness, Archimandrite Ignatius asked for his resignation and settlement in a secluded monastery. But this time the Lord had other plans. Having received an 11-month leave, the saint returned to his duties.
The abbot was not only involved in the arrangement and life of the monastery. His attention was also focused on theological literature, research, and reflection. Within the walls of the Trinity-Sergius Hermitage, a theologian and rhetorician appeared - Saint Ignatius Brianchaninov. “Ascetic Experiences” is the name of one of his best works; the first two volumes were written at this time. Subsequently, theological books would come out from his pen, shedding light on many issues of religion and the internal mood of monastics and laity.
Bishopric
Wanting to serve God and the church, Ignatius Brianchaninov nevertheless longed for solitude. But he was assigned to serve the formation of spiritual life in one of the most difficult regions of Russia. In 1857, Archimandrite Bryanchaninov received the Caucasian and Black Sea bishopric. The administration of the diocese lasted four years. During this time, a lot of administrative work was done: the governing bodies were brought into proper condition, the priests' salaries were increased, a wonderful choir was created, a bishop's house with a courtyard was built, the seminary received a new location.
But the illness progressed, it became more and more difficult to serve, and the bishop submitted another petition asking for his resignation and removal to the Nikolo-Babaevsky Monastery. This time the request was granted.
Last refuge
In 1861, Saint Ignatius Brianchaninov, accompanied by several disciples, arrived to settle in a remote monastery. The first time of life in the monastery can hardly be called calm: the Nikolo-Babaevsky monastery was in decline, and it took a lot of work to restore it. The path that had already been traveled several times was repeated with the same triumph: in a short time the premises were rebuilt, a farm appeared, a new church was built in honor of the Iveron Icon of the Mother of God.
The first serious works of St. Ignatius Brianchaninov appeared here. He revised his previous works and began to write new ones. The first among the best works were written “The Fatherland” (posthumous edition) and “An Offering to Modern Monasticism”. During the author’s lifetime, books began to be published, which he divided into three parts:
- the first included: “Ascetic Experiences”, 3 volumes;
- in the second: “Ascetic Sermon”, 4th volume;
- in the third: “Offering to modern monasticism”, 5 volume.
The fourth part of the works was published after the repose of the saint; it was compiled by “Fatherland”. The book written by St. Ignatius Brianchaninov, “To Help the Penitents,” is in demand among monastics and deeply religious laity. This work contains instructions and practical advice for those who follow the path of internal enlightenment, where repentance is the cornerstone of faith and turning to God. On April 30, 1867, the saint’s earthly journey ended and his ascent began.
Canonization
The works of St. Ignatius Brianchaninov received recognition during the author’s lifetime and were distributed to libraries. The Athonite priesthood, famous for its harsh judgments and zeal for the faith, favorably accepted the author’s works. The life of the saint was ascetic, full of work, enthusiasm, and accomplishments. Laymen, brethren and disciples noted the greatness of the soul of Ignatius Brianchaninov; after his death, interest in his personality did not fade. The works serve as a guiding star for many in finding their purpose.
Enrollment occurred in 1988. The canonization took place at the Russian Orthodox Church. You can touch the holy relics in the Holy Vvedensky Yaroslavl diocese. Saint Ignatius Brianchaninov found his purpose in serving God, helping people during life and after death.
Books: Theological Heritage
The saint's literary and theological works are extensive on the topics covered in them. A significant part consists of the pastor’s extensive correspondence with numerous acquaintances and famous people. Of particular interest is the theological correspondence with Theophan the Recluse, in which the spiritual matters studied by the pastors are discussed. In general, the literary religious heritage belongs to the following theological sections:
- Eschatology.
- Ecclesiology.
- The author’s developed teaching on spiritual delusion, which gives warnings to those who study theology.
- Angelology.
- Apologetics.
The complete collection of the works of St. Ignatius Brianchaninov consists of seven volumes. For several generations of monks, laity, historians and literature lovers, the books of St. Ignatius Brianchaninov help them find answers, decide on the choice of their future path, and help believers with spiritual support.
PATH
FATHER IGNATIUS
How did we meet
We met Father Ignatius at a time when his name was still Alexander Grigorievich. It happened in the Kyltovo monastery in Komi, which had just begun to be resumed. Suffice it to say that on the roof of the ancient temple there grew a spreading tree.
Not long before that, Bakaev headed the timber industry enterprise, and I was an employee of a large St. Petersburg newspaper. So Mother Superior Stefanida entrusted us with a significant task - the construction of a restroom. We crawled along freshly planed boards, knocked with hammers, and talked. And I really liked Alexander Grigorievich. Very. In general, I have met very few people who, having gotten to know him, would not love him. He is a kind person, and he thinks and thinks, getting to the essence of every thing, without worrying about anything.
The third in our company at that time was five-year-old Vanechka. He was from the locals, from the Kylto people. The monastery somehow impressed him very much, giving food to his imagination. We became friends under these circumstances. Returning from the river after work, I saw two thin children - a boy and a girl, who built a grave out of sand next to the church, put a wooden cross on it and decorated it with flowers. It turned out beautiful. Surprised by such a strange game, I sat down next to the children. The boy looked at me and asked seriously:
- What is your name?
- Volodya.
- And I’m Vanechka.
He handed me twine, two sticks - a long one and a short one - and said:
- Help, Volodya.
I made a cross and gave it to the customer.
- Thank you, Volodya.
And the boy kept trying to persuade Alexander Grigorievich to baptize him. “I told you forty times that I am not baptized,” he explained to Bakaev. He swore in response: “I’m not a priest...”
I wrote about all this then in the Vera newspaper, where I had not really worked yet. I just came from St. Petersburg to look around. And I still didn’t know that the story with Bakaev would continue.
Then, in Kyltovo, I didn’t immediately understand that Alexander Grigorievich was going through perhaps the most exciting era in his life.
He began building the latrine just before our meeting. He took a shovel and began to dig a hole. And he dug - if not to the center of the earth - to some depths of his past that he had never even thought about.
The fact is that in the late eighties he worked as a trade union worker, and then he dreamed of something terrible.
Here is a recording of the vision, made from the words of Father Ignatius:
“I dream that I am sitting in my office. Suddenly one of our employees calls on the phone and says:
- Alexander Grigorievich, you help everyone with the funeral, help me too. My mother died.
And indeed, no matter where I worked, I always had to deal with a lot of funerals. It was an unpleasant matter, but I couldn’t refuse. I agreed this time too, in a dream that is. They promised to send a car for me. After some time, the bell rings again: “The car has arrived.”
I go out onto the porch and see that I am in another world, in some distant future. I’m wearing a black leather coat, a thin leather hat, wide-brimmed, and gloves.
The street is the same, recognizable, but clean, clean, not a speck of dust. The trees are all whitewashed and trimmed. The houses are recognizable, but very well maintained. There are trash cans everywhere, the road is in perfect condition, marked, the curbs are painted. Everything is pleasing to the eye. The day is very bright, but without sun. For some reason there is no sun. There is a long limousine at the porch, the driver, like in the movies, sits behind a glass partition. We are driving through Syktyvkar.
We stop near one of the houses. Our employee enters the entrance and after a while comes out with another woman, very similar to her, only older - about sixty, with a large armful of tulips in her hands. I understand that this is the mother of my friend, the one we have to bury.
We drive towards Ezhva, pass Dorochastok, a gas station, I still can’t be surprised. Surely communism has arrived? The road is excellent, and here’s what’s surprising: there are even churches here and there that were never in the city in reality. We approach the Chovo city cemetery, and here real miracles begin, but only some scary ones.
There is a building there that resembles a mausoleum - the same brown marble cube, the same steps. Let's go inside. There is a huge hall, and everything is decorated with shiny black marble. To the right of the entrance there is a small queue near the counter, like at a post office. This is where new arrivals – “dead” people, that is – are processed. Everyone has flowers in their hands, solemn music sounds, not particularly tragic, but with a hint of sorrow.
And on the left is a vaulted tunnel. I go into it and go. At the end the light begins to appear, and suddenly I find myself in a huge room, probably fifty meters high, and at least a kilometer long, and maybe more. Palm trees grow throughout the hall, under each there is a lamp and a glossy white bowl. The height is as tall as a person, and the diameter is three meters. I stood on tiptoe, looked in and saw a huge humanoid creature, probably weighing about a ton. He has arms and legs, but no hair, no wrinkles, no folds - like something inflated, pale pink. There is no life, no interest and no sounds in the eyes. There is a drinking fountain nearby, and a stream of water washes the creature from all uncleanness.
I left the bowl somewhat depressed. I see: the girls are standing in short white robes. I ask: “Do you work here?” “Yes,” they answer, “we are working.” - “Who is your eldest, who assigns work?” “We work in shifts, the computer gives us a printout of who should do what.”
But I wanted to know more. I walk along the wall and see a display – three by two meters, in standby mode, dots floating on the black screen. I feel like the smart machine wants to talk to me. Has stopped. And I hear a voice:
- Well, you understand everything.
I have some guesses and thoughts, but I haven’t had time to generalize them yet. And the computer sees that I don’t like everything here, and begins to take an interest:
“What don’t you like? After all, I organized my life on a reasonable basis, I calculated everything. In my world there are no diseases, each resident's temperature and blood pressure are continuously monitored... It is always known when someone needs help. There are no more unhappy people, harmony reigns in everything. The life expectancy of each person is 75 years. That is, the amount of living protein is optimal and constant. Due to the fact that I am now reducing the number of people, life expectancy will increase to 80 years, and for some even more.
The environment is completely balanced. Nothing is wasted. Neither hair, nor nails - they go to pharmaceuticals, nor leather (by the way, your clothes are made of it - and coat, and hat, and gloves). And that dead woman you brought, her flesh will not go to waste either. It will be stored in that bowl that you saw, and then previously scarce products will be made from it.
Did you notice that the “dead” woman was not afraid of death? But she hasn’t had a soul for a long time. The soul was stolen by the age of 25-30, and the woman became free from pangs of conscience and moral torment. So what don’t you like about us?”
I listen to everything that this smart machine tells me, and I understand that all this, of course, is a dream. But why did they bring me here? It’s as if they are afraid that I can somehow influence this future, prevent it from happening. They want to suppress me, scare me with this information.
I stopped the conversation, went out to the steps of the mausoleum and prayed: “Lord, how can I be saved, where can I find salvation?” After all, there is power all around, everything here - both laws and society - is subordinated to a ruthless machine.
And I fell into a kind of complete frenzied despair, but at that moment I saw how in the distance, across the river, a cone of sunlight appeared, highlighting a five-domed, red brick cathedral. It was far, very far, several tens of kilometers. And I understood - this is the answer to my question: “Where can I be saved?”
He walked down the steps of the mausoleum. The cathedral disappeared from view, but the sun cone remained in sight, and I began to follow it on my way. I wandered through the bushes and small forests, firmly deciding to get to the temple... Then I woke up and the next morning I simply forgot my dream completely, nothing was preserved in my memory.”
“Five or six years have passed,” the priest continues. “These years were the most difficult in my life, they crushed me, led me into confusion and despondency.
But then the Kyltovo Monastery opened, and the Lord brought me to help the mothers. We needed a restroom. It’s an unprepossessing matter, but just for me - both in my dignity and in my state of mind, I was hardly fit for more at that moment.”
And not far from the place where Bakaev worked, there was a red brick temple, wonderful, only out of the five domes that were once on it, only one survived. It was covered with tin, black with age, apparently laid before the revolution, on top of which were once gilded stars visible. The gilding fell off from all of them, only one was preserved. And in the evening, when the sun began to set, and Alexander Grigorievich was digging his hole, one ray fell on this star, reflected as if from a golden mirror, and blinded him for a moment...
It was then that he remembered his dream down to the smallest detail - and was filled with joy. Finally I reached the temple where I could be saved. At that moment he was standing in a hole, but it was as if he was flying through the sky, everything in him was rejoicing.
“I have often remembered my dream since then,” says Father Ignatius. “And I see how every year that smart machine that scared me so much is gaining power. But now I have hope.”
And what about our third Kylto comrade, Vanechka? Some time passed after our meeting—a year or two. Bakaev became Father Alexander and from time to time visited our editorial office out of old memory. Once during a meeting he remarked:
- But Vanechka achieved his goal. I baptized him.
We remembered the past and laughed. At that time he was the confessor of the Kyltovo Monastery. He said that the first winter was very difficult, some of the sisters had to be taken to the city, the struggle for warmth was desperate: “Everyone smelled of smoke. And so you would walk through the city and first you would smell the smell, and then you would look - oh, Mother Stefanida!”
He talked and talked about difficulties, and it was clear that he was completely happy. Soon he took monastic vows and became Father Ignatius for all of us.
As happens with many priests, after being ordained, Father Ignatius began to gain weight. In such cases, people think: “These priests eat a lot.”
In fact, such is the work of a priest. First, the legs swell from standing for long periods of time during services, then the whole body begins to become fat. Father Ignatius took the bishop’s blessing to engage in sports. Remembers:
“I run in a secluded place and finger my rosary and pray. Otherwise my legs at the ankles became like pears.”
After Kyltovo, the priest served for a time in the Holy Kazan Church in Kochpon. But one day he decided to sew a cassock and went to the village of Maksakovka. There, Father Arkady cared for the Orthodox, and his mother Vera gained fame as a tailor.
While the fitting was going on, parishioner Alexey Fedotovich came in and offered to look at the former archive building, which had been transferred to the church. Go. Father Ignatius recalls:
“For me it was like amber, pure. The timber, which was twenty years old, had not yet darkened and was pleasing to the eye. But Father Arkady became sad, he saw something else: the house was old, it was all covered in tar.”
Soon, Father Arkady requested to go to Letka, and on Spiritual Day the Bishop said at the altar, looking at Bakaev: “You will go to Maksakova to receive the parish.”
That same day, Father Ignatius could not resist and went once again to look at the future temple. And I didn’t recognize him. The hooligans covered the whole house with clay, threw clods, and broke glass.
And so it went: sometimes a happy streak, sometimes a gloomy one. For about six months, drunkards, outraged by the changes, harassed us. They took out their protest at the church.
And then there was discord with our own people.
“And we wanted one thing - good,” recalls Father Ignatius, “but I am a weak person.” There is no money and opportunities are limited. I didn't live up to my expectations. And my children went to the bishop to complain.
The bishop, after talking with them, decided that everyone needed to get together. And again he listened to the dissatisfied, this time in the presence of the priest. Then he explained that neither the priest nor the diocese would be able to build a church if the community did not get down to business.
The people listened and nodded. All the accusations, quite formidable, against the abbot disappeared like smoke. They left reconciled. Although Father Ignatius’s soul ached, he didn’t show it. Only before the village seemed joyful to him - and suddenly it darkened. Through force he forced himself to fulfill his duties as a rector, and only gradually over the years did Maksakovka become brighter for him again.
The backbone of the parish was made up of relatives of priests Andrei and Arkady Parshukov. The family is strong, believing, and has given many priests and monks. And after going to the bishop, Alexey Fedotovich Parshukov approached Father Ignatius; he was already about seventy years old at that time. He brought a friend, the same old man Ivan Supryadkin, and he brought his son-in-law. And he and Father Ignatius became four men. The roof was replaced, the floors were sheathed, and the porch was sheathed. Master Vasily Lvovich, a believer, brought five guys with him from the construction school. The work went even faster.
That was the first beginning of a real, not on paper, community.
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And life began to get better. The men found a common language, but what about the female half?
One was especially suspicious of the priest, but then she seemed to repent and came to confession. The eyes are penitent, blue, clear. The distrust left them. She humbly asked:
- Give me penance.
And the priest’s soul sings with happiness that he has come and broken himself:
“No,” he says, “I won’t impose penance on you.”
The confessor’s eyes darkened in a blink of an eye. She recoiled and screamed: “Ah-ah, I knew it - you’re so insidious, you want God to punish me!”
The next time it appeared only a year later, but now forever. The good nature of Father Ignatius conquered everything. The parish, which started out so difficult, began to attract people who had already despaired of finding a place where they could warm up...
The liturgy is celebrated and the table is set. The temple is tiny, so everything that is done is done right in front of the altar. The food is laid out, who brought what, and the conversation begins.
How did it start? There is an opinion that if we revive agapes - love suppers, according to ancient Christian custom - then love will be born in the parish. And if you say: community, community - the community will appear. I can't believe it. I remember the old Russian women who reached out to each other in their godless years - to sit, break bread together, and listen about God. Their love gave birth to these agapes, and not vice versa.
The common table in the church of Father Ignatius appeared somehow by itself. I didn’t want to leave after the service.
Maksakovka is getting used to it
On the first anniversary of the glorification of the Royal Martyrs, in only one church in the diocese people stood all night praying. They gathered around St. Sergius in the village of Maksakovka.
It was not Father Ignatius’s initiative, but it was suggested - and he agreed immediately. This is how God's will is done there. The temple was full. People walked, rode in cars and the last buses, as if on Easter. Those who I had not seen for months, years came. Maksakovka has become a place that cannot be avoided.
Do the residents of Maksakov themselves know about this?
Two and a half years ago there was a fire here towards the end of summer, it seems to be Elijah the Prophet. A large wooden house burned down. Then the one next to it began to char. Firefighters can’t arrive, people are taking out their property. The plastic flower pots have already floated, and the flowers themselves have dried up. The curtains turned black and the paint began to bubble.
But a parishioner of the Maxakov Church, Evdokia, lived in that doomed building with two sisters. And when the people were carrying out their property, Evdokia ran out and, engulfed in another flame - faith, said loudly in her hearts, so that everyone heard:
“Because of our sins, this is not enough for us.”
And suddenly the wind changed, the flames turned, and soon the fire was defeated. Those who heard Evdokia’s words became thoughtful. They began to find out whether there was at least one believer among the victims. It turned out that out of twelve families, not one looked into the temple.
The parish, of course, helped them, and all the churches of Syktyvkar and Ezhva helped. Bed linen, clothes, shoes were carried. And by the first of September, we bought pencils, pens, and diaries for the children.
When the fire victims settled, four families called the priest to bless the apartment. But no one began to go to the temple. This is how we live – from fire to fire.
But in those years, Valery Zlobin, the head of the “Zhirinovites” in Komi, became a very active parishioner. Knowing his political views, Father Ignatius was embarrassed. I went to the bishop for advice. And I heard: “He came to you, not to me. You decide what to do."
Well, that's right. And Zlobin walked around unbridled at first. Loud words kept pouring out, self-esteem was inflated - eldepeer, in general. And which of our politicians behaves differently? Then Valery seemed to calm down and think. I confessed almost every week, each time more seriously and deeply. He stopped talking and left the party.
He died on Easter week. And only then did it become clear that the Lord had been preparing him for death for the past two years.
Shortly before Valery’s death, one parishioner recorded a Sunday service on video camera. Time passed, we decided to watch the tape - and suddenly we discovered that Zlobin was in the foreground everywhere. Here is the servant of God Valery approaching confession, here he is approaching communion, with his hands folded. He's still there, although he's stopped sticking his head out like before. But something appeared in him that the camera involuntarily followed this man.
Recently, there has been less travel in cities, it takes a long time to get there, and in Syktyvkar churches are being built one after another. But the fewer visitors there are, the more our own people, Maksakov’s, are drawn in—those who have never thought about God before.
First, the homeless people discovered that the church had appeared. Usually they come to offer felt boots for sale. They know that the priest will not buy it, but he will give money. Then the more settled residents began to learn that there was a priest in the village. Father Ignatius says:
“We recently held the funeral service for Grandma Maria, the people stood there humble, crossing themselves, holding candles. We're done. One fits:
- Father, you are so endearing, I trust you. Where can we find you?
- In Maksakovka.
– And I’m in Maksakovka. So, do we really have a temple?
He's been walking past the temple for five years, and now...
What an unplowed field Russia is! But the other day they invited Father Ignatius to consecrate the district administration building. This is a milestone: Maksakovka is getting used to the idea that she, too, is a part of Holy Rus'.
Fulfillment of requirements
The life of each priest is divided into the service that is performed in the temple and traveling. I remember several stories on this topic.
Participle. When they call to your home, they usually donate some amount to the priest. Father Ignatius does not ask and does not refuse. One day they called an old lady at his house to give him communion.
The sacrament has been performed, Father Ignatius is asked: how much to donate? The question is direct, but don’t dodge it: people won’t let you go so easily. I looked at the wretched conditions in the apartment. He named a smaller number, but in such a way as not to offend: “Thirty thousand is enough” (this is old).
There is horror in people's eyes. It turned out that the family did not have this money either. “Don’t give me anything, God will give it to me,” said Father Ignatius, but the owners had already gutted all the treasured places, wallets, pockets, with tears: “No, no, no!”
They collected 29 thousand 700 rubles and handed over a pile of pieces of paper. Father looked and almost cried himself. He grabbed it, left the apartment and put the money in the communicant’s mailbox.
Christening. The news came that an old woman was dying, unbaptized. She had not believed in God before, but towards the end of her life something stirred in her soul. And either she decided it herself, or the children suggested it, but this granny decided to leave her life as a Christian.
Three days passed, Father Ignatius went to her house. Preparations had been going on there since the morning, the owner's son was running around, organizing everything, the neighbors came to clean the apartment and wash the floors. Father Ignatius entered, met the eyes of the old woman, and suddenly she rose from the bed and screamed desperately:
- It is he! He pinched me!
And he shows his hand, which is really covered with bruises.
It turns out that the demon, having learned that she had decided to turn to God, had been coming to her for the past three days under the guise of a priest and torturing her in such a petty, disgusting way.
The people who were in the apartment were horrified and began to gather somewhere, but Father Ignatius stopped their attempt to escape. He began to leaf through the breviary, wondering what to do. At some point, my gaze fell on the name of the prayer service “Before the beginning of every good deed.” I began to read it aloud. He prudently turned his face away from the old woman so as not to frighten her again. Only after finishing reading, I glanced sideways at how things were going for the sick woman. I no longer hoped for a successful outcome - you can’t baptize a person against his will...
And I saw the clear, calm eyes of the old woman.
He asked as softly as possible:
- Shall we be baptized?
“We will,” answered the servant of God.
She did not get out of bed for many months, and then suddenly she walked around the font, as expected. She renounced Satan and surrendered herself into the hands of God. She had only a few days left to live. She went clean to the Kingdom of Heaven.
Funeral service. Augusta, a Maksakovsk Christian, died at the age of 84. Father Ignatius managed to give her communion, and a week later she left. They called for the funeral service at the apartment - at one o'clock in the afternoon. Father was surprised - why is it so late? Just in case, I arrived before noon, but I heard.
- They've already taken it away.
Then a car pulled up with another latecomer. Together we got to the cemetery and, thank God, we made it. The frost that day was good - 25 degrees, however, the bushes and trees next to the grave were dotted with many birds. Where did you come from?
“With bright green plumage and long beaks,” recalls Father Ignatius. – I don’t know forest birds well. These were similar to tits, but larger in size and with longer beaks. They hover around the coffin and sing. Either on the breviary or on the icon, three at a time are lowered. They will land and take off when the image begins to tilt a little.”
There were quite a few people, and what was happening also surprised them. Truly, it was a funeral service. Father Ignatius said the last words of prayer, and his singers were carried away in a green snowstorm, without waiting for bread as a reward.
Then the priest understood why he could not find Augustus either at the church or at home. This woman suffered a lot and could probably remember a lot about her life: “But we only met too late, at the end of our lives,” Father Ignatius ends his story. “She couldn’t even speak anymore.” And then what Augusta did not reveal to me about herself, the birds told me about her.”
Father and the stove maker
Time passed, and Father Ignatius grew more and more into Maksakovka. I decided to build a second church with a cell and a bathhouse in order to move here, God willing, forever. We got a good place - in a pine forest, on the edge of the village. At first, rumors spread that Father Ignatius seemed to have lost his conscience, that he had decided to build a five-star hotel, that he would destroy everything, chop everything up. Then they quieted down.
They decided to dedicate the church to St. Cyril and Mary of Radonezh - the parents of St. Sergius. Twelve crowns have already been awarded. And the cell grew - tiny, but on two floors. The roof is sloping, as if lying there in a coffin. Just right for a monk.
And the forest came to life. Brothers and sisters come to the priest from Maksakovka, from the city, and from all over the republic to talk and drink tea. Guests every day.
“It’s a bit difficult for me there - it’s cold and, to some extent, hungry,” says Father Ignatius. “But I’m glad: people are coming.” From Saturday to Sunday four hieromonks visited. We can say: the taiga has awakened to spiritual life - the cross is standing, people are praying, the paths have been cleared.
At one point the stove completely fell apart. And then the master came and undertook to rearrange it. The person is literate, reads newspapers, knows words such as “consensus”, “aura” - a rich vocabulary. But an unbeliever. “There is no God,” he says, “you have convinced yourself of this.” Father Ignatius remarks in response: “If there were no God, there would be no stove that you are repairing.”
The master was surprised: “What does the stove have to do with it?” “So it wasn’t the authorities, it wasn’t my wife, it wasn’t my own interests that brought me here,” answered the priest. “This is the kind of obedience that Vladyka gave.” Believers responded and helped build this cell. So what kind of suggestion is this – that you can touch with your hands?”
And all of Russia has grown so much, with faith. And the less faith, the less Russia. It is difficult to say whether the stove maker was convinced by these words. There were probably other influences more. He saw: people were walking and walking - good people. Some rugs are dragged, books, dishes, food are brought, heated, curtains are sewn. Know how the priest runs out of firewood. They carry it. In backpacks, under armpits - some logs, some ten. And they speak warmly, affectionately, because they love each other.
In a day and a half, the stove maker has changed. Then he deliberately looked at how much money he could squeeze out of his priest. And suddenly even the handshake changed, I didn’t want to part. Why break up? Come.
V. GRIGORYAN
Father of modern monasticism - page No. 1/2
THE FATHER OF MODERN MONACY
http://www.krotov.info/history/19/1860/1867brya.html
Memoirs of contemporaries about Saint Ignatius of Stavropol. Most of the published materials have never been published before. They were taken from Abbot's master's thesis. Mark (Lozinsky), stored in the MDA library.
Memoirs of contemporaries
about the saint Ignatius of Stavropol
[Moscow]
Publishing house named after St. IGNATIUS OF STAVROPOL
PREFACE
G He who speaks the word of God and he who hears the word of God benefit together, and it is God who brings benefit. He unites people here on earth, in the vale of sorrows and tears, into like-mindedness with His all-holy, all-powerful word. At the end of their earthly journey, He instills like-minded people into an eternal home, where the spiritual holiday never ceases, wrote Saint Ignatius, Bishop of Stavropol and the Caucasus.
Now he is canonized; His many admirers have the consolation of turning to him in prayer. The judgment of God glorified before people the one who was so persecuted and reviled by them during his lifetime. They say that a saint is born after death, and is glorified after the death of his contemporaries. The memoirs published here are a tribute to the memory of the saint, who did so much for monasticism in recent times. His creations are an invaluable offering to modern monasticism. Each line of them is written with the reed of the cross and the ink of the heart. Elder Barsanuphius of Optina said that anyone who does not familiarize himself with the works of Bishop. Ignatius, cannot understand modern monasticism, its spirit and direction.
The greatest merit of St. Ignatius is that he explained the creations of the ancient Holy Fathers-ascetics in relation to our time. The saint himself wrote this in the Preface to the fifth volume of his works: Here changes are indicated not in the essence, but in the environment, which has a significant impact on the essence; here it is indicated how one should use the writings of the ancients and apply them to modern times, avoiding that false position with its consequences into which everyone is placed who does not understand and does not notice the need to apply.
Books of St. Ignatius is the ABC for any person who wants to take the path of fighting passions. Archpriest Peter Gnedich, professor at the Moscow Academy of Sciences, a great admirer of Bishop. Ignatius, said that the saint’s works make it easier for modern readers to understand the Philokalia and other ascetic works. In other words, to correctly understand the works of the Holy Fathers, you must first read the works of Bishop Ignatius, writes the abbot. Mark (Lozinsky). Archbishop Platon of Kostroma wrote with gratitude to Bishop. Ignatius, who hears in his writings the sounds of patristic harmony and enjoys the spirit of the ancient Fathers.
The works of the saint are a divinely inspired translation of the teachings of the Holy Fathers of antiquity for the sons of our century, deprived of correct spiritual concepts. The reason for this deprivation is the impoverishment of the spirit-bearing Fathers. This impoverishment could be partially filled by the writings of holy people, but these writings are generally misunderstood, approximately, and interpreted distortedly and incorrectly. Modern monasticism has become accustomed to being guided not by the spiritual teachings of the Holy Fathers, but by the traditions of those who dare to call themselves by the great name of the elders. The Lord Jesus said about these traditions: But they honor Me in vain, with teaching, the commandment of men. Forsaking the commandment of God, keep the traditions of man(Mark 7:13); transgressing the word of God by your tradition, which you betrayed(Mark 7:13).
The patristic writings are hidden in their depth, mysterious, covered with a canopy, similar to the cloud with which the Lord covered the tablets of the Covenant from the people of Israel on Mount Sinai. The reason for misunderstanding is our fall, the spiritual, false mind: The spiritual one is vying for everything, but he himself is not vying for a single one.. (1 Cor. 2; 15). Books of St. Ignatius leads us on the path to a correct understanding of the patristic writings. At a time when there are no spiritual guidebooks, or they are extremely rare, we dare to say that the books of St. Ignatius become the only guidebook for many.
Saint Ignatius writes with pain about the extinction of what should be the flower of Christianity, the lamp of the world - Orthodox monasticism. The saint associates its decline with the decline of Christianity as a whole. He reveals the reasons for the decline of monasticism and impartially exposes the shortcomings of monasteries and monastics of his time. The purpose of reproof is to heal and correct shortcomings. The only true path to correction is repentance, a return to the commandments of the holy teachers of Christianity.
The meaning of the writings of St. Ignatius for our time is revealed in a wonderful vision of one nun, our contemporary. Here's her story:
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“Already in old age, I came to faith and began going to church. One day I came across the book “Conversation by St. Seraphim with Motovilov about the purpose of Christian life." It said that one must strive to perform those virtues that bring the grace of the Holy Spirit: if prayer and vigil give more than the grace of God, then one must watch and pray; if fasting gives much of the Spirit of God, one must fast , if almsgiving is to do alms. I thought about what my business is, what I need to do in order to be saved. I began to pray that the Lord would enlighten me. The thought appeared: I need to read books written by holy people. Then I again began to pray that the Lord would reveal which books to read. Not long before this, one of my friends gave me a book of letters from St. Ignatius Brianchaninov to read. And now there is a desire to read this particular book. I took it and read it all night: everything that was written there was so close to my soul. It was the eve of Sunday, and, getting ready to go to the early Liturgy, at 5 o’clock in the morning I decided to rest a little. In order not to oversleep, she did not lie down, but dozed off in a chair. And then, I don’t know, in a dream or in reality, I saw the following: A large old thick book bound in leather with clasps opened in front of me. On the clean, glossy white sheets of the book, wonderfully beautiful jewelry appeared: gold rings, earrings with precious stones. The openwork golden egg especially attracted my attention: inside it there was another egg, even more wonderful. All these jewels were amazingly made, and I thought that no human hand could have created them. Then I thought about the meaning of the vision and gradually began to realize that it was somehow connected with what I had read in the books of St. Ignatius. Then I asked: Lord, these are the works of Bishop Ignatius? And then I seemed to hear the answer in my heart: Yes, these are his books, read - and you will be saved! After that, I found the opportunity to get all the books of St. Ignatia, having read them, was at Tolga to venerate his holy relics. Gradually, the desire for monasticism matured, and I took monastic vows. I feel the guidance of St. Ignatius throughout my life." (Recorded by Hieromonk Sergius (Rybko) in Optina Hermitage in 1991). |
Most of the materials published here have never been published before. We took them from the abbot’s master’s thesis. Mark (Lozinsky), stored in the MDA library.
In one of his letters to St. Ignatius said that all those who read his works enter into spiritual communication with each other and become a single family. Let this book be a gift to those who hold dear Saint Ignatius, who worked so hard in preaching the gospel of love for one’s neighbor.
Saint Father Ignatius,
pray to God for us!
From the memoirs of Archimandrite Ignatius (Malyshev),
the first cell attendant of Bishop Ignatius Brianchaninov [* ]
A Archimandrite Ignatius Brianchaninov knew how to love his spiritual children, but he also knew how to teach them; He suffered a lot for them, endured a lot of slander and reproach on his shoulders.
Archimandrite Ignatius laid down his soul for his disciples: he forgave all weakness - if only the person recognized it with repentance; but he hated wickedness and pharisaism; Pride and vanity were exposed and eradicated daily. What kind of humiliating qualities did the elder impose on his novice and force him to say: I am lazy, careless, proud, proud, impatient, cowardly, etc., and he will certainly force him to recognize all this in himself and ask for forgiveness for everything.
In particular, his cell attendant Ignatius, known as the Little One, who underwent various obediences, including, among other things, the obedience of a candle maker, received many such trials. This position in the summer required a permanent stay in the church: the candle maker would only leave to have lunch or drink tea, which at first the brethren were going to drink in the rector’s cell. Ignatius usually came when everyone had already warmed up, and in the kettle there was not tea, but, as they put it, “ouch.” And Little Ignatius would pour himself a cup of such tea, and at that moment the archimandrite would come in, take him by the collar and chase him out of the room, saying: “Oh, you damned sensualist! Isn’t that what you came to the monastery for? to drink tea? There you go." And the novice goes to his place to the candle box. His comrade, Fr. Theophan Komarovsky, who later became the archimandrite of the Solovetsky Monastery, used to ask: “What, my dear, did you get drunk on tea?” “I got drunk,” Ignatius will answer.
Lessons of this kind took place every day, especially at first, when Fr. the archimandrite was even younger and healthier. But he taught and educated each student according to his strengths and abilities, not sparing his strength, not sparing his time, and if it was not easy for his students to accept his teachings and assimilate his rules, then it took him a lot of work to educate each one separately, to instill in them love for lessons and elevate to a spiritual state.
At that time, there was another Ignatius in the monastery - a governor who was called Young: distinguished by his face and stature, capable of everything, managerial, tireless in activity, a favorite of many. It was impossible for him not to be aware of his merits, especially since he was of peasant origin.
One day his brother, a village peasant, in a gray caftan, comes to him; the proud governor felt ashamed to accept such a brother: he abandoned him and sent him away. The peasant conveyed his grief to some of the brothers; this reached the archimandrite. He immediately ordered the peasant to be brought to him; received him in the living room, treated him kindly, sat him down, ordered tea to be served, and at the same time sent for the governor. When he entered, the archimandrite, turning to him, said: “Here, my friend, your brother has come to you, say hello to him and sit down to drink tea. He is having lunch with me, come and have lunch with us.” Father Archimandrite fed and watered the peasant and rewarded him for the journey, and then admonished his handsome governor.
The abbot’s system for educating newcomers was as follows: he taught them to be frank with him, not only in deeds, but also in thoughts. Such frankness and closeness of relationships did not allow the students to make gross mistakes: it was somehow shameful and pitiful to offend their father and benefactor, who tried not to embarrass them and did not forbid gaiety in their interactions with each other, even in his presence.
Archimandrite Ignatius hated disagreements and quarrels: if anyone happened to quarrel, he immediately called them to him and reconciled them, so that there would be no hostility left until another day. A simple old man named Anthony mastered this rule so well that he used to walk everywhere in the evening, looking for his brother with whom he had a falling out, and asking everyone: “Have you seen such and such?” And to the question: “What do you need it for?” - replies: “You see, the head, I had a falling out with him just now, and my father says: let the sun not set on your anger; you must ask for forgiveness.” And he will certainly find his brother and fulfill his good intention. This old man was preparing to be tonsured and, during haymaking, dried the hay with the workers. The archimandrite came to the haymaking and said: “God help,” and, turning to Anthony, asked: “What are you doing here?” The elder answered simply: “I work like St. Sergius.” “And I will remember how St. Sergius worked,” answered the abbot.
When Anthony took monastic vows, he came to the abbot to ask for the monastic rule that he would bless to keep. “Do you remember what you told me in the haymaking,” says the abbot, “that you work like St. Sergius? St. Sergius made a thousand bows a day, so do you.” - “Oh, father, I can’t, I’m old.” - “Well, humble yourself, bow twelve times.” Anthony fell at the feet of the abbot and said: “Father, it’s not enough, bless me to put in three hundred.” - “You can’t stand it too much, old man.” - “No, bless: God will help for your prayers.” And the elder followed this rule until his death.
Father Anthony lived near the kitchen and, due to his old age, did not go to the fraternal meal, but ate in his cell. Three days before his death, during a meal, Anthony came to a fraternal meal and bowed to all the brethren. Some smiled and jokingly said: “Father Anthony has come to say goodbye.” The elder went to Pavel Petrovich Yakovlev, who lived near the meal, gives him five rubles and says: “Here, head, I have a nephew, a soldier on the campaign; he will be alive, he will come, so give it to him.” “Give it back yourself, old man,” answered Yakovlev. “It’s not even an hour, my head, maybe you won’t give it back.” Anthony retired to his cell, lay down, and on the third day died the death of a righteous man.
Under the wise leadership of the abbot, there were many instructive incidents, some of which are given here. Under the patronage of St. Sergius, for fifteen years there was not a single death in the Sergius Hermitage. Hieromonk Vladimir was the first to die during the reign of Archimandrite Ignatius. Monk Vladimir suffered for a long time from watery sickness, and the abbot, having the custom of visiting the sick in order to prepare them for death, also visited Fr. Vladimir, who was already lying on his deathbed: “Would you like to accept the schema?” – asked the abbot. “What a schema-monk I am,” the dying man humbly answered, considering himself unworthy of such mercy. The sufferer soon died, and his death was marked by consoling visions that constitute the home secret of the Sergius Monastery.
Archimandrite Ignatius, showing love and compassion for those who were sick in the body, showed even more mercy and leniency towards spiritual weaknesses. A certain Platon Yanovsky, a former court minor singer, came to the monastery, and soon his beautiful voice was revealed - a baritone; the singer was not inferior to the famous Italians and lived for several years in the monastery as a novice. At this time, Field Marshal Prince Baryatinsky wished to establish a choir of singers in the Caucasus and turned to the court chapel demanding a capable person to occupy the position of regent. Capella pointed to Yanovsky. Yanovsky was offered a significant salary and a brilliant career in the future.
Yanovsky, having spent several years in the Caucasus, fully satisfied the prince’s wishes and returned back to the monastery. After living for several years in another society, Plato returned, but not him: with new skills and infirmities. The archimandrite thought: what to do? He was taken as a child from his priest father, now an orphan, and, out of his characteristic mercy, he kept Plato with him. Yanovsky was very grateful to the abbot for such mercy; even, in moments of weakness, he fell weeping at his feet and kissed his hands. With a fatherly appeal from Fr. The archimandrite was saved from obvious death. Yanovsky lived until his death in the monastery and, apart from the weakness from which he consciously suffered, he was meek, humble and a true Christian, as evidenced by his dying letter to the second abbot Ignatius.
Another similar example is provided by the former Nizhny Novgorod protodeacon Vasily Petrovich Malev. He was a capable, intelligent man, but subject to the same weakness. He used to say about himself: “I am an unfortunate man: I was young, talented, - it used to be that merchants and landowners carried Vasily Petrovich in their arms, treated him, treated him, and spoiled his blood; so live out your life, and suffer, Vasily Petrovich.”
He was such a respectable and reasonable person that one felt ashamed even to remember his weakness. One day, due to weakness, he was locked in his cell, when he recovered, he said to the bailiff: “Go to the archimandrite and tell him that I need to talk to him.” The archimandrite gave his blessing to come. Malev enters the rector and, having prayed ceremoniously before St. icons, says: “Here’s what, father, you know my weakness and my bad life; but even in this situation, I have the custom of reading an akathist every day before the image of St. Sergius, who is in my cell. Behold, these days I stand I read in front of the icon of St. Sergius, and the image seems to say to me: “Go to your abbot and tell him to flog you.” So, father, how will you bless, publicly or in private?” “You see, Vasily Petrovich,” said the abbot, “Reverend Sergius himself takes care of you. I find that it is better to punish publicly, so that others have caution.” “As you bless, father, do it,” the penitent calmly answered. Of course, this was not carried out.
There were other types of sick people whom Archimandrite Ignatius did not ignore. A young man, a Senate official, Ivan Myznikov, later a hieromonk and treasurer of the Sergiev Hermitage, entered the monastery. A very good man with a strict life, but, probably, out of jealousy, without guidance, he arbitrarily brought himself into a strange state of mind, close to delusion. Father Archimandrite, as an experienced leader, noticing the wrong mood in him, ordered him to come to him every day. The wise mentor, wanting to destroy in the novice some opinion about himself and a hypochondriacal disposition of spirit, called him cheerful and used various measures, both verbal and practical, with the direct goal of bringing him to childish humility, destroying conceit and the beginning of destructive charm. This went on for three or four years; and finally the archimandrite managed, so to speak, to nurse the man: Myznikov returned to a normal position and was useful to the monastery.
Another novice, Nikolai, fell ill with a serious illness and became so dry that it seemed to him as if his stomach had grown to his back bone. The sick man had the custom of revealing his thoughts to the abbot, who placed him near him in order to observe him more closely. When Nikolai began to recover, thoughts of suicide began to occur to him, a man was assigned to him, and everything dangerous was cleared away from his cell. But he somehow saw a nail above the door, and his thought began to tell him to make a ribbon out of a sheet and hang himself on this nail. But the usual revelation of his thoughts saved him this time too; he immediately confessed his criminal intentions to his elder and thereby saved his life.
When he began to improve significantly, Fr. the archimandrite began to entertain him somewhat, one day gave him a piece of paper and ordered him to take it to the office, but not to stop anywhere, but rather to return back. Nikolai went and disappeared. The rector sent for him: he was not in the office; They sent a horseman along the roads and to the sea, and near the monastery ponds to look for him, but Nikolai was nowhere to be found. The archimandrite began to pray... Two hours later the sick man himself came to him. "Where have you been?" - the abbot asks him. “In the bell tower,” the patient answers. "Why did you go there?" - “The thought told me: go to the bell tower and jump off from there.” - “Why didn’t you jump off?” - “I thought for a long time, and another thought told me: how will you jump off without the blessing of the priest? I thought and thought, and I left the bell tower.”
The archimandrite was not amenable to receiving secular persons; Few people managed to understand him. Sometimes he, like a holy fool, would shout, and sometimes he was silent, you couldn’t wait for a word, the visitors didn’t know how to leave the living room. But once he started talking, he would listen to him without leaving for several days. Little Ignatius always stuck around with him and often, out of filial love, made comments to him: “Why, father, did they say this or that? So they will draw false conclusions about you.” And he would sometimes wave his hand, saying: “I’m not a secular person, I don’t know how to count,” - he would go to his office and lie down in the corner, adding: “This is my place.”
And here he was a true ascetic, he would not have left him: his speeches, like a harp, sweetly sweetened the mind and heart. “I saw,” Little Ignatius testifies, “two people: our priest and the desert elder Isaiah of Nikiforov; I saw them together, I saw them separately, and I thank God that He vouchsafed me to see holy people.”
He also talks about. Ignatius the Little, that for twenty-four years he does not remember an occasion when Fr. The archimandrite refused to receive the brethren: his door was open to everyone, and he loved people to come to him. Father Ignatius recalls how, when he was new, he bothered his elder with every minute asking for blessings, having the custom of not starting any business without this. It used to be that at five o'clock in the morning a novice would wake up his abbot to receive the blessing to go to Matins, and Fr. the archimandrite never stopped this order and was not burdened by it.
He did not like it when any of the brothers shied away from him or were afraid of him. All the closest students were always near him, like bees near the queen. He taught them to read the Holy Scriptures, often invited them to his place and forced them to read, as if it was necessary for him, and saw who read how, with what faith and love for the word of God. He forced his cell attendants to read the morning and evening rules every day. Many of them came every evening to confess their sins, not leaving any sinful thoughts until the next day, and received a prayer of absolution. As a result, they were cheerful and light, as if they were flying on wings. The elder did not like despondency and, if he noticed despondency in someone, he would ask the reason and break it with a word of consolation, adding: “Despondency is not from God, confess your sin and be cheerful.”
There were also those among the brotherhood who could not in any way be grafted onto their father, and these were for the most part those who received their initial education in other monasteries; It was they who formed the opposite party, not wanting to live according to the rules of their fathers, and were at enmity against those who went to confession and revelation of thoughts. In subsequent times, Elder Schemamonk Macarius suffered a lot for this from the opposing party, to whom the novices also went for confession and revelation, while as it is said by Abba Dorotheus that all those who live without edification fall like leaves and perish. Abba Isaiah says: “Reveal every thought that causes battle in you to your mentor and your battle will be eased. Out of shame, do not allow yourself to hide a single such thought, because demons find a place for themselves only in the person who hides his thoughts, both good and evil" (ch. 163).
Students of Fr. Archimandrite Ignatius, in a union of love among themselves, were zealous for the work of God: it happened that one of the pilgrims would ask to serve a prayer service or a memorial service, everyone would strive without a turn to perform it as best as possible, so that the monastics themselves, passing by, would stop and listen with pleasure. There are now similar sons of the monastery, otherwise the order of the priesthood could not have been kept in order. Archimandrite Ignatius was of a broad, exalted nature, ardent, receptive, he rejoiced at everything good like a baby, and this joy was usually expressed by fast walking, almost running around the hall and rubbing the back of his head. When the students entered at this time, he did not notice them, continuing to run and genuinely rejoice. He expressed his sorrows in the same forms, with the difference that then he rubbed not the back of his head, but his forehead. The disciples did not dare to enter at this time, but looked through the cracks in the door.
There was a lot about. the archimandrite to endure insults, while he himself was unusually kind and benevolent to his neighbors. He deeply sympathized with every good deed, but he was rudely, ignorantly insulted, some with unfair claims for service, others with impudent and false reproaches - and all this was done out of demonic envy, undeservedly. Then, agitated by grief, he accused the Antichrist and his collaborators; but he soon calmed down and, if the insult was great, he retired to the bedroom, pulled down the thick curtains on the windows, made a dungeon out of his cell and locked himself in for a week or two, declaring himself sick.
At such a time, no one came to him, he indulged in prayer and crying, until a grace-filled visit from above came and overshadowed him with indescribable joy. As he expressed it, not only the soul, but also the body and bones took part in this joy, in the words of our Savior: The Kingdom of Heaven is within you(Luke 17; 21). The word of the Lord is true! A person, being in such a state, cannot imagine any other bliss. Usually the kingdom of heaven comes after severe tribulation: Through many sorrows it is necessary to enter the kingdom of heaven(Acts 14; 22). It was then that the transformation from enemies into bright angels took place; He himself expresses this in his “Lamentation”: “I met enemies seeking my head, like bright angels.”
In this mood of spirit, Archimandrite Ignatius was composing his teachings. After a long retreat, his instructive creations always appeared on the table, and he himself came out of his prison with a bright, unusually joyful face. He did not hide his creations from his students: he would always read them, not out of vanity, but as if to test them. Very few people understood the high spiritual qualities of the archimandrite: meek in heart, simple, immensely merciful and loving, he would flare up for a minute and extinguish this outburst with tears of repentance.
Archimandrite Ignatius was remarkably non-covetous and non-money-loving; it happened that the treasurer would bring him a salary or a share in the division of the fraternal circle - he would not even take it in his hands, and would not even count it, but would say to the treasurer: “Put it, my friend, in the tin,” and from this tin the cell attendants would take it and spend it according to his order. His diet was unpretentious, he consumed more plant foods and some kind of gruel, and then very moderately, while in appearance he did not look like a fasting person or a sick person. Plump, ruddy, he seemed to be in perfect health and, according to many, pampered, but in essence he was exhausted by illness.
In winter, he hardly went out anywhere; the cells had triple frames, in the small living room there were two stoves, so that it was unbearable for a healthy person to sit in it, and he entered this living room in a cassock, a cotton cassock and wire rods on his legs. The cell attendants often bothered him with advice to keep his temperature cooler, assuring him that it would be healthier for him. The elder would sometimes submit to his protective children and would certainly catch a cold: “Well, I listened to you and caught a cold, I’m sick. My body, tired of illnesses, requires more warmth.” He will leave and shut himself up in his greenhouse - in the bedroom.
His cell clothes were also simple: a fly cassock, not fastened on the chest, with wire rod on the legs. That’s how you see him: he used to walk around his cell and rub the back of his head, or write at the table, or lie in the corner and read a book; These are the constant activities of an ascetic. Always friendly and affectionate, especially with his beloved cell attendants; he sometimes joked with them and gave names to each according to his abilities.
Recently, Fr. Archimandrite Ignatius in the Sergius Hermitage began the reconstruction of the winter Sergius Church. Although a spacious church was necessary, he was reluctant to take on the new building, fearing to enter into new debts, because the old ones were also weighing him down. The abbot entrusted his first cell attendant, Little Ignatius, with all the care of the construction, both the acquisition of funds and the preparation of materials and the construction itself, and everything was accomplished for the glory of God, without any particular difficulties, through the prayers of the elder. The Church of St. Sergius was completed and consecrated after the departure of the Most Reverend Ignatius for the diocese. [ 1 ]
Two remarkable events occurred during the consecration of this church, which was performed on September 20, 1858 by His Grace Metropolitan Gregory. When the priestly service began, all the windows and doors were locked, suddenly a dove flew in from nowhere and sat on the iconostasis above the royal doors and sat through the entire consecration and Liturgy without leaving its place; when and how he flew away, no one could notice.
Second case: His Eminence the Metropolitan did not like the Royal Doors of the new church, which were very valuable, with the image of the twelve apostles. In the opinion of the Metropolitan, the Annunciation and the four Evangelists should have been depicted, and he ordered the rector, the successor of His Grace Ignatius, to certainly exhibit them and make others. The abbot, finding it difficult to fulfill the will of the archpastor due to lack of funds, asked permission to finish the gates for which silver vestments for the apostles were ordered; but the Metropolitan did not agree. The archimandrite languished in bewilderment and remained silent, not informing any of the brethren about this in order to avoid gossip.
In the same year, in December, Metropolitan Gregory was again in the Sergius Hermitage on the occasion of the burial of Stadsdam Myatlyova and confirmed his will to the abbot so that he would change the Royal Doors. That same winter, the archpastor died, and the abbot was even more tormented by his conscience that he could not fulfill his orders, and the gates stood unfinished.
On the fortieth day after the death of the metropolitan, his brother, who lived in the Sergius Hermitage, the sacristan hieromonk Platon, comes to the rector and says that he saw Metropolitan Gregory in a dream. “Vladyka was sitting in the middle of the church on the pulpit,” said Father Plato, “and I was coming out of the altar and carrying a bag of bread; the Metropolitan called me to him and said: “Distribute these breads for the commemoration of my soul, and you tell your brother, let him will finish the Royal Doors." The surprised and delighted abbot thanked God that the late Vladyka had untied his conscience, and immediately told his brother about his difficulty, who previously knew nothing. The Royal Doors were immediately completed.
Archimandrite Ignatius (Brianchaninov) arrived in Sergius Hermitage on January 5, 1834. Along with him came the twenty-two-year-old young man John Malyshev, who had just been admitted to his cell, and twenty-four years later became his successor as abbot in Sergius Hermitage.
Trinity-Sergius Hermitage - a first-class monastery on the shores of the Gulf of Finland near Strelna - was founded in 1732 by Archimandrite Varlaam (Vysotsky), rector of the Moscow Trinity-Sergius Lavra, confessor of Empress Anna Ioannovna, who in 1732 gave him her Primorsky manor. Here Archimandrite Varlaam placed the first wooden church in the name of St. Sergius of Radonezh, which was moved here from St. Petersburg.
The founder of the monastery, Archimandrite Varlaam, died in July 1737 and was buried in the monastery he founded. In 1756, in the center of the monastery, a stone five-domed cathedral church in the name of the Holy Trinity was founded according to the design of the architect P. A. Trezzini. Construction continued for seven years, until 1763. In 1764, the monastery was transferred from the jurisdiction of the Trinity-Sergius Lavra to the management of the St. Petersburg diocesan department. Gradually it grew, and the number of brothers increased. By the beginning of the 20th century, seven separate stone churches with eleven altars and four stone chapels were built on the lands allocated to the monastery.
The monastery owed its prosperity to the wise leadership of its abbot, Archimandrite Ignatius (Brianchaninov), and to the generous donations of representatives of the most prominent titled families of Russia: Counts Zubovs, Counts Kushelevs, Princes Golitsyn, Kochubeev and Yusupov, as well as the descendants of the famous rich man and philanthropist Savva Yakovlev.
The improvement in the material well-being of the monastery allowed Fr. Ignatius in 1839 opened an elementary school in the Trinity-Sergius Hermitage for the children of regular employees and surrounding villagers. Archimandrite Ignatius constantly monitored the success of teaching both theological and secular sciences there. On June 25, 1850, he reported to the First Expedition of the St. Petersburg Theological Consistory: “...The 24 students indicated in those reports studied with good success: reading church and civil press, calligraphy, partly brief Russian grammar, the first part of arithmetic, short catechism and a brief Sacred History. The teacher of these subjects, holding the position of fraternal confessor of the Sergius Monastery, Hieromonk Apollinaris, fulfilled the duty of a mentor, with edifying behavior, with constant zeal, zeal and benefit."
The Trinity-Sergius Hermitage was closed and plundered already during the Civil War. In 1921, its abbot, Abbot Sergius, was shot, the monks were mostly dispersed, some of them were arrested and exiled to the Solovetsky concentration camp. The last thirteen monks lived in the desert until November 1931. By this time, the monastery had long been a children's labor colony (since 1919). There were both systematic and robbery openings and robberies of graves in the desert cemetery. The buildings of the monastery temples themselves remained intact for some time and were not subject to significant destruction. On September 14, 1930, the Presidium of the Leningrad Oblast Executive Committee transferred three of them for use by the VOKhR school for a club, library, etc.
The final looting and demolition of churches began after the monastery was located on the territory in the mid-1930s. Kuibyshev School of Retraining for Commanders of the Paramilitary Security of Industry of the Supreme Economic Council of the USSR.
The demolition of churches was interrupted by the Great Patriotic War; in September 1941 – January 1944 The city’s defense line ran near Strelna.
The barbaric destruction of the monastery churches ended after the war, in the early 1960s, when the territory of the former monastery was transferred to the Leningrad secondary special police school. During these years, all the most significant churches of the monastery were completely or almost completely destroyed, including those that were supposed to be restored in the first post-war years (projects for restoration work were even prepared for some buildings).
Remarkable in beauty were demolished Holy Trinity Cathedrals And Resurrection of Christ along with the bottom Temple of the Archangel Michael(the cathedral was built according to a joint project by Archimandrite Ignatius (Malyshev) and architect A.A. Parland), " Kochubeevskaya Church" Protection of the Blessed Virgin Mary, Chapel of the Rudny Icon of the Mother of God, where the miraculous Rudny icon was located, and Chapel of the Tikhvin Icon of the Mother of God, where Schimon was buried. Mikhail (Chikhachev); churches were significantly damaged and partially rebuilt Rev. Sergius of Radonezh, Zubovskaya Church of St. martyr Valerian at a nursing home, Kushelevskaya Church of St. Gregory the Theologian(one of the best creations of A. I. Stackenschneider) and " Shishmarevskaya" gate church of St. Savva Stratelates. Chapels in the name of the Intercession of the Blessed Virgin Mary and the Savior Not Made by Hands preserved in a dilapidated state. The magnificent architectural ensemble of the Trinity-Sergius Hermitage, one of the most remarkable monastic complexes in Russia, has practically ceased to exist. The cemetery that existed at the monastery was also completely destroyed and plundered; a police parade ground was placed in its place.
* Published for the first time. ^
1. Many clergy who knew Archimandrite Ignatius would like him to be elevated to the rank of bishop. He was repeatedly nominated as a candidate for the episcopal see, but each time his detractors rejected his candidacy. Thus, Chief Prosecutor Protasov prevented the appointment of Archimandrite Ignatius to the Warsaw See. Metropolitan Nikanor in 1855 rejected the request of the Caucasian governor N.N. Muravyov, who personally knew Archimandrite. Ignatius, about the appointment of the latter to the Stavropol department; At the same time, he referred to the fact that Brianchaninov did not study at the Theological Academy. Metropolitan Nikanor died in 1856. Metropolitan Gregory was appointed in his place. The new metropolitan himself was from 1822 to 1825 the rector of Sergius Hermitage. He knew Archimandrite Ignatius well and treated him very kindly. Knowing his excellent spiritual qualities and administrative and economic abilities, seeing Sergius Hermitage completely transformed, Metropolitan Gregory considered that in the rank of hierarch, Archimandrite Ignatius would bring even greater benefit to the Holy Church and invited him to accept the rank of bishop. The consecration of Archimandrite Ignatius as Bishop of the Caucasus and the Black Sea took place on October 27, 1857 in the Kazan Cathedral (there, twenty-three years earlier, Abbot Ignatius was consecrated to the rank of archimandrite). Taking part in the consecration were: Metropolitan of St. Petersburg Gregory (Postnikov), Archbishop Afanasy of Kazan, Archbishop Nil of Yaroslavl, Archbishop of Kamchatka Innocent (now canonized), Bishop Agathangel of Revel, Bishop of Tver Philotheus and Bishop of Melitopol Kirill. ^
From the notes of His Eminence Leonid, Archbishop of Yaroslavl
I I arrived at the church just before the end of mass and took a corner at the southern door of the upper altar. Standing in front of me, with his back to me, was the archimandrite, slender, tall, with perfectly positioned shoulders. “This is Father Ignatius,” I thought. This is the same man whose name was on my lips so often, for fifteen years, a man whose life was for me a model of monastic life, but whom I looked at as a being inaccessible to me, although I managed to visit him in the desert two or three times after the desire for monasticism arose in me.
Mass ended: they began to distribute the icons to the priests for the procession. The archimandrite turned to me, greeted me and, noticing the master’s cross on me, said:
– You are probably a professor at the local seminary?
“And besides,” I answered with a bow, “a man who once had the good fortune to be known to you, but whom you probably won’t remember.” It was in St. Petersburg, ten years ago, and moreover, I was in something else, namely in a military dress.
“In a naval uniform,” Fr. interrupted me. Ignatius. – I am very flattered and extremely glad to see you and get to know you again.
While the religious procession continued, we sat in the Metropolitan’s living room. Father Ignatius asked me about the course of my life after I broke up with him, and said that from time to time he remembered me, and expressed pleasure that I remembered him. When Fr. Ignatius heard that I never stopped remembering him for a single day, always grateful for those instructions that I found beneficial and vital [ 1 ], he answered me: “I, Father Leonid, will have a request to you: do not forget me in your prayers. This communication of prayers is necessary for souls that more or less sympathize with each other.”
I heard that Archimandrite Ignatius was told by the clergy to ask for his rest. This reached the Grand Duchess Maria Nikolaevna, she began to ask the Emperor. The Emperor suggested to the Empress: “You haven’t been to the Sergiev Hermitage for a long time: go and tell Ignatius that I won’t let him go to rest, and if he wants, let him ask for a six-month vacation to improve his health.” They did so, and Fr. Ignatius goes to Babayki.
I decided to express my regret. Ignatius that he was leaving the monastery, which without him would have to return to its previous state, and the hope that the Emperor would not let him go. The archimandrite replied:
“For my part, I must do everything that my view of myself requires of me. Managing our monastery is extremely difficult. This is a semi-staff, semi-communal monastery and consists of completely special relationships. For example, our monastery is maintained mainly by the choir: sometimes it is necessary was to look for a person from the laity and keep him for the choir, where he is needed [ 2 ]. However, thanks to God, we have our own special spiritual fence inside the monastery: the communication of some with whom we are closer.
Monasticism is currently in the same conditions as the Church of Christ was in the centuries of paganism. This is not a ship, but a multitude of people scattered by the worries of everyday life, who must guide each other through communication of prayers, written and sometimes personal communications. You will not find at the present time a single monastery in the proper sense of the word, for the rules of the Holy Fathers are defeated and separated by secular decrees; the monks remained in their places: they must, through their holy and immaculate communion, restore monasticism, for which, when God pleases, monasteries will be found.”
Through the glass door I saw our father, the rector, enter and said to Fr. Ignatius with the remark: “Here is an Israeli, there is no flattery in him.” He replied that he had already heard about him, and went to recommend himself. Father Eugene behaved freely, but none of them wanted to take on the role of the owner, and they continued to talk while standing. Fr. came. Viceroy, the appetizer has begun.
Then the father governor disappeared somewhere, as did the rector. The treasurer was saying something to Father Ignatius. Meanwhile, they began to set the table. While the professor, who arrived with the archimandrite. Nicodemus, asking me about our professors, I noticed that the rector, sitting directly opposite Father Ignatius, began a conversation and, little by little, turned it into a whisper among themselves, and the guest was left to himself. I approached him and, since academics began to arrive at that time, I gave him different information about each one.
The Father Superior finally appeared, apologizing that he had to serve a memorial service for the saints. Father Ignatius was given first place at the table in another room. He spoke little - he was more silent.
Having learned from my mother that I was looking for an opportunity to see him and was living at the Academy for this, Archimandrite Ignatius promised, as soon as he found a free moment, to send for me.
After lunch I walked with Father Sergius in the Pafnutevsky Garden. With the sound of the bell for Vespers, we went home: and opposite the cell of Father Ignatius, two men sent for me met me. Father Ignatius stood at the window: the noble oval of his fresh, ruddy face, in the light shadow of his no longer the same curls, was very memorable. We drank a cup of tea, after which the conversation barely began - he had only just found out the progress of my case about monasticism and the complete, too rapid breakdown of my family affairs - when they came to him with an invitation to go to the sacristy: he began to refuse due to fatigue, asked to wait until tomorrow, but they asked urgently. - “There’s nothing to do - give me a cross.”
He invited me to be his companion. At the entrance to the sacristy stood the sacristan, the treasurer and Fr. viceroy Father Ignatius was amazed and probably very glad that he did not refuse. Father Anthony led him through the corridor to the stairs. Archimandrite Ignatius rarely allowed himself comments and questions; he looked attentively, but silently, without signs of surprise or exclamation. To my note that based on the ancient shrouds with the image of St. Sergius, others are thinking of exposing the blessing hand as schismatic, Fr. Ignatius noted: “But the thumb is mostly not visible, and the dispute is unresolved. In those days they depicted it this way and that, because they did not pay any attention to the formation of the cross, as a trifle, until disputes arose.”
From the sacristy they took us to the grain barns, to the bakery, to the grain store, to the strange one, to the hospital, to the school. Everything is in excellent order and cleanliness: it’s true that the Emperor would be perfectly pleased.
From the monastery they moved to the charity wing. We examined the sick, incurably infirm women and the poor, and old women - everything was again just as clean, well-appointed... We reached the tiny rooms of the caretaker of the women's charity home, Princess Tsitsianova, an old Georgian. The governor asked for tea. Father Anthony, at first dry and official, developed little by little, turning the conversation to the desert life of Sarov - his matter is inexhaustible. He was sometimes charming in his descriptions. Father Ignatius was silent. The governor was decidedly sincere before his guest. For all my predisposition towards Father Ignatius, I was almost not for him.
Coming out, Fr. The archimandrite thanked the father governor and, turning to the princess, said: “Your role is noble and enviable for many. You live incomparably more in society and for society than those who appear at the balls of the capitals.”
The next day after mass, Fr. the archimandrite called me. They served tea and neatly sliced blessed bread. The conversation soon began, and he talked for more than an hour: I listened in delight. Here is the content of our conversation:
“Everything in our activity,” I said, “must be directed towards truth and goodness, and this dual striving must have a beautiful expression. In the first case, regarding truth, as for incorruptible life, I am hampered by the inability to leave everything to faith, the frequent deviation from simplicity Christova. In addition, some kind of indifference to useful mental work often comes to distort the noble course of my cell life. I see the reason for this indifference. During my spiritual education, I was divided between a science that was new to me and difficult family relationships. From this and more For other reasons, there are gaps in my spiritual learning: they need to be filled, but meanwhile, I am already at an age when others have been acting for a long time.
This untimeliness of student activities, this obscurity kills their zeal. I have not yet become despondent, I know from repeated experience that I have energy in me, that when I set to work, the goal of which is definable and close, then I do not know tiredness. But without a direct goal, the work I undertake begins this way and that, continues somehow and ends in nothing. This results in a kind of vague lethargy in life, which carries over into outer life. The soul begins to be burdened with everything: the cell, and going out, and work, and idleness. You are afraid that an unsuccessful struggle will plunge you into despondency, and you indulge in indifference. Let it carry me now wherever it wants, the terrible shaft is the motto of this state of mind. I thank God that I have been granted the grace of the priesthood. This one supports. When it’s too hard and sad, I beg the next hieromonk for the daily sequence of services and then calm down for a while.
I often start by putting my rooms in order after Vespers, then getting to work, but that’s before the first failure, the first tiredness, or the first meeting with a friend. As soon as I took a break, everything fell into chaos. I leave my cell and go into life, but even here there is darkness of bewilderment. I can’t shut myself up in my cell: due to my character and relationships, I like to retire for a while, to collect myself, but then I need social life. I see the example of great ascetics of piety who were spiritually formed in the desert and only then went out into the world to do their work: they already emerged from the desert as conquerors of passions. For me, a solitary life seems dangerous, not only because it raises the strongest battles, but also because I will certainly have to leave my cell before solitude leads me to any desired results, and then the world will be worse for me than before. .
I grew up among women, met and talked with them completely calmly - at least for the most part - and now, no matter how much I want to calm myself in a conversation with a woman: to look at her directly, speak to her simply, treat her with all purity - I get embarrassed whenever I meet people of the opposite sex. And then I don’t know whether I should completely abandon these meetings or just be more careful and determine for myself the extent of these dangerous relationships.
In general, it must be said that I am constantly mistaken in this definition of measure. I think that both in the cell and in external life, everyone should take care of decorum in all their actions, in all their positions and relationships. But out of decorum in cleaning the home, I indulge in the ostentation of appearance, in verbosity and coquetry; Even while performing divine services, I fall into vanity; the very freedom of comradely communication becomes a network of idle talk, slander, and ridicule; a good table certainly leads to gluttony. In general, excess and vanity are constantly attacking enemies of the soul.
Remaining in this mood is especially helped by the difficulty of monitoring oneself, of giving oneself periodic, private and sincere reports, from which one could draw up a report for the sacrament of repentance. I know that the basis of this or that sin must be eradicated, and then there will be no sinful actions, and therefore I must monitor all my actions. But in this case, I’m afraid that the pursuit of particulars will make me a scrupulous, petty person; on the other hand, I fear that losing sight of the details might little by little serve to please the flesh.”
The following monologue contains some outline of Fr.'s answers. Ignatius on this set of my perplexities:
“I am very glad that I see you in the rank of monk and in the rank of priesthood. This gives freedom and meaning to our conversation. In the matter of teaching, Father Leonid, remember the words of Christ: Every scribe who is taught about the kingdom of God is like a housewife, bringing out of his treasure new and old things.(Matt. 13:52). Do not abandon secular science, since it serves to round out the spiritual sciences: an application to the spiritual, in order to give the questioner an account of your hope. Go your own way, but remembering about secular science that it should only be a tool for you, and about your theological systems - that one system is a correct, solid skeleton, but dry and lifeless. Thank the school for giving it to you and don’t ask for more from it: it told you everything it could.
If we speak so figuratively, the copy of the skeleton that fell to your share has incompleteness: hurry to fill them. I think that all this will take you a little time. Then your job is to restore beauty, give flesh to the bones and revive the new body with spirit. This requires constant exercise in reading the Word of God, prayer and life according to the commandments of God. Prayer fertilizes exercise in the Word of God, and the fruit will consist in the knowledge of God’s commandments. Read St. Matthew and try to live by the commandments set out in the fifth, sixth and seventh chapters. This life is simple. The Apostle Paul orders us to find out what the will of God is, good and perfect, and with this he refers us to the initial pages of the New Testament, to St. Matthew, whose book not without reason occupies first place in our New Testament canon.
Fulfill the commandments more actively and you will quietly move on to the vision according to John. It is insensitive to go to heaven if you learn to walk on earth. Strengthen yourself in living according to the commandments by reading the seventeenth kathisma. Your soul will be illuminated, and you will exclaim: " Your law is a lamp to my feet and a light to my paths"(Ps. 119; 105)! - the commandments of God will begin to follow you everywhere, like mentors. Only in this way will you build your spiritual abode on stone, into which the Life-giving Trinity will descend, in which you will be safe from the sultry breath of passions and from flood of all calamities. The lack of such internal work is the reason that many of our most learned clergy leaders are weak in spirit, always fearful and soon fall into despondency.
Study the Scriptures in accordance with the teachings of the Holy Fathers. For this purpose, it is useful to study the Greek language: we have so few good translations of the teachers' fatherly works. You will become familiar with the theoretical side of the Fathers; in the Acts of the Councils you will learn about their lives, which is especially instructive. Investigate also heresies: heretics become crafty and cruel in heart and body; Therefore, it is as important historically as it is psychologically to explore the struggle of the Church with these domestic enemies.
In general, work for the Lord, do not rush with this self-education - early ripening has no taste; labors will not be wasted: God sees them and accepts them. People can be excessively demanding, but God never is: He knows our strengths and, to the extent of our strength, imposes demands on us, accepts zeal and miraculously makes up for shortcomings. Do everything for God's sake. As important as this rule is in teaching, it is just as important in life...
You are in a relationship as a son, obligated to take care of his parents' family. The duty is wonderful; You wanted to agree with her monastic life and chose the path of school service. Saint Cassian speaks with praise about Abba A., who was called out of his solitude by the duty of his son and did not lose the monk’s reward in heaven. Be constant, calm. Be formed in social life, and it will perfect you; Only, whether you help your relatives, whether you turn around in society, do everything for the Lord, and not for the flesh. Do not be troubled by stumbling, but lead a contrite life and learn humility: a broken and humble heart God will not despise(Ps. 50:19).
Seclusion may be more dangerous for you than society. The cell will raise such a battle against you that you cannot bear, for your soul is still under the influence of the substance, it has not yet matured. Go your own way, seclude yourself for a while so as not to become absent-minded; then go out, so that pride or despondency does not overcome you. Go out to the community like you would to your school. Be careful, but distinguish prudent caution from suspiciousness and pettiness. Having returned to your cell, place yourself before God, count your sins in contrition and simple heartfelt prayer, and boldly and calmly continue your inner work. Constant but calm observation of yourself will give you a way to prepare for a faithful report before God, for a fruitful confession.
I will tell you that the opinion of the Fathers about self-examination and confession is this: we receive from our confessor the remission of sins that we have committed, and not those that are in us in the possibility of inclination to sin. Therefore, the confessor should know what you sinned and how. Show him in what sins, as facts, the sinful direction of your will was expressed, reveal the weak sides of your soul by indicating which sins most often struck you, do not hide anything, do not cover up anything, do not misrepresent, but spare the confessor from listing before him all the smallest circumstances, all the details that you yourself will never keep track of. The confessor will not understand you, and you will make it difficult for yourself: while straining out a mosquito, you will swallow a camel. Having noticed a sin in yourself, do not forget it and, over time, mention it in confession, presenting it in essential and complete terms, and in uncharacteristic details that conveniently slip from memory, bring heartfelt repentance before God, prostrate yourself before Him with the consciousness of your abomination and, leaving behind, stretch forward(Phil. 3; 13). Drive out sin, there will be no more details of the Fall.
Don't be petty in your lifestyle. Not be conformed to this age, But be transformed by the renewing of your mind(Rom. 12: 2), - this is the first. Look everywhere for the spirit, not the letters. Now you would seek monasteries in vain. They do not exist because the statutes of the Holy Fathers are defeated, their rules are scattered by secular decrees. But you will always find monks in monasteries, and in hostels, and in deserts and, finally, in secular houses and urban secular clothes - this phenomenon is especially characteristic of our century; now one should not be surprised when meeting a monk in a tailcoat. Therefore, one should not become attached to old forms: the struggle for forms is fruitless and ridiculous; Instead of winning and edifying, it irritates opponents or causes their contempt. Form, like appearance, is an accident, and the accident passes away; Truth alone abides forever. The truth will set you free(John 8:32), and the Truth is Christ: put on Christ and you will appear in the best, in the most ancient and, at the same time, in the most modern clothing. Christ is the same yesterday and today and forever(Heb. 13; 8)."
This is what Father Ignatius told me, and I was especially pleased that there was a lot of new things in his words, but there were also quite a few thoughts that, not being part of public opinion, had long been my own. I was glad to see them in such a person, as in a faithful mirror. I thanked Father Archimandrite for the conversation, which in the Lavra of St. Sergius was, as it were, a continuation of the one that had begun exactly ten years earlier in the hermitage of St. Sergius. I wanted to be with him again and again, but I knew that he was only waiting for Countess Sheremetyeva to arrive at the Lavra, at her request, and was in a hurry on a long journey; besides, it’s a postal day. He said goodbye to me with his kind words and charming smile and with goodwill. I gave him a deep bow from the fullness of my soul; he bowed, I see, even lower, and it ended with us falling at each other’s feet. He instructed me to send one spiritual book by mail to the Borodino Monastery [ 3 ].
Afterwards I was pleased to hear from A.V. Gorsky that when Fr. Ignatius, accompanied by him and his father, the rector of the Academy, walked through the academic library, he made the most pleasant impression on Gorsky, first of all, with his extraordinary meekness, which did not escape the attention of others: let your meekness be reasonable before all people(Phil. 4; 5). He spoke little, and when it was already quite obvious that all the advantage in knowledge was on his side, and then he knew how, so as not to offend someone else’s pride, to let him notice that this knowledge was very common for a person in his position, since he expressed his opinions mostly about ascetic literature. “Here,” said Alexander Vasilyevich, “it was clear that he had not just extensive reading, but deep understanding and thorough scholarship: for he expressed his opinions about some translations, where he immediately showed that he was engaged in the subject, as an expert in the matter and familiar with ancient languages."
Father Ignatius subscribes to a new Paris edition of the Greek and Latin Western Fathers of the Church.
“These are the kind of archimandrites you have in your monasteries,” I remarked to Amphrov.
- But this is the only one!
Father Rector of the Academy ordered the young monks to be at dinner in Bethany, precisely because there would be a person from whom they could learn how to treat and behave in the company of a spiritual person. And then Father Ignatius took it all in: his learning, his neatness, his manners.
1856, May, 17 days. ...On Saturday, with God’s help, I managed to write a teaching, but I couldn’t say it. Before leaving, the carriage rolled up to the porch. Who? Father Archimandrite of the Sergius Hermitage. I heard that the day before he dined with the Vladyka, and I thought about how I could see him, but here he was. “I notice your gray hair already,” he told me; I looked at his hair - it was already completely white, shorter and thinner than before.
When Fr. Ignatius speaks about the Church, his appearance is sad, as if he sees only gloomy things in its future. He attributes part of the evil to the St. Petersburg clergy, who teach some kind of universal Christianity besides the Church, and this evil, in his opinion, is to blame for the carelessness of Metropolitan Seraphim. Father Ignatius left for Optina Pustyn on the same day for six weeks. His intelligence, experience, education, knowledge of monastic life place him highly in monasticism. Father Ignatius and Father Anthony are two luminaries, different in character, but equally worthy. It's a pity that there is no communication between them.
1856, December. On Monday, the Most Reverend Ignatius visited me, I introduced Father Savva to him; I heard a lot of interesting things; he taught many good lessons. He is glad that he parted with St. Petersburg. In the monastery, the arrival of high-ranking ecclesiastical and secular persons always made a gloomy impression on him. “They have been going to the monastery for a quarter of a century and have not learned to ask anything other than: when was this building built, over whom was this monument erected... Even the best ones focus on practicing bodily virtues, but spiritual life is unknown to those who are afraid of the Jesus Prayer.”
- “What should I do?” I asked. “After the illness, I am irritable and afraid of offending, any explanation makes my heart tremble and my spirit greatly agitated. Should I speak?”
- “Certainly. If we are constrained by our unworthiness and the fear of making things worse, then this is a thought from the enemy. That we are sinners is a known fact; but the devil wants us to add to other sins the sin of negligence about our service, an indulgence. We are afraid of irritation, - we must know: we are not dispassionate; we are afraid of bad consequences from correction - better bad consequences from correcting evil than bad consequences from negligence, from allowing evil. At the same time, we need to repent of what was passionately brought into the matter and rely on God It is necessary to precede the matter with prayer, so that you speak not from yourself, but from God: then the difficult becomes easy: both is said and received easily and pleasantly.
"Whoever is called to the same title, let him abide in that(I Cor. 7; 20), continued Fr. Ignatius, as if answering my question. “God has ordained it; therefore, I must act in this field and not in another.” Arbitrary (arbitrary) humility does not save, but destroys, and without humility there is no salvation. Just as ancient Israel was commanded to offer sacrifices only in Jerusalem; Likewise, spiritual Israel can offer a correct, godly sacrifice only in a humble heart. We are constrained; But let us rest in the thought that in captivity in Egypt we are engaged in plywood making, until Moses is sent to us.”
“But shouldn’t I,” I asked, “present to my superiors that I have changed since my appointment, so that they would not be in the dark about me: then they put me this way, but now I am different?”
- “If you want, do it, but pray well, and if there are no obstacles, say it; if you don’t need to say it, then God will interfere.”
It is strongly advised to have a reference book by Abba Barsanuphius, which is for the boss what Abba Dorotheos is for the novice.
– The Reverend is leaving on Tuesday. With God’s help, I apply the rule of the Most Reverend Ignatius to my work, and successfully. Having prayed, he began to speak, and it was received with gratitude.
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1. Archimandrite Pimen also writes in his memoirs that the meeting with St. Ignatius, at that time a novice of the Glushitsky monastery, greatly influenced him: “When I came to the church (in the Semigorodnaya Hermitage), Brianchaninov was already there and stood behind the right choir, and I stood behind the pillar, to the left under the arch. During the entire mass, Brianchaninov never turned around, and, therefore, could not see, that someone was standing behind him. They brought him a prosphora, and when, at the end of the mass, the servants and brethren went to the chapel to perform a prayer service, Brianchaninov turned around, came straight up to me, gave me the prosphora and, asking where I was staying, said to me: “ I’ll come to you.” We didn’t know each other at all and had never spoken before. I was amazed... When I arrived at the hotel, he was already waiting for me. We sat for a short time and, after talking a little, we parted, because we were soon heading to dinner. Brianchaninov promised me that as soon as he had dinner, he would send for me. Our conversation began, perhaps, at the first or second hour of the day and continued until the morning struck. Despite the fact that Brianchaninov was still young, it was clear that he read a lot of fatherly books, knew very well John Climacus, Ephraim the Syrian, the Philokalia and the writings of other ascetics, and therefore his conversation, edifying and fascinating, was extremely enjoyable. This long conversation between him and me confirmed me even more in my intention to retire from the world and enter monasticism. In the morning we parted: my interlocutor went back to the Glushitsky Monastery, and I went to Spaso-Kamenny." ("Memoirs of Archimandrite Pimen", M., 1877) Among the people attracted by St. One of his brothers was also Ignatius’s convert to monasticism: “When Father Ignatius was in the Sergius Hermitage, one evening they brought there a young officer who had crashed during maneuvers. This was Father Ignatius’s younger brother, Alexander Alexandrovich. When Father Ignatius came and saw the unfortunate young man, he "I immediately realized that his end was not far off. The young man's spine was broken. Having given him the last parting words, Father Ignatius began to prepare his brother for the blissful transition into eternity. The convincing words of his elder brother had a tremendous influence on the patient, and he joyfully accepted the task entrusted to him by his brother schema. Already as a warrior of the King of Heaven, leaving the title of warrior of the King of the earth, he passed into eternity,” recalls a relative of St. Ignatia Vera Kurnatovskaya. ^
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2. In the “Historical and Statistical Description of the Trinity-Sergius Hermitage” for 1868, the works of the abbot to improve worship in the monastery are noted. Archimandrite Ignatius understood that in the monastery, first of all, divine services should be at a high level. He himself selected the musical hierodeacons, and bought Archdeacon Gideon from the manufacturer Zhukov for two hundred rubles. Fr. gave a lot of work and energy. abbot for the organization of the monastery choir. Monks and novices capable of singing were summoned from various monasteries. It was worth it. Ignatius incurred great expenses, but for the sake of the splendor of the monastic service, he spared nothing. Over time, Archimandrite Ignatius selected good voices for the choir, but finding a good regent who knew the ancient Russian church melodies, of which Fr. Abbot, it was difficult. However, this difficulty was soon resolved. From 1836 to 1841, the famous church composer Archpriest Pyotr Ivanovich Turchaninov lived near the Sergius Hermitage in Strelna. Deeply respecting Fr. Ignatius, he responded to his request to take on the work of teaching church singing to the monastery choir formed by the rector. He wrote several of his best musical works specifically for this choir. The great Russian composer M.I. Glinka was a deep admirer of Archimandrite Ignatius; at his request, he studied ancient Russian music and with his advice contributed to improving the musical culture of the choir. The director of the court chapel, A.F. Lvov, also took an active part in organizing the choir of the Sergius Hermitage. The combined works of famous composers and Fr. Archimandrite, the monastery choir was elevated to the level of the first monastic choir in Russia. ^
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3. In 1847, Archimandrite Ignatius visited the Spaso-Borodinsky Monastery at the invitation of Abbess Maria Tuchkova. At her request, Fr. Ignatius in the evening had a conversation with the nuns of the monastery about monasticism as the path to Christian perfection and eternal salvation. ^ |
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Gryazovets district of the Vologda province, and belonged to the old noble family of the Bryanchaninovs. Its ancestor was the boyar Brenko Mikhail, squire of the Grand Duke of Moscow Dimitri Ioannovich Donskoy. Chronicles report that Mikhail Brenko was the same warrior who, in the clothes of the Grand Duke and under the princely banner, died heroically in the battle with the Tatars on the Kulikovo Field.
The father of the future Saint, Alexander Semenovich Brianchaninov, preserved good old customs in his family. He was a faithful son of the Orthodox Church and a zealous parishioner of the church he built in the village of Intercession. Bishop Ignatius's mother was an educated, intelligent woman. Having married very early, she devoted her life entirely to her family.
Studies
All the Bryanchaninov children received an excellent home upbringing and education. Dimitri's teachers and mentors were amazed at his brilliant and versatile abilities, which were revealed at a very early age. When the young man was 15 years old, his father took him to distant St. Petersburg and sent him to the Military Engineering School. The future planned by the parents did not at all correspond to Dimitri’s moods; He already told his father that he wanted to “become a monk,” but the father dismissed this unexpected and unpleasant desire of his son as an inappropriate joke.
The excellent preparation and exceptional abilities of the young Brianchaninov were already evident during the entrance exams to the School: he was accepted first in the competition (out of 130 examined for 30 vacancies) and was immediately assigned to the second class. The name of the talented young man became famous in the royal palace. Throughout his stay at the school, the future Saint continued to amaze his mentors with his brilliant successes in the sciences and was the first on the list to complete a full course of science in a year.
At the School, Brianchaninov became the head of a circle of admirers of “holiness and honor.” His rare mental abilities and moral qualities attracted professors and teachers of the School and fellow students to him. He became famous throughout St. Petersburg. Emperor Nicholas I treated him with special fatherly attention and love; Taking a very active part in the life of the future Saint, he repeatedly talked with the young man in the presence of the Empress and children.
Origin, upbringing and family ties opened the doors of the most aristocratic houses in the capital for him. During his years of study, Dimitri Brianchaninov was a welcome guest in many high society houses; he was considered one of the best readers and reciters in the house of the President of the Academy of Arts A.N. Olenin (his literary evenings were attended, among others, by A.S. Pushkin, I.A. Krylov, K.N. Batyushkov, N.I. Gnedich). Already at this time, the extraordinary poetic talents of St. Ignatius were revealed, which subsequently found expression in his ascetic works and gave many of them a special lyrical flavor. The literary form of many of his works indicates that their author studied Russian literature in the era of Karamzin and Zhukovsky and subsequently expressed his thoughts in beautiful literary Russian.
On July 4 of the same year he was ordained a hierodeacon, and on July 25 - a hieromonk.
Sergiev Pustyn
By the time Archimandrite Ignatius was appointed rector, the Trinity-Sergius Hermitage, located on the shores of the Gulf of Finland near St. Petersburg, had fallen into severe desolation. The temple and cells fell into extreme disrepair. The small brethren (15 people) were not distinguished by strict behavior. The twenty-seven-year-old archimandrite had to rebuild everything from scratch. The monastery was built up and decorated. The worship performed here became exemplary. Monastic melodies were the subject of special care of Archimandrite Ignatius; he took care of the preservation of ancient church melodies and their harmonization. Famous church composer Fr. Peter Turchaninov, who lived from 1836 to 1841 in Strelna, next to the Trinity-Sergius Hermitage, conducted, at the request of Fr. Ignatius, classes with the monastery choir and wrote some of his best works for him. M.I. Glinka, who enthusiastically studied ancient church melodies in the last years of his life, also wrote several chants for this choir.
During his stay in the desert, he personally communicated and corresponded with many figures of Russian spiritual and secular culture. Archimandrite Ignatius also corresponded with his spiritual children (about 800 such letters from the Saint are now known)
At the Caucasian department
The consecration took place on October 27 of the year in the Kazan Cathedral in St. Petersburg.
The path to the Caucasus ran through Moscow, Kursk and Kharkov (railway connections were then only between St. Petersburg and Moscow, then it was necessary to travel on horseback).
Bishop Ignatius ruled the Caucasian diocese for a short time - less than four years - but this time providentially coincided with many important events in the life of the Caucasus. In August 1859, Imam Shamil was captured. In 1860, the Caucasian line was divided into the Kuban and Terek regions. In 1861, the settlement of the Trans-Kuban region began.
Despite military operations and the real danger of being taken hostage or killed, the saint visited many parishes from Taman to Kizlyar, put the diocesan administration bodies in order, achieved an increase in salaries for the diocesan clergy, introduced solemn worship, organized a wonderful bishop's choir, and built a bishop's house. In addition, he preached tirelessly. Strict with himself, he was lenient towards the infirmities of his neighbors.
Retirement
A serious illness forced Bishop Ignatius to submit a request for retirement in the summer of the year.
By resolution of the Holy Synod of August 9, 1861, No. 1752, his stay was assigned " in the Nikolaev Babaevsky Monastery of the Kostroma diocese, which was given to the Right Reverend Ignatius in the main administration so that the abbot and brethren of the monastery would have the same relationship with him as if they were a diocesan Right Reverend, with the use of the best cells, heating, lighting, servants and crew, but without staff support for the monastery" .
In October he arrived at the Nikolo-Babaevsky Monastery along with several devoted students. Here he led a solitary prayer life, created many famous works ("An Offering to Modern Monasticism", "The Fatherland", etc.), and continued correspondence with spiritual children
Today is the birthday of our beloved Ignatius (Brianchaninov). How grateful I am to him for his writings! Not understanding and not appreciating it means not understanding anything in spiritual life. I dare to say that the works of Bishop Feofan (Govorov) (may the Holy Bishop forgive me) are the works of a schoolboy compared to the works of Bishop Ignatius (Brianchaninov).
This is what I would like to wish you most dearly, if you asked me: constantly delve into Ignatius (Brianchaninov) and follow the path indicated by him. This is the path of all the ancient fathers, the path traveled by Ignatius himself, tested by him as a man of our time, development, a man of our shortcomings and weaknesses, of our almost surroundings. This is what makes his writings especially valuable. Add to this the power of God’s grace, clearly palpable in them, for they were written not arbitrarily, but according to a special inspiration .
Everything about the Saint captivated his contemporaries: his majestic appearance, nobility, special spirituality, sedateness and prudence. He spiritually nourished his large flock, promoted the moral perfection of people who sought God, and revealed the beauty and greatness of Holy Orthodoxy. Many-sided experience, a special gift for looking at everything spiritually, deep insight, constant and accurate self-observation made him very skillful in treating spiritual and mental illnesses. This is whose prayerful help modern patients should resort to, and not to psychics and sorcerers, charlatans and “witch doctors.”
Sensitive to any falsehood, Saint Ignatius noted with bitterness that the object of depiction of secular art is, first of all, evil. He was sharply critical of literary works that glorified the so-called “superfluous people”, “heroes” who do evil out of boredom, like Lermontov’s Pechorin and Pushkin’s Onegin. Believing that such literature causes serious harm to the inexperienced souls of reading youth, the Saint wrote for mass publication in 2010 a sacred story about the Old Testament biblical hero - righteous Joseph, an image of purity and chastity. In the preface to the story, he wrote: “We wish that many of Pechorin’s followers would turn into Joseph’s followers.”
Interest in the personality and immortal works of Bishop Ignatius does not fade even today. Saint Ignatius Brianchaninov is the best spiritual leader, the best example of how in the whirlpool of life a person can remain faithful to Christ, constantly kindling in his heart the fire of love and devotion to God.
Praise
Bishop Ignatius was canonized on June 6-9 of the year at the Local Council of the Russian Orthodox Church in the Trinity-Sergius Lavra. His holy relics were placed in the Holy Vvedensky Tolgsky Monastery in Yaroslavl, and a particle of them was brought to Stavropol by Patriarch Alexy II of Moscow and All Rus' during the first visit of the primate of the Russian Orthodox Church to the Caucasus in August of the year.
The first church in the name of St. Ignatius was erected in the year in Donetsk in Ukraine, the second - in the year in the city of Gryazovets in the Vologda region.
Just as the Valaam Monastery once sent missionaries to Alaska, last year, fulfilling the blessings of His Holiness the Patriarch, three monks went on a missionary trip to Kamchatka. Hieromonks Herman and Ignatius, together with the monk Kirill, do not break contact with their native monastery. Today we are talking with a member of the Valaam mission in Kamchatka, Hieromonk Ignatius (Smirnov).
12.06.2012 Through the labors of the brethren of the monastery 11 810
- Good afternoon, Father Ignatius, we are very glad to see you again on Valaam! Please tell us what position you currently hold and what your immediate job is?
I was appointed acting rector of the Church of St. Nicholas the Wonderworker in the village of Palana, Koryak Autonomous Okrug, Kamchatka Territory. My work is caring for the parishioners of the village church, missionary activity. Together with my assistant, monk Kirill, who monitors the implementation of the church charter and participates in services as a reader, we visit children's institutions, including an orphanage, a college, fulfill various requirements, that is, we fully participate in the activities that should be carried out priest in the area.
- How many people are in your spiritual mission? As I understand it, these are not only the monks of the Valaam Monastery?
Three monks came from the Valaam Monastery, as well as three people from the brethren of Optina Pustyn. Now the monks from Optina Hermitage are in the city of Petropavlovsk-Kamchatsky in the monastery of the Holy Great Martyr Panteleimon. This is the only men's monastery in Kamchatka. The brothers from Optina Pustyn are not currently involved in missionary work. They perform various obediences and wait for orders from the Bishop: to remain in the brethren of the monastery or go to some village to care for the local residents.
Who initiated the organization of a spiritual mission in Kamchatka?
This idea belonged directly to His Holiness Patriarch Kirill and was voiced by him after his trip to Kamchatka. There is an acute shortage of priests in this remote region. It is difficult for the white priesthood to leave their native land and go so far with their family, so His Holiness Patriarch Kirill wished to attract the black clergy to this obedience. After all, monks are not assigned to places; while performing their obediences, they can, with blessing, be located anywhere in the world. By their example of selflessness and self-denial of earthly goods, monastics can carry out missionary work in harsh climatic conditions, including in Kamchatka. A person performs a constant feat. Apparently, monks are a more suitable choice for such a mission.
-Please tell me, does your mission own anything as property rights, church, land?
The temple belongs to the Russian Orthodox Church. It was built at the parishioners' own expense, without any help. The bulk of our parish is women. Thanks to their care, the temple building was erected, and our services are held there. A new temple is currently under construction, which will be named in honor of St. Nicholas the Wonderworker. In 2010, during a visit to the Kamchatka Territory, His Holiness Patriarch Kirill laid the foundation stone for the future church and in the fall of this year it is planned to put the building into operation, prepare and consecrate the church.
- Father Ignatius, do you experience some kind of “competition” from various sects and religions?
Many orders, many rules established by sectarians are alien to Orthodoxy and Christian values, and the way of life that sectarians lead does not frighten us in any way. There are two largest non-Orthodox religious groups in the village - Baptists and Pentecostals. Baptists have quite a large influence. People choose this church, most likely, not out of a deep sense of faith, but out of some material prospects, because Baptists provide an opportunity to earn extra money and generally strengthen themselves financially. As for the second dominant religious group, the Pentecostals, it is very close to the Koryaks in tradition, folklore associated with dances and songs, in general in prayer services, and the customs that they have. And that’s why some Koryaks warm up to them very quickly. But the stumbling block is those unnatural feelings that arise during charismatic services; they simply really scare people away.
- Do you help people return from Baptists and Pentecostals back to Orthodoxy?
No, you can't say that. If people come to us, we talk to them and ask them what brought them to our temple. It should be noted that sectarians are very well prepared and in all disagreements with Orthodox Christians, they know how to defend their point of view. People who come to services in our church are people who don’t like something about sects and they begin to take an active interest in Orthodoxy. In conversations with them, we show the negative sides of sectarianism, talk about true Orthodoxy, true Christian piety, the history of Christianity, and try to open their eyes to many things. We get the impression that many former members of these religious groups are simply hypnotized. The Russian Orthodox Church arrived in these places too late. Sectarianism appeared in Kamchatka much earlier and managed to plant its poisoned seeds and create cells. The people were initially greatly deceived, but now people are beginning to more or less get their bearings and distinguish the Orthodox faith from sects.
- How often do you perform the Sacrament of Baptism?
We carry out baptism regularly, no more than three times a week. On average - once a week. Just recently I baptized a Koryak girl.
- Are people from sects or atheists baptized more often?
Atheists and pagans are baptized more often. Many still adhere to the traditions of Koryak paganism. Since ancient times, the Koryak people believed in gods, or rather in demons. Paganism has taken deep roots, but in general the Koryaks believe in God. Therefore, among this people Christianity is mixed with paganism. For example, they believe in the transmigration of souls, this belief is passed down from generation to generation. From this tradition fixed in the consciousness, the fear of death, the fear of God's judgment, which Christianity proclaims, is lost.
- What about the work of the mission brings you joy, and what aspects would you like to change?
We managed to attract parishioners to long services; most people regularly participate in the Sacraments of Confession and Communion. Despite the unusual standing for many hours, people listen to us and participate in prayer. It's really nice. Easter passed very joyfully! During Bright Week there were daily services, parishioners took part in the procession of the cross, and showed interest in the services and sacraments. There is a Sunday school in the parish. In classes, people learn to understand important things, so that through this understanding they can feel the importance of participating in the sacraments. I think we are succeeding in the work of education.
The difficulty is that residents take a long time to get used to us. One can feel their shyness and complexes, especially from the Koryaks. They open up hard in confession. We understand the importance of a person telling about his secrets, deeds, actions, revealing all sins for healing through the Sacrament of Confession. Therefore, now the trust of parishioners is in first place for us. When we first arrived at the parish, we found a difficult moment: the parishioners quarreled among themselves, some even had a conflict with the priest.
Before leaving, the bishop warned about the unhealthy atmosphere in the village of Pelana and that our task would be to reconcile the warring people. With God's help, this situation was resolved. Unfortunately, the entire parish is made up of women, and there are practically no men. There was one middle-aged man, but he went to work in a neighboring village.
There is also an idea to attract and train some of the local young people, and perhaps in the future they will become priests and care for the flock of this parish. How many people on average receive communion at Sunday Liturgy? Almost everyone who came to the service. These are women and children. On average 20-25 people.
- Upon arrival in Palana, how did you get acquainted with the local population?
I arrived here on December 19, 2011, together with the head of the missionary department, Monk Fyodor; he himself had only visited the village of Palana once before. At that time, the Belgorod priest Alexey served as rector, since an agreement was concluded between the Belgorod and Kamchatka dioceses, according to which a priest was sent from the seminary for six months to undergo internship. Alexey's father's term of service was coming to an end, and I replaced him. Father Alexey knew the local residents and the village administration well and introduced me to all the key officials. Members of the administration were very willing to communicate and were interested in the timing of my arrival. The priests in the village were constantly changing. The change of abbots made people nervous, since the priest they were used to was leaving, and they had to get used to a new person. We promised that we would stay at the parish for at least 2-3 years. The reception at the administration was friendly. Officials offered full assistance in any difficulties. For example, with the assistance of local authorities, on the feast of Epiphany, an ice hole was cut out, where we performed the first blessing of water. In our work, help also comes from ordinary citizens. The local newspaper publishes articles dedicated to the holidays of Christmas, Epiphany, and Easter. In addition to sects, many are inclined towards Orthodoxy.
- Are they going to attract priests from the Kamchatka diocese to you?
No, there are now a lot of villages that have no priests at all, so we will most likely be left alone.
- Is that why there are no brethren from Optina Pustyn in your composition?
For another reason. The bishop’s plans were to send the Optina monks to another village, and the monks themselves expressed such a desire, but they lacked a priest. In the village of Palana, the Valaam brethren had to be without Father Herman, since the Bishop wanted to leave him in the city of Petropavlovsk-Kamchatsky to head the diocesan department of apologetics (department for combating sects). At the moment, Father German is awaiting another obedience in Petropavlovsk-Kamchatsky. Nothing is clear with the Optina brethren yet.
- Do you think that when the result of your work is assessed in three years, you will be sent to some other mission, and not to the Valaam Monastery?
Hard to tell.
- But in any case, would you like to return to Valaam?
Of course, we would like to return to the Valaam Monastery. After all, even if a person tries to maintain his monastic dispensation, negative external conditions are still created, because worldly life weakens monks.
- That is, maybe in some ways it would be even more logical if there were white priests as part of this mission?
Without a doubt. It is easier for white priests to navigate the everyday difficulties that people voice in confession. It is not useful for monks to delve into these problems. However, constant communication with God really inspires us. We receive satisfaction from our activities. It's nice to see people's happy faces. After all, the general situation in the village is very sad, depressing, people’s lives are very difficult. They have no theaters or cinemas, no entertainment that a regular city has. Free time is spent drinking alcohol. There are no jobs, wages are low, citizens live off social assistance. Plants and factories have long been destroyed; the main source of income is fishing and hunting in the summer. In winter, everyone drinks, there is no income.
- It turns out that the need for your work, due to your social status, is enormous?
Unfortunately, the state now cannot offer local residents anything for their development, education, or comfort. Only the Church can still somehow help. But we are faced with unbelief and unwillingness to work. One feels that the place is unconsecrated and it is necessary to organize liturgical life, to pray for these people, so that the Lord will sanctify them, direct them to the truth, to salvation.
- But if you yourself understand that there is simply endless work there, why don’t you stay and devote your whole life to missionary work?
The best option would be if we find a replacement from local residents. So let's wait for a favorable period. Naturally, we will not abandon people, we will not leave them without care. It all depends on the general situation that develops. I hope that God will manage everything and help.
- How does the Kamchatka diocese participate in the work within this village, what exactly are they doing?
Now the construction of the temple is underway under their leadership.
- I mean in a spiritual sense.
First of all, we fulfill obediences from the Kamchatka diocese. This is the canonical territory of Vladyka Artemy, who actually appointed us to fulfill this obedience. For about two years in Kamchatka, Father Arkady listened to the Trinity-Sergius Lavra and planned to stay until the end of his life. In new conditions, temptations await the monk under which he can relax. He develops some kind of relationships, connections, friendships with worldly people, and it is already difficult to refuse when, let’s say, you are invited to go to nature, have fun, relax. Thus, you can lose your monastic dispensation and become worldly. In order not to succumb to this, you need to be a spiritually very strong person and be able to survive the situation. I'm not one hundred percent sure about myself. And what will happen to me in a year, in two years? How much strength, patience, strength is enough?
- Are there people in Kamchatka now who would live according to the example of St. Herman of Alaska?
I still think that in the time of St. Herman of Alaska there was a different life. Today there are many more temptations for modern man. Previously, only aboriginal tribes lived; there were no kindergartens or schools. We must not forget that Abbot Damascene spent a long time choosing who to send to this mission, and chose Saint Herman of Alaska, as an already fully formed, spiritually strong monk. But I can’t describe myself that way.
- Tell us, how do you spend a typical weekday?
We get up in about 7 hours. Together with Father Kirill we perform the Midnight Office, the morning rule. This is followed by breakfast. After breakfast, Father Kirill bakes prosphora twice a week, while at this time I can continue my prayer rule or study. At the moment I am studying at the seminary and I need to do both written work and prepare for exams. Just before lunch, all the time is devoted to studying. After lunch we can visit educational institutions. I take care of a local college, and Father Kirill takes care of an orphanage. By 6 o'clock in the evening we get ready for the service, perform the evening rule, akathist, compline with evening prayers, and then return home and have dinner. At the end of the day we read, write articles for newspapers, reports for the diocese, in which we inform the authorities about the work done. We also have time to read the holy fathers until 10-11 pm, then the evening rule and lights out around 12 am.
We currently live in apartments. On Saturday we celebrate the all-night vigil, on Thursday and Sunday we celebrate the Divine Liturgy. The day before we hold Vespers and Matins, and on Saturday we hold litia. Before us, parishioners had never seen the rite of litia. In general, we try to observe the monastic liturgical rules, without any special abbreviations. After the Sunday Liturgy we hold a school for adults, where we talk in detail about the sacraments. The parishioners are interested in the classes and actively ask questions. I will not hide that we rejoice when we see such curiosity, zeal for service, for participation in the sacraments.
- And who acts as a reader and singer during your service?
The main reader is Father Kirill, and the singers are local parishioners. They sing in a special Kamchatka chant, from which they do not want to depart, no matter how Father Kirill tries to correct their singing. Of course, I am more accustomed to the Valaam chant. But for me, confession takes up most of the service, so it’s not always possible to listen to the singing. At the all-night vigil, the singers encounter some difficulties; they do not have good skills in singing the all-night vigil. This is due to the fact that, most likely, the priests rarely served the all-night vigil, or did not serve at all. But the singers perform the Liturgy simply wonderful!
- To what extent have the benefits of civilization entered your life, I mean the Internet, television, computer?
Both me and Father Kirill need a computer. We constantly use the Internet to receive and send information related to reporting and educational activities.
- Which of the citizens of the village, besides the singers, will also listen in the temple?
In our parish there is an elder who knows the local customs and characteristics of the Koryaks. She keeps order in the temple during the absence of the priest, and takes care of church goods in the store.
-Who cooks your meals?
We manage on our own. Father Kirill cooks, I usually wash the dishes, and we do the cleaning together.
- Is there any piece of Kamchatka land that is especially dear to your heart?
We have not yet had time to get used to any particular place. When we still lived in the monastery, and even when we arrived in the village, we regularly went out into nature and visited volcanic places. Having seen autumn, we appreciated the amazing beauty of the Kamchatka region, its picturesque views, cosmic landscapes, bright autumn colors! Now we don’t go for walks often. I devote most of my time to studying, Father Kirill to reports and missionary trips to the orphanage. To attract children to Orthodoxy, you need to arouse their keen interest and reveal important issues of the Orthodox faith in an accessible form. For fruitful missionary conversations with children, Father Kirill collects scientific and visual material in the form of films, paintings, cartoons, and methodological developments. As we could see, the guys did not show enough desire to know God. Older children, teenagers, have already formed a stable point of view on life. We need to have deep knowledge to answer their sometimes difficult questions about God and eternity. We must protect young people from false, misconceptions, and our main goal is not just to bring a child to church, but also to kindle in him a spark of knowledge of God.
- What icons are in your temple?
There are a lot of icons, they are ordinary, Sofrinsky, small format.
- Do you feel any spiritual connection with your great predecessors, the Kamchatka missionaries of the past?
