Archpriest Michael Ryazantsev: Young priests need spiritual support mp

Archpriest Michael Ryazantsev: Young priests need spiritual support Протоиерей Михаил Рязанцев: Молодым священникам нужна духовная поддержка print version July 24, 2018 16:02 A valuable experience, which in recent decades appeared in the Russian Orthodox Church, is the practice of "sorokoust" for those who have recently accepted the grace of the priesthood. Protopriest Mikhail Ryazantsev, the key-holder of the cathedral church of Christ the Savior of Moscow, tells the "Magazine of the Moscow Patriarchate" ( No. 6, 2018 ) about how the henchmen comprehend liturgical traditions and with what difficulties. - Your Reverence, how and why there was a practice for the henchmen in the cathedral church of Christ the Savior? How has it changed in recent years? - This tradition was formed under His Holiness Patriarch Alexy II . Earlier in the parishes were ordained little, mostly in spiritual schools. When the modern church life has already received sufficient development, there was a need, and the possibility of introducing practice for the henchmen. It lasted exactly 40 days, it was in the full sense of the word sorokoust. In different dioceses, practice takes place in its own way. It must be said that the Moscow Patriarchate most of the priestly ordinations is now being performed by His Holiness Patriarch Kirill , because he believes that he must personally get acquainted with the person to whom the hands will be entrusted. The priest in the evening of the same day after ordination comes to our temple and begins to serve. In addition to the Cathedral of Christ the Savior, ordained priests can send for this to the Epiphany Cathedral in Elokhov , to the Ascension Church of the Lord at the Nikitsky Gate or to the Church of Martin the Confessor. Initially, it was about 40 Liturgies in a row. But not so long ago, the practice of social service was added to the liturgical practice. At first they decided to try to curtail the liturgical practice for up to 30 days, and for the remaining 10 the cleric entered the disposal of Bishop Panteleimon , head of the Synodal Department for Church Charity and Social Service . But in the end it turned out that this period is not enough to master the basic wisdom of worship. At the last extended meeting of the Diocesan Council, I asked His Holiness to return 40 days of worship, and this decision was made. I believe that this period is the minimum for the intern to feel confident. The priests and deacons pass through the priestly sorokoust. This is not only the performance of the Divine Liturgy, but also other rites and orders. Everything begins with the service of prayer services, then we introduce a young priest to perform the sacraments of Baptism and Wedding. - People who come to baptize their child or get married, do not mind that the mystery was made by an inexperienced priest? - We have never had any objections. In addition, if a new-born person does not have enough knowledge, he will first serve a more experienced clergyman for a certain period of time, looking at everything from the outside. Of course, much depends on the previous experience of man. During the first week, we look, whether he understands how he grasps the essence - quickly or he needs a "swing". The level of training of henchmen, who now come to us, is different. From very well-prepared, who literally in three days all master, well know the service book and are ready to show their knowledge in practice, to those who are struggling in their new duties. - But after all, a young priest after theological schools should already know the liturgy at a certain level? - In my opinion, earlier, when the seminary was an average educational institution, there they gave more serious preparation precisely for the performance of worship. For example, we liturgics, as well as the subject "Practical Guide for the Shepherds" taught the future metropolitan of Astrakhan and Kamyzyak Ion , who was then dean of the Intercession Academic Church. In the lessons we mainly dealt with practical issues, we can say that we were "trained" by them. The teacher wanted us to learn the order of worship, and what he had instilled and explained to us is still in our heads. Yes, we did not do much research on the history of worship. But when they came to serve, we were all familiar and understandable. Now in seminaries the main emphasis is on science, languages ​​and other subjects. And we notice that not all seminarians consider it important to devote sufficient time to practical liturgy. But in addition to the knowledge gained in the theological schools, today there is also a special preparation before consecration. These duties are divided by vicariate. Somewhere more suited to this, somewhere less, and, unfortunately, a weak preparation is always very noticeable. His Holiness Patriarch Kirill has recently been paying more and more attention to the training of young priests. Now they began to approach this more strictly. Earlier, if the cleric was practicing unsatisfactorily, it remained only on his conscience. Now after the end of the forty-hour we write a description of how much, in our opinion, a person is prepared for independent service. - Can the course be extended as needed or, conversely, shortened for successful candidates? - We have not had such cases yet. Although for educational purposes, the clergy have to "threaten": you will practice until you learn how to properly serve. Even in 40 days a person can not be taught everything. They can learn the liturgy, performing sacraments, sacraments, prayers and other services, but, say, the Lenten services can be left without due attention, because not all are practicing during this period. Or vice versa - those who serve in our Lent, do not often serve the Liturgy. - For young priests, practice in the Cathedral of Christ the Savior is a difficult test? Is it not too difficult for a new-born person to serve daily, without days off? - The introduction of the sentimental sorokousta pursued purely practical goals. Because when a person comes to serve, at first he can feel insecure, there is a shiver in his voice or in his knees. Afraid not to turn around, do something wrong ... We try to explain to the young priest that we should not worry. After all, he came here to study, and therefore should not be afraid of mistakes. Of course, it is more difficult if a person makes the same mistake every time in the same place. But most often corrected - this is personal growth, improvement. Very well, if after practice a young priest gets to the experienced abbot. But if he himself is appointed a rector and a lot of care falls on him, then it is already more difficult. Therefore, I advise you to use the moment when you can only serve and fully understand the essence of worship. Read the service book, and it's better between services, and not at a time when you need not only look after the prayers, but also see what is happening around! Practice is the time when you are freed from all your other duties. It is given to comprehend the practical meaning of worship. It happens that after a month of practice, a clean service book turns out to be full of comments, notes, instructions. I think in the future such a book becomes for the priest dear memory of this time. - When there is excitement and there is at least a minimum experience for prayer? By the fifth, to the tenth service? - This is a difficult question. Probably, this happens when new clerics leave the walls of this temple. About two weeks after the consecration, the cleric regains consciousness, then, figuratively speaking, consciousness begins to clear up, and he is already oriented in his actions. Then the acquired skills must be secured. I always say: you need to feel the support under your feet, and everything else comes with experience. Necessary foundations as a result master everything, but much depends on the personality of the priest. Of course, one can not generalize, because sometimes already prepared clerics come. Minor flaws are at all, practice exists just to remove them. In a spiritual sense, since a person in the first services is often aroused and afraid to make mistakes, it is difficult to talk about any kind of intense prayer. I myself went through it. With time comes calmness, balance, confidence in their sacred actions, and then you begin to pray as it should. It comes after forty times. - Except the excitement, what other psychological and spiritual problems do young priests face? - My experience shows that young priests need spiritual support. This year it was decided that the newly appointed clergyman could communicate with the confessor twice a week on his state of affairs. This is very timely. It must be remembered that the ministry does not take place only mechanically, there is both spiritual and spiritual side. The personality and work of the priest is also influenced by how the relationship is built in his family, and how his life changed after ordination. Here, of course, there may be some problems. These questions also need to be discussed with the confessor. In general, 40 days is not such a long time that you can experience all the variety of feelings and psychological conditions that the priest passes after ordination. If people come who are very worried, it is good if by the end of the practice they become more confident. And if they come with a certain experience, then they can serve even with obvious pleasure. It also happens that the clergyman ordains, and he already somewhere has obedience: in the diocese or in the vicariate, and he has between the services to deal with and their official duties. Such people, of course, are more difficult. - What should be the result of practice - knowledge by heart? Are there any practical "secrets" in teaching? - The degree of self-preparation is very important. I want already now to wish the altarsmen or the deacons who think about the priestly rank, so that they do not become isolated on their duties and look wider. Who knows when God's Providence will call for service? It is good to begin to prepare in advance for the taking of dignity. What happens in the altar, for example, during the Cherubic song, occurs in dynamics, and, of course, the priest must already know all the dialogues with the deacon, have time to remove the chalice covers from the sacred vessels and cover them with air. As a rule, it is on this trainee stop, and no one can remember anything. By this time, you need to prepare. As for the "secrets", then, for example, it has become a classic way to hold the book under the elbow during incense. Without this, sometimes at first the hands "fly apart" and the coal can fly out. Or even all the turns I teach only through the right shoulder. Many people do it differently. Of course, there is nothing sacred in this, but when everything is done in a proper order and in a certain order, it helps the parishioners, does not dispel attention, does not distract from prayer. - How did you, as a young priest, cope with the difficulties, which you now told? What was the most difficult and how different was your practice from that of the young priests now? - Personally, I did not pass the sorokoust in the form in which it is now. I was ordained to deacons when I also had a deaconate with His Holiness Patriarch Pimen . My ministry was mainly on his services on Saturday and Sunday days, and even then not always, therefore, the deacon's practice for me is small - just a year. After the priestly ordination, I was appointed to the Novodevichy Convent . When I arrived there, I also did not have a forty-seat, but older priests helped me. For me personally, this was not a special problem. My father was a priest, and I have seen everything since childhood. Perhaps, it was difficult to understand the meaning of the prayers. I wanted to manage not only to perform some necessary actions, but also to pray with all my heart, but this did not work. But I felt confident enough even at the first services. And that's why I do not understand how sometimes it happens that priests' children are ordained, and in practice we later find out that their knowledge is not enough. - Who else, besides Patriarch Pimen, was for you a model of service? - The main example for me was my father - Archpriest John Ryazantsev. In addition, when I served in the Epiphany Cathedral, I was fortunate enough to serve with many worthy clergymen. For example, such as Protopresbyter Vitaly Borovoi, Protopresbyter Matthew Stadnyuk . He gave us an example: he came to the early Liturgy and read the notes, and then went to serve the Liturgy. In the Novodevichy Convent, I studied with priests Leonid Kuzminov, Sergiy Suzdaltsev. They were different in character and mentality, but these pastors were united by a special reverential attitude to worship. These people passed, if not through direct persecution, then through serious humiliation for sure. And when they accepted the dignity, they knew what they were on, but they had faith and a desire to serve God and people. It was felt: they did not go for career growth, which, unfortunately, is sometimes contemplated by the current clergy. None of them thought about it. Such examples were before my eyes, and now I try to imitate them, continue the Moscow tradition of worship. - What features of the Liturgy ministry, characteristic of these wonderful pastors, do you consider important to convey to the young priests? - The Moscow tradition of service was always distinguished by its splendor, the worship was beautiful and inspired. I remember back in the Soviet times how a priest from Leningrad came to visit us - they studied with my father in the seminary. When they drove through our Moscow churches, the guest was surprised: "How wonderful you are in the temples! Beauty, cleanliness, order. " Clearly, he did not mean the beauty of architecture or interior, but the attitude to the temple as a shrine. At us even grandmothers cleaned up in temples after the termination of service with especial love - cleaned candlesticks, wiped floors, each corner. This was done not just on duty. People perceived the temple as a holy place, where there should be a special order. I often tell the deacons that we practice, that the ministry begins with the entrance to the litany. He has not said anything yet, but people already see him and are tuned. It's one thing when he comes out neat, walking reverently, confidently, calmly. But if they "fly out" from the altar and begin to hastily or negligently make the sign of the cross, then this is very bad. The mood of a clergyman is always given to people. If a deacon or a priest is awed by what he does, then this reverence for God's special will passes to people. And not only for the worshipers, but also for those who enter the temple out of curiosity. In the Cathedral of Christ the Savior, both clerics and other employees try to preserve the spirit of traditional Moscow worship. Therefore, young priests can get a good practice here. It can not be said that this is some very great experience, but at least they manage to learn the main thing.