On Grace St. Luke, Archbishop of Crimea

. On Grace St. Luke, Archbishop of Crimea Apostle Paul Preaching on the Ruins. Giovanni Paolo Pannini, 1744 Apostle Paul Preaching on the Ruins. Giovanni Paolo Pannini, 1744 In the Name of the Father, and of the Son, and of the Holy Spirit. The Great Apostle Paul says of himself: For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me (1 Cor. 15:9-10). See how the greatest of the Apostles speaks of himself, that it was not he that had labored, it was not he that had done the great works, enlightened the whole world, but the grace of God which was with him. He does not ascribe anything to himself although great were his works, his sufferings for Christ were innumerable, but he attributes nothing to himself, only to God’s grace. Is it for us the weak, for us negligent Christians to ascribe to ourselves the good which we had performed once or will perform? Is it for us not to notice the source of all good—the grace of God? The word “grace” you hear often, very often, at every divine service. The word “grace” may be found on almost every page of the New Testament, but in the Old Testament this word is rarely mentioned, very rarely, indeed. Why is it so: why is grace so often spoken of in the New Testament? Because the source of grace is in our Lord Jesus Christ, for we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Eph. 1:7). This is the greatest grace, this is the source and beginning of all grace—the redemption of mankind through the Most Pure Blood of Christ: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God (Eph. 2:8). We have received this gift gratis, we received gratis the redemption through Christ’s Blood. And the grace of God will overshadow any Christian who takes up his cross and follows Christ. Know that grace is necessary at the very beginning, so that we might take the path of salvation, the path of Christ, for the Lord Himself tells us: No man can come to me, except the Father which hat sent me to draw him (Jn. 6:44). It is necessary for God the Father Himself to draw us otherwise there is no beginning of the path of Christ. We read in the Acts of the Apostles what happened in the Macedonian city of Philippi, to which Apostle Paul had come to preach the Gospel. He preached in the environs of the city, on the bank of a river upon which the synagogue stood. Among those listening was a woman named Lydia, a seller of purple … whose heart the Lord opened, that she attended unto the things which were spoken of Paul (Acts 16:14). You see, the Lord Himself opened her heart, to listen to what Paul was saying. Thus should the heart of each of us be touched by the finger of God and opened to perceive the great words of Christ. The grace of God is necessary at the beginning of our path to salvation. But can it be said that the grace of God is intended only for those who are predetermined for Eternal Life, that they alone can attain grace? Not at all: grace is the outpouring of the immeasurable love of God, and His love is directed to all His creation, and above all to mankind, and, therefore, the grace of God overshadows the hearts of all men; for it says in the Scripture that God is the Father of all men—of both Jews and Gentiles. He is good to all (Rom. 10:12). God will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, then man Christ Jesus; who gave himself a ransom for all (1 Tim. 2:4-6)—for the whole of mankind. And he is the propitiation for our sins: and not for ours only but also for the sins of the whole world (1 Jn. 2:2). How can this be made to agree with the fact that at the beginning of faith in Christ there must be the grace of God? There is no contradiction here, as there is not, and cannot be, in any sayings of the Holy Scripture. The immense love of God the Father is open to the whole world and His grace pours out on everyone. But does everyone accept this grace? Are there not many who trample upon it with their sins? God wants to give them grace too, but they reject it. Men are free; God does not force His grace upon anyone: He merely offers it to everybody; He is ready to give it to everybody. Is it sufficient for us to receive grace once from God, which sanctifies us in the great Sacrament of Baptism? No, it is not sufficient, not at all, we need much, much more. Know that for a virtuous life, to gain Christian virtues, to follow the thorny path of Christ, one must constantly receive God’s grace. Only sanctified by grace can we traverse the hard, thorny path, full of suffering, after Christ. We must learn to trust God, love Christ, and remember always His holy words: I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit … Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing (Jn. 15:1-2; 4-5). Remember these words well: without me ye can do nothing. If you do not abide in the love of Christ, if you are not fed by the juices from the root of the Divine Vine, then you cannot perform any good, and you shall remain alone in your feebleness, in your wretchedness. Everything that is done in you by the grace of God is done by the Father Himself through Jesus Christ: He alone will confirm you in all your good deeds, and without Him you can do nothing. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1 Cor. 3:16). Do you not know that it is only when you become a pure temple of God that the Holy Spirit will dwell in you? If you do everything good and pure with all your might, then you shall bear fruit of righteousness, fruit of goodness and holiness. Pray to God every day: “Our Father … lead us not into temptation, but deliver us from the Evil One.” Are we not delivered from the Evil One with the help of the Father? Must we not ask for God’s help of grace to deliver us from all the snare of the Devil? And how often you hear at every divine service the holy words of the Litany: “Protect us, save us, have mercy upon us, and preserve us, O God, by Thy grace,” “That we may spend the rest of our days in peace and repentance, we beseech Thee, O Lord.” We repeat these petitions so often because we cannot take a single good step without God. And when we receive God’s grace should we not thank Him for this with all our hearts? Should we not thank the Father Who sent the Holy Spirit and our Redeemer and Savior the Lord Jesus Christ, Who with His Blood opened the inexhaustible fountain of Divine Grace? Oh, how grateful we should be! Oh, how thankful we must be for all and everything—for the good and the evil; for the joy and the sorrow; and for the suffering and trials we must be grateful to God Who leads us along the path of salvation, not only by way of happiness, but above all and most of all by way of suffering. May the Lord give you the abundant grace of His Holy Spirit and may He fill your hearts with meekness and filial gratitude to Him for the Blood of our Savior. Amen. St. Luke, Archbishop of Crimea

Statement of the Holy Synod of the Russian Orthodox Church in connection with the illegal invasion of the Constantinople Patriarchate into the canonical territory of the Russian Orthodox Church

Statement of the Holy Synod of the Russian Orthodox Church in connection with the illegal invasion of the Constantinople Patriarchate into the canonical territory of the Russian Orthodox Church Statement of the Holy Synod of the Russian Orthodox Church in connection with the illegal invasion of the Constantinople Patriarchate into the canonical territory of the Russian Orthodox Church print version September 14, 2018 18:10 The application was made at an extraordinary meeting of the Holy Synod of the Russian Orthodox Church on September 14, 2018 ( Journal No. 69 ). The Holy Synod of the Russian Orthodox Church received with deep regret and sorrow the statement of the Holy Synod of the Constantinople Orthodox Church about the appointment of its "exarchs" to Kiev. This decision was made without agreement with the Primate of the Russian Orthodox Church and His Beatitude Metropolitan of Kiev and All Ukraine, Onufriy, the only canonical head of the Orthodox Church in Ukraine. It is a gross violation of church law, the intrusion of one Local Church into the territory of another. Moreover, the Patriarchate of Constantinople positions the appointment of the "exarchs" as a stage in implementing the plan for granting "autocephaly" to Ukraine, which, according to his statements, is irreversible and will be brought to an end. In an attempt to substantiate the claims of the Constantinople seeks to renew jurisdiction over the Kiev Metropolis, the representatives of Fanar claim that the Kyiv Metropolis allegedly never was transferred to the jurisdiction of the Moscow Patriarchate. Such statements are not true and completely contradict historical facts. The first department of the Russian Orthodox Church, the Kyiv Metropolitanate, throughout the centuries has been one with it, despite the political and historical hardships that sometimes broke the unity of the Russian Church. The Patriarchate of Constantinople, whose jurisdiction originally included the Russian Orthodox Church, up to the middle of the 15th century consistently upheld its unity, which was later reflected in the titulature of the Kyiv Metropolitans - "All Russia". And even after the actual transfer of the primate church from Kiev to Vladimir, and then to Moscow, the metropolitans of all Rus continued to be called Kiev. The temporary division of the unified metropolia of all Russia into two parts is connected with the sad consequences of the Ferrara-Florentine Council and the beginning of the union with Rome, which the Church of Constantinople initially accepted, and the Russian Church immediately rejected. In 1448 the Council of Bishops of the Russian Church, without the blessing of the Patriarch of Constantinople, who at that time was in the union, appointed Metropolitan Ion of Metropolitan. Since that time, the Russian Orthodox Church has maintained its autocephalous existence. However, ten years later, in 1458, the former Patriarch of Constantinople Gregory Mamma, who was in the union and residing in Rome, ordained for Kiev an independent metropolitan - the uniate of Grigori Bolgarin, having subdued the territories now part of Ukraine, Poland, Lithuania, Belarus, and Russia . By the decision of the Council of Constantinople in 1593, with the participation of all four Eastern Patriarchs, the Moscow Metropolitanate was elevated to the status of the Patriarchate. This Patriarchate united all Russian lands, as evidenced by the letter of Patriarch of Constantinople Paisius to Patriarch Nikon of Moscow in 1654, in which the latter is called "Patriarch of Moscow, Great and Little Russia". The reunification of the Kyiv Metropolis with the Russian Church took place in 1686. This was issued a corresponding act signed by Patriarch of Constantinople Dionysius IV and members of his Synod. The document does not say a word about the temporary character of the transfer of the metropolia, as the hierarchs of Constantinople now unjustly say. There are no statements about the temporary transfer of the Kyiv Metropolitanate and in the texts of two other letters of Patriarch Dionysius from 1686 to the names of the Moscow Tsars, and to the Metropolitan of Kiev. On the contrary, in the Diplomacy of Patriarch Dionysius, the Moscow Tsars of 1686 spoke of the subordination of all Kyiv Metropolitans to the Patriarch of Moscow, Joachim, and his successors, "now and by him who is to come, and learn the oldest and the most imminent Patriarch of Moscow, as he is chirotonized from him." The interpretation of the meaning of the documents of 1686 by the representatives of the Constantinople Church does not find the slightest justification in their texts. Until the 20th century, no Local Orthodox Church, including Constantinople, disputed the jurisdiction of the Russian Church over the Kiev Metropolis. The first attempt to challenge this jurisdiction is connected with the granting by the Constantinople Patriarchate of autocephaly of the Polish Orthodox Church, which at that time had an autonomous status within the Russian Orthodox Church. In the unrecognized Russian Church of Tomos about the autocephaly of the Polish Church in 1924, the Patriarchate of Constantinople declared without any justification: "The initial separation from our Throne of the Kyiv Metropolis and the dependent Orthodox Churches of Lithuania and Poland and their accession to the Holy Church of Moscow was not in accordance with the canonical decrees ". Unfortunately, this is only one of the facts of the invasion of the Patriarchate of Constantinople into the canonical limits of the Russian Church in the 1920s and 1930s. At the same time, when the Russian Church was subjected to unparalleled atheistic persecution, the Patriarchate of Constantinople, without her knowledge and consent, undertook non-canonical steps towards the autonomous Churches that were part of it on the territory of the young states that formed on the borders of the former Russian Empire: in 1923 transformed the autonomous church on the territory of Estonia and Finland in his own archdiocese, in 1924 granted autocephalous Orthodox church of Poland 1, 1936 proclaimed its jurisdiction th in Latvia. In addition, in 1931 Constantinople incorporated Russian emigre parishes in Western Europe without the consent of the Russian Orthodox Church, transforming them into its own temporary exarchate. Particularly unsightly was the participation of the Patriarchate of Constantinople in attempts to deposed the hierarch and confessor of the Patriarch of Moscow and All Russia Tikhon, who was canonically elected in 1917. These attempts were made by atheistic authorities in the 1920s, artificially creating a renewal, modernist split in the Russian Church to undermine the authority of the Orthodox Church among believers, the "Sovietization" of the Church and its gradual annihilation. In the 1920s the Renovationists actively promoted the arrests of the Orthodox episcopate and clergy, wrote denunciations on them and seized their churches. Patriarch of Constantinople Gregory VII openly supported the Renovationists. His official representative in Moscow, Archimandrite Vasily (Dimopulo), was present at the renovation pseudo-cathedrals, and in 1924 the Patriarch Gregory himself addressed to St. Tikhon with an appeal to abdicate the Patriarchate. In the same year, 1924, the Renovationists published extracts from the minutes of the meetings of the Holy Synod of the Patriarchate of Constantinople, received by them from Archimandrite Basil (Dimopoulos). According to the extract dated May 6, 1924, Patriarch Gregory VII "accepted by invitation from the ecclesiastical circles of the Russian population" the proposal of the "appeasement of the recent conflicts in the local church of confusion and disagreement, appointing a special patriarchal commission for this." The "ecclesiastical circles of the Russian population" mentioned in the protocols were not the martyred Russian Church, which underwent severe persecution by the godless government at that time, but the schismatic groups, with this same authority, cooperated and actively supported the organized baiting of St. Patriarch Tikhon. The reasons why the Church of Constantinople supported the renaissance schism, having occupied the side of the communist regime in the struggle with the Russian Church, was openly spoken by the same archimandrite Vasily (Dimopoulos) in his address on behalf of "the entire Constantinople proletariat" addressed to one of the high ranks of godless power: "Having defeated its enemies, defeating all obstacles and becoming stronger, Soviet Russia can now respond to the requests of the proletariat of the Middle East, who is sympathetic to it, and, even more so, ebe. In your hands ... make the name of Soviet Russia even more popular in the East than it was before, and I warmly ask you, render the Patriarchate of Constantinople a great service, as a strong and strong government of a powerful power, especially since the Ecumenical Patriarch, recognized in the East as the head of everything Orthodox people, clearly showed by their actions the location to the Soviet power, which he recognized. " In another letter to the same Soviet official, Archimandrite Vasily explained what "service" he had in mind-the return of the building belonging to the Constantinople metochion in Moscow, the income from which was previously transferred to the Patriarchate of Constantinople. Having learned about the decision of Constantinople to send the "patriarchal commission" to the limits of the Russian Church, its only legitimate Head Patriarch of All Russia Tikhon expressed strong protest in connection with the uncanonical actions of his brother. His words, spoken almost hundred years ago, are actual today: "We were much embarrassed and were surprised that the representative of the Ecumenical Patriarchate, the head of the Constantinople Church, without any preliminary communication with Us, as with the legal representative and head of the entire Russian Orthodox Church , interferes in the inner life and the affairs of the autocephalous Russian Church ... Any premise of any commission without intercourse with Me, as the only legitimate and Orthodox First Hierarch of the Russian Orthodox Church, without My knowledge, is not legal but will not be accepted by the Russian Orthodox people and will not bring peace, but even greater confusion and division into the life of the long-suffering Russian Orthodox Church. " The circumstances of the time prevented the sending of this commission to Moscow. Her arrival would mean more than just interference, but a direct invasion of the affairs of the Russian Orthodox Church, as is currently the case. At the cost of the blood of many thousands of new martyrs, the Russian Church survived in those years, seeking to cover with love this sad page of its relations with the Church of Constantinople. However, in the 1990s, during the new trials of the Russian Church, connected with deep geopolitical upheavals, the non-brotherly conduct of the Church of Constantinople again fully manifested itself. In particular, despite the fact that in 1978 the Patriarch of Constantinople Dimitri declared Tomos 1923 to be abolished to transfer to the Constantinopolitan jurisdiction of the Estonian Orthodox Church, in 1996 the Patriarchate of Constantinople anticanonically extended its jurisdiction to Estonia, and the Moscow Patriarchate was temporarily forced to break off the eucharistic communion with him. During the same period, the first attempts of the Patriarchate of Constantinople to intervene in Ukrainian church affairs were undertaken. In 1995, the Ukrainian schismatic communities in the United States and the countries of the Diaspora were accepted into the jurisdiction of Constantinople. In the same year Patriarch of Constantinople Bartholomew wrote a promise to Patriarch Alexy that the adopted communities would not "cooperate or have contact with other Ukrainian schismatic groups." Assurances that representatives of the Ukrainian bishopric of the Patriarchate of Constantinople in the US and Canada will not come into contact and serve with the schismatics, were not met. The Patriarchate of Constantinople did not take measures to strengthen their canonical consciousness and was dragged into the anticanonical process of legalizing the split in Ukraine by creating a parallel church structure and giving it an autocephalous status. The position on the question of autocephaly, now voiced by the Patriarchate of Constantinople, completely contradicts the agreed position of all Local Orthodox Churches, developed as a result of difficult discussions in preparation for the Holy and Great Council and recorded in the document "Autocephaly and the Way of Its Proclamation" all Local Churches, including the Church of Constantinople. In the absence of an official request for autocephaly from the episcopate of the Ukrainian Orthodox Church, Patriarch Bartholomew accepted for consideration a request from the Ukrainian government and dissenters, which completely contradicts his own position, which he until recently occupied and repeatedly stated, including publicly. In particular, in January 2001, in an interview with the Greek newspaper Nea Ellada, he said: "Autocephaly and autonomy are bestowed by the whole Church on the decision of the Ecumenical Council. Since, for various reasons, the convening of the Ecumenical Council is impossible, the Ecumenical Patriarchate, as the coordinator of all Orthodox Churches, grants autocephaly or autonomy, provided that they approve of it. " Behind the latest unilateral actions and statements of Patriarch Bartholomew stand ecclesiological ideas alien to Orthodoxy. Recently, speaking before the meeting of hierarchs of the Patriarchate of Constantinople, Patriarch Bartholomew asserted that "Orthodoxy can not exist without the Ecumenical Patriarchate", that "for the Orthodoxy the Ecumenical Patriarchate serves as a leaven that" ferments all the dough "(Galatians 5: 9) of the Church and history" . These statements are difficult to assess otherwise than an attempt to rebuild Orthodox ecclesiology according to the Roman Catholic model. The recent decision of the Holy Synod of the Church of Constantinople about the admissibility of a second marriage for the clergy caused special grief in the Russian Orthodox Church. This decision is a violation of the Holy Canons (17 rules of the Holy Apostle, 3 rules of the Trullo Council, 1 rule of the Neo-Caesarea Council, 12 rules of St. Basil the Great), tramples on all-Orthodox consent and in fact is a rejection of the results of the Cretan Council of 2016, the recognition of which the Patriarchate of Constantinople from the remaining Local Churches. In attempts to establish their nonexistent and never existed authority in the Orthodox Church, the Patriarchate of Constantinople is currently intervening in the church life in Ukraine. In their statements the hierarchs of the Church of Constantinople allow themselves to call "anti-canonical" Metropolitan of Kiev and All Ukraine Onuphrius on the grounds that he does not commemorate the Patriarch of Constantinople. Meanwhile, earlier at the Meeting of the Primates of the Local Churches in Chambesy in January 2016, Patriarch Bartholomew publicly called Metropolitan Onuphrius the only canonical Primate of the Orthodox Church in Ukraine. At the same time, the Primate of the Church of Constantinople promised that neither during the Cretan Council nor after it will any effort be made to legalize the split or unilaterally grant someone autocephaly. Sadly we have to state that this promise has now been violated. The unilateral, anticanonical actions of the Constantinople see on the territory of Ukraine, committed with total disregard of the Ukrainian Orthodox Church, are direct support for the Ukrainian split. Among the multimillion-strong flock of the Ukrainian Orthodox Church, it is extremely tempting that the Patriarchate of Constantinople, considering itself the Mother Church for the Ukrainian Church, gives its daughters instead of bread a stone and a snake instead of a fish (Luke 11:11). The deep concern of the Russian Orthodox Church with the erroneous and distorted representation of the Church of Constantinople about what was happening in Ukraine was personally conveyed by the Patriarch of Moscow and All Russia Kirill to Patriarch Bartholomew on August 31, 2018. However, as further events showed, the voice of the Russian Church was not heard and a week after the meeting The Patriarchate of Constantinople published an anticanonical decision to appoint its "exarchs" to Kiev. In a critical situation, when the Constantinople side practically refused to resolve the issue through dialogue, the Moscow Patriarchate is forced to suspend the prayerful remembrance of Patriarch Bartholomew of Constantinople during the divine service and with deep regret to suspend the service with the hierarchs of the Patriarchate of Constantinople, and to interrupt the participation of the Russian Orthodox Church in the Episcopal Assemblies, в богословских диалогах, многосторонних комиссиях и всех прочих структурах, в которых председательствуют или the representatives of the Patriarchate of Constantinople are co-chairs. In case of continuation of the anti-canonical activity of the Patriarchate of Constantinople in the territory of the Ukrainian Orthodox Church, we will be compelled to completely break the eucharistic communion with the Patriarchate of Constantinople. All responsibility for the tragic consequences of this division will fall personally on the Patriarch of Constantinople Bartholomew and the bishops who support him. Realizing that what is happening is a danger to the entire world Orthodoxy, we are addressing this difficult hour for support to the Local Autocephalous Churches, we call upon the Primate of Churches to understand the common responsibility for the fate of world Orthodoxy and initiate a fraternal all-Orthodox discussion of the church situation in Ukraine. We appeal to the fullness of the Russian Orthodox Church with a call for a hot prayer for the preservation of the unity of Holy Orthodoxy. *** 1 - Driven by a sincere desire to support Orthodoxy, which is in the minority and sometimes in a rather difficult situation, the Moscow Patriarchate for its part granted in 1948 the autocephalous rights of the Orthodox Church in Poland and confirmed the autonomous status of the Orthodox Church in Finland, granted by His Holiness Patriarch Tikhon in 1921, agreeing in 1957 to forget all canonical disputes and misunderstandings between the Finnish Orthodox Church and the Russian Orthodox Church, to recognize the Finnish Archbishopric in the existing status and transfer to its jurisdiction the Novo-Valaam Monastery, after which the prayer-canonical communion was restored.

Metropolitan Alexander of Astana: "Perceive the priesthood as an invaluable gift of Christ"

The permanent member of the Holy Synod of the Russian Orthodox Church, the head of the Metropolitan District of the Russian Orthodox Church in the Republic of Kazakhstan, Metropolitan of Astana and Kazakhstan Alexander , who celebrates the 35th anniversary of the service in a sacred dignity, spoke about his childhood and youth, spiritual mentors, and training in the Leningrad Theological Seminary . - Your Eminence, these days you celebrate a landmark date in your life - the 35th anniversary of the ministry in a sacred place. Please tell us, at least in general terms, about the initial stage of your Christian becoming. - During my childhood and youth, the society educated the young generation with convinced atheists. The propaganda of materialism, the formation of a view of religion as a remnant of the dark past, ridicule of faith and believing people, a negative attitude toward priests, "ministers of worship" - all this was laid in school education and upbringing. Pioneer and Komsomol organizations, parental and social assets, and the scientific intelligentsia were actively involved in the atheistic work of the youth. However, with such a powerful atheistic pressure, there always remained young people in whom the spark of faith did not under any circumstances quench. My small homeland - the ancient Vyatka region - even after decades of ungodly persecution preserved the former beauty and grandeur of Orthodox culture. Miraculously surviving temples-martyrs - scolded, half-ruined - continued to remind of God and testify of the strength of the spirit of the people who built them. But the main thing - despite persecutions, oppression and ridicule, people always remained deeply devoted to Christ. It is they - the wise shepherds and pious laity - who saved in those difficult years for future generations the treasure of their native Orthodoxy. Before my eyes passed their earthly path "in simplicity and godly sincerity" (2 Corinthians 1:12). An example of their lives, their sincere, ardent faith, they also contributed to my spiritual growth. A well-known theologian and preacher of the 20th century, Protopriest Alexander Schmemann said: "If you think about the way faith is transferred from one person to another, it becomes obvious that it is personal experience that inspires you." Indeed, if in your childhood, in adolescence there were adults who taught you faith in God, who instilled in you the skill for prayer, respect for work, kindness toward one's neighbor, this can be called real happiness. This is a good, solid foundation for all future life. - Vladyka, can you tell us about your first mentors? - There is an ancient saying: "A person should not be ungrateful." For each Divine Liturgy, I remember all those who helped me on the path of life, and, first and foremost, the teachers and mentors of my youth. Getting acquainted with the biographies of the confessors of Soviet times teaches us a very important truth: a Christian can not be on a case-by-case basis, remembering his vocation only when you come to worship in the temple. The heroic deed of an Orthodox person is a daily "crucifixion to Christ" (Galatians 2:19) in a service that is imperceptible to others but dedicated to God and neighbor. Looking back, I can not help but be grateful to God for those fateful meetings with spiritual people that He sent me on the path of life - especially in childhood, when the worldview and character of a person is formed. Grateful memory preserved the names of modest elderly women whose white handkerchiefs, according to the famous poem "fastened the temples of the vaults": Taisia ​​Plenkina, Vera Kushova, the nun Love (Klobukova), Antonina Chemanadova, the nun Serafim (Gordeeva) - courageous confessor of faith, spent 20 years in camps and prisons, Antonina Georgievna Fufacheva - grandchild of the famous saint hieroschemonk Stefan (Kurteev). Among these people was the acquaintance of my mother, Anastasia Mikhailovna, - Evdokia Mikhailovna Semakova, with whom I began to go to the temple from the age of seven. Seraphim Cathedral - the only then in the administrative center of the Kirov region, in a city with a population of more than 500,000 people - was in those years the main temple of the diocese. On Sundays and holidays, he could not accommodate worshipers, believers were forced to stand on the street, handing candles and memorial notes to the church. The community of the Seraphim church was a large united Christian family. There people served, each of which in my heart to this day is preserved a grateful prayer memory. It is Archpriest Seraphim Isupov, now almost a 90-year-old elder; Protopriest Alexander Obraztsov, whose father - Archpriest Afinogen suffered for Christ during the years of repression; Archpriest Vasiliy Rychkov, who had no opportunity to study in the seminary at the time of that time, but constantly engaged in self-education - read a lot, studied the Holy Scriptures and creations of the holy fathers, learned theological sciences. Wonderful people and spiritual instructors of their flock were Archpriest Alexis Kryazhevsky, who gave everyone a sample of Christian family life - together with their mother they raised seven children; Archpriest Anany Tartishev - a spiritual old man, whose son was a well-known regent and musician; Protopriest Simeon Petrov - educated pastor, who came to us in Vyatka "from the cell of St. Sergius" at the end of the course of the Moscow Theological Academy in the walls of the Holy Trinity Sergius Lavra . - Vladyka, please tell us about your first confessors. - At a young age I was fortunate enough to confess and receive answers to important spiritual questions for me from two pastors whose destinies developed in different ways, but they were united in their sacrificial service to Christ and His Church. With gratitude I remember their names - it is the rector of the Trinity Church in the village of Volkovo, Protopriest John Tarasovich Evdokimov and the rector of the Trinity Church of the village of Bystrica, Archpriest Konstantin Gulin. The Holy Trinity Church in Bystric, which is called namolenny, was not closed even during the most terrible persecutions, and the Divine Liturgy never ceased to be performed. Father Konstantin I remembered as a man who loved nature and his native land. He was an experienced beekeeper and willingly shared with his fellow honey from his apiary. Father John Evdokimov spent many 15 years in prison and camp for the confession of his faith. It seemed that hardship and oppression had to harden him, but this did not happen. Consistently preserving in his heart the image of Christ the Savior, he, like many of his brethren, was distinguished by deep humility, obedience to the will of God, patience, boundless love and devotion to our holy mother - the Russian Orthodox Church. It should be specially noted that the church youth of that time received Christian education not only from the clergy, but also in communion with altarsmen, psalmists, singers, candlesticks, parishioners of different ages, each of whom, according to the apostle, served each other the gift that he received from God (1 Peter 4:11). I remember well how, with two simple church women, Taisia ​​Dmitrievna Plenkina, who worked as a cleaner in a dental clinic, and a dressmaker Vera Alexandrovna Kushova-we went on pilgrimage to the Pskov-Pechersky Monastery , the Pyukhtitsa Monastery , the Riga Desert. So I, a 12-year-old boy, discovered the mysterious and lofty world of the monasteries of our Church. In the Riga desert my meeting with Father Tavrion (Batoz) took place, and in the Pskov-Pechersky monastery I had a chance to communicate with the well-known all-Russian old man - Shikhigumen Savva (Ostapenko). During one of our conversations, Father Sawa taught me a simple, but at the same time profound instruction on inner content: "Do you want to be happy in this world?" The old man asked. - Yes, my father, of course, I want to! - Do you know what is needed for this? "No," I said, "tell me, please!" "I'll tell you the words of the Monk Pimen the Great," answered Father Sawa. "Work hard, pray a lot, and do good to people." And somehow they deeply touched me these words in my soul, so much that they became the motto of my entire subsequent life. I have often had to be convinced of the wisdom of this simple patristic teaching - indeed, a person experiences genuine joy of being only when he is not working hard, in prayer as a son turns to God, has a peace of mind with the Lord and his neighbors, who does a lot of good. - Your Eminence, how and why did you have a desire to enter a spiritual school? - Like all teenagers I was fascinated by games in hockey, football, tennis, checkers and chess. I liked to go to school, read books. But already at the age of 12 the question of the further way in life for me was solved unambiguously - in my mind a firm intention was formed to enter a theological seminary and subsequently serve the Church of Christ. This desire was supported and approved by my spiritual father - Protopriest John Evdokimov. He himself did not manage to study in the seminary, but it turned out only to finish the pastoral courses. My confessor understood how important it is for a future servant of the altar of the Lord to acquire systematic knowledge in the field of theological and practical disciplines. Studying in the senior classes of the school became for me a time of preparation for entering the seminary: reading spiritual literature, studying the liturgical statute, and addressing various pastors with the various questions that appeared. Father John wrote me a recommendation. It was not easy for him to take this step - he was afraid, because he understood that such an act on his part would provoke the wrath of the authorized Council for Religious Affairs. He, the elder, could be removed from the register again, deprived of registration, as it often happened during his long period of service. With tears, he told me: "I can not help but support a person who, during this difficult time, goes to the Church and wishes as I become a priest." "What is the pastoral calling, lord?" - It's a very difficult question. It is probably impossible to give an unambiguous answer. There are many different definitions formulated by authoritative church teachers. I can say one thing - the pastoral vocation should not just be realized by a person, it must be "suffered". The decision to enter the seminary and, especially, the adoption of the sacred dignity can not be unfree, it is not accepted by obedience from the confessor or by the urgent recommendations of relatives. The search for shepherding must result from the search for the Kingdom of God. The desire to become a priest, a deacon, a monk must be internally connected with readiness for sacrificial service to one's neighbor, a willingness to sympathize with a person, according to the apostolic word, to rejoice with those who rejoice and cry with weeping (Romans 12:15). At the same time, every priesthood seeker must realize his own unworthiness, see his infirmities, rely on the mercy of God and perceive the priesthood as an invaluable gift of the Shepherd Christ and as a special life cross. It is important that in his soul a person should feel the sounding voice of God calling for a feat long in all his life. - What are your memories of the years of study in St. Petersburg theological schools? - My entry to the Leningrad Theological Seminary was in 1975. This was a special time when the rector of theological schools was the Archbishop of Vyborg Cyril (Gundyaev) (now - His Holiness Patriarch of Moscow and All Russia), who had great authority among the students and the teaching corporation. Vladyka the rector took exams from us, and on their results I was immediately identified in the second class. Serious preparation for my mentors - Vyatka pastors, provided me with a decent baggage of various knowledge. The influence of the lord-rector on students and myself was enormous. Especially memorable were his informative sermons, which were never reduced to mere edification and moralizing, but always touched on the most burning and exciting questions. The special atmosphere of the spiritual school was largely determined by the fact that at the head of the Leningrad diocese was the ever-memorable Metropolitan Nikodim (Rotov) - a wise hierarch, a prominent church figure, a man of great diligence and sacrifice. All of us were impressed and inspired by his services. Vladika Nicodemus paid much attention to the educational process. On his behalf, translations into Russian of foreign theological publications were made, the library of the spiritual school was regularly replenished and became as a result of this treasury of various kinds of knowledge. This was especially important for students who entered the spiritual school of the northern capital of Russia from small provincial towns and villages. Metropolitan Nikodim and Archbishop Kyrill took great care not only about the educational and upbringing processes, but also about the material component of student life. A great influence on the formation of future clerics was provided by the academic temple and, of course, by the laurel of the prince Alexander Nevsky, whose holy relics we often prayed for a long time. Without any doubt, the face of the spiritual school was determined by his teaching corporation. Some teachers such as the professor of dogmatic theology, Archpriest Liverius Voronov, have traveled a long way and on their personal experience knew what repressions and persecutions are. Father Liverius was a very sincere person, but at the same time cautious, weighing every word said. I remember the lessons of the Biblical history of Igor Tsezarevich Mironovich, a wonderful expert on the Holy Scriptures of the Old Testament. His lively, fascinating lectures shone with a deep love for the Holy Scripture, which he set as his task to the listeners. With gratitude I recall Professor N.D., who survived the Leningrad blockade. Uspensky is a well-known liturgist, a serious scholar and major specialist in the field of history and art history, professors - archpriests Vladimir Sorokin, John Belevtsev, George Telpis and many others. - During your studies in the seminary and academy, Archbishop Meliton (Solovyov) became an elderly saint, your spiritual mentor. Lord, tell us about him. - During five years during my education in the city's spiritual schools on the Neva, I happened to be a subdeacon of Archbishop Melikhon (Solovyov), Archbishop of Tikhvin. At that time the old man was already over eighty. He had a long life behind his shoulders, full of sorrows and hardships. But the human grief he saw around him, and the trials he suffered, only filled the soul of the saint with even greater compassion. It was one of the people gifted by God, a rare gift of communication. Vladyka Meliton often recalled the story of his childhood meeting with the great righteous of the Russian land, St. John of Kronstadt. Father John said to the boy: "Love the Church of God, and you will never harm her." These words, transmitted by Vladyka Meliton, entered my soul forever. And his remarkable saying was also remembered: "It is better to make a mistake in love than in dislike of people." I try to follow this principle myself in life and encourage others to use this approach in communication. Years later, I clearly understand that in these and other words of His Eminence Meliton was his rich spiritual experience, he had deep knowledge, drawn from the patristic heritage and experienced with all his heart. Being subdeacon of Archbishop Meliton, I happened to travel with him to various temples and cities of the vast Leningrad diocese. I remember trips to Veliky Novgorod. Here then there were wonderful pastors, experienced confessors and bright preachers - Archpriest Anatoly Malinin and Archpriest Iosif Potapov - a disciple of Bishop Athanasius (Sakharov). In the majestic St. Sophia Cathedral at the time there were museum expositions, and the main church was a small church in the name of the Apostle Philip. All of us wanted to join the icon of the Mother of God "The Sign" that was in the Sophia Cathedral. Having bought tickets to the museum, we approached the stand where an ancient miracle-working image was behind the glass, and, waiting until there were guides and caretakers nearby, reverently worshiped the great shrine of the Russian land, asking for the help and support of the Queen of Heaven. In 1975, during one of the trips to the diocese, we visited the city of Petrozavodsk, where my acquaintance with Archimandrite Chrysanthus (Chepil) took place . This clergyman, who soon became a bishop, and years later the first metropolitan of the Vyatka land, was destined to exert a tremendous influence on my future life. Returning to the question of the priestly ministry, I would like to ask you how you, Vladyka, perceived the main event in the life of each priest - consecration to the holy dignity? What happens to a person during consecration can not be described in words. How exactly the grace of God affects the ordained person, and what happens on the spiritual level at the moment of consecration is a mystery to our mind. Fathers and teachers of the Church, and in particular - the Reverend Simeon the New Theologian and St Gregory Palamas, testify that at this moment the soul is covered, as it were, with a kind of divine fire or light that imperceptibly, invisibly alters and ennobles the very nature called to the priesthood. It is important to note this point - in the priestly consecration, in the words of the famous theologian of the twentieth century, Archimandrite Cyprian (Kern), there is a "wedding of the priest with his flock". It is profoundly symbolic that at the time of the round of the protege around the Holy See, the same prayers are performed as in the sacrament of the Wedding. From that moment the life of the pastor no longer belongs to himself. Having received the Gift of God, the priest is obliged not to hide him under a mess, but to use all his strength and talents to serve believers and seek faith. The Old Testament prophet sternly denounces negligent ministers: "Woe to the pastors who have grazed themselves! Should not the shepherds feed the flock? "(Ezekiel 34: 2). One of the main tasks of the shepherd is to draw people to Heavenly Father, to help them feel the "Kingdom of God that came in power" (Mark 9: 1), to inspire, to give strength, firmness and determination in following Christ along the path of his commandments. As for me personally, then, with the adoption of the sacred dignity, two strong and deep feelings came: on the one hand - spiritual joy, and on the other - a sense of great responsibility. And these two feelings accompany me during all 35 years of service at the Throne of God. Joy - from the granted Above the opportunity to raise "about all and for all" the heavenly sacrifice of the Eucharist, from the ministry of the Church of Christ, the people of God. But this joy is always mixed with deep feelings for the flock, for the clergy and laity, for the diverse aspects of church life. Even now, when it is possible, by the grace of God, to accomplish what has been planned, to do something good and useful - to arrange different aspects of the diocesan and parish life, to restore the crumbled shrine or to create a new church, to hold a large educational event or charitable action - there is still a feeling that this is not enough, that all the work done can be called only the beginning, and ahead a huge field of activity. Sometimes human limitations are felt, lack of opportunities to fulfill what was planned, but then the well-known words spoken by the Lord to the apostle Paul are fully appreciated: "My grace is sufficient for you, for my power is made in weakness" (2 Corinthians 12: 9). - On the day of the 35th anniversary of your priesthood that you, as archpastor, would like to wish the young priests who have just embarked on the path of their ministry? - It must be remembered that the priestly ministry is the continuation on earth of the great and glorious deeds of the apostles of Christ. It requires dedication, loyalty to duty and courage. To this one must be inwardly prepared, and with the hope of the grace of God, always a feeble physician and a scanty replenisher, carrying with joy and patience the obedience given from God. It is important to remember that to whom much is given, so much will be required (Luke 12:48). At the moment of ordination, the Holy Spirit invisibly descends upon the shepherd, by whom, as the apostle Paul says, our love of Christ is poured out into our hearts (Rom 5: 5). It is love - unhypocritical, sacrificial, evangelical - that should become the main motive and creative force in the life of every priest, deacon, monk. The people, exhausted by sorrows, tired of everyday worries and all sorts of problems, expect this active feeling from the ministers of the Church, manifested in the readiness to listen and understand, give kind advice, express sympathy, support and console. I would like to address the words of my spiritual father, the archbishop of Tikhvin Meliton (Solovyov), received by him from the righteous father of John of Kronstadt, to all of us: "With all our heart we must love the Church of God!" Only by loving the Church of Christ can we really open God to ourselves, to reveal Him to the people, to reveal the beauty and strength of the native Orthodoxy to all those who seek salvation.

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.

Abbess Quiz (Perminova): The Lord wants our heart to belong to Him

The abbess of the Theotokos-Rozhdestvenskogo stauropegial nunnery in Moscow, Abbess Viktorina (Perminova) gave an interview to the portal "Monastic Herald". - Mother, July 19 marks the 25th anniversary of the revival of the Mother of God-Christmas monastery. Tell us, please, what did you remember that day? Why is it that the most recent history of your monastery is counted from? - It was on this day that the Holy Synod of the Russian Orthodox Church decided to open the monastery. The monastery was given the status of a stauropegic. It is significant that on this day the celebration of the Cathedral of the Radonezh Saints takes place. After all, the founder of St. Sergius was helped by the founder of our monastery, Princess Maria Ivanovna Serpukhovskaya (in the schema - Martha). She was a spiritual daughter of the Radonezh hegumen and gave him the lands that belonged to her, so that the Trinity Monastery settled on them, now - the Holy Trinity Lavra of St. Sergius . Princess Mary and her son, Prince Vladimir Andreevich the Brave, did much for the Trinity Monastery. And in an amazing way, the Radonezh saints patronize our Nativity Monastery. The day of July 19, 1993 was remembered to me, first of all, by the words of the ever- remembered Most Holy Patriarch Alexy II : "It can not be!" So His Holiness expressed surprise when he learned that it was left to put a single signature on the Moscow Government Decree. To the monastery could exist, it was necessary to obtain permission from the city authorities. In those years, after seventy years of state atheism, it was not easy to obtain an official permit. This was preceded by difficulties, sometimes insurmountable. But, only having received the Resolution of the Government, it was possible to decide the issue of opening a monastery. By the grace of God, the prayers of the Queen of Heaven and all the patrons of the monastery, the impossible became possible. Similar was in the history of the revival and other monasteries and temples at that time. On July 19, in the Chistiy Lane, a meeting of the Holy Synod was to be held. When I reported on the phone to His Holiness Patriarch Alexy that the necessary documents for the opening were collected and there was only one signature, His Holiness was very surprised and blessed to bring the Moscow Government Resolution, if it was signed, by the time of the meeting. And the Lord helped bring the document to the right time. I remember that evening well. It was raining hard. We arrived on Chisty Lane with the mother of the treasurer. It so happened that the archpastor passed by us, who was aware of our business. Seeing us, he asked: "Well, of course - no?" - "Of course yes!" - we answered with the mother of the treasurer. Then the Bishop repeated the words of His Holiness Patriarch: "It can not be!" Then he took from us the Resolution of the Government of Moscow and took it to the meeting of the Synod. On this memorable evening, a decision was made to resume the monastic life in the Mother of God-Christmas monastery. - In early 1993, with the blessing of His Holiness Patriarch Alexy II of Moscow and All Russia, you came from Pyukhtits to Moscow. How did your life in the capital start? What did the monastery represent then? - The monastic territory was occupied by various organizations and inhabited by residents. Temples and buildings were destroyed from the very foundation. When we arrived in the monastery not yet officially approved, no one expected us, if not to say the opposite. We did not have any acquaintances in Moscow, and we were not met at the place of the future monastery, which is, of course, understandable. After a long search for housing, refusals, "prophecy" in the spirit that "there will never be a monastery", we were given the opportunity to stay in a small room near the cafe. If you think in a human way, it's impossible to arrange a monastery without funds, in a place where there is literally no place to lay your head. But these difficulties were not the main ones: gradually, with God's help, the situation was resolved. It seemed more difficult to establish the inner life of the monastery. The first inhabitants who came to the monastery did not understand well what monasticism is, spiritual life, what is the purpose of life in general. However, they aspired to goodness, and this aspiration had to be developed. And our spiritual guides, having confidence in God, knew how to see the image of God and all the best in man. For His Holiness Patriarch Alexy, Protopriest Boris Nikolayev and all the mentors whom the Lord sent and sends to us, there were no words "I can not" and "impossible". They prayed and acted with the hope of God's help, which came through their prayers. - Admiring the beauty of our monasteries, you do not get tired of being surprised at how it was possible to revive so many historically significant for our culture buildings - cathedrals, temples - within a relatively short period of time! And looking at the women's monasteries, it is very difficult to understand how the nuns, who were few in the post-Soviet period, managed the construction, set up the economic and, most importantly, the spiritual life of the monasteries. What helped you not to flinch then before the difficulties? Do not be sad? Do not be afraid of the amount of work that was to be done? "Our mentors have always started every work with prayer." As the day begins, so he will go. If it starts with God, then the Lord will help to do it, and will educate, and send the right people. When a person does not ascribe to himself the good that he does, and trusts in God (and on whom else can he hope, if he can not do anything by himself?), Then the Lord will rule everything. After all, the abode is the shrine of God, the home of the Queen of Heaven, and will the Lord and His Most-Pure Mother leave the holy place intended for the salvation of human souls? The soul of man in the Eyes of God is more precious than the whole world! Reviving the monastery, we clearly saw that we do not differ in special abilities, and do not represent anything from ourselves, either spiritually, or in terms of special knowledge or life experience. Therefore, we could only hope for prayers, advice, blessings from spiritual mentors. And, thanks to them, the monastery was reborn. - What did you orientate, reviving the spiritual life of the monastery? Whose examples inspired you? Whom do sisters remember today as spiritual guides? Tell us a bit about them, please. - Focused on our predecessors and mentors. It so happened that they were of one spirit. In our capital city there are different monasteries, they are all beautiful, and each in its own way creates the spiritual atmosphere of the capital and brings to the world the Light of Christ. As the apostle Paul says, "and the glory of the sun, and the glory of the moon, and the star from the star is weak in glory" (1 Corinthians 15:41). And if we talk about our Christmas abode, then her life lies in a quiet, invisible, inner doing. What were our founders? Humble, modest, not striving to fame people. Despite the nobility of the clan, high position, proximity to the grand-ducal family, Princess Mary Serpukhovskaya spent an inconspicuous life and had many good deeds done in secret. About her very little information was saved, because she focused more attention on domestic affairs. In this endeavor, the confessor, the Reverend Sergius of Radonezh, supported her. Princess also brought up her son - Prince Vladimir Andreevich the Brave. With the blessing of the Monk Sergius, Prince Vladimir renounced the rights to the grand reign, ceding to the heirs of his cousin - the prince Dimitri Donskoy. It was an unprecedented act of that era. It was the Monk Sergius who became the first confessor of our monastery and began to build its foundation on internal affairs. Holy Grand Duchess Evdokia - St. Euphrosyne Moscow was of the same spirit. At her high place, she did good deeds in evangelical ways, was a secret ascetic, and even her own children did not know about her ascetic life. Her wealthy spouse, the holy Grand Duke Dimitri Donskoy, who approved the monastery and his rights with his letter, was also a very modest man. Prayers of the creators of the monastery, at the origin of the revival of the monastery were mentors of the same dispensation. I see that the most important thing in the life of our monastery is the spiritual component. The atmosphere inside the monastery - the atmosphere of spiritual silence, modesty, simplicity - was created only by our mentors. Ever-remembered His Holiness Patriarch Alexy II and Protopriest Boris Nikolayev belonged to the generation that could perceive the spirit and traditions of the best pre-revolutionary monasteries and elders, with their desire not for showy, but for inner doing, not for external successes, but for spiritual prosperity. I was fortunate enough to know other mentors of the same era. They instructed not so much with words as with an example of life, did not show anything, and attributed all the good done to the grace and help of God, whose will they were able to accept and execute. They understood that a humble, meek person, striving to be invisible, more acquires in the spiritual plan, and better retains his inner treasure. Figuratively speaking, the full spikelet tends to the ground, and the empty and unripe one rises in sight, but that's what says that the ear is empty. The basis of the life of our mentors was obedience, and not only because they had a highly developed sense of duty. It was an inner obedience. They tried to teach their children inner obedience - that is, spiritual unity with their mentor for love in God. After all, if a person loves someone, he is afraid to offend the one he loves, and do something wrong, as a loved one would like, not even in his presence. Our confessor father Boris showed an example of unhypocritical, sacrificial love and obedience. He always prayed for each of us and our difficulties. Difficulties passed, and we forgot about them, but he still remembered and worried. No matter how badly the priest felt himself, he was always available to us, he accepted us as a loving father, who was sympathetic and ready to help. In the monastery the father obeyed the statute and never did anything without blessing, although he himself was our mentor. In his obedience, he was not just accurate, but punctual. It was not some formality, but an expression of his love for God and his fellow men, respect for every person. The heart of the priest was so loving that people aspired to it, and everything alive. We felt that he was in the Presence of God, he was in prayer, although apparently he did not seem to be doing anything special. Moreover, he carefully concealed all his talents. But we often saw what was evidence of his perspicacity, the gift of spiritual consolation, a great experience, both spiritual and vital. All this created the monastery and its spirit. It was His Holiness Patriarch Alexy who blessed Archpriest Boris for his obedience to become a confessor of the monastery. Father was the ninth decade, he had from childhood weak health, shattered in prisons and camp, where he suffered for the faith. He lived far away from us, in the Pskov outback. But, obedience, he agreed. When the priest began to lead the house spiritually, there was still a lot of alien things on its territory-various secular institutions and not only. In the sisterhood itself, there were many people who had wrong life guides. Thanks to the father, many people corrected life, and those who did not want to correct or harm the monastery, left the monastery. Father never fought with anyone, preferred to act by love, and not by the method of "strong hand". However, after the transfer of Boris's father to the monastery, everything that was alien to him began to leave its walls by itself. And, as a result, the monastery became precisely a monastery - a place where they strive for the Kingdom of God. His Holiness Patriarch Alexy took the most direct and close part in the formation of the monastery. In the Soviet era, everything went to the fact that the buildings of the monastery were eventually to collapse. And only thanks to the petition of His Holiness before the city authorities, he managed to keep the monastery as a monument. But the monument without a soul, without a spiritual filling does not make sense. And His Holiness the Patriarch wanted us to take all the best from him and the spiritual people. He himself saw in every person the image of God, showed attention and respect for everyone, whatever the person. The Patriarch of All Russia remembered the needs of a man who, in the eyes of others, was small. I remember such a case. Once, His Holiness the Patriarch called me at one o'clock in the morning and asked why I had not indicated in the document that there was not even a roof on one structure. I said that I was ready to immediately rewrite the document, to which my Holiness responded in a fatherly manner, so that I would not worry, because he had already corrected everything and prepared the document. I was shocked that on the deep night the Primate of the Church remembers the problems of a small monastery, and, moreover, he himself is working on our documents. We could bring many more examples of love, humility, acceptance of the will of God, which our instructors showed, but I would like, without multiplying the words, to convey the spirit - the spirit of Christ's love, forgiveness, meekness, humility, obedience, on the basis of which prayer is built and all good. Representation of the Monk Sergius and the prayers of the founders of the monastery, the Lord sent us such mentors. - Mother, how does the monastery live today? How many sisters are struggling in your abode? What are the tasks for the nurse? - Today, as at the beginning of the revival, as in the past centuries, the monastery lives by the grace of God, the representation of the Most-holy Lady of the Theotokos and the prayers of all its patrons. We are happy that the current Primate of the Church, His Holiness Patriarch Kirill of Moscow and All Russia, does not leave the monastery, paternally cares for him, prays, and the word of the High Priest, addressed to our souls, is always both edification and consolation. Sincerely grateful to all spiritually close to the monastery mentors and confessors who pray for us. And so, with the common prayers and the ancient abode is created. In our monastery, 21 sisters and several candidates for nestlings are struggling. This year we made the first tonsure in the great schema. Our main task is an attentive spiritual life, the fulfillment of Christ's commandments. Our confessor, Father Boris, said that if we do not have love among ourselves, then no canons and obeisances will help us. He sought to reconcile all of us, to bring them closer together and unite in the pursuit of a single goal - the Kingdom of God. Of course, we are still very far from what the spiritual mentors wanted from us, but we, at least a little, are trying to do this. We would like the spirit of Christ's love to extend to everything we do-be present in worship, and in relation to those who come to the monastery, and in our social ministry. The Sunday and singing schools, youth organization Molodezhka and the social center "The Merciful Samaritan" continue to operate in the monastery. All those who participate in our projects, who help the monastery - people are very modest, do not seek fame, to praise and rewards, but do it for their own soul and for the love of their neighbors. We are sincerely grateful to them. - What is the difference between today and the time when you came to the Nativity Monastery? Sometimes one hears the opinion that "the spiritual spring" has remained in the past, and now the phase of the rise of the church life has been replaced by a phase of some decline. Is it so? - One time is not better and not worse than another. If, for example, we consider the spiritual life of a person, then there are different periods in it. When a person is called by the Lord, and he fervently responds to the call, the grace of God acts more strongly. The summoned one experiences a "spiritual spring", a special gracious inspiration. But he can not always be in this state. And, as we see in nature, where it is necessary that solar heat, then rain, then the wind, and sometimes the heat, or vice versa, frost, so to man, to strengthen in him the faith and love of God, for the affirmation of his soul in you need to go through and experience different states. The same thing happens in history. "Rises" and "recessions" are temporary phenomena, but the truth of the Lord remains forever. The Lord trades about everything, and knows how to educate every person and many people. And now there are those who are experiencing the "spiritual spring". And those who survived it at that time are far from being in the same spiritual state. There are those who are strengthened in the faith, prospering spiritually, there are those who have fallen, even those who have moved "to a far country" (Luke 15:13) (but this does not mean that they will not return: for all is possible for the Lord ), there are those who struggle with passions, falls, rises and continues to walk. The Lord knows everything about every soul and trades about it, so I think that it's a mistake to judge a decline or a rise only according to statistics. - You are a member of the College of the Synodal Department for Monasteries and Monasticism . In addition to the hegumen obediences, you fulfill church obediences - and in a word, word and prayer you help young abbesses and newly formed monasteries to establish a monastic life, share your own experience in arranging the monastery. In your opinion, is it easier or more difficult to open a monastery today? Do you accept the help of newly established monasteries? - In each case, everything is individual. There are and will be difficulties for all who are doing good: without hardship God's work is not accomplished. True good and true prayer will always meet the opposition of the enemy of the human race. There are also complexities arising from our sins and infirmities. But the Divine Grace is all-powerful, it "weakens the doctor and the impoverished compensates." The abode is accepted and treated kindly. As for me, I try not to impose the opinion that I think is right, and to test myself with the gospel, patristic experience and experience of spiritual mentors. And I think that love, support, kindness, and personal example always convince better than words. "Mother, what would you wish for people who have sought the" lives of the monastic "these days? - I would wish them God's help in the chosen path. The Lord said, "You did not choose me, but I chose you" (John 15:16). He calls us, but gives everyone the freedom to act - to go or not to follow Him. It is good, if the human soul chooses "the good part", because the fullness of our happiness is in God. With the Lord, the soul gains peace that nothing in the world can give. But this does not mean at all that the path will be smooth, without sorrows and difficulties. And the majority of sorrows and difficulties lies in ourselves. Our cross grows on the basis of our own passionate and stricken heart, as the ever-memorable Archbishop Alexy (Frolov) said. And the sooner a person realizes that it is not people and circumstances that are to blame for his misfortunes, but he, the sooner he embarks on the path of repentance, sees his sins and does not condemn his neighbors, the easier he will achieve the goal. The Scripture says: "Give Me, your son, your heart" (Proverbs 23:26). The Lord wants our heart to belong to Him, and it is for the purity of the heart that all our further struggle will go. Faced with the fact that people who begin to see their sins, "drop their hands." But the vision of sins is an occasion for gratitude to God, and not for dejection. We need to understand that we need repentance, spiritual work and efforts in the struggle, and God will give the result when it considers it necessary. I also often observed that both mentors and instructors "mix" a person with the evil and sin that the enemy infuses into him. But man is the image of God, just his inner temple is sometimes ruined to the ground. It is more difficult to revive the soul than to restore the monastic walls. I would from the bottom of my heart wish all of us patience and humble acceptance of the Divine will, always good and perfect.

St. Theophan the Recluse symposium Moscow Patriarch

June 21, 2018 in the Publishing Council of the Russian Orthodox Church, under the chairmanship of the Metropolitan of Kaluga and Borovo Clement held a scientific conference "The Life and Works of St. Theophan the Recluse in History and Modernity." Before the beginning of the conference in the house church of the Publishing Council in honor of St. Joseph of Volotsky was made a moleben to St. Theophanes, the Recluse Vyshensky. With the blessing of Metropolitan Clement the divine service was led by the cleric of the church of St. vmch. Panteleimon of Krasnodar city, Priest Andrey Kretov. The deacon's rank was headed by a junior researcher in the sector of research projects and special programs of the Publishing Council Deacon Grigory Slutsky. The conference was attended by Metropolitan Theodosius of Tambov and Rasskazovsky , who acted as co-chairman and presenter of the first part of the meeting, as well as scholars, teachers and students of the Moscow Theological Academy , Tambov, Kaluga, Vladimir and Sretensky Seminary, Ryazan State University. S.A. Yesenin, studying the heritage of St. Theophan the Recluse. Opening the meeting, the chairman of the Publishing Council, Metropolitan Kliment, addressed the participants and guests of the conference with a welcoming speech in which he touched the initial period of the closure of St. Theophanes. Presentations were made by: Metropolitan Theodosius of Tambov ("Temple-building in the Tambov diocese under St. Theophan the Recluse"); Archimandrite Zosima (Shevchuk), the governor of the Bogolyubsky Alexievsky Monastery of Vladimir, the teacher of the Vladimir St. Theofan's Theological Seminary ("The Beginning and the Ultimate Purpose of Life in Christ., Experience of Interpretation of the First Chapter of the Epistle of St. Paul to the Philippians, St. Theophan the Recluse"); Hegumen Luca (Stepanov), Head of the Theology Department of Ryazan State University, Rector of the Pronsky Monastery of the Ryazan Metropolia ("The Nature and Action of the Spirit of Despondency (According to the Legacy of St. Theophan"); Archpriest Sergiy Rybakov, Chairman of the Department of Religious Education and Catechization of the Ryazan Diocese ("Unity of the people, Churches and the State as a result of" intensified activities for God's sake "(according to the works of St. Theophan the Recluse)"); hegumen Dionisy (Shlenov), head of the library of the Moscow Theological Academy ("Acting and theological chapters" of St. Simeon the New Theologian as part of the Russian "Philokalia" of St. Theophan the Recluse "); Abbess Vera (Rovchan), rector of the Vyshensky Uspensky Women's Monastery ("What nuns should be to enter the palace of the immortal Bridegroom with the wise virgins (according to the book of St. Theophanes" Remembrance of the monastic nobility about what monks demand from them "), the report read out VV Kashirina, teacher of the Russian Academy of Painting, Sculpture and Architecture of Ilya Glazunov); V.V. Kashirin ("The Way to Salvation" in the life of the Monk Nikon Optinsky (based on the "Diary of the novice Nikolai Belyaev")); G.V. Dyachenko, Candidate of Philology, Candidate of Theology, researcher of the General Psycholinguistics Sector of the Institute of Atomic Energy of the Russian Academy of Sciences ("The Anthropological Synthesis of St. Theophan the Recluse as a Methodological Basis of Communicative Linguistics"). At the end of the first part of the conference, Metropolitan Theodosius and Metropolitan Kliment signed an agreement on scientific cooperation between the Tambov and Kaluga theological seminaries. The second session of the conference, with the blessing of Bishop Clement, was conducted by Archimandrite Zosima (Shevchuk) and Hegumen Luka (Stepanov). In the second part of the forum the reports were presented by: Priest Stefan Danilenko, a member of the secretariat of research projects and special programs of the Publishing Council ("Unknown Letters from St. Theophan to a priest embarrassed by his uncanonical ordination"); Priest Andrey Kretov, cleric of the church of St. vmch. Panteleimon of Krasnodar ("St Theophan as an interpreter (based on the draft manuscript of the translation of liturgical texts)"); Priest Eugene Ignatov, cleric of the church of the Archangel Michael of Krasnodar ("Letters from St. Theophan to Athos"); Hierodeacon Peter (Alexenko), the inhabitant of the Klimovo Pokrovsky male monastery of the Klintsy diocese of the Bryansk metropolia ("Sinful passions as the death of the soul and the human body (according to the interpretations of St. Theophanes the Recluse of the Epistles of St. Paul)"); Priest Sergey Gander, Assistant to the Vice-Rector for Academic Affairs (by Correspondence Department) of the Kaluga Theological Seminary ("The Need for a Blessed Restoration of Man in the Sacraments according to the teachings of St. Theophan the Recluse"); A.E. Lukyanova, a member of the Russian Genealogical Society, an expert of the scientific and editorial board for the preparation of the Complete Collection of the works of St. Theophan the Recluse ("Theophan Feofan in the fate of the Macrinovs"); Priest Alexander Almaev, a third-year student at the Tambov Theological Seminary ("The Incarnation of the Pedagogical Views of St. Theophan in His Activity at the Tambov Department"); Deacon Grigory Slutsky, member of the secretariat of research projects and special programs of the Publishing Council ("Reverend Herman Zosimovsky - correspondent of St. Theophan the Recluse"); Alexey Serov, a student of the 1st year of the Tambov Theological Seminary ("Problems of the Spiritual Life of Modern Man and Their Solution in the Light of the Instructions of St. Theophan the Recluse"); Nikolay Vasin, a student of the first year of the Master's Degree in the Sretensky Theological Seminary ("The Teachings of St. Theophan the Recluse on the Virtue of Mercy"); Pavel Matveyev, a student of the first year of the Master's Degree in the Sretensky Theological Seminary ("The Steps of Spiritual Ascent to St. Theophan the Recluse"); Georgy Boesh, a student of the first year of the master's degree in the Sretensky Theological Seminary ("The Teachings of St. Theophan the Recluse about the Passion of Anger"); Alexander Fadeyev, a student of the 3rd year of the Bachelor's Degree in the Sretensky Theological Seminary ("Peculiarities of the teachings of St. Theophan the Recluse about the influence of grace on personality"). Concluding the work of the conference, Metropolitan Kliment Kaluga thanked the guests and participants for interesting and interesting reports and called on everyone to continue to work in studying the heritage of St. Theophanes, the Recluse of Vyshensky.

Metropolitan Hilarion of Volokolamsk met with the Director-General of the King Abdullah International Center for Interreligious and Intercultural Dialogue

Metropolitan Hilarion of Volokolamsk met with the Director-General of the King Abdullah International Center for Interreligious and Intercultural Dialogue Митрополит Волоколамский Иларион встретился с генеральным директором Международного центра межрелигиозного и межкультурного диалога имени Короля Абдаллы print version July 9, 2018 19:49 On July 9, 2018, the Department of External Church Relations of the Moscow Patriarchate met with the head of the DECR, Metropolitan Hilarion of Volokolamsk, with Fahad Abu Al-Nasr, Director General of the International Center for Interreligious and Intercultural Dialogue named after King Abdullah (KAICIID). The center was founded in Vienna in 2012 by Saudi Arabia, Austria, Spain and the Holy See. The professional activity of the general director of KAICIID is focused on the development of interreligious dialogue, especially among representatives of the younger generation. The meeting was attended by the Metropolitan of Gallic Emmanuel ( Constantinople Patriarchate ), who is on the board of directors of KAICIID, an organization known for its interreligious projects around the world. Besides, the senior program manager for the Arab countries of the program department of KAICIID Vashem Haddad participated in the conversation. There was a discussion of issues of cooperation in the field of interreligious interaction.