I’ll say a banality now, but just as no two people are alike, so there are no two alike monasteries. It’s not that I visited an infinite number of them, but I had already developed a certain habitual way of experiencing the monastery as a high spiritual being. This creature, of course, is born by people and it, created by our thoughts, feelings and desires, soon begins to live its own independent life. amazing life. Such a monastery has a unique sensual appearance, like any person, like a divine being. Monasteries can be different - strict and pouring out kindness, bright and gloomy, cynical and open, a little lost and those who find their way...

The Novospassky Monastery is close to me in many ways, including in my inner feelings - it is very harmonious and natural. Not only is the Novosspassky Monastery directly connected with the history of Moscow and the great past of our country as a whole - it is also the ancient resting place of the Romanov boyars, who ascended to the kingdom at the beginning of the 17th century and left it as the imperial family of martyrs at the beginning of the 20th century.

As soon as you take your first steps on his land, you are overcome by... peace and peace, holiness and some kind of light and modern harmony, no matter how strange it may sound) You feel that you are on holy land, and this is the most important thing, despite the deepest wounds inflicted on the monastery in the revolutionary and subsequent atheistic times. The monastery has coped and is coping with its pain and purpose - to bring light and faith. We will not only learn about the glorious history of this monastery, but also visit the tomb of the Romanovs, see one of the greatest miraculous shrines of our people - the icon Mother of God The Tsarina and much more. I will make a hopeless attempt to paint a sensual image of this monastery. As usual, I do this by posting a large number of photos in your story - this time everything will be exactly the same. To capture the emanations of the soul of this monastery, its sensual message - do not rush to leaf through the photographs - let each one tell you something, respond with something - this will be my message and the message of the Novospassky Monastery itself, which lives and brings Light to our troubled souls...

In the first part we will learn about the history of the monastery, and in the second - about its necropolis, the tomb of the Romanovs, its shrines and much more.

The Novosspa Monastery, which, according to some information, is the first Moscow monastic monastery, was founded in the 13th century by the Holy Blessed Prince Daniil of Moscow, the son of the Holy Blessed Grand Duke Alexander Nevsky, on the site now occupied by the Danilov Monastery and did not stay there for long - only a few decades. The son of Saint Daniel, the pious John Kalita, who became the Grand Duke in 1328, wished to see a monastic monastery near his palace and, with the blessing of Metropolitan Theognost, in 1330 he moved the monastery to the Kremlin Borovitsky hill to the Church of the Transfiguration of the Lord.
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A year later, instead of the wooden one, the stone Church of the Transfiguration of the Lord was built and solemnly consecrated. At the same time, other monastery buildings were erected. It is also known that a shelter was set up at the Spassky Monastery, where the poor and wretched received food and shelter. Throughout its existence in its old location, the Spassky Monastery was a place of pilgrimage for the Grand Duke and his family.
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During the reign of Grand Duke John III, the time of innovations came in the life of Russia. Wooden buildings began to be replaced by stone chambers and towers. Foreign architects appear in Moscow. It is believed that on the initiative of the wife of John III, Sophia Palaeologus, the construction of a vast grand-ducal palace was begun in the Kremlin. The Spassky Monastery found itself cramped in the dense surroundings of the emerging palace buildings. Grand Duke decided to move the monastery to another place - to the so-called Vasiltsev Stan on the banks of the Moscow River. According to its new position, the Spassky Monastery began to be called Novospassky or the Monastery of the Savior on Novy.
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The new location for the Transfiguration Monastery was not chosen by chance. Vasily the Dark stood here with his army twice: against the Tatar Khan and during the internecine struggle against Dmitry Shemyaka. The high bank of the river served as a kind of guard stronghold on the approaches to Moscow from the south.
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Initially, all the buildings of the monastery, except the cathedral, were wooden. The cathedral church in honor of the Transfiguration of the Lord was founded in 1491. In 1497 it was consecrated. Under Ivan the Terrible, the monastery was turned into a mighty fortress - the fortress log walls with towers were strengthened, an additional fort was built, fortified with an earthen rampart, a tine and surrounded by a moat. The monastery had to defend the capital more than once from attacks by the Tatars. Thus, in 1521, the fortress walls of the monastery witnessed the raid of the Tatar khan Makhmet-Girey. In 1571 - attacks by the hordes of the Crimean Khan Davlet-Girey.

When the Crimean Khan Kazy-Girey approached Moscow with an army in 1591, the Novospassky Monastery became a reliable stronghold of Moscow from the south. I. Pisarev wrote that “... by changing the distance and placing one hundred thousand troops between them, we will clearly see the opportunity to act successfully for all these monasteries (Danilov, Simonov, Donskoy, Novospassky, the Kremlin fortress) at the same time. The Tatar army scattered. The Novospassky loopholes, being at the closest distance from Gireyev’s rear, dealt cruel blows to the khan...” The Crimean Horde suffered great losses in this battle and from that time on never approached Moscow again.
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At the very beginning of the 17th century, the monastery successfully withstood the siege of the Polish invaders. At its walls, the Russian militia was preparing for the final liberation of the capital from the Polish-Lithuanian invaders. “At the walls of Novospassky... in 1612 on Krutitsy, Prince Pozharsky and his faithful squad kissed the cross to save Moscow and lay down their heads for it.”
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But even after the liberation of Moscow from the Poles, the monastery did not lose its defensive significance.

Worship cross at the south-eastern gate.
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It was from these years, from the moment Tsar Mikhail Feodorovich Romanov ascended the throne, that an era of prosperity began in the history of the Novospassky Monastery. There were several reasons for this. Back in 1498, shortly before this, boyar Vasily Zakharyin, the ancestor of the Romanovs, the founder of the dynasty, was buried in the consecrated temple. In the 16th century, other representatives of this boyar family began to be buried in the monastery.

Mikhail Feodorovich Romanov in the first year of his reign hastened to strengthen the monastery. The new fortress wall made of thick oak trunks stretched for 750 meters, and towers with embrasures for cannons rose in the corners and at the entrance gates. In 1640, by decree of the same Mikhail Fedorovich, the wooden fortress wall began to be replaced with a stone one. The length of the new wall was 650 meters, the height reached 7.5 meters, and the thickness was two meters. In 1642, experienced city craftsmen were specially requested from the distant Belozersky Monastery to “make a fence at the Savior’s in Novy Mesto.” The fortress wall is an irregular pentagon with five towers at the corners (before the construction of the existing bell tower in the fence, the monastery had eight fortress towers, not counting two small ones, which were built with the addition of the monastery territory for economic needs in early XIX century). Military supplies were stored under the towers, and underground passages led to the river.

Three gates opened access to the monastery. On the eastern side - for all believers. The gate near the south-eastern tower is for entry to the abbot's cells and for household needs. The gate on the north side, near the northwestern tower, opened onto the fish ponds.

It would probably be appropriate to immediately lay out for convenience the building plan of the Novospassky Monastery. You and I are entering the gate that is marked with number 17 (icon shop) on the plan.
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While engaged in the improvement of the state devastated by the Time of Troubles, Tsar Mikhail Romanov and his father, His Holiness Patriarch Filaret, paid special attention to church construction. In the 1620s, in the Novospassky Monastery, Filaret “with his patriarchal treasury” built a stone hipped bell tower with a temple in the name of St. Savva the Sanctified. On the day of remembrance of this saint, whose name translated means “captivity,” Filaret was released from Polish captivity.

In its place there is now another bell tower, 78 meters high - one of the tallest in pre-revolutionary Moscow. It was built in 1759-1785. on the site of an ancient belfry built by Patriarch Filaret.
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The abbot's building was also built at the same time.

Here it is - from the side of the Transfiguration Cathedral.
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By decree of Tsar Mikhail Feodorovich in 1640-1642, stone walls with towers and archers were erected around the monastery, and fraternal cells were built. For this purpose, masons and brickmakers were called from other cities, who settled near the monastery in entire settlements, which gave the modern name to the streets Bolshie and Malye Kamenschiki.
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The Transfiguration Cathedral was built back in 1491 under Grand Duke John III. In 1497 it was consecrated by the All-Russian Metropolitan Simon. In the 17th century, under Mikhail Feodorovich, the original cathedral was dismantled “to the bottom”, and in the same place in 1645 a new, larger one was founded so that the tomb of the royal ancestors would be under the arches of the temple. On September 19, 1647, the Transfiguration Church was solemnly consecrated by Patriarch Joasaph in the presence of the Tsar, under the rector Archimandrite Nikon, according to whose thoughts and plan all the decoration of the cathedral was arranged.
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The plan of the cathedral represents the view of a ship - the most common type of temple ancient Rus'. Its eastern side consists of three roundnesses or apses, preserving the ancient division of the altar into three parts. The main entrance to the porch of the cathedral does not go directly from ground level, as, for example, in the Moscow Assumption Cathedral, but rises 17 steps, due to the fact that there is a tomb below. The vault of the building rests on four tetrahedral pillars, two of which are located behind the iconostasis and two in the middle part of the temple.

The main entrance to the Romanov tomb. It is now closed. The entrance is from the south side of the Transfiguration Cathedral. About the tomb and necropolis of the monastery - in the second part.
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The internal doors leading to the cathedral are iron, 17th century. They depict small images of the Apostles and other saints, and decorations in the form of floral patterns. The floor of the temple, made of cast iron slabs, was built under the rector, Archimandrite Ioann Cherepanov.
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At the entrance to the porch of the temple on the eastern side, 10 ancient Greek philosophers are depicted. All of them have in their hands scrolls with some sayings written out. On right side depicted: Orpheus, Homer, Solon, Plato and Ptolemy, on the left: Hermeus, Anacharsis, Aristotle, Plutarch and Herodion. The reason for the appearance of these images is given, in particular, by St. Philaret, Metropolitan of Moscow and Kolomna, who was the rector of the Novospassky Monastery in the rank of archimandrite and bishop of Revel. He says: “Our fathers wanted to express that pagan wisdom never rose above the lowest levels of the Christian temple.”
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The majestic five-tiered iconostasis is typical of ancient Russian churches; it has a close resemblance to the iconostasis of the Moscow Assumption Cathedral and the Assumption Cathedral of the Trinity-Sergius Lavra. All the icons in it are ancient origin, but the iconostasis itself is of relatively recent origin. The ancient iconostasis of the 17th century, due to unfavorable circumstances, has not survived to our time. In the lower tier there are local icons, in the second - the Apostles and in the middle - Christ the Savior in the image of the Eternal Bishop, then - 12 great holidays, even higher - the Prophets, and in the middle - the Mother of God, in the upper - the Forefathers, and in the middle of them - God the Father .

Now there is no wide access to this cathedral, as I understand it... The two photos below were taken in 2012.
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At the time of its consecration, the rector of the monastery was Archimandrite Nikon (in the world Nikita Minin), appointed to this place at the royal request. During this period, the future Patriarch Nikon was Alexei Mikhailovich’s “son’s friend.” And without a doubt, the views and tastes of Nikon, a fierce opponent of the “secularization” of church art, were reflected in architecture and interior decoration cathedral This majestic five-domed cathedral, placed on a high basement, belongs to the type of temple that was declared by Patriarch Nikon to be the most appropriate Orthodox traditions. Simplicity and rigor external forms, smooth White color contrasted with the colorful patterns and whimsical architectural details common in the 17th century. The Transfiguration Cathedral seemed to come out of antiquity itself and stood on a par with the Assumption Cathedral of the Kremlin, linking together the old and new page its history.
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Even Peter I, who was reserved about matters of religion and did not have a special “love for monasteries,” nevertheless ordered the monastery cathedral to be decorated with paintings in 1689, and in 1717, as a sign special attention to the tomb of his relatives, he ordered the casting of a bell weighing 1,100 pounds. The 17th century was the heyday of church construction for the monastery.
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The Church of the Intercession of the Mother of God adjoins on its north-eastern side to Preobrazhensky, having a common porch with it. It was founded by Tsar Alexy Mikhailovich the Quiet in 1673, erected at his expense in two years and consecrated on October 7, 1675 by Patriarch Joachim. The temple was built in Russian style and is crowned with three domes. The interior painting dates back to 1780.
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In 1812, the French turned the Intercession Church into a warehouse. In 1813, it was consecrated again by Archimandrite Ambrose II. In 1820, a new iconostasis was built at the expense of the philanthropist Melgunova. On the sides of the main altar there are two borders: the right one - in the name of the saint. Great Martyr Barbara - built in 1758, and the left one - in the name of St. Demetrius, Metropolitan of Rostov, consecrated in 1757, shortly after the discovery of the relics and glorification of this saint.

In 1877, the entire temple was painted by Academician Fartusov. In the chapel in the name of St. Dmitry of Rostov, the walls are mainly painted with images of saints and saints, and the chapel of the Great Martyr Barbara - with images of venerable virgins and martyrs.

In 1918, the Novospassky Monastery was closed, services in the temple stopped. The Intercession Church was consecrated again only in 1997 on the Feast of the Intercession Holy Mother of God. In 2002, work began on its painting, mainly by the brethren.
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Now this is the main temple for worship. They are held on the second floor of the temple. Due to numerous external extensions, its internal volume seems very large.
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The same angle - summer photos...to make it more fun)
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On the northwestern side of the Transfiguration Church there is a church in honor of the Sign of the Mother of God. The Icon of the Sign of the Mother of God was a family icon in the family of Romanov boyars.
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Initially, the temple was built by Tsar Mikhail Fedorovich over the place where the bodies of the Romanov boyars, the Tsar’s uncles and the siblings of Patriarch Filaret: Alexander, Vasily, Mikhail and Ivan Nikitich were buried. However, in 1791 the temple was dismantled due to its disrepair. And in the same year, instead of the dismantled one, Count Sheremetyev erected a new temple near the old place, also in the name of the Sign of the Mother of God.

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The construction was carried out according to the design of the architect Nazarov, an employee of the famous Bazhanov. The temple took four years to build and on January 15, 1795 it would be consecrated by Bishop Methodius of Voronezh, the former abbot of the Novospassky Monastery.
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These three temples seem to be intricately intertwined with each other, just as the history of the construction of these temples was intricately intertwined...
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I was lucky enough to enter the small courtyard of these buildings behind the forged gates with the nomogram NM - Novospassky Monastery... Look how intricately everything is intertwined..., like History itself...
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Directly in front of us is the staircase to the upper temple of the Intercession Church.
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This is the western side of the Transfiguration Cathedral.
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You don't even expect such variety architectural details and connections that are hidden from the eyes of a visitor to the monastery...
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We are now at the Western Tower...
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This is the Fraternal Corps (XVII century).
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These two-story buildings “run” along the entire northern wall of the monastery.
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We go around the Znamensky Temple...
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... and the Transfiguration Cathedral...
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Here, on the north side of the cathedral, there is a small elegant chapel built in honor of the 300th anniversary of the Romanovs, built by 1913.
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What is a monastery and why are monasteries built? What does the life of monasteries consist of and who lives in them? Who is a laborer and how does he differ from a novice? How many monasteries are there in Moscow and Russia now? We tell you everything you need to know about monasteries and their structure.

What is a monastery?

A monastery is a home for monks: their family, apartment and fortress. This is a tiny city with its own way of life and regulations. This is a settlement where everyone is united by one thing - life for God and the unceasing memory of Him. This is a monastery in which monks, without denying modern state laws, live for the sake of spiritual laws.

Monasteries can be located anywhere (within the city, next to it, or far from any populated area - for example, on rocks).

Monasteries can be of different sizes: from a tiny courtyard with several monks to a large Lavra, where the brethren can number hundreds of monks.

Monasteries can be male or female. Monasteries can have, in fact, very different external signs, architecture and forms, but they all have one thing in common: this is a place where people gather who have left the world in spirit. Those who left everything in the world - things, attachments, earthly claims - leaving there, in essence, their former selves and thereby finding a new selves.

For monks, the monastery is a fence and support in their New Life, which ideally should be equal to the angels.

For “laity”, a monastery is an opportunity to come into contact with a “different” world: to see with their own eyes a life built not according to the principles and aspirations of secular existence, but according to the principles of spiritual, Gospel life.

After all, what is a monastery in essence? This is a piece of the heavenly, mountainous world on our earth. A place where the Holy Spirit breathes and sanctifies everyone who enters and, even more so, who lives there.

How do they live in the monastery?

Each monastery may have its own order of life (in other words, the charter). In some monasteries he is stricter, in others he is “softer”. Within the same monastery, different monks lead different levels of prayer and ascetic life - each according to his strength, each according to his calling.

Despite all the differences that are possible in the structure of monastic life, all monasteries are united by one thing: prayer and divine services occupy a central place in the daily routine and life of the monks. In monasteries, unlike non-monastic, “parish” churches, a full daily cycle of services is held, and the services themselves last longer.

In general terms, a day in a monastery might look like this:

• Five or six o'clock in the morning: the beginning of morning services. Their duration depends on the day or charter of the monastery. On ordinary days, morning services may end at nine; on holidays, they may continue until noon.
• After morning service: breakfast, meal
• Then: a short rest and a time of obedience (obedience is an integral part of monastic life, for idleness is the main enemy of a monk. During obedience, someone monitors the cleanliness of the territory, someone looks after the garden, someone carries out carpentry work, someone works in the stable - and so on).
• In the middle of the day: meal (lunch), then - continuation of obediences.
• At approximately four or five o'clock in the afternoon, evening services begin, which can also last three hours or longer, depending on the day.
• After the evening service - meal, short rest
• Before going to bed - a general or cell prayer rule.

Who lives in the monastery?

Those who live in monasteries are called inhabitants of the monastery. This:

Actually the monks

Unlike pre-revolutionary times, now there are no rules about how many monks there should or should not be in a monastery. Life determines everything.

Monks are the “spiritual backbone” of any monastery. We wrote about what degrees of monasticism there are and about monasticism in general here

Novices

Who are the novices? These are people who are preparing to become monks, but according to the abbot, they are not yet ready for this. At the same time, the monastery already bears spiritual responsibility for the novice.

Monks from Holy Mount Athos, first half of the 20th century. Second from left: Rev.

Workers

Who are the workers? Roughly speaking, the same novices, only at the very beginning of their journey. They live with everyone in the same way, perform obediences, and work in the same way.

At the time of entering the monastery, a trudnik is just as sure that he is destined for monasticism, but, as practice shows: since not every novice eventually becomes a monk, then among trudniks this percentage is even smaller. The first inspiration passes, and the person already understands that he had a completely wrong idea about monasticism or his powers - and returns to the world. Or he goes to try himself in another monastery.

Guests, pilgrims

These are even more “temporary” “guests” for the monastery. Although there were cases that it was from a random “guest” who found himself in the monastery out of need, or a pilgrim, that a monk was eventually born.

What kind of buildings are there in monasteries?

In fact, the only thing that must be required in a monastery is at least one temple and a house where the monks will live. The room in which a monk lives is called a cell.

Otherwise, everything depends on the size of the monastery and its location.

The small monastery of St. George in Bulgarian Pomorie.

But let's take an “average” idea of ​​the monastery. It could have such buildings and structures.

• The territory itself(it is fenced. In Rus', monasteries used to play the role of fortresses, and therefore their walls were stone, strong and high. For example, the Holy Trinity Lavra of St. Sergius held the siege of the Poles for several months, and they were never able to take it).
• Central Temple(Cathedral). The place where either the main or, with few exceptions, all services take place.
• Another temple(in large monasteries there may be two, three or as many as you like). As a rule, it is used rarely - on the days of the largest holidays and on other days that are significant for the monastery.
• Fraternal Corps. This is the house where the cells are located - the rooms of monks and novices.
• Refectory(dining room). Sometimes it is located in a residential, fraternal, building.
• Guest House. Maybe very small, or maybe a large multi-story building. There are separate guest houses for monks and bishops from other monasteries.
• Canteen for pilgrims.
• Church shop - candles, icons, books, church utensils for sale.
• Other buildings. They can house anything - from a Sunday school to a monastery publishing house.

Bulgaria. Pomorie. Monastery of St. St. George the Victorious. Typical territory of a small monastery. On the right is the fraternal building.

How many monasteries are there in Russia?

The number of Orthodox monasteries in Russia is constantly growing. Now there are more than 800 of them. In 1986 there were less than twenty.

The main monastery in Russia is the Holy Trinity Lavra of Sergius.

One of the oldest monasteries in Russia is in Pereslavl-Zalessky.

How many monasteries are there in Moscow now?

As of August 2017, there are 15 active monasteries: eight male and seven female.

Also on the territory of the capital there are seven Compounds - like “spiritual embassies” of monasteries: they also have their own small brethren, services according to the monastic order. The calling of the Compounds is to bring the monastic Spirit to the bustling city.

For example, it is located near the Tsvetnoy Boulevard or Sukharevskaya metro stations.

Moscow. St. John the Theologian Convent near the Kitay Gorod metro station.

Read this and other posts in our group at

An emerging “resort” in a rural retreat.

Just some thirty miles from Vilna is the town of Turgeli, where a bus departs from Vilna every day. In this town there is a beautiful old church, next to it there is a large Catholic cemetery. There is a post office on site, there is also a good doctor, and not far away there is the estate of one of the nicest famous generals. But all this is commonplace and does not cause surprise.

Of particular interest is another estate, owned by three adult sisters and their mother - a widow, the venerable old woman A.D. Koretskaya. This estate is located just one mile from the town and deserves great attention. It is an “emerging resort”, but only a resort not for the body, but for the soul.

The eldest of the sisters is married and has an adult married daughter; the other two sisters, despite their pretty appearance, abandoned personal happiness and devoted themselves entirely to spiritual life and serving their neighbors. It's great that all three sisters and husband older sister They are completely identical in their mood and have adopted the order of life characteristic of the strictest monasteries.

The zealous, intelligent and very persistent priest in a strict religious life contributed greatly to this mood and the created way of working ascetic life.

He convinced the young owners of the estate to submit to the rules of strict church life: to observe the established Orthodox fasts, perhaps more often, following the example of ancient Christians, partake of the Holy Mysteries, actively participate in daily divine services, renounce the pretensions of the nobility, from luxury, from secular entertainment, from indulging in human weaknesses and, together with the people at home, form, as it were, one friendly Christian family.

Little by little, such a spiritual family began to grow, and it turned out to be a whole community, or rather three communities, according to the number of estates.

Calling this Christian community a community, we understand this word only in general, not at all in the church-legal sense, since this Christian community is not at all bound by any obligations, by any statutes, but only by one ardent desire to live like a Christian: the commandments of God and public decrees and rules Christian life, fasting and worship are their only statute. The unifying link for everyone is the temple, built in the garden on the grave of the father and two deceased Koretsky sisters, and the spiritual shepherd, who enjoys great moral influence over the entire district. In the entire community there are now about eighty people, mostly women, as they are more responsive to goodness and more capable of selflessness and heroism. Among the residents there are chronically ill and even crippled people. in the community she is very strict, fasting, in constant work and submission to the Holy Spirit. The owners of the estates eat meager food together with all the inhabitants of the estate, and, moreover, on Mondays, Wednesdays and Fridays only once a day. And this is with constant hard work. Nevertheless, everyone is joyful, satisfied, healthy, very fond of their fasting, their abstinence, and are glad that the Lord gives them the strength and opportunity to lead an ascetic life. The great joy and consolation for everyone in this life is prayer, worship, frequent reception of the Holy Mysteries and the grace of the Holy Spirit that apparently reigns in this large Christian family. The rumor about it is spreading more and more, and pilgrims constantly come here, sometimes even from very remote places. One of the monks of the Zagatsky John the Merciful Monastery even wandered here from the other end of Poland, from Volyn. This monk, having spent some time in the community, remained here permanently.

The community is in no hurry to introduce the Holy Mysteries to pilgrims, but first tries to bring them to a sincere and deep consciousness of their sinfulness and to a firm intention to forever put an end to their dominant sin and embark on the path of salvation.

Given the large number of people in the Christian community that had formed and the multitude of pilgrims who came daily, it would have been impossible for one priest to satisfy all the spiritual needs of his large flock, but the Lord brought another priest here - a wealthy old man, who, with the permission of the owner of the estate, built a house near the church at his own expense and helps spiritually serve visiting pilgrims and permanent residents.

Nice to look at inner life communities: everyone works, everyone works, even the crippled try to be useful as much as possible, and everywhere there is cleanliness, order, some kind of special silence, peace, like “the breath of a quiet wind,” as mentioned in the Holy Scriptures in the story of the prophet Elijah. When the prophet Elijah, overwhelmed by fiery jealousy, complained bitterly before the Lord, exclaiming: “The children of Israel have forsaken Your covenant, destroyed the altars and killed Your prophets with the sword, I am left alone, but they are also looking for my soul to take it away,” it was said to him: Go out and stand on the mountain before the Lord: and behold, the Lord will pass by, and a great and strong wind will tear apart the mountains and crush the rocks before the Lord, but the Lord will not be in the wind; after the wind there is an earthquake, but the Lord is not in the earthquake; after the earthquake there is fire, but the Lord is not in the fire; after the fire there is a breath of quiet wind, and the Lord is there().

After this, it was revealed to the prophet Elijah that in the people of Israel, seven thousand men did not bow their knees before Baal and did not kiss him ().

So in our time of church turmoil and hesitation, when everywhere you can hear the most bitter complaints about the extreme decline of faith and piety, it is very comforting to know about the existence of such a truly Christian community, where you can clearly feel and, as it were, see the “breathing of the quiet wind.” This gives us hope that, despite the sea of ​​wickedness, Orthodox world There are still many people who have not forgotten God, and even if, due to human weakness, they sometimes sin, they still try to break out of the bonds of sin and not be completely lost.

In this non-monastic monastery the most grave sins lies, disobedience and pride are revered. Other sinful manifestations are most often corrected with admonitions, but lies, disobedience and pride always incur punishment - penance, which consists of deprivation of Holy Communion for a week, two or more. This punishment, as those fleeing in the community admit, is the most severe. Both monks and visiting pilgrims often receive various instructions. Sometimes their attention is drawn to the fact that now is the most severe, dangerous time due to the massive retreat of people who call themselves Christians from the spirit of faith and piety, alienation from God and the desire for only earthly well-being with the oblivion of the soul and eternal life.

It is pointed out that the great disaster for modern Christians is that they have lost the ability to live according to the spirit, but live more according to the flesh. This state of theirs is revealed in the fact that they have become powerless to live abstinently according to the rules of the Holy Church, but direct all their thoughts and desires to the acquisition and increase of earthly goods and joys, combined with the freedom of carnal life. Such a desire for earthly things can completely extinguish the spirit in them, which already barely glimmers and moves in them and has become impervious to the influence of the Spirit of God on it. To get out of such a disastrous state, you need to start, following the example of the ancient Christians, with strict observance of the fasts established by the Holy One. That's how it is summary some teachings.

It must be admitted that at present the majority of Orthodox Christians have truly lost the fear of sin and all church discipline. To establish order, discipline and unity, of course, first of all we need abstinence, observance of fasts and that sincere desire for spiritual improvement that inspires everyone without exception in the described community. Of course, only those who have consciously and firmly decided to embark on the path of salvation can join this community. Those who, having been in the community for a relatively short time and having been worthy to receive the Holy Mysteries here, return to their permanent places of residence, always take away the brightest memories of it, as if they were its adherents and no longer become those frivolous and careless in relation to their Christian duties as they were before, before becoming acquainted with this living example of the implementation of Christian community life. It clearly fulfills the prophetic words of the Holy Scriptures: Seek first the Kingdom of God, His righteousness, and everything else will be added to you().

Yes, this is truly a Christian community, the kind that existed at the dawn of Christianity and about which we can get an idea by reading in the Book of the Acts of the Holy Apostles about how the first Christians lived and bequeathed to us to live.

This is where our theologians, candidates for the priesthood, should be sent for at least one month. Let them breathe in the local spiritual atmosphere and learn how to live with the people in order to contribute to their Christianization.

Archimandrite George (Kapsanis)

The Gospel of our Lord Jesus Christ is good and joyful news, bringing to the world not just teaching, but new life instead of the old one. The old life is enslaved by sin, passions, corruption, death and is controlled by the devil. Despite all the “natural” joys, it leaves a bitter aftertaste, for this is not the true life for which man was created, but a corrupted, unhealthy life, marked by a feeling of paradox, emptiness and confusion.

New life was given to the world by the God-man Christ as a gift available to all people. The believer unites with Jesus Christ and thus partakes of His holy immortal life - eternal and true.

A necessary condition for the believer’s unity with Christ and his revival is his death as the old man through repentance. The believer must first crucify the old man (that is, selfishness, passions and self-will) on the Cross and bury Christ in the tomb in order to be resurrected with Him, “that we may walk in newness of life” (Rom. 6:4). This is the work of repentance and taking up the Cross of Christ. Without repentance - the constant crucifixion of the old man - a believer cannot gain the gospel faith and completely surrender to God and love the Lord God “with all your heart, and with all your soul, and with all your mind, and with all your strength” (Mark 12:30).

Therefore, the Lord made repentance the foundation of the gospel preaching and a prerequisite for faith. “Repent and believe the gospel” (Mark 1:15). He did not hide the fact that the path of repentance is difficult, but leads upward. “Strait is the gate and narrow is the way that leads to life” (Matthew 7:14), and to step on it means to lift the cross of repentance. For the old man does not leave you without difficulty, and the devil is not defeated without a hard struggle.

The monk promises to follow the narrow and narrow path of repentance throughout his life. He withdraws from the world in order to achieve his only desire, to die to the old life and begin the new life that Christ gives us through the church. A monk achieves perfect repentance through constant asceticism, vigil, fasting, prayer, cutting off his own will and unquestioning obedience to the elder. Thus, he forces himself to renounce his selfish aspirations and love the will of God. “The monk is the everlasting compulsion of nature.” Thus he fulfills the words of the Lord, “The kingdom of heaven suffers violence, and those who use force take it by force” (Matthew 11:12). In the agony of repentance, a renewed man, like God, is gradually born.

182296.pThe struggle of repentance also includes constant observation of thoughts, with the goal of cutting off every evil demonic thought that seeks to defile a person. Observing thoughts helps to keep the heart pure and become a reflection of God, as it is said in the Beatitudes: “Blessed are the pure in heart, for they will see God.”

Victory over selfishness and passions makes the monk meek, peaceful and humble, truly “poor in spirit” and a participant in all the virtues and beatitudes, as well as a “child” whom Jesus glorified and called on everyone to become like him if they wish to enter His Kingdom.

The entire life path of a monk becomes a desire for repentance, and his morality becomes the morality of repentance. A monk is an “expert” in repentance, “depicting a life of repentance” (Rule 43 of the Sixth Ecumenical Council) for the whole Church. Sorrow and tears of repentance are the most eloquent sermon.

The whole image of a monk (the image of voluntary death) judges this world. The world, silently judged by the monk, indifferent to monastic repentance, turns away from him, despises him, hates him and considers him unreasonable. But “God has chosen the weak things of the world to shame the strong things” (1 Cor. 1:27).

The monk, being wise for God and foolish according to worldly criteria, remains a stranger to this world, just like the Son of God, Who “came to his own, and his own did not receive Him” (John 1:11), not understanding Him, even being church people, wise and active.

The mystical and silent life of a monk is a sealed secret for all those who are not involved in his spirit. The monk is considered socially useless and missionarily inactive. Thus, his life is a mystery in Christ God and “when Christ your life appears, then they also will appear with Him in glory” (Col. 3:4).

Only the heart of a person, constantly cleansed by repentance from selfishness, selfishness and passions, can truly love God and neighbor. Selfishness and love are incompatible with each other. Often an egoist believes that he loves, while his “love” is only hidden selfishness, self-interest and the search for profit.

The penitent monk glows with Divine love. The love of God embraces his heart, prompting him to live not for himself, but for God. His soul-bride constantly demands her Groom with pain and longing and does not calm down until she unites with Him. The monk is not content to love God as a slave (out of fear) or as a servant (for the reward of Paradise). He wants to love Him like a son, with pure love. “I no longer fear God, but I love Him,” said Anthony the Great. And the more he repents, the more his desire for God’s love increases, and the more he loves God, the more he repents.

Tears of repentance kindle the flame of love in a monk. He fuels his desire for God with prayer, first of all, intelligent and unceasing prayer, constant invocation of the sweetest name of Jesus and the short prayer “Lord Jesus Christ, have mercy on me a sinner.” Prayer purifies him and ensures his union with God.

182299.bThe monk also devotes himself to church service with love for God, and God devotes himself to him. The monk spends many hours every day in the temple, praising his beloved God. His participation in divine services is not a duty, but a need of his soul thirsting for God. In the monasteries of Athos every day divine liturgy, and the monks do not wait for the end of the service, no matter how many hours it lasts, since for them there is no more useful activity than to be in communion with the Savior, His Mother and friends. Thus, service is joy and celebration, spring of the soul and anticipation of Paradise. The monks live according to the words of the apostle: “All the believers were together and had everything in common. And they sold estates and all kinds of property, and distributed them to everyone, depending on each person’s need. And every day they continued with one accord in the temple and, breaking bread from house to house, ate their food with joy and simplicity of heart, praising God...” (Acts 2:44-47).

But even after the end of the service, the monk continues to live liturgically. His entire monastic life, obedience, meals and prayer, silence and rest, relationships with brothers and receiving pilgrims are offerings to the Holy Trinity. The architecture of the monasteries confirms this.

Everything begins on the holy throne of the cathedral church and ends here. Passages, cells - everything is related to the temple. All monastic life becomes an offering and service to God.

Even the material aspects of worship testify to the transformation of all life and all creation by Divine grace. The bread and wine of the Holy Eucharist, the blessed oil, the incense, the bells and bells marking the appointed hours, the candles and censers lit at certain moments of the service, the movements of the canonarch and clergy, as well as many other movements and actions prescribed by centuries-old monastic typikons - this is not mere dry formulas or psychological stimuli for the senses, but signs, echoes and manifestations of a new creation. All those who visit the Holy Mountain are convinced that worship is not static, but dynamic. This is a kind of movement towards God: the soul rises to God along with everything that exists.

During the Athonite Vigil, the believer receives a unique experience of the joy that the saving mission of Christ brings to the world, tasting the highest quality life given to us by Christ through the church.

The primacy that monasticism places on the service of God reminds the church and the world that unless the divine liturgy and service become the center of our lives, the world will never be able to come to unity, to be transformed, to overcome schism and imbalance, emptiness and death, despite all existing ambitious humanistic systems and programs to improve it. In addition, monasticism reminds us that the divine liturgy and service to God are not something within us, but the center, the source of renewal and sanctification of all aspects of our being.

The immediate fruit of love for God is love for the image of God - man and all God's creations. Through many years of asceticism, the monk acquires “a merciful heart, capable of loving like God. According to Abba Isaac the Syrian, a merciful heart is “the kindling of a person’s heart for all creation, for people, for birds, for animals, for demons and for every creature. When remembering them and looking at them, a person’s eyes shed tears. Because of the great and strong pity that envelops the heart, and because of the great patience, its heart is diminished, and it cannot bear, or hear, or see any harm or small sorrow endured by the creature. And therefore, for the dumb, and for the enemies of the truth, and for those who harm him, every hour he brings a prayer with tears, so that they will be preserved and have mercy; and also for the nature of reptiles he prays with great pity, which is immeasurably aroused in his heart until he becomes like God in this” (Homily 48).

In the Gerondikon - a collection of sayings and writings of the desert fathers - we find examples of sacrifice and love, reminiscent of and revealing the love of Christ. Abba Agathon said that he “would like to find the leper and take his body.” “Do you see perfect love?” - Isaac the Syrian comments on this.

182297.pIn addition, the structure of the kenobiya is based on love, modeled on the first Christian communities of Jerusalem. Like the Lord with His twelve apostles and the first Christians, so the monks have common property and a common life in Christ. The abbot has nothing more than one young novice. No one has money that he can dispose of at his own discretion, except for what he receives as a blessing from the abbot for certain needs.

Common property, equality, justice, mutual respect and self-sacrifice of each monk elevate the cinenial life into the sphere true love and freedom. Those who have had the good fortune to spend at least a few days in true cinema know what kind of grace it brings mutual love brothers and how it calms the soul. It seems that you live among those like angels.

The founder of cinnovial monasticism, Basil the Great, speaks of the love in Christ that reigns in cinnovial monasticism: “What is equal to this life? But what is more blessed than this? What is more perfect than such closeness and such unity? What is more pleasant than this fusion of morals and souls? People who have advanced from different tribes and countries have brought themselves into such perfect identity that in many bodies one soul is seen, and many bodies turn out to be instruments of one will.

He who is weak in body has many who are sympathetic to him; the sick and the fallen in soul have many who heal and restore him. They are equally slaves and masters of each other, and with irresistible freedom they mutually show perfect slavery to each other - not that which is forcibly introduced by the necessity of circumstances, plunging those captured into slavery into great despondency, but that which is joyfully produced by freedom of will , when love subordinates the free to each other and protects freedom by self-will. God wanted us to be like this in the beginning, and for this purpose He created us.

And it is they who, blotting out the sin of the forefather Adam, restore primitive kindness, because people would have no division, no strife, no war if sin had not cut their natures. They are exact imitators of the Savior and His life in the flesh. For just as the Savior, having formed the ranks of the disciples, even made Himself common to the Apostles, so these, who obey their leader, perfectly observing the rule of life, exactly imitate the life of the Apostles and the Lord. They compete with the lives of the Angels, like them, strictly observing sociability.

The Angels have no quarrel, no strife, no misunderstanding; everyone enjoys the property of everyone, and everyone contains complete perfection” (Ascetic Rules, Chapter 18).

In the monastery, monks can, in an apostolic manner, truly live the sacrament of the Church as a sacrament of communion and unity with God and people, live in the unity of faith and communion of the Holy Spirit, which is the responsibility of all Christians. Monk on own experience knows that the Church is not just a religious institution or some kind of institution, but in Christ a brotherhood, the Body of Christ, a congregation of the scattered children of God (John 11:52), his family in Christ. This ecclesiological experience enables the monk to see the brothers as parts of his own body and honors them as Christ. This explains both the sympathetic hospitality that the monk shows to pilgrims and visitors, and his constant tearful prayer for living and deceased brothers, known and unknown.

181991.pmonks express love for lay brothers different ways, in particular the peace of mind and spiritual support it brings. Many brothers, exhausted and morally tired, come to monasteries, especially to the Holy Mountain, so that their souls can find peace next to the elders and spiritual fathers who have already found peace in God. It is not uncommon for experienced Athonite confessors to go out into the world to reassure and strengthen many Christians in their faith.

Venerable Seraphim Sarovsky, the great Russian hesychast of the last century, characteristically said: “Acquire a peaceful spirit, and then thousands of souls will be saved around you.” St. Seraphim proceeded from his personal experience and the experience of the centuries-old traditions of hesychasm. It can be noted that the further the fathers reconciled with God went deeper into the desert, the more people followed them to gain benefit.

In extreme cases, monks are called by God himself, as happened with Cosmas of Aetolia, to undertake a significant preaching and awakening mission. However, they are always called by God and do not act on their own. Would Saint Cosmas be able to save and enlighten the enslaved people with his preaching if he himself had not previously been enlightened and inspired by twenty years of monastic asceticism, silence, purification and prayer?

The monk does not set himself the goal of saving the world through pastoral and missionary activities, because, being “poor in spirit,” he feels that he has no prerequisites for saving others until he himself is saved. The monk surrenders to God without any plans or prospects. He is always at the Lord's disposal and ready to hear His call. The Lord of the Church calls upon the workers of His vineyard to work in the way He deems salvific and fruitful. The Lord called Saint Gregory Palamas to stand up for the pastoral defense of Thessaloniki and speak about paternal piety in the spirit Orthodox theology. He called Saint Cosmas to apostolic preaching, and he admonished Saint Nicodemus the Holy Mountain to preach without going out into the world, through his theological and spiritual writings, which to this day lead many souls to God.

Other monks were called by God to help the world with their silence, patience and tearful prayer, as in the case of the Monk Leontius of Dionysia, who for sixty years did not leave the monastery and lived locked in a dark cell. The Lord revealed that he accepted his sacrifice, giving him the gift of prophecy. After his death, the saint’s body flowed myrrh.

But what makes a holy monk the greatest joy and light of the world is the fact that he preserves the image of God. In the unnatural state of sin in which we exist, we forget and lose sight of the true man. And what man was like before the Fall, deified and bearing the image of God, the holy monk shows us. Thus, the monk remains the hope for people who are able to discern the deep and true human nature, without the ideological prejudices that come with it. If a person cannot become deified and if he has not personally known deified people, it is difficult for him to hope that a person is able to overcome his fallen state and achieve the goal for which the All-Good God created him - to become a god by grace. As Saint John Climacus wrote: “The light of monks is angels, and the light for all people is monastic life” (Homily 26).

Having already present life by the grace of deification, the monk becomes a symbol and witness of the Kingdom of God in the world. And the Kingdom of God, according to the teaching of the holy fathers, is the gift of the Holy Spirit indwelling a person. Through the deified monk, the world learns the unknown and sees the unprecedented character and glory of the deified man of the coming Kingdom of God, which is “not of this world.”

Through monasticism, the modern church preserves the eschatological consciousness of the apostolic church, the living hope of the coming Lord (maran afa - the Lord is coming), but also His mystical presence within us: “The kingdom of God is within you” (Luke 17:21).

Graceful mortal memory and fruitful virginity lead the monk to the future age. As Saint Gregory the Theologian writes: “Christ, Who, deigning to be born for us, is born of the Virgin, thereby legitimizing virginity, which would elevate us from here, limit the world, or better yet, send us from one world to another world, from the present to future” (Tombstone to Basil, Archbishop of Caesarea of ​​Cappadocia, P.G. T.36, p. 153). A monk who lives in purity, following the example of Christ, overcomes not only what is contrary to nature, but also what is in accordance with it, and, having achieved the supernatural, enters the extraordinary angelic state about which the Lord spoke: “In the resurrection they neither marry nor get married, but remain as the Angels of God in heaven” (Matthew 22:30). Like angels, monks keep a vow of celibacy, and not only to bring practical benefit to the church - missionary activity - but also to glorify God “in their bodies and in their souls” (1 Cor. 6:20).

Virginity puts a barrier to death, as Saint Gregory of Nyssa writes about this: “For as in the Mother of God Mary, “death reigned from Adam even before” Her (Rom. 5:14), when she came to Her, she stumbled over the fruit virginity, like a stone, crushed against him. So in every soul leading a virgin life in the flesh, the “power of death” (Heb. 2:14) is, as it were, crushed and destroyed, not finding anything to stick its “thorn” into (cf. 1 Cor. 15:55; Hos. 13, 14). "(On virginity, chapter 14).

The eschatological evangelical spirit, which preserves monasticism, protects the worldly church from secularization and agreement with sinful states that contradict the evangelical spirit.

Living in solitude and silence, but spiritually and mysteriously staying inside the church, the monk preaches from the high pulpit the commandments of the Almighty and the need for an absolutely Christian life. He directs the world towards the heavenly Jerusalem and the glory of the Holy Trinity as the common goal of all creation. This is the apostolic call, which monasticism preaches at all times, presupposing a complete apostolic renunciation of the world, a crucified life and an apostolic mission. Like the apostles, the monks, having left everything, follow Jesus and fulfill His word: “And whoever has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake, He will receive a hundredfold and will inherit eternal life” (Matthew 19:29). Having nothing, they gain everything by sharing the suffering, deprivation, misfortune, vigil and worldly vulnerability of the holy apostles.

But, like the holy apostles, monks are worthy to become “eyewitnesses of His greatness” (2 Peter 1:16) and to receive personal experience of the grace of the Holy Spirit, so that, like the apostles, they can say not only that “Christ Jesus came into the world to save sinners” “of whom I am the first” (1 Tim. 1:15), but also about “what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, about the Word of life, for life was made manifest.” and we have seen and bear witness and declare this to you eternal life which was with the Father and appeared to us” (1 John 1:1-2).

This vision of the glory of God and the sweet visit of the monk by Christ justifies all the apostolic deeds that make the monastic life " true life” and the “blessed life”, which a humble monk would not exchange for anything, even if by the grace of God he only knew it for a short time.

The monk mysteriously radiates this grace to his worldly brothers, so that everyone would see, repent, believe, be comforted, rejoice in the Lord and glorify the merciful God “who gave such power to men” (Matthew 9:8).

From the book “Evangelical Monasticism”, publishing house of the sacred Monastery of St. Gregory, Saint Athos, 1976.

Translation from modern Greek: editors of the online publication “Pemptusia”.

Metropolitan Georgy of Nizhny Novgorod and Arzamas, Chairman of the Commission of the Inter-Council Presence on the organization of the life of monasteries and monasticism, told the portal “Monastic Bulletin” about the International Christmas educational readings.

– Your Eminence, on January 25-26, 2018, you took part in the work of the direction “Ancient monastic traditions in modern conditions” XXVI International Christmas educational readings. What do you remember about this meeting, what issues were discussed by its participants?

– Monastic meetings, during which we discuss issues of monastic life, are in great demand today. There was a large number of participants; abbots, abbesses and inhabitants of monasteries asked interesting questions concerning monastic practice and the life of monasteries. From the content of their questions, it was obvious that the leaders of the monasteries are concerned about the improvement of monastic communities, but on this path they are faced with many problems, which are based on human passions.

The second one is very important point is that the inhabitants of the monasteries are still just learning monastic life. Difficulties arise when mature, mature people, coming from the world to a monastery, strive for monasticism, but at the same time do not want to give up secular habits and bring a worldly spirit into the monastery. Learning to live by obedience is not at all as easy as learning to renounce self-will. At monastic meetings we share practical experience in acquiring these skills, discuss the statutory life of monasteries, relations with outside world, relationships between people living in the same monastery.

How to acquire a repentant spirit in the conditions of a city monastery? How are penance and repentance related?.. We talked about all this and much more at the Christmas readings. I especially remember this question: people who come to the monastery these days often have a damaged conscience. They are used to justifying themselves in everything, they do not feel when they act badly, but they are offended when they see injustice towards themselves. And at the same time, they sincerely want to be saved. How can I help them? Answering this question, the experienced confessors shared the knowledge gained in communication with the now deceased elders Archimandrite Kirill (Pavlov), Archimandrite John (Krestyankin) and others. And I saw how, thanks to the conciliar discussion of the problems of monastic life, the participants in the discussion received spiritual benefits, and what genuine deep interest the topics of discussion aroused.

– More than four hundred people took part in the work of the department; the Multimedia Art Museum room provided by the monks was indeed overcrowded. On the first day, people stood in the aisles. Many of those present had to endure the difficulties of a many-hour flight in order to get to the monastic forum. Why do you think these meetings have become so popular today?

– Let’s remember the history of the revival of monasticism on Russian soil. In 1988, on the canonical territory of the Russian Orthodox Church there were nineteen monasteries. Over the past thirty years, the number of monasteries has increased to more than nine hundred. But if we can admire the quantitative indicator of the growth of monasteries, the quality of their life varies. It is impossible to learn monasticism from books. We need a living monastic tradition, which was interrupted during the Soviet period. People come from different parts of our country, near and far abroad, to get answers to their questions, or, conversely, to help someone find these answers. And such co-working, conciliar thinking about God, I believe, allows the leaders of monasteries, and even monastics, to find blessed, good answers.

– Vladyka, what, in your opinion, is of particular concern to monastics today? Are there any issues of monastic life that require close attention?

- Most main question, which worries monastics, especially monastery leaders, abbots and abbesses, is the question of how to form a monastic community. People come to monasteries of different ages, different nationalities, with different characters, different passions... As in any family, problems happen in monasteries, and people painfully search for ways to heal them, for the possibility of organizing, developing and beautifying monastic monasteries using the available means: prayer, vigil, fasting, humility, meekness. But solutions to problems are not found immediately. But if we do not discuss these problems collectively and do not look for answers to questions, there may be a danger of secularization of monastic life. The vows that monks make when taking tonsure: obedience, non-covetousness, celibacy, which concern not only external behavior, but also the way of thinking, we are called to fulfill with our whole lives. But passions are not immediately healed, so we try together to look for solutions to the problems facing us, and I believe this is of great benefit for the development of monasticism.

– On January 26, 2018, you were the chairman of the seminar “The Door of Repentance... Modern monastic life as the path to salvation and perfection.” At the seminar and the round table that followed, those gathered asked quite a lot of questions. Metropolitan Nicholas of Mesogeia and Lavraeotiki in an interview with the Monastic Bulletin noted that people sometimes received several answers to the same question at once. Was there a difference of opinion? If the speaker is wrong, how do you let him know it?

– Vladyka Nikolai very correctly noted that sometimes one could hear different opinions among answers to the same question. But this does not mean that the people answering the questions were wrong. First of all, we all have different levels depth of understanding of monastic life. Secondly, some questions require different answers for different people. One person is helped out of despondency by the rigor of fasting and prayer, another by penance, and a third, say, if a person has overstrained himself, by easing the tension of spiritual life. There are different ways to heal our ailments. During a meeting, people only share their personal experience. This is live communication. We understand that you cannot become a doctor by studying medicine only from books, you need to communicate with specialists, practice... It’s the same in monastic life. Books help us, but we cannot do without practical experience. But practical experience varies. I did not hear any answers that I would like to correct during our meetings.

– In 2018, the theme of the Christmas readings was: “Moral values ​​and the future of humanity.” Vladyka, please describe how you see the contribution of monasteries to strengthening morality? What awaits humanity if morality and spirituality are no longer perceived as values?

– We see how many people come to monasteries. People visit holy places to receive spiritual help. Participation in divine services, communication with brothers or sisters laboring in a holy place, where for many centuries prayer was heard and monastic feats were performed, grace-filled help miraculous icons, holy relics - all this helps enlighten the mind and enlighten the heart. Our holy abodes can be called pillars of spiritual life, sobering human souls prayer, penitential acts, exercises in fasting and vigil.

Our society really needs monasteries, since they are the stronghold of spirituality for Russian people. Monastic life has always served as an example of moral purity and height, and every person should strive for this ideal in a good way. If a change in values ​​occurs and Christian moral standards are violated, then a person risks losing the image of God in himself, and then evil will take the place of good, truth will give way to lies, darkness will reign instead of light, and humanity will suffer death.

– Your Eminence, you are the chairman of the Commission of the Inter-Council Presence on the organization of the life of monasteries and monasticism. The consecrated Council of Bishops in 2017 approved the “Regulations on monasteries and monastics”, adopted last year at the plenum of the Inter-Council Presence. Please tell us how the discussion of this document took place at the Council. Were there any questions that prompted discussion among the Eminences?

– By the grace of God, the discussion of the document at the Council of Bishops passed calmly. Several clarifying questions were asked, which we answered, and it can be said that there was no big discussion. The “Regulations on Monasteries and Monastics” was prepared by the relevant Commission for more than seven years; the document underwent several revisions. When the first version of the project was posted online for discussion, it received more than a thousand comments. Many discussion participants expressed doubts that their comments and wishes would be taken into account. Then, taking into account the comments, the document was revised and went through another stage of discussion, during which words of gratitude were already heard To His Holiness the Patriarch Kirill and the drafters of the document for making the opinions of the discussion participants heard. Let me remind you that the draft “Regulations” was discussed by bishops, monastics, lay people - specialists from our theological schools, as well as everyone. The document also received a lot of critical feedback at the plenum of the Inter-Council Presence. The draft “Regulations” were discussed line by line for more than five hours. Many proposals made during the discussion were adopted. And the Consecrated Council of Bishops received for approval, so to speak, a “mature” document. Many of those who were present at the Council took part in its discussion. I would say that this document was born from the conciliar mind of the Church.

– The website of the Synodal Department for Monasteries and Monasticism “Monastic Bulletin” posted the text “Regulations on Monasteries and Monastics” approved by the Council of Bishops. Will this document be published or will monasteries be invited to familiarize themselves with it in their electronic version? What should change in the life of monasteries with its appearance?

– The question of publishing a document in printed form, if there is really a need for this, is better to address to the Synodal Department for Monasteries and Monasticism. For now, you can use a printout of the electronic version of the Regulations.

As for the changes that should occur in the life of monasteries with the advent of the “Regulations,” let me remind you that this document determines the norm for the organization of monastic life. However, the application of any norm presupposes reasoning. The life of the monks largely depends on the prayers and diligence of the monks.

The Inter-Council Presence Commission is currently developing the internal charter of the monasteries, which has not yet passed the consideration stage. We have already said that in the Russian Orthodox Church today there are more than nine hundred monasteries, some of them differ significantly from each other. But with all the diversity of monasteries, it is very important for us not to lose the core branch of monastic life. A monk - a warrior of Christ, a nun - a bride of Christ, renounce the world and go into service for the sake of Christ. And in order to prevent the worldly spirit from being brought into monastic life, it is very important that people who long to gain spiritual wisdom get acquainted with church documents, study them and be guided by them. I hope that these efforts to revive monastic life on Russian soil will bear fruit to the glory of God.

Interviewed by Ekaterina Orlova