Website " Russian faith"continues a series of topical conversations with authoritative public and church figures, politicians and theologians, scientists and representatives of culture and art. Among them: Metropolitan of the Russian Orthodox Church (Alfeev), theologian and publicist protodeacon, chairman of the Synodal Department for Interaction of Church and Society of the Moscow Patriarchate in 2009-2015, archpriest, senior inspector of the Council for Religious Affairs under the Council of Ministers of the USSR, creator of the application " NG-religion", presenter " Channel One», Chief Editor portal " Kavpolit", political commentator and blogger, director, writer, editor-in-chief of the TV channel " Day", deputy editor of the newspaper " Tomorrow» .
Today we are talking with a famous theologian, lecturer, teacher, professor at the Moscow Theological Academy Alexey Ilyich Osipov.
Alexey Ilyich Osipov. short biography
Alexey Osipov was born on March 31, 1938 in the city of Belev, Tula region. Graduated in 1959 Moscow Theological Seminary. In 1963 - Moscow Theological Academy with a candidate's degree in theology, having defended his dissertation on the topic: “Translation of the rites of Matins and Vespers according to the 1951 edition of the service book of the Greek Church in comparison with the Russian service book of the Synodal edition.” In 1964 he graduated from the MDA graduate school and was appointed a teacher there. IN different years gave lectures on ecumenism, the history of Russian religious and philosophical thought, current theological problems, and Protestantism. Since 1965, he simultaneously lectured at the Moscow Theological Academy and Seminary on basic theology and Western confessions. At the academy he taught a special course “ Fundamentals of spiritual life in Orthodoxy" In 1969 he received the title associate professor, in 1975 - professors, in 2004 - emeritus professor, in 1985 awarded for a body of theological works academic degree Doctor of Divinity. From 1982 to 2006 he was the head of the MDA graduate school. Since 1991, co-chairman of the International Annual Conference " The science. Philosophy. Religion"(Dubna, Moscow region). In 2007 he received a diploma of honorary professor from the Institute of Friendship of the Peoples of the Caucasus. The same year he was elected full member Russian Academy natural sciences (RAEN).
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This year marks 350 years since the Council of 1666-1667, which imposed oaths on the old rite and committed a number of other acts that led to the schism of the Russian Church. In 1971, the oaths were lifted, but many other dubious decisions remained intact. For example, that the soul enters the body of a child on the fortieth or eightieth day after conception, the time of the presentation of the Holy Gifts according to Catholic teaching, or the eccentric teaching that God gave man fingers to form the letters IC XC. Now there are opinions that it is worth completely canceling the actions of this Council? What do you say about this?
For any question there may be different opinions. But I don’t think anyone shares what you have just said “ eccentric» decisions of the Council. And on their basis to talk about cancellation everyone The actions of the Council are, of course, illogical. This is a big question. I haven't heard of it being staged.
This year marks the centenary of the two Russian revolutions of 1917 and the subsequent persecution of religion. Eat different interpretations these events, for example, that revolutions became a punishment for the country for secularization. Others say that these events helped to purify the Church so that it now shines in its fullness. What is your vision of these events?
The Bible is filled with indications that always, everywhere and all tragic events occur due to the sinful life of a person, family, people. That everything that happens is a direct consequence of their violation of the spiritual laws of life. But since these laws and commandments of Christ are best known to Christians, they are most responsible for the sorrows that occur. However, God is Love and a Doctor, and not an executioner, therefore suffering is not God’s revenge on people, but medicinal products helping to heal their souls. This healing and cleansing naturally depends on how a person reacts to the sorrows that arise. If he looks for the guilty outside himself and blames them, he will not benefit. If, like the right-handed robber, he says: “ I have received what I deserve according to my deeds, thank you, Lord, have mercy on me.”, - then with him he will receive relief from suffering, peace of soul, and eternal life. But the impression is that repentance, and therefore cleansing, does not happen so often among Christians. Therefore talk about the radiance of the church in its fullness no need to.
Why are there more and more churches, sermons and conversations about spirituality, but the moral state of society is lower than even in the era of developed socialism? Why are people increasingly talking about the phenomenon “ priesthood burnout» , disappointments of ordinary believers and monastics?
Unfortunately, there is indeed more and more talk about miraculous icons, relics, holy places, miracles, new elders, solemn holidays and services, festivals, etc., but less and less about patristic spirituality. That's why disappointment, That's why burnout, That's why decline in the moral state of society. Of course, the strongest negative influence is now exerted on our people by the corrupted and, for a long time, essentially atheistic Europe.
Is the problem of “young age”, which crippled many destinies in the 90s and 2000s, less widespread today?
This problem has always been and will always be. It stems directly from false eldership, which in turn is generated by conceit, the pride of those ignorant priests and monks who do not read and do not know the holy fathers. They don't want to hear what the holy teachers say:
Soul-destructive acting and the saddest comedy - the elders who take on the role of the ancient holy Elders, without having their spiritual gifts. Let such people know that their very intention, their very thoughts and concepts about the great monastic work of obedience are false, that their very way of thinking, their reason, their knowledge are self-delusion and demonic delusion.
Why, when transferring to the Russian Orthodox Church, are Catholic clergy accepted in their existing ranks, while Old Believer priests are ordained anew? Why is the situation the same with the clergy of the Renovationist Church, although it is clear that the Old Believers and Renovationists are closer to the Russian Orthodox Church than Catholics?
It is believed that in Catholicism and among the Renovationists the continuity of ordinations is historically preserved, but in the Old Believers it is broken. Therefore, repentance is sufficient for Catholics and Renovationists.
Evidence has emerged that St. Isaac the Syrian belonged to the Church of the East (Nestorian), which recognizes only two Ecumenical Council. But he has always been among the saints of the Orthodox Church. Is there a contradiction here? How to deal with this and similar cases?
It is indisputable that, based on the nature of his ascetic creations, first of all, “ Ascetic words", he achieved the highest degree of spiritual perfection. At the same time, he was of little interest in questions of a doctrinal nature, and in any case, he was not some kind of convinced Nestorian. His main dogmatic thought: both the creation of the world and the Sacrifice of Christ were the result of the same unchanging love of God. Therefore, the legal view of the Salvation accomplished by the Lord Jesus Christ as a ransom (redemption) was alien to him. Not ransom, but deification—this is the goal of both human creation and the Labor of Christ.
The Old Believers preserved liturgical singing and its pearl - the znamenny chant, the main task of which is not to organize a solemn concert, but to help a person pray during the service. In your opinion, can this form of singing again become significant in the Russian Orthodox Church?
Yes, this is the purpose of church singing, and the Znamenny chant answers it. But Italianism has gone too deep into our Church, and it is difficult to hope for positive changes.
In what way or ways is it best to pass on Russian church tradition and culture to new generations?
Upbringing, education, example, work.
You attended services in different Christian denominations. Why do you think that only in the churches of the Russian Orthodox Church, in comparison with all the others, there is no clear order of prayer actions during the service (someone stands, someone sits, someone kneels, someone venerates icons, etc.) d.)
First of all, not only in the Russian Orthodox Church. The so-called order among Catholics, Protestants, and often among Orthodox Christians (for example, among the Greeks, etc.) is due, firstly, to the fact that everyone sits during the service; secondly, Western Christians do not have the same attitude towards icons as we do. But there is also enough walking there.
How can one not forget Christ behind the established and traditional church canons and rituals, so that it does not turn out that a person goes to church all his life, fulfills the instructions, but never becomes a Christian?
This is the same problem that existed during the time of Jesus Christ, when the Jews reduced their religion to the fulfillment of the ritual law of Moses and the traditions of the elders. After all, such a religion is easier than fighting one’s passions and lusts. It is easier to perform a divine service or defend it than to pray attentively and reverently during it, for example, with the Jesus Prayer. Christians have forgotten that salvation is achieved by sincere repentance, and not by reporting on past sins; by purification of the soul, and not by the merits of one’s exploits and good deeds before God (which is dogmatized by Catholicism); awareness of one’s sinfulness and one’s inability to eradicate passions with one’s own strength, that is, by humility, and not by seeking delight and grace-filled experiences, which is what those who are on the path of delights crave. And if this is forgotten, then you can go to church all your life and remain a “righteous” person rejected by the Lord Himself.
The Holy Fathers teach that demons do not know our thoughts as God knows them, but they understand them from our external behavior. And they advise you to behave very strictly, to pay attention to yourself. Do you think the main idea here is about self-control, the mind staying within itself, and not about demons recognizing our mood and thoughts?
Yes, you just need to understand what it is the mind remaining within itself?
What, in your opinion, is connected with the phenomenon of “zealous neophytes”, when a person who has recently come to the Church suddenly begins to consider himself “holier than the Pope”?
With ignorance of oneself, one's passions, daydreaming, jealousy beyond reason - something close to childhood.
How did the devil get into heaven to tempt Adam and Eve?
Most likely, we are talking here about the proud (devilish) thought that arose among the ancestors that they were like gods. And whoever sees himself as God does not need God.
Every year there is a struggle with the feast of St. Valentina. Instead of this holiday, it is proposed to celebrate the day of memory of Peter and Fevronia as the patrons of the family. But their life also raises doubts: nothing is said about their children, and Fevronia’s behavior can be considered as marriage blackmail. Do you think the feast of St. is dangerous? Valentina?
Modern life is already full of love", and here is another push and a hint. But for a powder keg, a spark is enough to explode. And St. Day Valentina really becomes such a spark for many people. I don’t see anything reprehensible if Peter and Fevronia had no children at all. And the behavior of a girl who wanted to marry such a man, and who saw that the prince liked her, is understandable, although reprehensible. But they really showed an example of such selfless love and loyalty that they are fully worthy of being considered the patrons of the family.
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Editorial site " Russian faith"Expresses gratitude to Alexey Ilyich for answers to our questions and joins numerous good reviews to him. Influence of A.I. Osipov is now difficult to overestimate for Orthodox believers. At his lectures, many (including Old Believers) found the path to true Christian spirituality. His statements are always accurate, and his speeches on topical topics are interesting and understandable to the widest audience. And although Alexei Ilyich’s attitude towards the Old Believers is rather neutral, he nevertheless shares the basic ideals of spiritual life by which the Old Believers lived and live. God grant that these internal spiritual and moral foundations receive their support in the bosom of the Russian Orthodox Church and find a response in the hearts of believers and Christians striving for salvation. On behalf of our readers we wish Alexey Ilyich good health and spiritual improvement for many years to come!
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Born on March 31, 1938 in the city of Belev, Tula region, into a Russian family of employees. Until 1952, he lived first in the city of Kozelsk, Kaluga region, then in the village of Optino, Kozelsk region. Since 1952 he lived in the city of Gzhatsk (now Gagarin) in the Smolensk region.
After graduating from high school in 1955, Having refused offers from the school management to enter any institute, for three years at home, he began studying theology under the guidance of Abbot Nikon (Vorobyova. +1963). In 1958, having received a written recommendation from him (with the blessing of Archbishop Mikhail (Chub) of Smolensk and Dorogobuzh), he was admitted to the fourth (graduating) class of the Moscow Theological Seminary, having passed exams for the three previous classes.
The following year he entered the Moscow Theological Academy, from which he graduated in 1963 with a candidate of theology degree, having defended a dissertation in the department of ancient Greek on the topic: “Translation of the rites of Matins and Vespers according to the 1951 edition of the service book of the Greek Church in comparison with the Russian service book of the Synodal edition.” After graduating from the academy, he received a certificate of assignment to the Smolensk diocese. But in the fall of the same year, I received an invitation to the newly opened graduate school at the Moscow Theological Academy. Upon completion, he remained there as a teacher in the then completely new discipline “Ecumenism”. In 1965 he was invited to lecture on Basic Theology at the academy, and then the following year - the same subject at the seminary.
In subsequent years, in graduate school, he lectured on the History of Russian religious and philosophical thought, Protestantism, Contemporary Theological Issues; at the academy, in addition to Basic Theology - on Western Confessions.
In 1969 he received the title of associate professor, in 1975 - professor, in 1985 - the degree of Doctor of Theology, in 2004 - the title of emeritus professor.
In addition to teaching at Moscow theological schools, he had many other responsibilities.
In 1964 he was appointed secretary of the commission of the Russian Orthodox Church on the preparation of materials for the Religious and Ethical Encyclopedia, published in Athens.
1967 - 1987 and from September 1995 to 2005.- Member of the editorial board of the collection "Theological Works".
From 1973 to 1986 - member of the Educational Committee at the Holy Synod from the Moscow Theological Academy.
From 1976 to 2004- Member of the Holy Synod Commission on Christian Unity, transformed in 1994 into the Synodal Theological Commission.
From 1981 to 2004 - head of the branch postgraduate studies at the Moscow Theological Academy at the DECR.
In 1990-93 editor-in-chief of the renewed magazine Moscow Theological Academy "Theological Bulletin".
In 1991-99 - co-chairman of the annual International Conference"Science. Philosophy. Religion" in Dubna (Moscow region).
In 1994-95 - member of the Joint Coordination Committee on interaction between the Armed Forces Russian Federation and the Russian Orthodox Church.
In 1994 appointed to the Publishing Council of the Moscow Patriarchate.
In 1995 - 1997 at the II - IV World Russian Councils he was a member of its Permanent Presidium.
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In 1995, the definition of the Holy Synod included:
1) to a working group based on the Training Committee to develop a detailed concept new system theological education of the Russian Orthodox Church;
2) to the working group to study the topic: “On the attitude of the Russian Orthodox Church to inter-Christian cooperation in the search for unity”;
3) to the Synodal working group for the development of the Fundamentals of the Social Concept of the Russian Orthodox Church.
In 2005, by definition of the Holy Synod, he was included in the working group “to draw up a conceptual document outlining the position of the Russian Orthodox Church in the field of interreligious relations.”
Since 1979, he was a member of the Inter-Orthodox Preparatory Theological Commission for the preparation of the Orthodox-Lutheran dialogue, and from 1982 to 2007 - the Mixed Orthodox-Lutheran Theological Commission for Dialogue; from 1991 to 1998, member of the “Faith and Church Order” commission of the World Council of Churches.
He took part in bilateral dialogues conducted by the Russian Orthodox Church with: Pre-Chalcedonian churches, the Vatican, the Catholic organization Pax Christi Internationalis, Lutheran churches of Germany, the GDR, Finland, the National Council of Churches of the USA, the World Union of Reformed Churches, the Anglican Church, the Episcopal Church in the USA and etc.
He was a participant in a number of Assemblies of the World Council of Churches, the Conference of European Churches, and the Christian Peace Conference; many world, international, regional and other church and public conferences and assemblies both within the country and abroad.
He gave reports and lectures in Russia and abroad to various audiences, both church and secular: in academies, universities, institutes, schools, in public, military and business organizations, on radio and television.
Awarded orders of the Russian Orthodox Church and other Churches.
Published in the "Journal of the Moscow Patriarchate" (JMP), in "Theological Works", "Stimme der Ortodoxie" (publishing house of the Moscow Patriarchate), in secular magazines and newspapers, as well as abroad: in Germany, Finland, Greece, the USA, Italy and other countries.
Official website of Professor of the Moscow Theological Academy and Seminary Alexey Osipov:
http://aosipov.ru
A. Osipov:
- For Christians, everything should be sanctified - houses, land, livestock, and their deeds. We must be sanctified ourselves and ask for God’s blessing on everything: “Lord, bless, Your will be done, and we ask You that this submarine and nuclear power plant" If all these power plants and submarines were not necessary phenomena in our lives, then we should really resist this. But they are a necessity of our life. When we are invited to consecrate brothels, all sorts of brothels, places of entertainment and wild concerts where they play hard rock, where Satanism is truly rampant - then you will be right in your condemnation, then this will be discrediting the Church. When I pray for the success of my football team, so that it will defeat another team that some priest is praying for, this is not true. Or when, for example, I pray that my boxer will knock out another - what is this? You shouldn't pray about such things. Saint John Chrysostom condemns all these lists, sports, for here jealousy, vanity, pride are born, anger is born. And such things as a nuclear power plant, submarines, guns and airplanes - please. Of course, we must pray that this cannon never fires, but if necessary, let it defend the Fatherland.
We have a complete collection of lectures by Alexei Ilyich Osipov:
For convenience, all lectures are divided into five parts:
(Total duration: more than 470 hours)
Accused of Osipism, he objected without hesitation: “Alas, they will choose and go themselves. And these will go away into everlasting punishment, but the righteous into everlasting life (Matthew 25:46). No one will drive or force anyone. These are not the thoughts of Professor Osipov, these are the words of the Lord. And other words Holy Scripture In confirmation that people choose their own place of eternal residence, one can cite.” So, I want something in the city, do you doubt my education? How can you read the Gospel and not notice the following:
“Fear not those who kill the body but are unable to kill the soul; fear rather than him who is able to destroy both soul and body in hell. (Matthew 10:28).
I will tell you whom to fear: fear the one who, if killed, can cast into Gehenna: therefore, I tell you, fear him (Luke 12:5).
Strive to enter through the strait gate, for I tell you, many will seek to enter and will not be able to (Luke 13:24).
Many will say to Me on that day: Lord! God! Have we not prophesied in Your name? and was it not in Your name that they cast out demons? and did they not perform many miracles in Your name? (Matthew 7:22)
God! when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not serve You? (Matt. 25:44)
We ate and drank before You, and You taught in our streets (Luke 13:26)
God! God! open to us.
But He will answer you: I don’t know you, where you come from.
And these will go away into everlasting punishment, but the righteous into everlasting life (Matthew 25:46).”
“I remembered this disastrous separation and cannot bear it. Whoever has tears and contrition, cry, because in that terrible Hour everyone will be separated from each other by disastrous separation and everyone will go into migration from which there is no return. Then parents will be separated from children, friends from friends, spouses from spouses, and even those who swore not to be separated from each other forever. Then the sinners will finally be expelled from the Judgment Seat and will be led to the place of torment by unmerciful angels, receiving from them pushes, beatings, gnashing their teeth, turning more and more often to see the righteous and the joy from which they themselves are excommunicated. And they will see this unspeakable light, they will see the beauties of paradise, they will see the great gifts that those who labor in goodness receive from the King of Glory. Then, gradually moving away from all the righteous, and friends, and acquaintances, they will finally hide from God Himself, having already lost the opportunity to see joy and that true light. Finally they will approach places of indescribable torment and there they will be scattered and wasted.” (St. Ephraim the Syrian)
He who does not have the fear of God in himself is open to the attacks of the devil. He who does not have the fear of God floats in his mind and is indifferent to goodness, sleeps without measure and is careless about his affairs; he is the receptacle of voluptuousness, delights in everything that pleases him, because he is not afraid of the coming of the Lord; he boasts of passions, loves peace, avoids suffering, abhors humility, kisses pride. Finally, his Lord comes and finds him in activities that are not pleasing to Him, and will cut him up and betray him to eternal darkness. Who wouldn’t recognize such a person as damned? (He's the same)
If it were possible, at the coming of the Lord after the general resurrection, for the souls of men to be destroyed from fear, then the whole world would die out because of horror and trembling. Exactly what it’s like to see the heavens opening up, an angry, indignant God appearing, a countless army of Angels, and the entire human race gathered together! For this reason, we must conduct our lives with the most careful vigil over ourselves, as those who must give an account to God in our every movement. (Fatherland)
Alexey Ilyich Osipov was born on March 31, 1938 in the city of Belyaev, Tula Region, into a family of ordinary employees. He spent his childhood in hometown, later with his parents he moved to live first in Kozelsk, and then in the village of Optino (Kozelsky district). He moved to Gzhatsk in 1952. The biography of Alexei Ilyich Osipov contains information about his youth, career, but there is nothing about his personal life, wife, children, or even family photos.
https://youtu.be/Rr6dSXIbR8k
Early life and studies
IN school years he, like all students, was offered to join the Komsomol. But Alexey was one of the few who flatly refused the offer. He did not talk about the reasons for this decision, but perhaps it is related to faith.
After 3 years, namely in 1955, Osipov graduated high school, but refused to enroll in a university, despite the persuasion of his parents. The reason for the refusal was again faith. Instead of higher education, he deepened theology for several years under the guidance of the clergyman Abbot Nikon. In 1958, he received a letter of recommendation from his mentor, thanks to which he was able to enter the fourth grade of the Moscow Theological Seminary the first time.
Osipov Alexey IlyichJust 1 year later he was already studying at the Moscow Theological Academy. He defended his dissertation in the Department of Ancient Greek. Graduated educational institution, receiving a PhD in Theology. Upon graduation, he was issued a certificate directing him to work in the Smolensk diocese.
Career
Despite the opportunities, he accepted an invitation to graduate school at the Moscow Theological Academy. After graduating, he stayed there to teach in the new discipline of “Ecumenism” for that time. Two years later he was offered to teach classes in Basic Theology, and then the same subject at the seminary.
Ecumenism (universe, inhabited world) is the ideology of pan-Christian unity, the desire for the unity of religious communities throughout the Universe.
As a graduate student, Ilyich gave lectures on modern theological problems, the history of Russian religious and philosophical thought, and Protestantism. At the academy, in addition to his main subject, he also taught Western Confessions.
As a graduate student, Alexey Ilyich lectured on Contemporary Theological Problems He climbed the career ladder slowly but surely. In 1969, he became an associate professor at the same academy, 6 years later a professor, and 9 years later a doctor of theology.
Many people are interested in why Alexey Ivanovich, having gone through quite a long way studies, and eventually received a candidate of theology degree upon graduation, but did not become a priest, because in theory everything was going exactly towards this. In fact, at some point he simply realized that his true direction was not priesthood, but pedagogy.
In his opinion, to be ordained at the academy is a very strange act. A priest must have a flock. In the academy, its head is the rector, and the priest’s job is only to serve. They can conduct teaching activities, but only in the rank.
Life outside the academy
Outside of academic life, Alexey Osipov also achieved a lot. For example, in 1964 he was appointed secretary of the Russian Commission Orthodox Church on the preparation of materials for the religious and ethnic encyclopedia of Athens. From 1967 to 1987, and later 1995-2005. - as part of the board of the almanac “Bogoslav’s Works”. Around the same period (1973-1986) he was a member of the educational committee at the Holy Synod. Also for a long time (1976-2004) he served on the commission of the Holy Synod.
For about 22 years, Osipov worked as the head of the postgraduate branch of the Moscow Theological Academy under the department of external church relations. He was editor-in-chief of the Theological Bulletin magazine and co-chairman of the annual international conference"The science. Philosophy. Religion".
Since 2009, he has been a member of the presidium of the Inter-Council Presence and its church commission.
For a year he worked simultaneously on the publishing council of the Moscow Patriarchate, the joint coordinating committee for interaction between the Russian Orthodox Church and the Armed Forces of the Russian Federation. Later he was a member of the permanent Presidium of the I-IV World Russian Councils.
Since 2009, he has been a member of the presidium of the Inter-Council Presence and its church commission.
Participated in bilateral dialogues held by the Russian Orthodox Church with the Vatican, Pre-Chalcedonian churches, Lutheran churches of the GDR, the National Council of Churches of the USA, etc.
Participated in various assemblies, for example, in the World Council of Churches, the Christian Peace Conference, many international, regional and other events both at home and abroad.
He has performed on radio broadcasts, television programs, in high schools, institutes, universities, cultural centers, parish churches and conferences (Russia, Ukraine, Belarus, Turkey, Poland, India, etc.).
Excerpts from his books were published in “Theological Works”, “Journal of the Moscow Patriarchate”, newspapers, and also abroad.
In 2014, information appeared in many newspapers, magazines, and on the Internet that Alexey Ilyich Osipov left the Moscow Theological Academy due to reaching the age of 75. But on the official website of the academy he is still listed as an employee.
Alexey Ilyich Osipov received many awards For his active work, Osipov was awarded many awards, for example: the Order of St. Macarius, Metropolitan of Moscow and All Rus', III degree, the Order of the Holy Blessed Equal-to-the-Apostles Prince Vladimir, III degree, etc.
Alexey Ilyich is sure that among people who consider themselves Orthodox, indifference to “moral and dogmatic teaching” is widespread. He believes that now the Churches unite those who are completely indifferent to the faith and truth of Christ. In his opinion, this is due to the fact that the Orthodox people know their faith very poorly and are easily exposed to superstitions.
Osipov, despite his fame even outside of Russia, is a very private person. So much so that, probably, even all those who have been communicating with him for many years know almost nothing about him. On the official website of Alexey Ilyich Osipov there are many photos with colleagues from the academy and not only, but nowhere family photos with his wife and children. The biography says nothing about him.
https://youtu.be/GTEJ1TSe9hw
Osipov Alexey Ilyich is a famous Orthodox apologist and catechist. Doctor of Theology, professor. A brilliant lecturer and publicist. A man of modest, ascetic life. We'll talk about it today.
Biography of Alexey Ilyich Osipov. Personal life, wife
Alexey Ilyich was born on March 31, 1938 in the ancient Russian town of Belevo, which is located in the Tula region. But he spent his childhood and youth in the city of Kozelsk and the village of Optino, next to the famous Optina Monastery, an Orthodox monastery, which was inactive at that time.
The biography of Alexei Ilyich Osipov and his personal life were determined by his acquaintance with Abbot Nikon. This meeting took place in early childhood and influenced the boy’s entire future life and fate. He grew in a clear understanding of his path and tried in everything to be like his teacher and confessor Father Nikon.
Pious life, asceticism and prayer practice filled the life and biography of Alexei Ilyich Osipov. Wife and family were excluded in such an almost monastic environment. Alexey Ilyich is not married, leads a modest life and works for the good of the Church of Christ.
Alexey's mentor - Abbot Nikon
Hegumen Nikon (Nikolai Vorobyov) is a priest and spiritual writer. A well-known ascetic in Orthodox circles, he leads an exceptionally pure, ascetic life, filled with prayer and love for the people around him. The future elder Nikon went through the crucible of revolution, civil strife and war. He also experienced a loss of faith and a passion for science and philosophy.
After spending years, he realized that the sciences do not study the human soul, do not deal with issues of death and sin, but, on the contrary, have only superficial knowledge about the most important, from his point of view, issues. Then he delved into the study of Orthodoxy and reached the depths of understanding the evidence of the Epiphany and the importance of the spiritual path. He followed this path of faith all his life. At the age of 36, Nicholas became a monk. In those years, the monasteries were closed, and therefore he had to lead the difficult life of a monk in the world. So he labored until his death in 1963. In his life there were camps, and exile, and many other sorrows and misfortunes, but he did not become embittered, but remained a bright man, devoted to God and the Faith of Christ.
After himself, Abbot Nikon left many articles of a religious and apologetic nature, as well as a large number of letters in which his opponents were ordinary people who sought advice and prayers from the elder.
Growing in Faith
Having met Abbot Nikon in early childhood, Alexey Ilyich was imbued with the spirit of Orthodox piety, became accustomed to a contemplative life, and grew up under the sensitive guidance of his mentor. The elder immediately drew attention to the inquisitive and diligent boy and taught him a lot. He gave Alyosha Russian classics, Greek philosophers and, of course, the holy fathers of the Orthodox Church to read - John Climacus and the collection “Philokalia”.
The elder also monitored the boy’s studies, his grades and his leisure time. He taught him, for example, how to play chess, but then, when Alexey Ilyich had already grown up, he forbade him from playing chess, saying that it was a pointless waste of time. To the young man’s perplexed questions, the elder answered that in adolescence, chess is a lesser evil compared to other nonsense that can swarm in a teenager’s head.
Education
Classes with Father Nikon and his serious recommendations helped Alexei Ilyich immediately enter the fourth year of theological seminary, having passed exams for the first three. The elder looked after Alexei Ilyich until the very end of his life and was his main support in his spiritual maturation. IN Last year Throughout his life, Father Nikon was seriously ill, but, maintaining a clear mind and a pure heart, he never ceased to be a bright beacon in the biography of Alexei Ilyich Osipov.
Teaching work
After graduating from the seminary, Alexey Ilyich entered which in 1963 he brilliantly graduated with a candidate of theology degree. The following year, Alexey Ilyich entered graduate school and began his teaching career, which continues to this day. In addition to teaching, Professor Osipov conducts extensive church activities.
Over the years, he was a member of the educational committee at the Synod and a member of the theological commission, took part in Local Councils of the Russian Orthodox Church and various inter-church dialogues. But pedagogical work, conducting seminars and giving lectures are the most important obedience and stand out in the biography of Alexei Ilyich Osipov. The professor’s personal contribution to the cause of catechesis and apology for Orthodoxy is enormous.
Lecture activities
In his lectures, Alexey Ilyich talks about Orthodoxy, spiritual life, and the legacy of the holy fathers. The professor’s erudition not only in theological issues, but also in matters of philosophy, psychology and culture attracts the attention of more and more listeners. Alexey Ilyich always finds the right words, in simple language talking about complex issues Being, motivates for further knowledge and growth in faith, great importance devotes himself to raising children.
The biography of Alexei Ilyich Osipov is itself an example of correct church life, an example of piety and humility. Through the life of this amazing and modest man, Orthodoxy appears before us in all its glory historical significance, in its spiritual grandeur, in its beauty and splendor. The truth of Orthodoxy, as Professor Osipov says in his lectures, is easily proven; you just need to approach this issue with an open mind and an open heart.
Alexey Ilyich does not hide important issues of a negative nature - the problems of the church, his own mistakes, ugly actions of clergy and church clergy. He tells his listeners about all this and openly shares his thoughts about church life.
Spiritual life
Spiritual life in the biography of Alexei Ilyich Osipov is a fundamental concept. She, as the holy fathers of the Church taught, is the only right life. The only true and most difficult path. Father Nikon told young Alexei Ilyich that spiritual life is the greatest rarity among people in our time. People are accustomed to confusing a highly moral life and a spiritual one. Many people are deceived in this and follow the wrong path. Spiritual life, or the path of the ascetic, is constant remembrance of death, clear awareness, purity of every second moral choice and majestic calm.
Modern people are immersed in an anti-spiritual atmosphere of vanity. Vanity takes over everything free time such people and does not give them the slightest chance to stop and comprehend what is happening to them. First of all, to understand ourselves, our lives and the meaning of these lives. And if a person does not think about the meaning of life, gives it up to vanity, then his existence becomes meaningless, says Alexey Ilyich Osipov. This is repeatedly confirmed in the biographies of many church devotees. Whatever a person is in life, if he has a need to understand his existence, then his life is gradually transformed, structured, and he gradually begins to move along the religious path.
Alexey Ilyich talks a lot about the patristic heritage, the apostolic ministry and the holy martyrs of the twentieth century. His balanced attitude, deep faith and brilliant wit create an atmosphere of intelligence and trust during his lectures. But the professor pays attention not only to the holy fathers; he cites many examples of piety from life ordinary people, ordinary husbands and wives. In the biography of Alexei Ilyich Osipov, there are also such people - pure, generous Christians, whose acquaintance transforms and beautifies the world.
Another problem of our time, according to Alexei Ilyich, is entertainment. Endless temptations and pleasures, like vanity, distract people from the main issues of existence. All these are attributes of a completely anti-Christian world, in which there is no place for repentance and prayer. A person has no time to stop, think, raise his head and peer into the sky. Comprehend Eternity.
Anniversary
In 2018, Alexey Ilyich celebrated his eightieth birthday and, despite such a venerable age, he is still wise, witty and generous.
Throughout his long biography, Alexey Ilyich Osipov teaches piety, works for the good of the church and wages invisible warfare.