Father Nikolai Chikhachev and his son Alexey. Walled Kurilovtsi
17.04.1830-2.1.1917
Nikolai Matvevich Chikhachev was born on April 17, 1830 in Dobryvichi. At the age of eleven, he crossed the threshold of the Naval Cadet Corps in St. Petersburg and five years later the young midshipman is already sailing on the ship Lefort and the frigate Tsetsera in the North Sea. Then midshipman Chikhachev is assigned to the screw frigate Archimedes.
A new period in the life of Nikolai Matveyevich begins after he went to sea on the corvette Olivuts in 1850. This corvette headed to the Pacific Ocean to protect the Far Eastern borders of Russia from the encroachments of foreign poachers.
On the Olivuts, Chikhachev gained experience in ocean voyages, broadened his horizons and significantly deepened his navigational knowledge.
When the corvette arrived in the Far East, midshipman Chikhachev made an unexpected decision for other crew members: he submitted a report to the ship’s commander with a request to transfer him to the disposal of G.I. Nevelsky. The decision, which puzzled his wardroom comrades, nevertheless reflected the sailor’s thirst for research.
Chikhachev's request was granted, and he entered the Amur expedition of G.I. Nevelsky. Literally from the first days N. Chikhachev got involved in the work. Nevelskoy, as a first test task, instructs him to describe the southern part of the Amur Estuary. Then came the order to explore the Amgun River. Completed quickly and efficiently, these works made Nevelsky believe in the young officer-researcher. And when it was necessary to verify the correctness of the rumors that above the Nikolaev post the Amur comes close to the sea, the head of the expedition sent Chikhachev there. This and subsequent campaigns were difficult but fruitful. In winter, on dogs, off-road, Chikhachev traveled along the lower reaches of the Amur, collecting a lot of geographical and ethnographic materials. The main result was the discovery of the land route to De-Kastri Bay and its description.
When the spring thaw came, all the dogs in Chikhachev’s sled died from overwork. Leaving the sledges under the guard of the Gilyak Afanasy, who accompanied him on the journey, Nikolai Matveevich went alone, taking with him a minimum amount of provisions. On the way, he met the messenger Nevelsky with food and a new order. Food saved him from starvation, and the order forced him to return to De-Kastri Bay (now the Chikhachev Strait).
In May, the bay was completely cleared of ice, which made it possible to supplement coastal surveys with marine observations from boats. Here Chikhachev learned from local residents about the existence of Hadji Bay (now Sovetskaya Gavan). But the honor of actually opening the bay fell to his comrade in the Naval Corps and expedition N.K. Boshnyak.
N. M. Chikhachev made the return journey by sea. At Cape Sushchevo, the boat became covered in ice, and the travelers were forced to abandon it. They tried to continue the path along the shore on foot, but steep cliffs and coastal mountains forced us to return to the boat. Soon the food ran out, and only the meeting of the Nivkh village, where the sailors were able to satisfy their hunger, saved them. A short rest in the Petrovsky village - and again on the road. First to the Nikolaev post, and then to Irkutsk to the Governor-General of Eastern Siberia with a report on the activities of the Amur expedition.
From Irkutsk, where Chikhachev learned about his promotion to lieutenant, he went as a courier to Kamchatka. Vice Admiral E.V. Putyatin was there at that time.
Putyatin appointed Chikhachev as senior officer on the schooner Vostok, which was sailing to the mouth of the Amur to communicate with Nevelsky and Muravyov-Amursky. This voyage went down in the history of the Far East. The commander of the ship, V. A. Rimsky-Korsakov, the elder brother of the great composer, decided to make an inventory of the western shores of Sakhalin and explore coal deposits. The party led by Chikhachev was luckier than the rest. She discovered the best deposits of coal in the form of seams extending directly to the shore. They immediately took advantage of this discovery, since the schooner ran out of fuel reserves.
But the most significant event was that occurred on September 9, 1853. On this day, the schooner “Vostok” passed through the Nevelskoy Strait from the Sea of Japan to the Sea of Okhotsk.
In 1854, Nikolai Matveevich again entered the deck of the Olivuts, but already as a senior officer. The corvette was on its way to Petropavlovsk to warn about the start of the war and the impending attack of the Anglo-French squadron
Then Chikhachev replaced the ill commander of the Irtysh transport. On the Irtysh, Lieutenant Commander Chikhachev was engaged in the evacuation of the Muravyovsky post on Sakhalin, and dispersed troops and property arriving along the Amur to Ayan, Petrovskoye, Petropavlovsk
From Chikhachev’s track record, one can learn that during this period he served as captain of the Petropavlovsk port and was in charge of all its fortifications. Commanding the Dvina transport, he participated in the transportation of Petropavlovsk residents and port property to De-Kastri Bay. He headed the crew of the corvette "Olivuts" and strengthened the entrance to the Amur Estuary at Cape Lazarev. He was a staff officer of the land and naval forces located on the Amur during the Crimean War.
At the beginning of December 1856, N. M. Chikhachev was in St. Petersburg with a report from the Governor General. streets | apartments | hotels But he didn’t stay in the capital for long. Having received an appointment to the post of chief of staff of the Siberian flotilla, Nikolai Matveevich returns to Nikolaevsk-on-Amur.
In 1857, with the beginning of navigation. Chikhachev, at the request of Vice Admiral E.V. Putyatin, led the crew of the corvette America, which went to China. And this campaign did not remain without significant geographical discoveries. The ship's crew discovered and mapped the bays of Olga and Vladimir on the mainland coast of the Tatar Strait.
In 1859, commanding the corvette Vol, Chikhachev sailed from Kronstadt to the Mediterranean Sea. Then, on the frigate “Svetlana”, he moved to the shores of the Pacific Ocean and, as part of I. F. Likhachev’s squadron, sailed in the Far Eastern seas.
From 1862, for 22 years, N. M. Chikhachev was the director of the Russian Society of Shipping and Trade and significantly strengthened the affairs of this society.
During the Russian-Turkish War of 1877-1878. Chikhachev was appointed chief of defense of the city of Odessa and took an active part in naval operations at the mouth of the Danube.
Since 1884, N. M. Chikhachev has been the head of the Main Naval Staff and at the same time the commander of a squadron in the Baltic Sea. From 1888 to May 1896 he was manager of the Maritime Ministry. Under him, the Russian battle fleet quickly grew in both the Baltic and Black Seas. They paid attention to the training of naval personnel (the curriculum of the Maritime Academy was expanded and improved), and the service of fleet personnel was improved.
During his tenure at the head of the Maritime Ministry, the construction of armored ships intensified, the work of the Baltic Shipyard improved significantly, docks were built in Sevastopol, and the work of the port in Labava began. Under him, a naval rapprochement between Russia and France took place.
From a junior naval officer-midshipman after graduating from the Cadet Corps, he rose to the rank of rear admiral in 1877, vice admiral in 1880 and full admiral in 1892. He also had a high military rank in Russia - adjutant general (1893).
From 1896 until the end of his life he was a member of the State Council. From 1900 to 1906 he was chairman of the Department of Industry, Science and Trade of the State Council. In addition to the Russians, he also had foreign awards: the French Order
Legion of Honor, Danish, Prussian, Bukhara orders.
A cape in the Tatar Strait, an island in the Korean Strait, and an island in the Sea of Japan are named after N. M. Chikhachev.
Despite the fact that his main service took place in St. Petersburg and far beyond its borders (Siberia, the Far East), he did not forget his motherland by participating in its social and cultural life. Since 1901, he was a member of the Novorzhevsky district zemstvo assembly, was an Honorary Justice of the Peace of the Novorzhevsky district, and participated in the work of the Pskov Archaeological Society.
In 1903-1904, after the completion of the construction of the Dno-Novosokolniki railway, a station built near the family estate - the village of Dobryvichi - was named in honor of Admiral N. M. Chikhachev.
The state treasury received financial assistance from the personal savings of N. M. Chikhachev for additional survey work related to the construction of the railway (previously it was planned to be carried out somewhat east of his family estate, but now it runs three miles from Dobryvich).
N. M. Chikhachev lived in Petrograd on the French embankment (now Kutuzov embankment). He died at the turn of 1916-1917. (on the night of January 1 to 2, 1917). Judging by the newspapers of that time, it was originally planned to bury him at the Nikolskoye cemetery of the Alexander Nevsky Lavra in Petrograd. But these intentions were changed: his ashes rest in the family estate of Dobryvichi on the Pskov land, where he was delivered by a special royal train.
Irina DMITRIEVA, pos. Refugees
“Don’t fight off Optina. I believe that everyone who comes to Optina Hermitage in their extreme need will find satisfaction by the grace of God and through the prayers of our great fathers Leo, Macarius, Ambrose... They raised many, many spiritually for the Heavenly Fatherland. Even now they do not cease to spiritually educate and look after, especially those who come to Optina to venerate their remains.”
In the 1920s, the monastery was closed, and Father Ambrose served at the parish in the rural church of the Kaluga diocese. During the terrible years of persecution of the Church, the doors of his house were always open to all those seeking salvation, those suffering and in need of spiritual help and consolation. And the local residents, who treated him with kindness, helped the priest to shelter and feed those who came. great love and respect.
In 1930, Father Ambrose was arrested and sent to the Semipalatinsk prison, but, after begging for the healing of a hopelessly ill mother (the wife of the head of the city prison), he was released from custody to a settlement. For three years he served as regent at a local church and did some housework, and in 1933 he was able to return to his parish.
In 1942, Father Ambrose was appointed priest to the Transfiguration Church in the village of Spas-Prognan, near the Balabanovo station, where he served for 36 years until his death. The news about Elder Ambrose Balabanovsky spread far beyond the Kaluga diocese, and believers from all over Russia flocked to him for gracious help, advice and consolation.
Venerable Schema-Archimandrite Gabriel of Sedmiezersk (Zyryanov)
The future elder Schema-Archimandrite Gabriel was born on March 14, 1844 in the village of Frolovo, Perm province, Irbit district, into a peasant family.
On August 13, 1864, Gabriel arrived in Optina Pustyn. Father Isaac, who was at that time the abbot of the monastery, accepted him among the novices and, sending him to the bakery, ordered him to turn to the elder every day with every embarrassment, with every thought, for no spiritual warfare is possible without obedience and revelation of thoughts. Another obedience was singing in the choir during early liturgies. Thus, in obedience, composure, constant self-reproach and self-observation, Brother Gabriel lived his novice life. “Yes, we felt there as if among saints and walked with fear, as if on holy ground... I looked closely at everyone and saw: although there were different degrees, they were all equal in spirit; no one was more or less, but they were all one - one soul and one will - in God,” he later recalled.
One day, having caught a bad cold in the bell tower after the bakery, Gabriel became seriously ill: the illness did not leave him for five whole years. And then a severe spiritual battle befell him. When he came to the Monk Ambrose, the elder made him remember one old thing, after which he said that his illness would pass. Gabriel, barely alive, was sent to a new obedience - to fishing, where his health began to improve. At the end of summer he returned to the monastery and settled in a cold, damp tower. Difficult obediences and even more severe temptations and sorrows strengthened the spirit of the young ascetic, and in 1869 Gabriel was clothed in the ryassophore.
However, during the tonsure of the monk Gabriel, he was repeatedly bypassed. His friend, the senior cell attendant of the abbot, once said to Father Gabriel in response to his bewilderment: “Kasatik, I asked the abbot to tonsure you into a mantle, and he replied: “Yes, tonsure him, and he will leave us...”.”
Realizing that he would not see tonsure in Optina, Father Gabriel decided to leave. They began to persuade him to stay, gave him a new, good, warm cell, transferred him to gentle obedience, etc.
In 1874, the monk Gabriel entered the Moscow Vysokopetrovsky Monastery, where he received the obedience of a steward.
In 1882, Hierodeacon Tikhon (this is the name he received when he was tonsured) left the capital city, or rather, fled from it on the urgent advice of Elder Ambrose and settled in the Raifa hermitage of the Kazan diocese, where he was ordained a hieromonk and appointed fraternal confessor. But he remained there only for a short time, and already in November 1883 he was transferred to the Sedmiezernaya Theotokos Hermitage, where the maturation and transformation of the ascetic monk into a great elder, endowed with the grace-filled gifts of the Holy Spirit, took place. He spent five years on the bed of serious illness. In 1892, the elder was tonsured into the schema, in which he was named after his heavenly patron from the font - Archangel Gabriel.
There Elder Gabriel acquired a circle of disciples and admirers. The elder began to develop a very special relationship with the students and teachers of the Kazan Theological Academy, mainly among the monastics, for whom he became a spiritual father and mentor. Students often went to the Sedmiezernaya hermitage to confess to a gracious confessor. Here they felt at home with their father. With the blessing of the elder, they even delivered sermons in the monastery church. Despite the elder’s kindness and simplicity of manner, his emphasized cheerfulness and openness, he retained in his heart and instilled in his students extremely high concepts of monasticism: “See,” he joked, “that I smell like a monk a mile away!” And it is not surprising that among the disciples and tonsures of the elder there were so many confessors and new martyrs, staunch and unshakable warriors of Christ, who boldly resisted the satanic malice and violence of the atheists. Not a single one of Elder Gabriel’s disciples was either among the renovationists or among the “fallen,” that is, those who spiritually renounced Christ and His suffering Church. Grand Duchess Elisaveta Feodorovna was also a regular visitor to the elder.
Among the spiritual children of the Monk Gabriel were: Hieromartyr Juvenal (Maslovsky), Archbishop of Ryazan and Shatsk; , Metropolitan of Odessa; confessor Archbishop Theodore (Pozdeevsky); Archbishop German (Ryashentsev); Archbishop Innocent (Yastrebov); Archbishop Gury (Stepanov); Archbishop Stefan (Znamirovsky); Bishop Joseph (Udalov); Bishop Jonah (Pokrovsky); Bishop Varnava (Belyaev); Archimandrite Barsanuphius; Schema-Archimandrite Simeon (Kholmogorov), writer of the most famous biography of the elder and confessor; Archpriest Alexy Vorobyov; Abbot Efrosin; nun Maria (Anisimova) and many others.
But the further the elder’s labors in the Sedmiezernaya monastery extended, the more the denunciations of dissatisfied people from among the brethren multiplied. Then one of the close spiritual sons of Elder Gabriel, the future martyr Juvenaly (Maslovsky), at that time hegumen of the Pskov Spaso-Eleazar Hermitage, was able to obtain the elder’s transfer to himself.
This was the heyday of the senile activity of the Monk Gabriel. Many loving spiritual children surrounded him.
On August 27, 1915 he returned to Kazan. His final stay here before his death and farewell to his spiritual disciples lasted a month.
We've arrived last days the earthly life of Elder Gabriel, which were accompanied by a serious illness. His dying words were: “One must be saved through many sorrows.”
At 23:10 on September 24, 1915, having received the Holy Mysteries of Christ, under the last words of “departure”, the soul of the elder left the laborious body of the ascetic.
On December 25, 1996, Archbishop Anastasy of Kazan and Tatarstan received a blessing from His Holiness Patriarch Alexy II of Moscow and All Rus' to glorify the Venerable Schema-Archimandrite Gabriel (Zyryanov) as the locally revered saints of the Kazan diocese.
Reverend Confessor Archimandrite Georgy (Lavrov)
Gerasim Dmitrievich Lavrov was born on February 28, 1868 in the city of Yelets, Oryol province, into a pious, wealthy trading family. When at the age of 12 (1880) he and his parents came on a pilgrimage to Optina Pustyn and approached the Monk Ambrose for a blessing, he hugged him by the head, blessed him and said that he should stay here. So at the age of 12 Gerasim became a novice of the monastery.
In Optina, Gerasim took monastic vows with the name George and was ordained a hierodeacon. As abbot, Father George was appointed rector of the Meshchevsky St. George Monastery of the Kaluga diocese.
In 1918, he was arrested and charged with weapons possession. The monastery was closed, the monastery shrines were desecrated by atheists. At the same time, the abbot was falsely accused of possessing machine guns and a show trial was held, where various false witnesses testified, among whom there was even a Jew named Judas. Despite the absurdity of the accusation, Father Georgy was sentenced to death and placed on death row, from which five or six people were taken away for execution every night. One afternoon a prison guard approached him and said that Father Georgy was also on the list to be executed the following night. At night, he and six other condemned men were put on a train and taken to a stop, where they were to be met for the execution of the sentence. But for some reason the appointed Red Army executioners were not there, and the train proceeded to Moscow, where the prisoners were handed over to the Tagansk prison. During the move, Father Georgiy’s “case” was lost, and after a new trial he was sentenced to 5 years in prison.
In prison, Father Georgy was appointed to the position of orderly, thanks to which he had access to the most different people, including on death row. As a merciful Samaritan, he washed the purulent ulcers of the prisoners, trying to console and encourage everyone, confessing and giving communion to those who wished. There, in prison, he received a blessing for eldership from Metropolitan Kirill (Smirnov), was taken from prison on bail by Bishop Theodore (Pozdeevsky), with whom he had previously been imprisoned there together, and was accepted by him as a monk of the Danilov Monastery.
After his release in 1922, Abbot Georgy was elevated to the rank of archimandrite in the Danilov Monastery.
His simplicity, which contained both wisdom and strong will, and most importantly, amazing gentleness, tolerance, breadth of views and boundless love, attracted many spiritual children to him, especially among highly educated people and teenagers. During the disagreements that arose due to the policies of Metropolitan Sergius, Father George convinced the brethren not to introduce new divisions into the Church, which was already in poverty, and remained on the side of the Deputy Patriarchal Locum Tenens.
In 1928, Archimandrite Georgy was arrested again for “playing the role of an “elder” in a Black Hundred monastery, conducting anti-Soviet propaganda among the served contingent” and sentenced to 3 years of exile in Kazakhstan (Ural region, Kara-Tyube village).
While in exile, Father George developed cancer of the larynx, and every meal from that time on became unbearably painful for him. Despite this, the authorities delayed his release, without sending the necessary papers for a long time even after the expiration of his prison term. Instead of being released in May 1931, Father George was forced to remain in exile in the steppe for another difficult winter until the following spring. A year later, he was finally released without the right to reside in Moscow and 12 other cities and assigned to a specific place for 3 years.
In 1932, on July 4, Archimandrite George died in Nizhny Novgorod shortly after his release from exile. He was buried by his spiritual son Archimandrite Sergius (later Metropolitan of Vilna) in concelebration with numerous clergy and buried in the city Bugrovsky cemetery.
Reverend Confessor Archimandrite Georgy (Lavrov) was numbered among the Council of New Martyrs and Confessors of Russia on August 20, 2000 by the Council of Bishops of the Russian Orthodox Church. His holy relics were found and now reside in the Moscow St. Daniel Monastery.
Saint Ignatius (Brianchaninov)
Dmitry Aleksandrovich Bryanchaninov was born on February 5, 1807 in the village of Pokrovskoye, Gryaznovets district, Vologda province, into a noble family. Already in his childhood his exceptional religiosity was revealed. Dmitry received an excellent home upbringing and education.
In 1822, when the young man was 15 years old, at the insistence of his father, he entered the St. Petersburg Main Engineering School, although even at that time the needs of his soul were completely different. The son expressed to his father his desire to “become a monk,” but this wish was perceived as a joke.
At school, Dmitry showed extraordinary abilities. On December 13, 1824, he was awarded the rank of ensign engineer.
In 1826 he graduated from college as the first student. The origin, upbringing, brilliant abilities and family connections of the young engineer opened up a brilliant secular career for him. But none of the blessings of the world could satisfy his soul. His desire for monasticism did not weaken over the years. A like-minded person of Dmitry Alexandrovich was his friend Mikhail Chikhachev, with whom they were united by kinship of souls. In 1827, Dmitry went to his confessor Father Leonid (the future Venerable Elder of Optina) at the Alexander-Svirsky Monastery, where he was accepted as a novice. A new page began in the life of the future bishop. For several years he had to wander from one monastery to another following his elder Father Leonid.
In May 1829, novice Dmitry Bryanchaninov and his friend Mikhail Chikhachev settled in Optina Pustyn, where they began to live alone in the cell assigned to them. However, the harsh living conditions in the monastery and the heavy food soon greatly affected their health. For some time they tried to feed themselves, but this also caused many difficulties. Dmitry Alexandrovich was almost constantly ill, and his friend, who initially cared for Brianchaninov, eventually fell ill with a severe fever and never got out of bed. Having received a letter from their relatives, the novices left for treatment at the Brianchaninovs’ estate and never returned to Optina.
The Monk Barsanuphius of Optina spoke about the stay of the future saint within the walls of the Optina monastery: “The monk Ignatius (Brianchaninov), later a bishop, lived with us in Optina for some time. Father Lev said that Arseny the Great could emerge from him. But Arseny did not succeed, he could not stand the test. Father Leo, wanting to train him into an ascetic, tested his humility. It happened that he would go somewhere, take young Brianchaninov with him and tell him to go as a coachman. If he stops somewhere, he will leave him in the stable with the horses, as if he will forget about him. Then he will say: “And I have a nobleman left there with horses, I need to offer him some tea.” The priest often subjected him to similar tests, and he could not stand it. One day Brianchaninov fell ill and temporarily, as if to recover, moved to the Lyubensky Monastery, but did not return from there. Then he became a bishop, but did not become Arseny the Great.”
On June 28, 1831, in the Vologda Resurrection Cathedral, Dmitry was tonsured a monk with the name Ignatius; On July 5 he was ordained a hierodeacon, and on July 20 – a hieromonk. On January 6, 1832, Hieromonk Ignatius was appointed rector of the Pelshemsky Lopotov Monastery of the Vologda diocese. On May 28, 1833, he was elevated to the rank of abbot. He soon fell ill with a debilitating fever. To restore health, a change in climate was required.
On November 6, 1833, he was appointed rector of the Nikolo-Ugreshsky Monastery near Moscow (at the request of Metropolitan Philaret of Moscow). But this appointment remained only on paper. At that time, Father Ignatius had already gained fame as a capable abbot. The emperor, who knew him well before, summoned Father Ignatius to St. Petersburg.
On December 25, 1833, Abbot Ignatius was appointed rector of the Trinity-Sergius Monastery near St. Petersburg, and on January 1, 1834 he was elevated to the rank of archimandrite. He worked as rector of the Trinity-Sergius Hermitage for 24 years.
On June 22, 1838, Archimandrite Ignatius was appointed dean of the monasteries of the St. Petersburg diocese. In this field, in particular, he had to spend a lot of energy to restore order among the brethren of the Valaam monastery.
Meanwhile, Father Ignatius yearned for solitude and ascetic deeds. Constantly distracted from his ideal - the silence of monastic life - by many official duties and the reception of numerous visitors, he led the most austere lifestyle. Among many difficult trials and experiences, new consolations came to him: the circle of people whose mood was harmoniously combined with the high spirituality of Archimandrite Ignatius was expanding. They saw in him a true spiritual father, and he rejoiced in his heart and saw in this communication with spiritual children the fulfillment of his life calling.
In 1847, Archimandrite Ignatius (Brianchaninov), due to an extremely painful condition, submitted a request for retirement. In 1856, he undertook a trip to the monastery of Optina Hermitage with the goal of settling there for the silence that was dear to his heart. He agreed with the abbot father to provide him with a cell in the monastery and to remodel it, gave 200 rubles as a deposit and, returning to his Sergius Hermitage, in a letter asked Kaluga Bishop Gregory to assist him and the Optina monks in moving him to their monastery.
To this letter, Archimandrite Ignatius received a response from the Right Reverend, who informed him that the rector of Optina Pustyn, immediately after the archimandrite’s departure, turned to him on behalf of the entire brotherhood with a request to show them archpastoral mercy and protect their monastery from the relocation of Archimandrite Ignatius (Brianchaninov) to it. In all likelihood, this happened because of the fear of the Optina brotherhood that the numerous disciples of Archimandrite Ignatius, who would not hesitate to come to the monastery after their spiritual mentor, would disturb the silence and silence of the monastery.
But, despite this circumstance, the spiritually friendly relations between Bishop Ignatius and Hieroschemamonk Macarius did not cease until the death of the elder. Saint Ignatius corresponded with the Monks Leo and Macarius.
And although Saint Ignatius spoke positively about the Optina monastery and especially about its elders, he believed that in the Optina Hermitage they attach special importance only to bodily exploits, not knowing about internal work.
On October 27, 1857, Archimandrite Ignatius was consecrated Bishop of the Caucasus and Black Sea. On January 4, 1858, he arrived at the place of his new assignment in the city of Stavropol and on the eve of Epiphany he performed his first service here.
The diocese, at the head of which Bishop Ignatius was placed, required extreme effort from him. It was established relatively recently (Bishop Ignatius was the third bishop in this department). But his health was deteriorating. In July 1861, he felt complete exhaustion and the impossibility of continuing to manage the diocese and submitted a request for retirement with a place of residence assigned to him in the Nikolo-Babaevsky Monastery. This request was granted on August 5, 1861, and in October of the same year he arrived at the desert monastery he had chosen, which he received under management. This monastery was destined to become his last earthly refuge.
In 1867, the bishop performed the last liturgy on Holy Pascha with great difficulty. Avoiding communication with people, he still lived with his body on earth, but with his soul he was already in another world.
The burial of Bishop Ignatius was performed according to the Easter rite on May 5, 1867 in the Nikolo-Babaevsky Monastery by Bishop Jonathan of Kineshma, vicar of the Kostroma diocese.
Bishop Ignatius was a bright personality, distinctive feature which was internal concentration and self-collection. The predominance of internal life over external life was constantly felt in him. He was an ascetic ascetic, a seeker and zealot for spiritual salvation for himself and his neighbors. In the soul of this chosen one of God the bright, gracious lamp of faith in Christ never went out. His faith, to which he called all his spiritual children, was one that can only be born in childhood. pure heart who accepts everything with love.
Saint Ignatius was endowed with a bright and deep mind, but this powerful, bright mind was connected not with proud exaltation and daring conceit, but with truly monastic humility. He considered and called himself an “obscene sinner” and constantly cried about his sins. He did not strive for earthly blessings, but invariably desired only one good - spiritual salvation. “Nothing corruptible or transitory can satisfy a person,” he said. “If it seems satisfying, do not believe it: it only flatters. He will not flatter for long, he will deceive, he will slip away, disappear, and leave a person in all the horrors of poverty and disaster. God’s – positively, eternally.” He strove for this eternal, for the knowledge of truth, all his life and walked without retreating a single step from his chosen path.
Saint Ignatius left us a rich spiritual heritage - his works and letters. His works are actively republished and to this day are the alphabet and guide in spiritual life for everyone who desires salvation. His works are an invaluable treasure of patristic experience and wisdom.
Saint Ignatius was canonized in 1988. His holy relics now reside in the Tolga convent.
Hieromartyr Archimandrite Ioannikiy (Dmitriev)
Ivan Alekseevich Dmitriev was born in 1875 in the village of Redkiye Dvory, Moscow province, into a large peasant family. For three years, Ivan went to the teacher's house in the winter and learned to read and write, and in the summer she tended cattle in the pasture. After the death of his mother, he took in his entire family - his father and brothers and sisters. In his youth, Ivan attended church almost daily and often read books of spiritual content. For two years he lived with the idea of going to a monastery and settled on the Optina Hermitage monastery.
In 1908, Ivan arrived in Optina. Here he was tonsured a monk with the name Ioannikis and in 1915 ordained to the rank of hierodeacon.
Since 1917, he was a housekeeper in the Bishop's House of Bishop Feofan (Tulyakov) of Kaluga and Borovsk. In 1918, Hierodeacon Ioannikiy was mobilized into the rear militia, where he served for two years. In 1921, Bishop Feofan ordained him to the rank of hieromonk and sent him to serve in the village of Sukhinichi. In 1927, Bishop Feofan was transferred to another department. Bishop Stefan (Vinogradov), appointed instead of him, elevated Hieromonk Ioannikiy to the rank of abbot in 1928 and appointed him rector of the St. George Monastery in the city of Meshchevsk.
In 1929, the monastery was closed, and in its place the Iskra commune was organized. After the closure of the monastery, Father Ioannikiy was appointed rector of the Meshchevsky Cathedral. In October 1932, authorities arrested 19 people in the city of Meshchevsk, 11 of them were monks and nuns. Hegumen Ioannikiy was arrested on October 31 and imprisoned in the city of Bryansk. On November 16, he was summoned for questioning and answered the investigator’s question: “On the merits of the charge brought against me of creating a counter-revolutionary group of monastics and former traders and conducting agitation against the measures of the Soviet government, I do not plead guilty.”
Investigators, having collected testimonies of “witnesses” against Abbot Ioannikis, read them out. Having listened, Father Abbot replied: “I categorically deny the allegedly specific cases of my counter-revolutionary activities indicated to me and declare that I have never spoken against any particular measures of the Soviet government anywhere. I also never heard anything against the measures of the Soviet government from those arrested with me.”
On March 15, 1933, the OGPU troika sentenced Abbot Ioannikiy to exile in the Northern Territory for 5 years.
Upon returning from exile, he was elevated to the rank of archimandrite and sent to serve in the Nikolo-Kazinsky Church in Kaluga. In the fall of 1937, authorities arrested Archimandrite Ioannikis along with Archbishop Augustine (Belyaev) and a group of Kaluga clergy.
Investigator:“You are arrested for active counter-revolutionary activities. The investigation invites you to give frank testimony on this issue.”
Archimandrite Ioannikiy:“Among the clergy and believers, I have repeatedly expressed dissatisfaction with the Soviet government, accusing it of the fact that as a result of its policies, churches were closed throughout the Soviet Union at the request of the Soviet public; in addition, I said that the Soviet government was unfairly carrying out repressions against “ former "people... and clergy."
At the same time, Father Ioannikiy refused to plead guilty to counter-revolutionary activities and to incriminate others.
Father Ioannikios was sentenced to capital punishment - execution. He is numbered among the Council of New Martyrs and Confessors of Russia from the Ivanovo Diocese. His memory is celebrated together with the Hieromartyr Augustine, Archbishop of Kaluga, on November 10/23.
Monk Clement (Konstantin Leontyev)
Konstantin Nikolaevich Leontyev was born in 1831. After one of his trips to Optina Pustyn, as a teenager, he said to his mother: “You don’t take me here anymore, otherwise I’ll definitely stay here.” Leontyev's life was full of passions and sharp turns, but his secret desire for God gradually increased. He wrote a lot and was in Turkey for quite a long time in the diplomatic service. In 1871, he became seriously ill with cholera, which at that time most often foreshadowed death. Then Konstantin Nikolaevich made a secret vow to enter a monastery, after which the illness subsided. Immediately Leontyev wished to fulfill his vow and went to Athos, where he lived for about a year. But the great spiritual elders, Hieroschemamonk Jerome and Schema-Archimandrite Macarius, sent him to Optina Pustyn to the Monk Ambrose.
Unrecognized by anyone except a few close friends, exhausted and sick, Leontyev found peace of mind by settling in Optina Hermitage in an estate built by a former student of Elder Leo, who compiled his biography, Archbishop Juvenaly (Polovtsev). The years spent in Optina were the most peaceful and calm in his life and even fruitful in terms of his writings. Here Father Clement (Zederholm) first became his confessor, after whose death Leontyev dedicated a wonderful monograph to him and came under the direct spiritual guidance of the Venerable Elder Ambrose.
In 1891, Elder Ambrose tonsured him as a monk with the name Clement and sent him to live in the Trinity-Sergius Lavra, knowing that Father Clement was not able to asceticize in the Optina Hermitage as an ordinary Optina monk, fulfilling all the required obediences. Saying goodbye to Father Clement, Elder Ambrose told him: “We will see you soon.” The elder died on October 10/23, 1891, and on November 12/25 of the same year his tonsure, Father Clement, followed him. He died of pneumonia.
Archimandrite Leonid (Kavelin)
Lev Alexandrovich Kavelin (Archimandrite Leonid) was born in 1822 into a noble family. He spent his childhood on a family estate near Optina Pustyn. He studied in the 1st Moscow Cadet Corps and served in the guard. Until 1852, Lev Alexandrovich was in military service. He was fond of literature and published in secular publications.
In 1852, Lev Alexandrovich became one of the novices of the Optina Pustyn, where, under the guidance of his elder Macarius, he worked on patristic translations. In 1857 he was tonsured a monk with the name Leonid. In 1859, Father Leonid was ordained hieromonk.
In 1863–1865, Father Leonid was the head of the Russian Ecclesiastical Mission in Jerusalem and was ordained an archimandrite; later he was the rector of the Russian Embassy Church in Constantinople, the rector of the Resurrection Monastery of New Jerusalem and, finally, in 1877–1891, the abbot of the Holy Trinity St. Sergius Lavra. Archimandrite Leonid is known as a man of very high spiritual life.
He became known around the world as a talented writer in the field of Russian historical bibliography and archeology. While living in the Optina Hermitage, he compiled the following works: “Catalogue of early printed and rare books of the library of the Kozelsky Optina Hermitage”, “Review of the Kozelsky Optina Monastery and the churches that were there until the beginning of the 18th century”, “Review of manuscripts and early printed books in the book depositories of monasteries, city and rural churches of the Kaluga province", "Historical description of the Kozelskaya Vvedenskaya Optina Hermitage", "Historical description of the monastery at the Kozelskaya Optina Hermitage", "The story of the life and exploits of the elder of the Optina Hermitage Hieroschemamonk Macarius", "Holy Russia, or Information about all the saints and ascetics of piety in Russia." Similar works He also performed his ministry in other places: he described the manuscripts of the Jerusalem Patriarchate, the shrines and sights of Holy Mount Athos, Constantinople, and worked in the largest book depositories of the Orthodox East. Father Leonid was a corresponding member of the Imperial Archaeographic Commission, an honorary member of Russian and foreign scientific societies. A complete list of articles, notes, and publications by Archimandrite Leonid is not in print. Shortly before his death, Father Leonid completed an extensive work: “Systematic description of Slavic-Russian manuscripts from the collection of Count A. S. Uvarov” (M., 1893–1894).
Schimonakh Mikhail (Chikhachev)
Schemamonk Mikhail (Chikhachev) is a close spiritual friend and associate of St. Ignatius (Brianchaninov). As novices, they labored for a year in the Optina Hermitage monastery. “If I had not had such a friend,” Schemamonk Michael wrote about Saint Ignatius, “who admonished me with his prudence, and always laid down his life for me, and shared every grief with me, I would not have survived in this field - the field of martyrdom.” voluntary and confession." In 1831, Dmitry Brianchaninov was tonsured into the minor schema with the name Ignatius and was soon appointed abbot of the Lopotov Monastery near Vologda. Here he himself clothed his friend Mikhail Vasilyevich in the ryasophore and guided him in his spiritual life as rector and confessor. Father Mikhail, for his part, showed heartfelt concern for his friend. When he saw that the already weak health of Father Ignatius was completely upset due to the damp climate of the swampy area on which the monastery was located, he went to St. Petersburg to try to move his friend to a healthier area. Father Mikhail was received by Metropolitan Philaret (Drozdov) and received assurance that Father Ignatius would be transferred to the Nikolo-Ugreshsky Monastery near Moscow.
But the Lord was pleased to place the holy monks in a different field of service. Sovereign Emperor Nikolai Pavlovich deigned to bring his former students closer to the Northern capital, calling on them to restore the Sergius Hermitage.
Father Ignatius’s main assistant in this matter was Father Mikhail (Chikhachev), an expert in the charter, an excellent singer and reader. And in all the sorrows of the archimandrite’s father during the 23 years of his abbotship, his friend was his companion and companion of prayer.
After Saint Ignatius retired, by mutual decision, Father Mikhail (Chikhachev), who visited his friend the saint in Babayki, remained until the end of his days in the Sergius Hermitage. Here, with the blessing of Saint Ignatius, in 1860 he accepted the schema with the name Michael. And then, for seven years, he served as a “correspondent” (according to Bishop Ignatius) - he reported to his friend about the affairs in the monastery and the diocese, as well as about the spiritual children of the bishop.
Father Mikhail (Chikhachev) did not reach high hierarchical levels and did not strive for them. All his life he liked a quiet, inconspicuous position, he always tried to be inconspicuous with his friend and eliminated from himself any attempt to divulge anything about any of his special spiritual gifts. One thing was clear to everyone who saw and knew him - the true humility of the ascetic of the Sergius Hermitage.
Schemamonk Mikhail reposed in the Lord on January 16, 1873, outliving his friend by six years. Now the honest relics of Schemamonk Michael have been found and reside in the newly reviving Primorsky Trinity-Sergius Hermitage.
Venerable Schema-Archimandrite Sebastian of Karaganda (Fomin) Confessor
The Monk Sebastian of Karaganda is called one of the last Optina elders.
Stefan Vasilyevich Fomin was born on November 28, 1884 in the village of Kosmodemyanskoye, Oryol province, into a poor peasant family and was left an orphan early on.
In 1905, he was accepted as a cell attendant by the Monk Joseph of Optina, who became his spiritual mentor, and after the death of the elder, Stefan became the cell attendant of the Monk Nektarios. Sometimes Elder Nektarios, as if acting like a fool, would send pilgrims who came to him. “Ask my cell attendant, Father Sebastian, about this, he will advise better than me, he is perspicacious,” said the monk. Through obedience to the elders Joseph and Nektary, Father Sebastian joined the golden chain of continuity of the tradition of the Optina eldership.
He took monastic vows in 1917 in Optina Hermitage, a year before the monastery was closed. After 1918, the monastery continued to exist for several years under the guise of an agricultural artel.
In 1923, monk Sebastian was ordained a hierodeacon 2 months before the arrest of Elder Nektarios and the expulsion of all monks from the monastery. Then, already living in Kozelsk, in 1927 he was ordained a hieromonk. The Monk Sebastian remained the cell attendant of Elder Nektarios until his death, which followed on April 29, 1928. With the blessing of the elder, after his death, Hieromonk Sebastian left to serve in the parish, first in Kozelsk, then in Kaluga, and then in Tambov, where he received an appointment to the parish in the city of Kozlov (Michurinsk) in Elias Church(1928–1933). It was in Kozlov, according to the testimony of spiritual children, that the high spiritual gifts of Father Sebastian began to openly manifest themselves.
In 1933, Father Sevastian was arrested and sentenced to 7 years in forced labor camps.
During interrogation at the Tambov GPU, Hieromonk Sevastian told the investigator: “I look at all the measures of the Soviet government as the wrath of God, and this government is a punishment for people.” The jailers, wanting to force the priest to renounce his faith in God, put him in the cold all night in a cassock and assigned guards who were replaced every 2 hours. Father himself told his spiritual children how miraculously he was saved from imminent death: he prayed, and “The Mother of God lowered such a “hut” over me that I felt warm in it.” The priest was sent first to logging in the Tambov region, and then to the Karaganda camp, which became a place of martyrdom and spiritual achievement of thousands of people. In the camp they beat, tortured, forced to renounce God. The prisoners were freezing and starving, but Father Sebastian found the strength to observe all the fasts here: if there was a piece of meat in the gruel, he did not eat it, but exchanged it for a ration of bread.
IN last years Father Sebastian's imprisonment was unescorted, although he still lived on the territory of the camp, transporting water for industrial gardens on oxen. In Karlag, the demonstrative “Karaganda State Farm-Giant OGPU” was founded, using the free labor of prisoners. Vegetables produced record harvests here, and prison breeders developed new varieties of crops. Karlag fed the country, and the prisoners died of hunger. When free Karaganda residents, feeling sorry for the priest, gave him food, he shared it with the prisoners. People in the camp loved him, and through him many came to faith in God.
When Father Sebastian was finally released in 1939, he did not want to leave Karaganda anywhere, and he blessed all his spiritual children to stay: “We will live here. Here the whole life is different and the people are different. The people here are sincere, conscientious, and have suffered through grief.” Behind the village of Tikhonovka there was a general cemetery where 200 dead people were buried a day - exiles who died of hunger and disease. Elder Sebastian said: “Here, day and night, on these common graves of martyrs, candles burn from earth to heaven.”
Serve Father Sebastian for a long time They didn’t allow it, but he still performed the liturgy secretly at night. The spiritual children who came to Father Sebastian from all over the country bought houses in the Karaganda village of Mikhailovka (there was, in fact, no city yet), and over time a close-knit community formed around the elder, where they were allowed to serve Father Sebastian: in the 50s, the life of the Karaganda communities began to improve. In 1953, through the efforts of believers, permission was obtained for a house of worship, and in 1955 they managed to obtain registration of a religious community and the opening of a church.
In 1957, Father Sebastian was elevated to the rank of archimandrite.
All members of the community knew: no matter what happened, just come to the priest, and everything would fall into place, everything would be straightened out. The power of his prayer was extraordinary. Sometimes in his house, Father Sebastian suddenly approached the holy corner and began to pray silently - which means that from somewhere again a call for help reached him... There is a known case when one of his spiritual children was traveling on a bus driven by a drunk driver. Suddenly he turned off the road and at high speed “galloped” across the field, over the bumps, bringing all the passengers into indescribable horror. The woman, in fear, prayed to her elder: “Father, save me! Father, help! Immediately the bus drove onto the road and calmly drove on, safely delivering all the passengers. Father Sebastian, having met his spiritual daughter, said to her right from the doorway: “What does it mean: “Father, save! Father, help!”? Can you speak coherently: “save” from what, “help” from what?!”
In 1966, three days before his death, the Monk Sebastian was tonsured into the schema by Bishop Pitirim (Nechaev; later Metropolitan of Volokolamsk and Yuryev).
Schema-Archimandrite Sebastian rested peacefully in the Lord on April 19, 1966, on the day of Radonitsa, and was buried in Karaganda at the Mikhailovskoye cemetery.
On October 19, 1997, the Synodal Commission under the Moscow Patriarchate canonized St. Sebastian of Karaganda as a locally revered saint.
On August 20, 2000, the Council of Bishops of the Russian Orthodox Church, on a proposal from the Alma-Ata diocese, ranked St. Sebastian among the Council of New Martyrs and Confessors of Russia.
Metropolitan Tryphon (Turkestan)
Trifon, Metropolitan of Dmitrov, vicar of the Moscow diocese (Prince Boris Petrovich Turkestanov), born in 1861. One day little Boris came with his mother to Optina. Seeing a huge crowd of pilgrims at the porch of the Monk Ambrose, they did not at all hope to receive his blessing. But the monk, having seen the boy’s future, said, addressing the people: “Let the bishop and his mother pass!”
In 1884 he was accepted as a novice in Optina, but in 1888–1890 he was sent to the Caucasus, where he was tonsured and ordained. Returning to Optina, Hieromonk Tryfon soon entered the Moscow Theological Academy, after which he presented his candidate’s thesis “Ancient Christian and Optina Elders” for defense. This work is especially valuable because its author experienced first-hand the benefits of senile care. It is enough to name his two spiritual fathers - the Monk Ambrose of Optina and the Rev. Metropolitan Tryphon had a special spiritually close relationship with the Hieromartyr Isaac II of Optina, the Holy Righteous John of Kronstadt, Elder Zosima-Zecharia, confessor of the Trinity-Sergius Lavra, with the Monk Barsanuphius of Optina, whom he himself elevated to the rank of archimandrite, and he himself also performed the funeral service, saying over his heartfelt speech at the grave. It was Metropolitan Tryphon in 1907 who sent two young men to Optina to Elder Barsanuphius - Nikolai and Ivan Belyaev, the first of whom became the Venerable Nikon of Optina confessor.
It is also interesting that when the Monk Barsanuphius served with the bishop in Epiphany Cathedral, Metropolitan Tryphon, out of reverence, did not serve with him, but only prayed at the altar.
In 1897–1901, Vladyka was the rector of the Bethany and Moscow Seminaries. Since 1901 he has been Bishop of Dmitrovsky. In 1910 he ruled the Moscow diocese. In 1914–1915 he was a regimental chaplain at the forefront. At the front, he was shell-shocked and blind in one eye, as a result of which he asked to retire to his native Optina, but the Holy Synod appointed him rector of the New Jerusalem Monastery, and in 1916–1917 he again found himself at the front, this time in Romanian. After the October revolution, Vladyka withdrew from church administration and retired to the Donskoy Monastery, but continued to remain with his flock, serving in all the churches where he was invited. In 1923 he was elevated to the rank of archbishop, and in 1931 - metropolitan.
In 1934, the bishop performed his last service on Saturday of Bright Week in the Church of the Small Ascension on Nikitskaya. At the end of his life, the ruler became blind. He wanted to accept the schema and received the blessing of Metropolitan Sergius (Stragorodsky). On the day of his death, the bishop asked his spiritual children, who came to say goodbye to him, to sing Easter hymns and he himself sang along with them. Metropolitan Tryphon died on June 1/14, 1934 and bequeathed to be buried as a simple monk, in a hood and robe, without flowers or speeches. They also put everything that the bishop had time to prepare for the schema in the coffin.
The funeral service for Metropolitan Tryphon was conducted by Metropolitan Sergius (Stragorodsky) in the co-service of Archbishop of Smolensk and Dorogobuzh Seraphim (Ostroumov) and Archbishop of Volokolamsk Pitirim (Krylov) in the Church of Adrian and Natalia, in which he often prayed and where he was miraculous icon Martyr Tryphon. Then, accompanied by many people, his coffin was transported to the Vvedenskie Gory German Cemetery.
Bishop Tryphon was a famous preacher, dearly loved by the Moscow flock, a spiritual writer, the author of the drama “The Cave Action,” books about the Shamordino and Borodino monasteries, and the akathist “Glory to God for everything!”
Archbishop Yuvenaly (Polovtsev)
Archbishop of Vilna and Lithuania Juvenaly (Polovtsev Ivan Andreevich) was born on October 21, 1826 in the city of Oranienbaum, St. Petersburg province. He graduated from the Mikhailovsky Artillery Academy and was in military service. However, in his tender soul lurked such moral and religious inclinations that were completely out of harmony with his brilliant secular position. Religious from a very young age, he constantly “walked with God” and dreamed of a modest hermit’s cell. His aspirations for monasticism could not be shaken even by the ridicule of his fellow artillerymen, who ironized about his religiosity, “predicting” a white hood for him.
But even his mother (a Lutheran by religion, an intelligent and influential woman in high society in St. Petersburg) had to yield to the wishes of her son (a brilliant officer) when, after a serious illness, he decisively declared his intention to become a monk.
On March 15, 1847, at the age of 21, Ivan entered Optina Pustyn as a novice. On April 29, 1855, he was tonsured a monk with the name Juvenaly. Having become a disciple of the Optina Elder Macarius, under his leadership, Father Juvenaly labored in humility and obedience for over ten years. He was connected by close ties with Abbot Isaac of Optina. He had a special affection for Elder Agapit, who, five or six years before his elevation to bishop, Kiev-Pechersk Lavra I saw him (while still an archimandrite) shining in the bishop's sakkos and omophorion.
Father Juvenaly worked a lot, taking part “in God’s work,” as Elder Macarius put it, that is, he was engaged in preparing works of ascetic literature for publication and translating the book of St. Damascus from Modern Greek into Russian. He was fluent in the languages French, German and English, and having become a monk, he perfectly studied Greek, Latin and Syriac.
On July 11, 1857, Father Yuvenaly was ordained hieromonk and appointed, together with Hieromonk Leonid (Kavelin), as a collaborator in the Jerusalem Spiritual Mission (1857–1861).
On October 10, 1861, upon returning to Russia, Hieromonk Yuvenaly was elevated to the rank of abbot and appointed rector of the Glinskaya Nativity of the Theotokos Hermitage of the Kursk Diocese. On May 8, 1862, he was appointed rector of the Root Nativity of the Theotokos Hermitage, and on August 15, he was elevated to the rank of archimandrite.
On June 26, 1871, he was dismissed due to illness to retire to the Optina Monastery of the Kaluga diocese, where, however, he lived only 13 years.
On October 25, 1892, Archimandrite Yuvenaly was consecrated Bishop of Balakhninsky, vicar of the Nizhny Novgorod diocese. Since September 3, 1893 - Bishop of Kursk and Belgorod. On March 7, 1898, he was elevated to the rank of Archbishop of Lithuania and Vilna. Since 1899 - honorary member of the Kazan Theological Academy.
Throughout the many years of service to his Church, he showed himself to be a lamp that burned with the bright light of Orthodoxy and piety, a bishop whose heart always burned with love for God and his neighbors, and was especially drawn to the disadvantaged, the poor, widows and orphans. He was a wise and caring boss, a fatherly, merciful mentor, a leader and a high example of life, ordered according to the rules of Christian faith and piety. Concern for the education of youth in the spirit of piety was one of the most dear and close to his heart.
Through the efforts of the archpastor, the majestic Znamensky Church was built in Vilna, as well as 7 were built, 9 were repaired, and benefits were requested for 13 new churches, which, in the absence of churches in Lithuania, was of great importance for the strengthening of Orthodoxy.
Among his works: “Speech at his naming as a bishop”, “Life and works of St. Peter of Damascus", "Biography of the rector of the Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Moses", "Monastic life according to the sayings of St. ascetic fathers”, “For spiritual guidance to learned monks”, “The power of God and human weakness”.
Archbishop Yuvenaly died on April 12, 1904 in the city of Vilna and was buried in the Holy Spirit Monastery.
Some clergy who had close ties with Optina Hermitage
Many Optina tonsures and students were subsequently appointed to the positions of abbots of other monasteries, where, naturally, they tried to embody the behests of the Optina monks and instill the spirit of their native monastery. It is impossible to list them all, but we know the names of some. Unfortunately, not in all cases it was possible to establish their names and dates of death.
Schema-Archimandrite Abraham (Ilyankov; †22 March / 4 April 1889)- Optina monk, later abbot of the Pereyaslavl Trinity Monastery.
Hieromonk Akaki (Sergeev; †?)- Optina monk (1853), later confessor of the Root Hermitage of the Kursk diocese (since 1863).
Archpriest Alexander Mikhailovich Avaev (†1958). A former lieutenant, he entered the Optina monastery under Elder Barsanuphius and was an Optina novice and pupil. In 1914 he was called up to the front. Subsequently - rector of the Church of the Intercession Holy Mother of God in Wojnowo (Poland), an elder in the world.
Hieroschemamonk Alexander (Strygin; †9/22 February 1878), recluse, doer of the Jesus Prayer - Optina monk, who later moved to the Gethsemane monastery of the Holy Trinity St. Sergius Lavra; together with the Optina elders Abbot Ilarius (in schema Ilia; †9/21 July 1863) And Schema-abbot Alexy (†6/19 May 1882) had a profound influence on the brethren of the monastery and contributed to the establishment of eldership in this monastery.
Archimandrite Alexy (early 20th century)- Optina monk, later abbot of the St. Danilov Monastery and dean of Moscow monasteries.
Hegumen Anthony (Bochkov; †5/18 April 1872)- Optina novice, later rector of the Cheremenets St. John the Theological Monastery of the St. Petersburg diocese. Spiritual writer, interlocutor of Saint Ignatius (Brianchaninov). He died of typhus in the Nikolo-Ugreshsky monastery of the Moscow diocese.
Hieroschemamonk Anthony (Medvedev; †10/23 October 1880) - Optina novice (1833–1837), disciple and cell attendant of the Optina elder Venerable Leonid and associate of the Venerable Macarius of Optina. Subsequently, senior confessor of the Kiev Pechesy Lavra.
Hieromonk Barsanuphius (Svetozarov; †?), from the students of the Tambov Theological Seminary, a friend of Alexander Grenkov (later - St. Ambrose of Optina). He labored in the Optina monastery since 1843, and in 1851 he was transferred to the Maloyaroslavets Nikolaevsky Monastery of the Kaluga diocese.
Schema-Archimandrite Venedikt (Dyakonov; †6/19 May 1915). He was a priest, widowed, and served in the village of Chebotovo, Dorogobuzh district, Smolensk province. In 1884 he was assigned to Optina Pustyn, and in 1887 he was tonsured a monk. In 1903, he was appointed rector of the Borovsky Paphnutian Monastery with the elevation to the rank of archimandrite and dean of the monasteries of the Kaluga diocese.
Hieroschemamonk Gabriel (Spassky; †January 2/15, 1871)- Optina monk (since 1842) and tonsure (1844). In 1849–1851 he was treasurer at the Maloyaroslavets Nikolaevsky Monastery, but due to illness he returned to Optina Pustyn and retired. In 1869 he founded a women's community (later the Kazan Belokopytov Monastery in the Kaluga diocese), which he led until his death.
Hegumen Geronty (Vasiliev; †6/19 July 1857)- hieromonk of the Optina Hermitage and a close disciple of St. Leo. When Father Gerontius was appointed rector of the Tikhonova Monastery of the Kaluga diocese (1837), Elder Leo himself often came there, diligently caring for the revival of this monastery.
Archimandrite Daniel (†2/15 June 1835)– entered Optina Pustyn in 1819 from the economists of Kaluga Bishop's House. During his abbotship (1819–1825), the charter of the Konevsky monastery was introduced in Optina Monastery; St. Philaret (Amphitheater) founded the St. John the Baptist monastery and invited the first great elders. In 1825, Father Daniel was promoted to archimandrite of the Pokrovsky Dobrinsky monastery, and from there to Trubchevsky Cholsky, where he died.
Hegumen Ilarius (in schema Ilia; †9/21 July 1863)- labored in several monasteries, entered Optina Pustyn, already a hieromonk, and became a devoted disciple of the Venerable Elder Leonid. Subsequently, he was appointed rector of the Nikolo-Ugreshsky Monastery of the Moscow Diocese (1834–1853).
Hieromonk Hilary (†21 March / 3 April 1889)– he arrived in Optina Pustyn as a hieromonk and fell in love very much to the venerable elder Ambrose, who blessed him to move to the Meshchevsky Monastery. In 1881, he was appointed confessor of the Meshchevsky St. George Monastery of the Kaluga diocese and fulfilled this obedience until the end of his life.
Hieromonk John (hieromonk Ephraim; †25 June / 8 July 1884)- entered Optina Pustyn in 1829 and became a student of the venerable elder of Optina Leonid (Leo). In 1837 he was transferred to the Tikhonova hermitage of the Kaluga diocese, where he later became an elder-confessor.
Hieroschemamonk Joseph (Serebryakov; †August 31 / September 13, 1880)- He entered Optina Pustyn around 1837 as a novice and in 1843 took monastic vows with the name Job. At his own request, in 1846 he left for the Meshchevsky St. George Monastery. In 1855 he moved to the Nikolo-Ugreshsky Monastery, where he labored until the end of his days. This elder had the gift of clairvoyance.
Hieromonk Irakli- Optina monk, appointed to the position of rector of the Tikhon Hermitage of the Kaluga diocese (1830–1835).
Schema-Archimandrite Irinarch (Stepanov; †1948)- Optina monk, later an elder of the Shcheglovsky monastery of the Tula diocese.
Hieroschemamonk Isaiah (Lunev; †1883)- Optina tonsure (1852), carried out the obedience of a funeral. In 1875 he was appointed rector of the Likhvinsky Good Monastery.
Monk Callistus (Sergeev; †?)- Optina monk (since 1852) and tonsure (1860). He bore the obedience of a sexton, prosphora maker and at the hospital church. In 1863, together with Hieromonk Akakiy (Sergeev), he left for the Kursk Root Hermitage.
Archimandrite Macarius (†1839)- tonsure of the Optina Hermitage, appointed to the position of rector of the Maloyaroslavets Monastery of the Kaluga Diocese (1809–1839).
Archimandrite Macarius (Strukov; †1908)- Optina monk, later rector of the Mozhaisk Luzhetsky Monastery of the Moscow Diocese.
Archimandrite Meletius (Antimonov; †17/30 October 1865), the brother of St. Isaac I of Optina, an Optina monk, subsequently labored in the Tikhon Hermitage of the Kaluga Diocese, and then in the Kiev-Pechersk Lavra he was the ecclesiarch of the Great Church.
Hieromonk Methodius- Optina monk, appointed to the position of rector of the Tikhon Hermitage of the Kaluga diocese (1803–1811).
Hieromonk Methodius- a resident of the Optina Hermitage, appointed to the position of builder of the Maloyaroslavets Monastery of the Kaluga Diocese.
Hieromonk Michael- Optina monk, appointed to the position of rector of the Tikhon Hermitage of the Kaluga diocese (1814–1816).
Archimandrite Moses (Krasilnikov; †4/17 November 1895)- Optina monk, disciple of the Venerable Elders Leo and Macarius, appointed to the position of rector of the Tikhon Monastery of the Kaluga diocese (1858–1895) and dean of the monasteries of the Kaluga diocese (from 1865).
Schema-Archimandrite Nikodim (Demoutier; †7/20 February 1864)- tonsure of the Optina Monastery, appointed to the position of rector of the Meshchevsky St. George Monastery (1842), and then of the Maloyaroslavets Monastery of the Kaluga Diocese (1853–1864).
Archimandrite Nil (Kastalsky; †February 27 / March 12, 1914)- tonsure of the Optina Hermitage, and later an elder of the Lavrentiev and Krestovsky monasteries of the Kaluga diocese.
Schema-abbot Pavel (Drachev; †March 16/29, 1981)- Optina pupil, bore the obedience of the skete gardener; confessor. After the closure of Optina, he moved to the Moscow St. Daniel Monastery. After his exile in Pinega (where he cared for the dying St. Nikon of Optina, Confessor), he received the schema in Pochaev. He died in the village of Cherkassy, Efremovsky district, Tula region, at the age of one hundred. In his parish he founded a secret convent, consisting mainly of Shamordin sisters.
Hieromonk Paisiy (Aksenov; †December 3/16, 1870)- Optina monk, appointed to the post of builder of the Tikhon Hermitage of the Kaluga Diocese (1857–1859) after Abbot Gerontius (Vasiliev). Due to illness, he returned to Optina and was dean of the monastery (from 1861).
Hieroschemamonk Paisiy (Grishkin; †12/25 May 1969)- a student of the Optina Hermitage, one of its last elders; after the war he was a member of the brethren of the Holy Trinity Sergius Lavra.
Hieromonk Parthenius (†1809)- tonsure of the Optina Hermitage, who became the successor of Hieromonk Methodius in the Maloyaroslavets Monastery of the Kaluga Diocese (1802–1809).
Schema-Archimandrite Paphnutius (Osmolovsky; †23 June / 6 July 1891)- tonsure of the Optina Hermitage, appointed to the position of rector of the Maloyaroslavets Monastery of the Kaluga Diocese.
Venerable Archimandrite Pimen (Myasnikov; †17/30 August 1880)- in Optina he was a novice and cell attendant (1833–1834) of the above-mentioned abbot Ilarius. Together with him he moved to the Moscow Nikolo-Ugreshsky Monastery and, after the death of his mentor, was the abbot of this monastery (1853–1880). Canonized as a locally revered saint of the Moscow diocese.
Hierodeacon Porfiry (Alekseev; †?)– since 1856, Optina monk and tonsure (1862); bore the obedience of the cell attendant to the Father Superior. In 1863, he submitted to obedience to the Kaluga Bishop's House, where he was ordained a hierodeacon.
Hegumen Theodosius- tonsure of the Optina Monastery, and then abbot of the Pertominsky monastery in the Arkhangelsk province.
* * *
Many clergy visited Optina Pustyn, loved it and revered the venerable elders, or even took care of them. This holy monastery undoubtedly left a mark on their souls, “inspired” them, and inspired them to further exploits. Therefore, it would be useful to give here the names of at least some of them
Holy Righteous Archpriest Alexy Mechev (†9/22 June 1923) – visited Optina Pustyn, was spiritually friendly with the elder Reverend Anatoly (Potapov) and schema-abbot Theodosius (Pomortsev).
Schema-Archimandrite Ambrose (Kurganov; †October 15/28, 1933)- abbot of the Serbian monastery in the town of Milkovo, Optina student, spiritual son of the venerable elder Anatoly (Potapov).
Archbishop of Rockland Andrey (Rymarenko; †June 29 / July 12, 1978)- famous hierarch of the Russian Orthodox Church Abroad. Before emigrating, he was the spiritual son of St. Nektarios of Optina, and read the funeral service to him.
Hieromonk Andrey (Elbson; †14/27 September 1937)- spiritual son of St. Nektary of Optina, member of the Catacomb Church (Moscow, Murom), confessor. Shot in Butovo.
Venerable Archimandrite Anthony (Medvedev; †12/25 May 1877)- rector of the Holy Trinity Sergius Lavra, confessor and spiritual son of St. Philaret of Moscow. He deeply revered the Optina elders and visited Optina Pustyn.
Archimandrite Boris (Kholchev; †29 October / 11 November 1971)- spiritual child of St. Nektarios of Optina, prayer book of high spiritual life, outstanding preacher; confessor.
Archpriest (†7/20 October 1931)- an outstanding Moscow pastor, a talented preacher, spiritual writer, confessor. Spiritual son of St. Anatoly the Younger (Potapov) of Optina.
Archpriest Vasily Evdokimov (†December 5/18, 1990) – a famous Moscow priest and confessor communicated with the Monk Nektarios of Optina.
Bishop of Kineshma Vasily (Preobrazhensky; †July 31 / August 13, 1945)- a locally revered saint of the Ivanovo diocese, an elder, an ascetic, a man of prayer, an outstanding preacher, confessor, and ascetic. Died in exile.
Archpriest Vasily Shustin (†24 July / 6 August 1968)- the spiritual son of the holy righteous father John of Kronstadt and the monks Barsanuphius and Nektarios of Optina, a wonderful shepherd. He was rector for 30 years Orthodox parish in Algeria, died in Cannes.
Metropolitan of Saratov and Balashov Veniamin (Fedchenkov; †September 21 / October 4, 1961)– visited Optina several times, knew its elders well; his contemporaries considered him to belong to the Optina school.
Archpriest Vladimir Bogdanov (monastic Seraphim; †October 28 / November 10, 1931)- famous Moscow shepherd. After arrest and exile, he joined the Catacomb Church and took secret monastic vows. The communities he founded continued to exist for about 15 years after his death. Spiritual son of St. Nektarios of Optina.
Archpriest Vladimir Shamonin (†20 November / 3 December 1967)- famous St. Petersburg shepherd. I came to Optina several times.
Archpriest Georgy Kossov (†23 April / 6 May 1928)- a wonderful shepherd of the village of Spas-Chekryak, Oryol province, the spiritual son of St. Ambrose of Optina.
Hieroschemamonk Gerasim (Martynov-Bragin; †June 16/29, 1898)- a wonderful old man, holy fool, perspicacious, organizer of the Nikolskaya women's community of the Medynsky district of the Kaluga province. I loved visiting Optina and communicating with the elders.
Hegumen Gerasim Jr. (†July 31 / August 13, 1918)- disciple of Hieroschemamonk Gerasim, founder and builder of the monastery of St. Sergius of Radonezh near Kaluga. He often visited the Optina elders.
Archbishop of Tula Damascene (Rossov; †31 July / 13 August 1855) wrote: “If anyone wants to hover between heaven and earth, he should live in Optina.”
Archimandrite Daniel (Musatov; †17/30 June 1855)- student of the Optina elders, ascetic, ascetic, teacher at the Kaluga Theological Seminary, and then at the Kyiv Theological Academy.
Saint, Metropolitan of Moscow and Kolomna Innokenty (Popov-Veniaminov; †March 31 / April 13, 1879) - educator of Siberia and America. I came to Optina to visit the Venerable Elder Ambrose.
Metropolitan of Kiev and Galicia Ioannikiy (Rudnev; †June 7/20, 1900)- the great archpastor, came to Optina Monastery to visit the Venerable Elder Ambrose.
Bishop of Hankow (China) Jonah (Pokrovsky; †7/20 October 1925)- a bishop of holy life, revered not only by the Chinese, but also by the Mongols. His death was a national tragedy; from great sorrow, a pagan, the Mongol prince Gantimir, died at his grave. As a student and teacher at the Kazan Theological Academy, he often came to Optina to visit his spiritual father, the Monk Anatoly (Potapov). I really wanted to join the brethren of Optina Pustyn.
Bishop of Balakhninsky, vicar of the Nizhny Novgorod diocese Lavrenty (Knyazev; †October 24 / November 6, 1918) - an ascetic of piety, a new martyr, the spiritual son of St. Anatoly (Potapov). Shot.
Saint, Metropolitan of Moscow Macarius (Nevsky; †February 16 / March 1, 1926) - Apostle of Altai, zealous missionary. He came to Shamordino and communicated there with the Optina elders. His constant instruction is: “Whoever wants to be saved, let him read the letters of the Optina elders.”
Archimandrite Methodius (†1906)- abbot of the Pskov-Pechersky Assumption Monastery. Elder, one of the favorite disciples of the Monk Ambrose of Optina.
Metropolitan Michael of Serbia (Jovanovic; †5/18 February 1897)- came to Optina Hermitage under the leadership of the Monk Moses, after which he “enjoyed the sweet memory of spiritual brotherhood, filled with Christian love.”
Archpriest Mikhail Prudnikov (†21 August / 3 September 1929)- served in the Church of the Savior on Water in St. Petersburg, the great elder, spiritual friend of the Monk Anatoly (Potapov), often came to Optina.
Bishop of Seattle Nektary (Kontsevich; †January 24 / February 6, 1983)- prominent hierarch of the Russian Orthodox Church Outside of Russia. In his youth he often visited Optina, the spiritual son of St. Nektarios of Optina.
Archpriest Nikolai Sangushko-Zagorovsky (monastic Seraphim; †September 30 / October 13, 1943)- confessor, wonderful preacher, prayer book, miracle worker, perspicacious elder. Spiritual son of St. Anatoly (Potapov).
Hegumen Nikon (Vorobiev; †25 August / 7 September 1963)- famous elder, close spiritual son of the Optina elder hieroschemamonk Meletius (Barmin).
Hegumen Nikon (Voskresensky; †15/28 October 1963)- an ascetic of piety, died in the Pskov-Pechersky Assumption Monastery. At one time it was close to Optina Pustyn.
Priest Pavel Florensky (†25 November 8 December 1937)- I visited Optina several times, knew its elders and very highly appreciated the significance of the monastery, the highly spiritual atmosphere of the holy monastery and its influence on the entire Russian culture.
Bishop of Ufa and Menzelinsky Peter (Ekaterinovsky; †May 27 / June 9, 1889) - spiritual writer, ascetic. For several years he lived in Optina Pustyn in retirement.
Hieromartyr Archbishop of Voronezh and Zadonsk Peter (Zverev; †January 25 / February 7, 1919) - often visited Optina Pustyn. Martyred on Solovki.
Priest Peter Petrikov (†September 14/27, 1937)– prominent member of the Catacomb Church (Moscow); spiritual son of St. Nektarios of Optina. I was in exile. Shot in Butovo.
Archpriest Peter Cheltsov (†30 August / 12 September 1972)– served in the village of Velikodvorye, Gus-Khrustalny district, Vladimir region. An outstanding shepherd, in his youth he often traveled to Optina and learned many of the traditions of the Optina elders.
Archimandrite Seraphim (Batiukov; †6/19 February 1943)- rector of the Church of Saints Cyrus and John at the Serbian Compound in Moscow. In 1928 he went into seclusion, joining the Catacomb Church led by St. Athanasius (Sakharov), and died in Sergiev Posad. A spirit-bearing, perspicacious elder, he often came to Optina Pustyn and was the spiritual son of the Monk Nektarios of Optina.
Archbishop of Bogucharsky (Bulgaria) Seraphim (Sobolev; †13/26 February 1950)– ascetic, prayer book, theologian; spiritual son of St. Anatoly (Potapov) of Optina.
Hieromartyr Archpriest Sergius Mechev (†December 24, 1941 / January 6, 1942)- son of the holy righteous Alexy Mechev, continuer of his pastoral and spiritual activities. Spiritual son of St. Nektarios of Optina.
Bishop of Kaluga and Borovsk Stefan (Nikitin; †April 15/28, 1963)- an elder of holy life, confessor. He died at the end of the Divine Liturgy on the pulpit, delivering a sermon. He had spiritual communication with all the last Optina elders and brethren.
Archpriest Sergius Sidorov (†14/27 September 1937)- spiritual writer, zealous clergyman. Spiritual son of St. Nektarios of Optina. Shot.
Archpriest Sergius Tikhomirov (†5/18 August 1930)- famous St. Petersburg elder, ascetic, prayer book. He was nourished by the Optina elders. Shot.
Archpriest Sergius Chetverikov (†16/29 April 1947)- a famous spiritual writer, author of the books: “The Biography of Elder Ambrose of Optina”, “Moldavian Elder Paisius (Velichkovsky)”, “Optina Pustyn”, etc. He took an active part in the compilation of the Valaam “Collection of the Jesus Prayer” (Abbot Chariton), although he the name is not listed there. He was tonsured into the schema in private (probably on Valaam, by Abbot Philemon, his spiritual father), that is, he was a hieroschemamonk in secret tonsure, which became clear from his will (December 13, 1944 with an addition dated June 24, 1945). He loved to visit the Optina elders. Emigrated and died in Bratislava.
Saint Tikhon, Patriarch of Moscow and All Russia (Bellavin; †25 March / 7 April 1928)- on many issues of church life he consulted with the Monk Nektarios of Optina, for which a faithful messenger was sent to the elder.
Archimandrite Tikhon (Boguslavets; †17/30 January 1950)- lived in the city of Simferopol, was the confessor of St. Luke (Voino-Yasenetsky), and he himself was cared for by the Optina elders.
Hieroschemamonk Theodosius (†2/15 October 1937)– was a teacher at the Kazan Theological Academy. With the blessing of his spiritual father, the Monk Anatoly (Potapov), he left for Athos, where he became a famous ascetic; lived on Karula.
Schema-Archimandrite Ioannikiy’s instructions are a priceless gift.
Schema-Archimandrite Ioannikios
St. Nicholas Monastery
(Ivanovo region, Verkhneladnekhovsky district, Chikhachevo village)
About prayer.
– Pray from the heart. Take your time, read a little, but let it be from the heart. Call on the Mother of God for help more. Read 150 “Virgins” during the day. Then everything will be smooth for you, and especially for your children.
– Love, pray, ask for help from the Queen of Heaven. Do not let a single day pass without singing “Virgin Mother of God, rejoice...”. At ten ask: “Forgive my whole life and save my family.” Every day sing (read) “The Diligent Intercessor...” (troparion to the Kazan Icon B.M.).
– Get used to the Jesus Prayer. She leaves, and you move on. Push yourself.
– Read the Jesus Prayer with attention. It was established and commanded by the Lord Himself in farewell conversation, going to death on the cross- “Whatever you ask in My name, I will do it.” This is a weapon that is stronger, neither in heaven nor on earth. She is recorded by the Guardian Angel according to the account. The whole Gospel is in it.
– Ask the Lord for help and strength, and everything will be added to you. Put God in front. Before starting any business, say: “Lord, bless!”, “Guardian Angel, help!” if anyone asks, first call on your Guardian Angel, and you will give the correct, correct answer.
– If you need anything, ask the Lord, pray: “Lord, give me what is good for me.” Talk to the Lord, give thanks, praise.
– The more you ask, the more complicated everything will be for you.
– Pray: “Lord, give me what is useful for the salvation of my soul!”
– Lie down and rise with God. Thank the Lord, glorify Him: “Glory to Thee, our God, glory to Thee!”
– Pray: “Lord, grant me prayer not only with my lips, but also with my heart.”
- “Lord, if You don’t save me, I won’t be saved.”
– While still in bed, in the morning, call, read, pray to the Guardian Angel: 50 times “Holy Angel of God, my guardian, pray to God for me.” At ten: Holy Angel of God, my guardian, instruct and enlighten me.” On this day, a bad person will not approach you, say the right word at the right time, you will be welcome in society, if they lie to you, you will see. The rule will take 3-5 minutes.
– In every place, first call on the Guardian Angel: “Guardian Angel, instruct, teach what to do!” From his hands the Lord will seek our soul. He constantly prays for us, and is our first helper. In bed, just woke up and read 50 times to the Guardian Angel. The whole day will go smoothly; whatever you don’t take, you’ll have time. At a crucial moment, call and you will certainly get out of the situation.
– Don’t know what to do right? - Ask for a Guardian Angel. A good thought will come and put it on your heart what to do. The heart will become light, there will be peace. If you are afraid and anxious, don’t do anything.
– Every day call upon the saints in prayer: 50 times “All saints, pray to God for me (for us).” Don't forget to read the troparia to the saints. Be sure to troparion to the saint for this day.
- Call on your saints, read troparia to them.
- Pray Rev. Joseph Volotsky (October 31 n.s.) about the gift of reasoning. Read the troparion to him. Especially for children.
– Pray to St. John the Baptist. He is asked for reconciliation if anyone was at enmity with the deceased.
– John the Baptist is the “chief” of repentance. Pray to him for the granting of repentance. He hears everything and intercedes for you before God.
– Pray for each other.
- The days are evil, they have begun to shorten. Pray on the go.
– When you start any business, stand to the east and pray.
- How to beg children? – Repentance, communion, liturgy and 150 “Virgins”. There will be benefit from diligence and repentance.
– Pray at night. When? – Get up when the Guardian Angel rises from sleep. Then 40 times stronger prayer(than during the day)
– Try to sleep less. Stay in prayer more. Now everyone is hibernating in front of the TV and computer. Ask the Lord for repentance.
– Everything can be begged from God at the liturgy.
“If you pray for yourself, you’ll pray for your family too.”
– If you don’t know a deceased relative or acquaintance, whether he was baptized or not, pray: “Save, Lord, the living and have mercy on the dead.”
– If they give alms for the deceased, pray for the repose of the soul of this person. And if you do not know the deceased, then say: “Lord, I will accept this mercy in memory of your deceased servant (name).”
– Constantly, unceasingly read Jesus, “Virgin Mother of God...”, Guardian Angel, all the saints, and you will be saved.
About sins, repentance and communion
- Blessed is the servant if his sins are forgiven. Where big sins, there is more sorrow. Thank the Lord for your sorrows.
– Confess the sin of the self – “I”. What sin (passion) is your most important - write it first. Try to confess to the same priest.
– Be afraid to condemn the priesthood. The Lord will ask each one.
– Regret the mistakes you have made. Have a strong intention to improve.
- Hurry to repentance. People are in a hurry to enrich themselves, but all benefits will be taken away by death. They have your full attention. Stop, you crazy people! Realize and repent of your sins. Remain in constant repentance. Regret the mistakes you've made. Leave everything and enter eternity with your soul.
– The situation in the world has changed in recent years, we should take communion more often. Who can - at least every day. During the week, read all the canons and prayers for communion up to the 10th “Before the doors of the temple...”. Before communion - from the 10th prayer until the end. Watch your heart: if it is ready to accept Christ, then Glory to God, although you did not have time to read all the prayers. The main thing is repentance for sins. You need to be ready every day for communion, as for death. While reading the prayer of permission, under the epitrachelion, say: “Forgive me, Lord, all my sins that I have forgotten, and those that I do not consider sins.” Approach the Holy Chalice quietly, with humility and repentance, asking: “Lord, accept me as a thief, as a publican, as a harlot.”
– Communion infects the tendency to sin. He who does not receive communion will not survive in terrible, sorrowful times.
– He who approaches the Divine Mysteries with fear not only becomes sanctified and receives remission of sins, but also drives away the evil one from himself.
– Cleanse your heart, your conscience, write down your sins, reproach yourself in confession. Take Communion, believing that Communion will cleanse you from these sins. Approach the holy Mysteries with fear and trembling, as if following, crying and trembling, bleeding. True repentance can heal everything. If there is no repentance, do not proceed to the Divine Mysteries just because of the holiday.
- The Lord's Day is Sunday. Take communion, correct yourself. On this day, be sure to go to the temple. Receive Communion with sincere faith and a non-judgmental conscience. Make the beginning of a stricter life, prepare yourself to accept future benefits.
– Adultery is inherited. If there is no repentance, the race disappears.
– Communion for women (if cleansing) on the 8th day. If they are sick (female diseases), tell the confessor (priest) how he will bless.
– In war, in other trials, in critical situations, confess to each other.
About the love and fear of God.
“Put God first in all your words, deeds, and thoughts, and everything will be given to you.”
“Put the gentlemen ahead of yourself, and everything will go smoothly for you.”
- Don't bother each other. If you pray a lot, but at the same time annoy each other, your prayer is nothing. Have compassion for your neighbors. One has some shortcomings, another has others, and a third has others. “Bear one another’s burdens, and thus fulfill the Law of Christ.”
- Love everyone and run from everyone.
- Whom I love, I punish.
– Faith, love, humility – take these as a basis.
– Be merciful, even with a word, if you cannot give.
– Whoever says “sorry” first collects rewards.
– Hide your virtues. Be wise and prudent. If they insult you or humiliate you, humble yourself and retreat.
- All your deeds, thoughts, etc., if without love, then all this will not matter.
– Keep peace in your homes. Get rich in heaven. From corruption you will reap corruption. Hurry up to do good!
– Do good in every place and at every time. Repay evil with good. Hurry up to do good deeds while you are alive. Force yourself, no matter how the enemy interferes with you. With labor, desire, with God's help a person becomes accustomed to goodness, to the Jesus Prayer. The Guardian Angel will protect you during ordeals and show you your good deeds. And when a person is cleansed, the Holy Spirit dwells in the person.
– Extinguish the spark of irritation. If you are treated unkindly, with irritation, ask for forgiveness and leave.
– The spirits of evil do not leave us for a single day. There is a war going on. If you allowed the enemy to enter your heart, you told him to be silent, to freeze. Tell God that the soul is full of evil. When evil comes, force yourself to joke, be cheerful, and evil, like smoke, will dissipate. Hate the enemy and he will leave you. You will use your tongue and words to express anger and it will attack you. Read 150 “Virgins”. And shut up, shut up, shut up! Ask for forgiveness many times from those who offended you, and the enemy will retreat.
– We often have to regret a thoughtlessly spoken word or deed. They would give anything to get him back, but it’s too late, the damage is done. This is because they did not put God ahead of themselves, did not turn to Him, did not ask for blessings, instructions and admonitions.
- Ask the Lord for the most important, highest virtue - love for God and neighbor. “If anyone loves Me, he will keep My word.” Avoid every deed, word, thought, feeling that is prohibited by the Gospel. Watch yourself strictly, and if you happen to fall into sin, immediately repent. This is a difficult and cruel struggle with oneself. “I have hated every way of unrighteousness.”
– Do everything for the sake of Christ, without grumbling or doubting. With the name of the Lord everything will be as God pleases. If you live in the Lord, you will shine like lights.
– Have the fear of God, you can’t talk in church. You will hold accountable for every word spoken. Whisper - if necessary. That is why you have sorrows. At communion, if you are not receiving communion, stand like a candle. Ask the Lord for your needs, and you wander around. At litanies they pray for those who enter the temple of God with fear. There are few of them.
– Have the fear of God. Everyone will have an answer. Pray, fast, repent, take communion. If you saw what torment is in hell, you would not go to bed or eat. Fear and eternal torment under consciousness. Everyone will be fully conscious. Body and soul in hell.
About worship.
“Whoever attends divine services every day during the first week of Lent develops the spirit of prayer for the entire fast.
- Hurry, dear ones, to the liturgy. You don't understand what a treasure you have. Here we speak with the Lord face to face.
| O. Ioannikiy |
“Whoever attends church on a patronal feast day, this one service counts as forty liturgies.
About spiritual life.
- Don't lie, don't deceive. Everything is recorded, every word. Be silent, but don't lie.
– Hold your tongues. Keep the peace.
“If the Lord wants to save, he will save you in the fire.”
– Never be afraid of anything. The Lord himself said: “Do not be afraid, little flock!” Fear God and His judgment.
“You will receive everything from the Lord according to the good you have done.” It will be very scary at trial. God will show you everything, and you will regret it. He will say, I don't know you. Many monks will not be saved, they are lazy, just like you. This is the devil of laziness. Overcome him, stand in prayer, overcome the enemy. God, seeing your efforts and desire, will help you.
– Put on the whole armor of God, be strong in the Lord and in His strength. Work hard here and now. Pray through strength, fast. God gives us still time.
– Read the Gospel every day, force yourself, bore you. Evil spirit retreats. If you're bored, don't want to read, read! Transformation takes place in us in an invisible way. Invisibly changes occur in a person. The Holy Spirit illuminates everything that is useful to us. This is work. Get used to reading.
– When the Lord is with you, hope for victory. The Lord is powerful to turn evil into good. Be in God, and the Lord will be with you. Put God ahead. What kind of business are you starting, getting into transport, crossing the threshold of work, etc. - “Lord, bless!”
– On Monday, the angelic day, start every business. On Sunday, take communion and on Monday either for work, or for sale, or for some other matter. Call the Guardian Angel 50 times and cross the threshold of work, or start some other business.
- The evil one is weakened by the sacrament. We need to drive him away. People of little faith. The Lord said - with fasting and prayer.
- Get ready to go home. Do good for the sake of Christ, for the sake of the Lord. At the judgment you will see everyone in the Kingdom of God, but you will be cast out.
- Wait for your Father, coming on the clouds with much power and glory. Beg yourself, humble yourself. Call on your saints, read troparia to them.
– Always be in God. Ask: “Strengthen us, Lord, in the Orthodox faith.” Have faith and don't doubt. Peter doubted when he walked on the waters and began to drown.
– Where is it safer to escape? - In every place of His dominion! Stay where you live and endure.
– A person born of God does not sin, always preserves himself, is always on guard, and the evil one does not touch him.
- Humble your souls. A humble person completely surrenders himself to the will of God. He trusts in God, and not in himself or man.
- Humble yourself, give in to each other. Take care of your wedding rings, they have great power. Cross your lips, the lips of your children and themselves “In the name of the Father...”.
– The cross is power and glory, healer, destroyer of demons and all evil spirits. Cross your grocery bag. Read “Our Father...”, “Virgin Mary” and make the sign of the cross. Don't put anything in your mouth that hasn't been touched sign of the cross. If you are visiting, cross the table with your eyes. Always and everywhere baptize everything.
– Now the food is such that it will give its results over time. Up to the point of darkening of the mind, and the person becomes “forgetful”. Before eating, read “Our Father...”, “Theotokos, Virgin...”, and make the sign of the cross. Food will be sanctified, and poisoned food will become edible. The power of God is greater.
– Cross yourself more often, cross everything: food, clothes, shoes. Sit down or lie down - cross everyone.
– Cross your children’s mouths more often – they will say what is beneficial.
– Sprinkle your home with holy water, and when you go on the road, sprinkle yourself and your bags.
- Raise it, dears, in moderation. The Lord blessed us to fuss, but only as much as we need. Because there will be no end to this. Focus on the middle. There's a little bit and that's enough. The more, the more you need. One thing leads to another, another leads to a third... So there will be no end to it.
– Keep fasting on Wednesday and Friday. To those who abstain on Monday. The guardian angel will announce the hour of death, and you will greet this hour joyfully, like a holiday. Fast as much as possible. When you sinned, the enemy liked it, it was written down in his charter. And now he will do everything to bring you down. It will cause despondency, negligence, etc. force yourself, work. But don’t think that I read so much, this and that. But God only needs a contrite heart. Get down on your knees, pray with repentance, with a contrite heart, even though you have read very few prayers. The Lord will gradually admonish and enlighten you. Through repentance, if with a contrite heart and whole soul, you will reach out to God.
– Out of pride, the Lord does not give what we want. The Lord resists the proud, but gives grace to the humble. It happens that a person has good data, is educated, etc., and it should work out, but it doesn’t work out. And sometimes a person is plain-looking and lacks something, but everything works out. Thus, the Lord favors humility. Put these words in.
– You come, ask and don’t comply. That is why there are no elders. That’s why you have disorder, troubles, worries, and troubles. Give the firstfruits to God. Pray to the Guardian Angel, to all the saints. Ask for blessings for good deeds. Then the day will be blessed.
– From the Moscow Patriarch – nowhere. It's still early in the catacombs.
– Rejoice that you are Orthodox. Ask the Lord for strength, and all things will be added to you. You have only one faith. Slavic peoples, they cannot be separated. We are intertwined: whether White Rus', whether Little Rus', or Great Rus', it is still Rus'. The Lord said: “I will unite them by My Spirit.” We are distant, we came here, we don’t know each other, and we talk about God and take comfort in this. This is called “I will unite them by the Holy Spirit, but will separate them at home.” Be in God, be an example in homes.
- Go back to your ancestors, how they lived, so you imitate them. We have everything of our own, blood, Orthodox fatherland, tried and tested for centuries. That's what you hold on to!
– If they ask you something on a spiritual topic, you know, answer, don’t impose yourself.
“It’s better to know a little and do it than to know a lot and not do it.” Who knows everything, the demand is greater.
– You need to have at home the icon “Sophia, the Wisdom of God.” Ask B.M. for more intelligence.
– Be sure to read the 17th Kathisma on Friday evening. Read the 17th kathisma for the deceased every day.
Pray for the Kingdom of Heaven.
– In God, a bowl of soup is sweet.
– Don’t listen to the possessed – they always deceive.
About marriage, family and children.
– Look for a wife or husband in the temple.
– Hold a family council. If you need to make a decision on any matter, then confession and communion for all family members. After communion, read to the guardian angel 50 times, and one (mom or dad) has the last word.
- There should only be advice in the family. Children, listen to your parents. You need to take your parents’ blessing for any business. Not considering age. There must be obedience in everything.
– For pregnant women (especially in their last term), receive the sacrament as often as possible. Children will be strong, prosperous, successful. And the birth will be easy. Try not to go to an ultrasound scan.
“If someone takes in a child from an orphanage, it’s like building a temple.” But now it's very dangerous. It’s better to visit and do charity.
– Children are sick, premature, handicapped. Spoiled seed We party, fornicate, have abortions, and then get married.
– Do not send sick children to shelters. This is your salvation.
– before starting any business (school, college, exam, work, on the road, to war, etc. at all important moments), give the children communion, then read the Guardian Angel 50 times and cross (bless) wedding ring“In the name of the Father, and the Son, and the Holy Spirit. Amen."
– Do not say bad words to children when you are angry. The mother's oath destroys to the core.
– Instill in your children the commandment to honor their parents. This is a great commandment. Look back at yourself, at your past years. If we had honored our parents, our lives would have been much different. That's what you need to instill!
– Instruct your children in God not with words, but with your deeds. So that they see you in the holy corner morning and evening. If they don’t pray now, then when the Lord visits them, they will remember what they heard out of the corner of their ears. When there is grief, then everything is up to God. And if you don’t instruct, then he would be glad to pray, but he doesn’t know how. You are responsible for the children.
– Protect your children from the whims of you. They will soon forget the value of your love, their hearts will become infected with malice. And, due to their age, you will regret that you cherished them. Don't indulge them.
– Your illnesses are your sins. “I will receive what is worthy according to my deeds. Remember me, Lord, in Your Kingdom."
- Lost memory? - Everyone loses it. Every day in the morning in bed, read 50 times to the Guardian Angel. This will take about three minutes.
-Are you sick? – Put God first. Take communion. Only by repentance. The soul must cry out for mercy. Pray: “Lord, how beneficial healing is to me, may Your will be done, O Lord. Give us corrections, Lord!”
– Your head, legs, arms, etc. hurt – read “Our Father”, “Virgin Mary” and wipe the sore spot with Epiphany water.
– Baptize the sore spot a lot and anoint it with baptismal water. Cross yourself evenly, slowly, “In the name of the Father, and the Son, and the Holy Spirit. Amen."
– There are many spiritual illnesses. They performed an operation, but there was nothing there - “he” went to another organ. Prayer, repentance and communion. Whoever feels “him” goes to Father German in Sergiev Posad.
About the last times.
- They will put the seal of the Antichrist. Only Eve was deceived. You yourself will choose: bread or salvation.
– The truth is already hidden. Two people will be at the table and will not agree. There will be one lie.
- Prepare for suffering. Do not be afraid, the Lord will strengthen you.
- There will be a great disaster on earth. It will shake so much that large cities and villages will fall into the abyss. The water will disappear. Look after yourself. Do not be burdened by overeating and drunkenness. Pray every minute.
- There will be a terrible war. Half will come to the Kingdom of Heaven who have “Lord have mercy” on their lips. Out of horror they will not remember prayers. And half of them go to hell, those who use obscenities. Shout “Lord have mercy” in all critical situations. “What I find you in, I will judge you in.”
- Pull yourself together. There is still time now. Through strength, pray, fast, take communion. It will get harder every day. You cannot stand without communion, fasting and prayer. Read the Word of God, study it. Be strong in the Lord and in His strength. In terrible and evil days you will overcome everything and stand firm.
Miscellaneous.
– Women are not allowed to wear trousers. If women could see and hear (with their minds and eyes) what men say about them, they would never wear them again.
– In an agreement or transaction, if one person has his own interest, then the matter will not work out as it should. It needs to be good for both.
- So are the rulers for us. As we are, so are they. You can't judge. The Lord will judge everything. We choose ourselves.
- Stay on the ground. Can't sell.
– If you were robbed, God gave, God took. Just to be saved. Everything else will follow.
– don’t throw away old things, especially natural ones. Put it in the closet.
Video film about Elder Ioannikiy from Chikhachevo:
Teaching about love.
Love your enemies. Your neighbor has done you evil, but don’t look at it, love him, repay the evil with good. Why did the Lord give such a commandment: because we really need it both for the present and, moreover, for the future life. And in fact, what would happen on earth if God did not command us to love our enemies, if He allowed us to pay evil for evil. Then there would be no end to the quarrels and confusion, then they would live on earth as if in hell. When someone offends or offends you, then try to do him some good as quickly as possible, and he will stop being angry with you, but if you don’t persuade him with kindness, then with prayer. Prayer for the enemy is incense, the most pleasing to God and the most unbearable for our enemy; Only the stone one will not move, will not soften when we pray to God for him. If, with all the efforts of your love, you do not win over your ill-wisher, leave him, there is nothing to fear from those enemies to whom we do good. They will not do harm, for the evil that they do to us, or want to do, God will turn for our good.
The only enemies that are dangerous to us are those whom we ourselves do not love. The evil from them is really evil to us, because then we ourselves do evil.
Thus, by doing good to each other, and praying for each other, we will eliminate or at least reduce evil on earth. Even in this life, we must accustom ourselves to love all people, even our enemies. It is impossible for anyone to be in heaven if he does not learn to love everyone here.
If you say that there are people whom it is impossible to love, then be sure that it is impossible for you to be in heaven.
Your enemies will not be there if they are angry, and you will not be there if you are angry with them. After all, it is not the properties of people that make them blissful or unhappy after death, but those properties that they form in themselves while living with people. Our Lord teaches us to love and live in love not only with some, but with everyone. This is not yet love when we love those we like or love us.
“And if you love those who love you, what gratitude is that to you; says the Savior, for sinners also love those who love them. But you love your enemies, and do good, and lend, expecting nothing; and you will have a great reward, and you will be sons of the Most High...”
Whether our enemies love us or don’t love us, we don’t even have to worry about that, let’s take care so that we can love them.
It is impossible not to have enemies, it is impossible for everyone to love us, but it is very possible for us to love everyone. Amen.
P.S.
In December 2014, one sister in Christ came from Fr. Joannikia, where she carried out monthly obedience and brought these instructions from the elder. In my opinion, it is truly an invaluable gift for an Orthodox Christian. My soul burned with the desire to definitely reprint this work into a computer file and post it on this site with the hope that someone will post it on other sites, copy it and print it. It will be distributed in paper format for the salvation of Orthodox souls.
The material is very useful in our time and will lead many to peace and quiet. We all pay a lot of attention to the Antichrist and forget about the coming of Christ, about which we should rejoice and be in God. Constant negative thoughts about the enemy of humanity leads us into a stupor of fear and anxiety, distracting us from the main thing - the salvation of the soul. The elders say that one should not be afraid of anything except the Last Judgment, that is, sin. Mental disorder is also a sin, which along the chain can lead to a deep departure from God’s truth. O. Ioannikiy, with his instructions, helps us acquire this peace of mind. The rules are simple and accessible, like everything from the Lord.
God's help to everyone!!!
And the most gratifying thing was to hear that the elder said that there would be no war for 3 years - the elders begged.
Now the whole matter of salvation rests only with us. Brothers and sisters, do not miss this precious time given by God, take the path of smart action - the salvation of Russia, national repentance for the betrayal and murder of Tsar-Emperor Nicholas II and perjury before the Royal House of Romanov. The Lord is waiting for our repentance. Hurry up. Start with personal repentance. It is very important!
Ulyana F.
The entire article about Elder Ioannikios from Chikhachevo was copied without changes from the author, Ulyana F.
Information for those who want to visit the St. Nicholas Monastery in Chikhachevo on their own or by car. Answers to questions: schedule and when is the service at the monastery, how to get there, when Father Ioannikiy receives, phone number of the monastery, etc.
Schedule of services at St. Nicholas Monastery: every night there is a service that begins at 2.00 (Moscow time) Vespers, Liturgy, reprimand (for everyone! prayers for the spirit of infirmity, the elder blesses everyone to be at this service, takes 10-15 minutes), then prayers for drinking wine, drug addiction, curses. This all ends accordingly in the morning (5-6 am). On Saturday and Sunday, after the night services, there is another unction (30-40 minutes), then almost every morning after the service, Father Ioannikiy receives questions. Don't look for the monastery's phone number, there isn't one. There is no need to take a blessing for the trip, but say: “Lord, bless!” and go quietly.
Take all the drinkers and drug addicts there, or go with your relatives, ask for prayers, for starters, and give them the magpie, a reprimand, the Psalter there, they will change and then they will even come. There is a lot that can be begged from the Lord there! The most important thing is the Liturgy, and there, at the night service, and at the unction, many can receive healing and what they ask from God! Take cancer patients and HIV-infected people, etc. to the monastery, in any condition, the sooner the better, they can be healed there!!! You just need to live there as long as Father Ioannikiy says! All of course by faith. And most importantly, our soul is healed there.
You can write a note to the elder, he reads them all and pray for us. If Father Ioannikiy does not accept questions, then write their names in a note, describe the problem you came with and what to ask the Lord for.
God bless you!
PLEASE click on the like and buttons, support and share!! Thank you!:
And now it’s the turn to talk about the last owner of Murovanny Kurilovtsy. So, in 1870, Alexander Stanislavovich Komar sold his estate to Admiral of the Imperial Navy Nikolai Matveevich Chikhachev. The name of this outstanding person is associated not only with Murovannye Kurilovtsy, but also with what city do you think? With my native Odessa!
Nikolai Matveevich Chikhachev.
1895
Who was the admiral? Nikolai Matveevich Chikhachev? He was born on the Dobryvichi family estate in the Pskov province, into a maritime family. His father, Matvey Nikolaevich Chikhachev received an excellent education, which he completed in England, knew 6 languages. He met the War of 1812 as the commander of a company of the Naval Guards crew and at the same time went through the entire land campaign of 1812 and the overseas campaign. He retired to the reserve with the rank of captain of the second rank, having participated in 18 naval campaigns. Was a mother Sofya Dmitrievna Urusova. Following in the footsteps of his father, his son was assigned to maritime affairs in 1848 and sent to study in St. Petersburg, in the Naval Cadet Corps. Two years later, he already participated in a rather serious geographical expedition under the command of Nevelsky, during which he compiled detailed description De-Kastri Bay... Many years later, the bay he once described would be named after him... In 1854, he became the senior officer of the corvette "Olivutsa", and a year later - its commander. In 1856, Nikolai Matveevich founded the first long-term settlement on Sakhalin. In the same year he was appointed Chief of Staff of the Siberian Flotilla. In 1860, he became the commander of the newest steam frigate "Svetlana" and adjutant of Grand Duke Konstantin Nikolaevich, younger brother Emperor Alexander II and one of the ideological inspirers and conductors of the great reforms of the second half of the 19th century century.
In 1862, a significant event took place for Nikolai Matveevich - he became the Managing Director of the Russian Shipping and Trade Society, the famous ROPIT, the prototype of the no less famous later Black Sea Shipping Company, alas, as well as ROPIT, now deceased. The society set as its goal the organization of maritime trade on the Black and other seas, so it is logical that its office (not the main board) was located in Odessa, in the former. the palace of the famous Count Vitus. This is how Nikolai Matveevich appeared in our city for many years. Also, obviously, he had money to buy an estate in Murovannye Kurilovtsy from Alexander Stanislavovich Komar. Shortly before the purchase of the estate, Nikolai Matveevich becomes Rear Admiral. It was under Nikolai Matveevich that ROPIT turned into a significant company nationwide, its shares were quoted on the St. Petersburg Stock Exchange. During the years at the helm of ROPIT, Chikhachev made efforts not only to increase trade volumes, but also to create support for this - to service ships - a mechanical, boiler and foundry workshop, and a steam crane for cargo up to 70 tons were built. In 1866, the preparation of qualified workers and mechanics for the needs of the Society began. Shipbuilding workshops were built in Odessa and Sevastopol... By 1869, ROPIT had 63 ships sailing on 20 regular lines in the Black, Azov, Mediterranean Seas and the Atlantic Ocean. In addition to foreign ones, there were 12 internal regular lines.
I like the names of the ships of the ROPIT fleet - among the formidable “Emperor Alexander II” or “Grand Duke Mikhail” there are cute “Darling”, “Goose”, “Sparrow”, “Uncle”, “Turkey”, “Mother”...)
In addition to ROPIT in Odessa, Nikolai Matveevich was among the founders of Bessarabo-Tavrichesky Bank, which I describe here. He was also the director of the Odessa Railway Society, and was an active member of the Water Rescue Society, where one of the rescue stations on the shore was named after him. In Odessa, he lived on the Boulevard, at house 12. In Odessa, on May 14, 1876, his youngest son, Dmitry Nikolaevich, was born. True, it is likely that other children were born in Odessa, but this has not been confirmed.
Nikolai Matveevich headed ROPIT until 1876, but did not leave the city - in 1877-78, during the Russian-Turkish War, he led the defense of the city. After this, his career developed no less rapidly - in 1880 he received the rank of Vice Admiral, and in 1884 he became the Chief of the recreated Main Naval Staff and commander of the Baltic squadron. In 1885, 1886 and 1887 he was several times temporary Administrator of the Maritime Ministry, and from December 10, 1888, until 1896 - Administrator of the Maritime Ministry. Those. in Murovannye Kurilovtsy lived none other than the Naval Minister of the Russian Empire. In addition, in 1892 he became a full Admiral, and in 1893 - Adjutant General of His Majesty's Retinue. True, then he no longer lived in Odessa, but lived in St. Petersburg, on Gagarinskaya embankment. Admiral Chikhachev was a devoted servant Emperor Alexander III, during whose reign he was at the pinnacle of his career. In memory of the coronation of his sovereign, he built a chapel in Murovannye Kurilovtsy.
On February 25 (Old Art.), 1893, according to the most submissive report of the Minister of Internal Affairs and the petition of the Odessa City Duma, the Highest permission was given to confer the title of honorary citizen of the city of Odessa to Admiral Chikhachev.
Nikolai Matveyevich finished his career as a Member of the State Council, where from 1900 to 1906 he was Chairman of the Department of Industry, Science and Trade. He is immortalized in the famous painting by Ilya Repin “The Ceremonial Meeting of the State Council on May 7, 1901.” For his service he was awarded many Russian orders and royal thanks. Among the awards were foreign ones - the French Legion of Honor, the Prussian Red Eagle of the 1st degree, the Danish Order of the Grand Cross, the Serbian Takova of the 1st degree and others.
Coat of arms of the Chikhachev family.
Before I finish my story about Admiral Chikhachev, I suggest going to the estate park. In fact, the place that the Churilovs chose for themselves in ancient years is very picturesque and will certainly not be inferior in beauty to the Malievs. The estate is located along the Zhvan River, in the park you can find many boulders, many of which were turned into a kind of park furniture... In the 19th century, there were several pavilion houses in the park. Rolle, who visited this park, describes two of them as a small hunting lodge and a guest house. The third one was located closest to the bridge, covered with trees, with a balcony hanging over the abyss and a wonderful view from it... The house was rather large - it had two floors, on the first there were three rooms for services, on the second floor there were bedrooms, an office and two salons - large and small. A river flowed at the foot of the house, into which several streams flowed, creating cascades...
The first thing you come across in the park - besides the stunning autumn beauty, which I unfortunately photographed in too dark a time - are the huge boulders, past which the main park alley passes every now and then
Some of the boulders have been processed - for example, here an open area is made of stone and a stone table is carved.
“Mourned Kurilovtsy, a place belonging to a nobleman of the Pskov province, Adjutant General Admiral Nikolai Matveevich Chikhachev (Orthodox). The owner lives in St. Petersburg, Gagarinskaya embankment, house No. 12. The entire land on the estate is 1,461 acres, including: estate land - 14 acres, arable land - 896 acres, forest - 417 acres, and land - 134 acres. The representative of the estate is the manager Konstantin Egorovich Skachkov" *.
* “Local land ownership in the Podolsk province”, compiled by V.K. Guldman, 1898
Handsome!
Two huge stone boulders frame a stone bench between them...
The river is visible below...
On the other side, the remains of some kind of stone structure are visible.
“...Nowadays in Kurilovtsy there are 3,823 souls of both sexes, including 1,212 Jews. There are 652 households, of which 444 are owned and 208 are under Chinshevo law. Church - 1 (1787), chapel (in memory of the sacred coronation on May 15, 1883) - 1; Jewish houses of worship - 3. Sugar factory (founded in 1842) 1; iron-smelting-foundry plant-1; water mills - 4; shops - 25; craftsmen - 124. Torzhkov 26 and market days a year - 52. One-class public school (founded in 1863), there are 3 teachers and 70 students (57 + 13). Volost government. Postal station, receiving correspondence. Pharmacy…" *
* “Reference book of the Podolsk province”, compiled by V.K. Guldman, 1888.
To complete the story about Nikolai Matveyevich Chikhachev, I would like to add a few important points - for example, the fact that in difficult times it was Admiral Chikhachev who came to the aid of the great Russian scientist Dmitry Ivanovich Mendeleev when he had a conflict with the Minister of Education and was left without work. Nikolai Matveevich attracted him to the creation of smokeless gunpowder. He organized a laboratory, the result of which was the creation of pyrocollodion gunpowder.
“We worked well together with the Chairman of the Russian Society of Shipping and Trade, Admiral Nikolai Matveevich Chikhachev, and I must say that working with him was a pleasure. There was nothing of a bureaucrat in him; he was a lively and energetic person, smart, proactive and with good Russian ingenuity. Most importantly, he worked not because it could result in any benefit for him personally, but simply because he loved the work as such and saw himself in it not as a businessman, but as a social person. He looked at his work as an important matter for Russia"*
* Nikolai Egorovich Wrangel. (father of the Commander-in-Chief of the Armed Forces of the South of Russia).
The wife of Nikolai Matveevich was Baroness Evgenia Fedorovna Korf. They had 9 children. His eldest son, Nikolai Nikolaevich Chikhachev born December 1, 1859, was a state councilor and chamber cadet of the Supreme Court. He worked at the Ministry of Internal Affairs, and then chose politics and was a deputy of the IV State Duma from the Kyiv Province, belonged to the nationalist faction. In the neighboring Mogilev-Podolsk district he owned two estates - Posukhov and Tatariski.
Daughter of Nikolai Matveevich, Evgenia Nikolaevna Chikhacheva was a maid of honor at the Supreme Court. In the same Mogilev-Podolsk district, she owned the village of Mytki. Of the other children, the estates of the youngest son were located around Murovanny Kurilovtsy Dmitry Nikolaevich Chikhachev- in Mogliev-Podolsk district they were Galaikovtsy, and in Ushitsky - Skazintsy. He, as we remember, was born in Odessa in 1876, received his education at the Alexander Lyceum, from which he graduated in 1897 with a gold medal. In 1899-1906 he held the position of Mogilev-Podolsk district marshal of the nobility, and at the beginning of 1906 he was elected Chairman of the Podolsk Society of Agriculture, which he remained until his election to the III State Duma from the Podolsk province, by the way becoming a deputy even earlier than his older brother. Then he was re-elected to the Fourth Duma. Both brothers belonged to the Russian national faction. In the Third Duma, Dmitry Nikolaevich was the secretary of the faction. Like his older brother Nikolai, Dmitry was a chamberlain cadet, and later received the rank of chamberlain of the Highest Court. At home small homeland, in the Mogilev-Podolsk district, Dmitry Nikolaevich annually organized nursery shelters for peasant children, and in Murovannye Kurilovtsazkh organized a rural craft training workshop, which he ran as an honorary caretaker. In 1919 he joined the Volunteer Army and was killed near Sevastopol in the same year. His wife was Countess Sofya Vladimirovna von der Osten-Sacken. She managed to emigrate and died in Paris in 1944. In addition to the Kurilov estate, Admiral Chikhachev himself also owned the Berezov estate in Mogilev-Podolsk district, which was much larger in terms of land.
Dmitry Nikolaevich Chikhachev.
Nikolai Matveyevich Chikhachev was lucky - he died on January 2 (15), 1917, not long before the destruction of the country, which he served faithfully for many years. On a special train provided by the Emperor, the body of Nikolai Matveevich Chikhachev was transported to his native estate in the Pskov village, Dobryvichi, where he was born...
In addition to the mentioned bay in the Sea of Japan, an island in the same sea, an island in the Korean Sea, a cape in the Tatar Sea are named after Admiral Chikhachev...
To begin with, so that questions do not arise, I want to explain why I do not use the word “elder”. It's simple. Because I know: people themselves really don’t like being called “elders” and “elders.”
Reading negative reviews about Father Ioannikis, I remembered one incident. Once Paisius the Svyatogorets visited Athos when Elder Joseph the Hesychast was still alive. He heard a lot about him and decided to meet Elder Joseph, but the fathers and brothers dissuaded him - they said that he was in delusion. Elder Paisiy Svyatogorets later very much regretted that he did not take advantage of the opportunity to personally get to know this great ascetic, trusting in gossip.
I can consult with those who are interesting to me, but I have always been of little interest in someone’s opinion regarding anyone. It also happened that I stepped on someone else’s rake. But I never regretted it - I much prefer to figure everything out myself than to rely on someone. Therefore, I had no doubts about whether or not to go to Father Ioannikius - of course, to go. True, it took her a long time to ask her husband for a blessing, and she didn’t want to go without a blessing. It was lucky that the priest I knew was familiar with the spiritual child of Father Ioannikios, then still John. He told one story, after which my husband finally let Ephraim and I go.
Where is the monastery located? How to get there? Will it be possible to see the priest? After all, Father Ioannikiy is in the schema, which means he has every right to be in seclusion for months. There were a lot of questions. I opened the search engine. Surprisingly, several pilgrimage services offered trips to the monastery to visit Father Ioannikios. The next one was supposed to take place in a few days. I contacted the guide and found out that the cost of the trip was 2000 rubles per person. She said that we would arrive at the very beginning of the service, and after the night vigil we could ask questions to the priest, then there would be a meal, then departure. She also said that everyone will have the opportunity to pass a note to the priest through her, he will definitely read them and pray for each person all his life. Everything suited me, and I decided to use the services of this pilgrimage service.
After I wrote the previous post, they began to call and write to me: how could I go there, because the reviews of pilgrims about this elder are extremely negative. In addition, the bishop does not bless, etc. I don’t know anything about the bishop, but there are many options. Be that as it may, at the Liturgy, however, Father Ioannikiy clearly and lovingly remembered his Bishop)
I could have responded to some indignant comments immediately, even before I visited the monastery. For convenience, I will number them, highlight them and insert them as needed. For example, I was surprised to read that:
1. Father makes money by organizing trips to visit himself.
I would like to answer such clever people: well, try it, organize pilgrimage services to yourself. Who will come to you? Who needs you? Have you ever thought that if people travel, then they really receive comfort and help?
As for money, I doubt that Father Ioannikiy has anything from pilgrimage services, but even if so, what’s wrong with that? Doesn't the monastery need money? For building repairs, for food? From here I would like to move smoothly to the second accusation:
2. I arrived, but the priest did not receive me!
It’s clear that few people want to ask questions in front of everyone; everyone wants to talk in private. But there are many who suffer, but Father Ioannikiy is alone, and he accepts as it suits him, besides, the priest is an elderly man, he has health problems. And in general, he is not obliged to accept anyone. What he accepts is already mercy. A normal monk should not accept, but pray. Group trips are the best solution! I don’t understand what is the sin when people come in an organized manner, knowing in advance that the priest will receive them? This is great, because no one will waste time on the road. And this is good for the priest - pilgrims and children come once a week, Father Ioannikiy has the opportunity to calculate how many people will be at the meal, etc., and the rest of the time he calmly indulges in prayer. In the end, even in the world, civilized people always planned their time, arranging a meeting, and the meeting took place in a way that was convenient for both parties. But no, we are special - since the elder, then accept him, because he came to you I!!! Suffering, thirsty for consolation! No, my dear, humble yourself and be like everyone else, one of the sheep in the flock of Christ.
But I digress.
The minibus left at about 17:00. Several people, including me and Efrem, were traveling for the first time. The guide, a sweet, friendly woman, began to talk about Father Ioannikis and how today’s service would take place. I listened with interest, but then she began to talk about the rule of Schema-nun Antonia - what grace and peace comes after it. I ask who taught her this rule. He answers that they are elders. She did not answer which ones specifically, but said that Schema-Archimandrite Ioannikiy did not give a blessing to the rule of Schema-nun Antonia. If I had heard that the priest blessed this rule, I simply would not have gone further.
I tried to explain to the guide and the women sitting in the minibus that those who use this rule are dissenters, but the guide, naturally, spoke louder, because she had a microphone in her hands. She didn’t give me a microphone - she said that she had a blessing to speak into a microphone, but I didn’t have one.
Then I remembered again that
3 I read a lot about the spiritually unhealthy situation around Father Ioannikios, and thought that the priest simply did not know that the “blessed” guide, blasphemously mocking the Sacrament of Baptism, was advertising Anthony’s rule, which he did not bless. You cannot baptize a person after death. After an abortion, one must perform acts of repentance, and not console oneself with Antonia’s rule.
Continuing the conversation about the spiritually unhealthy environment, which will be long, I want to talk about generational sins. This was one of our guide's favorite topics after Antonia's rule.
It was clear that the guide had not read Theophylact of Bulgaria’s interpretation of the Gospel of John, chapter 9:
So the question seems unreasonable, but not to the attentive. Because know. The apostles heard Christ say to the paralytic: “Behold, you are healed; Sin no more, lest anything worse happen to you” (John 5:14). Now they see the blind man and are perplexed, and they seem to say: “Suppose he was paralyzed for his sins, but what do you say about this? Has he sinned? But this cannot be said; because he is blind from birth. Or his parents? This cannot be said either, because a son is not punished for his father.” So, in the present case, the apostles are not so much asking as they are perplexed.
John 9:3. Jesus answered: Neither he nor his parents sinned,
The Lord, to resolve their bewilderment, says: “Neither he sinned (for as if he had sinned before birth), nor his parents.” However, He says this without freeing them from their sins. For he not only said that his parents had not sinned, but added that “he was born blind.” Although his parents sinned, that’s not why this misery happened to him. It is unfair to place the sins of fathers on children who are not guilty of anything.
God also inspires this through Ezekiel: let you no longer have this saying: “The fathers ate sour grapes, but the teeth of the children are set on edge” (Ezek. 18:1, 2). And through Moses he decreed by law: “Let not the fathers die for the sons” (Deut. 24:16).
“But how,” you say, “is it written: “Bring on the sins of the fathers on the children to the third and fourth generation” (Ex. 34:7)?” To this we can say, firstly, that this is not a universal verdict, spoken not about everyone, but only about those who came out of Egypt. Then look at the meaning of the sentence. It does not say that children are punished for sins committed by the fathers, but that the punishments for the sin of the fathers are passed on to the children when the children commit the same sins. So that those who came out of Egypt would not think that they would not be punished in the same way as their fathers, even if they had sinned worse than them, he says to them: “No, not so. The sins of the fathers, that is, the punishments, will pass on to you, because you did not become better, but committed the same sins, and even worse.” If we see that children often die as punishment for their parents, then we know that God takes them from this life out of love for mankind, so that in life they would not become worse than their parents and would not live to harm their souls or even many others. But the abyss of God’s destinies hid these cases within itself.
Briefly: “the punishments for the sin of the fathers are passed on to the children when the children commit the same sins.”
This is the patristic teaching about “generational sin.”
“The sins of the fathers, that is, punishments, will pass on to you, because you did not become better, but committed the same sins, and even worse,” in principle, the priest spoke about this - that it is difficult to fight generational sins, but it is necessary for salvation. And not as the guide explained: “the priest will pray, serve 10, or 20, or 30 Liturgies (depending on whom) and lead the relative out of hell.”
And one more pearl of our guide: “A woman is just as guilty of miscarriages as she is of abortions, because she did not save the child” - completely nonsense. This is the same as blaming a mother whose child died of an incurable disease.
In general, it’s a shame that some guides talk into the microphone about the Rule of Anthony instead of catechizing. It would be good to conduct catechesis. Because the priest has crowds of non-church visitors who go not to God, but “to the elder” for prophecies and answers to personal questions.
By the way, when we finally arrived, Matthew 8:15 was read, and I realized that it was not in vain that I tried to talk to the guide.
Soon we were given a file with a price list:
On the forums, pilgrims were indignant that
4. “they take money from people”
And for me, these are normal prices. Not overpriced. Those who have been to monasteries will agree with me. I was especially touched that the lecture costs 18 rubles.
I ordered several prayers and wrote a letter to the priest asking him to pray for Yulia and Ephraim.
The last part of the road was devoted to collecting money: money was given to buy food for the canon, for electricity (because the monastery was in debt), for candles, notes, magpies, etc. and so on. Honestly, I didn’t see anything bad - isn’t it an honor to help the monastery? How else can we help? Only money, so why be indignant?
We also donated money for candles. I remembered how some were indignant that
5. It is not allowed to light candles in the temple.
And rightly so. Do you know how vaults are smoked? In some churches, the ceiling is washed every year, and then a lot of money is spent on restorers. For example, I almost never light candles in church.
By the way, when the Unction began, candles were distributed free of charge! In any quantity, and even with a piece of paper, so that the melted wax does not burn people’s hands. Where else have you seen candles being given away for free? And by the way, there were a lot of people, a thousand people, if not more!
We arrived late, well after midnight. There were large excursion buses, minibuses and cars parked in the square in front of the monastery. Ephraim and I “broke away” from the group and went forward, because I was afraid that we wouldn’t fit in the temple, and I really didn’t want the child to spend the night on the street. I entered the temple. It was full to capacity. On the left are women, on the right are men. Ahead are the guards, strong, surly men in their thirties. They didn't let me into the women's quarters because there was literally nowhere to step. I asked to be allowed into the men’s quarters and said that Ephraim was sick and I couldn’t leave him alone. They let us through.
To say that the temple is unusual is to say nothing. 
6. “Father spares money on repairing the temple.”
I will say right away that this is not true. If money had not been allocated to repair the temple, it would have collapsed long ago. And so everything is in order: the roof is in place, it does not leak, there is glass in the windows, doors too, everything is acceptable, although yes, everything is old, as if time had stopped at this point in the world.
The atmosphere is as if you just stepped out of a time machine and found yourself in the past. To a movie from the 50s and 60s. 
The windows are ordinary, not plastic. The decoration is not modern, tacky, but strict and modest, but is that bad? Why are gilded vignettes considered luxury? By the way, really, why? Recently, a few days apart, I was visiting two friends. Both kitchens were almost identical, in one of the classic monumental styles with elements of Provence. Very beautiful, but I don't like it. Not because I will never have money for such things (by the way, I really won’t)) I just prefer simple high-tech lines.
When asked why the temple is in such a state, the priest usually suggests paying attention to the state of our souls. I heard that he even scolds the workers when they remove the cobwebs from the corners. There is something in this, isn't there? Therefore, it is not surprising to me that the priest left the temple in its ascetic, pristine form. The temple, as it is, is actually a museum, a preserved architectural monument! I am very glad that there is an opportunity to see the temple as it was originally, and at the same time think about the purity of our souls. 
Really, what do we deserve? What is better, the pristine vaults of the temple or the fake gilding? 
7. Smelly mattresses on the floor
Some mattresses actually smelled unpleasant. I think they were just donated as they were. By the way, during the service no one rested on the mattresses - neatly rolled up, they lay along the wall of the “male” half of the temple. When there is no service, those who wish to stay for a while in the monastery rest on these mattresses.
8. They can’t build a normal hotel for pilgrims, or what?
I think they just don't want to. For what? To have the same crowd as Father Blasius? There is no need for a hotel there, let people humble themselves. What could be more beneficial than sleeping on the floor of a temple? I would have loved to sleep, but I had to go back. Maybe one day...
Even before the trip, the guide told me that I could take a sleeping bag with me and put Efrem to sleep if he got tired of standing. Even on the way, I warned my son that today he would sleep in the temple, and Ephraim looked with interest at the men squatting along the walls. Some were sitting, some were standing - even the men's half of the temple was packed. There was nowhere to put the sleeping bag. I tried to ask the men to move or give way, but they seemed to look past me or send me to the other wall, where there was a window. I went to the window, they answered that it was forbidden to sit here. Most of all, I was afraid that tired Ephraim would get nervous, because, due to his problem, he thinks linearly: since he was told that today he would sleep in the temple, it simply couldn’t be any other way.
Unfortunately for us, an elderly nun standing behind a candle box saw my thrashing and began to chase me away from the men’s quarters. I told her that I had a sick child and the guards allowed me to serve with him. But my embarrassment and tired appearance seemed to inflame her - she began to say loudly that Ephraim was healthy and he could be sent to the army. When I told her that he was autistic, she finally found how to fix me:
- Yes, he’s possessed of you! You have a possessed child! - she started yelling.
Illness is not a sin. Sin is malice. But the nun, oddly enough, did not understand this.
I sighed heavily. It’s easy not to react to what’s happening in your soul, but something had to be done. I had two options: either put her in her place, or leave the temple. Just leave and that's it. A guide with Antonia's rule, a reader proclaiming "Gospe pamilui", an aggressive nun - the priest has an interesting environment! But I had come too far to give up, and I answered the nun:
- But you are all glowing!
She was taken aback and fell silent.
- Yes Yes! Look, you seem to have a halo!
The cold shower didn’t help, a minute later she came to her senses and started screaming again, wanting the guards to come and kick me out. Then I asked what her name was so that I could pray for her, but she did not answer. I had to use my only fail-safe method:
- I have nine children, what about you? There are probably at least nine abortions? Only then did the nun suddenly fall silent. A guard who came in response to the noise kicked out one of the sitting men, and I finally put the sleeping bag on the floor, and happy Ephraim lay down on it.
A husband, wife and their three-year-old baby stood in a corner. The nun gave them no peace either: she said that the father should stay alone with his son, because women were not supposed to be in this half. The woman left, but not even five minutes had passed before the baby burst into tears and began calling for his mother. The father and the boy had to go out and stand on the street all night - even the porch was jam-packed, and there was nowhere to step in the women's quarters. Was the nun really not at all sorry for the little child who went out into the streets all night because of her stupidity?
PAS is obvious. So much for “like angels.”
The “Gospe pamilui” sounding from the pulpit unnerved me. Gospe - in my opinion, too familiar. For example, I don’t like it if the Patriarch is called “Patrick”. When the service began, I didn’t understand anything. At first I thought it was a different language, then I realized that
9. Father simply does not pronounce some words.
Father Ioannikiy is very old. Perhaps somewhere he is cutting back on something, but apparently there are reasons for this - indeed, there are very, very many physically and spiritually unhealthy people.
In general, absolutely everything was strange and unusual. But by the way, standing was not at all difficult, the drowsiness disappeared, I felt light, time passed quickly. First there was anointing, then general confession, after that the Liturgy, then the Panikhida, then the reprimand began. I didn’t realize it right away, I just heard some woman start growling and barking. "Come out, come out!" - the priest said sternly, and the woman roared: “No!” Ephraim, who was sitting on the blanket, raised his eyebrows in surprise; the reprimand had no effect on him at all. All this happened in the women's quarters, so we didn't see anything, we only heard. The lecture went quickly and ended well. Then there was Procession, then Unction.
Both Ephraim and I had a state of peace and some kind of quiet joy. Despite the sleepless night spent on my feet, I did not feel tired.
10. “Like the priest, such is the parish.” I read on one of the forums that many were outraged by the guards - rude, uncouth young guys who allegedly did not let anyone out of the temple. Lie. They let me in and let me out, they just didn’t let me walk around the temple freely. The public here is different, there are inadequate ones, there are sick people, there are demoniacs - the sick are drawn to God, not the healthy ones. By the way, for some reason the guards were very kind and courteous to me.
I would like to ask, what do people expect when they come to the elder? They need to be treated kindly and kindly, do they want to receive everything on a silver platter, without having to endure any temptations or inconveniences? But this only happens in five-star hotels.
The priest did not choose the people around him; these guys were former alcoholics and drug addicts whom he pulled out. For some reason, no one wants to be merciful to them, they are reproached and discussed, and they silently carry out their service. Hard service.
The guards, devoted to the priest, worked perfectly - after the service they divided the crowd into several groups (men, men who came for the first time, children who came for the first time, women with children, etc.) and placed people on different sides of the fences.
Soon Father Ioannikiy came out. Small, thin, old. He was all glowing. First, the priest approached the men who had come for the first time, gathered them in a circle, and quietly spoke to them for several minutes. Then he talked with the children - with the older boys, also gathering them in a circle, then he talked separately with the younger ones.
Digging a little from the topic, I will say that it pains me to see how some priests treat children - with neglect and disgust. And they openly avoid those who are sick, not at all embarrassed by it. If a person doesn’t even have love for children, can you imagine how hardened his heart is?
Father Ionniky shone with love when he was next to the children. In a gentle voice, he told them that they must constantly pray, call on God when writing a test or passing exams. I won’t write about everything, but in general, he talked a lot about prayer. I really asked people to pray. Approximately, he said this: “Now the day is passing by three, so you have no time to get up and pray in front of the icons, as our ancestors did. But try not to give up prayer. Pray on the go, let women pray at the stove.” 
The priest talked with people for several hours. It was difficult to hear everything he said to everyone in the crowd, but I saw how people thoughtfully left after receiving an answer. There was an interesting expression on the faces of many - as if they had solved some problem that was bothering them in an unexpected way. Ephraim, of course, never asked the priest a question, so we came out from behind the fence, where the guards mercifully allowed those who came to the monastery for the first time directly to the priest. Ephraim and I went to the refectory - I didn’t see the point in asking one question, because I had a thousand and one, and all of them were the most important. The meal included soup, buckwheat, stewed cabbage and vegetables. And - yes, they put it on the same plate, what's wrong with that?
10. I sincerely don’t understand the outrage that tea was poured into the same bowl as the soup.
We quickly ate buckwheat, pickles and each received a small piece of bread. Bread, and food in general, was saved here to the last crumb.
Once a woman with stomach cancer approached the priest to ask about treatment. Father Ioannikiy replied that she would only be healed if she ate garbage from garbage dumps, because she had been throwing away food all her life - that’s why she was given this disease.
Well, Efrem and I wiped the buckwheat plate with a piece of bread and drank sweet warm tea with pleasure. Just think, from the same bowl! After all, everything will still be together in the stomach.
When we left the refectory, there were fewer people around the priest. I stood in the crowd of women, as far as I understood, who regularly come to the monastery, and listened to their questions. They were similar, they all had problems with their personal lives, husbands and grown-up children. Sometimes the priest spoke very wonderfully, in verse. From time to time, in response to a question, he spoke a short sermon. About prayer, about how important it is to save the family by any means, about the fact that it is unacceptable to destroy a married marriage. The women received answers and left, and meanwhile I moved closer and closer to the fence behind which the priest was. Finally, out of interest rather than in the hope of getting an answer, I decided to dilute the same questions with others that were completely different from anything else. I knew all sorts of standard answers to my question perfectly well in theory and applied them in practice. The result, however, was disastrous. How will Father answer my question?
I gathered my strength and asked. In one second, like an X-ray, he pierced me with his gaze, after which he recited a short, two-line poem.
Eureka. I was taken aback. “God bless you,” I answered and jumped out of the crowd. I came out a completely different person. There was only one question, but the priest answered all the thousand and one that I had in a few words. This priest is a great man. The most spiritual and educated priests, some of whom had known me for decades, could not even come close to answering this simple question. All their answers were the answers of the scribes and Pharisees, and not the fathers - they could not answer like the fathers. Probably, in order to be able to respond like a father, you need to love your child like a child? My question was about love, by the way.
Rejoice for me, brothers, sisters and honest fathers. From that moment my life really changed. It turns out that in order to change your life in an instant, you don’t need money, any effort, or even someone’s goodwill. It is enough simply for some hitherto invisible facet of the most important to be revealed. I understood my problem. God bless. As soon as I realized this, amazingly changes occurred in my external life within just a few hours.
Finally, I would like to answer a few more complaints from dissatisfied pilgrims:
11. Father talks to people right on the street, without inviting them.
And he does the right thing. He doesn’t need to talk about the problem for a long time, because he sees right through the person and quickly gives a comprehensive answer.
12. Father cannot take a single step without his guards.
He cannot, otherwise he will be torn to pieces, torn apart alive by a crowd of sufferers. These are the kind of guards he needs: taciturn, strict, patient.
13. The priest is carried on a chair as if on a throne.
Let's see how you function when you're approaching 80 years old. Better pray for the health of Father Ioannikis, if you have even a little conscience left. I wonder how it is possible, as a Christian, to reach such a state as to reproach an elderly, unhealthy man who served all night for being carried around in a chair? 
P.S. There are few photographs, because the use of cameras and mobile phones is prohibited in the monastery. Sorry for the mistakes in the text - I wrote from my phone, but I have autocomplete, which always inflects verbs in its own way and throws out many other tricks)
P.P.S. If you have a good confessor who is an example for you, then don’t look for anything better.
If you’re interested, I can write later in more detail about how Father Ioannikiy blesses his children to pray.
And finally, one piece of advice from Father that I really liked:
“It’s better to know a little and not do than to know a lot and not do.”
In our age, when grief from the mind closes spiritual eyes, this advice seems very relevant to me.