As a child, Kirsi Marita Ritoniemi, a Finnish girl baptized in the Lutheran faith, was taken to her grandparents in a village near the border. The grandfather showed his granddaughter a pine tree in the distance and said: “Do you see it? It's already Soviet Union! Having matured, Kirsi lived for some time in the USA, then a little in England, but God’s Providence brought her to a country that, at that moment, through the prayers of many heavenly intercessors - the Russian new martyrs - was gradually freed from the shackles of militant atheism. The Russians strengthened their living connection with God. Temples and monasteries began to open. And to her, a foreign student of the Faculty of Philology of Moscow State University named after M.V. Lomonosov, who also sought and thirsted for the Truth, was helped to come to the Orthodox faith and find Christ in her heart by two spiritual lamps of our time - Elder Naum (Baiborodin) and blessed Lyubushka Susaninskaya. “With the blessing of Father Naum, I went to the old woman in Susanino several times Leningrad region“, - my interlocutor will say and add: “Then, when she moved to our diocese before her death, we visited her often.” Now we also go to her grave at the Kazan Convent in Vyshny Volochyok. You stand, pray, ask for prayers and move on with your life...”
Today, Abbess Juliana (Ritoniemi) heads the St. Catherine’s Convent in Tver - a monastery that has been carrying a serious social burden for more than two decades and is engaged in educational work. How the All-Merciful Lord shows a person the path to salvation and puts him in a place where he can serve God and people - we talked about this with Mother Juliana
Mother, in our conversation we cannot ignore the fact that the era of state atheism has not yet ended in the country, and you, a foreign student, accept the Orthodox faith. An explanation for this should be sought in meetings with Archimandrite Naum (Baiborodin) from the Trinity-Sergius Lavra?
In Moscow, through mutual friends, I met the professor of the Theological Academy Alexei Ivanovich Sidorov and his wife Svetlana Viktorovna, who soon took me to Father Naum. By that time, my soul had suffered in search of the Truth. I really wanted to understand why we live! I started going to see my father and cried all the time. Once he even asked Svetlana Viktorovna: “Why is she crying all the time?” And I cried because I saw: there is a man on earth - between you and God, and he tells you how to live. But what if I don’t understand something (I didn’t know Russian well then) and do something wrong? Hence the tears and worries...
I was baptized with full immersion in the church in Peredelkino. After baptism, she came to Father Naum - he was still receiving her in his old cell. I remember he looked at me and said, “Well, now we have a log. It needs to ring." And he blessed me to live in a monastery. Since everything was closed at that time except Rizhsky convent in Latvia, Pyukhtitsky in Estonia and Koretsky in Ukraine, the elder sent future nuns to the Riga Holy Trinity-Sergius Monastery. Svetlana Viktorovna, who became my godmother, took me there. Then, with the blessing of the ever-remembered Abbess Magdalena (Zhegalova), we went to the Riga hermitage, where the elder sister was the current abbess of the Diveyevo monastery, Abbess Sergius (Konkova). After living in the desert for three weeks, I plunged into a completely different world and realized: this is what I need. They even wanted to leave me there, but I was so obedient: they said that I had to go back, so I returned and continued my studies at the university. Then the first convents had just begun to open, and the priest soon sent me to Kolomna. I spent so much time in Kolomna that I was considered “sister number 38” at the Holy Trinity Novo-Golutvin Convent.
How did Father Naum bless you to become a monk? What words of encouragement did you give?
I don’t remember his specific words, because, you know, as the elders say: they will say something seemingly imperceptible, and at the same time everything becomes clear. So our priest never solemnly proclaimed: “I bless you!..” Soon, Bishop Victor, who headed the Tver diocese, sent me as abbess to revive the Ascension Orshin Monastery not far from Tver, which Abbess Eupraxia (Inber) recently told the Monastic Bulletin portal. ) in his interview “You have to pray like you breathe.” The monastic tonsure in September 1992 was performed by Metropolitan Kirill of Smolensk and Kaliningrad, the future Patriarch of Moscow and All Rus'. In July 2010, His Holiness the Patriarch visited the Tver and Kashin diocese. During the Primate’s visit, he also visited our St. Catherine’s Convent, where I was appointed abbess in June 1996. He remembered me immediately. He got out of the car and said with a smile: “Well, now it’s not as scary as it was?”
Mother, when was it really scary? After moving from Moscow to the outback, to Orsha, where a destroyed monastery stood, and you and a handful of sisters had to bring it back to life? Or when you became the abbess of a newly created monastery in Tver, which needed to be developed and improved, and then the grandmothers began to come one after another - old, sick, and an almshouse arose?
Let's not talk about fear. Let's talk about something else. Problems arise for the abbess all the time, and in especially difficult cases I went to my father, Archimandrite Naum. But it happened that I didn’t get to him. I remember this episode: one day we arrived at the Lavra, several abbess, we stood on the steps of the cell and worried. It stuck in my head: that’s it, it’s over. If the priest does not accept us, then darkness lies ahead! And he comes out of the cell, walks past us and says: “Well, here are bruises, and there is an accident!” And he goes to someone on the street where people are standing. We immediately understood everything - the priest allegorically addressed us so that we would calm down and believe that our troubles and perplexities would pass, we just needed to pull ourselves together. Indeed, through his prayers, the “darkness” quickly dissipated - there was a feeling that nothing terrible had happened to us and we could move on with our lives. Father Naum also blessed us for purely practical things. One day I went into his cell and heard: “You should be given one room to repair shoes in.” Maybe the elder proceeded from the fact that what times lie ahead is unknown, but shoes are always needed? Be that as it may, we allocated a room, and now the sisters are learning the craft of shoemaking.
The abbess of the Ascension Orshina Monastery, Mother Eupraxia, recalled that one day Father Naum turned to both of you with the words: “You will have children, you will have grandmothers.” Did you personally believe this?
We, the spiritual children of the elder, always knew that if the priest says something, then maybe not today, but someday it will happen. And since 1996, the Orsha Monastery began to operate child Center, and in Tver, when the courtyard of the Orshin Monastery at the Church of the Holy Great Martyr Catherine received the status of an independent monastery, an almshouse was formed for elderly nuns and the disabled. The first of these nuns, nun Varvara, came precisely from Father Naum. For thirty years she lived in the world as a secret nun. In her old age, she was blessed here, and she moved to us from the city of Strunino, Vladimir region. It was very difficult for us in those unsettled years; we were worried whether we could cope. Now in the monastery there are sisters with medical education, and believing doctors from city hospitals help as consultants - then none of this existed. I remember Varvara’s mother as a physically weak person, but with strong character. And the first bedridden nun was a Siberian woman - Polya’s woman, Pelageya. She worked all her life; Even after crossing the 90-year mark, she continued to work in the garden. Then she became blind, fell, broke her leg, and we took my grandmother in with us. “Granny, tell us about life in Siberia,” I sat down by her bed, hoping that she would remember some of her forgotten sins. She told amazing things, thanks to which one could imagine how harsh region tempers people, teaches them to selflessly endure difficulties. The funeral service was held for Grandma Polya on the day she was supposed to turn 100 years old. I almost didn’t live to see my anniversary...
The elderly nuns of the monastery are our support. They - those who are still able - go to church for almost all services, diligently read the synodics, and everyone tries to pray unceasingly.
So, you accept both nuns and lay women into the monastery almshouse?
After the old nuns whom Father Naum sent to us, our long-time parishioners began to appear in the almshouse - single grandmothers, who over the years became family to our monastery. Some of the sisters of the monastery, who came here 20 years ago when they were no longer young, have also grown old. We have very few young sisters, and the work of caring for the elderly nuns of the monastery falls on them. And there are no longer enough premises for an almshouse in the cell building. So today the composition of our almshouse can be said to be formed according to our strength.
With your story, Mother Juliana, you helped to clearly present this side of monastic life. I would like to hear about other aspects of it: for example, about the educational activities of the monastery.
Many parishioners of Tver churches who completed Orthodox theological courses at our monastery now teach in Sunday schools. How did these courses come about? This is all Svetlana Viktorovna Sidorova and our elder, Archimandrite Naum, who blessed her for such work. In 1997, the Higher Znamensky Theological Courses were opened for everyone at the Zaikonospassky Monastery in Moscow, where Svetlana Viktorovna has been teaching since then. A year later, she organized the same courses at our monastery. At first, Svetlana Viktorovna gave lectures only for teachers, then the audience rapidly expanded. Today these are people of different professions and ages, with different education. The oldest listener was 76 years old. The youngest, female students, are 16-17.
Lectures are given on the following subjects: Sacred history of the Old and New Testaments, Catechism, Liturgics, history of the Universal Church, history of Russia, hagiology, patrolology, Church Slavonic language, church singing, history of religions, moral theology.
The courses are taught by one sister from our St. Catherine’s Monastery, three sisters from the Ascension Orshina Monastery and several lay people. Svetlana Viktorovna comes to give lectures on moral theology on Saturdays. (In passing, I note that based on the lectures she gave in various Orthodox educational institutions, she wrote the book “Essays on Orthodox Morality.” The first part of the proposed three has been published so far; it examines the basic concepts of Orthodox morality. The second part will be devoted to the teaching of virtue and virtues, the third - to passions and the fight against them.)
In past academic year We switched from a four-year course to a three-year course because we realized how difficult it is for an adult to find time after work - three hours three times a week - on Thursday, Saturday, Sunday. Although, I must say, our students are active and take their classes seriously. Some, having completed their studies, then come to lectures on topics that particularly interest them. Previously, our sisters (those who are not advanced in age) also took these courses, but now they are studying at the Alma-Ata Interdiocesan Orthodox Spiritual and Educational Center, at the Faculty of Theology with distance learning.
Which probably confirms the fact that modern technologies can they serve for the benefit of monastics?
It seems that it was through the prayers of Father Naum that the Orsha sisters met the leadership of the Alma-Ata Center, which has a theological seminary, regency courses, and a theological faculty. The program at this faculty is exactly what we need. Wonderful material! One of the Orsha nuns, who graduated from St. Tikhon’s Orthodox University, is the curator of our classes. She obediently downloads all the necessary educational programs and assignments from the Internet and distributes the materials to other sisters. And then they sit and study, write tests. Moreover, sisters from several monasteries of the diocese study at this faculty: the Orsha monasteries, ours, the sisters of the Nativity of Christ Monastery in Tver and the Nikolaev Klobukov Monastery in Kashin. For seminars held via Skype, everyone gathers at the Orshin Monastery. Sisters can talk with teachers via Skype.
One cannot help but rejoice when looking at how the newly created St. Catherine’s monastery in Tver is being decorated. How does spiritual life develop in her? Are there any difficulties along the way?
A monastery is a family. Is there any family without difficulties? Probably, life in the St. Catherine’s monastery is arranged as in other monasteries. General prayer: Midnight Office, Liturgy, evening service, and then everyone has their own rule. We have a large library, all sisters have the opportunity to read spiritual literature. I remember that in the 1980s we even read “The Experience of Constructing a Confession” from an old photocopier that someone brought, but now almost everything from the pre-revolutionary books has been republished. And our father, Archimandrite Naum, published a lot of soul-helping books. We try to ensure that sisters learn to fight passions. Of course, in order to live a spiritual life in a monastery, the soul must be full of trust in its abbess. Everyone has some kind of internal difficulties, but in fact, many of them can be solved within five minutes. You just need to talk about them, and the hostile thoughts will go away. Sometimes you feel that a person is not fully opening up, because people are different. “You need to find your own key for every lock,” said Elder Naum. Our abbot's job is to find this key.
Finnish tourists visiting Tver are probably interested in seeing their compatriot, who has become abbess Orthodox monastery in Russia?
I happily welcome guests, give tours of the monastery, and talk about the shrines. For many Finns, this becomes their first encounter with Orthodoxy.
Abbess Juliania gave this interview to the Monastic Bulletin portal shortly before her anniversary: next month, on August 12, she turns 55 years old. Surely on this day they will sound good wishes, many sincere warm words will be expressed to Mother Abbess, whose love for God brought her to the forefront of the spiritual front and placed her in the ranks of the soldiers of Christ prayerfully fighting for Russia, for the revival of Orthodoxy in it, and ultimately for the salvation of many souls .
Photographer: Vladimir Khodakov
Also presented are photographs from the monastery archives.
November 5 is the day of remembrance of the holy martyr Vladimir (Ambartsumov). A chapel in his honor was consecrated in one of the churches of the Conception Monastery. We offer you an interview with the abbess of the Conception Monastery, Juliania (Kaledova), the granddaughter of the Hieromartyr Vladimir.
The Hieromartyr Vladimir has been talked about more than once in Orthodox publications; there is a book dedicated to him. You can feel how deeply and with what warmth your family, your family (one can already say) honors his memory. Please tell us how you first heard about him as a child.
November 5th of this year marks the 75th anniversary of the martyrdom of Hieromartyr Vladimir Ambartsumov. This is the new martyr of our Church, glorified in 2000, at the anniversary Council of Bishops of the Russian Orthodox Church. He has a very interesting destiny, and now he undoubtedly helps many people. The southern chapel in the Holy Spiritual Church of our monastery is dedicated to the Hieromartyr Vladimir. This saint was the father of my mother and our family always revered him. Ever since I can remember, I have been remembering stories about my grandfather. Being one of the youngest in the family, I no longer saw my grandparents, and knew about them only from the stories of my parents. But I must say that grandfather Vladimir always occupied some special place in my life, and the attitude towards him was special, not the same as towards other grandfathers and grandmothers. The Kingdom of Heaven to my dear, ever-memorable parents, who had the courage not to hide the fact that my grandfather was a priest, and the fact that he suffered for Christ. Unfortunately (and I know this from specific examples), in many families where one of the relatives was repressed, they tried to somehow hide it and never remember it. And we were told about this in childhood, and I always knew that grandfather Vladimir was a priest and suffered for Christ.
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In the years when the fate of your grandfather was not yet known, did the family hope for his return?
Yes, for a long, long time we knew nothing about his last days. They didn't know how or when he got hurt. The only document that my mother had was a certificate of rehabilitation, which stated that my grandfather died on December 21, 1942. On this day we tried to especially remember our grandfather, but sometimes it somehow turned out that for some reason we forgot. Mom said that she couldn’t believe that grandfather died on that day; that’s right, that’s why this date was forgotten.
I remember how my mother told us that grandfather Volodya had to live away from his children, about how he served, how he came to them, and how he was taken away, she talked about the search on the day of her dad’s arrest, she was 15 years old.
When we were children, we had such an amazing prayer, an addition to our morning and evening prayers: “Lord, let us know how Grandfather Volodya died.” And for as long as I can remember, I remember that we always prayed morning and evening: “Lord, let us find out how Grandfather Volodya died.”
I admit that as a child I had some kind of hope (I didn’t tell anyone about it) ... That suddenly the doorbell would ring, the door would open, and grandpa would come in. Somewhere on a subconscious level, this hope remained in me even until 1989. It seemed: well, who knows? We knew about Father Pavel Troitsky, who seemed to have died according to documents, but in reality was alive, and we knew other such cases. And since childhood I had this thought: well, maybe grandfather stayed to live there somewhere... maybe somewhere in Siberia, maybe somewhere on Far East... and that maybe he will find us and come to us. Years passed, we never stopped turning our petition to the Lord so that we would find out how Grandfather Volodya died.
It's 1989. And one day Varvara Vasilyevna Chichagova-Chernaya (the late Mother Superior Seraphim, granddaughter of the Hieromartyr Seraphim Chichagov) calls us and reports that she submitted documents for rehabilitation and has now received documents in response.
Did your family know Mother Seraphim?
Yes, we knew each other very closely from the Obydensky Church. At the family council, we decided to also submit documents to the Lubyanka and ask for information about Vladimir Ambartsumov. It was determined that my brother Kirill (the current rector of the Church of the New Martyrs and Confessors of Russia in Butovo) would do this. Mom said that she could no longer cope, and there were too many difficult experiences associated with this place for her. She even tried not to go with us, small children, to " Child's world“, just to avoid ending up on Dzerzhinsky Square, as Lubyanka was called then. Kirill submitted the documents, and we began to wait for an answer. My parent, nun George, for many years prayed to the Great Martyr Artemy, to whom they pray for the missing. Someone, a long time ago, told her that she needed to pray to him so that he would help her find out about the fate of her father. The memory of the Great Martyr Artemy falls on November 2 according to the new style. And so, on November 2, 1989, my mother, as always on such a day, prayed earnestly, asked the holy saint for help, and went to bed. On the morning of November 3, the phone rang. They called from Lubyanka and asked: “Have you submitted your documents?” - “Yes” - “You can come. Your documents are ready." Kirill went there. He was given his grandfather's case and was familiarized with the documents, in particular, the minutes of the meeting of the NKVD troika of November 3, 1937, at which his grandfather was sentenced to death, and was shot on November 5. God’s providence was that it was on November 3, the day of the troika’s meeting, day after day 52 years later, that Kirill saw these documents. He immediately told his mother the news on the phone and went home. At this time I was in St. Petersburg with my older sister, Alexandra. Mom called us in the morning and said that Kirill went to Lubyanka, there is some information about his grandfather. We began to pray. Then they called and said that my grandfather had been shot on November 5, 1937. At that moment, it was as if we had experienced the death of my grandfather, and I clearly realized that there was no hope for my grandfather’s return.
Of course, I always understood that a lot of time had already passed, but in the depths of my soul there remained a very, very weak hope. And then we realized: that’s it! Grandfather passed away! Grandfather Volodya not only died, he was shot! He is a martyr for Christ! On those days, November 3 and November 5, memorial services were served for him. We had an amazing feeling: on the one hand, the experience of the death of a loved one, and on the other, the realization that grandfather was a martyr for Christ.
Everyone who gets acquainted with the biography of your grandfather remembers the motto of his youth, “Do not be afraid, only believe,” and remember the example of unshakable courage that Hieromartyr Vladimir left us. Please tell us how your grandfather’s examples helped you in your difficulties.?
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The thought of my grandfather has always been strengthening for me. I remember well how in 1991, when the late Patriarch Alexy II gave his blessing to restore the monastery, I had to go a lot to different “offices”, in particular, to the Department for Relations with Religious Organizations, i.e. simply former Council on religious affairs, and I experienced many “pleasant”, in quotes, minutes there. And at some point then I remembered my grandfather. And I thought: what about me? Already the attitude towards the Church began to change then, and there were many unpleasant things that could not be compared with how before, but still everything was different. What did grandfather go through? And when he was arrested, and when he was interrogated, and even in freedom, how difficult it was for him! And I remember how, after meeting with the former commissioner, I went to the Vagankovskoye cemetery, to the grave of my grandmothers, where the village from my grandfather’s funeral was buried. I went there to ask my grandfather to somehow strengthen me, to somehow help me in all these works, so that he would give me courage and strength.
Then, when there was already a sister community, we had to deal directly with the same department with which grandfather dealt. We lived there in our own premises, and the school and other organizations remained on the territory of the monastery, as before. In the premises of the Holy Spiritual Church (where there is now a chapel in honor of the Hieromartyr Vladimir) there was some kind of division of the State Security Committee. There was nothing at all in the building that reminded us that there had once been a temple and an almshouse attached to it. There was no dome, there was a gable roof, the entire building was rebuilt. A decision was made to transfer the building to the Church, and I went there. Frankly speaking, their leader did not greet me very graciously, to put it mildly. It was 1992. I came and said that there used to be a temple here and that a decision had been made to transfer the building to the Church, and I ask him to sign the draft government decree on the transfer. He said: “What?? What temple? There has never been a temple here, there is not and there never will be! Get out of here and don’t come to me again.” And he said to the guards below: “If this one comes here again, tell her that I will come out to her with a Kalashnikov.” By the grace of God, through the prayers of my grandfather, the church building was given away.
However, this organization occupied two more buildings here, on the territory of the monastery: the old refectory building and the former abbot’s building. And for several years, while they were still here, our relationship was very tense, so even we were afraid to go out onto the territory in the evenings. I remember how I always turned to my grandfather for help then, and always received it.
Maybe you remember something from your mother’s stories that was not included in her memories and which you can tell about? What do you remember from dad's stories?
It seems to me that everything was included in my mother’s memories, at least all the main moments. Dad also wrote about grandfather in his memoirs. For the first time - still in adolescence - dad confessed to Father Vladimir, and for the first years of his church life he was cared for by his grandfather. And his grandfather was very clearly imprinted on his heart. Perhaps also because, although he was a boy, his grandfather treated him like an adult, he blessed him, one might say, for the feat of serving the Church and confessing: the pope learned about the families of the repressed and brought them some help. The main thing that dad remembered was that grandfather was a very integral person, he was a purposeful person and, one might say, very passionate. When grandfather was already taken away, dad was very sad that he had lost him, and said that if he returned, he would definitely run to him right away.
Please tell us about how you and your family learned about your grandfather’s canonization, and how the idea came about to dedicate a chapel to him.
When we found out that grandfather was going to be canonized, some kind of fear and trepidation “attacked us.” I have already said that we always not only prayed for him, but also addressed him in prayer, there was no doubt about the correctness of this, he was a martyr for Christ. Nevertheless, when in August 2000, shortly before the start of the Jubilee Council of Bishops, Father Vladimir Vorobyov called us and said that documents had been submitted for the Council of Bishops to glorify the Hieromartyr Vladimir Ambartsumov, we seriously experienced fear and trepidation. Because after all, he is a grandfather - dear and close, and then it turns out that he is a saint, one could not help but get worried. Then, during the work of the Council of Bishops, we were informed that the council was now making a decision on canonization. My sisters and I began to pray fervently. We gathered at the place of veneration of our founding mothers, Abbess Juliana and nun Eupraxia, prayed earnestly that they would rule as God pleases, and after a while they told us that the first lists had already been accepted, and among them was grandfather, Hieromartyr Vladimir. Then I felt that I couldn’t say a word! Like this? Grandfather? Saint? On August 20, 2000, the solemn Act of canonization of the New Martyrs and Confessors of Russia took place in the Cathedral of Christ the Savior. When performing the rite of canonization, it is always very touching when it is served last time a memorial service or litany for the deceased, and then they begin to sing the troparion, kontakion and magnification for him. And many then stood with tears in their eyes; of course, there was great joy. We were all close there then - my mother, my brothers, and I was with my sisters. Then we returned to the monastery, and here for the first time we sang the troparion, kontakion and magnification to our grandfather, Hieromartyr Vladimir. It is difficult to describe the state that we experienced then, but we all immediately felt that something had changed. . It's indescribable, but you can feel it. The same thing happened in 2001, when our founding mothers, Venerable Juliana and Eupraxia, were canonized. It would seem that we already turned to them a lot and felt their help, but when they were canonized, things became different. Either they gain more boldness before God, or something else, but you begin to address them somehow differently.
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Hieromartyr Vladimir is a very close saint to us, he is a grandfather to all of us. Not only for me, but also for all the sisters in the monastery. The chapel built in the Holy Spiritual Church is the chapel of the grandfather. The idea of creating it arose almost immediately after canonization. When grandfather was glorified, we wanted to do something so that grandfather would be with us and glorified among people, so that they would know about him. In Butovo he is among everyone. There, tens of thousands were shot, more than a thousand for Christ, and hundreds were glorified. But we wanted to honor one grandfather, namely him. Then we decided that we could consecrate a chapel in his honor in our monastery. Shortly before the canonization, a small Church of the Descent of the Holy Spirit was freed for the monastery (in Soviet times it was just an administrative building); it had an extension on the south side that could be turned into a chapel. In the 19th century, this church was a house church attached to an almshouse; it itself occupied a very small space. But then, in 2000, we already had one small church - the gateway one, and the small Church of the Conception; there was no need to talk about recreating the cathedral; there was a school in its place, and it was unknown when it would be vacated for us.
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By blessing His Holiness Patriarch we decided to restore the Holy Spiritual Church in full, i.e. and where there was an almshouse, make a temple space, and in the annex, which once served as cells for the sisters at the almshouse, create a chapel in honor of the grandfather. I then went to the late Patriarch Alexy to ask for his blessing to build a chapel in honor of the Hieromartyr Vladimir. I remember that His Holiness thought a little and asked: “Mother, how? What's your last name? I say: “Ambartsumov.” “Vladimir Ambartsumov?” - “Vladimir Ambartsumov” - “Mother, didn’t he have...?” - I say: “His son was Evgeny Ambartsumov, he served in St. Petersburg” - “Mother,” he says, “and I knew him well.” With joy, His Holiness blessed the construction of this chapel, and work slowly began.
- Probably, many difficulties had to be overcome while the Holy Spirit Church was rebuilt and while the chapel was created. Did turning to the martyr Vladimir help you?
Of course, we felt grandfather’s help all the time. First, the premises had to be vacated, the floors had to be dismantled, new floors had to be made, and everything had to be dismantled down to the roof - in fact, everything had to be built anew, except for the walls. We had no funds, no helpers. At first things went very slowly. But what is surprising is that when we, on the day of remembrance of the Holy Martyr Vladimir, came there with procession, then literally the next day some people appeared who began to help us. And, as a rule, these people were of Armenian nationality. (Grandfather was half Armenian). For example, when the floors were supposed to be done there, I called some builders I knew who once helped us build a temple in the courtyard, and I asked them: “Could you help us out? Could they send someone to lay the floor for us?” They say: “Okay, mother, we’ll think about it.” Then they call: “We found one team here, a very good one. We just don’t know how you will react to them?” - “What is it?” - “Yes, mother, there are only Armenians there, how do you react to this?” And I smiled and said: “Yes, we will treat this very well.” They were surprised: “Why?” - “And my grandfather is half-Armenian, he will only be happy.” Another time, the question arose about the iconostasis. We already ordered it, but there was no money at all. Then there was one person, Marlene, and in baptism Mikhail, an Armenian, and so he completely paid for the iconostasis. It happened more than once that when faced with one problem or another, it was the Armenians who helped us solve it. This was the case, I’ll tell you later. One of our parishioners, who also helps my brother, Father John, made the necessary products and was supposed to take them to Father John. The weather was not good, he went out into the street and began to vote for a ride. And so it turned out that either the cars did not stop, or they stopped and refused to go where he wanted. He stood for about forty minutes, was cold, chilled, and prayed to the holy martyr: “Hieromartyr Vladimir! Well, just help me deliver to your grandson what he ordered.” And then suddenly the car stops, an Armenian is driving. And he took it. So grandfather sends and sends assistants. We feel His gracious help constantly.
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My sisters run to him all the time. I must also say that as a grandfather he was closely connected with young people, he did a lot of work with them, he really helps young people, for example, students. Students from the St. Tikhon’s Institute lived in our monastery, so they never passed a single exam without their grandfather’s help. They’ll go and light a candle, pray, and somehow miraculously they’ll come across the same ticket that they know. Nooo, they say you can’t go take the exam without your grandfather! There was such a case once. One girl had to be expelled from the school of nurses for serious reasons. Her mother comes in tears: “What should we do? “Even though it’s her own fault, I feel sorry for her.” The next day there was supposed to be a teachers' meeting, but they told her that they would definitely expel her, come and pick up the documents after the teachers' meeting. My sisters advised me to serve a prayer service to the Hieromartyr Vladimir and pray to him. The next day, the teachers' council, unexpectedly for everyone, decided not to expel the girl, to give her the opportunity to study further, and she then graduated successfully. And there are many similar cases.
Another one interesting detail. In the room where grandfather’s chapel was later built, there was a workshop of the sculptor Sagayan, Friedrich Mrktchyanovich, again an Armenian.
The chapel was consecrated with a small ceremony in 2005, on November 2. That year, November 5th was Parents' Saturday, and it was decided to move the memory of the Hieromartyr Vladimir to the 3rd. It turned out on the day of sentencing.
What could you tell about your parents?
What can I say about my parents? Everyone already knows a lot about them, about Archpriest Gleb Kaled and nun Georgiy, Lydia Vladimirovna Kaled. A big book about dad - “Priest Gleb Kaleda - Scientist and Shepherd” - has already been published in its second edition. About my mother (in connection with her 90th birthday), a book “Nun Georgia” was recently published. These were amazing people, indeed, confessors of Christ. What manifested itself in the most difficult moments of life.
I remember how we were all struck by my mother’s attitude towards my father’s death. When we learned from the doctors that dad was hopelessly ill and that, humanly speaking, he had no chance of surviving, we, the children, got together and began to think about how we could prepare mom for the fact that dad, in soon , most likely, will move away from us. We even decided that we would stock up on medicines to talk to my mother in case she suddenly became ill. They prayed as best they could, and the older brother and sister went to see their mother. And they began to speak so carefully, cautiously. And my mother immediately simply showed her Christian attitude towards death and everything in general. She said quite calmly: “Well, if that’s the case, then we need to get ready. Firstly, he says, I ask you to take me to his hospital more often, I will stay with him more often. Secondly, I need to sew air so that one Divine Liturgy can be served with this air and then they can cover his face with it.” And mom sat down at the machine and began to sew white air. When a priest dies and is laid in a coffin, his face is covered with white air. Mom sewed it, and then they did it. Mom started visiting him. And when dad died, and we took his body from the hospital and took him home, my heart sank: how will mom react when we arrive? Of course, I prayed, asked the Lord, my dad, and my grandfather to strengthen my mother. But when we arrived at the entrance, I was shocked. As soon as we arrived, my mother came out of the entrance, and when we began to carry out the body, my mother began to sing “Christ is Risen.” Although her voice trembled, she sang “Christ is risen.” Before the funeral, she called all his spiritual children, singers, relatives, friends, and told everyone: “You know what? there is no death. And don’t even think about wearing black scarves and black robes to the funeral service. The priest lies in a coffin in white, priests in white perform his funeral service, so you too wear white. There is no death." And she herself put her veil on her head, her wedding veil. She took the whisk apart and put it on her head like a scarf. And when dad was buried, when the coffin had already been lowered into the grave, and the grave mound had already appeared, the cross had been erected, then - many remember this - a quiet female voice sang “Christ is Risen.” So both mom and dad were very courageous people. It is unlikely that we are worthy of them, but until the end of our lives we must thank them for giving us the most important thing - the foundations of the Orthodox faith. You know, once they ask me: “Mother, how did you learn about God, how did you start going to church?” And I answer: “Yes, I don’t know how.” This is how I remember myself, I remember reading prayers, I remember how my mom and dad brought us into the room and we prayed there, I remember how they took us to the temple. Everything was absorbed with mother's milk. And dad studied with us, and mom studied with us, and they told us the History of the Church, and talked about the foundations of the Orthodox faith. So the most important thing for which we should be grateful is that they brought us into the Church. And most importantly, they were never afraid to talk to us about God, even though the times were difficult. When dad became a priest and services were held at home, all this, of course, happened with the most careful secrecy. But nothing was hidden from us. When dad became a priest, I was only 11 years old, and my younger brother was nine years old. Last year we celebrated the 90th anniversary of the pope’s birth, and we had an evening in the monastery dedicated to his memory. At first, a requiem service was served; there were several bishops, and Vladyka Arseny led the service. Before the funeral service, he said a good word about his parents (he also remembered his mother, nun Georgiy). How is it, he said, that they dared to say such things to children? After all, how are the children? They immediately run out into the street and tell everyone everything in secret around the world. And they were not afraid to talk to us about faith. Dad taught this: until you are asked, you should not say anything to anyone about God. But if you are asked whether you are believers or not, you should not refuse. Of course, we were neither pioneers nor Komsomol members, which caused great difficulties. But the Lord somehow allowed us to survive that period, through the prayers of our parents. And I, and my brothers, and sister - we are all grateful to our parents. They gave us everything they could give. They taught us both the correct attitude towards life and how to endure certain difficulties. Of course, their bright images are always before us, crowning their memory. All my brothers are in the Church, and my sister is in the Church, each of us serves the Church, as best we can and in what rank. And we cannot help but say that we all believe (we feel so!) that our grandfather’s blood preserved us in the Church. And his prayers for us and, of course, the prayers of our parents.
Please tell us about the services in the chapel of the Holy Martyr Vladimir and what shrines are there.
Now that the large cathedral has been consecrated, services in the chapel have begun to take place less frequently. But, of course, on the days of memory of the grandfather, a service is always held there.. Also on the days of memory of especially revered new martyrs: on the day of memory royal family, on the days of remembrance of the martyred saints.
I think that the main shrine is the icon of the holy martyr Vladimir with his life. In the chapel there is an icon of St. Tikhon, an icon of the Venerable Martyr Grand Duchess Elizabeth with a particle of relics, an icon of St. Luke of Simferopol and an icon of the holy martyr Thaddeus of Tver.
What can you tell us about serving your grandfather?
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The service to grandfather was composed by one priest, Father Nikolai Petrov. I remember how we performed it for the first time, in my grandfather’s chapel. There aren't a lot of people. And in the text of the service, in the stichera on “I cried to the Lord,” there are the following words: “Gather your grandchildren in memory of the holy martyr.” I turn back at these words and suddenly see how these grandchildren gradually began to gather. Usually in the evening, around Memorial Day, we have a lot of “grandchildren.”
On the day of remembrance itself, many go to Butovo, to the place where their grandfather was executed, to the Church of the New Martyrs and Confessors of Russia, to Father Kirill. It was very touching to see how my mother, when she was alive, sat at this service at the icon of her father. I usually read the canon, either alone, or with my sister nun Vladimira, great-granddaughter of the holy martyr Vladimir. . At home, alone, I always turn to my grandfather “grandfather”, I say this: “Holy Hieromartyr Vladimir, my grandfather,” or I simply say “pray to God for me,” or I ask for something, or I simply cry out: “grandfather, help." And in the service, can I really call him “grandfather”? So when I read the canon, I have to watch myself. And one day she still didn’t follow, she let slip: “Holy Hieromartyr Vladimir, my grandfather, pray to God for us.” Well, after such an incident, I take very strict care of myself! Yes, of course, to have a saint in your family, to have a martyr grandfather, is both a great joy and an honor, and at the same time it is a great responsibility. To whom much is given, much will be required. Having such a grandfather, having such ascetic parents, we ourselves must strive to be ascetics. You look at yourself and understand that you are unworthy of neither your grandfather nor your parents, I only hope for their prayers, that perhaps through their prayers the Lord will have mercy and save us.
This year marks the 90th anniversary of the birth of your late mother. Please tell us how this date was celebrated. And please tell me about your mother.
Yes, February 4 of this year marked the 90th anniversary of the birth of my ever-memorable parent, nun Georgia. And we decided to publish a book with her memories and memories of her. She was an amazing person. He lived a great life, experienced a lot during his life and at the same time retained courage, firmness, and optimism. We hope that this book can help many, strengthen many, and confirm them in the faith. They not only published a book, but also made a film about Mother Georgia. In it she talks about herself, and about her dad, and about our dad, and our memories are placed. At the age of 15, she lost her father, and, as she herself says in her memoirs, then her childhood ended. She cried a lot about her father, she waited for him all her life. They lived a long and happy life with my dad, but we had a big family, and we had to experience a lot of things. “You will be sorrowful in the world,” and it is impossible to live without sorrow. Mom always endured everything very courageously, and, surprisingly, remained cheerful. In her heart, inside, lived the joy of the Lord. She was a true member of our Church.
She carried with her all her life what her grandfather instilled in her. Her grandfather taught her the liturgical rules and taught her church singing. She lived the life of the Church all her life and did not think differently. So the life of our family was built in accordance with the life of the Church. For example, Sunday - it was Sunday, and without question you had to be in church, it was like two and two making four. All church holidays were very important events, they prepared for them and celebrated them especially reverently, and the whole way of life was Orthodox.
Was your church Obydensky?
Yes, we mostly went to the Obydensky Church. Sometimes it happened in Elokhovsky. We also went, dad with one of us, to the early liturgy or to Maryina Roshcha, or to Rizhskaya, to the Church of the Sign; it was convenient for us to get there. And so, of course, our temple was the Obydensky Church. And our parents got married in this church, and almost all of us were baptized there, we were all churched there, our brothers and sister got married in this church - this is our native church. Our life was life in the Church. Of course, this came from dad, but from mom to a greater extent. When dad went on business trips, i.e. during the expedition, and, therefore, for a long time, this is still in their youth, so his mother copied the sequence of services into notebooks, so that he could pray there using these notes, so that he would not be cut off from the life of the Church. I wrote troparia for all the holidays that would fall during the expedition. (Back then there was nothing like that in print).
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But we children were not forced to learn prayers. Because they knew: they would pray, and the prayers themselves would be remembered. And so it was. We read the Gospel ourselves, and mom or dad talked to us and explained. And throughout her life, my mother carried faith in God and faith in God, she completely believed in the Providence of God, trusted God in everything, because without the will of God nothing could happen.
Tell us, if possible, how your mother took monastic vows
This happened in the last years of his life, about a year and a half before his death. Mom actually didn’t think about it. So it was unexpected for all of us, and for her. She was already living in our monastery at that time. She could no longer live on her own, and, of course, she could live with one of her sons; everyone loved her, daughters-in-law and grandchildren. But it was impossible for her to live apart from the Church, so as not to constantly go to divine services. And so it was natural for her to settle in a monastery, where there is service every day. At one time she came and went, and then she completely moved here. But there was no talk of tonsure. What kind of tonsure was there with such big family- There are many grandchildren and great-grandchildren. And one day, in 2008, Schema-Archimandrite Eli (the current confessor of His Holiness Patriarch Kirill) came to our monastery. He came to visit us, drink tea, and talk with his sisters. And when he was already leaving, mother was brought to him for a blessing. He says to her: “Mother, when will you take your tonsure?” She didn’t hear (she didn’t hear well), and she sits like that, smiles, nods her head to the old man. I then tell him: “Father, you ask again, otherwise she didn’t hear.” He repeats the question: “Mother, when will you take monastic vows?” She was taken aback and said: “I have children, I have grandchildren, I have great-grandchildren. What tonsure? And he said to her: “Well, that’s very good, so you’ll pray for everyone.” And he adds: “You, mother, don’t delay too much, you’re already quite old, so no later than Lent.” And my mother was, one might say, “shell-shocked” the first day. But for her it was clear: if the elder told her, then that means this is the will of God. I tried to tell her: wait, mom, don’t worry, Father Nikolai (to whom she mostly confessed) will come, talk to him.” And she answers me quite sharply: “What can I say? If the elder gave a blessing, it must be fulfilled. There’s nothing to say.” Well, maybe it took her three days to come to her senses. And then she began to calmly ask me what, what and how, and began to prepare for tonsure. Very consciously, very seriously, very deeply. She prepared very deeply for confession throughout her life. And when she took monastic vows, there was a feeling as if she had always been a nun, it happened so organically, naturally.
So her whole life was in God. Mom was tonsured right on the day of the death of His Holiness Patriarch Alexy. He blessed her, naturally - I went to him for a blessing for tonsure. His Holiness reacted very positively to this and said the same words: “Mother, you are at a respectable age, don’t delay.” And then we decided that mom would get her hair cut during the Nativity Fast. Mom agreed with joy. For a long time I thought about what day. Then I remembered that December 5, the day after the Feast of the Entry into the Temple of the Blessed Virgin Mary, was the day of my mother’s baptism. Well, I think: that’s it. Here is the Entry into the Temple, and the monastic life is similar to that which the Most Holy Theotokos led while living at the temple. I tell my mom: “Let’s do December 5th?” She readily agrees. “Very good,” he says, “there will be a day of second baptism, a day of tonsure.” Everything is agreed. And I asked His Holiness the Patriarch for a blessing so that Father Alexy (Polikarpov), the abbot of the Danilov Monastery, would perform the tonsure. Both parents and grandfather were associated with Danilov Monastery. Grandfather at one time was cared for by Father George, the venerable confessor, Elder Danilovsky, and my mother went to him to pray, she revered Elder George very much, she had an icon of him, with a particle of his relics, and because of this connection with the Danilov Monastery, I asked His Holiness blessings for Father Alexy to tonsure. His Holiness agreed, and Father Alexy agreed with joy. And so, on December 5, somewhere in the afternoon, I was already getting ready to go to my mother to talk a little more and prepare for the tonsure, which had already been scheduled, and when I was getting dressed to go to my mother, suddenly the bell rang and they told me, that His Holiness Patriarch Alexy died. In the first minutes, to be honest, I was confused: what should I do? what kind of tonsure is there? And then I realized that this was the blessing of the Patriarch, and we must fulfill it. And just after a minute of silence announced throughout the country, we served the litiya and the tonsure began. I thought: what should I call my mother, what name? Yes, only George! In honor of the Reverend Confessor George, whom she remembered from childhood and addressed him as “father.” And so, surprisingly, when it was her name day for the first time, she was at our courtyard that day, in Barvikha, and I must say that the Reverend Confessor George visited us there. After the service, the sisters had a festive meal, congratulated my mother, and I was in the monastery. Then they come and tell me: “Mother, this is the first time we’ve seen and heard something like this!” I say: “What is it?” They say: “Well, we congratulated Mother Georgia, sang to her for many years, said some words to her, gave her something. And then she began to tell how she met... her saint! How she approached him for blessing, how she sat on his lap. Mother, this is the first time we’ve heard this - so that you get to know your saint this way. Usually it’s like getting to know your saint: they read his life, serve him, venerate his relics, but here she was sitting on her knees!”
Mother Juliana, what do you think about the veneration of the new martyrs and confessors of Russia in our country? Do you agree that it is not enough? What would you like to say about this?
Yes, unfortunately and deeply regretfully, our new martyrs and confessors are not venerated enough in our country. What to do about it? Talk more about their feat, pray to them more, serve them more. Of course, their help is greatly felt. It is necessary to serve them, it is necessary to talk about them. Because our Church stands with their blood and their prayers. Since ancient times, every church has stood on the blood of martyrs: a particle of the relics of a martyr for Christ is always placed on the altar. And the fact that a revival of the Church took place in our country - many people think so - happened through the prayers of the new martyrs, our Church was reborn on their blood. If it weren’t for their feat, it is still unknown whether you and I would be sitting here, talking, if there would be a monastery here - I think it’s unlikely. Moreover, the feat greatly strengthens them. These are people just like you. You understand this when you read their biographies. You involuntarily treat ancient saints as if it goes without saying that they are saints. It was as if they were different, the time was different, and now there’s nothing to say about holiness.
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And when you read the lives of the new martyrs and confessors, or memories of them, or their letters, you understand that these are ordinary people just like you. It’s not just that they were born saints, they lived their lives holy and died saints, and where are we to get to them? And then you see what it is ordinary people, with their own weaknesses, shortcomings, that they could have had falls, they had some infirmities, but with God’s help they overcame it, with God’s help they were able to achieve holiness. And, therefore, nothing prevents us, except our laziness and carelessness, from also achieving holiness. Every Christian must strive for holiness, otherwise he is not a Christian. We should all strive for excellence. Who will achieve perfection to what extent depends on the Lord, but much also depends on us. If we do nothing, but only become depressed because we are so feeble and weak, then nothing will work out. What if we let's decide Icon of the Hieromartyr Vladimir in the iconostasis
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A document for discussion entitled “Regulations on monasteries and monastics” has been posted on the website theologian.ru. Upon a quick reading of this document, it turns out to be quite impressive and convincing. However, this is just a first impression. This document is built on the principle of comprehensiveness of opinions, but on the main issues and points it poses a serious threat to the future of monasticism.
In our Church today, with the naked eye one can see the intensification of the process of the so-called centralization of power and the derogation of the conciliar principle. From the point of view of the church canons, this is called the growth of the power of the episcopate. However, despite its seemingly attractiveness and necessity, this trend, in reality, leads to the destruction of church conciliarity-catholicity, which presupposes the sacred nature of the life of the Church, and not the administrative-legal one.
The second type of church structure is a consequence of the intensification of the process of secularization, when the spiritual-ascetic ideal of the early Christian Church and the Byzantine Middle Ages begins to be recognized as outdated. As a result, a most dangerous substitution of spirit with a certain form occurs, but the form also turns out to be modulated in accordance with the requirements of the time.
And if in the ancient Church the hierarchical degrees of service corresponded to the degree of spiritual success, growth (κάθαρσις, φωτισμός, θέωσις)1, now the hierarchical degree is considered only as a level of administrative power, as something self-sufficient.
This distorted attitude in spiritual power also took place during the time of the great Ecumenical teachers, as St. writes so unequivocally with tears in his eyes. Gregory the Theologian. And it was precisely this distortion that was one of the serious reasons for schisms and heresies. However, if these trends in early Christian times were not universal and were condemned by many prominent hierarchs, now the situation is completely different. A new look at hierarchical power has become, as they say, “in fashion.”
Financial reporting and reporting on external social ministries are becoming a dominant trend in modern church life. And this direction is beginning to be reflected in the monasteries. From places of sacred silence, or at least reverent preservation of Orthodox culture, monasteries, and above all Lavras, turn into shopping business centers, actively destroying the sacred spirit of the monastery, introducing into it the corrupted spirit of this world. Against the background of this abundant trade, the monastic community finds itself unnaturally squeezed into this monster of accumulation and acquisition. Poor monks, deprived of any rights in the monastery, must hear constant reproaches addressed to them for the existing situation and turn a blind eye to the disgrace that is happening.
Naskol 
As we understand, the Statute on Monasteries has as its primary task to systematize the experience of monasticism of previous centuries and present it in relation to our reality. Of course, as emphasized in the Regulations, monasticism in its essence is “not a human institution, but a divine one.” However church document, which is supposed to be given canonical force by special statementsmeeting at the Council of Bishops of the Russian Orthodox Church, must not only state the fact of the “non-human origin of monasticism,” but strive by all means to preserve this most important and fundamental principle of monastic polity. Measures must be described by which monasticism would be protected from the destructive influences of the modern world, morality and views, and the spirit of this world, aimed today at the destruction of the human person in the Christian understanding of the word.
Therefore, in the formulation of the concept of a monastery, it is necessary to introduce the phrase - a monastery is a sacred place, as dedicated to God and intended for sacred monastic residence. This is stated in the Regulations on the monasteries of the Romanian Orthodox Church and the Greek Orthodox Church. However, the scope of commercial activity, which today simply shocks pilgrims, must be prevented by special instructions in this Regulation. In them, it is once again necessary to recall the rule, which clearly and clearly prohibits any commercial activity not only in the church fence, but also in the monastery as well.
Central provisions of this document is undoubtedly the following:
1. complete and absolute power of the bishop over the monastery,
2. unlimited and absolute administrative and spiritual power of the abbot of the monastery in the sacred monastery,
3. fictitious nature of the Spiritual Council
4. complete lack of rights for the monks of the monastery, who have only the rights of users of the buildings and property of the monastery.
All other negative aspects of the Regulation are secondary and not so significantly important.
Now let's move on to a feasible analysis of these provisions.
Full and absolute power over the monastery of the ruling bishop.
There is no doubt that from the point of view of both ecclesiology and canon law, the bishop, as the head of the local church, extends his hierarchical authority to the sacred monasteries. And this position was consolidated by a number of rules of the IV and VII Ecumenical Councils. However, it is necessary to understand what kind of power we are talking about and to what extent it should extend to the monastery, a monastic brotherhood that lives a completely different life from the parish communities.
Let us note, once again, that the monastic community is a brotherhood bound by unbreakable bonds not only of celibacy, but also of withdrawal from the world. From this follows a completely fair pattern - the monastic community lives its own internal life, which in no way depends on the life of the diocese. Consequently, the methods of archpastoral management of the sacred monastery should differ significantly from parishes.
From the point of view of the sacred canons, monasteries and abbots are in canonical communion with the bishop and in obedience to him. However, the bishop extends his canonical authority to the sacred monasteries as a spiritual father who gives birth to his children in Christ. However, the power of the bishop is external character, with its help the bishop does not dispose of the monastery, its property, funds, but monitors the preservation of canonical order. (for more details, see your instructions and manifestations of the canonical authority of the bishop όξων Ιερών Μονών και των Ησυχαστηρίων., Άρθρον 6
Κανονικαί Δικαιοδοσίαι Επισκόπου. a) the bishop is commemorated at every divine service, b) carries out the highest supervisory service in a paternal manner and as a trustee and protector of the sacred monasteries and oversees their calm divine activity and in accordance with the sacred canons, c) ordains the elected abbot, e) approves the tonsure of monks, f) investigates the canonical crimes of monks in their way of life and takes care of the impeccability of their residence, g) checks the legality of economic activities) The bishop does not interfere in the internal life of the sacred monastery, especially with regard to spiritual life.
It is fundamentally important provisions. (See also: › ""
The only case that allows the bishop to interfere in the internal life of the monastery is when conflict situations arise between the brethren of the monastery and the abbot. (this provision is precisely provided for in ΚΑΤΑΣΤΑΤΙΚΟΣ ΚΑΝΟΝΙΣΜΟΣ υπ΄αριθ. 39, ε)). And the bishop should not, in such a case, as a true shepherd, immediately take the side of the abbot, but with reasoning and attention analyze the situation that has arisen. And this is required especially in our time, when abbots, especially if they are bishops, show excessive despotism, distance themselves from brotherhood, and treat it purely user-friendly and arrogantly.
Behind every monastery, and especially behind such as: Trinity-Sergius Lavra, Pochaev Lavra, Kiev-Pechersk Lavra, Alexander Nevsky Lavra, Optina Pustyn, the right should be secured to appeal to the Holy Patriarch, the Holy Synod and the ruling bishop with Special statements on pastoral and dogmatic issues, which can and should serve as support for the Local Church to develop a conciliar Orthodox, patristic position on important issues of faith and life. Although the Ecumenical Councils do not prescribe such special rights monasteries, however, these rights are the historical experience of the Universal Church, and therefore the tradition of monastic life. And it is completely inappropriate to cite Rule 4 of the IV Ecumenical Council in the Regulations on Monasteries, which allegedly prohibits “monastics” from interfering in church affairs at all.
Questions of a doctrinal nature are not questions only of the episcopate, but questions that should concern the entire flock, and monasticism in the first place2, since monasticism in the course of a correct spiritual life cultivates in itself a “spiritual instinct for truth and lies” (St. John Climacus), is called upon to be the “support of the bishop” (St. Theodore the Studite), to be the “nerves of the Church” (St. Theodore the Studite), to be a “confessor of the faith and name of Christ” (St. Theodore the Studite. Great catechetical speech.). And if today the hierarchy refuses monasticism to carry out such service in the Church, then it thereby undermines the institution of monasticism.
Moreover, we consider it very appropriate to create special Commissions in monasteries on dogmatic and canonical issues, where it is necessary to include the educated brethren. And these Commissions must develop texts for appeal to His Holiness the Patriarch and the Holy Synod, or the Council of Bishops of the Local Church on dogmatic, pastoral and canonical issues. This will bring a life-giving, creative current into the life of the monasteries themselves, and even more so of the Local Church.
Monasteries should be living organs in the life of the Church, not dead ones, completely indifferent to issues that concern the Church of Christ.
Unlimited and absolute administrative and spiritual power of the abbot of the monastery in the sacred monastery.
Although the Regulations indicate three ways to elect the abbot of a monastery, nevertheless, the election of him by the brethren, which alone is a patristic tradition, is placed in a secondary place.
Since the patristic tradition of the conciliar in the election of the hegumen of the monastery is rejected as the norm and as a rule, it becomes completely obvious that an important link is lost in the patristic teaching on monasticism, on the rules of cenovic residence tested and approved over centuries. All these rules, speaking about obedience to the abbot, always presupposed the holiness of the abbot’s life, his achievement of the perfection of Christian and monastic life, and his achievement of grace-filled dispassion.
And we should not close our eyes to the fact that the persons appointed as abbots in our time are very, very far from the ideals that are presented in the mouths of the holy fathers of the Church of Christ. In our time, the principles of election to abbots have not only changed the principle of conciliarity (and this and only this is the election of an abbot by all the brethren), but they have rejected the most important patristic guidelines for election to abbots. And in our time it happens that a monk, as a rule, according to St. John Climacus, “comes not against the helmsman, but against a simple oarsman.”
It is necessary to pay serious attention to the fact that the Regulations do not provide a separate clause regarding the requirements for the abbot. The text of the Regulations itself mentions some requirements, but they are scattered across different places and chapters. It would be worthwhile, at least for the sake of reminder, to write out the main requirements from the Ladder of St. John Climacus from the “Word to the Shepherd”, or add it as an Appendix, in which important reminders of St. Theodora the Studite, St. Paisiy Velichkovsky and others.
However, the current position of the abbot is such that he finds himself completely unlimited in his power. And this despite the fact that the current abbots, including those in the rank of bishop, are far from meeting the requirements of the Church for an abbot. Which, in principle, leads to the sad and frequent cases of leaving monasteries, cooling off in monastic endeavor, indifference to faith, frequent mental illness, spiritual anguish.
The spirit of the administrative principle, which is also combined with the spirit of acquisitiveness and the desire to acquire maximum economic benefits, brings strong destructive principles to the brotherhood. With such a dominant spirit (for example, in the Trinity-Sergius Lavra, where it is too obvious), the brothers of the monastery will inevitably be viewed as some kind of “slaves”. And the presence of education and culture will hurt the eyes and pride of the authorities. In such conditions there can be no life-saving improvement. In such conditions, the brethren live and are saved in spite of the conditions.
The Regulations contain statements that are completely unacceptable for the current situation in monasteries.
“The general spiritual leadership of the inhabitants of the monastery is carried out by the abbot, the spiritual father of all the brethren, who is responsible for their spiritual success...” (VIII.8.3 Spiritual care of monks.) All the next three paragraphs are good, but they are not feasible and not acceptable for our monasteries. These ideas are thoughtlessly reanimated from the life and practice of the Vatopedi Monastery. Which would not be entirely correct to consider as a monastic ideal. The external splendor of the monastery, not wealth and even hospitality are not yet signs of the correct well-being of the monastery from the point of view of spiritual internal work, etc.
It is too common for us to get carried away by purely external features and dwell on them. Between Fr. Sophronius and Fr. Joseph V
Atopedsky once had a meeting and Fr. Joseph told Fr. Sophronius about the revived life in the Vatopedi monastery, about strict adherence to external instructions, asceticism. And about. Sophrony replied: “Yes, that's all good. But this is not the most important thing. The main thing is to keep love"
. And indeed it is. And the Apostle Paul writes about love as the main criterion of Christian life in his letter to the Corinthians (1 Cor. 13: 1-13). It is completely unacceptable for the abbot, and not the confessor, to control the frequency of communion. (8.2. Liturgical life in the monastery).
We emphasize that the practice of the Optina Hermitage from the time of its great fathers - to take communion once a month, and to confess and reveal thoughts daily, in our opinion, is more correct and more acceptable for Russian monasteries than modern practice Mount Athos monasteries, based on the recommendations of the Kollyvad fathers. Athos practice is acceptable only for those monasteries that are as remote as possible from the world and maximally focused on internal work.
The exclusion from the Regulations of a special clause regarding the fraternal confessor is also a gross canonical violation, since even in the pre-revolutionary, so-called Synodal period, church history there have always been fraternal confessors in monasteries.3 What prompted the Synodal Commission on Monasteries, or the drafters of this Regulation, to completely exclude the provision “on a fraternal confessor”? There can be two answers: either a deep misunderstanding that the abbot cannot be the confessor of the brotherhood for a number of serious reasons, or a desire to eliminate possible friction and inconvenience in the person of the confessor in order for the abbot to manage the monastery in the spirit of “selfish arbitrariness.”
The latter is known in history as tyranny. If one often hears criticism of manifestations of democracy in spiritual circles, then often the reason for such criticism is pure ignorance. And that's why. Democracy as a form of governance of the ancient Athenian city-state in the classical period of history (5-4 centuries BC) brought the best examples and fruits in culture and history. Suffice it to recall the period of the reign of ancient Athens by Pericles. The principle of democratic structure and government introduced in Athens was adopted in the Church.
Catholicism or conciliarity are manifestations of the ancient democracy of the city-state, but this democracy is built on the God-man Christ. And all members of the Church, regardless of hierarchical position, are first and foremost brothers. And everyone is called to freedom in Christ. Therefore, a monastery is not a barracks, not a prison, but a brotherhood in Christ. The primacy of honor turns into primacy in love and service (according to Sv. Ignatius the God-Bearer). “Whoever wants to be first must be the servant of all.” Whence follows the falsity of the opinions about the superiority of the Apostle Peter and the doctrine of the primacy of the Bishop of Rome.
And in this principle of monastic polity, the principle of brotherhood (ἡ ἀδελφότητα), completely new relationships appear - love in Christ, self-sacrifice, and not the authority of the abbot over the brethren, even if the abbot is in the episcopal rank. The culture of the Christian and monastic polity is built on love and quite natural respect and reverence for elders and experienced people, as a given commandment. (See St. Gregory Palamas. Philokalia, vol. 5. Commentary on the Decalogue).
That is, the abbot of the monastery must himself possess this deep culture of Christian self-sacrifice. And if he does not possess it, and this happens more often, then the brotherhood of the monastery turns into an arena of constant disorder of various kinds. And obedience and, moreover, unquestioning obedience to such an abbot loses its vital saving meaning.
That is why the Regulations should take into account the very important recommendations of Rev. Paisiy Velichkovsky regarding the abbot and the mode of obedience in the monastery:
"2. The second order, which we, by the grace of Christ, established for this common life and which, we think, elevates all monastic life, is as follows. All the brothers, who have gathered in this community with one mind and one accord for the name of Christ, must first of all and most of all, according to the word of the fathers, acquire obedience, as the path that steadily leads to the Kingdom of Heaven. Having spat upon and discarded all of one’s own will, reasoning and arbitrariness, one must try with all diligence to create and fulfill the will, judgment and commandments of one’s father, if they agree with the meaning Holy Scripture, and according to your strength, soul and body and all your good will, to serve until death with the fear of God and humility of the brethren, as the Lord Himself, and not people.
The abbot, knowing for sure that he will be tortured for the souls of the brothers on the day of the terrible second coming of Christ, must diligently study the Holy Scriptures and the teachings of the spiritual fathers, and without their testimony he should not offer the teachings of the brethren, nor the commandments to teach, or anything else. establish, but he must, according to the meaning of Holy Scripture and the teaching of the holy fathers, often teach and instruct the brethren, reveal the will of God and, according to the reason of the commandments of Christ, assign monastic obediences to the brothers, fearing and trembling to offer them something from himself, and not according to the reason of Scripture, exactly knowing that the Holy Scripture and the teaching of the holy fathers, both for himself and for the brethren, are a mentor and a faithful guide to salvation.
The rector, presenting to the entire cathedral an image of humility and an all-consensual and unanimous union of spiritual love, must begin and do every work not on his own, without advice, but by gathering the brothers who are most skilled in spiritual reasoning and in consultation with them, studying the Scriptures, and there will be nothing contrary to God, the Divine commandments and Scripture,
- this is how you should start and do many important things. If some necessary matter arises, which must be announced before the whole council, then it is appropriate, having gathered the whole council, with the knowledge of the whole council and general consideration, to begin and do such a thing. So between brothers there can be constant peace, like-mindedness and an indestructible union of spiritual love.” This is regarding the way the abbot governs the monastery. (Charter clause 3)
And regarding obedience to St. Paisius says the following: “Having spat on and discarded all of one’s own will, reasoning and arbitrariness, one must try with all diligence to create and fulfill the will, judgment and commandments of one’s father, if they agree with the meaning of the Holy Scriptures.” (Charter 2) This important “if” has an even more special and important place in our time. And this is because, we will emphasize this once again, that in our time the abbot’s ministry is predominantly of an administrative and economic nature, and not of a spiritual nature. Which leads to frequent expulsion from the monastery only because the monk does not have the right to overstep the voice of his conscience and faith and sacrifice them. And there are more than enough such cases.
Declaring that the will of God is always manifested through the abbot is extremely dangerous, especially in our time. We will remind those who insist on the following words of St. John Climacus: “...reasoning in the general sense consists and is known in order to accurately comprehend the divine will at every time, in every place and in every thing. It is found only in those who are pure in heart, body and lips.”4
The fictitious nature of the Spiritual Council
The Regulations on the “Spiritual Council” say that it is “an advisory body under the abbot” (5.2.). Yes, indeed, in the Regulations on the Monasteries of the Greek Church, the Spiritual Council is called that way. (? ενος μετά του Ηγουμενοσυμβουλίου. See ΚΑΤΑΣΤΑΤΙΚΟΣ ΚΑΝΟΝΙΣΜΟΣ υπ΄αριθ.3 9.
Περί των εν Ε)λλάδι Ορθοδόξων Ιερών Μονών και των Ησυχαστηρίων. Άρθρον 7
Διοίκησις Ι.Μονής 39.
Περί των εν Ελλάδι Ορθοδόξων Ιερών Μονών και των Ησυχαστηρίων). But the Spiritual Council in monasteries within the Greek Church resolves issues of “the internal spiritual life of the sacred monastery in accordance with the sacred canons, monastic tradition and the laws of the state...”. (τά τῆς ὀργανώσεως καί προαγωγῆς τοῦ πνευματικοῦ βίου καί τά τῆς διο ? ?? ?? λτίου `` ᾿Εκκλησία ` ` ” (παράγραφος 4) 16))
However, in the conditions of the Russian Orthodox Church, when, we emphasize this again, the abbot and even the bishop are most often not the bearer of the monastic ethos, the paternal spirit, being an administrative figure, the Spiritual Council should be not so much an advisory body as a governing body of the monastery. Actually, this is what St. Petersburg is talking about. Paisiy Velichkovsky, if you carefully read the text of the Charter. “The rector, showing to the whole cathedral the image of humility and the union of spiritual love that is in agreement and like-mindedness in everything, must begin and do every work not on his own, without advice, but by gathering the brothers who are most skilled in spiritual reasoning and, in consultation with them, examining the Scriptures, let nothing be contrary to God, the Divine commandments and Scripture - this is how one should begin and do many important things.
If some necessary matter arises, which must be announced before the whole council, then it is appropriate, having gathered the whole council, with the knowledge of the whole council and general consideration, to begin and do such a thing.” Although “by the whole council,” based on the entire context, one should understand the council of all the brethren of the sacred monastery, and by “the most skilled” - the elders of the Spiritual Council. And you should pay attention to what are the reasons for this particular way of managing the monastery - the achievement of a like-minded union of love.
Which, in principle, cannot be achieved under the conditions of the Russian Orthodox Church with the sole and unlimited control of the monastery by the bishop-abbot, the abbot. To our deep regret, bishops-rectors, even in the Lavra, without reasoning and consulting with spiritually experienced and elderly monks, not to mention the brotherhood, consider the right to change the order of the monastery, make serious changes to the service, etc. What does not bring peace to the monastic brotherhood , but frustration, murmur.
We believe that it is most expedient to make the Spiritual Council at monasteries the main governing body of the sacred monastery, to which the abbot should be accountable, in the presbyteral rank and in the episcopal rank as well. But the Spiritual Council should not include “main officials”, but mainly spiritually experienced confessors, monks of age and having life experience and many years of experience in monastic residence. We consider it completely unacceptable to include in the Spiritual Council persons who have not reached the age of 40 and who have recently come to the monastery.
The spiritual council is called upon to restrain all the passionate impulses of the abbot, his human weaknesses, which can negatively affect individual “undesirable” individuals and the entire brotherhood of the sacred monastery. In addition, the competence of the Spiritual Council should also include the decision to appoint, upon the departure or death of the abbot, a temporary person performing the abbot’s service.
Complete lack of rights for the monks of the monastery, who have only the rights of users of the buildings and property of the monastery.
The regulations on monasteries never speak anywhere about the rights of a monk or monk as a member of the brotherhood. And the concept of the rights of a monk follows quite naturally from the same concept of the monastery, not as a barracks, but as a brotherhood. In some places in the text of the Regulations it is said that “the inhabitants should be able to address their difficulties, bewilderments, and embarrassments to the abbot, who should find an opportunity to receive everyone for personal communication.” We believe that this provision, although correct, should be included with appropriate reformulation in a special clause “on the rights of monks of the sacred monastery.”
Any monk, as a full-fledged member of the brotherhood of the monastery, has every right to express all his perplexities and suggestions to both the abbot and the Spiritual Council. He should also have the right to protect any of the “suspect brothers.” Based on the general rules of the bishop for the management of the sacred monastery, each monk has every right, bypassing the Synodal Department for monasteries, to directly file a complaint in the event of conflict situation with the abbot or members of the Spiritual Council, directly contact the ruling bishop or His Holiness Patriarch with a report, or Forgiveness. This especially applies to those cases when the head of the Synodal Department for Monasteries is the abbot of the monastery in which the conflict situation occurred.
In addition, if for one reason or another the abbot of a monastery, especially a stauropegic one, does not want to contact His Holiness the Patriarch at the urgent request of the abbots of the monastery on important issues of life, faith, the monks of the monastery should have the right to personally appeal to the primate of the Russian Orthodox Church in writing or in the form conversations during a personal audience. Monks of stavropegic monasteries must have the right to express to His Holiness the Patriarch all their needs, worries and grievances that remained unattended by the abbot of the monastery.
The purpose of our proposed amendments to the text of the Regulations on Monasteries is: “defines the basic principles and rules of life of monasteries of the Russian Orthodox Church in modern conditions and serves as the basis for the internal regulations of monasteries...”
a) the developed document still met its purpose -
b) preserve the monastery as an important living cell of grace in the life of the local church,
c) preserve the principles of church unity in the monastery
d) revive the importance of monasteries as the most important spiritual centers of the Russian Orthodox Church, capable of positively and deeply influencing the life of our people and the entire Russian Orthodox Church.
Hegumen Sergius S., candidate of theology, St. Petersburg. year 2014.
________________________________________
1See at smch. Dionysius the Areopagite, St. Maximus the Confessor, as well as from Metropolitan Hierotheos (Vlahos) Orthodox psychotherapy. STSL. 2010.
See Οἱ ἀγῶνες τῶν μοναхῶν ὑπέρ τῆς Ὀρθοδοξίας. Ἐκδ. Ἱερᾶς Μονῆς Ὁσίου Γρηγορίου. Ἅγιον Ὄρος 2003, σελ. 14 ης)
See Nicodemus, Bishop of Dalmatia-Istia. Orthodox church law. St. Petersburg 1897, p. 42. p. 176 Monastic structure
Ladder. Homily 26. About the reasoning of thoughts, and passions, and virtues. clause 2
http://apologet.spb.ru/ru/1883.html
From the “SNMP” Movement,
It should be noted that this project, which is proposed for discussion by abbots of monasteries and other clergy, does not have authorship. Who should I ask questions to? Who compiled it? It is known that the promotion of this “Regulation” is related to Abbess Juliania, (Kaleda Maria Glebovna), who made a report “Current issues of modern monasticism” at scientific-practical conference“Tolga Monastery: 700 years since its foundation,” published in the “Journal of the Moscow Patriarchate” No. 7 for July 2014.
Who is she, this Abbess Juliana? From the scant information about the woman’s biography posted on the website of the Moscow Patriarchate, it is impossible to find out what she did before May 5, 1995, where she took monastic vows and what was the experience of her monastic life?
Juliania, abbess (Kaleda Maria Glebovna)
Date of Birth:
April 8, 1961
A country:
Russia
Biography:
She was born on April 8, 1961 in the family of geologist Gleb Aleksandrovich Kaleda, later a priest, and Lydia Vladimirovna Kaleda (nee Ambartsumova), daughter of the holy martyr Vladimir (Ambartsumov).
By decision Holy Synod on May 5, 1995, she was appointed abbess of the Conception Convent in Moscow.
On November 25, 1999, His Holiness Patriarch Alexy II elevated her to the rank of abbess.
Since July 27, 2009 - member of the Inter-Council Presence of the Russian Orthodox Church.
By the decision of the Holy Synod of March 12, 2013 (journal No. 31), she was appointed deputy chairman of the Synodal Department for Monasteries and Monasticism.
Place of work: Conception Stauropegic Convent
(Abbess)
Place of work: Synodal Department for Monasteries and Monasticism
(Vice-chairman)
Awards:
Church:
2011 - Order of St. Euphrosyne of Moscow III Art. http://www.patriarchia.ru/db/text/262240.html
She was born and suddenly at the age of 34 she became the abbess of the monastery. For what kind of merit? Well, we hope some details will become known sooner or later. It is possible that this wife is indeed a true ascetic, who sanctified her life through monastic deeds and zealous Christian service.
Although, the biographies of some modern public figures who have occupied certain significant positions in the church nomenklatura sometimes cause bewilderment and sorrow. Such, for example, as the “missionary” Kuraev or the “sect expert” Dvorkin. Just look at the website antimodern.ru. We also read that under some cassocks, shoulder straps sometimes show through. Well, time will put everything in its place. And we remember that the Lord cannot be mocked.
And one more thing. We recommend that all fathers, brothers and sisters who have looked at the pages of the website of our MOVEMENT are sure to familiarize themselves with the work of our like-minded people, Orthodox ascetics, “REFORMATION OF THE ROC THROUGH ADMINISTRATION”, consisting of 4 parts. (you can enter the word Reformation in the search window). In particular, it talks about the destruction of the principles of conciliarity and community in parishes after the adoption of the new Charter, the diminishment of the activities of the ordinary priesthood and its complete dependence on the power of the ruling bishop, the gradual abolition of the role of the Local Council, Jesuit methods of penetration of the teachings of Catholicism into the educational institutions of the Russian Orthodox Church and about many other, sometimes unnoticed dangerous “novels”.
Let us attach to this publication two comments posted on the 3rm.info portal
MONKS WILL BE ALLOWED TO MARRY... The new edition of the “Regulations on Monasteries and Monastics” of the Russian Orthodox Church MP contains contradictory wording
On June 23, 2014, the second edition of the project “Regulations on monasteries and monastics” was published on the website of the Moscow Patriarchate.
The first was presented for discussion on May 30, 2012 and at the same time caused a number of comments from the author of this article, mainly in connection with its silence about the personal property of monastics and those entering monasteries (see “NGR” dated 06.20.12). The main part of these comments (except for the regulation of the issue of personal property of the abbot of the monastery) was taken into account by the developers in the second edition of the project. At the same time, it also contains a number of contradictions and vague formulations in other aspects of the life of monks.
In Chapter 7 of the draft “Provisions...”, which is called “Leaving a monastery or monasticism,” paragraph 7.1.1, on the one hand, speaks in great detail about the irreversibility of monastic vows. On the other hand, it also states: “Leaving monastic life for the sake of worldly affairs has been perceived by the Church since ancient times as a violation of moral and canonical norms and entailed a number of consequences reflected in the rules and regulations of the church.” However, there is no mention of leaving the monastic life “for the sake of spiritual affairs.” Such a silence actually creates a gap, which by its existence refutes the thesis substantiated in the same document about the “irreversibility” of monastic vows.
It is surprising that the draft does not contain a clearly formulated ban on monastics entering into “family relationships” that corresponds to the letter of the monastic vow of chastity (virginity). Thus, on the one hand, the preamble to Chapter 7 states: “Abandonment of monasticism, according to church canons, is a canonical crime and is subject to a certain punishment (penance), the duration and extent of which is determined by the diocesan bishop, taking into account the specifics of each case.”
On the other hand, in paragraph 7.1.2 there is the phrase: “In modern church practice the question of actions regarding monastics who have entered into family relationships is decided by the diocesan bishop after considering all the circumstances.” At the same time, it is said just above that “individual holy fathers looked at the marriage of such (that is, monks, “taking wives into the communion of marriage and cohabitation.” - “NGR”) from the point of view of oikonomia.” The principle of oikonomia consists in the non-application of church canons or disciplinary rules in the event that the use of them may cause temptation; resolving church issues from a position of leniency towards the persons concerned.
In the same paragraph 7.1.2, with reference to church canons, it is said: “If a monk or monk who is in holy rank dares to leave the monastery and get married after ordination, he is deposed.” However, there is no mention of monks who are in holy orders, but “dared to marry after ordination” while serving under obedience from the hierarchy outside the walls of the monastery: serving in parishes, in foreign spiritual missions, teaching in religious educational institutions, and also elevated to the rank of bishop . For these categories, judging by the letter of the project, options with the possibility of “family relationships” are possible.
Paragraph 7.3, which talks about the possibility of “leaving the monastery without renouncing monasticism,” is also formulated very ambiguously. It goes like this: “In church practice there are exceptional cases when the person leaving the monastery has no intention of giving up monasticism. After considering all the circumstances, the diocesan bishop may give a blessing to leave the monastery while retaining the right to wear monastic robes and the monastic name, participate in the Sacrament of the Eucharist and, in the future, perform a monastic funeral service for such a monk.”
According to this formulation, the following option is possible:
1. A person who has accepted monasticism, leaving the monastery, has no intention of abandoning monasticism;
2. He “entered into family relations” (see the wording of the above-mentioned paragraph 7.1.2);
3. To such a person, the diocesan bishop, after considering all the circumstances, “may give a blessing” to retain the right “to wear monastic robes and a monastic name, to participate in the Sacrament of the Eucharist and, in the future, to perform a monastic funeral service for such a monk.”
Thus, the question of monastics “taking wives into the communion of marriage and cohabitation” is left to the discretion of the bishops. And the options for decisions about such persons, according to the letter of the document in question - from defrocking and the assignment of penance to leaving to serve in a monastic form. That is, monastics, under certain conditions (the main one of which, essentially, is the bishop’s “forgiveness, blessing and love”), according to the draft “Regulations...” under consideration, can enter into “family relationships.” And the document under discussion provides ample opportunities for the continuation of monastic service to monastics “who take wives into the communion of marriage and cohabitation.”
In the same document, attention is drawn to the following words of the preamble to Chapter 7: “Acceptance of monasticism is canonically irreversible.” Why was the word “canonical” included? Taking into account the above, it is clear that in practice options are possible. Moreover, if we remember the well-known “game with canons,” which boils down to the fact that literally anything can be justified by church canons.
The draft “Regulations...” contains another significant innovation: those clothed in the ryassophore are classified as monastics. Thus, in the same preamble to Chapter 7 it is said: “Whoever has received tonsure of any degree (into the cassock, mantle, great schema) changes his canonical status and is considered to have entered the monastic order.” And in paragraph 6.3.2 about the ryasophore tonsure it says: “The question of what status - layman or monastic - those who have received monastic tonsure have, has been raised for many centuries, including in Russia.” And further it is said: “The classification of the ryassophores as monastics is based on the following evidence...” (liturgical, canonical and patristic evidence is listed).
However, there is no mention of the fact that ryassophores, that is, those tonsured into incomplete monastic vows, are classified as laymen! Despite the fact that they were defined precisely as such before 1917, both in Russian legislation, and in the definitions of the highest body of church government - the Holy Synod. Thus, according to the decree of the Synod of July 21, 1804, it was forbidden to call persons tonsured into the ryassophore monks (Complete collection of laws of the Russian Empire. T. XXVIII. St. Petersburg, 1830. Art. 21408. pp. 463–464).
In the definition of the Holy Synod of December 21–31, 1853, it was stated that tonsure into the ryassophore “in no case can be considered as tonsure into monasticism,” and in the definition of August 8, 1873, it was said in fact the same thing: that those tonsured into the ryassophore in they do not hold the monastic rank and enjoy all the rights like the laity (Russian State Historical Archive (RGIA). F. 796. Op. 209. D. 1576. L. 474–479 vol.).
By the decree of the Synod of September 9 of the same 1873, novices of monasteries were prohibited, before they were tonsured into monasticism, “to wear monastic attire and take other names, under the fear of strict liability for this according to the law, as for accepting not belonging to the name and rank" (quoted from: Samuilov V. Ryasofor. ( Historical reference) // Additions to the Church Gazette. St. Petersburg, 1905. No. 42. S. 1788–1789).
In general, if the discussed “Regulations on Monasteries and Monastics” is adopted in its current form, church life will be filled with significant innovations.
Professor Mikhail Babkin
Date of publication or update 11/01/2017
The life of the first abbess of the Conception (Alekseevsky) Monastery, Abbess Juliania and nun Eupraxia, sisters of St. Alexis, Metropolitan of Moscow and All Russia, miracle worker, and a description of miracles through their prayers.
From hoary antiquity to the present day, numerous testimonies have been preserved about the righteous life of the founders of the Conception Alekseevsky Convent in the city of Moscow, Abbess Juliana and nun Eupraxia.
According to the flesh, they were the sisters of Saint Alexy, Metropolitan of Moscow, and came from a noble family of Chernigov boyars.
To their parents, the pious Theodore and Maria Byakont, the Lord gave numerous offspring: five sons, among whom the first in seniority was Simeon-Elevtherius (the future Saint Alexis), and two daughters - Ulyana in 1300, and Julia in 1302.
Dear parents with early years raised children in piety, in love for God and neighbors.
Following the example of their elder brother Eleutherius, sisters Ulyana and Julia early fell in love with reading the Holy Scriptures and other soul-saving books. Growing spiritually, they, like the myrrh-bearing women, followed their older brother to Christ, burning with love for the Lord.
Icon "St. Alexis of Moscow with the upcoming Venerables Juliania and Eupraxia."
Distinguished by the nobility of their family, the pious young women were famous for their modesty and mercy. Many noble young men dreamed of seeing them as their brides, but the sisters did not even think of getting engaged to earthly grooms; they wanted to marry the Heavenly Bridegroom. Having asked for blessings from their mother and older monk brother Alexy (the father had already died by that time), the sisters entered the monastery, where they took monastic vows - Ulyana with the name Juliana in honor of the martyr Juliana of Nicomedia (+304, commemorated December 21, according to the old style. ), and Julia with the name Eupraxia in honor of the Venerable Eupraxia, Virgin of Taven (413, commemorated July 25, O.S.).
There were no independent convents in Moscow - the monasteries were divided into male and female halves, located in a single enclosure. Striving in everything to be worthy successors to the ancient holy desert-dwelling women, the nuns Juliania and Eupraxia put in their hearts the desire to found a women’s monastery in Moscow. Love for their elder brother, the Metropolitan, inspired these godly wives with the idea of building a monastery in the name of St. Alexy, man of God, heavenly patron of their brother, the Metropolitan. The saint joyfully gave his blessing to such a godly deed.
Not far from the Kremlin, near the Moscow River, there were possessions that were given to St. Peter by Uzbek Khan and from then on belonged to the Moscow metropolitans. Part of these lands was covered with forest, and most of them were occupied by meadows with hayfields, which is why the tract itself received the name Ostozhye, Stozhenets, Ostozhenka. The tract was secluded, which was quite favorable for the establishment of a monastery; it was located not far from the Kremlin, where he lived Grand Duke and it was possible to find protection in case of an enemy invasion and was irrigated by two rivers: on the one hand by the Ostozhenka River, and on the other by the Moscow River. There was also the village of Semchinskoye, or Seuchinskoye, with the Church of the Assumption of the Blessed Virgin Mary. On this spot, which belonged to Saint Alexy by right of Metropolitan of Moscow, the first convent was founded in 1360 with his blessing and support.
At the beginning, a small wooden church was built in the name of St. Alexis, the man of God. Small and cramped, it was lit only by narrow mica windows. In addition to cells and services for monastics, there was also a cemetery here, and everything was surrounded by a single fence. Then a cathedral church was built in honor of the Conception of St. Righteous Anna.
According to the cathedral church, the monastery was called Zachatievsky; along the throne in the name of Alexy, the man of God - Alekseevsky; and in terms of seniority over the other convents that arose after him in Moscow - the Old Maiden monasteries.
Saint Alexy, being himself a strict ascetic “from his youth,” loved and revered only true monasticism. Having rejected all the blessings of this world, he wanted to see in others the same non-covetousness, humility, obedience, the same zeal for God, and therefore he wanted to establish a community of people in the newly created monastery. Moreover, by this time the communal charter had already been introduced in the monastery of St. Sergius.
The Monk Juliana, like her brother, who early despised worldly pleasures and was trained in monasticism by spiritual achievement, followed the experience of the ancient ascetics in managing the monastery. Having a bright mind, she clearly recognized the need for differences in treatment of the nuns of the monastery and blessed the newcomers to obedience, in accordance with the abilities and character of each; was able to unite by the power of her wise government people of different origins and worldly habits into a spiritual family. Entirely imbued with the spirit of Christian piety, she taught monastic life not so much by command as by advice, request and her own example. These spiritual qualities earned her the universal love of not only monastics, but also the laity. The faithful assistant of the Monk Juliana was her sister, the nun Eupraxia. They carried out all the work on building the monastery together. Everything in the monastery was done with the advice and blessing of their elder brother, and a cell was built near the southern part of the fence, in which he often stayed.
By order of the Metropolitan, 30 sisters who demonstrated special monastic virtues were selected from all Moscow monasteries for the monastery. Soon their number increased to ninety, a very significant number for that time. The monastery's economy gradually grew, and contributions to the holy monastery from people of all classes, whether rich or poor, contributed to the strengthening and fame of the monastery.
The reverend mothers had a loving and merciful heart, and were always ready to come to the aid of the hungry, poor, and disadvantaged who came under the roof of the holy monastery. During the troubles of the Russian land, they became comforters, prayer books, nurses, healers of all the suffering and sick. Thus, by showing love to their neighbors, in meekness and humility, the reverend sisters worked out their salvation.
But now the days of the earthly life of the founders of the monastery have come to an end. The annual commemoration of Sergius of Radonezh, the abbot of many monasteries, had not yet ended when monasticism suffered a new loss and great sorrow for Abbess Juliania, the head of women's common life.
The year was 1393. Spring came into its own, the churches of God resounded with the hymns of Christ's Easter - the spiritual spring, the spring waters were blessed on the day of Mid-Pentecost, and Saturday of the fourth week of Easter arrived. On the night of May 3 (Old Style), the tranquility of the monastery was disturbed by the triple striking of a bell, announcing the death of the venerable Mother Abbess. Crying and lamentation filled the monastery. Everyone hurried to bow to the deceased and give her last kiss to the pious ascetic. Combining the tears of daughterly love with the joyful singing of “Christ is Risen,” the sisters said goodbye to their spiritual mother and buried her with due honor near the monastery church. The death of the head of the hostel was noted by the chronicler of that time: “On the great day of the fourth week (Easter) on Saturday, Abbess Alekseevskaya Ulyana, the daughter of a certain rich and famous parent, died, herself very God-fearing, having been a monk for more than 30 years and having been the abbess of 90 monks, And she was the leader of the general life of women, and for her great virtue she was loved by everyone and honored everywhere and was placed near the church." A year later, the abbess’s sister, nun Eupraxia, also passed away.
Although the Alekseevskaya monastery suffered a great loss in the death of Abbess Juliania and her faithful assistant nun Eupraxia, the beneficial principles of the pious abbess bore spiritual fruit even after her death. Of the 90 sisters she gathered for the hostel, some were honored with a special approach to her and were witnesses and implementers of her good advice. The good qualities that make up the virtues of the monastic life of the sisters of the Conception Alekseevsky monastery during the life of the founder were assimilated for a long time and after the death of the abbess in general opinion primacy to this monastery.
A chapel was soon built over the burial place of the reverend sisters. Later, in 1766, a temple was built on this site in honor of the Burning Bush Icon of the Mother of God, which in 1887 was connected to the Cathedral of the Nativity of the Blessed Virgin Mary and consecrated in honor of the Kazan Icon of the Mother of God.
After their death, the monks did not leave the monastery they created. The Lord vouchsafed to His saints grace-filled gifts, which were revealed by many miracles performed by Saints Juliania and Eupraxia through the fervent prayer of all those calling on them for help. No one counted how many were healed by the heavenly intercession of the mothers, therefore, out of jealousy for the glorification of Abbess Juliania and nun Eupraxia, the sisters of the Conception Monastery began to record miracles and healings performed through the prayers of the foundresses.
Only with the closure of the monastery in 1925 was the monastic chronicle interrupted, but the grace-filled healings through the prayers of the reverend mothers did not stop. And now, with the revival of monastic life, the recording of miracles performed at the relics of the saints of God has also resumed.
Glorification of the founders of the Conception Monastery, Abbess Juliania and nun Eupraxia
On May 16, 2001, the glorification of the founders of the Conception Stavropegic Monastery of the capital, Abbess Juliana and nun Eupraxia, took place. They came from a noble family of Chernigov boyars. The Lord gave their parents Theodore and Maria Byakont five sons, the eldest of whom was Simeon-Elevtherius (the future Saint Alexy, Metropolitan of Moscow) and two daughters - in 1300, Ulyana, and 2 years later, Julia. From an early age, children were raised in the fear of God and love for their neighbors, instilling in them Christian virtues.
The seed sown yielded good fruit. The sisters, despising worldly goods, which were revealed to them in abundance thanks to the nobility of the family and excellent upbringing, follow their elder brother into a monastery and take monastic vows, Ulyana with the name Juliana, and Julia with the name Eupraxia. In 1360, with the blessing of St. Alexy, they founded the first convent in Moscow, which they named after the cathedral church, Zachatievsky, after the throne in honor of Alexy, the man of God, Alekseevsky, and according to seniority among the other monasteries of the capital city, Starodevichy. Leading a strict ascetic life, similar to the life of the holy women of the Ancient Church, they, by their personal example, awakened and strengthened in the nuns of the monastery zeal for the Lord, love and compassion for their neighbors. For her mercy and meekness, spiritual wisdom and humility, the founders were revered by the people as saints during her lifetime.
Abbess Juliania ruled the monastery for more than 30 years. She rested peacefully in the Lord on May 3/16, 1393, and a year later her faithful assistant, the nun Eupraxia, also died. Since then, many miracles and healings have been performed through their holy prayers. TO end of the 19th century century, documents were prepared for the canonization of ascetics, but the events of 1917 prevented this good deed from being realized.
The years of hard times have passed and favorable days have come for the Orthodox Church: monasteries are being restored, churches are being restored, and the Conception Monastery is being revived from oblivion. Almost immediately after the resumption of monastic life, documents began to be prepared for the glorification of the reverend founders. And finally, after agonizing days of waiting, on March 6, 2000, these documents were approved.
For a whole month everything was in full swing in the monastery. Parishioners of many Moscow churches volunteered to help the sisters. They took out mountains of garbage, mowed lawns, whitewashed trees, planted flowers, painted doors and gates, and did much, much more to glorify the mothers. A few days before the celebration, a canopy was erected near the school, standing on the site of the destroyed cathedral, in which an altar was built. The ugly building of the educational institution was covered with a huge canvas depicting the Risen Savior. But most great place The graves of the founders became graves in the monastery. The ground was covered with a green velvet carpet of grass, airy clouds of snow-white roses and chrysanthemums descended onto the cross and the wooden fence, and the tombstones themselves were covered with a motley air of various flowers. It was a wonderful corner of earthly paradise.
On the day of the celebration early morning The sun was shining, after a long period of bad weather, warming the world with its rays. Gradually people flocked in. Everything around was full of Easter red vestments of the clergy: 6 bishops and about 100 clergy arrived for the celebration. But then the bells rang joyfully, the choir sang “From the East of the Sun” and His Holiness Patriarch Alexy of Moscow and All Rus' stepped through the holy gates onto the monastery grounds. The solemn service began. The singing of the choir, echoed by the trills of birds and the rustling of leaves, rose to the blue dome of the sky, praising and glorifying the Lord. The clergy and worshipers merged into one in prayer to the Creator of all things. The monastery turned into a huge temple, into a majestic house of God.
In the middle of the Liturgy, after reading the Gospel, at the burial site, Abbess Juliania and the nuns Eupraxia served the last litany, proclaimed “Eternal Memory” to the mothers for the last time, after which His Holiness Patriarch Alexy read out the act of canonization. Everything froze in trembling anticipation, and then, like the clap of spring thunder, a hitherto unknown troparion to the venerable founders began to sound and thunder. It seemed as if the mothers themselves were invisibly present here, and everyone - both earth and Heaven - rejoiced, glorifying them.
After the first prayer service, which concluded Divine Liturgy, the abbess of the monastery, Abbess Juliania (Kaleda), addressed the First Hierarch of the Russian Orthodox Church with words of greetings and wishes for help from the venerable Abbess Juliania and nun Eupraxia, sisters of St. Alexis, in their difficult patriarchal service. In memory of the triumph, Mother Abbess presented the icon of St. Alexis with his sisters as a gift to His Holiness.
In his response, His Holiness said, in particular:
“Today is a special day for the Conception Monastery of our Mother See. After the ruin and devastation that befell the monastery, we glorify the holy founders of this monastery, Abbess Juliana and nun Eupraxia. I think that those who had the fate of leaving the monastery at the time of its closure and ruin could not even imagine that the time would come for its revival and glorification of its reverend founders. We believe that through the prayers of Alexy, Metropolitan of Moscow, the great saint who established the Russian land, the Church of Christ, the revival of the monastery he founded in honor of the Conception of Righteous Anna will be realized.”
His Holiness the Patriarch thanked the archpastors and clergy for the joint prayer, “which was performed here under open air, in front of the place where the majestic cathedral stood, which was destroyed. But the image of the Risen Lord Savior hid from us what was built on the site of the destroyed temple, the cathedral temple of this monastery.”
The celebration is over, the clergy and pilgrims have dispersed, everything has calmed down, but again and again the prayer of those who today took their place in the host of saints, Saints Juliana and Eupraxia, ascends to the All-Good Lord for the spiritual prosperity of their Conception monastery.
Prayer to the Venerable Abbess Juliania and Nun Eupraxia
Oh, Venerable Julianios and Eupraxia, even if they have ended their temporary life, do not depart in your spirit from this holy place. We pray, having boldness to the All-Merciful Savior and His Most Pure Mother, bring to the throne of the King all our unworthy and sinful prayers for our sorrows, needs and misfortunes; do not leave your help. Strengthen us to walk along the paths of the Lord’s commandments, and to bear our cross without complaint to the end. Save us from enemies visible and invisible. Grant us a Christian death and at the Last Judgment of Christ appear as our intercessors and intercessors. May we observe and preserve through your prayers, glorifying the Holy Trinity of the Father and the Son and the Holy Spirit. Amen.
Source of information: http://www.st-nikolas.orthodoxy.ru.
The Orthodox Church is a hierarchical and conservative structure. Management functions in it have always belonged to men - primarily to the episcopate and the clergy. And yet, in the life of the Russian Orthodox Church, women have played and continue to play a very definite role.
On the eve of March 8, we tried to compile something like a list of those women who, if they do not take part in the decision-making process in the Russian Church, then at least perform some managerial functions.
This material is compiled based on data from open sources and does not take into account a number of factors that affect the degree of influence of a particular candidate. We deliberately do not use the word “rating” as a term that contradicts the church’s understanding of the ideas of hierarchy and service, which is based on the words of the Apostle Paul: “Everyone remain in the rank in which they are called”(1 Cor. 7:20).
In addition, we deliberately avoid analyzing the influence of women in church circles - the spouses of prominent government officials who take an active part in the work of various charitable organizations and provide support to church social projects etc. A striking example of such influence is, for example, the wife of the head of the Russian government, Svetlana Medvedeva.
Also left out of our attention will be women who undoubtedly influence the agenda in the church community, but do not belong to official church structures. Such persons include, for example, famous journalists Elena Dorofeeva (ITAR-TASS) and Olga Lipich (RIA Novosti), specializing in religious topics, editor-in-chief of the website “Orthodoxy and Peace” Anna Danilova, former editor-in-chief of “Tatiana’s Day” , journalist Ksenia Luchenko, as well as Olesya Nikolaeva - poetess, writer, laureate of the Patriarchal Literary Prize.
This could also include the leaders of the “Union Orthodox women» - public organization, established in 2010: Nina Zhukova and Galina Ananyeva, also members of the Bureau of the World Russian People's Council, as well as Marina Belogubova, head of the Department of the Office of the Plenipotentiary Representative of the President of the Russian Federation in the Central Federal District.
We will deliberately limit ourselves to the official church governing bodies and consider the candidacies of those women who are members of these bodies.
In general, the degree of influence of a particular woman in the structures of church governance can be assessed from two points of view. Firstly, from a strictly hierarchical position. For a female nun, the highest career achievement is being abbess in a stauropegic (directly subordinate to the Patriarch) monastery. Therefore, automatically all the abbess of stauropegic monasteries were included in our list. Secondly (and this approach seems more correct), this assessment can be made from a purely functional position, that is, from the point of view of a woman’s involvement in the actual activities of the administrative or advisory structures of the Russian Orthodox Church. And it is for this reason that the list is not limited to the abbess of large monasteries.
The opportunity to personally consult with the Patriarch on a particular issue is a privilege enjoyed only by the most authoritative women in the Church.
Photo Patriarchia.ru.
In the latter case, the main indicator will be the participation of women in the work of the Inter-Council Presence - “an advisory body assisting the highest ecclesiastical authority of the Russian Orthodox Church in preparing decisions concerning the most important issues of the internal life and external activities of the Russian Orthodox Church”(see Regulations).
In accordance with the Regulations, “The Inter-Council presence is called to discuss topical issues of church life, in particular those related to the sphere of theology, church administration, church law, worship, shepherding, mission, spiritual education, religious education, diaconia, relations between the Church and society, the Church and the state, the Church and others confessions and religions." That is, the range of issues discussed includes almost all aspects of the life of the Russian Orthodox Church.
In light of the steps to reorganize the system of church governance initiated by Patriarch Kirill in recent years, it is participation in the real process of discussing topical issues of church life (which, according to the Patriarch’s plan, should take place within the framework of the activities of the Inter-Council Presence) can be an indicator of the actual influence of one or another persons.
Let us note once again that the sampling results for these two parameters do not always coincide, i.e. the abbess of the largest stauropegial monasteries are not necessarily members of the Inter-Council Presence. Among the 11 women currently included in this body, five are abbess of monasteries (and only three of them run stauropegial monasteries), one nun and five laywomen.
It is worth noting that in addition to the Inter-Council Presence, a structure created not so long ago, the Russian Church currently maintains a system of synodal departments. By analogy, which is clear to the secular reader, synodal departments, committees and commissions are usually equated to “civil” ministries. In the structures of these departments there are also women - mainly abbess of monasteries. The practice that has developed in recent years - when the commissions of the Inter-Council Presence and synodal departments deal with the same issues of church life, and sometimes are called almost identically - introduces a little confusion into this study. For example, several female abbesses of monasteries are members of the “profile” commission of the Inter-Council Presence, which is called the “Commission on the Organization of the Life of Monasteries and Monasticism”; and in parallel, almost all of them, plus several more abbesses, are members of the Collegium of the Synodal Department for Monasteries and Monasticism.
But even a superficial glance at the composition of both structures indicates that the participation of women in the work of the Inter-Council Presence is undoubtedly much more representative and active than their work in church “ministries”. Therefore, we will build primarily on this indicator.
According to formal status within the framework of the activities of the Inter-Council Presence heaviest weight has Abbess Juliania (Kaleda), abbess of the Moscow Conception Monastery: she is the only nun who is a member of the Presidium of the Inter-Council Presence. In addition, she acts as secretary of the Commission on the Organization of the Life of Monasteries and Monasticism, and is also a member of the Collegium of the Synodal Department for Monasteries and Monasticism.
Abbess Juliania (Kaleda)
In the world - Kaleda Maria Glebovna. Born in 1961 in the family of geologist Gleb Kaleda, later a priest, and Lydia Kaleda (nee Ambartsumova), daughter of the holy martyr Vladimir (Ambartsumov). She belongs to a famous priestly family, two of her brothers are priests.
By the decision of the Holy Synod of May 5, 1995, she was appointed abbess of the Conception Convent in Moscow.
A special place, taking into account the official functions assigned to her, is occupied by Margarita Nelyubova - secretary of the Commission of the Inter-Council Presence on the organization of church social activities and charity and a member of four Commissions at once: on issues of spiritual education and religious enlightenment, on issues of organizing the church mission, on issues of interaction of the Church, state and society, on issues of attitude towards heterodoxy and other religions.
Margarita Nelyubova has been an employee of the Department for External Church Relations and the head of the program “Round table on religious education and diakonia (social service) of the Russian Orthodox Church” for many years. In fact, she is a leading church specialist in the field of social design, and she is very familiar with foreign experience in organizing church social ministry.
Margarita Nelyubova
Born in 1962 in Moscow. In 1984 she graduated from the Moscow State Pedagogical Institute. Since 1992, he has been directing the program “Round table on religious education and diakonia (social service) in the Russian Orthodox Church.” Since 2001, he has been coordinating the program of participation of the Russian Orthodox Church in the prevention and fight against the spread of HIV/AIDS.
A member of the four commissions of the Inter-Council Presence is also Abbess Seraphima (Shevchik), abbess of the Odessa Holy Archangel Michael Monastery. It is worth noting: Abbess Seraphim is undoubtedly a bright and versatile personality. She is the only woman in the Moscow Patriarchate who heads the synodal department. This, however, is the synodal department of the Ukrainian Orthodox Church - “Church and Culture”, but in any case, so far this is an isolated precedent of this kind. In addition, Abbess Seraphima is a deputy of the Odessa City Council.
Note that the generally accepted prohibition for the Russian Church for clergy to participate in the work of government bodies and political parties in this case does not matter, since abbess is not a priestly rank, but a position held by a nun.
Abbess Seraphima is a member of the Inter-Council Presence Commissions on Divine Services and church art, on issues of organizing the life of monasteries and monasticism, on issues of interaction between the Church, state and society, on issues of information activities of the Church and relations with the media. At the same time, the Odessa monastery is not stauropegial, and in the formal table and ranks, the abbot of this monastery would not distinguish the abbess there too much from a number of others, if not for the fair workload in church administrative bodies.
Abbess Serafima (Sevchik)
Born on March 25, 1963 in Cherkasy region. Seraphima came to the monastery at the age of 17. Since 1995 - abbess of the Holy Archangel Michael Convent.
Deputy of the Odessa City Council, holds the position of deputy chairman of the commission on spirituality and culture.
In 2007, the abbess was awarded the “Woman of the Third Millennium” award. A year earlier - “Best Christian Journalist of 2006.” Author of 15 books (mainly on the history of Orthodoxy and spiritual culture of Ukraine). He considers his main work to be researching the history of the Kiev Pechersk Lavra. At the same time, as she herself admits, she does not have a higher education.
Abbess Seraphima is one of the founders of the all-Ukrainian public organization “Path Orthodox name Holy Equal-to-the-Apostles Prince Vladimir." She founded the only museum in Ukraine - “Christian Odessa”.
The nun Ksenia (Chernega) stands apart on our list. She is not a member of the Inter-Council Presence and does not participate in the work of synodal institutions, but by virtue of her position - she is the head of the Legal Service of the Moscow Patriarchate and at the same time the head of the Legal Service of the Synodal Department for Relations between the Church and Society - she has significant weight in the administrative structures of the Church. In addition, she is a member of the Audit Commission of the Diocesan Council of Moscow.
Nun Ksenia (Chernega)
Even before taking monastic vows, K. Chernega, acting legal adviser of the Moscow Patriarchate, took part in the development of many documents with which the Church acted in dialogue with state authorities. There were property issues and problems related to the legal regulation of the status of religious organizations in Russia, concerning the system of church education, issues of interaction between the Church and museums, as well as many others.
The two commissions include the only nun among the eleven female members of the Inter-Council Presence who is not the abbess of the monastery: nun Fotinia (Bratchenko). Mother Photinia is a member of the Commission on the organization of the life of monasteries and monasticism, as well as the Commission on issues of church governance and mechanisms for the implementation of conciliarity in the Church. In the first years of the patriarchate of Patriarch Kirill, nun Photinia held the position of head of the office management service, being the personal assistant of the Patriarch (order of His Holiness Patriarch Kirill of Moscow and All Rus' dated April 1, 2009).
3.
Four more abbess are members of the “profile” Commission on the organization of the life of monasteries and monasticism: Abbess Sergia (Konkova), abbess of the Seraphim-Diveevo convent, Abbess Elisaveta (Zhegalova), abbess of the Stefano-Makhrishchi monastery (Vladimir region), Abbess Moses ( Bubnova), abbess of the Holy Ascension Monastery of Olives in Jerusalem, and abbess Theophila (Lepeshinskaya), abbess of the Mother of God Nativity Hermitage in the village of Baryatino, Kaluga Region.
Moreover, only the first two abbess are abbess of stauropegial convents.
Abbess Sergia (Konkova), abbess of the Seraphim-Diveevsky stauropegial convent, is undoubtedly an influential and authoritative figure. The Diveyevo monastery is currently one of the unofficial “forges of personnel” for convents in Russia. Abbess Sergia runs the largest convent of the Russian Church today: there are about 500 nuns in the monastery.
Abbess Sergia is also a member of the Collegium of the Synodal Department for Monasteries and Monasticism.
Abbess Sergia (Konkova)
In the world - Alexandra Georgievna Konkova. Born on May 26, 1946. She graduated from the Dental Institute and worked as the head of the dental department of a hospital. In 1981, she entered the Riga Trinity-Sergius Monastery, a year later she was tonsured into the ryassophore, and in 1984 into the mantle with the name Sergius in honor of St. Sergius of Radonezh. Soon she was transferred to obedience to the dean at the skete of the Riga monastery - Spaso-Preobrazhenskaya hermitage. On November 17, 1991, she was installed as abbess of the revived Diveyevo monastery.
Abbess Elisaveta (Zhegalova) is the abbess of the Holy Trinity Stefano-Makhrishchi Convent. In the monastery - from the first days of revival in 1993. She was elevated to the rank of abbess in 1997. In 2004, the monastery was given the status of stauropegy. Abbess Elisaveta is also a member of the Collegium of the Synodal Department for Monasteries and Monasticism.
Abbess Elisaveta (Zhegalova)
Born in Dmitrov, Moscow region. Pukhtitsky Assumption Convent. On November 25, 1997, Patriarch Alexy II elevated her to the rank of abbess of the Holy Trinity Stefano-Makhrishchi Convent.
Abbess Moses (Bubnova) is the abbess of the Ascension of Olives Monastery in Jerusalem. The monastery houses the Spiritual Mission of the Russian Orthodox Church Outside of Russia.
Abbess Moses (Bubnova)
Born in Germany during World War II, she grew up in Belgium. She was brought up under the influence of Archbishop John (Maksimovich), from the age of nine she sang and read in the choir. Since 1975, in obedience at the Gethsemane Monastery in Jerusalem. In 1977 she was tonsured into monasticism, and in 1992 into the mantle. Since 1997, abbess of the Ascension of Olives Monastery in Jerusalem.
Abbess Theophila (Lepeshinskaya) is known for her literary talents; she is the author of the famous books “Be Dare, Daughter!”, “The Cry of the Third Bird” and “Rhymes with Joy.”
Abbess Theophila (Lepeshinskaya)
The Inter-Council Presence also included a well-known publicist and socio-political figure, President of the Foundation for the Study of Historical Perspectives Natalia Narochnitskaya and President of the All-Russian Association of Public Organizations “National Anti-Drug Union” Yulia Pavlyuchenkova.
Natalia Narochnitskaya, as stated on her official website, is an “Orthodox ideologist.” However, for church management structures she is an “external” person, an independent expert who does not belong to synodal or patriarchal circles. Although, of course, her voice in the Inter-Council Presence cannot but be listened to: few of the members of the Presence can compare with Natalia Narochnitskaya, Doctor of Historical Sciences, author of many serious scientific works, in terms of intellectual baggage and scientific basis.
Natalia Narochnitskaya
ON THE. Narochnitskaya made a significant contribution to the creation and activities of significant scientific and socio-political movements, organized with the direct participation of the Russian Orthodox Church and having a significant impact on public life - the World Russian Council, the Imperial Orthodox Palestine Society, the Foundation for the Unity of Orthodox Peoples, the Russian World Foundation.
Yulia Pavlyuchenkova graduated from Moscow University for the Humanities (formerly High School). Candidate of Political Sciences. President of the All-Russian Association of Public Organizations "National Anti-Drug Union", Chairman of the Board of the Charitable Foundation for Support of Orthodox Initiatives, Youth Programs and Projects. Mother of six children.
Yulia Pavlyuchenkova
Ekaterina Orlova is the second, along with Abbess Juliania (Kaleda), a woman member of the Presidium of the Inter-Council Presence. She is a member of three commissions: on issues of organizing the church mission, on issues of information activities of the Church and relations with the media, and on issues of countering church schisms and overcoming them. Despite the fact that Ekaterina Orlova joined the Presidium of the Inter-Council Presence, apparently, her participation in the work of this body is quite formal: the editor of the Danilovsky Evangelist publishing house of the Moscow Danilov Monastery is a not so well-known figure throughout the Church.
Ekaterina Orlova
Most of the women nuns presented in the list can be seen on major holidays at patriarchal services in the Cathedral of Christ the Savior. If the place on the right side of the sole is reserved for secular V.I.P. persons, then the left side at such services is traditionally occupied by holders of abbot's crosses.
At a service in the Cathedral of Christ the Savior. Photo Patriarchia.ru.
Abbess Georgia (Shchukina), abbess of the Gornensky Monastery in Ein Karem (near Jerusalem). He enjoys great spiritual authority and has been running the Gornensky monastery for more than 20 years.
Abbess Georgiy (Shchukina)
Born on November 14, 1931 in Leningrad. To the Great Patriotic War survived the blockade and the loss of her parents. In 1949 she entered the Holy Dormition Pyukhtitsa Monastery, where she served as treasurer and choir director.
In 1955-1968. - nun of the Vilna Monastery in Lithuania. She took monastic vows on April 7, 1968 in Pyukhtitsy, where she labored until 1989. In 1989, she received an appointment to restore the monastery of St. Righteous John of Kronstadt on Karpovka in St. Petersburg.
On March 24, 1991, she was elevated to the rank of abbess. In 1992, she was sent to abbot obedience to the Jerusalem Gornensky Monastery.
Abbess Raphaila (Khilchuk), abbess of the Holy Trinity Koretsky Monastery (Rivne Diocese of the UOC) - member of the Collegium of the Synodal Department for Monasteries and Monasticism. This is the second representative of the Ukrainian Orthodox Church on our list. The Koretsky Monastery traces its history back to the 16th century. The monastery received stauropegic status in 1984, back in the days of state atheism.
Abbess Raphaila (Khilchuk)
In the world - Khilchuk Lyubov Ivanovna. Born in May 1953 in the village. Kogilno, Vladimir-Volynsky district, Volyn region. At the age of 22, in 1975, she entered the Koretsky Monastery as a novice. In 1978 she was tonsured into the ryassophore, and in 1983 she graduated from the regency department at the Leningrad Theological Seminary. In 1991 she was tonsured. She was elevated to the rank of abbess on July 26, 2006.
Abbess Filareta (Kalacheva), abbess of the stauropegial Holy Dormition Pyukhtitsa Monastery (Estonian Orthodox Church of the Moscow Patriarchate). She is part of the Collegium of the Synodal Department for Monasteries and Monasticism.
Abbess Philareta (Kalacheva)
The late Patriarch Alexy II had a special place in Pyukhtitsy - memories of his youth were associated with the monastery of the Patriarch. In Soviet times, Pyukhtitsy - one of the few convents that did not close - supplied abbesses for convents for the entire Russian Orthodox Church.
A graduate of Samara University, Abbess Philareta is also a woman of diverse talents: for example, last September an exhibition of her photographs “Monastery” was held in Tallinn.
Abbess Seraphima (Voloshina), abbess of the stauropegial Ioannovsky Monastery (St. Petersburg). The monastery on Karpovka is the only stauropegial convent in St. Petersburg. Moreover, the monastery received stauropegy almost the first among other women's monasteries that opened or reopened in post-Soviet times - in December 1991.
Abbess Seraphima (Voloshina)
Born in 1956, she began her monastic life in Pyukhtitsy. Since April 29, 1992 - abbess of the Ioannovsky Stavropegic Convent.
Abbess Feofaniya (Miskina), abbess of the stauropegial Pokrovsky convent (Moscow). Without any exaggeration, the Intercession Monastery can be called the most visited monastery in the capital: the relics of the Holy Blessed Matrona of Moscow, who enjoys great veneration among the people, are kept here.
Abbess Feofania (Miskina)
In the world Miskina Olga Dmitrievna. Pupil of the Holy Trinity Diveyevo Monastery. She was appointed abbess of the Intercession Monastery, which was renewed in 1994, on February 22, 1995. She was elevated to the rank of abbess on April 4, 1998.
Abbess Afanasia (Grosheva), abbess of the stauropegial St. John the Baptist Convent (Moscow).
Abbess Afanasia (Grosheva)
Born on July 28, 1939 in the city of Shcherbinka, Moscow region, in 1973 she entered the Holy Dormition Pukhtitsa Convent, since 1998 the dean of the Holy Dormition Pukhtitsa Convent, since 2001 the abbess of the St. John the Baptist Monastery.
Abbess Victorina (Perminova), abbess of the stauropegial Mother of God Nativity Monastery - one of the oldest convents in Moscow (founded in the 14th century).
Abbess Victorina (Perminova)
In the world Elena Pavlovna Perminova. Born in 1954
Abbess Ekaterina (Chainikova), abbess of the stauropegial Holy Cross Monastery of Jerusalem (Moscow).
Abbess Ekaterina (Chainikova)
In the world - Chainikova Ekaterina Alekseevna. Born in the Krasnoyarsk Territory, s. Tashtyp. In 1976, the family moved to the Pskov region, to the city of Pechory. In 1986, she entered the Pyukhtitsa Holy Dormition Convent as a novice.
In 1990, along with other sisters, she was sent to Moscow to carry out obedience at the patriarchal residence in Chisty Lane. Appointed to the post of commandant of the Moscow Patriarchate. She supervised the restoration and construction work at the patriarchal residence.
In 1991 she took monastic vows. In 2001, she became a monk with the name Catherine.
Since 2001, she has been appointed abbess of the Holy Cross Exaltation of the Jerusalem Stavropegic Convent.
Since 2006, in addition to her obedience, she has been appointed abbess of the Compound at the Church of the Jerusalem Icon Mother of God outside the Pokrovskaya Zastava in Moscow with instructions to take care of the speedy reconstruction of the destroyed temple.
Abbess Olympias (Baranova), abbess of the stauropegial Khotkov Intercession Monastery (Moscow region).
Abbess Olympiada (Baranova)
In the world - Natalia Vladimirovna Baranova.
Abbess Faina (Kuleshova), abbess of the stauropegial monastery of the Trinity-Odigitria Zosimova Hermitage (Moscow).
Abbess Faina (Kuleshova)
In the world - Kuleshova Svetlana Vladimirovna. Born on April 1, 1968 in the village of Mebelny, Sterlitamak district, Bashkir Autonomous Soviet Socialist Republic. In 1995, she entered the Holy Trinity Belopesotsky Convent as a novice in the city of Stupino, Moscow region.
On April 8, 2008 she was tonsured a monk. On June 8, 2011, she was appointed acting abbess of the Trinity-Odigitrievskaya Zosimova Monastery of the Kuznetsovo settlement, Naro-Fominsk district, Moscow region.
By the resolution of the Holy Synod of October 5-6, 2011, she was appointed abbess of the Trinity-Odigitrievskaya Zosima Monastery. On October 16, 2011, she was elevated to the rank of abbess.
Abbess Maria (Solodovnikova), abbess of the stauropegial Boriso-Gleb Anosin Monastery (Moscow region).
Abbess Maria (Solodovnikova)
Abbess Antonia (Korneeva), abbess of the stauropegial Nikolo-Vyazhishchi Monastery (Novgorod).
Pukhtitsa monastery student. Since June 30, 1990, abbess of the Nikolo-Vyazhishchi Monastery. The monastery received the status of stauropegia in October 1995. The monastery is small; today it has a dozen nuns.
In March 2012, by decision of the Synod, a collegium was established under the Synodal Department for Monasteries and Monasticism, which includes several more abbesses of women’s monasteries.
Abbess Varvara (Tretyak), abbess of the Vvedensky Tolgsky convent.
Abbess Varvara (Tretyak)
Abbess Evdokia (Levshuk), abbess of the Polotsk Spaso-Ephrosyne Convent (Belarusian Exarchate).
Abbess Evdokia (Levshuk)
Abbess Margarita (Feoktistova), abbess of the Mother of God of Smolensk Novodevichy Convent in Moscow. The monastery is not stauropegial; it houses the residence of the Patriarchal Vicar of the Moscow Diocese, Metropolitan Juvenaly of Krutitsy and Kolomna.
Abbess Margarita (Feoktistova)
Abbess Paraskeva (Kazaku), abbess of the Paraskevi Khinkovsky convent, representative of Moldova.
Abbess Sofia (Silina), abbess of the Resurrection Novodevichy Convent in St. Petersburg.
Abbess Sofia (Silina)
The list does not include the abbess of the stauropegial monastery of the Kazan Ambrosievskaya Women's Hermitage, because after the death of Abbess Nikona (Peretyagina) in 2012, the monastery still has only an acting abbess.
There are several more people on our list.
Abbess Nicholas (Ilyina), abbess of the Nikolsky Chernoostrovsky convent. The monastery in Maloyaroslavets is known for its work with children: since 1993, the monastery has operated the Otrada boarding house for girls from families with drug and alcohol addiction. It houses 58 pupils. The Otrada shelter became a kind of exemplary social project, implemented by the monastery with government support and the active participation of major benefactors.
A rare case for a diocesan monastery: it was visited not only by both of the last Primates of the Russian Church - Patriarch Alexy II (twice: in July 1999 and in August 2005) and Patriarch Kirill (in October 2012), but even by Patriarch Maxim of Bulgaria - in 1998
Abbess Nicholas (Ilyina)
In the world - Ilyina Lyudmila Dmitrievna. In May 2012, by decree of the President of the Russian Federation, for her great contribution to charitable and social activities, she was the first in the country to be awarded the newly established Order of the Holy Great Martyr Catherine.
According to the statute of the order, it “is awarded to citizens of the Russian Federation and citizens of foreign countries known for their high spiritual and moral position and mercy for their outstanding contribution to peacekeeping, humanitarian and charitable activities, and the preservation of cultural heritage.”
Nun Olga (Gobzeva). In the past, a famous actress of Soviet cinema is currently the chairman of the coordinating council of women's charitable organizations under the department for church charity and social service of the Moscow Patriarchate.
Nun Olga (Gobzeva)
Elena Zhosul is an adviser to the chairman of the Synodal Information Department, head of the department of journalism and PR at the Russian Orthodox University of the Apostle John the Theologian. A professional journalist, E. Zhosul has been a correspondent for Interfax news agency for a long time, specializing in religious topics. Having moved to work in church structures, he actively participates in the formation of the information policy of the Russian Orthodox Church, and manages the program of regional training seminars for employees of diocesan press services.
Elena Zhosul
In recent years, the activities of the Synodal Department for Church Charity and Social Service have significantly intensified. Therefore, our list includes several of his employees who are in key positions and in one way or another coordinating social activities throughout the Russian Orthodox Church.
Marina Vasilyeva is the deputy chairman of the department, coordinator and one of the organizers of the Orthodox volunteer service “Mercy”.
Marina Vasilyeva
Yulia Danilova is the head of the Publishing and Information Sector in the department of Bishop Panteleimon (Shatov) and the editor-in-chief of the “Mercy” website.
Yulia Danilova
Polina Yufereva is the head of the organization of assistance in emergency situations of the Synodal Department for Church Charity and Social Service, coordinator of the “Mercy” service. After the events in Krymsk, where the Church took an active part in providing assistance to the victims, Polina Yufereva was awarded the medal of the Russian Ministry of Emergency Situations “For the Commonwealth in the Name of Salvation” - “for the contribution of the sisters of mercy in providing humanitarian assistance to the population caught in emergency situations, as well as popularizing the profession rescuers and firefighters."
Polina Yufereva
Evgenia Zhukovskaya- specialist of the control and analytical service of the Moscow Patriarchate Administration. Graduated from the department of church journalism of the Russian Orthodox University. John the Theologian, currently a graduate student at MGIMO. He has been working in the Department Administration since 2009, coordinating the whole complex issues related to interaction with the dioceses of the Russian Orthodox Church, including in interaction with the Synodal Information Department - issues of information activities of the dioceses. Member of the Union of Journalists of Russia.
Evgenia Zhukovskaya
To summarize our research, we repeat: it is not comprehensive and rather formal. For example, such a factor as a person’s media status was not taken into account. In our case, this parameter in the vast majority of cases tends to zero, since the predominant nuns and abbess of monasteries on the list are not looking for PR, do not try to get into the frame once again, coming to the fore only when necessary. However, the same can be fully applied to the laywomen named in the list.
Yes, women in the Church are in secondary roles. But they fulfill these roles with dignity. It remains to wish them to preserve and increase the wealth of experience, knowledge and talents that allowed them to take the place where each of them performs their ministry.
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