9. Игумен Нифонт

The ninth Abbot of the Sarov Hermitage, Hegumen Nifont, is from the city of Temnikov, from the bourgeoisie. In his adolescence, he had the desire to devote himself to live in the brotherhood of the Sarov desert, where he convincingly asked; but due to his minority, he was not accepted, according to the rules of the monastery, which prohibit the admission of youths into the monastery, which is why he involuntarily remained in worldly life until he reached maturity. Upon reaching the age of twenty, he left the world, came to the Sarov Hermitage in 1787 under the Builder Pachomius and was accepted into the brotherhood. At the first step, he showed signs of complete devotion to the will of Father Superior with the abandonment or rejection of his own will; - whatever he had acquired in the world, he laid everything at the feet of the Builder Pachomius, diligently giving himself at the same time in obedience to him. This surprised the Elder Builder, and he always had, after that, this novice’s special attention. After he was clothed in monastic attire, Vasily (as he was called in the world) performed the monastic obediences assigned to him - in the cellar and in the choir church he walked with special zeal, with quietness and humility. At the discretion of the Superior with the older brethren, in respect of such a constantly hardworking and attentive life, Vasily was tonsured a monk on June 19, 1792 with the renaming of Nifont, soon after 1793 he was ordained as a Hierodeacon, and in 1796 as a Hieromonk and was appointed as the general confessor of the brethren, which position he filled for the benefit of the brethren, bringing spiritual benefits to his children abundant spiritual edification. While holding the position of confessor, he directed the rank of Hieromonk and the orders of priestly service. 1805 appointed Treasurer. In 1806, according to the general fraternal choice of the Builder, Isaiah was approved by the Diocesan authorities as the Builder. In 1818, March 12th was promoted to Abbot of the same monastery. In 1832 he was awarded a cabinet gold pectoral cross. 1834 appointed dean of two monasteries. 1837 The Sovereign Emperor, upon honoring the Holy Governing Synod for service useful to the Church, most mercifully awarded him a gold pectoral cross decorated with precious stones. While managing the monastery, Abbot Nifont had a vigilant effort to maintain the monastic rules, betrayed by the First Leader; He had a special zeal for church services, so that during all his activities as a leader in external affairs, not a single divine service was performed without his presence. His zeal for Divine services served as an example for everyone in the monastery. Intensifying his zeal and zeal for the Lord God and for his Holy Church, he offered labor after labor; Trying, following the example of the ancient Holy Fathers, to overcome fatigue in every possible way, he, despite his old age and weakness of bodily strength, was always the first and last at all church services, coming at the beginning and listening to them to the end, with a fiery love for the praise of the Most Holy Name of the Lord. Nifont Hegumen strictly observed and always demanded from each serving Hieromonk of the late and early Liturgy that when the proskomedia began, he would not rush to start the hours, but would wait until all the funeral notebooks had been read. When the commemorations are finished being read, then the sexton approaches the successive Hieromonk and asks for a blessing to begin reading the hours before the Liturgy. Several brethren gather at the proskomedia every day and read all the memorials about the health and repose of the souls of the patrons and benefactors of the Holy Monastery. Proskomedia lasts an hour. On all the days of remembrance established by the Holy Church, at the end of Matins and Vespers, there is always a litany for the departed in the vestibule; notebooks are handed out to the choir members and the names of the souls written in them are quietly remembered; Also, every Saturday a memorial service is celebrated for the brothers who have passed away and for the benefactors of the monastery and in general for all those whose names are included in the record for eternal remembrance. Thus, the covenant of the departed to pray for them is always fulfilled without fail 15. Elder Niphon made it his sacred duty to observe homosexuality. During the thirty-five-year reign of his monastery, Sarov acquired a lot of decorations both for the church and for the construction of many-needed buildings for the monastery, solely through the care of this Elder, his zeal and much love for the house of God. The true sons of the monastery always found a father and benefactor in him; and from others who did not listen to his pastoral voice, he suffered many temptations. Meanwhile, Niphon reached a ripe old age, never changing his monastic rule and, having once rejected the world, he no longer cared about the worldly and vain; He preferred the narrow and regrettable path to the long one, loved poverty and was a model of hard work, humility and especially non-covetousness and chastity. And because of the high dignity of the last two virtues, the elder loved to often talk with the brethren. He exhausted his flesh with hard labors, and his naturally weak health, upset by incessant labor and struggle with circumstances, faded like a lamp, and the strength of his life was exhausted from day to day. Simplicity, combined with spiritual wisdom and an honorable life, inspired involuntary respect for him; he was cordial and friendly in communication and, despite being completely non-covetous, merciful and compassionate towards the poor; in a word: he did not let any of the visitors to the monastery go without placing in his heart the memory of the good and its abbot. As a lover of the silent, deserted life, for greater success in spiritual deeds, he observed strict fasting, and prayer was his constant exercise. For his spiritual asceticism, he was especially loved and respected by the Abbot of the Novgorod first-class Yuryev Monastery, Archimandrite Photius, who repeatedly wrote edifying and fraternal letters to him. From one of these letters the list is attached here: “Bless me, Holy Father, forgive me and pray for me, a sinner, with my brethren. I ask for blessings and prayers from all your reverend brethren. But I, poor monk, remember your love for Christ and keep it in my heart.” “All teaching is vanity, all knowledge is a dream and sorrow for the soul, if there is no piety: one thing of all is that I have learned that there is no more perfect, higher on all earth monastic and virgin life - and that monasteries and monasteries are the place of God...” “I will also say that the Holy Fathers’ books and lives of the Saints are not sweeter and more nourishing for our souls, and for monastic life.” “Saint Isaac the Syrian says that no one can know the kingdom of God from teaching, but grace can be learned through experience through life.” Woe to us learned ignoramuses: the teaching about Christ and the holy life, that is an inestimable treasure! But alas! Just as He began, so now it is better for Himself to catch fishermen and simpletons with the net of the Gospel than for us highly intelligent ones. I know, Father, our learned insignificance; For that reason, I don’t want to envy you for your learning. From the beginning of monasticism, I always had love and advice with the elder monks, and I continue to this day. The elders will teach me art: and art is in life most of all. Save yourself, Father, rejoice, Christ is in our midst and will be forever. A***". About Christ Jesus, your brother and friend and colleague, the wretched monk Photius. Elder Niphon often, especially before the Holy Pentecost, gave instructions to all the brethren at meals on spiritual patience of all kinds of sorrows; aroused jealousy for the great fast; He taught how one should live in a monastery, how to cut off one’s will, how to go through the narrow path of a regrettable monastic life. And sometimes in his cell, with a spirit of meekness or with decent reproaches, he denounced one of the brethren, in accordance with the circumstances and morals of each of his subordinates; I tried in every way to arouse jealousy for going through the monastic life; urged everyone to graciously endure all the sorrows that come their way, advised everyone to have a spiritual mentor and to strive for strict fasting; but there is no way to go back. He used to say: “if a person, without doing good deeds in his life, hopes to be saved only because he has not had serious sins, he is deceived; for whoever does not care about acquiring temporary goods receives nothing in fairness.” Loving the Sarov monastery, the Tambov Right Reverends considered it a consolation to visit it. But at a long distance in the desert from Tambov, the Archpastors, no more often than a year later, on the church patronal feast of the Dormition of the Most Holy Theotokos 16, visited the monastery, where they edified the Rector and the brethren with their pastoral conversations, participated in common prayers with them and were consoled by their virtuous, ascetic life in silent solitude. The venerable Elder Hegumen Niphon, throughout his days, being depressed by old age and illness, feeling his imminent migration to eternity, from time to time called on one or another of the brethren and fatherly received them, from the Divine Scripture, to be zealous in asceticism, convinced them to maintain bodily purity, have brotherly love, adorn themselves with humility, strive in fasting and prayer. At the end of his life, with his weakness, prayer was a constant activity for him; through prayer he illuminated and strengthened himself, expressing his readiness with blessed hope to meet Jesus Christ at all times, coming with glory. With prayer, he died on March 8, 1872, at the age of 76 from his birth. The last farewell to the deceased Abbot, the true father for the brethren, was sealed with the bitter weeping of the monks and all those present at the burial. His body was buried at the Church of the Assumption of the Blessed Virgin Mary on the western side, near the tomb of the Builder Ephraim, which place he himself appointed for himself. He stayed in the monastery for a total of 56 years. The Sarov monastery was previously in a flourishing state, but through the guardianship of Hegumen Nifont it acquired new improvements. Due to the internal order and strictness of those living in it, it can rightly be considered one of the most reliable spiritual havens for those seeking salvation from the storms of life; she never lacked examples of humility and hard work and was always a physician for mental illnesses. But even in appearance, during the days of Hegumen Nifont, it acquired some new decorations. Many famous persons have always had great respect for this monastery, expressing their zeal through various benefactors 17 . Under the administration of Hegumen Niphon, the monastery churches were decorated with even greater splendor, and the Sarov Monastery acquired that pleasant, attractive appearance with which it still flaunts today. And thus this monastery, overshadowed from above by the grace of God, under the roof of the miraculous Image of the Mother of God - Her Life-Giving Source, patronized by the generosity and benevolence of the All-Russian Monarchs, is increasingly increasing, decorating and prospering. From 1806 to 1839, during the entire period of abbotship of Abbot Nifont, through his care and the generosity of various benefactors, the following stone buildings were built in the Sarov monastery: In 1806, a stone porch with columns and a pediment was added to the warm Church of the Life-Giving Spring, and the iconostasis was rebuilt inside the church; On the fifth day of December 1806, this church was consecrated again. To commemorate the consecration, an all-night vigil is held every year on this date. Started in 1807 and completed in 1814, the fraternal cells on the North side extend from the hospital church to the north-eastern tower. Starting from the church, the building extends for 12 fathoms on three floors, and then to the north-eastern tower on one floor; it is all covered with iron. 1809, through the generosity of charitable persons, a silver, gilded robe was made for the church image of the Mother of God of Her Life-Giving Source; The image of the Mother of God, as well as the font of the Life-Giving Source, are embroidered with pearls. In 1812, a stone structure was erected from the cave entrance, inside of which a wooden staircase was made for access to the Church of John the Baptist, to the spring, and to the cave. The entrance to the caves from the monastery gate is made down several steps and covered with a wooden vault. From the end of this corridor an underground passage begins. It is dug quite extensively; On both sides of it, special cells were dug, where some God-loving ascetics, loving the more distant silence, at times retired for prayer during the entire fast of the Holy Great Soul-Saving Pentecost. 1813, the chambers for receiving the highest clergy and all the fraternal cells, extending from those chambers to the midday-eastern tower, were covered with iron. 1815, behind the monastery on the east side, stone granaries were built, 18 fathoms deep, and covered with iron. 1818, on the front side of the bell tower, stone hospitality cells are stacked on two floors, extending 23 fathoms, and covered with iron. In 1821, the dilapidated church of St. John the Baptist, near the monastery on the spring, was dismantled, and the stone three-altar church was rebuilt. In it, the middle throne is in the name of John the Baptist, the second in the name of St. Apostle James Alpheus, the third in the name of St. Cyril of Jerusalem. This church was created out of zeal for the glory of God and eternal remembrance of itself by the Astrakhan nobleman, collegiate assessor and gentleman Kirill Feodorovich G. Fedorov. During the years 1822, 1823 and 1824 this church was built; it has five chapters, 10 fathoms long and 7 fathoms wide. Its iconostasis is magnificent, decorated with skillful carvings with columns of excellent architecture, and brightly gilded all over from bottom to top in red gold; the holy icons in the iconostasis are picturesque and distinguished by the elegance of their decoration, the walls are painted with skillful writing. Many are surprised by the fact that this church stands on a spring, that there is a well built under it, to which a through entrance is made under the arches: here on established days there is a procession of the cross from the monastery to consecrate the water. The water in the well is clean, pleasant, and fast-flowing in abundance. The water from this well rises up several fathoms by machine, and through underground pipes goes to the needs of the entire monastery, such as to the bakery, kvass brewery and other establishments. The entrance to this church is made of hewn white stone. In 1824, a huge monastic equestrian yard was built behind the monastery, surrounded by a two-story stone building square on all four sides, each 40 fathoms. In addition to the stables, which house up to a hundred horses, in this yard there are premises for about a hundred workers, as well as cells for caretakers, a carpentry shop, a cooper shop, a storeroom for various products, hay sheds and carriage houses for winter and summer carriages. In 1828, a bell of 1200 poods was cast for the amount donated by two benevolent persons: His Eminence Metropolitan Jonah, Exarch of Georgia and Astrakhan nobleman and cavalier Kirill Feodorovich G. Fedorov. In the same year, an extensive refectory was again added to the previous refectory behind the cramped passage arch, in which huge windows were made for lighting, very beautiful in the elegance of the interior decoration. The ceiling in the meal is arranged with a bowl and Jesus Christ is picturesquely depicted on it, feeding 5,000 people with five loaves; other places on the ceiling and walls are very beautifully painted with flowers and stencils. The meal is covered with iron. From the meal there is a terrace leading directly to the Bishop's chambers. In 1831, the Assumption Cathedral was decorated with wall paintings donated by a highly venerable ecclesiastical person. In 1832, behind the monastery, a church was built in the name of All Saints with a stone fence with iron bars, very beautiful inside and out, with good modern architecture; covered with iron. A cemetery was built next to it for the burial of the dead, from among the brethren of this monastery and strange strangers. In the same year, not far from the church, a stone building 23 fathoms long was built for an almshouse, where the sick and poor are received and find peace. The church and almshouse were erected with the help of various benefactors who were lovingly disposed towards the monastery. In 1837, near the Church of All Saints, which is next to the cemetery, instead of a dilapidated wooden one, a stone building was built, on 15 fathoms, on two floors with chambers for receiving strange commoners. Attached to this house is a special kitchen, sheds and a fence that make up the yard, all made of stone. By 1842, Hegumen Nifont acquired for the sacristy many different church utensils, vestments made of expensive brocade for the Rector, and other vestments used in priestly services. The sacristy is located in the former altar, whose iconostasis was placed on a high place, replacing the external eastern wall; and the church itself, that is, the one that was built under the second Builder Demetrius, faces the Altar, to which a new vast church is attached. In the middle of the sacristy there is a table with many drawers, on which vestments are folded, and in the drawers, by type, there are small vestments, such as armbands, stoles, oraries, etc. The sacristy is rich in good church utensils; the vestments are mostly made of expensive brocade, of high quality; Great care is taken in their use, and in their storage cleanliness and tidiness. On solemn holidays, multi-valued and monochromatic vestments are prepared for everyone participating in the cathedral service; through this the greatness of sacred actions is revealed even more. The robes are placed under canvas covers in skillfully arranged cabinets; each closet can accommodate up to thirty or more vestments. The dyed robe of the founder of the monastery, John, is preserved in the sacristy like a jewel; There is also in the Sarov sacristy a Gospel so large that during sacred services, during exits, two Hierodeacons carry it out. In the Sarov monastery, the following situation is observed: for the eternal remembrance of health and for the deceased, names are entered - for the late and two early liturgies with a contribution of 60 rubles to the monastery. ser. from each name; for one mass 31 rubles. ser., for proskomedia 9 rubles. silver Each name is remembered at all services eleven times a day - at each mass three times: at the proskomedia, at the special litany and at the prayer behind the pulpit. After this prayer, a table with a kutia is placed in the middle, and there is a litiya on all days, except polyeleos, Sundays and holidays; There is also a litiya at the end of Matins and Vespers. The monastery also establishes a timely commemoration of the dead: this is a great benefit for the poor. One monk sits at the gate and writes down the names, at the request of most of the common people, for permanent commemoration in a book, and for one-time or for several days - in small notes. For the one-time or non-repeated commemoration of one name at the proskomedia, it is prescribed to collect the smallest offering in favor of the monastery. Especially when there is a large crowd of people on holidays due to zeal and faith, it is advisable for everyone to remember their parents or relatives at the monastery. The poor ask for a one-time commemoration of their friends and relatives; others register the newly deceased for 6 weeks. For the poor, an eternal synodik was established (with a collection of 30 kopecks per name), and a special monk was assigned to read this synodik, who continues reading after each service, and having read to the end, begins again. The celebration of August 15th is celebrated lightly and joyfully with special triumph and splendor. Then there is a religious procession around the monastery with images and banners, with a large gathering of people. Eg. His Eminence Exarch of Georgia, Metropolitan Jonah. With his assistance, the Assumption Cathedral was decorated with a wall schedule in 1831: for the beginning of it, ten thousand rubles were sent from Tiflis at one time. Even then, Metropolitan Jonah still made frequent small contributions to the monastery, when he was in the Diocese in Tambov, and when the Sarov monastery was under his Archpastoral authority. The Moscow merchant Gorbunov, who donated a bell worth 200 poods, also showed his zeal for the monastery through different pronunciations. Gorbunov died in the monastery as a monk; he spent his life in piety and seclusion. The sacrifice of one of the Nizhny Novgorod nobles, Solovtsov, who died in the monastery as a monk, also remained memorable: he donated a bell worth 500 pounds.